OT-POET.filter - rwp perfect:
rwp@
1Corinthians:3:22 @{Yours} (\humn\). Predicate genitive, belong to you. All the words in this verse and 23| are anarthrous, though not indefinite, but definite. The English reproduces them all properly without the definite article except \kosmos\ (the world), and even here just world will answer. Proper names do not need the article to be definite nor do words for single objects like world, life, death. Things present (\enestta\, second perfect participle of \enistmi\) and things to come divide two classes. Few of the finer points of Greek syntax need more attention than the absence of the article. We must not think of the article as "omitted" (Robertson, _Grammar_, p. 790). The wealth of the Christian includes all things, all leaders, past, present, future, Christ, and God. There is no room for partisan wrangling here.
rwp@1Corinthians:4:4 @{For I know nothing against myself} (\ouden gar emauti sunoida\). Not a statement of fact, but an hypothesis to show the unreliability of mere complacent self-satisfaction. Note the use of \sunoida\ (second perfect active indicative with dative (disadvantage) of the reflexive pronoun) for guilty knowledge against oneself (cf. strkjv@Acts:5:2; strkjv@12:12; strkjv@14:6|). {Yet} (\all'\). Adversative use of \alla\. {Amos:I not hereby justified} (\ouk en touti dedikaimai\). Perfect passive indicative of state of completion. Failure to be conscious of one's own sins does not mean that one is innocent. Most prisoners plead "not guilty." Who is the judge of the steward of the mysteries of God? It is the Lord "that judgeth me" (\ho anakrinn me\). Probably, who examines me and then passes on my fidelity (\pistos\ in verse 2|).
rwp@1Corinthians:4:6 @{I have in a figure transferred} (\meteschmatisa\). First aorist active (not perfect) indicative of \meta-schmatiz\, used by Plato and Aristotle for changing the form of a thing (from \meta\, after, and \schma\, form or habit, like Latin _habitus_ from \ech\ and so different from \morph\ as in strkjv@Phillipians:2:7; strkjv@Romans:12:2|). For the idea of refashioning see Field, _Notes_, p. 169f. and Preisigke, _Fachworter_). Both Greek and Latin writers (Quintilian, Martial) used \schma\ for a rhetorical artifice. Paul's use of the word (in Paul only in N.T.) appears also further in strkjv@2Corinthians:11:13-15| where the word occurs three times, twice of the false apostles posing and passing as apostles of Christ and ministers of righteousness, and once of Satan as an angel of light, twice with \eis\ and once with \hs\. In strkjv@Phillipians:3:21| the word is used for the change in the body of our humiliation to the body of glory. But here it is clearly the rhetorical figure for a veiled allusion to Paul and Apollos "for your sakes" (\dia humas\). {That in us ye may learn} (\hina en hmin mathte\). Final clause with \hina\ and the second aorist active subjunctive of \manthan\, to learn. As an object lesson in our cases (\en hmin\). It is no more true of Paul and Apollos than of other ministers, but the wrangles in Corinth started about them. Songs:Paul boldly puts himself and Apollos to the fore in the discussion of the principles involved. {Not to go beyond the things which are written} (\to M huper ha gegraptai\). It is difficult to reproduce the Greek idiom in English. The article \to\ is in the accusative case as the object of the verb \mathte\ (learn) and points at the words "\M huper ha gegraptai\," apparently a proverb or rule, and elliptical in form with no principal verb expressed with \m\, whether "think" (Auth.) or "go" (Revised). There was a constant tendency to smooth out Paul's ellipses as in strkjv@2Thessalonians:2:3; strkjv@1Corinthians:1:26,31|. Lightfoot thinks that Paul may have in mind O.T. passages quoted in strkjv@1Corinthians:1:19,31; strkjv@3:19,20|. {That ye be not puffed up} (\hina m phusiousthe\). Sub-final use of \hina\ (second use in this sentence) with notion of result. It is not certain whether \phusiousthe\ (late verb form like \phusia, phusa\, to blow up, to inflate, to puff up), used only by Paul in the N.T., is present indicative with \hina\ like \zloute\ in strkjv@Galatians:4:17| (cf. \hina ginskomen\ in strkjv@1John:5:20|) or the present subjunctive by irregular contraction (Robertson, _Grammar_, pp. 203, 342f.), probably the present indicative. \Phusio\ is from \phusis\ (nature) and so meant to make natural, but it is used by Paul just like \phusa\ or \phusia\ (from \phusa\, a pair of bellows), a vivid picture of self-conceit. {One for the one against the other} (\heis huper tou henos kata tou heterou\). This is the precise idea of this idiom of partitive apposition. This is the rule with partisans. They are "for" (\huper\) the one and "against" (\kata\, down on, the genitive case) the other (\tou heterou\, not merely another or a second, but the different sort, \heterodox\).
rwp@1Corinthians:4:8 @{Already are ye filled?} (\d kekoresmenoi este?\). Perfect passive indicative, state of completion, of \korennumi\, old Greek verb to satiate, to satisfy. The only other example in N.T. is strkjv@Acts:27:38| which see. Paul may refer to strkjv@Deuteronomy:31:20; strkjv@32:15|. But it is keen irony, even sarcasm. Westcott and Hort make it a question and the rest of the sentence also. {Already ye are become rich} (\d eploutsate\). Note change to ingressive aorist indicative of \ploute\, old verb to be rich (cf. strkjv@2Corinthians:8:9|). "The aorists, used instead of perfects, imply indecent haste" (Lightfoot). "They have got a private millennium of their own" (Robertson & Plummer) with all the blessings of the Messianic Kingdom (Luke:22:29f.; strkjv@1Thessalonians:2:12; strkjv@2Timothy:2:12|). {Ye have reigned without us} (\chris hmn ebasileusate\). Withering sarcasm. Ye became kings without our company. Some think that Paul as in strkjv@3:21| is purposely employing Stoic phraseology though with his own meanings. If so, it is hardly consciously done. Paul was certainly familiar with much of the literature of his time, but it did not shape his ideas. {I would that ye did reign} (\kai ophelon ge ebasileusate\). More exactly, "And would at least that ye had come to reign (or become kings)." It is an unfulfilled wish about the past expressed by \ophelon\ and the aorist indicative instead of \ei gar\ and the aorist indicative (the ancient idiom). See Robertson, _Grammar_, p. 1003, for the construction with particle \ophelon\ (an unaugmented second aorist form). {That we also might reign with you} (\hina kai hmeis humin sunbasileusmen\). Ironical contrast to \chris hmn ebasileusate\, just before. Associative instrumental case of \humin\ after \sun-\.
rwp@1Corinthians:5:10 @{Not altogether} (\ou pants\). Not absolutely, not in all circumstances. Paul thus puts a limitation on his prohibition and confines it to members of the church. He has no jurisdiction over the outsiders (this world, \tou kosmou toutou\). {The covetous} (\tois pleonektais\). Old word for the over-reachers, those avaricious for more and more (\pleon, ech\, to have more). In N.T. only here, strkjv@6:10; strkjv@Ephesians:5:5|. It always comes in bad company (the licentious and the idolaters) like the modern gangsters who form a combination of liquor, lewdness, lawlessness for money and power. {Extortioners} (\harpaxin\). An old adjective with only one gender, rapacious (Matthew:7:15; strkjv@Luke:18:11|), and as a substantive robber or extortioner (here and strkjv@6:10|). Bandits, hijackers, grafters they would be called today. {Idolaters} (\eidlolatrais\). Late word for hirelings (\latris\) of the idols (\eidlon\), so our very word idolater. See strkjv@6:9; strkjv@10:7; strkjv@Ephesians:5:5; strkjv@Revelation:21:8; strkjv@22:15|. Nageli regards this word as a Christian formation. {For then must ye needs} (\epei pheilete oun\). This neat Greek idiom of \epei\ with the imperfect indicative (\pheilete\, from \opheil\, to be under obligation) is really the conclusion of a second-class condition with the condition unexpressed (Robertson, _Grammar_, p. 965). Sometimes \an\ is used also as in strkjv@Hebrews:10:2|, but with verbs of obligation or necessity \an\ is usually absent as here (cf. strkjv@Hebrews:9:20|). The unexpressed condition here would be, "if that were true" (including fornicators, the covetous, extortioners, idolaters of the outside world). \Ara\ means in that case.
rwp@1Corinthians:15:19 @{We have hoped} (\lpikotes esmen\). Periphrastic perfect active indicative. Hope limited to this life even if "in Christ." {Only} (\monon\) qualifies the whole clause. {Most pitiable} (\eleeinoteroi\). Comparative form, not superlative, of old adjective \eleeinos\, to be pitied, pitiable. If our hope is limited to this life, we have denied ourselves what people call pleasures and have no happiness beyond. The Epicureans have the argument on us. Paul makes morality turn on the hope of immortality. Is he not right? Witness the breaking of moral ties today when people take a merely animal view of life.
rwp@1Corinthians:15:20 @{But now} (\nuni de\). Emphatic form of \nun\ with \-i\ added (cf. strkjv@12:18|). It is the logical triumph of Paul after the _reductio ad impossibile_ (Findlay) of the preceding argument. {The first-fruits} (\aparch\). Old word from \aparchomai\, to offer firstlings or first-fruits. In LXX for first-fruits. In papyri for legacy-duty, entrance-fee, and also first-fruits as here. See also verse 23; strkjv@16:15; strkjv@Romans:8:23|, etc. Christ is "first-born from the dead" (Colossians:1:18|). Others raised from the dead died again, but not so Jesus. {That sleep} (\tn kekoimmenn\). Perfect middle participle as in strkjv@Matthew:27:52| which see. Beautiful picture of death from which word (\koimaomai\) comes our \cemetery\.
rwp@1Corinthians:15:24 @{Then cometh the end} (\eita to telos\). No verb \ginetai\ in the Greek. Supply "at his coming," the end or consummation of the age or world (Matthew:13:39,49; strkjv@1Peter:4:7|), {When he shall deliver up} (\hotan paradidi\). Present active subjunctive (not optative) of \paradidmi\ with \hotan\, whenever, and so quite indefinite and uncertain as to time. Present subjunctive rather than aorist \paradi\ because it pictures a future proceeding. {To God, even the Father} (\ti thei kai patri\). Better, "to the God and Father" or to "His God and Father." The Kingdom belongs to the Father. {When he shall have abolished} (\hotan katargsi\). First aorist active subjunctive with \hotan\, indefinite future time. Simply, "whenever he shall abolish," no use in making it future perfect, merely aorist subjunctive. On \katarge\ see strkjv@1Corinthians:6:13; strkjv@13:8,10,11|. {Rule} (\archn\), {authority} (\exousian\), {power} (\dunamin\). All forms of power opposing the will of God. Constative aorist tense covering the whole period of conflict with final victory as climax.
rwp@1Corinthians:15:27 @{He put} (\hupetaxen\). First aorist active of \hupotass\, to subject. Supply God (\theos\) as subject (Psalms:8:7|). See strkjv@Hebrews:2:5-9| for similar use. Cf. strkjv@Psalms:8|. {But when he saith} (\hotan de eipi\). Here Christ must be supplied as the subject if the reference is to his future and final triumph. The syntax more naturally calls for God as the subject as before. Either way makes sense. But there is no need to take \eipi\ (second aorist active subjunctive) as _a futurum exactum_, merely "whenever he shall say." {Are put in subjection} (\hupotetaktai\). Perfect passive indicative, state of completion, final triumph. {It is evident that} (\dlon hoti\). Supply \estin\ (is) before \hoti\. {He is excepted who did subject} (\ektos tou hupotaxantos\). "Except the one (God) who did subject (articular aorist active participle) the all things to him (Christ)."
rwp@1Corinthians:15:28 @{And when all things have been subjected} (\hotan de hupotagi ta panta\). Second aorist passive subjunctive of \hupotass\, not perfect. Merely, "when the all things are subjected unto him." The aorist subjunctive has given translators a deal of needless trouble in this passage. It is prophecy, of course. {That God may be all in all} (\hina i ho theos panta en pasin\). The final goal of all God's redemptive plans as Paul has so well said in strkjv@Romans:11:36|. Precisely this language Paul will use of Christ (Colossians:3:11|).
rwp@1Thessalonians:2:8 @{Even so, being affectionately desirous of you} (\houts omeiromenoi humn\). Clearly the correct text rather than \himeiromenoi\ from \himeir\, old verb to long for. But the verb \homeiromai\ (Westcott and Hort _om_., smooth breathing) occurs nowhere else except MSS. in strkjv@Job:3:21; strkjv@Psalms:62:2| (Symmachus) and the Lycaonian sepulchral inscription (4th cent. A.D.) about the sorrowing parents \homeiromenoi peri paidos\, {greatly desiring their son} (Moulton and Milligan, _Vocabulary_). Moulton suggests that it comes from a root \smer\, remember, and that \o-\ is a derelict preposition \o\ like \o-duromai, o-kell, -keanos\. Wohlenberg (Zahn, _Kommentar_) calls the word "a term of endearment," "derived from the language of the nursery" (Milligan). {We were well pleased} (\udokoumen\). Imperfect active of \eudoke\, common verb in later Greek and in N.T. (see on strkjv@Matthew:3:17|), picturing Paul's idea of their attitude while in Thessalonica. Paul often has it with the infinitive as here. {To impart} (\metadounai\). Second aorist active infinitive of \metadidmi\, old verb to share with (see on strkjv@Luke:3:11|). Possible zeugma with {souls} (\psuchas\), though Lightfoot renders "lives." Paul and his associates held nothing back. {Because ye were become very dear to us} (\dioti agaptoi hmin egenthte\). Note \dioti\ (double cause, \dia, hoti\, for that), use of \ginomai\ again for become, and dative \hmin\ with verbal \agaptoi\, beloved and so dear. A beautiful picture of the growth of Paul's affection for them as should be true with every pastor.
rwp@1Thessalonians:2:16 @{Forbidding us} (\kluontn hms\). Explanatory participle of the idea in \enantin\. 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 sthsin\). Final use of \hina\ with first aorist passive subjunctive of \sz\ 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 anaplrsai autn 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 (\anaplrsai\, 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@1Thessalonians:3:4 @{We told you beforehand} (\proelegomen humin\). Imperfect active, we used to tell you beforehand. Old verb, rare in N.T. (only in Paul). {That we are to suffer persecution} (\hoti mellomen thlibesthai\). \Mell\ and present passive infinitive. Not mere prediction, but God's appointed will as it turned out in Thessalonica.
rwp@1Thessalonians:3:8 @{If ye stand fast} (\ean humeis stkete\). Condition of first class, \ean\ and present active indicative (correct text, not \stkte\ subj.) of \stk\, late form from perfect \hestka\ of \histmi\, to place.
rwp@1Thessalonians:3:10 @{Exceedingly} (\huperekperissou\). Double compound adverb, only in strkjv@1Thessalonians:3:10; strkjv@5:13| (some MSS. \-s\). Like piling Ossa on Pelion, \perisss\, abundantly, \ek perissou\, out of bounds, \huperekperissou\, more than out of bounds (overflowing all bounds). {And perfect} (\kai katartisai\). First aorist active articular infinitive of purpose (\eis to idein--kai\) of \katartiz\, to mend nets (Matthew:4:21|) or men (Galatians:6:1|) repair. Chiefly late. {That which is lacking in} (\ta hustermata\). The shortcomings, the lacks or left-overs (Colossians:1:24|). From \hustere\ (\husteron\), to be late.
rwp@1Thessalonians:4:4 @{That each one of you know how} (\eidenai hekaston humn\). Further epexegetic infinitive (second perfect active), learn how and so know how (learn the habit of purity). {To possess himself of his own vessel} (\to heautou skeuos ktasthai\). Present middle infinitive of \ktaomai\, to acquire, not \kektsthai\, to possess. But what does Paul mean by "his own vessel"? It can only mean his own body or his own wife. Objections are raised against either view, but perhaps he means that the man shall acquire his own wife "in sanctification and honour," words that elevate the wife and make it plain that Paul demands sexual purity on the part of men (married as well as unmarried). There is no double standard here. When the husband comes to the marriage bed, he should come as a chaste man to a chaste wife.
rwp@1Thessalonians:4:5 @{Not in the passion of lust} (\m en pathei epithumias\). Plain picture of the wrong way for the husband to come to marriage. {That know not God} (\ta m eidota ton theon\). Second perfect participle of \oida\. The heathen knew gods as licentious as they are themselves, but not God. One of the reasons for the revival of paganism in modern life is professedly this very thing that men wish to get rid of the inhibitions against licentiousness by God.
rwp@1Thessalonians:4:13 @{We would not have} (\ou thelomen\). We do not wish. {You ignorant} (\humas agnoein\). Old word, not to know (\a\ privative, \gno-\, root of \ginsk\). No advantage in ignorance of itself. {Concerning them that fall asleep} (\peri tn koimmenn\). Present passive (or middle) participle (Aleph B) rather than the perfect passive \kekoimmenn\ of many later MSS. From old \koima\, to put to sleep. Present tense gives idea of repetition, from time to time fall asleep. Greeks and Romans used this figure of sleep for death as Jesus does (John:11:11|) and N.T. generally (cf. our word _cemetery_). Somehow the Thessalonians had a false notion about the dead in relation to the second coming. {Even as the rest which have no hope} (\kaths hoi loipoi hoi m echontes elpida\). This picture of the hopelessness of the pagan world about the future life is amply illustrated in ancient writings and particularly by inscriptions on tombs (Milligan). Some few pagans clung to this hope, but most had none.
rwp@1Thessalonians:5:2 @{Know perfectly} (\akribs oidate\). Accurately know, not "the times and the seasons," but their own ignorance. {As a thief in the night} (\hs klepts en nukti\). As a thief at night, suddenly and unexpectedly. Reminiscence of the word of Jesus (Matthew:24:43; strkjv@Luke:12:39|), used also in strkjv@2Peter:3:10; strkjv@Revelation:3:3; strkjv@16:15|. {Cometh} (\erchetai\). Prophetic or futuristic present tense.
rwp@1Thessalonians:5:6 @{Songs:then} (\ara oun\). Two inferential particles, accordingly therefore, as in strkjv@2Thessalonians:2:15| and only in Paul in N.T. {Let us not sleep} (\m katheudmen\). Present active subjunctive (volitive), let us not go on sleeping. {Let us watch} (\grgormen\). Present active subj. (volitive) again, let us keep awake (late verb \grgore\ from perfect \egrgora\). {Be sober} (\nphmen\). Present active subjunctive (volitive). Old verb not to be drunk. In N.T. only in figurative sense, to be calm, sober-minded. Also in verse 8| with the metaphor of drunkenness in contrast.
rwp@2Corinthians:10:10 @{They say} (\phasin\). Reading of B old Latin Vulgate, but Westcott and Hort prefer \phsin\ (says one, the leader). This charge Paul quotes directly. {Weighty and strong} (\bareiai kai ischurai\). These adjectives can be uncomplimentary and mean "severe and violent" instead of "impressive and vigorous." The adjectives bear either sense. {His bodily presence} (\h parousia tou smatos\). This certainly is uncomplimentary. "The presence of his body." It seems clear that Paul did not have a commanding appearance like that of Barnabas (Acts:14:12|). He had some physical defect of the eyes (Galatians:4:14|) and a thorn in the flesh (2Corinthians:12:7|). In the second century _Acts of Paul and Thecla_ he is pictured as small, short, bow-legged, with eye-brows knit together, and an aquiline nose. A forgery of the fourth century in the name of Lucian describes Paul as "the bald-headed, hook-nosed Galilean." However that may be, his accusers sneered at his personal appearance as "weak" (\asthens\). {His speech of no account} (\ho logos exouthenmenos\). Perfect passive participle of \exouthene\, to treat as nothing (cf. strkjv@1Corinthians:1:28|). The Corinthians (some of them) cared more for the brilliant eloquence of Apollos and did not find Paul a trained rhetorician (1Corinthians:1:17; strkjv@2:1,4; strkjv@2Corinthians:11:6|). He made different impressions on different people. "Seldom has any one been at once so ardently hated and so passionately loved as St. Paul" (Deissmann, _St. Paul_, p. 70). "At one time he seemed like a man, and at another he seemed like an angel" (_Acts of Paul and Thecla_). He spoke like a god at Lystra (Acts:14:8-12|), but Eutychus went to sleep on him (Acts:20:9|). Evidently Paul winced under this biting criticism of his looks and speech.
rwp@2Corinthians:11:1 @{Would that ye could bear with me} (\ophelon aneichesthe mou\). _Koin_ way of expressing a wish about the present, \ophelon\ (as a conjunction, really second aorist active indicative of \opheil\ without augment) and the imperfect indicative instead of \eithe\ or \ei gar\ (Robertson, _Grammar_, p. 1003). Cf. strkjv@Revelation:3:15|. See strkjv@Galatians:5:12| for future indicative with \ophelon\ and strkjv@1Corinthians:4:8| for aorist. \Mou\ is ablative case after \aneichesthe\ (direct middle, hold yourselves back from me). There is a touch of irony here. {Bear with me} (\anechesthe mou\). Either imperative middle or present middle indicative (ye do bear with me). Same form. {In a little foolishness} (\mikron ti aphrosuns\). Accusative of general reference (\mikron ti\). "Some little foolishness" (from \aphrn\, foolish). Old word only in this chapter in N.T.
rwp@2Corinthians:11:4 @{Another Jesus} (\allon Isoun\). Not necessarily a different Jesus, but any other "Jesus" is a rival and so wrong. That would deny the identity. {A different spirit} (\pneuma heteron\). This is the obvious meaning of \heteron\ in distinction from \allon\ as seen in strkjv@Acts:4:12; strkjv@Galatians:1:6f|. But this distinction in nature or kind is not always to be insisted on. {A different gospel} (\euaggelion heteron\). Similar use of \heteron\. {Ye do well to bear with him} (\kals anechesthe\). Ironical turn again. "Well do you hold yourselves back from him" (the coming one, whoever he is). Some MSS. have the imperfect \aneichesthe\ (did bear with).
rwp@2Corinthians:11:5 @{That I am not a whit behind the very chiefest apostles} (\mden husterkenai tn huperlian apostoln\). Perfect active infinitive of \hustere\, old verb to fall short with the ablative case. The rare compound adverb \huperlian\ (possibly in use in the vernacular) is probably ironical also, "the super apostles" as these Judaizers set themselves up to be. "The extra-super apostles" (Farrar). Also in strkjv@12:11|. He is not referring to the pillar-apostles of strkjv@Galatians:2:9|.
rwp@2Corinthians:11:25 @{Thrice was I beaten with rods} (\tris errabdisthn\). Roman (Gentile) punishment. It was forbidden to Roman citizens by the _Lex Porcia_, but Paul endured it in Philippi (Acts:16:23,37|), the only one of the three named in Acts. First aorist passive of \rabdiz\, from \rabdos\, rod, _Koin_ word, in N.T. only here and strkjv@Acts:16:22| which see. {Once was I stoned} (\hapax elithasthn\). Once for all \hapax\ means. At Lystra (Acts:14:5-19|). On \lithaz\ _Koin_ verb from \lithos\, see on ¯Acts:5:26|. {Thrice I suffered shipwreck} (\tris enauagsa\). First aorist active of \nauage\, from \nauagos\, shipwrecked (\naus\, ship, \agnumi\, to break). Old and common verb, in N.T. only here and strkjv@1Timothy:1:19|. We know nothing of these. The one told in strkjv@Acts:27| was much later. What a pity that we have no data for all these varied experiences of Paul. {Night and day} (\nuchthmeron\) Rare word. Papyri give \nuktmar\ with the same idea (night-day). {Have I been in the deep} (\en ti buthi pepoika\). Vivid dramatic perfect active indicative of \poie\, "I have done a night and day in the deep." The memory of it survives like a nightmare. \Buthos\ is old word (only here in N.T.) for bottom, depth of the sea, then the sea itself. Paul does not mean that he was a night and day under the water, not a Jonah experience, only that he was far out at sea and shipwrecked. This was one of the three shipwrecks-already named.
rwp@2Corinthians:11:32 @{The governor under Aretas} (\ho ethnarchs Hareta\). How it came to pass that Damascus, ruled by the Romans after B.C. 65, came at this time to be under the rule of Aretas, fourth of the name, King of the Nabatheans (II Macc. strkjv@5:8), we do not know. There is an absence of Roman coins in Damascus from A.D. 34 to 62. It is suggested (Plummer) that Caligula, to mark his dislike for Antipas, gave Damascus to Aretas (enemy of Antipas). {Guarded} (\ephrourei\). Imperfect active of \phroure\, old verb (from \phrouros\, a guard) to guard by posting sentries. In strkjv@Acts:9:24| we read that the Jews kept watch to seize Paul, but there is no conflict as they cooperated with the guard set by Aretas at their request. {To seize} (\piasai\). Doric first aorist active infinitive of \piez\ (Luke:6:38|) for which see on ¯Acts:3:7|.
rwp@2Corinthians:12:9 @{He hath said} (\eirken\). Perfect active indicative, as if a final word. Paul probably still has the thorn in his flesh and needs this word of Christ. {Is sufficient} (\arkei\). Old word of rich meaning, perhaps kin to Latin _arceo_, to ward off against danger. Christ's grace suffices and abides. {Is perfected} (\teleitai\). Present passive indicative of \tele\, to finish. It is linear in idea. Power is continually increased as the weakness grows. See strkjv@Phillipians:4:13| for this same noble conception. The human weakness opens the way for more of Christ's power and grace. {Most gladly rather} (\hdista mallon\). Two adverbs, one superlative (\hdista\), one comparative (\mallon\). "Rather" than ask any more (thrice already) for the removal of the thorn or splinter "most gladly will I glory in my weaknesses." Slowly Paul had learned this supreme lesson, but it will never leave him (Romans:5:2; strkjv@2Timothy:4:6-8|). {May rest upon me} (\episknsi ep' eme\). Late and rare verb in first aorist active subjunctive with \hina\ (final clause), to fix a tent upon, here upon Paul himself by a bold metaphor, as if the Shechinah of the Lord was overshadowing him (cf. strkjv@Luke:9:34|), the power (\dunamis\) of the Lord Jesus.
rwp@2Corinthians:12:11 @{I am become foolish} (\gegona aphrn\). Perfect active indicative of \ginomai\. In spite of what he said in verse 6| that he would not be foolish if he gloried in the other Paul. But he feels that he has dropped back to the mood of strkjv@11:1,16|. He has been swept on by the memory of the ecstasy. {For I ought to have been commended by you} (\eg gar pheilon huph' humn sunistasthai\). Explanation of "ye compelled me." Imperfect active \pheilon\ of \opheil\, to be under obligation, and the tense here expresses an unfulfilled obligation about the present. But \sunistasthai\ is present passive infinitive, not aorist or perfect passive. He literally means, "I ought now to be commended by you" instead of having to glorify myself. He repeats his boast already made (11:5f.|), that he is no whit behind "the super-extra apostles" (the Judaizers), "though I am nothing" (\ei kai ouden eimi\). Even boasting himself against those false apostles causes a reaction of feeling that he has to express (cf. strkjv@1Corinthians:15:9; strkjv@1Timothy:1:15f.|).
rwp@2Corinthians:12:21 @{When I come again} (\palin elthontos mou\). Genitive absolute. Paul assumes it as true. {Lest my God humble me} (\m tapeinsi me ho theos mou\). Negative final clause (\m\ and first aorist active subjunctive), going back to \phoboumai\ in 20|. He means a public humiliation as his fear. The conduct of the church had been a real humiliation whether he refers to a previous visit or not. {That have sinned heretofore} (\tn promartkotn\). Genitive plural of the articular perfect active participle of \proamartan\ to emphasize continuance of their sinful state as opposed to \m metanosantn\ (did not repent) in the aorist tense.
