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rwp@1Corinthians:15:32 @{After the manner of men} (\kata anthr“pon\). Like men, for applause, money, etc. (4:9ff.; strkjv@Phillipians:3:7|). {If I fought with wild beasts at Ephesus} (\ei ethˆriomachˆsa en Ephes“i\). Late verb from \thˆriomachos\, a fighter with wild beasts. Found in inscriptions and in Ignatius. Those who argue for an Ephesian imprisonment for Paul and Ephesus as the place where he wrote the imprisonment epistles (see Duncan's book just mentioned) take the verb literally. There is in the ruins of Ephesus now a place called St. Paul's Prison. But Paul was a Roman citizen and it was unlawful to make such a one be a \thˆriomachos\. If he were cast to the lions unlawfully, he could have prevented it by claiming his citizenship. Besides, shortly after this Paul wrote II Corinthians, but he does not mention so unusual a peril in the list in strkjv@2Corinthians:11:23f|. The incident, whatever it was, whether literal or figurative language, took place before Paul wrote I Corinthians. {What doth it profit me?} (\ti moi to ophelos?\). What the profit to me? {Let us eat and drink} (\phag“men kai pi“men\). Volitive second aorist subjunctives of \esthi“\ and \pin“\. Cited from strkjv@Isaiah:22:13|. It is the outcry of the people of Jerusalem during the siege of Jerusalem by the Assyrians. At Anchiale near Tarsus is a statue of Sardanapalus with the inscription: "Eat, drink, enjoy thyself. The rest is nothing." This was the motto of the Epicureans. Paul is not giving his own view, but that of people who deny the resurrection.

rwp@1Thessalonians:2:16 @{Forbidding us} (\k“luont“n hˆmƒs\). Explanatory participle of the idea in \enanti“n\. They show their hostility to Paul at every turn. Right here in Corinth, where Paul is when he writes, they had already shown venomous hostility toward Paul as Luke makes plain (Acts:18:6ff.|). They not simply oppose his work among the Jews, but also to the Gentiles (\ethnesi\, nations outside of the Abrahamic covenant as they understood it). {That they may be saved} (\hina s“th“sin\). Final use of \hina\ with first aorist passive subjunctive of \s“z“\ old verb to save. It was the only hope of the Gentiles, Christ alone and not the mystery-religions offered any real hope. {To fill up their sins alway} (\eis to anaplˆr“sai aut“n tas hamartias pantote\). Another example of \eis to\ and the infinitive as in verse 12|. It may either be God's conceived plan to allow the Jews to go on and fill up (\anaplˆr“sai\, note \ana\, fill up full, old verb) or it may be the natural result from the continual (\pantote\) sins of the Jews. {Is come} (\ephthasen\). First aorist (timeless aorist) active indicative of \phthan“\ which no longer means to come before as in strkjv@1Thessalonians:4:15| where alone in the N.T. it retains the old idea of coming before. Some MSS. have the perfect active \ephthaken\, prophetic perfect of realization already. Frame translates it: "But the wrath has come upon them at last." This is the most likely meaning of \eis telos\. Paul vividly foresees and foretells the final outcome of this attitude of hate on the part of the Jews. _Tristis exitus_, Bengel calls it. Paul speaks out of a sad experience.

rwp@2Corinthians:10:14 @{We stretch not ourselves overmuch} (\ou huperekteinomen heautous\). Apparently Paul made this double compound verb to express his full meaning (only in Gregory Nazianzen afterwards). "We do not stretch ourselves out beyond our rights." {We came even as far as unto you} (\achri kai hum“n ephthasamen\). First aorist active indicative of \phthan“\, to come before, to precede, the original idea which is retained in strkjv@Matthew:12:28| (Luke:11:20|) and may be so here. If so, it means "We were the first to come to you" (which is true, strkjv@Acts:18:1-18|).

rwp@2Corinthians:13:6 @{That ye shall know} (\hoti epign“sesthe\). Such a testing of themselves will give them full knowledge that Paul is not {reprobate} (\adokimos\). The best way for vacillating Christians to stop it is to draw close to Christ.

rwp@2Corinthians:13:13 @{The grace of the Lord Jesus Christ and the love of God, and the communion of the Holy Ghost, be with you all} (\hˆ charis tou Kuriou Iˆsou Christou kai hˆ agapˆ tou theou kai hˆ koin“nia tou hagiou pneumatos meta pant“n hum“n\). This benediction is the most complete of them all. It presents the persons of the Trinity in full form. From strkjv@2Thessalonians:3:17| it appears that Paul wrote the greeting or benediction with his own hand. We know from strkjv@Romans:15:19| that Paul went round about unto Illyricum before, apparently, he came on to Corinth. When he did arrive (Acts:20:1-3|) the troubles from the Judaizers had disappeared. Probably the leaders left after the coming of Titus and the brethren with this Epistle. The reading of it in the church would make a stir of no small proportions. But it did the work.

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

rwp@Info_2Peter @ THE SECOND EPISTLE OF PETER ABOUT A.D. 66 OR 67 BY WAY OF INTRODUCTION MOST DOUBTFUL NEW TESTAMENT BOOK Every book in the New Testament is challenged by some one, as indeed the historicity of Jesus Christ himself is and the very existence of God. But it is true that more modern scholars deny the genuineness of II Peter than that of any single book in the canon. This is done by men like F. H. Chase, J. B. Mayor, and R. D. Strachan, who are followers of Christ as Lord and Saviour. One has to admit that the case concerning II Peter has problems of peculiar difficulty that call for careful consideration and balanced judgment. One other word needs to be said, which is that an adverse decision against the authenticity of II Peter stands by itself and does not affect the genuineness of the other books. It is easy to take an extreme position for or against it without full knowledge of all the evidence.

rwp@Info_2Peter @ CLAIMS PETRINE AUTHORSHIP Not only so, but in fuller form than strkjv@1Peter:1:1|, for the writer terms himself "Simon (Symeon in some MSS.) Peter," a fact that has been used against the genuineness. If no claim had been made, that would have been considered decisive against him. Simon (Symeon was the Jewish form as used by James in strkjv@Acts:15:14|) is the real name (John:1:42|) and Peter merely the Greek for Cephas, the nickname given by Christ. There is no reason why both could not properly be employed here. But the claim to Petrine authorship, if not genuine, leaves the Epistle pseudonymous. That was a custom among some Jewish writers and even Christian writers, as the spurious Petrine literature testifies (Gospel of Peter, Apocalypse of Peter, etc.), works of a heretical or curious nature. Whatever the motive for such a pious fraud, the fact remains that II Peter, if not genuine, has to take its place with this pseudonymous literature and can hardly be deemed worthy of a place in the New Testament. And yet there is no heresy in this Epistle, no startling new ideas that would lead one to use the name of Simon Peter. It is the rather full of edifying and orthodox teaching.

rwp@2Peter:1:2 @{Be multiplied} (\plˆthuntheiˆ\). First aorist passive optative of \plˆthun“\ in a wish for the future (volitive use) as in strkjv@1Peter:1:2; strkjv@Jude:1:2|. {In the knowledge} (\en epign“sei\). Full (additional, \epi\) knowledge as in strkjv@1:8| (only \gn“sis\ in strkjv@1:5,6; strkjv@3:18|), but \epign“sin\ again in strkjv@1:3,8; strkjv@2:20|. As in Colossians, so here full knowledge is urged against the claims of the Gnostic heretics to special \gn“sis\. {Of God and of Jesus our Lord} (\tou theou kai Iˆsou tou kuriou hˆm“n\). At first sight the idiom here seems to require one person as in strkjv@1:1|, though there is a second article (\tou\) before \kuriou\, and \Iˆsou\ is a proper name. But the text here is very uncertain. Bengel, Spitta, Zahn, Nestle accept the short reading of P and some Vulgate MSS. and some minuscles with only \tou kuriou hˆm“n\ (our Lord) from which the three other readings may have come. Elsewhere in II Peter \gn“sis\ and \epign“sis\ are used of Christ alone. The text of II Peter is not in a good state of preservation.

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

rwp@2Peter:1:8 @{For if these things are yours and abound} (\tauta gar humin huparchonta kai pleonazonta\). Present active circumstantial (conditional) participles neuter plural of \huparch“\ and \pleonaz“\ (see strkjv@1Thessalonians:3:12|) with dative case \humin\, "these things existing for you (or in you) and abounding." {They make you to be} (\kathistˆsin\). "Render" (present active indicative of \kathistˆmi\, old verb, strkjv@James:3:6|), singular because \tauta\ neuter plural. {Not idle nor unfruitful} (\ouk argous oude akarpous\). Accusative predicative plural with \humas\ understood, both adjectives with alpha privative, for \argos\ see strkjv@James:2:20| and for \akarpos\ strkjv@Matthew:13:22|. {Knowledge} (\epign“sin\). "Full (additional) knowledge" as in strkjv@1:2|.

rwp@Acts:8:27 @{A eunuch of great authority} (\eunouchos dunastˆs\). Eunuchs were often employed by oriental rulers in high posts. _Dynasty_ comes from this old word \dunastˆs\ used of princes in strkjv@Luke:1:52| and of God in strkjv@1Timothy:6:15|. Eunuchs were not allowed to be Jews in the full sense (Deuteronomy:23:1|), but only proselytes of the gate. But Christianity is spreading to Samaritans and to eunuchs. {Candace} (\Kandakˆs\). Not a personal name, but like Pharaoh and Ptolemy, the title of the queens of Ethiopia. This eunuch apparently brought the gospel to Ethiopia. {Treasure} (\gazˆs\). Persian word, common in late Greek and Latin for the royal treasure, here only in the N.T. {For to worship} (\proskunˆs“n\). Future active participle expressing purpose, a common idiom in the ancient Greek, but rare in the N.T. (Robertson, _Grammar_, p. 1128).