rwp@2Corinthians:13:9 @{For we rejoice} (\chairomen gar\). Paul had far rather be weak in the sense of failing to exercise his apostolic power because they did the noble thing. He is no Jonah who lamented when Ninevah repented. {Your perfecting} (\humn katartisin\). Late word from \katartiz\, to fit, to equip (see verb in verse 11|). In Plutarch, only here in N.T.
rwp@Info_2John @ SECOND JOHN ABOUT A.D. 85 TO 90 BY WAY OF INTRODUCTION There is little to add to what was said about the First Epistle except that here the author terms himself "the elder" (\ho presbuteros\) and writes to "the elect lady" (\eklekti kurii\). There is dispute about both of these titles. Some hold that it is the mythical "presbyter John" of whom Papias may speak, if so understood, but whose very existence is disproved by Dom Chapman in _John the Presbyter and the Fourth Gospel_ (1911). Peter the apostle (1Peter:1:1|) calls himself "fellow-elder" (\sunpresbuteros\) with the other elders (1Peter:5:1|). The word referred originally to age (Luke:15:25|), then to rank or office as in the Sanhedrin (Matthew:16:21; strkjv@Acts:6:12|) and in the Christian churches (Acts:11:30; strkjv@20:17; strkjv@1Timothy:5:17,19|) as here also. A few even deny that the author is the same as in the First Epistle of John, but just an imitator. But the bulk of modern scholarly opinion agrees that the same man wrote all three Epistles and the Fourth Gospel (the Beloved Disciple, and many still say the Apostle John) whatever is true of the Apocalypse. There is no way of deciding whether "the elect lady" is a woman or a church. The obvious way of taking it is to a woman of distinction in one of the churches, as is true of "the co-elect lady in Babylon" (1Peter:5:13|), Peter's wife, who travelled with him (1Corinthians:9:5|). Some even take \kuria\ to be the name of the lady (Cyria). Some also take it to be "Eklecta the lady." Dr. Findlay (_Fellowship in the Life Eternal_, p. 31) holds that Pergamum is the church to which the letter was sent. The same commentaries treat I, II, and III John as a rule, though Poggel has a book on II, III John (1896) and Bresky (1906) has _Das Verhaltnis des Zweiten Johannesbriefes zum dritten_. Dr. J. Rendel Harris has an interesting article in _The Expositor_ of London for March, 1901, on "The Problem of the Address to the Second Epistle of John," in which he argues from papyri examples that \kuria\ here means "my dear" or "my lady." But Findlay (_Fellowship in the Life Eternal_, p. 26) argues that "the qualifying adjunct 'elect' lifts us into the region of Christian calling and dignity." It is not certain that II John was written after I John, though probable. Origen rejected it and the Peshitta Syriac does not have II and III John. strkjv@2John:1:1 @{And her children} (\kai tois teknois auts\). As with \eklekt kuria\, so here \tekna\ may be understood either literally as in strkjv@1Timothy:3:4|, or spiritually, as in strkjv@Galatians:4:19,25; strkjv@1Timothy:1:2|. For the spiritual sense in \teknia\ see strkjv@1John:2:1,12|. {Whom} (\hous\). Masculine accusative plural, though \teknois\ is neuter plural (dative), construction according to sense, not according to grammatical gender, "embracing the mother and the children of both sexes" (Vincent). See thus \hous\ in strkjv@Galatians:4:19|. {I} (\Eg\). Though \ho presbuteros\ is third person, he passes at once after the Greek idiom to the first and there is also special emphasis here in the use of \agap\ with the addition of \en altheii\ (in truth, in the highest sphere, as in strkjv@John:17:19; strkjv@3John:1:1|) and \ouk eg monos\ (not I only, "not I alone"). Brooke argues that this language is unsuitable if to a single family and not to a church. But Paul employs this very phrase in sending greetings to Prisca and Aquila (Romans:16:4|). {That know} (\hoi egnkotes\). Perfect active articular participle of \ginsk\, "those that have come to know and still know."
rwp@2John:1:4 @{I rejoice} (\echarn\). Second aorist passive of \chair\ as in strkjv@3John:1:3|, "of a glad surprise" (D. Smith), as in strkjv@Mark:14:11|, over the discovery about the blessing of their godly home on these lads. {Greatly} (\lian\). Only here and strkjv@3John:1:3| in John's writings. {I have found} (\heurka\). Perfect active indicative of \heurisk\ as in strkjv@John:1:41|, our "eureka," here with its usual force, a continued discovery. "He sits down at once and writes to Kyria. How glad she would be that her lads, far away in the great city, were true to their early faith" (David Smith). {Certain of thy children} (\ek tn teknn\). No \tinas\ as one would expect before \ek\, a not infrequent idiom in the N.T. (John:16:17|). {Walking} (\peripatountas\). Present active accusative supplementary participle agreeing with \tinas\ understood. Probably members of the church off here in Ephesus. {In truth} (\en altheii\). As in verse 1; strkjv@3John:1:4|. {We received} (\elabomen\). Second aorist active (possibly, though not certainly, literary plural) of \lamban\. This very idiom (\entoln lamban\) in strkjv@John:10:18; strkjv@Acts:17:15; Co strkjv@4:10|. Perhaps the reference here is to strkjv@1John:2:7f.; strkjv@3:23|.
rwp@2John:1:5 @{Beseech} (\ert\). For pray as in strkjv@1John:5:16|. {Lady} (\kuria\). Vocative case and in the same sense as in 1|. {As though I wrote} (\hs graphn\). Common idiom \hs\ with the participle (present active) for the alleged reason. {New} (\kainn\). As in strkjv@1John:2:7f.|, which see. {We had} (\eichamen\). Imperfect active (late \-a\ form like \eichan\ in strkjv@Mark:8:7|) of \ech\ and note \eichete\ with \ap' archs\ in strkjv@1John:2:7|. Not literary plural, John identifying all Christians with himself in this blessing. {That we love one another} (\hina agapmen alllous\). Either a final clause after \ert\ as in strkjv@John:17:15| or an object clause in apposition with \entoln\, like strkjv@1John:2:27; strkjv@3:23| and like verse 6|.
rwp@2John:1:7 @{Deceivers} (\planoi\). Late adjective (Diodorus, Josephus) meaning wandering, roving (1Timothy:4:1|). As a substantive in N.T. of Jesus (Matthew:27:63|), of Paul (2Corinthians:6:8|), and here. See the verb (\tn planontn hums\) in strkjv@1John:2:26| of the Gnostic deceivers as here and also of Jesus (John:7:12|). Cf. strkjv@1John:1:8|. {Are gone forth} (\exlthan\, alpha ending). Second aorist active indicative of \exerchomai\, perhaps an allusion to the crisis when they left the churches (1John:2:19|, same form). {Even they that confess not} (\hoi m homologountes\). "The ones not confessing" (\m\ regular negative with the participle). The articular participle describes the deceivers (\planoi\). {That Jesus Christ cometh in the flesh} (\Isoun Christon erchomenon en sarki\). "Jesus Christ coming in the flesh." Present middle participle of \erchomai\ treating the Incarnation as a continuing fact which the Docetic Gnostics flatly denied. In strkjv@1John:4:2| we have \elluthota\ (perfect active participle) in this same construction with \homologe\, because there the reference is to the definite historical fact of the Incarnation. There is no allusion here to the second coming of Christ. {This} (\houtos\). See strkjv@1John:2:18,22; strkjv@5:6,20|. {The deceiver and the antichrist} (\ho planos kai ho antichristos\). Article with each word, as in strkjv@Revelation:1:17|, to bring out sharply each separate phrase, though one individual is referred to. The one _par excellence_ in popular expectation (1John:2:22|), though many in reality (1John:2:18; strkjv@3John:1:7|).
rwp@2John:1:12 @{I would not} (\ouk eboulthn\). Epistolary aorist (first passive indicative). {With paper and ink} (\dia chartou kai melanos\). The \charts\ was a leaf of papyrus prepared for writing by cutting the pith into strips and pasting together, old word (Jeremiah:43:23|), here only in N.T. \Melas\ is old adjective for black (Matthew:5:36; strkjv@Revelation:6:5,12|), and for black ink here, strkjv@3John:1:13; strkjv@2Corinthians:3:3|. Apparently John wrote this little letter with his own hand. {To come} (\genesthai\). Second aorist middle infinitive of \ginomai\ after \elpiz\, I hope. {Face to face} (\stoma pros stoma\). "Mouth to mouth." Songs:in strkjv@3John:1:14; strkjv@Numbers:12:8|. "Face to face" (\prospon pros prospon\) we have in strkjv@1Corinthians:13:12|. {Your} (\humn\). Or "our" (\hmn\). Both true. {That may be fulfilled} (\hina peplrmen i\). Purpose clause with \hina\ and the periphrastic perfect passive subjunctive of \plro\, as in strkjv@1John:1:4|, which see.
rwp@Info_2Peter @ AND PERSONAL EXPERIENCES OF PETER The writer makes use of his own contact with Jesus, especially at the Transfiguration of Christ (Mark:9:2-8; strkjv@Matthew:17:1-8; strkjv@Luke:9:28-36|). This fact has been used against the genuineness of the Epistle on the plea that the writer is too anxious, anyhow, to show that he is Symeon Peter (2Peter:1:1|). But Bigg rightly replies that, if he had only given his name with no personal contacts with Jesus, the name would be called "a forged addition." It is possible also that the experience on the Mount of Transfiguration may have been suggested by Peter's use of \exodos\ for his own death (2Peter:1:15|), the very word used by Luke (Luke:9:31|) as the topic of discussion between Jesus and Moses and Elijah. There is also in strkjv@2Peter:1:13| the use of "tent" (\sknoma\) for the life in the body, like Peter's use of "tents" (\sknas\) to Jesus at that very time (Mark:9:5; strkjv@Matthew:17:4; strkjv@Luke:9:33|). In strkjv@2Peter:1:14| Peter also refers to the plain words of Jesus about his coming death (John:21:18f.|). In strkjv@2Peter:1:15| Peter speaks of his own plan for preserving the knowledge of Jesus when he is gone (possibly by Mark's Gospel). All this is in perfect keeping with Peter's own nature.
rwp@2Peter:1:3 @{Seeing that his divine power hath granted unto us} (\hs hmin ts theias dunames autou dedrmens\). Genitive absolute with the causal particle \hs\ and the perfect middle participle of \dre\, old verb, to bestow (\drea\, gift), usually middle as here, in N.T. elsewhere only strkjv@Mark:15:45|. \Autou\ refers to Christ, who has "divine power" (\ts theias dunames\), 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 \ts theias dunames\. 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 zn 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 (\eusebs, eusebs, 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 doxs kai arets\). Songs:B K L, but Aleph A C P read \idii doxi kai areti\ (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 \aret\ see on ¯1Peter:2:9| and strkjv@Phillipians:4:8; strkjv@2Peter:1:5|.
rwp@2Peter:1:4 @{Whereby} (\di' hn\). Probably the "glory and virtue" just mentioned, though it is possible to take it with \panta ta pros\, etc., or with \hmin\ (unto us, meaning "through whom"). {He hath granted} (\dedrtai\). Perfect middle indicative of \dre\, for which see verse 3|. {His precious and exceeding great promises} (\ta timia kai megista epaggelmata\). \Epaggelma\ is an old word (from \epaggell\) in place of the common \epaggelia\, in N.T. only here and strkjv@3:13|. \Timios\ (precious, from \tim\, value), three times by Peter (1Peter:1:7| of faith; strkjv@1:19| of the blood of Christ; strkjv@2Peter:1:4| of Christ's promises). \Megista\ is the elative superlative used along with a positive adjective (\timia\). {That ye may become} (\hina gensthe\). Purpose clause with \hina\ and second aorist middle subjunctive of \ginomai\. {Through these} (\dia toutn\). The promises. {Partakers} (\koinnoi\). Partners, sharers in, for which word see strkjv@1Peter:5:1|. {Of the divine nature} (\theias phuses\). This phrase, like \to theion\ in strkjv@Acts:17:29|, "belongs rather to Hellenism than to the Bible" (Bigg). It is a Stoic phrase, but not with the Stoic meaning. Peter is referring to the new birth as strkjv@1Peter:1:23| (\anagegennmenoi\). The same phrase occurs in an inscription possibly under the influence of Mithraism (Moulton and Milligan's _Vocabulary_). {Having escaped} (\apophugontes\). Second aorist active participle of \apopheug\, old compound verb, in N.T. only here and strkjv@2:18-20|, with the ablative here (\phthors\, old word from \phtheir\, moral decay as in strkjv@2:12|) and the accusative there. {By lust} (\en epithumii\). Caused by, consisting in, lust. "Man becomes either regenerate or degenerate" (Strachan).
rwp@2Peter:1:12 @{Wherefore} (\dio\). Since they are possessed of faith that conduces to godliness which they are diligently practising now he insists on the truth and proposes to do his part by them about it. {I shall be ready always} (\mells aei\). Future active of \mell\ (Matthew:24:6|), old verb, to be on the point of doing and used with the infinitive (present, aorist, or future). It is not here a periphrastic future, but rather the purpose of Peter to be ready in the future as in the past and now (Zahn). {To put you in remembrance} (\humas hupomimnskein\). Present active infinitive of \hupomimnsk\, old causative compound (\hupo, mimnsk\, like our suggest), either with two accusatives (John:14:26|) or \peri\ with the thing as here), "to keep on reminding you of those things" (\peri toutn\). {Though ye know them} (\kaiper eidotas\). Second perfect active concessive participle of \oida\, agreeing (acc. plural), with \humas\. Cf. strkjv@Hebrews:5:8|. {Are established} (\estrigmenous\). Perfect passive concessive participle of \striz\ (1Peter:5:10|). The very verb (\strison\) used by Jesus to Peter (Luke:22:32|). {In the truth which is with you} (\en ti parousi altheii\). "In the present truth" (the truth present to you), \parousi\ present active participle of \pareimi\, to be beside one. See strkjv@Colossians:1:6| for this use of \parn\. Firmly established in the truth, but all the same Peter is eager to make them stronger.
rwp@2Peter:1:13 @{I think it right} (\dikaion hgoumai\). Peter considers this to be his solemn duty, "right" (\dikaion\). Cf. strkjv@Phillipians:3:1; strkjv@Ephesians:6:1|. {Songs:long as} (\eph' hoson\). For this phrase see strkjv@Matthew:9:15; strkjv@Romans:11:13|. {Tabernacle} (\sknmati\). Old word, in literal sense in strkjv@Deuteronomy:33:18| for the usual \skn\ (Peter's word at the Transfiguration, strkjv@Mark:9:5|), earliest use (in N.T. only here, verse 14; strkjv@Acts:7:46| of the tabernacle of the covenant) in this metaphorical sense of life as a pilgrimage (1Peter:1:1; strkjv@2:11|), though Paul has \sknos\, so in strkjv@2Corinthians:5:1,4|. Peter feels the nearness of death and the urgency upon him. {To stir you up} (\diegeirein humas\). Present active infinitive of \diegeir\, late (Arist., Hippocr., Herodian, papyri), perfective (\dia\ = thoroughly) compound, to wake out of sleep (Mark:4:39|), "to keep on rousing you up." {By putting you in remembrance} (\en hupomnsei\). Old word, from \hupomimnsk\ (verse 12|), in N.T. only here, strkjv@3:1; strkjv@2Timothy:1:5|. "By way of reminding you."
rwp@2Peter:2:6 @{Turning into ashes} (\tephrsas\). First aorist participle of \tephro\, late word from \tephra\, ashes (in Dio Cassius of an eruption of Vesuvius, Philo), here alone in N.T. {The cities of Sodom and Gomorrah} (\poleis Sodomn kai Gomorrs\). Genitive of apposition after \poleis\ (cities), though it makes sense as possessive genitive, for strkjv@Jude:1:7| speaks of the cities around these two. The third example, the cities of the plain. See strkjv@Genesis:19:24f|. {Condemned them} (\katekrinen\). First aorist active indicative of \katakrin\, still part of the protasis with \ei\. {With an overthrow} (\katastrophi\). Instrumental case or even dative like \thanati\ with \katakrin\ in strkjv@Matthew:20:18|. But Westcott and Hort reject the word here because not in B C Coptic. {Having made them} (\tetheiks\). Perfect active participle of \tithmi\. {An example} (\hupodeigma\). For which see strkjv@James:5:10; strkjv@John:13:15|. Cf. strkjv@1Peter:2:21|. {Unto those that should live ungodly} (\mellontn asebesin\). Rather, "unto ungodly men of things about to be" (see strkjv@Hebrews:11:20| for this use of \mellontn\). But Aleph A C K L read \asebein\ (present active infinitive) with \mellontn\=\asebsontn\ (future active participle of \asebe\), from which we have our translation.
rwp@2Peter:2:8 @{For} (\gar\). Parenthetical explanation in verse 8| of the remark about Lot. {Dwelling} (\enkatoikn\). Present active participle of \enkatoike\, old but rare double compound, here only in N.T. {In seeing and hearing} (\blemmati kai akoi\). "By sight (instrumental case of \blemma\, old word, from \blep\ to see, here only in N.T.) and hearing" (instrumental case of \ako\ from \akou\, to hear, common as strkjv@Matthew:13:14|). {From day to day} (\hmeran ex hmers\). "Day in day out." Accusative of time and ablative with \ex\. Same idiom in strkjv@Psalms:96:2| for the more common \ex hmeras eis hmeran\. {Vexed} (\ebasanizen\). Imperfect active (kept on vexing) of \basaniz\, old word, to test metals, to torment (Matthew:8:29|). {With their lawless deeds} (\anomois ergois\). Instrumental case of cause, "because of their lawless (contrary to law) deeds." For \anomos\ see strkjv@2Thessalonians:2:8|.
rwp@2Peter:2:10 @{Chiefly} (\malista\). Especially. He turns now to the libertine heretics (verses 2,7|). {After the flesh} (\opis sarkos\). Hebraistic use of \opis\ as with \hamartin\ (sins) in strkjv@Isaiah:65:2|. Cf. strkjv@Matthew:4:19; strkjv@1Timothy:5:15|. {Of defilement} (\miasmou\). Old word (from \miain\ strkjv@Titus:1:15|), here only in N.T. {Despise dominion} (\kuriottos kataphronountas\). \Kuriots\ is late word for lordship (perhaps God or Christ) (from \Kurios\), in strkjv@Colossians:1:16; strkjv@Ephesians:1:21; strkjv@Jude:1:8|. Genitive case after \kataphrountas\ (thinking down on, strkjv@Matthew:6:24|). {Daring} (\tolmtai\). Old substantive (from \tolma\, to dare), daring men, here only in N.T. {Self-willed} (\authadeis\). Old adjective (from \autos\ and \hdomai\), self-pleasing, arrogant, in N.T. only here and strkjv@Titus:1:7|. {They tremble not to rail at dignities} (\doxas ou tremousin blasphmountes\). "They tremble not blaspheming dignities." \Trem\ is old verb (Mark:5:33|), used only in present as here and imperfect. Here with the complementary participle \blasphmountes\ rather than the infinitive \blasphmein\. See strkjv@Jude:1:8|. Perhaps these dignities (\doxas\) are angels (\evil\).
rwp@Acts:8:25 @{They therefore} (\hoi men oun\). Demonstrative \hoi\ with \men\ (no following \de\) and the inferential \oun\ (therefore) as often in Acts (1:6|, etc.). {Returned} (\hupestrephon\). Imperfect active picturing the joyful journey of preaching (\euggelizonto\, imperfect middle) to the Samaritan villages. Peter and John now carried on the work of Philip to the Samaritans. This issue was closed.
rwp@Acts:8:28 @{Was reading} (\aneginsken\). Imperfect active descriptive, not periphrastic like the two preceding verbs (was returning and sitting). He was reading aloud as Philip "heard him reading" (\kousen auton anaginskontos\), a common practice among orientals. He had probably purchased this roll of Isaiah in Jerusalem and was reading the LXX Greek text. See imperfect again in verse 32|.
rwp@Acts:13:11 @{Upon thee} (\epi se\). The use of \epi\ with the accusative is rich and varied, the precise shade of meaning depending on the content. The "hand of the Lord" might be kindly (Acts:11:21|) or hostile (Hebrews:10:31|), but when God's hand touches one's life (Job:19:21|) it may be in judgment as here with Elymas. He has not humbled himself under the mighty hand of God (1Peter:5:6|). {Not seeing} (\m blepn\). Repeating with negative participle the negative idea in "blind" (\tuphlos\). "It was a judicial infliction; blindness for blindness, darkness without for wilful darkness within" (Furneaux). He was an example of the blind leading the blind that was to cease and Sergius Paulus was to be led into the light. The blindness was to be "for a season" (\achri kairou\, strkjv@Luke:4:13|), if it should please God to restore his sight. Paul apparently recalls his own blindness as he entered Damascus. {A mist} (\achlus\). Especially a dimness of the eyes, old poetic word and late prose, in LXX, only here in N.T. Galen uses it of the opacity of the eye caused by a wound. {He went about seeking some one to lead him by the hand} (\periagn eztei cheiraggous\). A rather free rendering. Literally, "going about (\periagn\, present active participle of \periag\) he was seeking (\eztei\, imperfect active of \zte\) guides (\cheiraggous\, from \cheir\, hand, and \aggos\, guide, from \ag\, one who leads by the hand)." The very verb \cheiragge\, to lead by the hand, Luke uses of Paul in strkjv@9:8|, as he entered Damascus.
rwp@Acts:16:25 @{About midnight} (\kata de mesonuktion\). Middle of the night, old adjective seen already in strkjv@Mark:13:35; strkjv@Luke:11:5| which see. {Were praying and singing} (\proseuchomenoi humnoun\). Present middle participle and imperfect active indicative: Praying they were singing (simultaneously, blending together petition and praise). \Humne\ is an old verb from \humnos\ (cf. strkjv@Isaiah:12:4; strkjv@Daniel:3:23|). Paul and Silas probably used portions of the Psalms (cf. strkjv@Luke:1:39f.,67f.; strkjv@2:28f.|) with occasional original outbursts of praise. {Were listening to them} (\epkronto autn\). Imperfect middle of \epakroaomai\. Rare verb to listen with pleasure as to a recitation or music (Page). It was a new experience for the prisoners and wondrously attractive entertainment to them.
rwp@Acts:17:26 @{And he made of one} (\epoisen te ex henos\). The word \haimatos\ (blood) is absent from Aleph A B and is a later explanatory addition. What Paul affirms is the unity of the human race with a common origin and with God as the Creator. This view runs counter to Greek exclusiveness which treated other races as barbarians and to Jewish pride which treated other nations as heathen or pagan (the Jews were \laos\, the Gentiles \ethn\). The cosmopolitanism of Paul here rises above Jew and Greek and claims the one God as the Creator of the one race of men. The Athenians themselves claimed to be \antochthonous\ (indigenous) and a special creation. Zeno and Seneca did teach a kind of cosmopolitanism (really pantheism) far different from the personal God of Paul. It was Rome, not Greece, that carried out the moral ideas of Zeno. Man is part of the universe (verse 24|) and God created (\epoisen\) man as he created (\poisas\) the all. {For to dwell} (\katoikein\). Infinitive (present active) of purpose, so as to dwell. {Having determined} (\horisas\). First aorist active participle of \horiz\, old verb to make a horizon as already in strkjv@19:42| which see. Paul here touches God's Providence. God has revealed himself in history as in creation. His hand appears in the history of all men as well as in that of the Chosen People of Israel. {Appointed seasons} (\prostetagmenous kairous\). Not the weather as in strkjv@14:17|, but "the times of the Gentiles" (\kairoi ethnn\) of which Jesus spoke (Luke:21:24|). The perfect passive participle of \prostass\, old verb to enjoin, emphasizes God's control of human history without any denial of human free agency as was involved in the Stoic Fate (\Heirmarmen\). {Bounds} (\horothesias\). Limits? Same idea in strkjv@Job:12:23|. Nations rise and fall, but it is not blind chance or hard fate. Thus there is an interplay between God's will and man's activities, difficult as it is for us to see with our shortened vision.
rwp@Acts:20:29 @{After my departing} (\meta tn aphixin mou\). Not his death, but his departure from them. From \aphikneomai\ and usually meant arrival, but departure in Herodotus IX. 17, 76 as here. {Grievous wolves} (\lukoi bareis\). \Bareis\ is heavy, rapacious, harsh. Jesus had already so described false teachers who would raven the fold (John:10:12|). Whether Paul had in mind the Judaizers who had given him so much trouble in Antioch, Jerusalem, Galatia, Corinth or the Gnostics the shadow of whose coming he already foresaw is not perfectly clear. But it will not be many years before Epaphras will come to Rome from Colossae with news of the new peril there (Epistle to the Colossians). In writing to Timothy (1Timothy:1:20|) Paul will warn him against some who have already made shipwreck of their faith. In strkjv@Revelation:2:2| John will represent Jesus as describing false apostles in Ephesus. {Not sparing the flock} (\m pheidomenoi tou poimniou\). Litotes again as so often in Acts. Sparing the flock was not the fashion of wolves. Jesus sent the seventy as lambs in the midst of wolves (Luke:10:3|). In the Sermon on the Mount Jesus had pictured the false prophets who would come as ravening wolves in sheep's clothing (Matthew:7:15|).
rwp@Acts:20:30 @{From among your own selves} (\ex humn autn\). 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 apospin\). 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:20:31 @{Wherefore watch ye} (\dio grgoreite\). Paul has concluded his defence of himself and his warning. Now he exhorts on the basis of it (\dio\) because of which thing. The very command of Jesus concerning the perils before his return as in strkjv@Mark:13:35| (\grgoreite\), the very form (late present imperative from the second perfect \egrgora\ of \egeir\, to arouse). Stay awake. {I ceased not to admonish} (\ouk epausamn nouthetn\). Participle describes Paul, I did not cease admonishing, night and day (\nukta kai hmeran\, accusative of extent of time, for three years \trietian\, accusative of extent of time also). \Nouthetn\ is from \nouthete\, to put sense into one. Songs:Paul kept it up with tears (verse 19|) if so be he could save the Ephesians from the impending perils. Forewarned is to be forearmed. Paul did his duty by them.
rwp@Acts:20:37 @{They all wept sore} (\hikanos klauthmos egeneto pantn\). Literally, There came considerable weeping of all (on the part of all, genitive case). {Kissed him} (\katephiloun auton\). Imperfect active of \kataphile\, old verb, intensive with \kata\ and repetition shown also by the tense: They kept on kissing or kissed repeatedly, probably one after the other falling on his neck. Cf. also strkjv@Matthew:26:49|.
rwp@Acts:20:38 @{Sorrowing} (\odunmenoi\). Present middle participle of \oduna\, old verb to cause intense pain, to torment (Luke:16:24|), middle to distress oneself (Luke:2:48; strkjv@Acts:20:38|). Nowhere else in N.T. {Which he had spoken} (\hi eirkei\). Relative attracted to the case of the antecedent \logi\ (word). Past perfect indicative of \eipon\. {They brought him on his way} (\proepempon auton\). Imperfect active of \propemp\, old verb to send forward, to accompany as in strkjv@Acts:15:3; strkjv@20:38; strkjv@21:5; strkjv@1Corinthians:16:6,11; strkjv@2Corinthians:1:16; strkjv@Titus:3:13; strkjv@3John:1:6|. Graphic picture of Paul's departure from this group of ministers.
rwp@Acts:21:3 @{When we had come in sight of Cyprus} (\anaphanantes tn Kupron\). First aorist active participle of \anaphain\ (Doric form \-phanntes\ rather than the Attic \-phnantes\), 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} (\eunumon\). 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} (\katlthomen 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} (\n 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:21:5 @{That we had accomplished the days} (\exartisai hms tas hmeras\). First aorist active infinitive of \exartiz\, to furnish perfectly, rare in ancient writers, but fairly frequent in the papyri. Only twice in the N.T., here and strkjv@2Timothy:3:17|. Finish the exact number of days (seven) of verse 4|. The accusative of general reference \hms\ is the usual construction and the infinitive clause is the subject of \egeneto\. We departed and went on our journey (\exelthontes eporeuometha\). Sharp distinction between the first aorist active participle \exelthontes\ (from \exerchomai\, to go out) and the imperfect middle \eporeuometha\ from \poreu\ (we were going on). {And they all, with wives and children, brought us on our way} (\propempontn hms pantn sun gunaixi kai teknois\). No "and" in the Greek, simply genitive absolute, "They all with wives and children accompanying us," just as at Miletus (20:28|), same verb \propemp\ which see. The first mention of children in connection with the apostolic churches (Vincent). Vivid picture here as at Miletus, evident touch of an eyewitness. {Till we were out of the city} (\hes ex ts poles\). Note both adverbial prepositions (\hes ex\) clear outside of the city.
rwp@Acts:21:12 @{Both we and they of that place} (\hmeis te kai hoi entopioi\). Usual use of \te kai\ (both--and). \Entopioi\, old word, only here in N.T. {Not to go up} (\tou m anabainein\). Probably ablative of the articular present active infinitive with redundant negative \me\ after \parekaloumen\ (imperfect active, conative). We tried to persuade him from going up. It can be explained as genitive, but not so likely: We tried to persuade him in respect to not going up. Vincent cites the case of Regulus who insisted on returning from Rome to Carthage to certain death and that of Luther on the way to the Diet of Worms. Spalatin begged Luther not to go on. Luther said: "Though devils be as many in Worms as tiles upon the roofs, yet thither will I go." This dramatic warning of Agabus came on top of that in Tyre (21:4|) and Paul's own confession in Miletus (20:23|). It is small wonder that Luke and the other messengers together with Philip and his daughters (prophetesses versus prophet?) joined in a chorus of dissuasion to Paul.
rwp@Acts:21:15 @{We took up our baggage} (\episkeuasamenoi\). First aorist middle participle of \episkeuaz\, old verb to furnish (\skeuos, epi\) with things necessary, to pack up, saddle horses here Ramsay holds. Here only in the N.T. {Went up} (\anebainomen\). Inchoative imperfect active of \anabain\, we started to go up.
rwp@Acts:21:18 @{The day following} (\ti epiousi\). As in strkjv@20:15| which see. {Went in} (\eisiei\). 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 hmin pros Iakbon\). 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:21:19 @{He rehearsed} (\exgeito\). Imperfect middle of \exgeomai\, old verb to lead out, to draw out in narrative, to recount. Songs:Paul is pictured as taking his time for he had a great story to tell of what had happened since they saw him last. {One by one} (\kath' hena hekaston\). According to each one (item) and the adverbial phrase used as an accusative after the verb \exgeito\ as Demosthenes does (1265), though it could be like \kath' hena hekastos\ in strkjv@Ephesians:5:33|. {Which} (\hn\). Genitive attracted from \ha\ (accusative) into the case of the unexpressed antecedent \toutn\. {God had wrought} (\epoisen ho theos\). Summary constative aorist active indicative that gathers up all that God did and he takes pains to give God the glory. It is possible that at this formal meeting Paul observed an absence of warmth and enthusiasm in contrast with the welcome accorded by his friends the day before (verse 17|). Furneaux thinks that Paul was coldly received on this day in spite of the generous offering brought from the Gentile Christians. "It looks as though his misgiving as to its reception (Romans:15:31|) was confirmed. Nor do we hear that the Christians of Jerusalem later put in so much as a word on his behalf with either the Jewish or the Roman authorities, or expressed any sympathy with him during his long imprisonment at Caesarea" (Furneaux). The most that can be said is that the Judaizers referred to by James do not appear actively against him. The collection and the plan proposed by James accomplished that much at any rate. It stopped the mouths of those lions.
rwp@Acts:21:20 @{Glorified} (\edoxazon\). Inchoative imperfect, began to glorify God, though without special praise of Paul. {How many thousands} (\posai muriades\). Old word for ten thousand (Acts:19:19|) and then an indefinite number like our "myriads" (this very word) as strkjv@Luke:12:1; strkjv@Acts:21:20; strkjv@Jude:1:14; strkjv@Revelation:5:11; strkjv@9:16|. But it is a surprising statement even with allowable hyperbole, but one may recall strkjv@Acts:4:4| (number of the men--not women--about five thousand); strkjv@5:14| (multitudes both of men and women); strkjv@6:7|. There were undoubtedly a great many thousands of believers in Jerusalem and all Jewish Christians, some, alas, Judaizers (Acts:11:2; strkjv@15:1,5|). This list may include the Christians from neighbouring towns in Palestine and even some from foreign countries here at the Feast of Pentecost, for it is probable that Paul arrived in time for it as he had hoped. But we do not have to count the hostile Jews from Asia (verse 27|) who were clearly not Christians at all. {All zealous for the law} (\pantes zltai tou nomou\). Zealots (substantive) rather than zealous (adjective) with objective genitive (\tou nomou\). The word zealot is from \zlo\, to burn with zeal, to boil. The Greek used \zlts\ for an imitator or admirer. There was a party of Zealots (developed from the Pharisees), a group of what would be called "hot-heads," who brought on the war with Rome. One of this party, Simon Zelotes (Acts:1:13|), was in the number of the twelve apostles. It is important to understand the issues in Jerusalem. It was settled at the Jerusalem Conference (Acts:15; strkjv@Galatians:2|) that the Mosaic ceremonial law was not to be imposed upon Gentile Christians. Paul won freedom for them, but it was not said that it was wrong for Jewish Christians to go on observing it if they wished. We have seen Paul observing the passover in Philippi (Acts:20:6|) and planning to reach Jerusalem for Pentecost (20:16|). The Judaizers rankled under Paul's victory and power in spreading the gospel among the Gentiles and gave him great trouble in Galatia and Corinth. They were busy against him in Jerusalem also and it was to undo the harm done by them in Jerusalem that Paul gathered the great collection from the Gentile Christians and brought it with him and the delegates from the churches. Clearly then Paul had real ground for his apprehension of trouble in Jerusalem while still in Corinth (Romans:15:25|) when he asked for the prayers of the Roman Christians (verses 30-32|). The repeated warnings along the way were amply justified.
rwp@Acts:21:24 @{These take} (\toutous paralabn\). Second aorist active participle of \paralamban\. Taking these alone. {Purify thyself with them} (\hagnisthti 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} (\dapanson 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 xursontai tn kephaln\). Note \tn kephaln\, 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 \hops\ with the future indicative and is common in the N.T. as in the _Koin_ (Robertson, _Grammar_, p. 984). {And all shall know} (\kai gnsontai\). This future middle indicative of \ginsk\ (cf. \akousontai\ in verse 22|) may be independent of \hina\ or dependent on it like \xursontai\, though some MSS. (H L P) have \gnsin\ (second aorist subjunctive, clearly dependent on \hina\). {Of which} (\hn\). Genitive plural of the relative \ha\ (accusative) object of the perfect passive verb \katchntai\ (cf. verse 21| \katchthsan\) attracted into the case of the omitted antecedent \toutn\. 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 \phulassn ton nomon\ (keeping or observing the law).
rwp@Acts:21:25 @{We wrote} (\epesteilamen\). First aorist active of \epistell\, to send to and so to write like our epistle (\epistol\). Old verb, but in the N.T. only here and strkjv@Acts:15:20; strkjv@Hebrews:13:22|. It is the very word used by James in this "judgment" at the Conference (Acts:15:20|, \episteilai\). B D here read \apesteilamen\ from \apostell\, to send away, to give orders. Wendt and Schuerer object to this as a gloss. Rather is it an explanation by James that he does not refer to the Gentile Christians whose freedom from the Mosaic ceremonial law was guaranteed at the Jerusalem Conference. James himself presided at that Conference and offered the resolution that was unanimously adopted. James stands by that agreement and repeats the main items (four: anything sacrificed to idols, blood, anything strangled, fornication, for discussion see strkjv@Acts:15|) from which they are to keep themselves (direct middle \phulassesthai\ of \phulass\, indirect command after \krinantes\ with accusative, \autous\, of general reference). James has thus again cleared the air about the Gentiles who have believed (\pepisteukotn\, perfect active participle genitive plural of \pisteu\). He asks that Paul will stand by the right of Jewish Christians to keep on observing the Mosaic law. He has put the case squarely and fairly.
rwp@Acts:21:26 @{Took the men} (\paralabn tous andras\). The very phrase used in verse 24| to Paul. {The next day} (\ti echomeni\). One of the phrases in strkjv@20:15| for the coming day. Locative case of time. {Purifying himself with them} (\sun autois hagnistheis\, first aorist passive participle of \hagniz\). The precise language again of the recommendation in verse 24|. Paul was conforming to the letter. {Went into the temple} (\eisiei eis to hieron\). Imperfect active of \eiseimi\ as in verse 18| which see. Went on into the temple, descriptive imperfect. Paul joined the four men in their vow of separation. {Declaring} (\diaggelln\). To the priests what day he would report the fulfilment of the vow. The priests would desire notice of the sacrifice. This verb only used by Luke in N.T. except strkjv@Romans:11:17| (quotation from the LXX). It is not necessary to assume that the vows of each of the five expired on the same day (Rackham). {Until the offering was offered for every one of them} (\hes hou prosnechth huper henos hekastou autn h prosphora\). This use of \hes hou\ (like \hes\, alone) with the first aorist passive indicative \prosnechth\ of \prospher\, to offer, contemplates the final result (Robertson, _Grammar_, pp. 974f.) and is probably the statement of Luke added to Paul's announcement. He probably went into the temple one day for each of the brethren and one for himself. The question arises whether Paul acted wisely or unwisely in agreeing to the suggestion of James. What he did was in perfect harmony with his principle of accommodation in strkjv@1Corinthians:9:20| when no principle was involved. It is charged that here on this occasion Paul was unduly influenced by considerations of expediency and was willing for the Jewish Christians to believe him more of a Jew than was true in order to placate the situation in Jerusalem. Furneaux calls it a compromise and a failure. I do not so see it. To say that is to obscure the whole complex situation. What Paul did was not for the purpose of conciliating his opponents, the Judaizers, who had diligently spread falsehoods about him in Jerusalem as in Corinth. It was solely to break the power of these "false apostles" over the thousands in Jerusalem who have been deluded by Paul's accusers. Songs:far as the evidence goes that thing was accomplished. In the trouble that comes in Jerusalem and Caesarea the Judaizers cut no figure at all. The Jewish Christians do not appear in Paul's behalf, but there was no opportunity for them to do so. The explosion that came on the last day of Paul's appearance in the temple was wholly disconnected from his offerings for the four brethren and himself. It must be remembered that Paul had many kinds of enemies. The attack on him by these Jews from Asia had no connexion whatever with the slanders of the Judaizers about Paul's alleged teachings that Jewish Christians in the dispersion should depart from the Mosaic law. That slander was put to rest forever by his following the advice of James and justifies the wisdom of that advice and Paul's conduct about it.
rwp@Acts:21:27 @{The seven days} (\hai hepta hmerai\). For which Paul had taken the vow, though there may be an allusion to the pentecostal week for which Paul had desired to be present (20:16|). There is no necessary connexion with the vow in strkjv@18:15|. In strkjv@24:17| Paul makes a general reference to his purpose in coming to Jerusalem to bring alms and offerings (\prosphoras\, sacrifices). Paul spent seven days in Troas (20:6|), Tyre (21:4|), and had planned for seven here if not more. It was on the last of the seven days when Paul was completing his offerings about the vows on all five that the incident occurred that was to make him a prisoner for five years. {When they saw him in the temple} (\theasamenoi auton en ti hieri\). First aorist middle participle of \theaomai\ (from \thea\, a view, cf. theatre) to behold. In the very act of honouring the temple these Jews from Asia raise a hue and cry that he is dishonouring it. Paul was not known by face now to many of the Jerusalem Jews, though once the leader of the persecution after the death of Stephen and the outstanding young Jew of the day. But the Jews in Ephesus knew him only too well, some of whom are here at the pentecostal feast. They had plotted against him in Ephesus to no purpose (Acts:19:23-41; strkjv@20:19|), but now a new opportunity had come. It is possible that the cry was led by Alexander put forward by the Jews in Ephesus (19:33|) who may be the same as Alexander the coppersmith who did Paul so much harm (2Timothy:4:14|). Paul was not in the inner sanctuary (\ho naos\), but only in the outer courts (\to hieron\). {Stirred up all the multitude} (\sunecheon panta ton ochlon\). Imperfect (kept on) active of \sunche\ or \sunchun\ (\-unn\), to pour together, to confuse as in strkjv@Acts:2:6; strkjv@9:22; strkjv@19:31,32; strkjv@21:31| and here to stir up by the same sort of confusion created by Demetrius in Ephesus where the same word is used twice (19:31,32|). The Jews from Ephesus had learned it from Demetrius the silversmith. {Laid hands on him} (\epebalan ep' auton tas cheiras\). Second aorist (ingressive, with endings of the first aorist, \-an\) active indicative of \epiball\, old verb to lay upon, to attack (note repetition of \epi\). They attacked and seized Paul before the charge was made.
rwp@Acts:21:28 @{Help} (\botheite\). Present active imperative of \bothe\, to run (\the\) at a cry (\bo\), as if an outrage had been committed like murder or assault. {All men everywhere} (\panta pantachi\). Alliterative. \Pantachi\ is a variation in MSS., often \pantachou\, and here only in the N.T. The charges against Paul remind one of those against Stephen (Acts:6:13|) in which Paul had participated according to his confession (22:20|). Like the charges against Stephen and Jesus before him truth and falsehood are mixed. Paul had said that being a Jew would not save a man. He had taught the law of Moses was not binding on Gentiles. He did hold, like Jesus and Stephen, that the temple was not the only place to worship God. But Paul gloried himself in being a Jew, considered the Mosaic law righteous for Jews, and was honouring the temple at this very moment. {And moreover also he brought Greeks also into the temple} (\eti te kai Hellnas eisgagen eis to hieron\). Note the three particles (\eti te kai\), {and} (\te\) {still more} (\eti\) {also} or {even} (\kai\). Worse than his teaching (\didaskn\) is his dreadful deed: he actually brought (\eisgagen\, second aorist active indicative of \eisag\). This he had a right to do if they only went into the court of the Gentiles. But these Jews mean to imply that Paul had brought Greeks beyond this court into the court of Israel. An inscription was found by Clermont-Ganneau in Greek built into the walls of a mosque on the Via Dolorosa that was on the wall dividing the court of Israel from the court of the Gentiles. Death was the penalty to any Gentile who crossed over into the Court of Israel (_The Athenaeum_, July, 1871). {Hath defiled this holy place} (\kekoinken ton hagion topon touton\). Present perfect active of \koino\, to make common (see on ¯10:14|). Note vivid change of tense, the defilement lasts (state of completion). All this is the substance of the call of these shrewd conspirators from Ephesus, Jews (not Jewish Christians, not even Judaizers) who hated him for his work there and who probably "spoke evil of the Way before the multitude" there so that Paul had to separate the disciples from the synagogue and go to the School of Tyrannus (19:9f.|). These enemies of Paul had now raised the cry of "fire" and vanish from the scene completely (24:19|). This charge was absolutely false as we shall see, made out of inferences of hate and suspicion.
rwp@Acts:21:29 @{For} (\gar\). Luke adds the reason for the wild charges made against Paul. {They had before seen} (\san proerakotes\). Periphrastic past perfect of \proora\, old verb to see before, whether time or place. Only twice in the N.T., here and strkjv@Acts:2:25| quoted from strkjv@Psalms:15:8|. Note the double reduplication in \-e-\ as in Attic (Robertson, _Grammar_, p. 364). {With him in the city Trophimus the Ephesian} (\Trophimon ton Ephesion en ti polei sun auti\). The Jews from Asia (Ephesus) knew Trophimus by sight as well as Paul. One day they saw both of them together (\sun\) in the city. That was a fact. They had just seized Paul in the temple (\hieron\). That was another fact. {They supposed} (\enomizon\). Imperfect active of \nomiz\, common to think or suppose. Perfectly harmless word, but they did, as so many people do, put their supposed inference on the same basis with the facts. They did not see Trophimus with Paul now in the temple, nor had they ever seen him there. They simply argued that, if Paul was willing to be seen down street with a Greek Christian, he would not hesitate to bring him (therefore, did bring him, \eisgagen\ as in verse 28|) into the temple, that is into the court of Israel and therefore both Paul and Trophimus were entitled to death, especially Paul who had brought him in (if he had) and, besides, they now had Paul. This is the way of the mob-mind in all ages. Many an innocent man has been rushed to his death by the fury of a lynching party.
rwp@Acts:21:30 @{All the city was shaken} (\ekinth h polis hol\). First aorist passive of \kine\, common verb for violent motion and emotion. See also strkjv@24:5| where the word is used by Tertullus of Paul as the stirrer up of riots! {The people ran together} (\egeneto sundrom tou laou\). Rather, There came a running together (\sun-drom\ from \sun-trech\) of the people. The cry spread like wildfire over the city and there was a pell-mell scramble or rush to get to the place of the disturbance. {They laid hold on Paul} (\epilabomenoi tou Paulou\). Second aorist middle participle of \epilambanomai\ with the genitive (cf. \epebalan\ in verse 27|). {Dragged} (\heilkon\). Imperfect active of \helk\ (and also \helku\), old verb to drag or draw. Imperfect tense vividly pictures the act as going on. They were saving the temple by dragging Paul outside. Curiously enough both \epilabomenoi\ and \heilkusan\ occur in strkjv@16:19| about the arrest of Paul and Silas in Philippi. {Straightway the doors were shut} (\euthes ekleisthsan hai thurai\). With a bang and at once. First aorist (effective) passive of \klei\. The doors between the inner court and the court of the Gentiles. But this was only the beginning, the preparation for the real work of the mob. They did not wish to defile the holy place with blood. The doors were shut by the Levites.
rwp@Acts:21:33 @{Came near} (\eggisas\). First aorist active participle of \eggiz\, to draw near, _Koin_ verb from \eggus\, near, and common in the N.T. {Laid hold on him} (\epelabeto antou\). See same verb in verse 30|. {To be bound} (\dethnai\). First aorist passive infinitive of \de\ (see verse 11|). {With two chains} (\halusesi dusi\). Instrumental case of \halusis\, old word from \a\ privative and \lu\ (not loosing, i.e. chaining). With two chains as a violent and seditious person, probably leader of a band of assassins (verse 38|). See on ¯Mark:5:4|. {Inquired} (\epunthaneto\). Imperfect middle of \punthanomai\, old and common verb used mainly by Luke in the N.T. Lysias repeated his inquiries. {Who he was} (\tis ei\). Present active optative of \eimi\ changed from \estin\ (present indicative) in the indirect question, a change not obligatory after a past tense, but often done in the older Greek, rare in the N.T. (Robertson, _Grammar_, p. 1043f.). {And what he had done} (\kai ti estin pepoiks\). Periphrastic perfect active indicative of \poie\ here retained, not changed to the optative as is true of \ei\ from \estin\ in the same indirect question, illustrating well the freedom about it.
rwp@Acts:21:34 @{Some shouting one thing, some another} (\alloi allo ti epephnoun\). Same idiom of \alloi allo\ as in strkjv@19:32| which see. The imperfect of \epiphne\, to call out to, suits well the idiom. This old verb occurs in the N.T. only in Luke and Acts (already in strkjv@12:22|). {When he could not know} (\m dunamenou autou gnnai\). Genitive absolute of present middle participle of \dunamai\ with negative \m\ and second aorist active infinitive of \ginsk\. {The certainty} (\to asphales\). Neuter articular adjective from \a\ privative and \sphall\, to make totter or fall. Old word, in the N.T. only in strkjv@Acts:21:34; strkjv@22:30; strkjv@25:26; strkjv@Phillipians:3:1; strkjv@Hebrews:6:19|. {Into the castle} (\eis tn paremboln\). _Koin_ word from \paremball\, to cast in by the side of, to assign soldiers a place, to encamp (see on ¯Luke:19:43|). Songs:\parembol\ comes to mean an interpolation, then an army drawn up (Hebrews:11:34|), but mainly an encampment (Hebrews:13:11,13|), frequent in Polybius and LXX. Songs:here barracks of the Roman soldiers in the tower of Antonia as in verse 37; strkjv@22:24; strkjv@23:10,16,32|.
rwp@Acts:21:36 @{Followed after} (\kolouthei\). Imperfect active of \akoluthe\, was following. Cheated of their purpose to lynch Paul, they were determined to have his blood. {Crying out} (\krazontes\). Construction according to sense, plural masculine participle agreeing with neuter singular substantive \plthos\ (Robertson, _Grammar_, p. 401). {Away with him} (\Aire auton\). The very words used by the mob to Pilate when they chose Barabbas in preference to Jesus (Luke:23:18|, \Aire touton\). He will hear it again from this same crowd (Acts:22:22|). It is the present imperative (\aire\) as in strkjv@Luke:23:18|, but some may have used the urgent aorist active imperative as also in the case of Jesus strkjv@John:19:15|, \ron, ron\ with \staurson\ added). Luke does not say that this mob demanded crucifixion for Paul. He was learning what it was to share the sufferings of Christ as the sullen roar of the mob's yells rolled on and on in his ears.
rwp@Acts:21:40 @{When he had given him leave} (\epitrepsantos autou\). Genitive absolute of aorist active participle of the same verb \epitrep\. {Standing on the stairs} (\hests epi tn anabathmn\). Second perfect active participle of \histmi\, to place, but intransitive to stand. Dramatic scene. Paul had faced many audiences and crowds, but never one quite like this. Most men would have feared to speak, but not so Paul. He will speak about himself only as it gives him a chance to put Christ before this angry Jewish mob who look on Paul as a renegade Jew, a turncoat, a deserter, who went back on Gamaliel and all the traditions of his people, who not only turned from Judaism to Christianity, but who went after Gentiles and treated Gentiles as if they were on a par with Jews. Paul knows only too well what this mob thinks of him. {Beckoned with the hand} (\kateseise ti cheiri\). He shook down to the multitude with the hand (instrumental case \cheiri\), while Alexander, Luke says (19:33|), "shook down the hand" (accusative with the same verb, which see). In strkjv@26:1| Paul reached out the hand (\ekteinas tn cheira\). {When there was made a great silence} (\polls sigs genomens\). Genitive absolute again with second aorist middle participle of \ginomai\, "much silence having come." Paul waited till silence had come. {In the Hebrew language} (\ti Ebraidi dialekti\). The Aramaean which the people in Jerusalem knew better than the Greek. Paul could use either tongue at will. His enemies had said in Corinth that "his bodily presence was weak and his speech contemptible" (2Corinthians:10:10|). But surely even they would have to admit that Paul's stature and words reach heroic proportions on this occasion. Self-possessed with majestic poise Paul faces the outraged mob beneath the stairs.
rwp@Acts:22:2 @{He spake} (\prosephnei\). Imperfect active, was speaking. See aorist active \prosephnsen\ in strkjv@21:40|. {They were the more quiet} (\mllon pareschon hsuchian\). Literally, The more (\mllon\) they furnished or supplied (second aorist active indicative of \parech\) quietness (\hsuchian\, old word, in the N.T. only here and strkjv@2Thessalonians:3:12; strkjv@1Timothy:2:11ff.|). Precisely this idiom occurs in Plutarch (_Cor_. 18) and the LXX (Job:34:29|). Knowling notes the fondness of Luke for words of silence (\sig, siga, hsuchaz\) as in strkjv@Luke:14:4; strkjv@15:26; strkjv@Acts:11:18; strkjv@12:17; strkjv@15:12; strkjv@21:14,40|. It is a vivid picture of the sudden hush that swept over the vast mob under the spell of the Aramaic. They would have understood Paul's _Koin_ Greek, but they much preferred the Aramaic. It was a masterstroke.
rwp@Acts:22:3 @{I am a Jew} (\Eg eimi anr Ioudaios\). Note use of \Eg\ for emphasis. Paul recounts his Jewish advantages or privileges with manifest pride as in strkjv@Acts:26:4f.; strkjv@2Corinthians:11:22; strkjv@Galatians:1:14; strkjv@Phillipians:3:4-7|. {Born} (\gegennmenos\). Perfect passive participle of \genna\. See above in strkjv@21:39| for the claim of Tarsus as his birth-place. He was a Hellenistic Jew, not an Aramaean Jew (cf. strkjv@Acts:6:1|). {Brought up} (\anatethrammenos\). Perfect passive participle again of \anatreph\, to nurse up, to nourish up, common old verb, but in the N.T. only here, strkjv@7:20ff.|, and MSS. in strkjv@Luke:4:16|. The implication is that Paul was sent to Jerusalem while still young, "from my youth" (26:4|), how young we do not know, possibly thirteen or fourteen years old. He apparently had not seen Jesus in the flesh (2Corinthians:5:16|). {At the feet of Gamaliel} (\pros tous podas Gamalil\). The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter strkjv@5:34ff|. He was one of the seven Rabbis to whom the Jews gave the highest title \Rabban\ (our Rabbi). \Rabbi\ (my teacher) was next, the lowest being \Rab\ (teacher). "As Aquinas among the schoolmen was called _Doctor Angelicus_, and Bonaventura _Doctor Seraphicus_, so Gamaliel was called _the Beauty of the Law_" (Conybeare and Howson). {Instructed} (\pepaideumenos\). Perfect passive participle again (each participle beginning a clause), this time of \paideu\, old verb to train a child (\pais\) as in strkjv@7:22| which see. In this sense also in strkjv@1Timothy:1:20; strkjv@Titus:2:12|. Then to chastise as in strkjv@Luke:23:16,22| (which see); strkjv@2Timothy:2:25; strkjv@Hebrews:12:6f|. {According to the strict manner} (\kata akribeian\). Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in strkjv@26:5|. See also strkjv@Romans:10:2; Gal strkjv@1:4; strkjv@Phillipians:3:4-7|. {Of our fathers} (\patriou\). Old adjective from \pater\, only here and strkjv@24:14| in N.T. Means descending from father to son, especially property and other inherited privileges. \Patrikos\ (patrician) refers more to personal attributes and affiliations. {Being zealous for God} (\zlts huparchn tou theou\). Not adjective, but substantive {zealot} (same word used by James of the thousands of Jewish Christians in Jerusalem, strkjv@21:20| which see) with objective genitive \tou theou\ (for God). See also verse 14; strkjv@28:17; strkjv@2Timothy:1:3| where he makes a similar claim. Songs:did Peter (Acts:3:13; strkjv@5:30|) and Stephen (7:32|). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally "a zealot for God" "even as ye all are this day" (\kaths pantes humeis este smeron\). In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct.