rwp@Acts:13:16 @{Paul stood up} (\anastas Paulos\). The Jewish custom was to sit while speaking (Luke:4:20|), but the Greek and Roman was to stand (Acts:17:22|). It is possible as Lewin (_Life of St. Paul_, Vol. 1, p. 141) suggests that here Paul stepped upon the platform and then took his seat as he began to speak or he may have followed the Greek and Roman custom. Paul is the leader now and the more gifted speaker (Acts:14:12|), so that he responds to the courteous invitation of the rulers. {Beckoning} (\kataseisas\). First aorist active participle of \katasei“\, old verb to shake down, a dramatic gesture for quiet and order like Peter in strkjv@12:17| and Paul on the steps of the tower of Antonia (21:40|). {And ye that fear God} (\kai hoi phoboumenoi ton theon\). Evidently large numbers of these Gentiles like Cornelius in Caesarea were present. They offered Paul a great opportunity for reaching the purely pagan Gentiles. This (verses 16-41|) is the first full report of a sermon of Paul's that Luke has preserved for us. He is now a practised preacher of the gospel that he began proclaiming at Damascus, that Jesus of Nazareth is the Messiah of promise and the Saviour of the whole world both Jew and Gentile if they will only believe on him and be saved. It is possible that Paul here based his sermon on the passages of the law and the prophets that had just been read. He uses two words from the LXX, one in verse 19| from strkjv@Deuteronomy:1:31| \etrophophorˆsen\ (as a nursing-father bare he them), the reading of many old MSS. and the one preferred by the American Committee, the other in verse 17| from strkjv@Isaiah:1:2| \hups“sen\ (exalted). At any rate it is clear that Paul spoke in Greek so that all could understand his sermon. He may have written out notes of this sermon afterwards for Luke. The keynotes of Paul's theology as found in his Epistles appear in this sermon. It is interesting to observe the steady growth of Paul's Christology as he faced the great problems of his day. Here we see Paul's gospel for the Jews and the God-fearers (Gentiles friendly to the Jews).

rwp@Acts:20:28 @{Take heed unto yourselves} (\prosechete heautois\). The full phrase had \ton noun\, hold your mind on yourselves (or other object in the dative), as often in old writers and in strkjv@Job:7:17|. But the ancients often used the idiom with \noun\ understood, but not expressed as here and strkjv@Acts:5:35; strkjv@Luke:12:1; strkjv@17:3; strkjv@21:34; strkjv@1Timothy:1:4; strkjv@3:8; strkjv@4:13|. \Epeche\ is so used in strkjv@1Timothy:4:16|. {To all the flock} (\panti t“i poimni“i\). Contracted form of \poimenion = poimnˆ\ (John:10:16|) already in strkjv@Luke:12:32| and also in strkjv@Acts:20:29; strkjv@1Peter:5:2,3|. Common in old Greek. {Hath made} (\etheto\). Did make, second aorist middle indicative of \tithˆmi\, did appoint. Paul evidently believed that the Holy Spirit calls and appoints ministers. {Bishops} (\episkopous\). The same men termed elders in verse 17| which see. {To shepherd} (\poimainein\). Present active infinitive of purpose of \poimain“\, old verb to feed or tend the flock (\poimnˆ, poimnion\), to act as shepherd (\poimˆn\). These ministers are thus in Paul's speech called elders (verse 17|), bishops (verse 28|), and shepherds (verse 28|). Jesus had used this very word to Peter (John:21:16|, twice \boske\, feed, strkjv@21:15,17|) and Peter will use it in addressing fellow-elders (1Peter:5:2|) with memories, no doubt of the words of Jesus to him. The "elders" were to watch over as "bishops" and "tend and feed as shepherds" the flock. Jesus is termed "the shepherd and bishop of your souls" in strkjv@1Peter:2:25| and "the great Shepherd of the sheep" in strkjv@Hebrews:13:20|. Jesus called himself "the good Shepherd" in strkjv@John:10:11|. {The church of God} (\tˆn ekklˆsian tou theou\). The correct text, not "the church of the Lord" or "the church of the Lord and God" (Robertson, _Introduction to Textual Criticism of the N.T._, p. 189). {He purchased} (\periepoiˆsato\). First aorist middle of \peripoie“\, old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke strkjv@17:33; strkjv@Acts:20:28; strkjv@1Timothy:3:13|. The substantive \peripoiˆsin\ (preservation, possession) occurs in strkjv@1Peter:2:9| ("a peculiar people" = a people for a possession) and in strkjv@Ephesians:1:14|. {With his own blood} (\dia tou haimatos tou idiou\). Through the agency of (\dia\) his own blood. Whose blood? If \tou theou\ (Aleph B Vulg.) is correct, as it is, then Jesus is here called "God" who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have strkjv@Romans:9:5; strkjv@Colossians:2:9; strkjv@Titus:2:13| where he does that very thing, besides strkjv@Colossians:1:15-20; strkjv@Phillipians:2:5-11|.

rwp@Acts:20:30 @{From among your own selves} (\ex hum“n aut“n\). In sheep's clothing just as Jesus had foretold. The outcome fully justified Paul's apprehensions as we see in Colossians, Ephesians, I and II Timothy, Revelation. False philosophy, immorality, asceticism will lead some astray (Colossians:2:8,18; strkjv@Ephesians:4:14; strkjv@5:6|). John will picture "antichrists" who went out from us because they were not of us (1John:2:18f.|). There is a false optimism that is complacently blind as well as a despondent pessimism that gives up the fight. {Perverse things} (\diestrammena\). Perfect passive participle of \diastreph“\, old verb to turn aside, twist, distort as in strkjv@Acts:13:8,10|. {To draw away} (\tou apospƒin\). Articular genitive present active participle of purpose from \apospa“\, old verb used to draw the sword (Matthew:26:51|), to separate (Luke:22:41; strkjv@Acts:21:1|). The pity of it is that such leaders of dissension can always gain a certain following. Paul's long residence in Ephesus enabled him to judge clearly of conditions there.

rwp@Acts:20:32 @{And now} (\kai ta nun\). Same phrase as in verses 22,25| save that \idou\ (behold) is wanting and the article \ta\ occurs before \nun\, accusative of general reference. And as to the present things (or situation) as in strkjv@4:29|. {I commend} (\paratithemai\). Present middle indicative of \paratithˆmi\, old verb to place beside, middle, to deposit with one, to interest as in strkjv@1Timothy:1:18; strkjv@2Timothy:2:2|. Paul can now only do this, but he does it hopefully. Cf. strkjv@1Peter:4:19|. {The word of his grace} (\t“i log“i tˆs charitos autou\). The instrumentality through preaching and the Holy Spirit employed by God. Cf. strkjv@Colossians:4:6; strkjv@Ephesians:4:29|. {Which is able to build up} (\t“i dunamen“i oikodomˆsai\). God works through the word of his grace and so it is able to build up (edify); a favourite Pauline word (1Corinthians:3:10-14; strkjv@3:9; strkjv@2Corinthians:5:1; strkjv@Ephesians:2:20-22; strkjv@2Timothy:3:15|; etc.), and strkjv@James:1:21|. The very words "build" and "inheritance among the sanctified" will occur in strkjv@Ephesians:1:11; strkjv@2:30; strkjv@3:18| and which some may recall on reading. Cf. strkjv@Colossians:1:12|. Stephen in strkjv@Acts:7:5| used the word "inheritance" (\klˆronomian\), nowhere else in Acts, but in strkjv@Ephesians:1:14,18; strkjv@5:5|. In strkjv@Ephesians:1:18| the very expression occurs "his inheritance among the saints " (\tˆn klˆronomian autou en tois hagiois\).

rwp@Acts:21:3 @{When we had come in sight of Cyprus} (\anaphanantes tˆn Kupron\). First aorist active participle of \anaphain“\ (Doric form \-phanƒntes\ rather than the Attic \-phˆnantes\), old verb to make appear, bring to light, to manifest. Having made Cyprus visible or rise up out of the sea. Nautical terms. In the N.T. only here and strkjv@Luke:19:11| which see. {On the left hand} (\eu“numon\). Compound feminine adjective like masculine. They sailed south of Cyprus. {We sailed} (\epleomen\). Imperfect active of common verb \ple“\, kept on sailing till we came to Syria. {Landed at Tyre} (\katˆlthomen eis Turon\). Came down to Tyre. Then a free city of Syria in honour of its former greatness (cf. the long siege by Alexander the Great). {There} (\ekeise\). Thither, literally. Only one other instance in N.T., strkjv@22:5| which may be pertinent = \ekei\ (there). {Was to unlade} (\ˆn apophortizomenon\). Periphrastic imperfect middle of \apophortiz“\, late verb from \apo\ and \phortos\, load, but here only in the N.T. Literally, "For thither the boat was unloading her cargo," a sort of "customary" or "progressive" imperfect (Robertson, _Grammar_, p. 884). {Burden} (\gomon\). Cargo, old word, from \gem“\, to be full. Only here and strkjv@Revelation:18:11f.| in N.T. Probably a grain or fruit ship. It took seven days here to unload and reload.

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

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

rwp@Acts:21:31 @{As they were seeking to kill him} (\zˆtount“n aut“n\). Genitive absolute of \zˆte“\, to seek, without \aut“n\ (they). This was their real purpose. {Tidings} (\phasis\). From \phain“\, to show. Old word for the work of informers and then the exposure of secret crime. In LXX. Here only in the N.T. {Came up} (\anebˆ\). Naturally in the wild uproar. The Roman guard during festivals was kept stationed in the Tower of Antonia at the northwest corner of the temple overlooking the temple and connected by stairs (verse 35|). {To the chief captain} (\t“i chiliarch“i\). Commander of a thousand men or cohort (Mark:15:16|). His name was Claudius Lysias. {Of the band} (\tˆs speirˆs\). Each legion had six tribunes and so each tribune (chiliarch) had a thousand if the cohort had its full quota. See on ¯10:1; strkjv@27:1|. The word is the Latin _spira_ (anything rolled up). Note the genitive \speirˆs\ instead of \speiras\ (Attic). {Was in confusion} (\sunchunnetai\). Present passive indicative of \sunchunn“\ (see verse 27|, \sunecheon\). This is what the conspirators had desired.

rwp@Acts:22:5 @{Doth bear me witness} (\marturei moi\). Present active indicative as if still living. Caiaphas was no longer high priest now, for Ananias is at this time (23:2|), though he may be still alive. {All the estate of the elders} (\pan to presbuterion\). All the eldership or the Sanhedrin (4:5|) of which Paul was probably then a member (26:10|). Possibly some of those present were members of the Sanhedrin then (some 20 odd years ago). {From whom} (\par' h“n\). The high priest and the Sanhedrin. {Letters unto the brethren} (\epistalas pros tous adelphous\). Paul still can tactfully call the Jews his "brothers" as he did in strkjv@Romans:9:3|. There is no bitterness in his heart. {Journeyed} (\eporeuomˆn\). Imperfect middle indicative of \poreuomai\, and a vivid reality to Paul still as he was going on towards Damascus. {To bring also} (\ax“n kai\). Future active participle of \ag“\, to express purpose, one of the few N.T. examples of this classic idiom (Robertson, _Grammar_, p. 1118). {Them which were there} (\tous ekeise ontas\). _Constructio praegnans_. The usual word would be \ekei\ (there), not \ekeise\ (thither). Possibly the Christians who had fled to Damascus, and so were there (Robertson, _Grammar_, p. 548). {In bonds} (\dedemenous\). Perfect passive participle of \de“\, predicate position, "bound." {For to be punished} (\hina tim“rˆth“sin\). First aorist passive subjunctive of \tim“re“\, old verb to avenge, to take vengeance on. In the N.T. only here, and strkjv@26:11|. Pure final clause with \hina\. He carried his persecution outside of Palestine just as later he carried the gospel over the Roman empire.