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' hn\). 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} (\eporeuomn\). Imperfect middle indicative of \poreuomai\, and a vivid reality to Paul still as he was going on towards Damascus. {To bring also} (\axn 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 timrthsin\). First aorist passive subjunctive of \timre\, 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:22:10 @{Into Damascus} (\eis Damaskon\). In strkjv@9:6| simply "into the city" (\eis tn polin\). {Of all things which} (\peri pantn hn\). \Hn\, relative plural attracted to genitive of antecedent from accusative \ha\, object of \poisai\ (do). {Are appointed for thee} (\tetaktai soi\). Perfect passive indicative of \tass\, to appoint, to order, with dative \soi\. Compare with \hoti se dei\ of strkjv@9:6|. The words were spoken to Paul, of course, in the Aramaic, Saoul, Saoul.
rwp@Acts:22:11 @{I could not see} (\ouk eneblepon\). Imperfect active of \emblep\, I was not seeing, same fact stated in strkjv@9:8|. Here the reason as "for the glory of that light" (\apo ts doxs tou phtos ekeinou\). {Being led by the hand} (\cheiraggoumenos\). Present passive participle of \cheiragge\, the same verb used in strkjv@9:8| (\cheiraggountes\) which see. Late verb, in the N.T. only in these two places. In LXX.
rwp@Acts:22:15 @{A witness for him} (\martus auti\). As in strkjv@1:8|. {Of what} (\hn\). Attraction of the accusative relative \ha\ to the genitive case of the unexpressed antecedent \toutn\. {Thou hast seen and heard} (\herakas\, present perfect active indicative \kai kousas\, first aorist active indicative). This subtle change of tense is not preserved in the English. Blass properly cites the perfect \heraka\ in strkjv@1Corinthians:9:1| as proof of Paul's enduring qualification for the apostleship.
rwp@Acts:22:19 @{Imprisoned and beat} (\mn phulakizn kai dern\). Periphrastic imperfect active of \phulakiz\ (LXX and late _Koin_, here alone in the N.T.) and \der\ (old verb to skin, to beat as in strkjv@Matthew:21:35| which see). {In every synagogue} (\kata tas sunagogas\). Up and down (\kata\) in the synagogues.
rwp@Acts:22:20 @{Was shed} (\exechunneto\). Imperfect passive of \ekchunn\ (see on ¯Matthew:23:35|), was being shed. {Witness} (\marturos\). And "martyr" also as in strkjv@Revelation:2:13; strkjv@17:6|. Transition state for the word here. {I also was standing by} (\kai autos mn ephests\). Periphrastic second past perfect in form, but imperfect (linear) in sense since \hests=histamenos\ (intransitive). {Consenting} (\suneudokn\). The very word used by Luke in strkjv@Acts:8:1| about Paul. _Koin_ word for being pleased at the same time with (cf. strkjv@Luke:11:48|). Paul adds here the item of "guarding the clothes of those who were slaying (\anairountn\ as in strkjv@Luke:23:32; strkjv@Acts:12:2|) him" (Stephen). Paul recalls the very words of protest used by him to Jesus. He did not like the idea of running away to save his own life right where he had helped slay Stephen. He is getting on dangerous ground.
rwp@Acts:22:22 @{They gave him audience} (\kouon\). Imperfect active, they kept on listening, at least with respectful attention. {Unto this word} (\achri toutou tou logou\). But "this word" was like a spark in a powder magazine or a torch to an oil tank. The explosion of pent-up indignation broke out instantly worse than at first (21:30|). {Away with such a fellow from the earth} (\Aire apo ts gs ton toiouton\). They renew the cry with the very words in strkjv@21:36|, but with "from the earth" for vehemence. {For it is not fit} (\ou gar kathken\). Imperfect active of \kathk\, old verb to come down to, to become, to fit. In the N.T. only here and strkjv@Romans:1:28|. The imperfect is a neat Greek idiom for impatience about an obligation: It was not fitting, he ought to have been put to death long ago. The obligation is conceived as not lived up to like our "ought" (past of owe). See Robertson, _Grammar_, p. 886.
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 epigni\). Final clause with \hina\ and second aorist active subjunctive of \epignsk\ (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 epephnoun\). Imperfect active progressive imperfect had been so shouting.
rwp@Acts:22:28 @{With a great sum} (\pollou kephalaiou\). The use of \kephalaiou\ (from \kephal\, head) for sums of money (principal as distinct from interest) is old and frequent in the papyri. Our word capital is from \caput\ (head). The genitive is used here according to rule for price. "The sale of the Roman citizenship was resorted to by the emperors as a means of filling the exchequer, much as James I. made baronets" (Page). Dio Cassius (LX., 17) tells about Messalina the wife of Claudius selling Roman citizenship. Lysias was probably a Greek and so had to buy his citizenship. {But I am a Roman born} (\Eg de kai gegennmai\). Perfect passive indicative of \genna\. The word "Roman" not in the Greek. Literally, "But I have been even born one," (i.e. born a Roman citizen). There is calm and simple dignity in this reply and pardonable pride. Being a citizen of Tarsus (21:39|) did not make Paul a Roman citizen. Tarsus was an _urbs libera_, not a _colonia_ like Philippi. Some one of his ancestors (father, grandfather) obtained it perhaps as a reward for distinguished service. Paul's family was of good social position. "He was educated by the greatest of the Rabbis; he was at an early age entrusted by the Jewish authorities with an important commission; his nephew could gain ready access to the Roman tribune; he was treated as a person of consequence by Felix, Festus, Agrippa, and Julius" (Furneaux).
rwp@Acts:22:29 @{Departed from him} (\apestsan ap' autou\). Second aorist active indicative (intransitive) of \aphistmi\, stood off from him at once. {Was afraid} (\ephobth\). Ingressive aorist passive indicative of \phobeomai\, became afraid. He had reason to be. {That he was a Roman} (\hoti Romaios estin\). Indirect assertion with tense of \estin\ retained. {Because he had bound him} (\hoti auton n dedeks\). Causal \hoti\ here after declarative \hoti\ just before. Periphrastic past perfect active of \de\, to bind.
rwp@Acts:23:1 @{Looking steadfastly} (\atenisas\). See on this word strkjv@1:10; strkjv@3:12; strkjv@6:15; strkjv@7:55; strkjv@13:9|. Paul may have had weak eyes, but probably the earnest gaze was to see if he recognized any faces that were in the body that tried Stephen and to which he apparently once belonged. {I have lived before God} (\pepoliteumai ti thei\). Perfect middle indicative of \politeu\, old verb to manage affairs of city (\polis\) or state, to be a citizen, behave as a citizen. In the N.T. only here and strkjv@Phillipians:1:27|. The idea of citizenship was Greek and Roman, not Jewish. "He had lived as God's citizen, as a member of God's commonwealth" (Rackham). God (\thei\) is the dative of personal interest. As God looked at it and in his relation to God. {In all good conscience unto this day} (\pasi suneidsei agathi achri tauts ts hmeras\). This claim seems to lack tact, but for brevity's sake Paul sums up a whole speech in it. He may have said much more than Luke here reports along the line of his speech the day before, but Paul did not make this claim without consideration. It appears to contradict his confession as the chief of sinners (1Timothy:1:13-16|). But that depends on one's interpretation of "good conscience." The word \suneidsis\ is literally "joint-knowledge" in Greek, Latin (_conscientia_) and English "conscience" from the Latin. It is a late word from \sunoida\, to know together, common in O.T., Apocrypha, Philo, Plutarch, New Testament, Stoics, ecclesiastical writers. In itself the word simply means consciousness of one's own thoughts (Hebrews:10:2|), or of one's own self, then consciousness of the distinction between right and wrong (Romans:2:15|) with approval or disapproval. But the conscience is not an infallible guide and acts according to the light that it has (1Corinthians:8:7,10; strkjv@1Peter:2:19|). The conscience can be contaminated (Hebrews:10:22|, evil \ponrs\). All this and more must be borne in mind in trying to understand Paul's description of his motives as a persecutor. Alleviation of his guilt comes thereby, but not removal of guilt as he himself felt (1Timothy:1:13-16|). He means to say to the Sanhedrin that he persecuted Christians as a conscientious (though mistaken) Jew (Pharisee) just as he followed his conscience in turning from Judaism to Christianity. It is a pointed disclaimer against the charge that he is a renegade Jew, an opposer of the law, the people, the temple. Paul addresses the Sanhedrin as an equal and has no "apologies" (in our sense) to make for his career as a whole. The golden thread of consistency runs through, as a good citizen in God's commonwealth. He had the consolation of a good conscience (1Peter:3:16|). The word does not occur in the Gospels and chiefly in Paul's Epistles, but we see it at work in strkjv@John:8:9| (the interpolation strkjv@7:53-8:11|).
rwp@Acts:23:2 @{Ananias} (\Hananias\). Not the one in strkjv@Luke:3:2; strkjv@John:18:13; strkjv@Acts:4:7|, but the son of Nebedaeus, nominated high priest by Herod, King of Chalcis, A.D. 48 and till A.D. 59. He was called to Rome A.D. 52 to answer "a charge of rapine and cruelty made against him by the Samaritans, but honourably acquitted" (Page). Though high priest, he was a man of bad character. {Them that stood by him} (\tois parestsin auti\). Dative case of second perfect participle of \paristmi\, to place, and intransitive. See the same form in verse 4| (\paresttes\). {To smite him on the mouth} (\tuptein autou to stoma\). See on ¯12:45; strkjv@18:17|. Cf. the treatment of Jesus (John:18:22|). Ananias was provoked by Paul's self-assertion while on trial before his judges. "The act was illegal and peculiarly offensive to a Jew at the hands of a Jew" (Knowling). More self-control might have served Paul better. Smiting the mouth or cheek is a peculiarly irritating offence and one not uncommon among the Jews and this fact gives point to the command of Jesus to turn the other check (Luke:6:29| where \tupt\ is also used).
rwp@Acts:23:3 @{Thou whited wall} (\toiche kekoniamene\). Perfect passive participle of \konia\ (from \konia\, dust or lime). The same word used in strkjv@Matthew:23:27| for "whited sepulchres" (\taphoi kekoniamenoi\) which see. It is a picturesque way of calling Ananias a hypocrite, undoubtedly true, but not a particularly tactful thing for a prisoner to say to his judge, not to say Jewish high priest. Besides, Paul had hurled back at him the word \tuptein\ (smite) in his command, putting it first in the sentence (\tuptein se mellei ho theos\) in strong emphasis. Clearly Paul felt that he, not Ananias, was living as a good citizen in God's commonwealth. {And sittest thou to judge me?} (\Kai su kathi krinn me?\) Literally, "And thou (being what thou art) art sitting (\kathi\, second person singular middle of \kathmai\, late form for \kathsai\, the uncontracted form) judging me." Cf. strkjv@Luke:22:30|. \Kai su\ at the beginning of a question expresses indignation. {Contrary to the law} (\paranomn\). Present active participle of \paranome\, old verb to act contrary to the law, here alone in the N.T., "acting contrary to the law."
rwp@Acts:23:5 @{I wist not} (\ouk idein\). Second past perfect of \oida\ used as an imperfect. The Greek naturally means that Paul did not know that it was the high priest who gave the order to smite his mouth. If this view is taken, several things may be said by way of explanation. The high priest may not have had on his official dress as the meeting was called hurriedly by Lysias. Paul had been away so long that he may not have known Ananias on sight. And then Paul may have had poor eyesight or the high priest may not have been sitting in the official seat. Another way of explaining it is to say that Paul was so indignant, even angry, at the command that he spoke without considering who it was that gave the order. The Greek allows this idea also. At any rate Paul at once recognizes the justice of the point made against him. He had been guilty of irreverence against the office of high priest as the passage from strkjv@Exodus:22:18| (LXX) shows and confesses his fault, but the rebuke was deserved. Jesus did not threaten (1Peter:2:23|) when smitten on the cheek (John:18:22|), but he did protest against the act and did not turn the other cheek.
rwp@Acts:23:9 @{Strove} (\diemachonto\). Imperfect middle of \diamachomai\, old Attic verb, to fight it out (between, back and forth, fiercely). Here only in the N.T. It was a lively scrap and Luke pictures it as going on. The Pharisees definitely take Paul's side. {And what if a spirit hath spoken to him or an angel?} (\ei de pneuma elalsen auti aggelos?\). This is aposiopesis, not uncommon in the N.T., as in strkjv@Luke:13:9; strkjv@John:6:62| (Robertson, _Grammar_, p. 1203). See one also in strkjv@Exodus:32:32|.
rwp@Acts:23:19 @{Took him by the hand} (\epilabomenos ts cheiros autou\). Kindly touch in Lysias, _ut fiduciam adolescentis confirmaret_ (Bengel). Note genitive with the second aorist middle (indirect, to himself) of \epilamban\ as in strkjv@Luke:8:54| with \kratsas\ which see. How old the young man (\neanias\) was we do not know, but it is the very word used of Paul in strkjv@7:58| when he helped in the killing of Stephen, a young man in the twenties probably. See also strkjv@20:9| of Eutychus. He is termed \neaniskos\ in verse 22|. {Asked him privately} (\kat' idian epunthaneto\). Imperfect middle, began to ask (inchoative).
rwp@Acts:23:28 @{To know} (\epignnai\). To know fully, \epi\, second aorist active infinitive. {They accused him} (\enekaloun auti\). Imperfect active indicative, were accusing him (dative), repeating their charges.
rwp@Acts:23:31 @{As it was commanded them} (\kata to diatetagmenon autois\). "According to that which was commanded them," perfect passive articular participle of \diatass\. {By night} (\dia nuktos\). Through the night, travelling by night forty miles from Jerusalem to Antipatris which was founded by Herod the Great and was on the road from Jerusalem to Caesarea, a hard night's ride.
rwp@Acts:24:18 @{Amidst which} (\en hail\). That is, "in which offerings" (in presenting which offerings, strkjv@21:27|). {They found me} (my accusers here present, \heuron me\), {purified in the temple} (\hgnismenon en ti hieri\). Perfect passive participle of \hagniz\ (same verb in strkjv@21:24,26|) state of completion of the Jewish sacrifices which had gone on for seven days (21:27|), the very opposite of the charges made. {With no crowd} (\ou meta ochlou\). "Not with a crowd" till the Asiatic Jews gathered one (21:27|). {Nor yet with tumult} (\oude meta thorubou\). They made the tumult (27:30|), not Paul. Till they made the stir, all was quiet.
rwp@Acts:24:19 @{But certain Jews from Asia} (\tines de apo ts Alias Ioudaioi\). No verb appears in the Greek for these words. Perhaps he meant to say that "certain Jews from Asia charged me with doing these things." Instead of saying that, Paul stops to explain that they are not here, a thoroughly Pauline anacoluthon (2Corinthians:7:5|) as in strkjv@26:9|. "The passage as it stands is instinct with life, and seems to exhibit the abruptness so characteristic of the Pauline Epistles" (Page). {Who ought to have been here before thee} (\hous edei epi sou pareinai\). This use of \epi\ with genitive of the person is common. The imperfect indicative with verbs of necessity and obligation to express failure to live up to it is common in Greek (Robertson, _Grammar_, pp. 919-21). "The accusers who were present had not witnessed the alleged offence: those who could have given evidence at first-hand were not present" (Furneaux). There was no case in a Roman court. These Asiatic Jews are never heard of after the riot, though they almost succeeded in killing Paul then. {If they had aught against me} (\ei ti echoien pros eme\). A condition of the fourth class or undetermined with less likelihood of being determined (\ei\ with the optative, Robertson, _Grammar_, p. 1021). This is a "mixed condition" (_op.cit._, p. 1022) with a conclusion of the second class.
rwp@Acts:24:22 @{Having more exact knowledge} (\akribesteron eids\). "Knowing" (second perfect active participle of \oida\) "more accurately" (comparative of adverb \akribs\). More accurately than what? Than the Sanhedrin supposed he had "concerning the Way" (\ta peri ts hodou\, the things concerning the Way, common in Acts for Christianity). How Felix had gained this knowledge of Christianity is not stated. Philip the Evangelist lived here in Caesarea and there was a church also. Drusilla was a Jewess and may have told him something. Besides, it is wholly possible that Felix knew of the decision of Gallio in Corinth that Christianity was a _religio licita_ as a form of Judaism. As a Roman official he knew perfectly well that the Sanhedrin with the help of Tertullus had failed utterly to make out a case against Paul. He could have released Paul and probably would have done so but for fear of offending the Jews whose ruler he was and the hope that Paul (note "alms" in verse 17|) might offer him bribes for his liberty. {Deferred them} (\anebaleto autous\). Second aorist middle indicative of \anaball\, old verb (only here in N.T.) to throw or toss up, to put back or off, in middle to put off from one, to delay, to adjourn. Felix adjourned the case without a decision under a plausible pretext, that he required the presence of Lysias in person, which was not the case. Lysias had already said that Paul was innocent and was never summoned to Caesarea, so far as we know. Since Paul was a Roman citizen, Lysias could have thrown some light on the riot, if he had any. {Shall come down} (\katabi\). Second aorist active subjunctive of \katabain\. {I will determine your matter} (\diagnsomai ta kath' hums\). Future middle of \diaginsk\, old and common verb to know accurately or thoroughly (\dia\). In the N.T. only here (legal sense) and strkjv@23:15|. "The things according to you" (plural, the matters between Paul and the Sanhedrin).
rwp@Acts:24:26 @{He hoped withal} (\hama kai elpizn\). "At the same time also hoping." Paul had mentioned the "alms" (24:17|) and that excited the avarice of Felix for "money" (\chrmata\). Roman law demanded exile and confiscation for a magistrate who accepted bribes, but it was lax in the provinces. Felix had doubtless received them before. Josephus (_Ant_. XX. 8, 9) represents Felix as greedy for money. {The oftener} (\puknoteron\). Comparative adverb of \puknos\, old word, in N.T. only here and strkjv@Luke:5:33| which see and strkjv@1Timothy:5:23|. Kin to \pugm\ (Mark:7:3|) which see from \puk\, thick, dense, compact. Paul kept on not offering a bribe, but Felix continued to have hopes (present tense \elpizn\), kept on sending for him (present tense \metapempomenos\), and kept on communing (imperfect active \hmilei\ from \homile\, old word as in strkjv@Acts:20:11; strkjv@Luke:24:14|, which see, only N.T. examples of this word). But he was doomed to disappointment. He was never terrified again.
rwp@Acts:24:27 @{But when two years were fulfilled} (\dietias de plrtheiss\). Genitive absolute first aorist passive of \plro\, common verb to fill full. \Dietia\, late word in LXX and Philo, common in the papyri, in N.T. only here and strkjv@Acts:28:30|. Compound of \dia\, two (\duo, dis\) and \etos\, year. Songs:Paul lingered on in prison in Caesarea, waiting for the second hearing under Felix which never came. Caesarea now became the compulsory headquarters of Paul for two years. With all his travels Paul spent several years each at Tarsus, Antioch, Corinth, Ephesus, though not as a prisoner unless that was true part of the time at Ephesus for which there is some evidence though not of a convincing kind. We do not know that Luke remained in Caesarea all this time. In all probability he came and went with frequent visits with Philip the Evangelist. It was probably during this period that Luke secured the material for his Gospel and wrote part or all of it before going to Rome. He had ample opportunity to examine the eyewitnesses who heard Jesus and the first attempts at writing including the Gospel of Mark (Luke:1:1-4|). {Was succeeded by} (\elaben diadochon\). Literally, "received as successor." \Diadochos\ is an old word from \diadechomai\, to receive in succession (\dia, duo\, two) and occurs here alone in the N.T. Deissmann (_Bible Studies_, p. 115) gives papyri examples where \hoi diadochoi\ means "higher officials at the court of the Ptolemies," probably "deputies," a usage growing out of the "successors" of Alexander the Great (Moulton and Milligan's _Vocabulary_), though here the original notion of "successor" occurs (cf. Josephus, _Ant_. XX. 8, 9). Luke does not tell why Felix "received" a successor. The explanation is that during these two years the Jews and the Gentiles had an open fight in the market-place in Caesarea. Felix put the soldiers on the mob and many Jews were killed. The Jews made formal complaint to the Emperor with the result that Felix was recalled and Porcius Festus sent in his stead. {Porcius Festus} (\Porkion Phston\). We know very little about this man. He is usually considered a worthier man than Felix, but Paul fared no better at his hands and he exhibits the same insincerity and eagerness to please the Jews. Josephus (_Ant_. XX. 8, 9) says that "Porcius Festus was sent as a successor to Felix." The precise year when this change occurred is not clear. Albinus succeeded Festus by A.D. 62, so that it is probable that Festus came A.D. 58 (or 59). Death cut short his career in a couple of years though he did more than Felix to rid the country of robbers and _sicarii_. Some scholars argue for an earlier date for the recall of Felix. Nero became Emperor Oct. 13, A.D. 54. Poppaea, his Jewish mistress and finally wife, may have had something to do with the recall of Felix at the request of the Jews. {Desiring to gain favour with the Jews} (\theln te charita katathesthai tois Ioudaiois\). Reason for his conduct. Note second aorist (ingressive) middle infinitive \katathesthai\ from \katatithmi\, old verb to place down, to make a deposit, to deposit a favour with, to do something to win favour. Only here and strkjv@25:9| in N.T., though in some MSS. in strkjv@Mark:15:46|. It is a banking figure. {Left Paul in bonds} (\katelipe ton Paulon dedemenon\). Effective aorist active indicative of \kataleip\, to leave behind. Paul "in bonds" (\dedemenon\, perfect passive participle of \de\, to bind) was the "deposit" (\katathesthai\) for their favour. Codex Bezae adds that Felix left Paul in custody "because of Drusilla" (\dia Drousillan\). She disliked Paul as much as Herodias did John the Baptist. Songs:Pilate surrendered to the Jews about the death of Jesus when they threatened to report him to Caesar. Some critics would date the third group of Paul's Epistles (Philippians, Philemon, Colossians, Ephesians) to the imprisonment here in Caesarea, some even to one in Ephesus. But the arguments for either of these two views are more specious than convincing. Furneaux would even put strkjv@2Timothy:4:9-22| here in spite of the flat contradiction with strkjv@Acts:21:29| about Trophimus being in Jerusalem instead of Miletus (2Timothy:4:20|), a "mistake" which he attributes to Luke! That sort of criticism can prove anything.
rwp@Acts:25:2 @{The principal men} (\hoi prtoi\). The first men, the leading men of the city, besides the chief priests. In verse 15| we have "the chief priests and the elders." These chief men among the Jews would desire to pay their respects to the new Procurator on his first visit to Jerusalem. There was another high priest now, Ishmael in place of Ananias. {Informed him against Paul} (\enephanisan auti kata tou Paulou\). "This renewal of the charge after two years, on the very first opportunity, is a measure, not only of their unsleeping hatred, but of the importance which they attached to Paul's influence" (Furneaux). {Besought} (\parekaloun\). Imperfect active, kept on beseeching as a special favour to the Jews.
rwp@Acts:25:7 @{When he was come} (\paragenomenou autou\). Genitive absolute of common verb \paraginomai\ (cf. strkjv@24:24|). {Which had come down} (\hoi katabebkotes\). Perfect active participle of \katabain\. They had come down on purpose at the invitation of Festus (verse 5|), and were now ready. {Stood round about him} (\periestsan auton\). Second aorist (ingressive) active (intransitive) of \periistmi\, old verb, "Took their stand around him," "_periculum intentantes_" (Bengel). Cf. strkjv@Luke:23:10| about Christ. They have no lawyer this time, but they mass their forces so as to impress Festus. {Bringing against him} (\katapherontes\). Bearing down on. See on ¯20:9; strkjv@26:10|, only N.T. examples of this ancient verb. {Many and grievous charges} (\polla kai barea aitimata\). This word \aitima\ for old form \aitiama\ is found in one papyrus (Moulton and Milligan's _Vocabulary_) in sense of "blame." But the charges were no "heavier" than those made by Tertullus (24:5-8|). Paul's reply proves this and they were also probably on court record (Furneaux). See this adjective \barus\ (heavy) used with \lukoi\ (wolves) in strkjv@20:29|. {Which they could not prove} (\ha ouk ischuon apodeixai\). Imperfect active of \ischu\, to have strength or power as in strkjv@19:16,20|. Repetition and reiteration and vehemence took the place of proof (\apodeixai\, first aorist active infinitive of \apodeiknumi\, to show forth, old verb, in N.T. only here, strkjv@Acts:2:22| which see and strkjv@1Corinthians:4:9|).
rwp@Acts:25:10 @{I am standing before Caesar's judgment-seat} (\Hests epi tou bmatos Kaisaros eimi\). Periphrastic present perfect indicative (\hests eimi\), second perfect participle \hests\ of \histmi\ (intransitive). Paul means to say that he is a Roman citizen before a Roman tribunal. Festus was the representative of Caesar and had no right to hand him over to a Jewish tribunal. Festus recognized this by saying to Paul "wilt thou" (\theleis\). {Where I ought to be judged} (\hou me dei krinesthai\). Rather, "Where I must be judged," for \dei\ expresses necessity (it is necessary). Paul exposes the conduct of Festus with merciless precision. {As thou also very well knowest} (\hs kai su kallion epiginskeis\). "As thou also dost understand (hast additional knowledge, \epiginskeis\) better" (than thou art willing to admit). That this is Paul's meaning by the use of the comparative \kallion\ (positive \kals\) is made plain by the confession of Festus to Agrippa in verse 18|. Paul says that Festus knows that he has done no wrong to the Jews at all (\ouden dikka\) and yet he is trying to turn him over to the wrath of the Jews in Jerusalem.
rwp@Acts:25:11 @{If I am a wrong-doer} (\ei men oun adik\). Condition of the first class with \ei\ and the present active indicative of \adike\ (\a\ privative and \dik\): "If I am in the habit of doing injustice," assuming it to be true for the sake of argument. {And have committed anything worthy of death} (\kai axion thanatou pepracha\). Same condition with the difference in tense (\pepracha\, perfect active indicative) of a single case instead of a general habit. Assuming either or both Paul draws his conclusion. {I refuse not to die} (\ou paraitoumai to apothanein\). Old verb to ask alongside, to beg from, to deprecate, to refuse, to decline. See on ¯Luke:14:18f|. Josephus (_Life_, 29) has \thanein ou paraitoumai\. Here the articular second aorist active infinitive is in the accusative case the object of \paraitoumai\: "I do not beg off dying from myself." {But if none of these things is} (\ei de ouden estin\). \De\ here is contrasted with \men\ just before. No word for "true" in the Greek. \Estin\ ("is") in the Greek here means "exists." Same condition (first class, assumed as true). {Whereof these accuse me} (\hn houtoi katgorousin mou\). Genitive of relative \hon\ by attraction from \ha\ (accusative with \katgorousin\) to case of the unexpressed antecedent \toutn\ ("of these things"). \Mou\ is genitive of person after \katgorousin\. {No man can give me up to them} (\oudeis me dunatai autois charisasthai\). "Can" legally. Paul is a Roman citizen and not even Festus can make a free gift (\charisasthai\) of Paul to the Sanhedrin. {I appeal unto Caesar} (\Kaisara epikaloumai\). Technical phrase like Latin _Caesarem appello_. Originally the Roman law allowed an appeal from the magistrate to the people (_provocatio ad populum_), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul's expense. No doubt Paul's long desire to see Rome (19:21; strkjv@Romans:15:22-28|) and the promise of Jesus that he would see Rome (Acts:23:11|) played some part in Paul's decision. But he made it reluctantly for he says in Rome (Acts:28:19|): "I was constrained to appeal." But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished.
rwp@Acts:25:12 @{When he had conferred with the council} (\sunlalsas meta tou sumbouliou\). The word \sumboulion\ in the N.T. usually means "counsel" as in strkjv@Matthew:12:14|, but here alone as an assembly of counsellors or council. But the papyri (Milligan and Moulton's _Vocabulary_) furnish a number of instances of this sense of the word as "council." Here it apparently means the chief officers and personal retinue of the procurator, his assessors (\assessores consiliarii\). These local advisers were a necessity. Some discretion was allowed the governor about granting the appeal. If the prisoner were a well-known robber or pirate, it could be refused. {Thou hast appealed unto Caesar} (\Kaisara epikeklsai\). The same technical word, but the perfect tense of the indicative. {Unto Caesar thou shalt go} (\epi Kaisara poreusi\). Perhaps the volitive future (Robertson, _Grammar_, p. 874). Bengel thinks that Festus sought to frighten Paul with these words. Knowling suggests that "they may have been uttered, if not with a sneer, yet with the implication 'thou little knowest what an appeal to Caesar means.'" But embarrassment will come to Festus. He has refused to acquit this prisoner. Hence he must formulate charges against him to go before Caesar.
rwp@Acts:25:14 @{Tarried} (\dietribon\). Imperfect active of \diatrib\, common verb for spending time (Acts:12:19|, etc.). {Many days} (\pleious hmeras\). More days (than a few). Accusative case for extent of time. {Laid Paul's case} (\anetheto ta kata ton Paulon\). Second aorist middle indicative of \anatithmi\, old verb to set before, to place up, as if for consultation in conference. Only twice in N.T. here and strkjv@Galatians:2:2|. The motive of Festus is not given, though it was natural enough in view of the quandary of Festus about Paul (the things about Paul) and Agrippa's interest in and responsibility for Jewish worship in the temple in Jerusalem. It is quite possible that Festus had a bit of \ennui\ over the visit of these Jewish dignitaries as "more days" went by. Hence the tone of Festus about Paul in this proposal for the entertainment of Agrippa and Bernice is certainly one of superficial and supremely supercilious indifference. {Left a prisoner} (\katalelimmenos desmios\). Perfect passive participle of \kataleip\, to leave behind. Paul is one of Felix's left overs (left behind), a sort of "junk" left on his hands. This cowardly Roman procurator thus pictures the greatest of living men and the greatest preacher of all time to this profligate pair (brother and sister) of sinners. Undoubtedly today in certain circles Christ and his preachers are held up to like contempt.
rwp@Acts:25:18 @{Brought} (\epheron\). Imperfect active of \pher\, referring to their repeated charges. {Of such evil things as I supposed} (\hn eg hupenooun ponrn\). Incorporation of the antecedent \ponrn\ into the relative clause and change of the case of the relative from the accusative \ha\ object of \hupenooun\ to the genitive like \ponrn\ (Robertson, _Grammar_, p. 719). Note the imperfect active \hupenooun\ of \huponoe\ to emphasize Festus's state of mind about Paul before the trial. This old verb only three times in the N.T. (here, strkjv@Acts:13:25| which see; strkjv@27:27|).
rwp@Acts:25:19 @{But had} (\de eichon\). Descriptive imperfect active of \ech\ and \de\ of contrast (but). {Concerning their own religion} (\peri ts idias deisidaimonias\). See on ¯17:22| for discussion of this word. Festus would hardly mean "superstition," whatever he really thought, because Agrippa was a Jew. {And of one Jesus} (\kai peri tinos Isou\). This is the climax of supercilious scorn toward both Paul and "one Jesus." {Who was dead} (\tethnkotos\). Perfect active participle of \thnsk\ agreeing with \Isou\ (genitive). As being dead. {Whom Paul affirmed to be alive} (\hon ephasken ho Paulos zin\). Imperfect active of \phask\, old form of \phmi\ to say, in the N.T. only here and strkjv@Acts:24:9; strkjv@Romans:1:22|. Infinitive \zin\ in indirect discourse with \hon\ (whom) the accusative of general reference. With all his top-loftical airs Festus has here correctly stated the central point of Paul's preaching about Jesus as no longer dead, but living.
rwp@Acts:25:20 @{Being perplexed} (\aporoumenos\). Present middle participle of the common verb \apore\ (\a\ privative and \poros\ way), to be in doubt which way to turn, already in strkjv@Mark:6:20| which see and strkjv@Luke:24:4|. The Textus Receptus has \eis\ after here, but critical text has only the accusative which this verb allows (Mark:6:20|) as in Thucydides and Plato. {How to inquire concerning these things} (\tn peri toutn ztsin\). Literally, "as to the inquiry concerning these things." This is not the reason given by Luke in verse 9| (wanting to curry favour with the Jews), but doubtless this motive also actuated Festus as both could be true. {Whether he would go to Jerusalem} (\ei bouloito poreuesthai eis Ierosoluma\). Optative in indirect question after \elegon\ (asked or said) imperfect active, though the present indicative could have been retained with change of person: "Dost thou wish, etc.," (\ei bouli\, etc.). See Robertson, _Grammar_, pp. 1031, 1044. This is the question put to Paul in verse 9| though \theleis\ is there used.
rwp@Acts:25:22 @{I also could wish} (\eboulomn kai autos\). The imperfect for courtesy, rather than the blunt \boulomai\, I wish, I want. Literally, "I myself also was wishing" (while you were talking), a compliment to the interesting story told by Festus. The use of \an\ with the imperfect would really mean that he does not wish (a conclusion of the second class condition, determined as unfulfilled). \An\ with the optative would show only a languid desire. The imperfect is keen enough and yet polite enough to leave the decision with Festus if inconvenient for any reason (Robertson, _Grammar_, pp. 885-7). Agrippa may have heard much about Christianity.
rwp@Acts:25:25 @{But I found} (\eg de katelabomn\). Second aorist middle of \katalamban\, to lay hold of, to grasp, to comprehend as in strkjv@4:13; strkjv@10:34|. {That he had committed nothing worthy of death} (\mden axion auton thanatou peprachenai\). Perfect active infinitive of \prass\ in indirect assertion with negative \m\ and accusative \auton\ of general reference, the usual idiom. Verse 25| repeats the statement in verse 21|, perhaps for the benefit of the assembled dignitaries.
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 tn 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} (\hgmai 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 \hgmai\ see strkjv@Phillipians:3:7; strkjv@1Timothy:6:1| (perfect middle indicative of \hgeomai\), I have considered. {That I am to make my defence} (\melln apologeisthai\). Literally, "being about to make my defence." {Whereof I am accused} (\hn egkaloumai\). Genitive with \egkaloumai\ as in strkjv@19:40| or by attraction from accusative of relative (\ha\) to case of antecedent (\pantn\).
rwp@Acts:26:3 @{Especially because thou art expert} (\malista gnstn onta se\). Or like the margin, "because thou art especially expert," according as \malista\ is construed. \Gnstn\ is from \ginsk\ and means a knower, expert, connoisseur. Plutarch uses it and Deissmann (_Light_, etc., p. 367) restores it in a papyrus. Agrippa had the care of the temple, the appointment of the high priest, and the care of the sacred vestments. But the accusative \onta se\ gives trouble here coming so soon after \sou\ (genitive with \epi\). Some MSS. insert \epistamenos\ or \eids\ (knowing) but neither is genuine. Page takes it as "governed by the sense of thinking or considering." Knowling considers it an anacoluthon. Buttmann held it to be an accusative absolute after the old Greek idiom. \Tuchon\ is such an instance though used as an adverb (1Corinthians:16:6|). It is possible that one exists in strkjv@Ephesians:1:18|. See other examples discussed in Robertson's _Grammar_, pp. 490f. {Customs and questions} (\ethn te kai ztmatn\). Both _consuetudinum in practicis_ and _quaestionum in theoreticis_ (Bengel). Agrippa was qualified to give Paul an understanding and a sympathetic hearing. Paul understands perfectly the grand-stand play of the whole performance, but he refused to be silent and chose to use this opportunity, slim as it seemed, to get a fresh hearing for his own case and to present the claims of Christ to this influential man. His address is a masterpiece of noble apologetic. {Patiently} (\makrothums\). Adverb from \makrothumos\. Only here in the N.T., though \makrothumia\ occurs several times. Vulgate has _longanimiter_. Long spirit, endurance, opposite of impatience. Songs:Paul takes his time.
rwp@Acts:26:11 @{Punishing} (\timrn\). Old word \timre\ originally to render help, to succor (\timros\, from \tim\ and \ouros\), then to avenge (for honour). In N.T. only here and strkjv@22:5|. {I strove to make them blaspheme} (\nagkazon blasphmein\). Conative imperfect active of \anagkaz\, old verb from \anagk\ (necessity, compulsion). The tense, like the imperfect in strkjv@Matthew:3:14; strkjv@Luke:1:59|, leaves room to hope that Paul was not successful in this effort, for he had already said that he brought many "unto death" (22:4|). {I persecuted} (\edikon\). Imperfect active again, repeated attempts. The old verb \dik\ was used to run after or chase game and then to chase enemies. The word "persecute" is the Latin _persequor_, to follow through or after. It is a vivid picture that Paul here paints of his success in hunting big game, a grand heresy hunt. {Even unto foreign cities} (\kai eis ex poleis\). We know of Damascus, and Paul evidently planned to go to other cities outside of Palestine and may even have done so before the fateful journey to Damascus.
rwp@Ephesians:3:17 @{That Christ may dwell} (\katoiksai ton Christon\). Another infinitive (first aorist active) after \hina di\. \Katoike\ is an old verb to make one's home, to be at home. Christ (\Christon\ accusative of general reference) is asked to make his home in our hearts. This is the ideal, but a deal of fixing would have to be done in our hearts for Christ. {Being rooted and grounded in love} (\en agapi errizmenoi kai tethemelimenoi\). But it is not certain whether \en agapi\ should go with these participles or with the preceding infinitive \katoiksai\ (dwell). Besides, these two perfect passive participles (from \rizo\, old verb, in N.T. only here and strkjv@Colossians:2:7|, and from \themelio\, see also strkjv@Colossians:1:23|) are in the nominative case and are to be taken with \hina exischuste\ and are proleptically placed before \hina\. Verse 18| should really begin with these participles. Paul piles up metaphors (dwelling, rooted, grounded).
rwp@Ephesians:3:19 @{And to know} (\gnnai te\). Second aorist active infinitive with \exischuste\. {Which passeth knowledge} (\tn huperballousan ts gnses\). Ablative case \gnses\ after \huperballousan\ (from \huperball\). All the same Paul dares to scale this peak. {That ye may be filled with all the fulness of God} (\hina plrthte eis pn to plrma tou theou\). Final clause again (third use of \hina\ in the sentence) with first aorist passive subjunctive of \plro\ and the use of \eis\ after it. One hesitates to comment on this sublime climax in Paul's prayer, the ultimate goal for followers of Christ in harmony with the injunction in strkjv@Matthew:5:48| to be perfect (\teleioi\) as our heavenly Father is perfect. There is nothing that any one can add to these words. One can turn to strkjv@Romans:8:29| again for our final likeness to God in Christ.
rwp@Ephesians:4:12 @{For the perfecting} (\pros ton katartismon\). Late and rare word (in Galen in medical sense, in papyri for house-furnishing), only here in N.T., though \katartisis\ in strkjv@2Corinthians:13:9|, both from \katartiz\, to mend (Matthew:4:21; strkjv@Galatians:6:1|). "For the mending (repair) of the saints." {Unto the building up} (\eis oikodomn\). See strkjv@2:21|. This is the ultimate goal in all these varied gifts, "building up."
rwp@Ephesians:4:13 @{Till we all attain} (\mechri katantsmen 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 tn henotta ts pistes\). "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 ts epignses tou huiou tou theou\). Three genitives in a chain dependent also on \tn henotta\, "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 \npioi\ (infants) in 14|. {Unto the measure of the stature} (\eis metron hlikias\). Songs:apparently \hlikia\ 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 plrmatos 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:4:18 @{Being darkened} (\eskotmenoi ontes\). Periphrastic perfect passive participle of \skoto\, old verb from \skotos\ (darkness), in N.T. only here and strkjv@Revelation:9:2; strkjv@16:10|. {In their understanding} (\ti dianoii\). Locative case. Probably \dianoia\ (\dia, nous\) includes the emotions as well as the intellect (\nous\). It is possible to take \ontes\ with \apllotrimenoi\ (see strkjv@2:12|) which would then be periphrastic (instead of \eskotmenoi\) perfect passive participle. {From the life of God} (\ts zs tou theou\). Ablative case \zs\ after \apllotrimenoi\ (2:12|). {Because of the ignorance} (\dia tn agnoian\). Old word from \agnoe\, not to know. Rare in N.T. See strkjv@Acts:3:17|. {Hardening} (\prsin\). Late medical term (Hippocrates) for callous hardening. Only other N.T. examples are strkjv@Mark:3:5; strkjv@Romans:11:25|.
rwp@Ephesians:4:19 @{Being past feeling} (\aplgkotes\). Perfect active participle of \apalge\, old word to cease to feel pain, only here in N.T. {To lasciviousness} (\ti aselgeii\). Unbridled lust as in strkjv@2Corinthians:12:21; strkjv@Galatians:5:19|. {To work all uncleanness} (\eis ergasian akatharsias pass\). Perhaps prostitution, "for a trading (or work) in all uncleanness." Certainly Corinth and Ephesus could qualify for this charge. {With greediness} (\en pleonexii\). From \pleonekts\, one who always wants more whether money or sexual indulgence as here. The two vices are often connected in the N.T.
rwp@Ephesians:5:4 @{Filthiness} (\aischrots\). Old word from \aischros\ (base), here alone in N.T. {Foolish talking} (\mrologia\). Late word from \mrologos\ (\mros, logos\), only here in N.T. {Jesting} (\eutrapelia\). Old word from \eutrapelos\ (\eu, trep\, to turn) nimbleness of wit, quickness in making repartee (so in Plato and Plutarch), but in low sense as here ribaldry, scurrility, only here in N.T. All of these disapproved vices are \hapax legomena\ in the N.T. {Which are not befitting} (\ha ouk anken\). Same idiom (imperfect with word of propriety about the present) in strkjv@Colossians:3:18|. Late MSS. read \ta ouk ankonta\ like \ta m kathkonta\ in strkjv@Romans:1:28|.
rwp@Galatians:6:13 @{They who receive circumcision} (\hoi peritemnomenoi\). Present causative middle of \peritemn\, those who are having themselves circumcised. Some MSS. read \hoi peritetmmenoi\), "they who have been circumcised" (perfect passive participle). Probably the present (\peritemnomenoi\) is correct as the harder reading.
rwp@Galatians:6:14 @{Far be it from me} (\emoi m genoito\). Second aorist middle optative of \ginomai\ in a negative (\m\) wish about the future with dative case: "May it not happen to me." See strkjv@2:17|. The infinitive \kauchsthai\ (to glory) is the subject of \genoito\ as is common in the LXX, though not elsewhere in the N.T. {Hath been crucified unto me} (\emoi estaurtai\). Perfect passive indicative of \stauro\, stands crucified, with the ethical dative again (\emoi\). This is one of the great sayings of Paul concerning his relation to Christ and the world in contrast with the Judaizers. Cf. strkjv@2:19f.; strkjv@3:13; strkjv@4:4f.; strkjv@1Corinthians:1:23f.; strkjv@Romans:1:16; strkjv@3:21ff.; strkjv@4:25; strkjv@5:18|. {World} (\kosmos\) has no article, but is definite as in strkjv@2Corinthians:5:19|. Paul's old world of Jewish descent and environment is dead to him (Phillipians:3:3f.|).
rwp@Hebrews:1:4 @{Having become} (\genomenos\). Second aorist middle participle of \ginomai\. In contrast with on in verse 3|. {By so much} (\tosouti\). Instrumental case of \tosoutos\ correlative with \hosi\ (as) with comparative in both clauses (\kreittn\, better, comparative of \kratus\, \diaphorteron\, more excellent, comparative of \diaphoros\). {Than the angels} (\tn aggeln\). Ablative of comparison after \kreittn\, as often. {Than they} (\par' autous\). Instead of the ablative \autn\ here the preposition \para\ (along, by the side of) with the accusative occurs, another common idiom as in strkjv@3:3; strkjv@9:23|. \Diaphoros\ only in Hebrews in N.T. except strkjv@Romans:12:6|. {Hath inherited} (\keklronomken\). Perfect active indicative of \klronome\ (from \klronomos\, heir, verse 2|), and still inherits it, the name (\onoma\, oriental sense of rank) of "Son" which is superior to prophets as already shown (1:2|) and also to angels (1:4-2:18|) as he now proceeds to prove. Jesus is superior to angels as God's Son, his deity (1:4-2:4|). The author proves it from Scripture (1:4-14|).
rwp@Hebrews:1:5 @{Unto which} (\Tini\). "To which individual angel." As a class angels are called sons of God (Elohim) (Psalms:29:1|), but no single angel is called God's Son like the Messiah in strkjv@Psalms:2:7|. Dods takes "have I begotten thee" (\gegennka se\, perfect active indicative of \genna\) to refer to the resurrection and ascension while others refer it to the incarnation. {And again} (\kai palin\). This quotation is from strkjv@2Samuel:7:14|. Note the use of \eis\ in the predicate with the sense of "as" like the Hebrew (LXX idiom), not preserved in the English. See strkjv@Matthew:19:5; strkjv@Luke:2:34|. Like Old English "to" or "for." See strkjv@2Corinthians:6:18; strkjv@Revelation:21:7| for the same passage applied to relation between God and Christians while here it is treated as Messianic.
rwp@Hebrews:5:9 @{Having been made perfect} (\teleitheis\). First aorist passive participle of \teleio\, the completion of the process of training mentioned by this same verb in strkjv@2:10| "by means of sufferings" (\dia pathmatn\) as stated again here in verse 8|. {The author of eternal salvation} (\aitios strias ainiou\). Common adjective from \aitia\ (cause), causing, often in Greek with \strias\ (Aeschines, Philo), in N.T. only here, strkjv@Luke:23:4,14,22; strkjv@Acts:19:40|. See same idea in strkjv@Hebrews:2:10| (\archgon\). See strkjv@Isaiah:45:17|.
rwp@James:1:15 @{Then} (\eita\). The next step. {The lust} (\h 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} (\h 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:1:17 @{Gift} (\dosis\) {--boon} (\drma\). Both old substantives from the same original verb (\didmi\), to give. \Dosis\ is the act of giving (ending \-sis\), but sometimes by metonymy for the thing given like \ktisis\ for \ktisma\ (Colossians:1:15|). But \drma\ (from \dre\, from \dron\ a gift) only means a gift, a benefaction (Romans:5:16|). The contrast here argues for "giving" as the idea in \dosis\. Curiously enough there is a perfect hexameter line here: \psa do / sis aga / th kai / pn d / rma te / leion\. Such accidental rhythm occurs occasionally in many writers. Ropes (like Ewald and Mayor) argues for a quotation from an unknown source because of the poetical word \drma\, but that is not conclusive. {From above} (\anthen\). That is, from heaven. Cf. strkjv@John:3:31; strkjv@19:11|. {Coming down} (\katabainon\). Present active neuter singular participle of \katabain\ agreeing with \drma\, expanding and explaining \anthen\ (from above). {From the Father of lights} (\apo tou patros tn phtn\). "Of the lights" (the heavenly bodies). For this use of \patr\ see strkjv@Job:38:28| (Father of rain); strkjv@2Corinthians:1:3; strkjv@Ephesians:1:17|. God is the Author of light and lights. {With whom} (\par' hi\). For \para\ (beside) with locative sense for standpoint of God see \para ti thei\ (Mark:10:27; strkjv@Romans:2:11; strkjv@9:14; strkjv@Ephesians:6:9|. {Can be no} (\ouk eni\). This old idiom (also in strkjv@Galatians:3:28; strkjv@Colossians:3:11|) may be merely the original form of \en\ with recessive accent (Winer, Mayor) or a shortened form of \enesti\. The use of \eni en\ in strkjv@1Corinthians:6:5| argues for this view, as does the use of \eine\ (\einai\) in Modern Greek (Robertson, _Grammar_, p. 313). {Variation} (\parallag\). Old word from \parallass\, to make things alternate, here only in N.T. In Aristeas in sense of alternate stones in pavements. Dio Cassius has \parallaxis\ without reference to the modern astronomical parallax, though James here is comparing God (Father of the lights) to the sun (Malachi:4:2|), which does have periodic variations. {Shadow that is cast by turning} (\trops aposkiasma\). \Trop\ is an old word for "turning" (from \trep\ to turn), here only in N.T. \Aposkiasma\ is a late and rare word (\aposkiasmos\ in Plutarch) from \aposkiaz\ (\apo, skia\) a shade cast by one object on another. It is not clear what the precise metaphor is, whether the shadow thrown on the dial (\aposkiaz\ in Plato) or the borrowed light of the moon lost to us as it goes behind the earth. In fact, the text is by no means certain, for Aleph B papyrus of fourth century actually read \h trops aposkiasmatos\ (the variation of the turning of the shadow). Ropes argues strongly for this reading, and rather convincingly. At any rate there is no such periodic variation in God like that we see in the heavenly bodies.
rwp@James:1:19 @{Ye know this} (\iste\). Or "know this." Probably the perfect active indicative (literary form as in strkjv@Ephesians:5:5; strkjv@Hebrews:12:17|, unless both are imperative, while in strkjv@James:4:4| we have \oidate\, the usual vernacular _Koin_ perfect indicative). The imperative uses only \iste\ and only the context can decide which it is. \Esto\ (let be) is imperative. {Swift to hear} (\tachus eis to akousai\). For this use of \eis to\ with the infinitive after an adjective see strkjv@1Thessalonians:4:9|. For \eis to\ after adjectives see strkjv@Romans:16:19|. The picture points to listening to the word of truth (verse 18|) and is aimed against violent and disputatious speech (chapter strkjv@3:1-12|). The Greek moralists often urge a quick and attentive ear. {Slow to speak} (\bradus eis to lalsai\). Same construction and same ingressive aorist active infinitive, slow to begin speaking, not slow while speaking. {Slow to anger} (\bradus eis orgn\). He drops the infinitive here, but he probably means that slowness to speak up when angry will tend to curb the anger.
rwp@James:1:24 @{He beholdeth himself} (\katenosen heauton\). Usually explained as gnomic aorist like those in strkjv@1:11|, but the ordinary force of the tenses is best here. "He glanced at himself (\katenosen\ aorist) and off he has gone (\apelluthen\ perfect active) and straightway forgot (\epelatheto\, second aorist middle indicative of \epilanthanomai\) what sort of a man he was" (\hopoios n\, back in the picture, imperfect tense). The tenses thus present a vivid and lifelike picture of the careless listener to preaching (Christ's wayside hearer).
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 ts 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 akroats epilsmons\). "Not a hearer of forgetfulness" (descriptive genitive, marked by forgetfulness). \Epilsmon\ is a late and rare word (from \epilsmn\, forgetful, from \epilanthomai\, to forget, as in verse 24|), here only in N.T. {But a doer that worketh} (\alla poits 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 ti poisei autou\). Another beatitude with \makarios\ as in strkjv@1:12|, like the Beatitudes in strkjv@Matthew:5:3-12|. \Poisis\ is an old word (from \poie\ for the act of doing), only here in N.T.
rwp@James:2:10 @{Whosoever shall keep} (\hostis trsi\). Indefinite relative clause with \hostis\ and aorist active subjunctive of \tre\, old verb, to guard (from \tros\ guarding), as in strkjv@Matthew:27:36|, without \an\ (though often used, but only one example of modal \ean=an\ in James, viz., strkjv@4:4|). This modal \an\ (\ean\) merely interprets the sentence as either more indefinite or more definite (Robertson, _Grammar_, p. 957f.). {And yet stumble in one point} (\ptaisi de en heni\). First aorist active subjunctive also of \ptai\, old verb, to trip, as in strkjv@3:2; strkjv@Romans:11:11|. "It is incipient falling" (Hort). {He is become} (\gegonen\). Second perfect indicative of \ginomai\, "he has become" by that one stumble. {Guilty of all} (\pantn enochos\). Genitive of the crime with \enochos\, old adjective from \enech\ (to hold on or in), held in, as in strkjv@Mark:3:29|. This is law. To be a lawbreaker one does not have to violate all the laws, but he must keep all the law (\holon ton nomon\) to be a law-abiding citizen, even laws that one does not like. See strkjv@Matthew:5:18f.| for this same principle. There is Talmudic parallel: "If a man do all, but omit one, he is guilty for all and each." This is a pertinent principle also for those who try to save themselves. But James is urging obedience to all God's laws.
rwp@James:2:22 @{Thou seest} (\blepeis\). Obvious enough with any eyes to see. This may be a question, seest thou? {Wrought with} (\sunrgei\). Imperfect active of \sunerge\, old verb for which see strkjv@Romans:8:28|. Followed by associative-instrumental case \ergois\. Faith cooperated with the deed of offering up Isaac. {Was made perfect} (\eteleith\). First aorist passive indicative of \teleio\, to carry to the end, to complete like love in strkjv@1John:4:18|. See strkjv@James:1:4| for \teleion ergon\.