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

rwp@Acts:23:28 @{To know} (\epign“nai\). To know fully, \epi\, second aorist active infinitive. {They accused him} (\enekaloun aut“i\). Imperfect active indicative, were accusing him (dative), repeating their charges.

rwp@Acts:23:35 @{I will hear thy cause} (\diakousomai\). "I will hear thee fully" (\dia\). {When--are come} (\paragen“ntai\). Second aorist middle subjunctive of \paraginomai\ with temporal conjunction \hotan\, indefinite temporal clause of future time (Robertson, _Grammar_, p. 972), "whenever thine accusers come." {In Herod's palace} (\en t“i prait“ri“i\). The Latin word \praetorium\. The word meant the camp of the general, then the palace of the governor as here and strkjv@Matthew:27:27| which see, and then the camp of praetorian soldiers or rather the praetorian guard as in strkjv@Phillipians:1:13|.

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

rwp@Acts:24:10 @{When the governor had beckoned to him} (\neusantos aut“i tou hˆgemonos\). Genitive absolute again with first aorist active participle of \neu“\, to give a nod, old word, in N.T. only here and strkjv@John:13:24|. "The governor nodding to him." {Forasmuch as I know} (\epistamenos\). Knowing, from \epistamai\. {That thou hast been of many years a judge} (\ek poll“n et“n onta se kritˆn\). The participle in indirect assertion after \epistamenos\ (Robertson, _Grammar_, p. 1041). Paul goes as far as he can in the way of a compliment. For seven years Felix has been governor, \onta\ being a sort of progressive present participle with \ek poll“n et“n\ (Robertson, _Grammar_, p. 892). {Cheerfully} (\euthum“s\). Old adverb from \euthumos\ (\eu\ and \thumos\, good spirit), here only in N.T. {Make my defence} (\apologoumai\). Old and regular word for this idea as in strkjv@Luke:21:14| which see.

rwp@Acts:24:14 @{I confess} (\homolog“\). The only charge left was that of being a ringleader of the sect of the Nazarenes. This Paul frankly confesses is true. He uses the word in its full sense. He is "guilty" of that. {After the Way} (\kata tˆn hodon\). This word Paul had already applied to Christianity (22:4|). He prefers it to "sect" (\hairesin\ which means a choosing, then a division). Paul claims Christianity to be the real (whole, catholic) Judaism, not a "sect" of it. But he will show that Christianity is not a deviation from Judaism, but the fulfilment of it (Page) as he has already shown in strkjv@Galatians:3; strkjv@Romans:9|. {Songs:serve I the God of our fathers} (\hout“s latreu“ t“i patr“i“i the“i\). Paul has not stretched the truth at all. He has confirmed the claim made before the Sanhedrin that he is a spiritual Pharisee in the truest sense (23:6|). He reasserts his faith in all the law and the prophets, holding to the Messianic hope. A curious "heretic" surely! {Which these themselves also look for} (\hˆn kai autoi houtoi prosdechontai\). Probably with a gesture towards his accusers. He does not treat them all as Sadducees. See strkjv@Titus:2:13| for similar use of the verb (\prosdechomenoi tˆn makarian elpida\, looking for the happy hope).

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

rwp@Acts:25:26 @{No certain thing} (\asphales ti--ou\). Nothing definite or reliable (\a\ privative, \sphall“\, to trip). All the charges of the Sanhedrin slipped away or were tripped up by Paul. Festus confesses that he had nothing left and thereby convicts himself of gross insincerity in his proposal to Paul in verse 9| about going up to Jerusalem. By his own statement he should have set Paul free. The various details here bear the marks of the eyewitness. Luke was surely present and witnessed this grand spectacle with Paul as chief performer. {Unto my lord} (\t“i kuri“i\). Augustus (Octavius) and Tiberius refused the title of \kurios\ (lord) as too much like _rex_ (king) and like master and slave, but the servility of the subjects gave it to the other emperors who accepted it (Nero among them). Antoninus Pius put it on his coins. Deissmann (_Light from the Ancient East_, p. 105) gives an ostracon dated Aug. 4, A.D. 63 with the words "in the year nine of Nero the lord" (\enatou Ner“nos tou kuriou\). Deissmann (_op. cit._, pp. 349ff.) runs a most interesting parallel "between the cult of Christ and the cult of Caesar in the application of the term \kurios\, lord" in ostraca, papyri, inscriptions. Beyond a doubt Paul has all this fully in mind when he says in strkjv@1Corinthians:12:3| that "no one is able to say \Kurios Iˆsous\ except in the Holy Spirit" (cf. also strkjv@Phillipians:2:11|). The Christians claimed this word for Christ and it became the test in the Roman persecutions as when Polycarp steadily refused to say " Lord Caesar" and insisted on saying "Lord Jesus" when it meant his certain death. {Before you} (\eph' hum“n\). The whole company. In no sense a new trial, but an examination in the presence of these prominent men to secure data and to furnish entertainment and pleasure to Agrippa (verse 22|). {Especially before thee} (\malista epi sou\). Out of courtesy. It was the main reason as verse 22| shows. Agrippa was a Jew and Festus was glad of the chance to see what he thought of Paul's case. {After examination had} (\tˆs anakrise“s genomenˆs\). Genitive absolute, "the examination having taken place." \Anakrisis\ from \anakrin“\ (cf. strkjv@12:19; strkjv@24:8; strkjv@28:18|) is a legal term for preliminary examination. Only here in the N.T. Inscriptions and papyri give it as examination of slaves or other property. {That I may have somewhat to write} (\hop“s sch“ ti graps“\). Ingressive aorist subjunctive \sch“\ (may get) with \hop“s\ (final particle like \hina\). \Ti graps“\ in indirect question after \sch“\ is either future indicative or aorist subjunctive (Robertson, _Grammar_, p. 1045). Festus makes it plain that this is not a "trial," but an examination for his convenience to help him out of a predicament.

rwp@Acts:26:1 @{Thou art permitted} (\epitrepetai soi\). Literally, It is permitted thee. As if Agrippa were master of ceremonies instead of Festus. Agrippa as a king and guest presides at the grand display while Festus has simply introduced Paul. {For thyself} (\huper seautou\). Some MSS. have \peri\ (concerning). Paul is allowed to speak in his own behalf. No charges are made against him. In fact, Festus has admitted that he has no real proof of any charges. {Stretched forth his hand} (\ekteinas tˆn cheira\). Dramatic oratorical gesture (not for silence as in strkjv@12:17; strkjv@13:16|) with the chain still upon it (verse 29|) linking him to the guard. First aorist active participle of \ektein“\, to stretch out. {Made his defence} (\apelogeito\). Inchoative imperfect of \apologeomai\ (middle), "began to make his defence." This is the fullest of all Paul's defences. He has no word of censure of his enemies or of resentment, but seizes the opportunity to preach Christ to such a distinguished company which he does with "singular dignity" (Furneaux). He is now bearing the name of Christ "before kings" (Acts:9:15|). In general Paul follows the line of argument of the speech on the stairs (chapter strkjv@Acts:22|).

rwp@Acts:26:2 @{I think myself happy} (\hˆgˆmai emauton makarion\). See on ¯Matthew:5:3| for \makarios\. Blass notes that Paul, like Tertullus, begins with _captatio benevolentiae_, but _absque adulatione_. He says only what he can truthfully speak. For \hˆgˆmai\ see strkjv@Phillipians:3:7; strkjv@1Timothy:6:1| (perfect middle indicative of \hˆgeomai\), I have considered. {That I am to make my defence} (\mell“n apologeisthai\). Literally, "being about to make my defence." {Whereof I am accused} (\h“n egkaloumai\). Genitive with \egkaloumai\ as in strkjv@19:40| or by attraction from accusative of relative (\ha\) to case of antecedent (\pant“n\).

rwp@Acts:26:5 @{Having knowledge of me from the first} (\progin“skontes me an“then\). Literally, "knowing me beforehand" (both \pro\ and \an“then\), from the beginning of Paul's public education in Jerusalem (Knowling). Cf. strkjv@2Peter:3:17|. {If they be willing to testify} (\ean thel“sin marturein\). Condition of third class (\ean\ and subjunctive). A neat turning of the tables on the distinguished audience about Paul's Jerusalem reputation before his conversion. {After the straitest sect} (\tˆn akribestatˆn hairesin\). This is a true superlative (not elative) and one of the three (also \hagi“tatos\, strkjv@Jude:1:20|, \timi“tatos\ strkjv@Revelation:18:12; strkjv@21:11|) superlatives in \-tatos\ in the N.T. (Robertson, _Grammar_, pp. 279f., 670), though common enough in the LXX and the papyri. \Hairesin\ (choosing) is properly used here with Pharisees (Josephus, _Life_, 38). {Religion} (\thrˆskeias\). From \thrˆskeu“\ and this from \thrˆskos\ (James:1:26|), old word for religious worship or discipline, common in the papyri and inscriptions (Moulton and Milligan's _Vocabulary_) for reverent worship, not mere external ritual. In N.T. only here, strkjv@James:1:26f.; strkjv@Colossians:2:18|. {I lived a Pharisee} (\ezˆsa Pharisaios\). Emphatic position. Paul knew the rules of the Pharisees and played the game to the full (Galatians:1:14; strkjv@Phillipians:3:5f.|). The Talmud makes it plain what the life of a Pharisee was. Paul had become one of the leaders and stars of hope for his sect.

rwp@Ephesians:3:18 @{That ye may be strong} (\hina exischusˆte\). Sub-final clause again with \hina\ and the first aorist active subjunctive of \exischu“\, a late and rare compound (from \ex, ischu“\) to have full strength. Here only in N.T. {To apprehend} (\katalabesthai\). Second aorist middle infinitive of \katalamban“\, old and common verb, to lay hold of effectively (\kata-\), here with the mind, to grasp (Acts:25:25|). {With all the saints} (\sun pasin tois hagiois\). No isolated privilege. Fellowship open to all. Paul gives a rectangular (four dimension) measure of love (breadth \platos\, length \mˆkos\, height \hupsos\, depth \bathos\, all common enough words).

rwp@Ephesians:3:20 @{That is able to do} (\t“i dunamen“i poiˆsai\). Dative case of the articular participle (present middle of \dunamai\). Paul is fully aware of the greatness of the blessings asked for, but the Doxology ascribes to God the power to do them for us. {Above all} (\huper panta\). Not simply \panta\, but \huper\ beyond and above all. {Exceedingly abundantly} (\huperekperissou\). Late and rare double compound (\huper, ek, perissou\) adverb (LXX, strkjv@1Thessalonians:3:10; strkjv@5:13; strkjv@Ephesians:3:20|). It suits well Paul's effort to pile Pelion on Ossa. {That we ask} (\h“n aitoumetha\). Ablative of the relative pronoun attracted from the accusative \ha\ to the case of the unexpressed antecedent \tout“n\. Middle voice (\aitoumetha\) "we ask for ourselves." {Or think} (\ˆ nooumen\). The highest aspiration is not beyond God's "power" (\dunamin\) to bestow.

rwp@Ephesians:4:13 @{Till we all attain} (\mechri katantˆs“men hoi pantes\). Temporal clause with purpose idea with \mechri\ and the first aorist active subjunctive of \katanta“\, late verb, to come down to the goal (Phillipians:3:11|). "The whole" including every individual. Hence the need of so many gifts. {Unto the unity of the faith} (\eis tˆn henotˆta tˆs piste“s\). "Unto oneness of faith" (of trust) in Christ (verse 3|) which the Gnostics were disturbing. {And of the knowledge of the Son of God} (\kai tˆs epign“se“s tou huiou tou theou\). Three genitives in a chain dependent also on \tˆn henotˆta\, "the oneness of full (\epi-\) knowledge of the Son of God," in opposition to the Gnostic vagaries. {Unto a full-grown man} (\eis andra teleion\). Same figure as in strkjv@2:15| and \teleios\ in sense of adult as opposed to \nˆpioi\ (infants) in 14|. {Unto the measure of the stature} (\eis metron hˆlikias\). Songs:apparently \hˆlikia\ here as in strkjv@Luke:2:52|, not age (John:9:21|). Boys rejoice in gaining the height of a man. But Paul adds to this idea "the fulness of Christ" (\tou plˆr“matos tou Christou\), like "the fulness of God" in strkjv@3:19|. And yet some actually profess to be "perfect" with a standard like this to measure by! No pastor has finished his work when the sheep fall so far short of the goal.

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

rwp@Ephesians:4:15 @{In love} (\en agapˆi\). If truth were always spoken only in love! {May grow into him} (\auxˆs“men eis auton\). Supply \hina\ and then note the final use of the first aorist active subjunctive. It is the metaphor of verse 13| (the full-grown man). We are the body and Christ is the Head. We are to grow up to his stature.

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 AUTHOR Origen bluntly wrote: "Who wrote the Epistle God only knows certainly" as quoted by Eusebius. Origen held that the thoughts were Paul's while Clement of Rome or Luke may have written the book. Clement of Alexandria (Eusebius says) thought that Paul wrote it in Hebrew and that Luke translated it into Greek. No early writer apparently attributed the Greek text to Paul. Eusebius thought it was originally written in Hebrew whether by Paul or not and translated by Clement of Rome. But there is no certainty anywhere in the early centuries. It was accepted first in the east and later in the west which first rejected it. But Jerome and Augustine accepted it. When the Renaissance came Erasmus had doubts, Luther attributed it to Apollos, Calvin denied the Pauline authorship. In North Africa it was attributed to Barnabas. In modern times Harnack has suggested Priscilla, but the masculine participle in strkjv@Hebrews:11:32| (\me diˆgoumenon\) disposes of that theory. The oldest Greek MSS. (Aleph A B) have simply \Pros Hebraious\ as the title, but they place it before the Pastoral Epistles, while the Textus Receptus puts it after the Pastoral Epistles and Philemon. In the light of all the facts one can only make a guess without a sense of certainty. For myself I should with Luther guess Apollos as the most likely author of this book which is full of the Spirit of God.

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

rwp@Hebrews:1:6 @{And when he again bringeth in} (\hotan de palin eisagagˆi\). Indefinite temporal clause with \hotan\ and second aorist active subjunctive of \eisag“\. If \palin\ is taken with \eisagagˆi\, the reference is to the Second Coming as in strkjv@9:28|. If \palin\ merely introduces another quotation (Psalms:97:7|) parallel to \kai palin\ in verse 5|, the reference is to the incarnation when the angels did worship the Child Jesus (Luke:2:13f.|). There is no way to decide certainly about it. {The first-born} (\ton pr“totokon\). See strkjv@Psalms:89:28|. For this compound adjective applied to Christ in relation to the universe see strkjv@Colossians:1:15|, to other men, strkjv@Romans:8:29; strkjv@Colossians:1:18|, to the other children of Mary, strkjv@Luke:2:7|; here it is used absolutely. {The world} (\tˆn oikoumenˆn\). "The inhabited earth." See strkjv@Acts:17:6|. {Let worship} (\proskunˆsat“san\). Imperative first aorist active third plural of \proskune“\, here in the full sense of worship, not mere reverence or courtesy. This quotation is from the LXX of strkjv@Deuteronomy:32:43|, but is not in the Hebrew, though most of the LXX MSS. (except F) have \huioi theou\, but the substance does occur also in strkjv@Psalms:97:7| with \hoi aggeloi autou\.

rwp@Hebrews:1:7 @{Of the angels} (\pros tous aggelous\). "With reference to" (\pros\) as in strkjv@Luke:20:9|. Songs:"of the Son" in verse 8|. Note \men\ here and \de\ in verse 8| in carefully balanced contrast. The quotation is from strkjv@Psalms:104:4|. {Winds} (\pneumata\). "Spirits" the word also means. The meaning (note article with \aggelous\, not with \pneumata\) apparently is one that can reduce angels to the elemental forces of wind and fire (Moffatt). {A flame of fire} (\puros phloga\). Predicate accusative of \phlox\, old word, in N.T. only here and strkjv@Luke:16:24|. Lunemann holds that the Hebrew here is wrongly rendered and means that God makes the wind his messengers (not angels) and flaming fire his servants. That is all true, but that is not the point of this passage. Preachers also are sometimes like a wind-storm or a fire.

rwp@Hebrews:5:8 @{Though he was a Son} (\kaiper “n huios\). Concessive participle with \kaiper\, regular Greek idiom as in strkjv@7:5; strkjv@12:17|. {Yet learned obedience} (\emathen hupakoˆn\). Second aorist active indicative of \manthan“\. Succinct and crisp statement of the humanity of Jesus in full harmony with strkjv@Luke:2:40,52| and with strkjv@Hebrews:2:10|. {By the things which he suffered} (\aph' h“n epathen\). There is a play on the two verbs (\emathen--epathen\), paronomasia. Second aorist active indicative of \pasch“\. He always did his Father's will (John:8:29|), but he grew in experience as in wisdom and stature and in the power of sympathy with us.

rwp@James:1:15 @{Then} (\eita\). The next step. {The lust} (\hˆ epithumia\). Note article, the lust (verse 14|) which one has. {When it hath conceived} (\sullabousa\). Second aorist active participle of \sullamban“\, old word to grasp together, in hostile sense (Acts:26:21|), in friendly sense of help (Phillipians:4:3|), in technical sense of a woman taking a man's seed in conception (Luke:1:24|), here also of lust (as a woman), "having conceived." The will yields to lust and conception takes place. {Beareth sin} (\tiktei hamartian\). Present active indicative of \tikt“\ to bring forth as a mother or fruit from seed, old verb, often in N.T., here only in James. Sin is the union of the will with lust. See strkjv@Psalms:7:14| for this same metaphor. {The sin} (\hˆ hamartia\). The article refers to \hamartia\ just mentioned. {When it is full-grown} (\apotelestheisa\). First aorist passive participle of \apotele“\, old compound verb with perfective use of \apo\, in N.T. only here and strkjv@Luke:13:32|. It does not mean "full-grown" like \teleio“\, but rather completeness of parts or functions as opposed to rudimentary state (Hort) like the winged insect in contrast with the chrysalis or grub (Plato). The sin at birth is fully equipped for its career (Romans:6:6; strkjv@Colossians:3:5|). {Bringeth forth death} (\apokuei thanaton\). Late compound (\kue“\ to be pregnant, perfective use of \apo\) to give birth to, of animals and women, for normal birth (papyrus example) and abnormal birth (Hort). A medical word (Ropes) rather than a literary one like \tikt“\. The child of lust is sin, of sin is death, powerful figure of abortion. The child is dead at birth. For death as the fruit of sin see strkjv@Romans:6:21-23; strkjv@8:6|. "The birth of death follows of necessity when one sin is fully formed" (Hort).