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, \pimplmi\ to fill). "Wealth." {Are corrupted} (\sespen\). Second perfect active indicative of \sp\ (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} (\stobrta gegonen\). "Have become (second perfect indicative of \ginomai\, singular number, though \himatia\, neuter plural, treated collectively) moth-eaten" (\stobrta\, late and rare compound from \ss\, moth, strkjv@Matthew:6:19f.| and \brtos\, verbal adjective of \bibrsk\ 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:5:3 @{Are rusted} (\katitai\). Perfect passive indicative (singular for \chrusos\ and \arguros\ are grouped as one) of \katio\, late verb (from \ios\, rust) with perfective sense of \kata\, to rust through (down to the bottom), found only here, Sir. strkjv@12:11, Epictetus (_Diss_. 4, 6, 14). {Rust} (\ios\). Poison in strkjv@James:3:8; strkjv@Romans:3:13| (only N.T. examples of old word). Silver does corrode and gold will tarnish. Dioscorides (V.91) tells about gold being rusted by chemicals. Modern chemists can even transmute metals as the alchemists claimed. {For a testimony} (\eis marturion\). Common idiom as in strkjv@Matthew:8:4| (use of \eis\ with accusative in predicate). {Against you} (\humin\). Dative of disadvantage as in strkjv@Mark:6:11| (\eis marturion autois\) where in the parallel passage (Luke:9:5|) we have \eis marturion ep' autous\. "To you" will make sense, as in strkjv@Matthew:8:4; strkjv@10:18|, but "against" is the idea here as in strkjv@Luke:21:13|. {Shall eat} (\phagetai\). Future middle (late form from \ephagon\) of defective verb \esthi\, to eat. {Your flesh} (\tas sarkas\). The plural is used for the fleshy parts of the body like pieces of flesh (Revelation:17:16; strkjv@19:18,21|). Rust eats like a canker, like cancer in the body. {As fire} (\hs pur\). Editors differ here whether to connect this phrase with \phagetai\, just before (as Mayor), for fire eats up more rapidly than rust, or with the following, as Westcott and Hort and Ropes, that is the eternal fire of Gehenna which awaits them (Matthew:25:41; strkjv@Mark:9:44|). This interpretation makes a more vivid picture for \ethsaurisate\ (ye have laid up, first aorist active indicative of \thsauriz\, strkjv@Matthew:6:19| and see strkjv@Proverbs:16:27|), but it is more natural to take it with \phagetai\.
rwp@James:5:4 @{The hire} (\ho misthos\). Old word for wages (Matthew:20:8|). {Labourers} (\ergatn\). Any one who works (\ergazomai\), especially agricultural workers (Matthew:9:37|). {Who mowed} (\tn amsantn\). Genitive plural of the articular first aorist active participle of \ama\ (from \hama\, together), old verb, to gather together, to reap, here only in N.T. {Fields} (\chras\). Estates or farms (Luke:12:16|). {Which is of you kept back by fraud} (\ho aphustermenos aph' humn\). Perfect passive articular participle of \aphustere\, late compound (simplex \hustere\ common as strkjv@Matthew:19:20|), to be behindhand from, to fail of, to cause to withdraw, to defraud. Pitiful picture of earned wages kept back by rich Jews, old problem of capital and labour that is with us yet in acute form. {The cries} (\hai boai\). Old word from which \boa\ comes (Matthew:3:3|), here only in N.T. The stolen money "cries out" (\krazei\), the workers cry out for vengeance. {That reaped} (\tn therisantn\). Genitive plural of the articular participle first aorist active of \theriz\ (old verb from \theros\, summer, strkjv@Matthew:24:32|), to reap, to harvest while summer allows (Matthew:6:26|). {Have entered} (\eiselluthan\). Perfect active third person plural indicative of \eiserchomai\, old and common compound, to go or come into. This late form is by analogy of the aorist for the usual form in \-asi\. {Of the Lord of Sabaoth} (\Kuriou Sabath\). "Of the Lord of Hosts," quotation from strkjv@Isaiah:5:9| as in strkjv@Romans:9:29|, transliterating the Hebrew word for "Hosts," an expression for the omnipotence of God like \Pantokratr\ (Revelation:4:8|). God hears the cries of the oppressed workmen even if the employers are deaf.
rwp@James:5:15 @{The prayer of faith} (\h euch ts pistes\). Cf. strkjv@1:6| for prayer marked by faith. {Shall save} (\ssei\). Future active of \sz\, to make well. As in strkjv@Matthew:9:21f.; strkjv@Mark:6:56|. No reference here to salvation of the soul. The medicine does not heal the sick, but it helps nature (God) do it. The doctor cooperates with God in nature. {The sick} (\ton kamnonta\). Present active articular participle of \kamn\, old verb, to grow weary (Hebrews:12:3|), to be sick (here), only N.T. examples. {The Lord shall raise him up} (\egerei auton ho kurios\). Future active of \egeir\. Precious promise, but not for a professional "faith-healer" who scoffs at medicine and makes merchandise out of prayer. {And if he have committed sins} (\kan hamartias i pepoiks\). Periphrastic perfect active subjunctive (unusual idiom) with \kai ean\ (crasis \kan\) in condition of third class. Supposing that he has committed sins as many sick people have (Mark:2:5ff.; strkjv@John:5:14; strkjv@9:2f.; strkjv@1Corinthians:11:30|). {It shall be forgiven him} (\aphethsetai auti\). Future passive of \aphimi\ (impersonal passive as in strkjv@Matthew:7:2,7; strkjv@Romans:10:10|). Not in any magical way, not because his sickness has been healed, not without change of heart and turning to God through Christ. Much is assumed here that is not expressed.
rwp@Info_John @ A BRIEF BIBLIOGRAPHY OF RECENT LITERATURE (SINCE 1880) ABBOT, EZRA, _On the Authorship of the Fourth Gospel_ (1880). ABBOT, PEABODY, and LIGHTFOOT, _The Fourth Gospel_ (1891). ABBOTT, E.A., _Johannine Vocabulary_ (1935).,_Johannine Grammar_ (1906). APPEL, _Die Echtheit des Johannesevangeliums_ (1915). ASKWITH, E.H., _The Historical Value of the Fourth Gospel_ (1910). BACON, B.W., _The Fourth Gospel in Research and Debate_ (1910). BALDENSPERGER, W., _Der Prolog des vierten Evangeliums_ (1898). BARTH, K., _The Gospel of John and the Synoptic Gospels_ (1907). BAUER, W., _Das Johannes-Evangelium_. 2 Aufl. (1925). BELZER, _Das Evangelium des heiligen Johannes_ (1905). BERNARD, J. H., _Gospel according to St. John_ (2 vols., 1929), in Int. Crit. Comm. BERT, _Das Evangelium des Johannes_ (1922). BLASS, F., _Evangelium secundum Johannem_ (1902). BROOKE, A. E., _The Historical Value of the Fourth Gospel_ (Cambridge Biblical Essays, pp. 289 to 328. 1909). BURCH, VACHER, _The Structure and Message of St. John's Gospel_ (1928). BURNEY, C. F., _The Aramaic Origin of the Fourth Gospel_ (1922). CALMES, _L'Evangile selon S. Jean_ (1904). CANDLER, W. A., _Practical Studies in the Gospel of John_ (3 vols,, 1912-15). CARPENTER, J. ESTLIN, _The Johannine Writings_ (1927). CHAPMAN, DOM JOHN, _John the Presbyter and the Fourth Gospel_ (1911). CHARNWOOD, LORD, _According to St. John_ (1925). CLEMEN, C., _Die Entstehung des Johannesevangeliums_ (1912). D'ALMA, _Lamentations:Controverse du quatrieme evangile_ (1908).,Philo et le quotrieme evangile_ (1911). DAUSCH' _Das Johannesevangelium_ (1909). DELFF, H., _Das vierte Evangelium wiederhergestellt_ (1890).,Neue Beitrage zur Kritik und Erklarung des vierten Evangeliums (1890). DODS, M., _Expositor's Bible_ (2 vols., 1891).,Expositor's Greek Testament_ (1897). DRUMMOND, JAMES, _An Inquiry into the Character and Author- ship of the Fourth Gospel_ (1904). EVANS, H. H., _St. John the Author of the Fourth Gospel_ (1888). EWALD, P., _Das Hauptproblem der Evangelienfrage und der Weg zu seiner Losung_ (1890). FOUARD, S., _Jean et la hn de l'age apostolique_ (1904). GARDNER, P., _The Ephesian Gospel_ (1915). GARVIE, A. E., _The Beloved Disciple_ (1922). GOBEL, _Die Reden des Herrn nach Johannes_ (2 vols., 1906, 1910). GODET, F., _Comm. on the Gospel of St. John_ (Tr., 2 vols., 1886--90). GOGUEL, M., _Les sources du recit Johannique de la Passion_ (1910).,Leviticus:quatrieme evangile_ (1924). GORDON, S. D., _Quiet Talks on St. John's Gospel_. GORE, C., _Exposition of the Gospel of John_ (1920). GREEN, A. V., _The Ephesian Canonical Writings_ (1910). GREGORY, C. R., _Wellhausen und Johannes_ (1910). GRILL, J., _Untersuchungen uber die Entstehung des vierten Evangeliums_ (1902). GUMBEL, _Das Johannesevangelium Eine Erganzung des Lukas ev_. (1911). HARRIS, J. RENDEL, _The Origin of the Prologue to St. John's Gospel_ (1917). HAYES, D. A., _John and His Writings_ (1917). HOERNLE, E. S., _The Record of the Loved Disciple_ etc. (1913). HOLLAND, H. S., _The Philosophy of Faith and the Fourth Gospel_ (1919).,_The Fourth Gospel_ (1923). HOLTZMANN, H. J., _Evangelium, Briefe, und Offenbarung des Johannes_. 3 Aufl. (1908). HOLTZMANN, _Hand-Comm_. 3 Aufl. von Bauer (1908). HOVEY, A. H., _In American Comm_. (1885). HOWARD, W. F., _The Fourth Gospel in Recent Criticism and Interpretation_ (1931). IVERACH, JAMES, _Gospel of John_ (Int. Stand. Bible Encycl.). JACKSON, H. L., _The Fourth Gospel and Some Recent German Criticism_ (1906).,_The Problem of the Fourth Gospel_ (1918). JOHNSTON, J. S., _The Philosophy of the Fourth Gospel_ (1909). KEISKER, _The Inner Witness of the Fourth Gospel_ (1922). KREYENBUHL, _Neue Losung der Johanneischen Frage_ (1905). LARFIELD, _Die beide Johannes von Ephesus_ (1914). LEATHES, STANLEY, _The Witness of St. John to Christ_. LEPIN, _L'origine du quatrieme evangile_ (1907; 1927).,_Lamentations:valeur historique du quatrieme euangile_ (1910). LEWIS, F. G., _The Irenaeus Testimony to the Fourth Gospel_ (1908). LEWIS, F. G., _Disarrangements in the Fourth Gospel_ (1910). LIGHTFOOT, J. B., _Biblical Essays_ (pages 1-198; I-III, 1893). LLOYD, J. P. D., _The Son of Thunder_ (1932). LOISY, A., _Leviticus:quatrieme evangile_ (1903). LOWRIE, _The Doctrine of John_ (1899). LYMAN, MARY ELY, _The Fourth Gospel and the Life of Today_ (1931). MANSON, W., _The Incarnate Glory_ (1923). MAURICE, F. D., _The Gospel of St. John_ (1906). McGREGoR, G. H., _The Moffatt Commentary_ (1930). MONTGOMERY, J. A., _The Origin of the Gospel According to St. John_ (1923). MOUSE, _Johannes und Paulus_ (1915). MUIRHEAD, L. A., _The Message of the Fourth Gospel_ (1925). NOLLOTH, C. F., _The Fourth Evangelist_ (1925). NUNN, H. P. V., _The Son of Zebedee and the Fourth Gospel (1927). ORR, JAMES, _The Authenticity of St. John's Gospel Deduced from Internal Evidence_. OVERBECK, _Das Johannesevangelium_ (1911). PLUMMER, A., _Cambridge Greek Testament_ (1913). REVILLE, J., _Leviticus:quatrieme evangile_ (1901). REYNOLDS, H. R., _Gospel of John_ (Hastings, D. B., 1899). RICHMOND, W., _The Gospel of the Rejection_ (1906). ROBERTSON, A. T., _The Divinity of Christ in the Gospel of John_ (1916). ROBINSON, A., _The Historical Character of St. John's Gospel_ (1929). ROBINSON, B. W., _The Gospel of John_ (1925). SANDAY, W., _Criticism of the Fourth Gospel_ (1905). SCHLATTER, _Die Sprache und Heimath des vierten Evangelisten_ (1903). SCHMIEDEL, P. W., _The Johannine Writings_ (1908). SCOTT, E. F., _The Fourth Gospel: Its Purpose and Theology_ (1906). SCOTT, E. F., _The Historical and Religious Value of the Fourth Gospel_ (1903). SCOTT-MONCRIEFF, C. E., _St. John, Apostle, Evangelist and Prophet_ (1909). SELBIE, W. B., _Belief and Life: Studies in the Thought of the Fourth Gospel_ (1916). SMITH, J. R., _The Teaching of the Fourth Gospel_ (1903). SMITH, P. V., _The Fourth Gospel: Its Historical Importance_ (1926). SPEER, R. E., _The Greatest Book in the World_ (1915). SPITTA, F., _Das Johannesevangelium als Quelle der Geschichte Jesu_ (1910). STANGE, _Die Eigenart des Johanneischen Produktion_ (1914). STANTON, V. H., _The Fourth Gospel_ (Part III of Gospels as Hist. Documents, 1921). STEVENS, G. B., _The Johannine Theology_ (1898). STRACHAN, R. H., _Gospel of John_ (Hastings, D C G 1906).,The Fourth Gospel: Its Significance and Environ- ment_ (1917).,The Fourth Evangelist: Dramatist or Historian_ (1925). TILLMANN, FRITZ, _Das Johannesevangelium Uebersetzt und Erklart_ (1931). VEDDER, H. C., _The Johannine Writings and the Johannine Problems_ (1917). WARSCHAUER, J., _The Problem of the Fourth Gospel_. WATKINS, W. H., _Modern Criticism Considered in its Rela- tion to the Fourth Gospel_ (1890). WATSON, H. A., _The Mysticism of St. John's Gospel_ (1916). WEARING, _The World View of the Fourth Gospel_ (1918). WEISS, B., _Meyer Komm_. 9 Aufl. (1902).,_Das Johannesevangelium als einheitliches Werk_ (1911). WELLHAUSEN, J., _Das Evangelium Johannis_ (1908). WENDT, H. H., _The Gospel according to St. John: An Inquiry into its Genesis and Historical Value_ (1911).,_Die Schichten im vierten Evangelium_ (1911). WESTCOTT, B. F., _The Gospel according to St. John_ (2 vols., 1908). WHITELAW, _The Gospel of John_ (1888). WINDISCH, H., _Johannes und die Synoptiker_ (1927). WORSLEY, _The Fourth Gospel and the Synoptists_ (1911). WREDE, W., _Charakter und Tendenz del Johannesevangelium_ (1903). ZAHN, TH., _Dal Evangelium Johannis (1908). 6 Aufl. (1921). strkjv@John:1:1 @{In the beginning} (\en archi\). \Arch\ is definite, though anarthrous like our at home, in town, and the similar Hebrew _be reshith_ in strkjv@Genesis:1:1|. But Westcott notes that here John carries our thoughts beyond the beginning of creation in time to eternity. There is no argument here to prove the existence of God any more than in Genesis. It is simply assumed. Either God exists and is the Creator of the universe as scientists like Eddington and Jeans assume or matter is eternal or it has come out of nothing. {Was} (\n\). Three times in this sentence John uses this imperfect of \eimi\ to be which conveys no idea of origin for God or for the Logos, simply continuous existence. Quite a different verb (\egeneto\, became) appears in verse 14| for the beginning of the Incarnation of the Logos. See the distinction sharply drawn in strkjv@8:58| "before Abraham came (\genesthai\) I am" (\eimi\, timeless existence). {The Word} (\ho logos\). \Logos\ is from \leg\, old word in Homer to lay by, to collect, to put words side by side, to speak, to express an opinion. \Logos\ is common for reason as well as speech. Heraclitus used it for the principle which controls the universe. The Stoics employed it for the soul of the world (\anima mundi\) and Marcus Aurelius used \spermatikos logos\ for the generative principle in nature. The Hebrew _memra_ was used in the Targums for the manifestation of God like the Angel of Jehovah and the Wisdom of God in strkjv@Proverbs:8:23|. Dr. J. Rendel Harris thinks that there was a lost wisdom book that combined phrases in Proverbs and in the Wisdom of Solomon which John used for his Prologue (_The Origin of the _Prologue to St. John_, p. 43) which he has undertaken to reproduce. At any rate John's standpoint is that of the Old Testament and not that of the Stoics nor even of Philo who uses the term \Logos\, but not John's conception of personal pre-existence. The term \Logos\ is applied to Christ only in strkjv@John:1:1,14; strkjv@Revelation:19:13; strkjv@1John:1:1| "concerning the Word of life" (an incidental argument for identity of authorship). There is a possible personification of "the Word of God" in strkjv@Hebrews:4:12|. But the personal pre-existence of Christ is taught by Paul (2Corinthians:8:9; strkjv@Phillipians:2:6f.; strkjv@Colossians:1:17|) and in strkjv@Hebrews:1:2f.| and in strkjv@John:17:5|. This term suits John's purpose better than \sophia\ (wisdom) and is his answer to the Gnostics who either denied the actual humanity of Christ (Docetic Gnostics) or who separated the \aeon\ Christ from the man Jesus (Cerinthian Gnostics). The pre-existent Logos "became flesh" (\sarx egeneto\, verse 14|) and by this phrase John answered both heresies at once. {With God} (\pros ton theon\). Though existing eternally with God the Logos was in perfect fellowship with God. \Pros\ with the accusative presents a plane of equality and intimacy, face to face with each other. In strkjv@1John:2:1| we have a like use of \pros\: "We have a Paraclete with the Father" (\paraklton echomen pros ton patera\). See \prospon pros prospon\ (face to face, strkjv@1Corinthians:13:12|), a triple use of \pros\. There is a papyrus example of \pros\ in this sense \to gnston ts pros alllous suntheias\, "the knowledge of our intimacy with one another" (M.&M., _Vocabulary_) which answers the claim of Rendel Harris, _Origin of Prologue_, p. 8) that the use of \pros\ here and in strkjv@Mark:6:3| is a mere Aramaism. It is not a classic idiom, but this is _Koin_, not old Attic. In strkjv@John:17:5| John has \para soi\ the more common idiom. {And the Word was God} (\kai theos n ho logos\). By exact and careful language John denied Sabellianism by not saying \ho theos n ho logos\. That would mean that all of God was expressed in \ho logos\ and the terms would be interchangeable, each having the article. The subject is made plain by the article (\ho logos\) and the predicate without it (\theos\) just as in strkjv@John:4:24| \pneuma ho theos\ can only mean "God is spirit," not "spirit is God." Songs:in strkjv@1John:4:16| \ho theos agap estin\ can only mean "God is love," not "love is God" as a so-called Christian scientist would confusedly say. For the article with the predicate see Robertson, _Grammar_, pp. 767f. Songs:in strkjv@John:1:14| \ho Logos sarx egeneto\, "the Word became flesh," not "the flesh became Word." Luther argues that here John disposes of Arianism also because the Logos was eternally God, fellowship of Father and Son, what Origen called the Eternal Generation of the Son (each necessary to the other). Thus in the Trinity we see personal fellowship on an equality.
rwp@John:1:3 @{All things} (\panta\). The philosophical phrase was \ta panta\ (the all things) as we have it in strkjv@1Corinthians:8:6; strkjv@Romans:11:36; strkjv@Colossians:1:16|. In verse 10| John uses \ho kosmos\ (the orderly universe) for the whole. {Were made} (egeneto). Second aorist middle indicative of \ginomai\, the constative aorist covering the creative activity looked at as one event in contrast with the continuous existence of \n\ in verses 1,2|. All things "came into being." Creation is thus presented as a becoming (\ginomai\) in contrast with being (\eimi\). {By him} (\di' autou\). By means of him as the intermediate agent in the work of creation. The Logos is John's explanation of the creation of the universe. The author of Hebrews (Hebrews:1:2|) names God's Son as the one "through whom he made the ages." Paul pointedly asserts that "the all things were created in him" (Christ) and "the all things stand created through him and unto him" (Colossians:1:16|). Hence it is not a peculiar doctrine that John here enunciates. In strkjv@1Corinthians:8:6|, Paul distinguishes between the Father as the primary source (\ex hou\) of the all things and the Son as the intermediate agent as here (\di' hou\). {Without him} (\chris autou\). Old adverbial preposition with the ablative as in strkjv@Phillipians:2:14|, "apart from." John adds the negative statement for completion, another note of his style as in strkjv@John:1:20; strkjv@1John:1:5|. Thus John excludes two heresies (Bernard) that matter is eternal and that angels or aeons had a share in creation. {Not anything} (\oude hen\). "Not even one thing." Bernard thinks the entire Prologue is a hymn and divides it into strophes. That is by no means certain. It is doubtful also whether the relative clause "that hath been made" (\ho gegonen\) is a part of this sentence or begins a new one as Westcott and Hort print it. The verb is second perfect active indicative of \ginomai\. Westcott observes that the ancient scholars before Chrysostom all began a new sentence with \ho gegonen\. The early uncials had no punctuation.
rwp@John:1:4 @{In him was life} (\en auti z n\). That which has come into being (verse 3|) in the Logos was life. The power that creates and sustains life in the universe is the Logos. This is what Paul means by the perfect passive verb \ektistai\ (stands created) in strkjv@Colossians:1:16|. This is also the claim of Jesus to Martha (John:11:25|). This is the idea in strkjv@Hebrews:1:3| "bearing (upholding) the all things by the word of his power." Once this language might have been termed unscientific, but not so now after the spiritual interpretation of the physical world by Eddington and Jeans. Usually in John \z\ means spiritual life, but here the term is unlimited and includes all life; only it is not \bios\ (manner of life), but the very principle or essence of life. That is spiritual behind the physical and to this great scientists today agree. It is also personal intelligence and power. Some of the western documents have \estin\ here instead of \n\ to bring out clearly the timelessness of this phrase of the work of the \Logos\. {And the life was the light of men} (\kai h z n to phs tn anthrpn\). Here the article with both \z\ and \phs\ makes them interchangeable. "The light was the life of men" is also true. That statement is curiously like the view of some physicists who find in electricity (both light and power) the nearest equivalent to life in its ultimate physical form. Later Jesus will call himself the light of the world (John:8:12|). John is fond of these words life and light in Gospel, Epistles, Revelation. He here combines them to picture his conception of the Pre-incarnate Logos in his relation to the race. He was and is the Life of men (\tn anthrpon\, generic use of the article) and the Light of men. John asserts this relation of the Logos to the race of men in particular before the Incarnation.
rwp@John:1:6 @{There came a man} (\egeneto anthrpos\). Definite event in the long darkness, same verb in verse 3|. {Sent} (\apestalmenos\). Perfect passive participle of \apostell\, to send. {From God} (\para theou\). From the side of (\para\) God (ablative case \theou\). {Whose name} (\onoma auti\). "Name to him," nominative parenthetic and dative (Robertson, _Grammar_, p. 460). {John} (\Ians\). One \n\ in Westcott and Hort. In the giving of the name see strkjv@Luke:1:59-63|, Hellenized form of Jonathan, Joanan (Gift of God), used always of the Baptist in this Gospel which never mentions the name of John son of Zebedee (the sons of Zebedee once, strkjv@21:2|).
rwp@John:1:9 @{There was} (\n\). Imperfect indicative. Emphatic position at the beginning of the sentence and so probably not periphrastic conjugation with \erchomenon\ (coming) near the end, though that is possible. {The true light} (\to phs to althinon\). "The light the genuine," not a false light of wreckers of ships, but the dependable light that guides to the harbor of safety. This true light had been on hand all the time in the darkness (\n\ imperfect, linear action) before John came. {Even the light} (not in the Greek). Added in the English to make plain this interpretation. {Lighteth every man} (\phtizei panta anthrpon\). Old verb (from \phs\) to give light as in strkjv@Revelation:22:5; strkjv@Luke:11:35f|. The Quakers appeal to this phrase for their belief that to every man there is given an inner light that is a sufficient guide, the Quaker's text it is called. But it may only mean that all the real light that men receive comes from Christ, not necessarily that each one receives a special revelation. {Coming} (\erchomenon\). This present middle participle of \erchomai\ can be taken with \anthrpon\ just before (accusative masculine singular), "every man as he comes into the world." It can also be construed with \phs\ (nominative neuter singular). This idea occurs in strkjv@John:3:19; strkjv@11:27; strkjv@12:46|. In the two last passages the phrase is used of the Messiah which makes it probable here. But even so the light presented in strkjv@11:27; strkjv@12:46| is that of the Incarnate Messiah, not the Pre-incarnate Logos. Here \kosmos\ rather than \panta\ occurs in the sense of the orderly universe as often in this Gospel. See strkjv@Ephesians:1:4|.
rwp@John:1:10 @{He was in the world} (\en ti kosmi n\). Imperfect tense of continuous existence in the universe before the Incarnation as in verses 1,2|. {Was made by him} (\di' autou egeneto\). "Through him." Same statement here of "the world" (\ho kosmos\) as that made in verse 3| of \panta\. {Knew him not} (\auton ouk egn\). Second aorist active indicative of common verb \ginosk\, what Gildersleeve called a negative aorist, refused or failed to recognize him, his world that he had created and that was held together by him (Colossians:1:16|). Not only did the world fail to know the Pre-incarnate Logos, but it failed to recognize him when he became Incarnate (John:1:26|). Two examples in this sentence of John's fondness for \kai\ as in verses 1,4,5,14|, the paratactic rather than the hypotactic construction, like the common Hebrew use of _wav_.