rwp@James:1:25 @{He that looketh into} (\ho parakupsas\). First aorist active articular participle of \parakupt“\, old verb, to stoop and look into (John:20:5,11|), to gaze carefully by the side of, to peer into or to peep into (1Peter:1:12|). Here the notion of beside (\para\) or of stooping (\kupt“\) is not strong. Sometimes, as Hort shows, the word means only a cursory glance, but the contrast with verse 24| seems to preclude that here. {The perfect law} (\nomon teleion\). For \teleion\ see strkjv@1:17|. See strkjv@Romans:7:12| for Paul's idea of the law of God. James here refers to the word of truth (1:18|), the gospel of grace (Galatians:6:2; strkjv@Romans:12:2|). {The law of liberty} (\ton tˆs eleutherias\). "That of liberty," explaining why it is "perfect" (2:12| also), rests on the work of Christ, whose truth sets us free (John:8:32; strkjv@2Corinthians:3:16; strkjv@Romans:8:2|). {And so continueth} (\kai parameinas\). First aorist active articular participle again of \paramen“\, parallel with \parakupsas\. \Paramen“\ is to stay beside, and see strkjv@Phillipians:1:25| for contrast with the simplex \men“\. {Being} (\genomenos\). Rather, "having become" (second aorist middle participle of \ginomai\ to become). {Not a hearer that forgetteth} (\ouk akroatˆs epilˆsmonˆs\). "Not a hearer of forgetfulness" (descriptive genitive, marked by forgetfulness). \Epilˆsmonˆ\ is a late and rare word (from \epilˆsm“n\, forgetful, from \epilanthomai\, to forget, as in verse 24|), here only in N.T. {But a doer that worketh} (\alla poiˆtˆs ergou\). "But a doer of work," a doer marked by work (descriptive genitive \ergou\), not by mere listening or mere talk. {In his doing} (\en tˆi poiˆsei autou\). Another beatitude with \makarios\ as in strkjv@1:12|, like the Beatitudes in strkjv@Matthew:5:3-12|. \Poiˆsis\ is an old word (from \poie“\ for the act of doing), only here in N.T.

rwp@James:1:27 @{Pure religion and undefiled} (\thrˆskeia kathara kai amiantos\). Numerous examples in papyri and inscriptions of \thrˆskeia\ for ritual and reverential worship in the Roman Empire (Moulton and Milligan's _Vocabulary_; Deissmann, _St. Paul_, p. 251). As Hort shows, this is not a definition of religion or religious worship, but only a pertinent illustration of the right spirit of religion which leads to such acts. {Before our God and Father} (\para t“i the“i kai patri\). By the side of (\para\) and so from God's standpoint (Mark:10:27|). \Amiantos\ (compound verbal adjective, alpha privative, \miain“\ to defile), puts in negative form (cf. strkjv@1:4,6|) the idea in \kathara\ (pure, clean). This (\hautˆ\). Feminine demonstrative pronoun in the predicate agreeing with \thrˆskeia\. {To visit} (\episkeptesthai\). Epexegetic (explaining \hautˆ\) present middle infinitive of \episkeptomai\, common verb to go to see, to inspect, present tense for habit of going to see. See strkjv@Matthew:25:36,43| for visiting the sick. {The fatherless and widows} (\orphanous kai chˆras\). "The natural objects of charity in the community" (Ropes). \Orphanos\ is old word for bereft of father or mother or both. In N.T. only here and strkjv@John:14:18|. Note order (orphans before widows). {Unspotted} (\aspilon\). Old adjective (alpha privative and \spilos\, spot), spotless. This the more important of the two illustrations and the hardest to execute. {To keep} (\tˆrein\). Present active infinitive, "to keep on keeping oneself un-specked from the world" (a world, \kosmos\, full of dirt and slime that bespatters the best of men).

rwp@James:5:2 @{Riches} (\ho ploutos\). Masculine singular, but occasionally neuter \to ploutos\ in nominative and accusative (2Corinthians:8:2|). Apparently \pleotos\ fulness (from \pleos\ full, \pimplˆmi\ to fill). "Wealth." {Are corrupted} (\sesˆpen\). Second perfect active indicative of \sˆp“\ (root \sap\ as in \sapros\, rotten), to corrupt, to destroy, here intransitive "has rotted." Only here in N.T. On the worthlessness of mere wealth see strkjv@Matthew:6:19,24|. {Were moth-eaten} (\sˆtobr“ta gegonen\). "Have become (second perfect indicative of \ginomai\, singular number, though \himatia\, neuter plural, treated collectively) moth-eaten" (\sˆtobr“ta\, late and rare compound from \sˆs\, moth, strkjv@Matthew:6:19f.| and \br“tos\, verbal adjective of \bibr“sk“\ to eat strkjv@John:6:13|. This compound found only here, strkjv@Job:13:28|, Sibyll. Orac. _Proem_. 64). Rich robes as heirlooms, but moth-eaten. Vivid picture. Witness the 250 "lost millionaires" in the United States in 1931 as compared with 1929. Riches have wings.

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

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

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

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

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

rwp@John:1:17 @{Was given} (\edothˆ\). First aorist passive indicative of \did“mi\. {By Moses} (\dia M“use“s\). "Through Moses" as the intermediate agent of God. {Came} (\egeneto\). The historical event, the beginning of Christianity. {By Jesus Christ} (\dia Iˆsou Christou\). "Through Jesus Christ," the intermediate agent of God the Father. Here in plain terms John identifies the Pre-incarnate Logos with Jesus of Nazareth, the Messiah. The full historical name "Jesus Christ" is here for the first time in John. See also strkjv@17:3| and four times in 1John and five times in Revelation. Without Christ there would have been no Christianity. John's theology is here pictured by the words "grace and truth" (\hˆ charis kai hˆ alˆtheia\), each with the article and each supplementary to the other. It is grace in contrast with law as Paul sets forth in Galatians and Romans. Paul had made grace "a Christian commonplace" (Bernard) before John wrote. It is truth as opposed to Gnostic and all other heresy as Paul shows in Colossians and Ephesians. The two words aptly describe two aspects of the Logos and John drops the use of \Logos\ and \charis\, but clings to \alˆtheia\ (see strkjv@8:32| for the freedom brought by truth), though the ideas in these three words run all through his Gospel.

rwp@John:4:42 @{Not because of thy speaking} (\ouketi dia tˆn sˆn lalian\). "No longer because of thy talk," good and effective as that was. \Lalia\ (cf. \lale“\) is talk, talkativeness, mode of speech, one's vernacular, used by Jesus of his own speech (John:8:43|). {We have heard} (\akˆkoamen\). Perfect active indicative of \akou“\, their abiding experience. {For ourselves} (\autoi\). Just "ourselves." {The Saviour of the world} (\ho s“tˆr tou kosmou\). See strkjv@Matthew:1:21| for s“sei used of Jesus by the angel Gabriel. John applies the term \s“tˆr\ to Jesus again in strkjv@1John:4:14|. Jesus had said to the woman that salvation is of the Jews (verse 22|). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (verse 26|) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: "At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah." But why "merely"? Was it not natural for these Samaritans who took Jesus as their "Saviour," Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on strkjv@John:4:42|: "That in the first century Messiah was given the title s“tˆr is not proven." The use of "saviour and god" for Ptolemy in the third century B.C. is well known. "The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East" (Deissmann, _Light_, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke:2:11; strkjv@John:4:42; strkjv@Acts:5:31; strkjv@3:23; strkjv@Phillipians:3:20; strkjv@Ephesians:5:23; strkjv@Titus:1:4; strkjv@2:13; strkjv@3:6; strkjv@2Timothy:1:10; strkjv@2Peter:1:1,11; strkjv@2:20; strkjv@3:2,18|). All these are writings of the first century A.D. The Samaritan villagers rise to the conception that he was the Saviour of the world.

rwp@John:5:1 @{After these things} (\meta tauta\). John is fond of this vague phrase (3:22; strkjv@6:1|). He does not mean that this incident follows immediately. He is supplementing the Synoptic Gospels and does not attempt a full story of the work of Jesus. Some scholars needlessly put chapter 5 after chapter 6 because in chapter 6 Jesus is in Galilee as at the end of chapter 4. But surely it is not incongruous to think of Jesus making a visit to Jerusalem before the events in chapter 6 which undoubtedly come within a year of the end (6:4|). {A feast of the Jews} (\heortˆ t“n Ioudai“n\). Some manuscripts have the article (\hˆ\) "the feast" which would naturally mean the passover. As a matter of fact there is no way of telling what feast it was which Jesus here attended. Even if it was not the passover, there may well be another passover not mentioned besides the three named by John (2:13,23; strkjv@6:4: strkjv@12:1|). {Went up} (\anebˆ\). Second aorist active indicative of \anabain“\. It was up towards Jerusalem from every direction save from Hebron.

rwp@John:5:15 @{Went away and told} (\apˆlthen kai eipen\). Both aorist active indicatives. Instead of giving heed to the warning of Jesus about his own sins he went off and told the Jews that now he knew who the man was who had commanded him to take up his bed on the Sabbath Day, to clear himself with the ecclesiastics and escape a possible stoning. {That it was Jesus} (\hoti Iˆsous estin\). Present indicative preserved in indirect discourse. The man was either ungrateful and wilfully betrayed Jesus or he was incompetent and did not know that he was bringing trouble on his benefactor. In either case one has small respect for him.

rwp@John:5:24 @{Hath eternal life} (\echei z“ˆn ai“nion\). Has now this spiritual life which is endless. See strkjv@3:36|. In verses 24,25| Jesus speaks of spiritual life and spiritual death. In this passage (21-29|) Jesus speaks now of physical life and death, now of spiritual, and one must notice carefully the quick transition. In strkjv@Revelation:20:14| we have the phrase "the second death" with which language compare strkjv@Revelation:20:4-6|. {But hath passed out of death into life} (\alla metabebˆken ek tou thanatou eis tˆn z“ˆn\). Perfect active indicative of \metabain“\, to pass from one place or state to another. Out of spiritual death into spiritual life and so no judgement (\krisis\).

rwp@John:12:2 @{Songs:they made him a supper there} (\epoiˆsan oun aut“i deipnon ekei\). Here again \oun\ is not inferential, but merely transitional. This supper is given by Mark (Mark:14:3-9|) and Matthew (Matthew:26:6-13|) just two days (Mark:14:1|) before the passover, that is on our Tuesday evening (beginning of Jewish Wednesday), while John mentions (12:2-9|) it immediately after the arrival of Jesus in Bethany (12:1|). One must decide which date to follow. Mark and Matthew and Luke follow it with the visit of Judas to the Sanhedrin with an offer to betray Jesus as if exasperated by the rebuke by Jesus at the feast. Bernard considers that John "is here more probably accurate." It all turns on John's purpose in putting it here. This is the last mention of Jesus in Bethany and he may have mentioned it proleptically for that reason as seems to me quite reasonable. Westcott notes that in chapter 12 John closes his record of the public ministry of the Lord relative to the disciples at this feast (1-11|), to the multitude in the triumphal entry (12-19|), to the world outside in the visit of the Greeks (20-36a|), and with two summary judgements (36b-50|). There is no further reason to refer to the feast in the house of another Simon when a sinful woman anointed Jesus (Luke:7:36-50|). It is no credit to Luke or to John with Mark and Matthew to have them all making a jumble like that. There were two anointings by two absolutely different women for wholly different purposes. See the discussion on Luke for further details. {And Martha served} (\kai hˆ Martha diˆkonei\). Imperfect active of \diakone“\, picturing Martha true to the account of her in strkjv@Luke:10:40| (\pollˆn diakonian\, \diakonein\ as here). But this fact does not show that Martha was the wife of this Simon at all. They were friends and neighbours and Martha was following her bent. It is Mark (Mark:14:3|) and Matthew (Matthew:26:6|) who mention the name of the host. It is not Simon the Pharisee (Luke:7:36|), but Simon the leper (Mark:14:3; strkjv@Matthew:26:6|) in whose house they meet. The name is common enough. The Simon in Luke was sharply critical of Jesus; this one is full of gratitude for what Jesus has done for him. {That sat at meat} (\t“n anakeimen“n\). "That lay back," reclined as they did, articular participle (ablative case after \ek\) of the common verb \anakeimai\. Perhaps Simon gave the feast partly in honour of Lazarus as well as of Jesus since all were now talking of both (John:12:9|). It was a gracious occasion. The guests were Jesus, the twelve apostles, and Martha, Mary, and Lazarus.

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

rwp@John:12:21 @{To Philip which was of Bethsaida of Galilee} (\Philipp“i t“i apo Bˆthsaida tˆs 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} (\ˆr“t“n\). Imperfect active, probably inchoative, "began to ask," in contrast with the aorist tense just before (\prosˆlthan\, came to). {Sir} (\Kurie\). Most respectfully and courteously. {We would see Jesus} (\thelomen ton Iˆsoun 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@Info_Luke @ THE GOSPEL OF LUKE BY WAY OF INTRODUCTION There is not room here for a full discussion of all the interesting problems raised by Luke as the author of the Gospel and Acts. One can find them ably handled in the Introduction to Plummer's volume on Luke's Gospel in the _International and Critical Commentary_, in the Introduction to Ragg's volume on Luke's Gospel in the _Westminster Commentaries_, in the Introduction to Easton's _Gospel According to St. Luke_, Hayes' _Synoptic Gospels and the Book of Acts_, Ramsay's _Luke the Physician_, Harnack's _Date of the Acts and the Synoptic Gospels_, Foakes-Jackson and Kirsopp Lake's _Beginnings of Christianity_, Carpenter's _Christianity According to St. Luke_, Cadbury's _The Making of Luke-Acts_, McLachlan's _St. Luke: The Man and His Work_, Robertson's _Luke the Historian in the Light of Research_, to go no further. It is a fascinating subject that appeals to scholars of all shades of opinion.

rwp@Info_Luke @ THE CHARACTER OF THE BOOK Literary charm is here beyond dispute. It is a book that only a man with genuine culture and literary genius could write. It has all the simple grace of Mark and Matthew plus an indefinable quality not in these wonderful books. There is a delicate finish of detail and proportion of parts that give the balance and poise that come only from full knowledge of the subject, the chief element in a good style according to Dr. James Stalker. This scientific physician, this man of the schools, this converted Gentile, this devoted friend of Paul, comes to the study of the life of Christ with a trained intellect, with an historian's method of research, with a physician's care in diagnosis and discrimination, with a charm of style all his own, with reverence for and loyalty to Jesus Christ as Lord and Saviour. One could not afford to give up either of the Four Gospels. They each supplement the other in a wonderful way. John's Gospel is the greatest book in all the world, reaching the highest heights of all. But if we had only Luke's Gospel, we should have an adequate portrait of Jesus Christ as Son of God and Son of Man. If Mark's is the Gospel for the Romans and Matthew's for the Jews, the Gospel of Luke is for the Gentile world. He shows the sympathy of Jesus for the poor and the outcast. Luke understands women and children and so is the universal Gospel of mankind in all phases and conditions. It is often called the Gospel of womanhood, of infancy, of prayer, of praise. We have in Luke the first Christian hymns. With Luke we catch some glimpses of the child Jesus for which we are grateful. Luke was a friend and follower of Paul, and verbal parallels with Paul's Epistles do occur, but there is no Pauline propaganda in the Gospel as Moffatt clearly shows (_Intr. to Lit. of the N.T._, p. 281). The Prologue is in literary _Koin‚_ and deserves comparison with those in any Greek and Latin writers. His style is versatile and is often coloured by his source. He was a great reader of the Septuagint as is shown by occasional Hebraisms evidently due to reading that translation Greek. He has graciousness and a sense of humour as McLachlan and Ragg show. Every really great man has a saving sense of humour as Jesus himself had. Ramsay dares to call Luke, as shown by the Gospel and Acts, the greatest of all historians not even excepting Thucydides. Ramsay has done much to restore Luke to his rightful place in the estimation of modern scholars. Some German critics used to cite strkjv@Luke:2:1-7| as a passage containing more historical blunders than any similar passage in any historian. The story of how papyri and inscriptions have fully justified Luke in every statement here made is carefully worked out by Ramsay in his various books, especially in _The Bearing of Recent Discovery on the Trustworthiness of the New Testament_. The main feature of this proof appears also in my _Luke the Historian in the Light of Research_. Songs:many items, where Luke once stood alone, have been confirmed by recent discoveries that the burden of proof now rests on those who challenge Luke in those cases where he still stands alone.

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

rwp@Luke:1:3 @{It seemed good to me also} (\edoxe kamoi\). A natural conclusion and justification of Luke's decision to write his narrative. They had ample reason to draw up their narratives. Luke has more reason to do so because of his fuller knowledge and wider scope. {Having traced the course of all things} (\parˆkolouthˆkoti pƒsin\). The perfect active participle of a common verb of the ancient Greek. Literally it means to follow along a thing in mind, to trace carefully. Both meanings occur abundantly in the ancient Greek. Cadbury (Appendix C to _Beginnings of Christianity_, Vol. II, pp. 489ff.) objects to the translation "having traced" here as implying research which the word does not here mean. Milligan (_Vocabulary_) is somewhat impressed by this argument. See my discussion of the point in Chapter XVI of _Studies in the Text of the N.T._ (The Implications in Luke's Preface) where the point is made that Luke here claims fulness of knowledge before he began to write his book. He had the traditions of the eyewitnesses and ministers of the word and the narratives previously drawn up. Whether he was a personal contemporary with any or all of these events we do not know and it is not particularly pertinent. He had _mentally_ followed along by the side of these events. Galen used this verb for the investigation of symptoms. Luke got himself ready to write before he began by full and accurate knowledge of the subject. \Akrib“s\ (accurately) means going into minute details, from \akron\, the topmost point. And he did it {from the first} (\an“then\). He seems to refer to the matters in Chapters strkjv@1:5-2:52|, the Gospel of the Infancy. {In order} (\kathexˆs\). Chronological order in the main following Mark's general outline. But in strkjv@9:51-18:10| the order is often topical. He has made careful investigation and his work deserves serious consideration. {Most excellent Theophilus} (\kratiste Theophile\). The name means god-lover or god-beloved. He may have been a believer already. He was probably a Gentile. Ramsay holds that "most excellent" was a title like "Your Excellency" and shows that he held office, perhaps a Knight. Songs:of Felix (Acts:23:26|) and Festus (Acts:26:25|). The adjective does not occur in the dedication in strkjv@Acts:1:1|.

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

rwp@Luke:7:37 @{A woman which was in the city, a sinner} (\gunˆ hˆtis en tˆi polei hamart“los\). Probably in Capernaum. The use of \hˆtis\ means "Who was of such a character as to be" (cf. strkjv@8:3|) and so more than merely the relative \hˆ\, who, that is, "who was a sinner in the city," a woman of the town, in other words, and known to be such. \Hamart“los\, from \hamartan“\, to sin, means devoted to sin and uses the same form for feminine and masculine. It is false and unjust to Mary Magdalene, introduced as a new character in strkjv@Luke:8:2|, to identify this woman with her. Luke would have no motive in concealing her name here and the life of a courtesan would be incompatible with the sevenfold possession of demons. Still worse is it to identify this courtesan not only with Mary Magdalene, but also with Mary of Bethany simply because it is a Simon who gives there a feast to Jesus when Mary of Bethany does a beautiful deed somewhat like this one here (Mark:14:3-9; strkjv@Matthew:26:6-13; strkjv@John:12:2-8|). Certainly Luke knew full well the real character of Mary of Bethany (10:38-42|) so beautifully pictured by him. But a falsehood, once started, seems to have more lives than the cat's proverbial nine. The very name Magdalene has come to mean a repentant courtesan. But we can at least refuse to countenance such a slander on Mary Magdalene and on Mary of Bethany. This sinful woman had undoubtedly repented and changed her life and wished to show her gratitude to Jesus who had rescued her. Her bad reputation as a harlot clung to her and made her an unwelcome visitor in the Pharisee's house. {When she knew} (\epignousa\). Second aorist active participle from \epigin“sk“\, to know fully, to recognize. She came in by a curious custom of the time that allowed strangers to enter a house uninvited at a feast, especially beggars seeking a gift. This woman was an intruder whereas Mary of Bethany was an invited guest. "Many came in and took their places on the side seats, uninvited and yet unchallenged. They spoke to those at table on business or the news of the day, and our host spoke freely to them" (Trench in his _Parables_, describing a dinner at a Consul's house at Damietta). {He was sitting at meat} (\katakeitai\). Literally, he is reclining (present tense retained in indirect discourse in Greek). {An alabaster cruse of ointment} (\alabastron murou\). See on ¯Matthew:26:7| for discussion of \alabastron\ and \murou\.

rwp@Luke:8:14 @{They are choked} (\sunpnigontai\). Present passive indicative of this powerfully vivid compound verb \sunpnig“\ used in strkjv@Mark:4:19; strkjv@Matthew:13:22|, only there these worldly weeds choke the word while here the victims themselves are choked. Both are true. Diphtheria will choke and strangle the victim. Who has not seen the promise of fair flower and fruit choked into yellow withered stalk without fruit "as they go on their way" (\poreuomenoi\). {Bring no fruit to perfection} (\ou telesphorousin\). Compound verb common in the late writers (\telos, phore“\). To bring to completion. Used of fruits, animals, pregnant women. Only here in the N.T.

rwp@Luke:19:6 @{He made haste and came down} (\speusas katebˆ\). Luke repeats the very words of Jesus with the same idiom. {Received him joyfully} (\hupedexato auton chair“n\). The very verb used of Martha's welcome to Jesus (10:38|). "Joyfully" is the present active participle, "rejoicing" (\chair“n\).