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 n\). 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 eipn\ "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 prtos mou n\). Paradox, but clear. He had always been (\n 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. \Prtos mou\ (superlative with ablative) occurs here when only two are compared as is common in the vernacular _Koin_. Songs:the Beloved Disciple came first (\prtos\) to the tomb, ahead of Peter (20:4|). Songs:also \prton humn\ in strkjv@15:18| means "before you" as if it were \proteron humn\. Verse 30| repeats these words almost exactly.
rwp@John:1:18 @{No man hath seen God at any time} (\theon oudeis heraken ppote\). "God no one has ever seen." Perfect active indicative of \hora\. Seen with the human physical eye, John means. God is invisible (Exodus:33:20; strkjv@Deuteronomy:4:12|). Paul calls God \aoratos\ (Colossians:1:15; strkjv@1Timothy:1:17|). John repeats the idea in strkjv@John:5:37; strkjv@6:46|. And yet in strkjv@14:7| Jesus claims that the one who sees him has seen the Father as here. {The only begotten Son} (\ho monogens huios\). This is the reading of the Textus Receptus and is intelligible after \hs monogenous para patros\ in verse 14|. But the best old Greek manuscripts (Aleph B C L) read \monogens theos\ (God only begotten) which is undoubtedly the true text. Probably some scribe changed it to \ho monogens huios\ to obviate the blunt statement of the deity of Christ and to make it like strkjv@3:16|. But there is an inner harmony in the reading of the old uncials. The Logos is plainly called \theos\ in verse 1|. The Incarnation is stated in verse 14|, where he is also termed \monogens\. He was that before the Incarnation. Songs:he is "God only begotten," "the Eternal Generation of the Son" of Origen's phrase. {Which is in the bosom of the Father} (\ho n eis ton kolpon tou patros\). The eternal relation of the Son with the Father like \pros ton theon\ in verse 1|. In strkjv@3:13| there is some evidence for \ho n en ti ourani\ used by Christ of himself while still on earth. The mystic sense here is that the Son is qualified to reveal the Father as Logos (both the Father in Idea and Expression) by reason of the continual fellowship with the Father. {He} (\ekinos\). Emphatic pronoun referring to the Son. {Hath declared him} (\exgsato\). First aorist (effective) middle indicative of \exgeomai\, old verb to lead out, to draw out in narrative, to recount. Here only in John, though once in Luke's Gospel (24:35|) and four times in Acts:(10:8; strkjv@15:12,14; strkjv@21:19|). This word fitly closes the Prologue in which the Logos is pictured in marvellous fashion as the Word of God in human flesh, the Son of God with the Glory of God in him, showing men who God is and what he is.
rwp@John:1:23 @{He said} (\eph\). Common imperfect active (or second aorist active) of \phmi\, to say, old defective verb. {I am the voice of one crying in the wilderness} (\Eg phn bontos en ti ermi\). For his answer John quotes strkjv@Isaiah:40:3|. The Synoptics (Mark:1:3; strkjv@Matthew:3:3; strkjv@Luke:3:4|) quote this language from Isaiah as descriptive of John, but do not say that he also applied it to himself. There is no reason to think that he did not do so. John also refers to Isaiah as the author of the words and also of the message, "{Make straight the way of the Lord}" (\Euthunate tn hodon tou kuriou\). By this language (\euthun\ in N.T. only here and strkjv@James:3:4|, first aorist active imperative here) John identifies himself to the committee as the forerunner of the Messiah. The early writers note the differences between the use of \Logos\ (Word) for the Messiah and \phn\ (Voice) for John.
rwp@John:3:19 @{And this is the judgment} (\haut de estin h krisis\). A thoroughly Johannine phrase for sequence of thought (15:12; strkjv@17:3; strkjv@1John:1:5; strkjv@5:11,14; strkjv@3John:1:6|). It is more precisely the process of judging (\kri-sis\) rather than the result (\kri-ma\) of the judgment. "It is no arbitrary sentence, but the working out of a moral law" (Bernard). {The light is come} (\to phs elluthen\). Second perfect active indicative of \erchomai\, a permanent result as already explained in the Prologue concerning the Incarnation (1:4,5,9,11|). Jesus is the Light of the world. {Loved darkness} (\gapsan to skotos\). Job:(Job:24:13|) spoke of men rebelling against the light. Here \to skotos\, common word for moral and spiritual darkness (1Thessalonians:5:5|), though \h skotia\ in strkjv@John:1:5|. "Darkness" is common in John as a metaphor for the state of sinners (8:12; strkjv@12:35, 46; strkjv@1John:1:6; strkjv@2:8,9,11|). Jesus himself is the only moral and spiritual light of the world (8:12|) as he dared claim to his enemies. The pathos of it all is that men fall in love with the darkness of sin and rebel against the light like denizens of the underworld, "for their works were evil (\ponra\)." When the light appears, they scatter to their holes and dens. \Ponros\ (from \ponos\, toil, \pone\, to toil) is used of the deeds of the world by Jesus (7:7|). In the end the god of this world blinds men's eyes so that they do not see the light (2Corinthians:4:4|). The fish in the Mammoth Cave have no longer eyes, but only sockets where eyes used to be. The evil one has a powerful grip on the world (1John:5:19|).
rwp@John:3:21 @{That doeth the truth} (\ho poin tn altheian\). See strkjv@1John:1:6| for this striking phrase. {Comes to the light} (\erchetai pros to phs\). Is drawn by the light, spiritual heliotropes, not driven from it. {That may be made manifest} (\hina phanerthi\). Final \hina\ with first aorist passive subjunctive of \phanero\. {They have been wrought in God} (\en thei estin eirgasmena\). Periphrastic perfect passive indicative of \ergazomai\. He does not claim that they are perfect, only that they have been wrought in the sphere of and in the power of God. Hence he wants the light turned on.
rwp@John:3:22 @{After these things} (\meta tauta\). Transition after the interview with Nicodemus. For the phrase see strkjv@5:1; strkjv@6:1; strkjv@7:1|. {Into the land of Judea} (\eis tn Ioudaian gn\). Into the country districts outside of Jerusalem. The only example of this phrase in the N.T., but "the region of Judea" (\h Ioudaia chra\) in strkjv@Mark:1:5|. {He tarried} (\dietriben\). Descriptive imperfect active of \diatrib\, old verb to rub between or hard, to spend time (Acts:14:3|). {Baptized} (\ebaptizen\). Imperfect active of \baptiz\. "He was baptizing." The six disciples were with him and in strkjv@4:2| John explains that Jesus did the baptizing through the disciples.
rwp@John:3:23 @{John was also baptizing} (\n de kai ho Ians baptizn\). Periphrastic imperfect picturing the continued activity of the Baptist simultaneous with the growing work of Jesus. There was no real rivalry except in people's minds. {In Aenon near to Salim} (\en Ainn eggus tou Saleim\). It is not clearly known where this place was. Eusebius locates it in the Jordan valley south of Beisan west of the river where are many springs (fountains, eyes). There is a place called Salim east of Shechem in Samaria with a village called 'Aimen, but with no water there. There may have been water there then, of course. {Because there was much water there} (\hoti hudata polla n ekei\). "Because many waters were there." Not for drinking, but for baptizing. "Therefore even in summer baptism by immersion could be continued" (Marcus Dods). {And they came, and were baptized} (\kai pareginonto kai ebaptizonto\). Imperfects both, one middle and the other passive, graphically picturing the long procession of pilgrims who came to John confessing their sins and receiving baptism at his hands.
rwp@John:3:24 @{For John had not yet been cast into prison} (\oup gar n beblmenos eis tn phulakn Ians\). Periphrastic past perfect indicative of \ball\ explaining (\gar\) why John was still baptizing, the reason for the imprisonment having been given by Luke (Luke:3:19f.|).
rwp@John:3:26 @{Rabbi} (\Rabbei\). Greeting John just like Jesus (1:38; strkjv@3:2|). {Beyond Jordan} (\peran tou Iordanou\). Evident reference to John's witness to Jesus told in strkjv@1:29-34|. {To whom thou hast borne witness} (\hi su memarturkas\). Note avoidance of calling the name of Jesus. Perfect active indicative of \marture\ so common in John (1:7|, etc.). These disciples of John are clearly jealous of Jesus as a rival of John and they distinctly blame John for his endorsement of one who is already eclipsing him in popularity. {The same baptizeth} (\houtos baptizei\). "This one is baptizing." Not personally (4:2|), as John did, but through his six disciples. {And all men come to him} (\kai pantes erchontai pros auton\). Linear present middle indicative, "are coming." The sight of the growing crowds with Jesus and the dwindling crowds with John stirred John's followers to keenest jealousy. What a life-like picture of ministerial jealousy in all ages.
rwp@John:3:27 @{Except it have been given him from heaven} (\ean m i dedomenon auti ek tou ouranou\). See the same idiom in strkjv@John:6:65| (cf. strkjv@19:11|). Condition of third class, undetermined with prospect of determination, \ean m\ with the periphrastic perfect passive subjunctive of \didmi\. The perfect tense is rare in the subjunctive and an exact rendering into English is awkward, "unless it be granted him from heaven." See strkjv@1Corinthians:4:7| where Paul says the same thing.
rwp@John:3:28 @{I said} (\eipon\). As in strkjv@1:20,23|. He had always put Jesus ahead of him as the Messiah (1:15|). {Before him} (\emprosthen ekeinou\). "Before that one" (Jesus) as his forerunner simply. {I am sent} (\apestalmenos eimi\). Periphrastic perfect passive indicative of \apostell\.
rwp@John:3:29 @{The bridegroom} (\numphios\). Predicate nominative without article. Both \numph\ (bride) and \numphios\ are old and common words. Jesus will use this metaphor of himself as the Bridegroom (Mark:2:19|) and Paul develops it (2Corinthians:11:2; strkjv@Ephesians:5:23-32|) and so in Revelation (19:7; strkjv@21:2|). John is only like the _paranymph_ (\paranumphios\) or "the friend of the bridegroom." His office is to bring groom and bride together. Songs:he stands expectant (\hestks\, second perfect active participle of \histmi\) and listens (\akoun\, present active participle of \akou\) with joy ({rejoiceth greatly}, \chari chairei\, "with joy rejoices") to the music of the bridegroom's voice. {This my joy therefore is fulfilled} (\haut oun h chara peplrtai\). Perfect passive indicative of \plro\, stands filled like a cup to the brim with joy.
rwp@John:3:32 @{What he hath seen and heard} (\ho heraken kai kousen\). Perfect active indicative followed by aorist active indicative, because, as Westcott shows, the first belongs to the very existence of the Son and the latter to his mission. There is no confusion of tenses here. {No man} (\oudeis\). There were crowds coming to Jesus, but they do not really accept him as Saviour and Lord (1:11; strkjv@2:24|). It is superficial as time will show. But "no one" is not to be pressed too far, for it is the rhetorical use.
rwp@John:4:2 @{Although Jesus himself baptized not, but his disciples} (\kaitoige Isous autos ouk ebaptizen all' hoi mathtai autou\). Parenthetical explanation that applies also to strkjv@3:22|. Imperfect tense means that it was not the habit of Jesus. This is the only N.T. instance of \kaitoige\ (and yet indeed), compound conjunction (\kaitoi\ in strkjv@Acts:14:17; strkjv@Hebrews:4:3|) with intensive particle \ge\ added. This is the last mention of baptism under the direction of Jesus till the Great Commission (Matthew:28:19|). It is possible that Jesus stopped the baptizing because of the excitement and the issue raised about his Messianic claims till after his resurrection when he enjoined it upon his disciples as a rite of public enlistment in his service.
rwp@John:4:4 @{He must needs pass through Samaria} (\Edei de auton dierchesthai dia ts Samarias\). Imperfect indicative of the impersonal verb \dei\ with subject infinitive (\dierchesthai\) and accusative of general reference (\auton\). Note repetition of \dia\. It was only necessary to pass through Samaria in going directly north from Judea to Galilee. In coming south from Galilee travellers usually crossed over the Jordan and came down through Perea to avoid the hostility of the Samaritans towards people who passed through their land to go to Jerusalem. Jesus once met this bitterness on going to the feast of tabernacles (Luke:9:51-56|).
rwp@John:4:38 @{I sent} (\eg apesteila\). Emphatic use of \eg\ and first aorist active indicative of \apostell\ common in John for to send. {Whereon ye have not laboured} (\ho ouch humeis kekopiakate\). Perfect active indicative of \kopia\ for which see strkjv@4:6|. Songs:also \kekopiakasin\ in next line. The disciples had done no sowing here in Sychar, only Jesus and the woman. {Others} (\alloi\: Jesus, the Baptist, the prophets). {And ye} (\kai humeis\). Emphatic contrast. {Have entered} (\eiselluthate\). Perfect active indicative of \eiserchomai\. {Into their labour} (\eis ton kopon autn\). Into the fruit and blessed results of their toil (\kopos\). This is always true as seen in strkjv@Acts:8:5-7,14f|.
rwp@John:4:42 @{Not because of thy speaking} (\ouketi dia tn sn 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} (\akkoamen\). Perfect active indicative of \akou\, their abiding experience. {For ourselves} (\autoi\). Just "ourselves." {The Saviour of the world} (\ho str tou kosmou\). See strkjv@Matthew:1:21| for ssei used of Jesus by the angel Gabriel. John applies the term \str\ 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 str 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:4:45 @{Songs:when} (\hote oun\). Transitional use of \oun\, sequence, not consequence. {Received him} (\edexanto auton\). First aorist middle of \dechomai\, "welcomed him." Jesus had evidently anticipated a quiet arrival. {Having seen} (\herakotes\). Perfect active participle of \hora\. Note \therountes\ in strkjv@2:23| about this very thing at the feast in Jerusalem. The miracles of Jesus at that first passover made a stir. {For they also went} (\kai autoi gar lthon\). The Samaritans did not go and so Jesus was a new figure to them, but the Galileans, as orthodox Jews, did go and so were predisposed in his favour.
rwp@John:4:46 @{Again} (\palin\). A second time. {Unto Cana} (\eis tn Kana\). Note article, "the Cana of Galilee" already mentioned in strkjv@2:1|. {Where he made the water wine} (\hopou epoisen to hudr oinon\). That outstanding first miracle would still be remembered in Cana and would indicate that Jesus had some friends there. {Nobleman} (\basilikos\). One connected with the king (\basileus\), whether by blood or by office. Probably here it is one of the courtiers of Herod the tetrarch of Galilee, Chuzas (Luke:8:3|), Manaen (Acts:13:1|), or some one else. Some of the manuscripts used \basiliskos\, a petty king, a diminutive of \basileus\. {Was sick} (\sthenei\). Imperfect active of \asthene\ (\a\ privative and \sthenos\, without strength, strkjv@Matthew:25:36|), continued sick. {At Capernaum} (\en Kapharnaoum\). Some miles from Cana near where the Jordan enters the Sea of Galilee.
rwp@John:4:47 @{When he heard} (\akousas\). First aorist active participle of \akou\. The news spread rapidly about Jesus. {Was come} (\hkei\). Present active indicative of \hk\, one of the perfective presents, retained in indirect discourse. He had heard the people talk about the miracles in Jerusalem and the first one in Cana. {Went and besought} (\aplthen kai rta\). Ingressive aorist indicative (went off at once) and imperfect active (\rta\, began to beg and kept it up). {That he would come down} (\hina katabi\, \hina\ and second aorist active subjunctive of \katabain\, come down at once) {and heal his son} (\kai iastai autou ton huion\, \hina\ construction, sub-final use or object clause, with first aorist middle subjunctive of \iaomai\, completely heal). {For he was at the point of death} (\mellen gar apothnskein\). Reason (\gar\) for the urgency. Imperfect active of \mell\ with present active infinitive old and common verb for what is about to be and it is used with the infinitive present as here, the aorist infinitive (Revelation:13:16|), or the future infinitive (Acts:11:28|). The idiom is used of the impending death of Jesus (John:11:51; strkjv@12:33; strkjv@18:32|).
rwp@John:4:50 @{Thy son liveth} (\ho huios sou zi\). "Thy son is living," and will not now die, Jesus means. Words too good and gracious to be true. His son is healed without Jesus even going to Capernaum, "absent treatment" so to speak, but without the cure being absent. {Believed the word} (\episteusen ti logi\). Instantaneous faith (aorist active indicative), trusted the word (dative case \logi\). {Went his way} (\eporeueto\). Inchoative imperfect middle, "started on his way," acted on his faith.
rwp@John:5:3 @{In these} (\en tautais\). In these five porches. {Lay} (\katekeito\). Imperfect middle of \katakeimai\, to lie down, singular number because \plthos\ (multitude) is a collective substantive. {Withered} (\xrn\). Old adjective \xros\ for dry, wasted as the hand (Matthew:12:10|). The oldest and best manuscripts omit what the Textus Receptus adds here "waiting for the moving of the water" (\ekdechomenon tn tou hudatos kinsin\), a Western and Syrian addition to throw light on the word \tarachthi\ (is troubled) in verse 7|.
rwp@John:5:9 @{Took up his bed and walked} (\re ton krabatton autou kai periepatei\). The same distinction in tenses in the same verbs preserved, punctiliar action in \re\ (first aorist active of \air\, took it up at once) and linear act (imperfect active of \peripate\, went on walking). {The sabbath on that day} (\sabbaton en ekeini ti hmeri\). The first of the violations of the Sabbath rules of the Jews by Jesus in Jerusalem that led to so much bitterness (cf. strkjv@9:14,16|). This controversy will spread to Galilee on Christ's return there (Mark:2:23-3:6; strkjv@Matthew:12:1-14; strkjv@Luke:6:1-11|).
rwp@John:5:10 @{Unto him that was cured} (\ti tetherapeumeni\). Perfect passive articular participle of \therapeu\ (only example in John), "to the healed man." See strkjv@Matthew:8:7|. {To take up thy bed} (\rai ton krabatton\). The very words of Jesus (verse 8|), only infinitive (first aorist active). Carrying burdens was considered unlawful on the Sabbath (Exodus:23:12; strkjv@Nehemiah:13:19; strkjv@Jeremiah:17:21|). Stoning was the rabbinical punishment. The healing of the man was a minor detail.
rwp@John:5:13 @{He that was healed} (\ho iatheis\). First aorist passive articular participle of \iaomai\ (John's usual word). {Who it was} (\tis estin\). Present tense preserved in indirect question. {Had conveyed himself away} (\exeneusen\). First aorist active indicative of \ekne\, old verb to swim out, to slip out, or from \ekneu\, to turn out, to turn the head to one side (to one side with which compare \eneneuon\, they nodded, strkjv@Luke:1:62|). Either of these verbs can explain the form here. The aorist tense simply states an antecedent action without being a pastperfect. {A multitude being in the place} (\ochlou ontos en ti topi\). Genitive absolute and the reason for Christ's departure.
rwp@John:5:16 @{Persecute} (\edikon\). Inchoative imperfect, "began to persecute" and kept it up. They took this occasion as one excuse (\dia touto\, because of this). They disliked Jesus when here first (2:18|) and were suspicious of his popularity (4:1|). Now they have cause for an open breach. {Because he did} (\hoti epoiei\). Imperfect active, not just this one act, but he was becoming a regular Sabbath-breaker. The Pharisees will watch his conduct on the Sabbath henceforth (Mark:2:23; strkjv@3:2|).
rwp@John:5:18 @{Sought the more} (\mallon eztoun\). Imperfect active of \zte\, graphic picture of increased and untiring effort "to kill him" (\auton apokteinai\, first aorist active, to kill him off and be done with him). John repeats this clause "they sought to kill him" in strkjv@7:1,19,25; strkjv@8:37,40|. Their own blood was up on this Sabbath issue and they bend every energy to put Jesus to death. If this is a passover, this bitter anger, murderous wrath, will go on and grow for two years. {Not only brake the Sabbath} (\ou monon elue to sabbaton\). Imperfect active of \lu\. He was now a common and regular Sabbath-breaker. \Lu\ means to loosen, to set at naught. The papyri give examples of \lu\ in this sense like \luein ta penth\ (to break the period of mourning). This was the first grudge against Jesus, but his defence had made the offence worse and had given them a far graver charge. {But also called God his own Father} (\alla kai patera idion elege ton theon\). "His own" (\idion\) in a sense not true of others. That is precisely what Jesus meant by "My Father." See strkjv@Romans:8:32| for \ho idios huios\, "his own Son." {Making himself equal with God} (\ison heauton poin ti thei\). \Isos\ is an old common adjective (in papyri also) and means {equal}. In strkjv@Phillipians:2:6| Paul calls the Pre-incarnate Christ \isa thei\, "equal to God" (plural \isa\, attributes of God). Bernard thinks that Jesus would not claim to be \isos thei\ because in strkjv@John:14:28| he says: "The Father is greater than I." And yet he says in strkjv@14:7| that the one who sees him sees in him the Father. Certainly the Jews understood Jesus to claim equality with the Father in nature and privilege and power as also in strkjv@10:33; strkjv@19:7|. Besides, if the Jews misunderstood Jesus on this point, it was open and easy for him to deny it and to clear up the misapprehension. This is precisely what he does not do. On the contrary Jesus gives a powerful apologetic in defence of his claim to equality with the Father (verses 19-47|).
rwp@John:5:22 @{He hath given all judgement unto the Son} (\tn krisin psan dedken ti huii\). Perfect active indicative of \didmi\, state of completion (as in strkjv@3:35; strkjv@6:27,29; strkjv@10:29|, etc.). See this prerogative claimed for Christ already in strkjv@3:17|. See the picture of Christ as Judge of men in strkjv@Matthew:25:31-46|.
rwp@John:5:24 @{Hath eternal life} (\echei zn ainion\). 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 metabebken ek tou thanatou eis tn zn\). 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:5:33 @{Ye have sent} (\humeis apestalkate\). Emphatic use of \humeis\ (ye) and perfect active indicative of \apostell\, official and permanent fact and so the witness of the Baptist has to be recognized as trustworthy by the Sanhedrin. The reference is to the committee in strkjv@1:19-28|. {He hath borne witness} (\memarturken\). Perfect active indicative of \marture\ showing the permanent and abiding value of John's testimony to Christ as in strkjv@1:34; strkjv@3:26; strkjv@5:37|. Songs:also strkjv@19:35| of the testimony concerning Christ's death. This was the purpose of the Baptist's mission (1:7|).
rwp@John:5:36 @{But the witness which I have is greater than that of John} (\Eg de ech tn marturian meiz tou Ianou\). Literally, "But I have the witness greater than John's." \Meiz\ (\meizona\) is predicate accusative and \Ianou\ is ablative of comparison after \meiz\. Good as the witness of John is, Christ has superior testimony. {To accomplish} (\hina teleis\). Final clause with \hina\ and first aorist active subjunctive of \teleio\, the same idiom in strkjv@4:34|. Jesus felt keenly the task laid on him by the Father (cf. strkjv@3:35|) and claimed at the end that he had performed it (17:4; strkjv@19:30|). Jesus held that the highest form of faith did not require these "works" (\erga\) as in strkjv@2:23; strkjv@10:38; strkjv@14:11|. But these "works" bear the seal of the Father's approval (5:20,36; strkjv@10:25|) and to reject their witness is wrong (10:25; strkjv@10:37f.; strkjv@15:24|). {The very works} (\auta ta erga\). "The works themselves," repeating \ta erga\ just before for vernacular emphasis. {Hath sent me} (\me apestalken\). Perfect active indicative of \apostell\, the permanence of the mission. Cf. strkjv@3:17|. The continuance of the witness is emphasized in strkjv@5:32; strkjv@8:18|.
rwp@John:5:37 @{He hath borne witness} (\ekeinos memarturken\). \Ekeinos\ (that one; cf. strkjv@5:35,38|), not \autos\. Perfect active indicative of \marture\, the direct witness of the Father, besides the indirect witness of the works. Jesus is not speaking of the voice of the Father at his baptism (Mark:1:11|), the transfiguration (Mark:9:7|), nor even at the time of the visit of the Greeks (John:12:28|). This last voice was heard by many who thought it was thunder or an angel. The language of Jesus refers to the witness of the Father in the heart of the believers as is made plain in strkjv@1John:5:9,10|. God's witness does not come by audible "voice" (\phnn\) nor visible "form" (\eidos\). Cf. strkjv@1:18; strkjv@6:46; strkjv@1John:4:12|. \Akkoate\ is perfect active indicative of \akou\, to hear, and \herakate\ is perfect active indicative of \hora\, to see. It is a permanent state of failure to hear and see God. The experience of Jacob in Peniel (Genesis:32:30|) was unusual, but Jesus will say that those who have seen him have seen the Father (John:14:9|), but here he means the Father's "voice" and "form" as distinct from the Son.
rwp@John:5:42 @{But I know you} (\alla egnka humas\). Perfect active indicative of \ginsk\, "I have come to know and still know," the knowledge of personal experience (2:24f.|). {The love o' God} (\tn agapn tou theou\). Objective genitive, "the love toward God." See strkjv@Luke:11:42| for this phrase in the same sense (only other instance in the Gospels, but common in 1John (1John:2:5; strkjv@3:17; strkjv@4:7,9; strkjv@5:3|) and in strkjv@2Thessalonians:3:5; strkjv@2Corinthians:13:14; strkjv@Romans:5:5|. The sense of God's love for man occurs in strkjv@1John:3:1; strkjv@4:9,10,16; strkjv@John:15:9f.| of Christ's love for man. These rabbis did not love God and hence did not love Christ.
rwp@John:5:45 @{Think not} (\m dokeite\). Prohibition with \m\ and the present imperative. See on verse 39| for \doke\ for mistaken opinions in John. {I will accuse you} (\eg katgors humn\). Emphasis on \eg\ (I). Future active indicative of \katgore\ (\kata\, against, \agoreu\, to speak in the assembly \agora\, to bring an accusation in court, a public accusation). See strkjv@Romans:3:9| for \proaitiaomai\ for making previous charge and strkjv@Luke:16:1| for \diaball\, a secret malicious accusation, and strkjv@Romans:8:33| for \egkale\, for public charge, not necessarily before tribunal. {Even Moses} (\Muss\). No "even" in the Greek. {On whom ye have set your hope} (\eis hon humeis lpikate\). Perfect active indicative of \elpiz\, state of repose in Moses. Only example of \elpiz\ in John. See strkjv@2Corinthians:1:10| for use of \eis\ with \elpiz\ instead of the usual \epi\ (1Timothy:4:10|).
rwp@John:5:46 @{Ye would believe me} (\episteuete an emoi\). Conclusion of condition of second class (determined as unfulfilled) with imperfect indicative in both protasis and apodosis and \an\ in apodosis. This was a home-thrust, proving that they did not really believe Moses. {For he wrote of me} (\peri gar emou ekeinos egrapsen\). strkjv@Deuteronomy:18:18f.| is quoted by Peter (Acts:3:22|) as a prophecy of Christ and also by Stephen in strkjv@Acts:7:37|. See also strkjv@John:3:14| about the brazen serpent and strkjv@8:56| about Abraham foreseeing Christ's day. Jesus does here say that Moses wrote concerning him.
rwp@John:6:2 @{Followed} (\kolouthei\). Descriptive imperfect active, picturing the crowd, but without the details of the boat for Christ and the rapid race of the crowd on foot (Mark:6:32f.; strkjv@Matthew:14:13f.|). {They beheld} (\etheroun\). Imperfect active of \there\. They had been beholding the signs which Jesus had been doing (\epoiei\, imperfect again) for a long time (2:23|), most of which John has not given (Mark:1:29f.; strkjv@2:1; strkjv@3:1; strkjv@6:5|). The people were eager to hear Jesus again (Luke:9:11|) and to get the benefit of his healing power "on them that were sick" (\epi tn asthenountn\, the weak or feeble, without strength, \a\ privative and \sthenos\, strength).
rwp@John:6:3 @{Into the mountain} (\eis to oros\). From the level of the Jordan valley up into the high hill on the eastern side. Mark (Mark:6:46|) and Matthew (Matthew:14:23|) mention that after the miracle Jesus went further up into the mountain to pray. {Sat} (\ekathto\). Imperfect middle of \kathmai\, was sitting, a picture of repose.
rwp@John:6:6 @{To prove him} (\peirazn auton\). Present active participle of \peiraz\, testing him, not here in bad sense of tempting as so often (Matthew:4:1|). {What he would do} (\ti mellen poiein\). Indirect question with change of tense to imperfect. As in strkjv@2:25| so here John explains why Jesus put the question to Philip.
rwp@John:6:11 @{The loaves} (\tous artous\). Those of verse 9|. {Having given thanks} (\eucharistsas\). The usual grace before meals (Deuteronomy:8:10|). The Synoptics use "blessed" \eulogsen\ (Mark:6:41; strkjv@Matthew:14:19; strkjv@Luke:9:16|). {He distributed} (\diedken\). First aorist active indicative of \diadidmi\, old verb to give to several (\dia\, between). {To them that were set down} (\tois anakeimenois\). Present middle participle (dative case) of \anakeimai\, old verb to recline like \anapesein\ in verse 10|. {As much as they would} (\hoson thelon\). Imperfect active of \thel\, "as much as they wished."
rwp@John:6:13 @{Twelve baskets} (\ddeka kophinous\). One for each of the apostles. What about the lad? Stout wicker baskets (coffins, Wycliff) in distinction from the soft and frail \sphurides\ used at the feeding of the four thousand (Mark:8:8; strkjv@Matthew:15:37|). Here all the Gospels (Mark:6:43; strkjv@Matthew:14:20; strkjv@Luke:9:17; strkjv@John:6:13|) use \kophinoi\. The same distinction between \kophinoi\ and \sphurides\ is preserved in the allusion to the incidents by Jesus in strkjv@Mark:8:19,20; strkjv@Matthew:16:9,10|. {Unto them that had eaten} (\tois bebrkosin\). Articular perfect active participle (dative case) of \bibrsk\, old verb to eat, only here in N.T., though often in LXX.
rwp@John:6:14 @{Saw the sign which he did} (\idontes ha epoisen smeia\). "Signs" oldest MSS. have. This sign added to those already wrought (verse 2|). Cf. strkjv@2:23; strkjv@3:2|. {They said} (\elegon\). Inchoative imperfect, began to say. {Of a truth} (\alths\). Common adverb (from \alths\) in John (7:40|). {The prophet that cometh} (\ho prophts ho erchomenos\). There was a popular expectation about the prophet of strkjv@Deuteronomy:18:15| as being the Messiah (John:1:21; strkjv@11:27|). The phrase is peculiar to John, but the idea is in Acts (3:22; strkjv@7:37|). The people are on the tiptoe of expectation and believe that Jesus is the political Messiah of Pharisaic hope.
rwp@John:6:17 @{Were going} (\rchonto\). Picturesque imperfect. {It was now dark} (\skotia d egegonei\). Past perfect active of \ginomai\. While they were going, "darkness had already come." {And Jesus had not yet come to them} (\kai ouk elluthei pros autous ho Isous\). Another past perfect active of \erchomai\ with negative \oup\. Darkness had come, but Jesus had not come, while they were going over the sea. The tenses in these verses are very graphic.
rwp@John:6:18 @{And the sea was rising} (\h te thalassa diegeireto\). Imperfect (without augment) passive of \diegeir\, late compound to wake up thoroughly, to arouse. {By reason of a great wind that blew} (\anemou megalou pneontos\). Genitive absolute with present active participle of \pne\, to blow, "a great wind blowing."