rwp@Luke:19:8 @{Stood} (\statheis\). Apparently Jesus and Zacchaeus had come to the house of Zacchaeus and were about to enter when the murmur became such a roar that Zacchaeus turned round and faced the crowd. {If I have wrongfully exacted aught of any man} (\ei tinos ti esukophantˆsa\). A most significant admission and confession. It is a condition of the first class (\ei\ and the aorist active indicative) that assumes it to be true. His own conscience was at work. He may have heard audible murmurs from the crowd. For the verb \sukophantein\, see discussion on ¯3:14|, the only two instances in the N.T. He had extorted money wrongfully as they all knew. {I return fourfold} (\apodid“mi tetraploun\). I offer to do it here and now on this spot. This was the Mosaic law (Exodus:22:1; strkjv@Numbers:5:6f.|). Restitution is good proof of a change of heart. D. L. Moody used to preach it with great power. Without this the offer of Zacchaeus to give half his goods to the poor would be less effective. "It is an odd coincidence, nothing more, that the fig-mulberry (sycamore) should occur in connexion with the _fig_-shewer (sycophant)."

rwp@Luke:20:21 @{Rightly} (\orth“s\). Matthew (Matthew:22:16|) notes that these "spies" were "disciples" (students) of the Pharisees and Mark (Mark:12:13|) adds that the Herodians are also involved in the plot. These bright theologues are full of palaver and flattery and openly endorse the teaching of Jesus as part of their scheme. {Acceptest not the person of any} (\ou lambaneis pros“pon\). Dost not take the face (or personal appearance) as the test. It is a Hebraism from which the word \pros“polempsia\ (James:2:1|) comes. Originally it meant to lift the face, to lift the countenance, to regard the face, to accept the face value. See strkjv@Mark:12:13-17; strkjv@Matthew:22:15-22| for discussion of details here. They both have \blepeis\ here.

rwp@Luke:20:37 @{Even Moses} (\kai M“usˆs\). Moses was used by the Sadducees to support their denial of the resurrection. This passage (Exodus:3:6|) Jesus skilfully uses as a proof of the resurrection. See discussion on ¯Matthew:22:32; strkjv@Mark:12:26f|.

rwp@Luke:20:45 @{In the hearing of all the people} (\akouontos pantos tou laou\). Genitive absolute, "while all the people were listening" (present active participle). That is the time to speak. The details in this verse and verse 47| are precisely those given in strkjv@Mark:12:38f.|, which see for discussion of details. strkjv@Matthew:23:1-39| has a very full and rich description of this last phase of the debate in the temple where Jesus drew a full-length portrait of the hypocrisy of the Pharisees and scribes in their presence. It was a solemn climax to this last public appearance of Christ in the temple when Jesus poured out the vials of his indignation as he had done before (Matthew:16:2; strkjv@Luke:11:37-54; 12-1|).

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

rwp@Luke:23:7 @{When he knew} (\epignous\). Second aorist active participle from \epigin“sk“\, having gained full (\epi\, added knowledge). {Of Herod's jurisdiction} (\ek tˆs exousias Hˆr“idou\). Herod was naturally jealous of any encroachment by Pilate, the Roman Procurator of Judea. Songs:here was a chance to respect the prerogative (\exousia\) of Herod and get rid of this troublesome case also. {Sent him up} (\anepempsen\). First aorist active indicative of \anapemp“\. This common verb is used of sending back as in verse 11| or of sending up to a higher court as of Paul to Caesar (Acts:25:21|). {Who himself also was} (\onta kai auton\). Being also himself in Jerusalem. Present active participle of \eimi\.

rwp@Luke:23:10 @{Stood} (\histˆkeisan\). Second perfect active intransitive of \histˆmi\ with sense of imperfect. They stood by while Herod quizzed Jesus and when he refused to answer, they broke loose with their accusations like a pack of hounds with full voice (\euton“s\, adverb from adjective \eutonos\, from \eu\, well, and \tein“\, to stretch, well tuned). Old word, but in the N.T. only here and strkjv@Acts:18:28|.

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

rwp@Luke:23:45 @{The sun's light failing} (\tou hˆliou ekleipontos\). Genitive absolute of the present active participle of \ekleip“\, an old verb, to leave out, omit, pass by, to fail, to die. The word was used also of the eclipse of the sun or moon. But this was impossible at this time because the moon was full at the passover. Hence many documents change this correct text to "the sun was darkened" (\eskotisthˆ ho hˆlios\) to obviate the difficulty about the technical eclipse. But the sun can be darkened in other ways. In a London fog at noon the street lights are often turned on. The Revised Version translates it correctly, "the sun's light failing." Leave the darkness unexplained. {In the midst} (\meson\). In the middle. strkjv@Mark:15:38; strkjv@Matthew:27:51| have "in two" (\eis duo\).

rwp@Luke:24:16 @{Were holden that they should not know him} (\ekratounto tou mˆ epign“nai auton\). Imperfect passive of \krate“\, continued being held, with the ablative case of the articular infinitive, "from recognizing him," from knowing him fully (\epi-gn“nai\, ingressive aorist of \epigin“sko\). The \mˆ\ is a redundant negative after the negative idea in \ekratounto\.

rwp@Luke:24:31 @{Were opened} (\diˆnoichthˆsan\). Ingressive first aorist passive indicative of \dianoig“\. {Knew} (\epegn“san\). Effective first aorist active indicative fully recognized him. Same word in verse 16|. {Vanished} (\aphantos egeneto\). Became invisible or unmanifested. \Aphantos\ from \a\ privative and \phainomai\, to appear. Old word, only here in the N.T.

rwp@Luke:24:45 @{Opened he their mind} (\diˆnoixen aut“n ton noun\). The same verb as that in verses 31,32| about the eyes and the Scriptures. Jesus had all these years been trying to open their minds that they might understand the Scriptures about the Messiah and now at last he makes one more effort in the light of the Cross and the Resurrection. They can now see better the will and way of God, but they will still need the power of the Holy Spirit before they will fully know the mind of Christ.

rwp@Info_Mark @ This Gospel is the briefest of the four, but is fullest of striking details that apparently came from Peter's discourses which Mark heard, such as green grass, flower beds (Mark:6:38|), two thousand hogs (Mark:5:13|), looking round about (Mark:3:5,34|). Peter usually spoke in Aramaic and Mark has more Aramaic phrases than the others, like _Boanerges_ (Mark:3:17|), _Talitha cumi_ (Mark:5:41|), _Korban_ (Mark:7:11|), _Ephphatha_ (Mark:7:34|), _Abba_ (Mark:14:36|). The Greek is distinctly vernacular _Koin‚_ like one-eyed (\monophthalmon\, strkjv@Mark:9:47|) as one would expect from both Peter and Mark. There are also more Latin phrases and idioms like _centurio_ (Mark:15:39|), _quadrans_ (Mark:12:42|), _flagellare_ (Mark:15:15|), _speculator_ (Mark:6:27|), _census_ (Mark:12:14|), _sextarius_ (Mark:7:4|), _praetorium_ (Mark:15:6|), than in the other Gospels, so much so that C. H. Turner raises the question whether Mark wrote first in Latin, or at any rate in Rome. There are some who hold that Mark wrote first in Aramaic, but the facts are sufficiently accounted for by the fact of Peter's preaching and the activity in Rome. Some even think that he wrote the Gospel in Rome while with Peter who suggested and read the manuscript. B.W. Bacon holds that this Gospel has a distinct Pauline flavour and may have had several recensions. The Ur-Marcus theory does not have strong support now. Mark was once a co-worker with Barnabas and Paul, but deserted them at Perga. Paul held this against Mark and refused to take him on the second mission tour. Barnabas took Mark, his cousin, with him and then he appeared with Simon Peter with whom he did his greatest work. When Mark had made good with Barnabas and Peter, Paul rejoiced and commends him heartily to the Colossians (Colossians:4:10|) In the end Paul will ask Timothy to pick up Mark and bring him along with him to Paul in Rome, for he has found him useful for ministry, this very young man who made such a mistake that Paul would have no more of him. This tribute to Mark by Paul throws credit upon both of them as is shown in my _Making Good in the Ministry_. The character of the Gospel of Mark is determined largely by the scope of Peter's preaching as we see it in strkjv@Acts:10:36-42|, covering the period in outline from John the Baptist to the Resurrection of Jesus. There is nothing about the birth of the Baptist or of Jesus. This peculiarity of Mark's Gospel cannot be used against the narratives of the Virgin Birth of Jesus in Matthew and Luke, since Mark tells nothing whatever about his birth at all.

rwp@Mark:5:9 @{My name is Legion} (\Legi“n onoma moi\). Songs:Luke:8:30|, but not Matthew. Latin word (_legio_). A full Roman legion had 6,826 men. See on ¯Matthew:26:53|. This may not have been a full legion, for strkjv@Mark:5:13| notes that the number of hogs was "about two thousand." Of course, a stickler for words might say that each hog had several demons.

rwp@Mark:6:41 @{Brake the loaves; and he gave to the disciples} (\kai apo t“n ichthu“n\). Apparently the fishes were in excess of the twelve baskets full of broken pieces of bread. See on ¯Matthew:14:20| for discussion of \kophinos\ and \sphuris\, the two kinds of baskets.

rwp@Mark:6:52 @{For they understood not} (\ou gar sunˆkan\). Explanation of their excessive amazement, viz., their failure to grasp the full significance of the miracle of the loaves and fishes, a nature miracle. Here was another, Jesus walking on the water. Their reasoning process (\kardia\ in the general sense for all the inner man) {was hardened} (\ˆn pep“r“menˆ\). See on ¯3:5| about \p“r“sis\. Today some men have such intellectual hardness or denseness that they cannot believe that God can or would work miracles, least of all nature miracles.

rwp@Mark:6:54 @{Knew him} (\epignontes auton\). Recognizing Jesus, knowing fully (\epi\) as nearly all did by now. Second aorist active participle.

rwp@Mark:7:9 @{Full well do ye reject the commandment of God that ye may keep your traditions} (\kal“s atheteite tˆn entolˆn tou theou hina tˆn paradosin hum“n tˆrˆsˆte\). One can almost see the scribes withering under this terrible arraignment. It was biting sarcasm that cut to the bone. The evident irony should prevent literal interpretation as commendation of the Pharisaic pervasion of God's word. See my _The Pharisees and Jesus_ for illustrations of the way that they placed this oral tradition above the written law. See on ¯Matthew:15:7|.

rwp@Mark:8:29 @{Thou art the Christ} (\Su ei ho Christos\). Mark does not give "the Son of the living God" (Matthew:16:16|) or "of God" (Luke:9:20|). The full confession is the form in Matthew. Luke's language means practically the same, while Mark's is the briefest. But the form in Mark really means the full idea. Mark omits all praise of Peter, probably because Peter had done so in his story of the incident. For criticism of the view that Matthew's narrative is due to ecclesiastical development and effort to justify ecclesiastical prerogatives, see discussion on ¯Matthew:16:16,18|. The disciples had confessed him as Messiah before. Thus strkjv@John:1:41; strkjv@4:29; strkjv@6:69; strkjv@Matthew:14:33|. But Jesus had ceased to use the word Messiah to avoid political complications and a revolutionary movement (John:6:14f.|). But did the disciples still believe in Jesus as Messiah after all the defections and oppositions seen by them? It was a serious test to which Jesus now put them.

rwp@Mark:8:33 @{He turning about and seeing his disciples} (\epistrapheis kai id“n tous mathˆtƒs autou\). Peter had called Jesus off to himself (\proskalesamenos\), but Jesus quickly wheeled round on Peter (\epistrapheis\, only \strapheis\ in Matthew). In doing that the other disciples were in plain view also (this touch only in Mark). Hence Jesus rebukes Peter in the full presence of the whole group. Peter no doubt felt that it was his duty as a leader of the Twelve to remonstrate with the Master for this pessimistic utterance (Swete). It is even possible that the others shared Peter's views and were watching the effect of his daring rebuke of Jesus. It was more than mere officiousness on the part of Peter. He had not risen above the level of ordinary men and deserves the name of Satan whose role he was now acting. It was withering, but it was needed. The temptation of the devil on the mountain was here offered by Peter. It was Satan over again. See on ¯Matthew:16:23|.

rwp@Mark:9:3 @{Glistering, exceeding white} (\stilbonta leuka lian\). Old words, all of them. strkjv@Matthew:17:2| has {white as the light} (\leuka h“s to ph“s\), strkjv@Luke:9:29| "white and dazzling" (\leukos exastrapt“n\) like lightning. {Songs:as no fuller on earth can whiten them} (\hoia gnapheus epi tˆs gˆs ou dunatai hout“s leukƒnai\). \Gnaph“\ is an old word to card wool. Note \hout“s\, so, so white. Some manuscripts in Matthew add \h“s chi“n\, as snow. Probably the snow-capped summit of Hermon was visible on this very night. See on ¯Matthew:17:2| for "transfigured."

rwp@Mark:9:14 @{And scribes questioning with them} (\kai grammateis sunzˆtountes pros autous\). Mark alone gives this item. He is much fuller on this incident (9:14-29|) than either Matthew (Matthew:17:14-20|) or Luke (Luke:9:37-43|). It was just like the professional scribes to take keen interest in the failure of the nine disciples to cure this poor boy. They gleefully nagged and quizzed them. Jesus and the three find them at it when they arrive in the plain.

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

rwp@Matthew:6:9 @{After this manner therefore pray ye} (\hout“s oun proseuchesthe humeis\). "You" expressed in contrast with "the Gentiles." It should be called "The Model Prayer" rather than "The Lord's Prayer." "Thus" pray as he gives them a model. He himself did not use it as a liturgy (cf. strkjv@John:17|). There is no evidence that Jesus meant it for liturgical use by others. In strkjv@Luke:11:2-4| practically the same prayer though briefer is given at a later time by Jesus to the apostles in response to a request that he teach them how to pray. McNeile argues that the form in Luke is the original to which Matthew has made additions: "The tendency of liturgical formulas is towards enrichment rather than abbreviation." But there is no evidence whatever that Jesus designed it as a set formula. There is no real harm in a liturgical formula if one likes it, but no one sticks to just one formula in prayer. There is good and not harm in children learning and saying this noble prayer. Some people are disturbed over the words "Our Father" and say that no one has a right to call God Father who has not been "born again." But that is to say that an unconverted sinner cannot pray until he is converted, an absurd contradiction. God is the Father of all men in one sense; the recognition of Him as the Father in the full sense is the first step in coming back to him in regeneration and conversion.

rwp@Matthew:7:16 @{By their fruits ye shall know them} (\apo t“n karp“n aut“n epign“sesthe\). From their fruits you will recognize them." The verb "know " (\gin“sk“\) has \epi\ added, fully know. The illustrations from the trees and vines have many parallels in ancient writers.

rwp@Matthew:16:28 @{Some of them that stand here} (\tines t“n hode hest“t“n\). A _crux interpretum_ in reality. Does Jesus refer to the Transfiguration, the Resurrection of Jesus, the great Day of Pentecost, the Destruction of Jerusalem, the Second Coming and Judgment? We do not know, only that Jesus was certain of his final victory which would be typified and symbolized in various ways. The apocalyptic eschatological symbolism employed by Jesus here does not dominate his teaching. He used it at times to picture the triumph of the kingdom, not to set forth the full teaching about it. The kingdom of God was already in the hearts of men. There would be climaxes and consummations.

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

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

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

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

rwp@Revelation:4:6 @{As it were a glassy sea} (\h“s thalassa hualinˆ\). Old adjective (from \hualos\, glass, strkjv@21:18,21|), in N.T. only here and strkjv@15:2|. Possibly from \huei\ (it rains), like a raindrop. At any rate here it is the appearance, not the material. Glass was made in Egypt 4,000 years ago. In strkjv@Exodus:24:10| the elders see under the feet of God in the theophany a paved work of sapphire stone (cf. strkjv@Ezekiel:1:26|). The likeness of the appearance of sky to sea suggests the metaphor here (Beckwith). {Like crystal} (\homoia krustall“i\). Associative-instrumental case after \homoia\. Old word, from \kruos\ (ice and sometimes used for ice), in N.T. only here and strkjv@22:1|, not semi-opaque, but clear like rock-crystal. {In the midst of the throne} (\en mes“i tou thronou\). As one looks from the front, really before. {Round about the throne} (\kukl“i tou thronou\). Merely an adverb in the locative case (Romans:15:19|), as a preposition in N.T. only here, strkjv@5:11; strkjv@7:11|. This seems to mean that on each of the four sides of the throne was one of the four living creatures either stationary or moving rapidly round (Ezekiel:1:12f.|). {Four living creatures} (\tessera z“a\). Not \thˆria\ (beasts), but living creatures. Certainly kin to the \z“a\ of strkjv@Ezekiel:1; 2| which are cherubim (Ezekiel:10:2,20|), though here the details vary as to faces and wings with a significance of John's own, probably representing creation in contrast with the redeemed (the elders). {Full of eyes} (\gemonta ophthalm“n\). Present active participle of \gem“\, to be full of, with the genitive, signifying here unlimited intelligence (Beckwith), the ceaseless vigilance of nature (Swete).

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

rwp@Revelation:6:5 @{A black horse} (\hippos melas\). Lust of conquest brings bloodshed, but also famine and hunger. "The colour of mourning and famine. See strkjv@Jeremiah:4:28; strkjv@8:21; strkjv@Malachi:3:14|, where _mournfully_ is, literally, in black" (Vincent). {Had} (\ech“n\) as in verse 2|. {A balance} (\zugon\). Literally, a yoke (old word from \zeugnumi\, to join), of slavery (Acts:15:10; strkjv@Galatians:5:1|), of teaching (Matthew:11:29|), of weight or measure like a pair of scales evenly balancing as here (Ezekiel:5:1; strkjv@45:10|). The rider of this black horse, like the spectral figure of hunger, carries in his hand a pair of scales. This is also one of the fruits of war.

rwp@Revelation:6:11 @{A white robe} (\stolˆ leukˆ\). Old word from \stell“\, to equip, an equipment in clothes, a flowing robe (Mark:12:38|). For the white robe for martyrs see strkjv@3:4f.; strkjv@4:4; strkjv@7:9,13; strkjv@19:14|. {That they should rest} (\hina anapausontai\). Sub-final clause with \hina\ and the future indicative (as in strkjv@3:9; strkjv@6:4|) middle rather than the aorist middle subjunctive \anapaus“ntai\ of Aleph C. {Yet for a little time} (\eti chronon mikron\). Accusative of extension of time as in strkjv@20:3|. Perhaps rest from their cry for vengeance and also rest in peace (14:13|). For the verb \anapau“\ see on ¯Matthew:11:28|. {Until should be fulfilled} (\he“s plˆr“th“sin\). Future indefinite temporal clause with \he“s\ and the first aorist passive subjunctive of \plˆro“\, to fill full (Matthew:23:32; strkjv@Colossians:2:10|), "until be filled full" (the number of), regular Greek idiom. {Which should be killed} (\hoi mellontes apoktennesthai\). Regular construction of articular present active participle of \mell“\ (about to be, going to be) with the present passive infinitive of \apoktenn“\, Aeolic and late form for \apoktein“\, to kill (also in strkjv@Mark:12:5|). John foresees more persecution coming (2:10; strkjv@3:10|).

rwp@Romans:11:33 @{O the depth} (\O bathos\). Exclamation with omega and the nominative case of \bathos\ (see on ¯2Corinthians:8:2; strkjv@Romans:8:39|). Paul's argument concerning God's elective grace and goodness has carried him to the heights and now he pauses on the edge of the precipice as he contemplates God's wisdom and knowledge, fully conscious of his inability to sound the bottom with the plummet of human reason and words. {Unsearchable} (\anexeraunˆta\). Double compound (\a\ privative and \ex\) verbal adjective of \ereuna“\ (old spelling \-eu-\), late and rare word (LXX, Dio Cassius, Heraclitus), only here in N.T. Some of God's wisdom can be known (1:20f.|), but not all. {Past tracing out} (\anexichniastoi\). Another verbal adjective from \a\ privative and \exichniaz“\, to trace out by tracks (\ichnos\ strkjv@Romans:4:12|). Late word in Job:(Job:5:9; strkjv@9:10; strkjv@34:24|) from which use Paul obtained it here and strkjv@Ephesians:3:8| (only N.T. examples). Also in ecclesiastical writers. Some of God's tracks he has left plain to us, but others are beyond us.

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