rwp@John:6:19 @{When therefore they had rowed} (\ellakotes oun\). Perfect active participle of \elaun\, old verb to march (Xenophon), to drive (James:3:4|), to row (Mark:6:48|). {Furlongs} (\stadious\). Stadia, accusative of extent of space, a little over halfway across, "in the midst of the sea" (Mark:6:47|). It was about forty stadia (six miles) across. {They behold} (\therousin\). Graphic dramatic present active indicative of \there\, vividly preserving the emotions of the disciples. {Walking} (\peripatounta\). Present active participle in the accusative case agreeing with \Isoun\. {Drawing nigh unto the boat} (\eggus tou ploiou ginomenon\). Present middle participle of \ginomai\ describing the process. "Coming near the boat." They behold Jesus slipping closer and closer to them on the water. {They were afraid} (\ephobthsan\). Ingressive aorist passive indicative of \phobeomai\, "they became afraid." Sudden change to the regular historical sequence.
rwp@John:6:21 @{They were willing therefore} (\thelon oun\). Inchoative imperfect, "they began to be willing." This does not contradict strkjv@Mark:6:51| as Bernard thinks. Both Jesus and Peter climbed into the boat. {Whither they were going} (\eis hn hupgon\). Progressive imperfect active, "to which land they had been going" (intransitive use of \hupag\, to lead under, to go under or away as in verse 67; strkjv@7:33; strkjv@12:11; strkjv@18:8|.
rwp@John:6:22 @{Which stood} (\ho hestks\). Perfect active (intransitive) participle of \histmi\, to put, to stand. Jesus had sent the multitudes away the evening before (Mark:6:45; strkjv@Matthew:14:22|), but evidently some did not go very far, still lingering in excitement on the eastern side of the lake next morning. {Boat} (\ploiarion\). Diminutive of \ploion\, little boat (Mark:3:9|). {Entered not with} (\ou suneislthen\). Second aorist active of the double compound verb \suneiserchomai\, followed by associative instrumental case \mathtais\. {Went away alone} (\monoi aplthon\). Second aorist active indicative of \aperchomai\, to go away or off. \Monoi\ is predicate nominative. These people noted these three items.
rwp@John:6:25 @{When they found him} (\heurontes auton\). Second aorist active participle of \heurisk\. Found him after search and in the synagogue as John explains (verse 59|) in Capernaum, perhaps that very synagogue built by a centurion (Luke:7:5|). {Rabbi} (\Rabbei\). See on ¯1:38| for this courteous title. {When camest thou hither?} (\pote hde gegonas;\). Second perfect active indicative of \ginomai\. "When hast thou come?" We sought you anxiously on the other side of the lake and could not see how you came across (verses 22-24|).
rwp@John:6:38 @{I am come down} (\katabebka\). Perfect active indicative of \katabain\. See on ¯33| for frequent use of this phrase by Jesus. Here \apo\ is correct rather than \ek\ with \tou ouranou\. {Not to do} (\ouch hina poi\). "Not that I keep on doing" (final clause with \hina\ and present active subjunctive of \poie\). {But the will} (\alla to thelma\). Supply \hina poi\ after \alla\, "but that I keep on doing." This is the fulness of joy for Jesus, to do his Father's will (4:34; strkjv@5:30|).
rwp@John:6:41 @{Murmured} (\egogguzon\). Imperfect active of the onomatopoetic verb \gogguz\, late verb in LXX (murmuring against Moses), papyri (vernacular), like the cooing of doves or the buzzing of bees. These Galilean Jews are puzzled over what Jesus had said (verses 33,35|) about his being the bread of God come down from heaven.
rwp@John:9:7 @{Wash} (\nipsai\). First aorist middle imperative second person singular of \nipt\, later form of \niz\, to wash, especially parts of the body. Certainly bathing the eyes is good for eye trouble, and yet we are not to infer that the cure was due to the use of the clay or to the washing. {In the pool of Siloam} (\eis tn kolumbthran tou Silam\). The word \kolumbthra\ (from \kolumba\, to swim) is a common word for swimming-pool, in N.T. only here and strkjv@5:2,7|. The name _Siloam_ is Hebrew (Isaiah:8:6|) and means "sent" (\apestalmenos\, perfect passive participle of \apostell\). It was situated south of the temple area and was apparently connected by a subterranean tunnel with the Virgin's Well (5:2|) according to Bernard. The water was conducted artificially to the pool of Siloam. {Washed} (\enipsato\). First aorist direct middle (cf. \nipsai\), apparently bathing and not merely washing his eyes. {Came seeing} (\lthen blepn\). Jesus had healed him. He was tested by the demand to bathe his eyes.
rwp@John:9:32 @{Since the world began} (\ek tou ainos\). Literally, "from the age," "from of old." Elsewhere in the N.T. we have \apo tou ainos\ or \ap 'ainos\ (Luke:1:70; strkjv@Acts:3:31; strkjv@15:18|) as is common in the LXX. {Of a man born blind} (\tuphlou gegennmenou\). Perfect passive participle of \genna\. This is the chief point and the man will not let it be overlooked, almost rubs it in, in fact. It was congenital blindness.
rwp@John:9:33 @{If this man were not from God} (\ei m n houtos para theou\). Negative condition of second class with imperfect indicative. Assuming that Jesus is not "from God" (\para theou\) as some argued in strkjv@9:16|, "he could do nothing" (\ouk dunato poiein ouden\). Conclusion of the second-class condition with imperfect indicative (double augment in \dunato\) without \an\ as is usual in conditions of possibility, propriety, obligation (Robertson, _Grammar_, pp. 920,1014). The man has scored with terrific power in his use of Scripture and logic.
rwp@John:9:37 @{Thou hast both seen him} (\kai herakas auton\). Perfect active indicative (double reduplication) of \hora\. Since his eyes were opened. {And he it is that speaketh with thee} (\kai ho laln meta sou ekeinos estin\). "And the one speaking with thee is that man." See strkjv@19:35| for \ekeinos\ used of the speaker. In strkjv@4:26| Jesus reveals himself in like manner to the Samaritan woman as Messiah while here as the Son of Man (or the Son of God).
rwp@John:11:11 @{Is fallen asleep} (\kekoimtai\). Perfect passive indicative of \koima\, old verb to put to sleep. Common as a metaphor for death like our cemetery. {I go} (\poreuomai\). Futuristic use of the present tense as in strkjv@14:2|. {That I may awake him out of sleep} (\hina exupnis auton\). Purpose clause with \hina\ and the first aorist active subjunctive of \exupniz\, a late compound (\ex, hupnos\, sleep) for the older \aphupniz\, here only in the N.T. See strkjv@Job:14:12| where also it occurs along with \koimaomai\.
rwp@John:11:13 @{Had spoken} (\eirkei\). Past perfect of \eipon\ (\er\). The disciples had misunderstood Christ's metaphor for death. {That he spake} (\hoti legei\). Present active indicative retained in indirect discourse after the secondary tense (\edoxan\). {Of taking rest in sleep} (\peri ts koimses tou hupou\). Only use of \koimsis\ (from \koima\) in the N.T., but it also was used of death (Sirach strkjv@46:19). \Hupnou\ (in sleep) is objective genitive of \hupnos\ (sleep, strkjv@Matthew:1:24|).
rwp@John:11:15 @{For your sakes} (\di' humas\). That they may witness his raising from the grave. {That I was not there} (\hoti ouk mn ekei\). Imperfect middle \mn\ of the later Greek instead of the common active \n\ in indirect discourse in place of the usual present retained as in verse 13|. {To the intent ye may believe} (\hina pisteuste\). Purpose clause with \hina\ and the ingressive aorist active subjunctive, "that ye may come to believe" (more than you do). See the same use of the ingressive aorist in \episteusan\ (2:11|) where the disciples gained in belief. {Nevertheless let us go to him} (\alla agmen pros auton\). Volitive subjunctive, repeating the proposal of verse 7|. He is dead, but no matter, yea all the more let us go on to him.
rwp@John:11:19 @{Had come} (\ellutheisan\). Past perfect of \erchomai\. These Jews were probably not hostile to Jesus. There were seven days of solemn mourning (1Samuel:31:13|). The presence of so many indicates the prominence of the family. {To Martha and Mary} (\pros tn Marthan kai Mariam\). Correct text, not the Textus Receptus \pros tas peri Marthan kai Mariam\ (to the women about Martha and Mary). {To console them} (\hina paramuthsntai\). Purpose clause with \hina\ and first aorist middle subjunctive of \paramutheomai\, old verb (\para\, beside, \muthos\, word), to put in a word beside, to offer consolation. Again in verse 31|. See strkjv@1Thessalonians:2:11; strkjv@5:14|. See strkjv@Job:2:13| for these visits of consolation, often deplorable enough, though kindly meant.
rwp@John:11:20 @{That Jesus was coming} (\hoti Isous erchetai\). Present middle indicative retained in indirect discourse after the secondary tense \kousen\ (first aorist active). {Went and met him} (\hupntsen auti\). First aorist (ingressive) active indicative of \hupanta\, old compound verb, to go to meet (Matthew:8:28|) with the associative instrumental case \auti\. {But Mary still sat in the house} (\Mariam de en ti oiki ekathezeto\). Imperfect middle of \kathezomai\, old verb to sit down, graphic picture of Mary, "while Mary was sitting in the house." Both Martha and Mary act true to form here as in strkjv@Luke:10:38-42|.
rwp@John:11:21 @{Lord, if thou hadst been here, my brother had not died} (\Kurie, ei s hde ouk an apethanen ho adelphos mou\). Condition of the second class with \ei\ and the imperfect \s\ (no aorist of \eimi\, to be) in the condition and \an\ with the second aorist active indicative of \apothnsk\. Mary (verse 32|) uses these identical words to Jesus. Clearly they had said so to each other with wistful longing if not with a bit of reproach for his delay. But they used \s\, not \lthes\ or \egenou\. But busy, practical Martha comes to the point.
rwp@John:11:27 @{Yea, Lord} (\Nai, kurie\). Martha probably did not understand all that Jesus said and meant, but she did believe in the future resurrection, in eternal life for believers in Christ, in the power of Christ to raise even the dead here and now. She had heroic faith and makes now her own confession of faith in words that outrank those of Peter in strkjv@Matthew:16:16| because she makes hers with her brother dead now four days and with the hope that Jesus will raise him up now. {I have believed} (\pepisteuka\). Perfect active indicative of \pisteu\. It is my settled and firm faith. Peter uses this same tense in strkjv@6:69|. {That thou art the Son of God} (\hoti su ei ho Christos ho huios tou theou\). The Messiah or the Christ (1:41|) was to be also "the Son of God" as the Baptist said he had found Jesus to be (1:34|), as Peter confessed on Hermon for the apostles (Matthew:16:16|), as Jesus claimed to be (John:11:41|) and confessed on oath before Caiaphas that he was (Matthew:26:63f.|), and as John stated that it was his purpose to prove in his Gospel (20:31|). But no one said it under more trying circumstances than Martha. {Even he that cometh into the world} (\ho eis ton kosmon erchomenos\). No "even" in the Greek. This was a popular way of putting the people's expectation (6:14; strkjv@Matthew:11:3|). Jesus himself spoke of his coming into the world (9:39; strkjv@16:28; strkjv@8:37|).
rwp@John:11:29 @{And she} (\kai ekein\). Emphatic use of the demonstrative \ekeinos\ as often in John, "And that one." {Arose quickly} (\gerth\). First aorist (ingressive) passive of \egeir\ and intransitive. Naturally so on the sudden impulse of joy. {And went unto him} (\kai rcheto pros auton\). Imperfect middle, possibly inchoative, started towards him, certainly picturing her as she was going.
rwp@John:11:30 @{Now Jesus was not yet come into the town} (\oup de elluthei ho Isous eis tn kmn\). Explanatory parenthesis with past perfect as in verse 19|. Martha had her interview while he was still coming (verse 20|) and left him (went off, \aplthen\, verse 28|) to hurry to Mary with the news. Why Jesus tarried still where he had met Martha we do not know. Westcott says, "as though He would meet the sisters away from the crowd of mourners."
rwp@John:11:34 @{Where have ye laid him?} (\Pou tetheikate auton;\). Perfect active indicative of \tithmi\. A simple question for information. The only other like it in John is in strkjv@6:6| where it is expressly stated that Jesus knew what he was going to do. Songs:it was here, only he politely asked for direction to the tomb of Lazarus. The people invite him to come and see, the very language used by Philip to Nathanael (1:46|). It was a natural and polite reply as they would show Jesus the way, but they had no idea of his purpose.
rwp@John:11:36 @{Loved} (\ephilei\). As in verse 3| which see. Imperfect active. Even the Jews saw that Jesus loved Lazarus.
rwp@John:11:37 @{Could not this man} (\ouk edunato houtos\). Imperfect middle of \dunamai\. They do not say \dunatai\ (can, present middle indicative). But clearly the opening of the blind man's eyes (chapter 9) had made a lasting impression on some of these Jews, for it was done three months ago. {Have caused that this man also should not die} (\poisai hina kai houtos m apothani\). First aorist active infinitive of \poie\ with \hina\, like the Latin _facere ut_ (sub-final use, Robertson, _Grammar_, p. 985), with the second aorist active subjunctive \apothani\ and negative \m\. These Jews share the view expressed by Martha (verse 21|) and Mary (verse 32|) that Jesus could have {prevented} the death of Lazarus.
rwp@John:11:38 @{Again groaning in himself} (\palin embrimmenos en heauti\). Direct reference to the use of this same word (present middle participle here) in verse 33|, only with \en heauti\ (in himself) rather than \ti pneumati\ (in his spirit), practically the same idea. The speculation concerning his power stirred the depths of his nature again. {Cometh to the tomb} (\erchetai eis to mnmeion\). Vivid historical present. {A cave} (\splaion\). Old word (from \speos\, cavern). Cf. strkjv@Matthew:21:13|. {Lay against it} (\epekeito ep' auti\). Imperfect middle of \epikeimai\, old verb to lie upon as in strkjv@21:9| and figuratively (1Corinthians:9:16|). Note repetition of \epi\ with locative case. The use of a cave for burial was common (Genesis:23:19|). Either the body was let down through a horizontal opening (hardly so here) or put in a tomb cut in the face of the rock (if so, \epi\ can mean "against"). The stones were used to keep away wild animals from the bodies.
rwp@John:11:42 @{And I knew} (\eg de idein\). Past perfect of \oida\ used as imperfect. This confident knowledge is no new experience with Jesus. It has "always" (\pantote\) been so. {Which standeth around} (\ton periestta\). Second perfect active (intransitive) articular participle of \periistmi\. It was a picturesque and perilous scene. {That they may believe} (\hina pisteussin\). Purpose clause with \hina\ and first ingressive aorist active subjunctive of \pisteu\, "that they may come to believe." {That thou didst send me} (\hoti su me apesteilas\). First aorist active indicative of \apostell\ and note position of \su me\ side by side. This claim Jesus had long ago made (5:36|) and had repeatedly urged (10:25,38|). Here was a supreme opportunity and Jesus opens his heart about it.
rwp@John:11:44 @{He that was dead came forth} (\exlthen ho tethnks\). Literally, "Came out the dead man," (effective aorist active indicative and perfect active articular participle of \thnsk\). Just as he was and at once. {Bound hand and foot} (\dedemenos tous podas kai tas cheiras\). Perfect passive participle of \de\ with the accusative loosely retained according to the common Greek idiom (Robertson, _Grammar_, p. 486), but literally "as to the feet and hands" (opposite order from the English). Probably the legs were bound separately. {With grave-clothes} (\keiriais\). Or "with bands." Instrumental case of this late and rare word (in Plutarch, medical papyrus in the form \kria\, and strkjv@Proverbs:7:16|). Only here in N.T. {His face} (\h opsis autou\). Old word, but \prospon\ is usual in N.T. See strkjv@Revelation:1:16| for another instance. {Was bound about} (\periededeto\). Past perfect passive of \peride\, old verb to bind around, only here in N.T. {With a napkin} (\soudarii\). Instrumental case of \soudarion\ (Latin word _sudarium_ from _sudor_, sweat). In N.T. here, strkjv@20:7; strkjv@Luke:19:20; strkjv@Acts:19:12|. Our handkerchief. {Loose him} (\lusate auton\). First aorist active imperative of \lu\. From the various bands. {Let him go} (\aphete auton hupagein\). Second aorist active imperative of \aphimi\ and present active infinitive.
rwp@John:11:47 @{Gathered a council} (\sungagon sunedrion\). Second aorist active indicative of \sunag\ and \sunedrion\, the regular word for the Sanhedrin (Matthew:5:22|, etc.), only here in John. Here a sitting or session of the Sanhedrin. Both chief priests (Sadducees) and Pharisees (mentioned no more in John after strkjv@7:57| save strkjv@12:19,42|) combine in the call (cf. strkjv@7:32|). From now on the chief priests (Sadducees) take the lead in the attacks on Jesus, though loyally supported by their opponents (the Pharisees). {And said} (\kai elegon\). Imperfect active of \leg\, perhaps inchoative, "began to say." {What do we?} (\Ti poioumen;\). Present active (linear) indicative of \poie\. Literally, "What are we doing?" {Doeth} (\poiei\). Better, "is doing" (present, linear action). He is active and we are idle. There is no mention of the raising of Lazarus as a fact, but it is evidently inoluded in the "many signs."
rwp@John:11:51 @{Not of himself} (\aph' heautou ouk\). Not wholly of himself, John means. There was more in what Caiaphas said than he understood. His language is repeated in strkjv@18:14|. {Prophesied} (\eprophteusen\). Aorist active indicative of \prophteu\. But certainly unconscious prophecy on his part and purely accidental. Caiaphas meant only what was mean and selfish. {That Jesus should die} (\hoti emellen Isous apothnskein\). Imperfect active of \mell\ in indirect discourse instead of the usual present retained after a secondary tense (\eprophteusen\) as sometimes occurs (see strkjv@2:25|).
rwp@John:11:52 @{But that he might also gather together into one} (\all' hina sunagagi eis hen\). Purpose clause with \hina\ and the second aorist active subjunctive of \sunag\. Caiaphas was thinking only of the Jewish people (\laou, ethnos\, verse 50|). The explanation and interpretation of John here follow the lead of the words of Jesus about the other sheep and the one flock in strkjv@10:16|. {That are scattered abroad} (\ta dieskorpismena\). Perfect passive articular participle of \diaskorpiz\, late verb (Polybius, LXX) to scatter apart, to winnow grain from chaff, only here in John. The meaning here is not the Diaspora (Jews scattered over the world), but the potential children of God in all lands and all ages that the death of Christ will gather "into one" (\eis hen\). A glorious idea, but far beyond Caiaphas.
rwp@John:11:54 @{Therefore walked no more openly} (\oun ouketi parrsii periepatei\). Imperfect active of \peripate\, to walk around. Jesus saw clearly that to do so would bring on the end now instead of his "hour" which was to be at the passover a month ahead. {Into the country near to the wilderness} (\eis tn chran eggus ts ermou\). It was now in Jerusalem as it had become once in Galilee (7:1|) because of the plots of the hostile Jews. The hill country northeast of Jerusalem was thinly populated. {Into a city called Ephraim} (\eis Ephraim legomenn polin\). \Polis\ here means no more than town or village (\km\). The place is not certainly known, not mentioned elsewhere in the N.T. Josephus mentions (_War_, IV. ix. 9) a small fort near Bethel in the hill country and in strkjv@2Chronicles:13:19| Ephron is named in connexion with Bethel. Up here Jesus would at least be free for the moment from the machinations of the Sanhedrin while he faced the coming catastrophe at the passover. He is not far from the mount of temptation where the devil showed and offered him the kingdoms of the world for the bending of the knee before him. Is it mere fancy to imagine that the devil came to see Jesus again here at this juncture with a reminder of his previous offer and of the present plight of the Son of God with the religious leaders conspiring his death? At any rate Jesus has the fellowship of his disciples this time (\meta tn mathtn\). But what were they thinking?
rwp@John:11:56 @{They sought therefore for Jesus} (\eztoun oun ton Isoun\). Imperfect active of \zte\ and common \oun\ of which John is so fond. They were seeking Jesus six months before at the feast of tabernacles (7:11|), but now they really mean to kill him. {As they stood in the temple} (\en ti hieri hestkotes\). Perfect active participle (intransitive) of \histmi\, a graphic picture of the various groups of leaders in Jerusalem and from other lands, "the knots of people in the Temple precincts" (Bernard). They had done this at the tabernacles (7:11-13|), but now there is new excitement due to the recent raising of Lazarus and to the public order for the arrest of Jesus. {That he will not come to the feast?} (\hoti ou m elthi eis tn heortn;\). The form of the question (indirect discourse after \dokeite\) assumes strongly that Jesus will not (\ou m\, double negative with second aorist active \elthi\ from \erchomai\) dare to come this time for the reason given in verse 57|.
rwp@John:11:57 @{The chief priests and the Pharisees} (\hoi archiereis kai hoi Pharisaioi\). The Sanhedrin. {Had given commandment} (\dedkeisan entolas\). Past perfect active of \didmi\. {That he should shew it} (\hina mnusi\). Sub-final \hina\ with first aorist active subjunctive of \mnu\, old verb to disclose, to report formally (Acts:23:30|). {If any man knew} (\ean tis gni\). Third-class condition with \ean\ and second aorist active subjunctive of \ginsk\. {Where he was} (\pou estin\). Indirect question with interrogative adverb and present indicative \estin\ retained like \gni\ and \mnusi\ after the secondary tense \dedkeisan\. {That they might take him} (\hops piassin auton\). Purpose clause with \hops\ instead of \hina\ and first aorist active subjunctive of \piaz\ so often used before (7:44|, etc.).
rwp@John:12:2 @{Songs:they made him a supper there} (\epoisan oun auti 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 h Martha dikonei\). Imperfect active of \diakone\, picturing Martha true to the account of her in strkjv@Luke:10:40| (\polln 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} (\tn anakeimenn\). "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:12:6 @{Not because he cared for the poor} (\ouch hoti peri tn ptchn emelen auti\). Literally, "not because it was a care to him concerning the poor" (impersonal imperfect of \melei\, it was a care). John often makes explanatory comments of this kind as in strkjv@2:21f.; strkjv@7:22,39|. {But because he was a thief} (\alle hoti klepts n\). Clearly the disciples did not know then that Judas was a petty thief. That knowledge came later after he took the bribe of thirty pieces of silver for betraying Jesus (Matthew:26:15|), for the disciples did not suspect Judas of treachery (13:28f.|), let alone small peculations. There is no reason for thinking that John is unfair to Judas. "Temptation commonly comes through that for which we are naturally fitted" (Westcott). In this case Judas himself was "the poor beggar" who wanted this money. {And having the bag took away what was put therein} (\kai to glssokomon echn ta ballomena ebastazen\). This is the correct text. This compound for the earlier \glssokomeion\ (from \glssa\, tongue, and \kome\, to tend) was originally a receptacle for the tongues or mouth-pieces of wind instruments. The shorter form is already in the Doric inscriptions and is common in the papyri for "money-box" as here. It occurs also in Josephus, Plutarch, etc. In N.T. only here and strkjv@13:29| in same sense about Judas. \Ballomena\ is present passive participle (repeatedly put in) of \ball\, to cast or fling. The imperfect active (custom) of \bastaz\, old verb to pick up (John:10:31|), to carry (19:17|), but here and strkjv@20:15| with the sense to bear away as in Polybius, Josephus, Diogenes Laertes, and often so in the papyri.
rwp@John:12:7 @{Suffer her to keep it against the day of my burying} (\Aphes autn, hina eis tn hmeran tou entaphiasmou mou trsi auto\). This reading (\hina trsi\, purpose clause with \hina\ and first aorist active subjunctive of \tre\) rather than that of the Textus Receptus (just \tetreken\, perfect active indicative) is correct. It is supported by Aleph B D L W Theta. The \hina\ can be rendered as above after \aphes\ according to _Koin_ idiom or more probably: "Let her alone: it was that," etc. (supplying "it was"). Either makes good sense. The word \entaphiasmos\ is a later and rare substantive from the late verb \entaphiaz\, to prepare for burial (Matthew:26:12; strkjv@John:19:40|), and means preparation for burial. In N.T. only here and strkjv@Mark:14:8|. "Preparation for my burial" is the idea here and in Mark. The idea of Jesus is that Mary had saved this money to use in preparing his body for burial. She is giving him the flowers before the funeral. We can hardly take it that Mary did not use all of the ointment for Mark (Mark:14:3|) says that she broke it and yet he adds (Mark:14:8|) what John has here. It is a paradox, but Jesus is fond of paradoxes. Mary has kept this precious gift by giving it now beforehand as a preparation for my burial. We really keep what we give to Christ. This is Mary's glory that she had some glimmering comprehension of Christ's death which none of the disciples possessed.
rwp@John:12:11 @{Because that} (\hoti\). Causal use of \hoti\. {By reason of him} (\di' auton\). "Because of him," regular idiom, accusative case with \dia\. {Went away} (\hupgon\). Cf. strkjv@6:67| for this verb. Inchoative imperfect active of \hupag\, "began to withdraw" as happened at the time of the raising of Lazarus (11:45f.|) and the secession was still going on. {And believed on Jesus} (\kai episteuon eis ton Isoun\). Imperfect active of \pisteu\ (note aorist in strkjv@11:45|). There was danger of a mass movement of the people to Jesus.
rwp@John:12:13 @{Took} (\elabon\). Second aorist active indicative of \lamban\. {The branches of the palm-trees} (\ta baia tn phoinikn\). \Phoinix\ is an old word for palm-tree (Revelation:7:9| for the branches) and in strkjv@Acts:27:12| the name of a city. \Baion\ is apparently a word of Egyptian origin, palm branches, here only in N.T., but in the papyri and I Macc. strkjv@13:51. Here we have "the palm branches of the palm-trees." The use in 1 Macc. strkjv@13:51 (cf. II Macc. strkjv@10:7) is in the account of Simon's triumphal entry into Jerusalem. Bernard notes that to carry palms was a mark of triumphant homage to a victor or a king (Revelation:7:9|). Palm-trees grew on the Mount of Olives (Mark:11:8|) on the road from Bethany to Jerusalem. The crowds (one in front and one behind, strkjv@Mark:11:9; strkjv@Matthew:21:9; strkjv@John:2:18|) cut the branches as they came (Matthew:21:8|). {To meet him} (\eis hupantsin auti\). Literally, {for a meeting} (\hupantsis\, late word from the verb \hupanta\, strkjv@Matthew:8:28; strkjv@John:11:20,30; strkjv@12:18|, in the papyri, but only here in the N.T.) with him" (\auti\, associative instrumental case after \hupantsin\ as after the verb in verse 18|). It was a scene of growing excitement. {And cried out} (\kai ekraugazon\). Imperfect active of \kraugaz\, old and rare verb (from \kraug\) as in strkjv@Matthew:12:19; strkjv@John:19:15|. {Hosannah} (\Hsannah\). Transliteration of the Hebrew word meaning "Save now." The LXX renders it by \Sson d\ (Save now). {Blessed is he that cometh in the name of the Lord} (\eulogmenos ho erchomenos en onomati kuriou\). Perfect passive participle of \euloge\. Quotation from strkjv@Psalms:118:25f.|, written, some think, for the dedication of the second temple, or, as others think, for the feast of tabernacles after the return (Ezra:3:1f.|). It was sung in the processional recitation then as a welcome to the worshippers. Here the words are addressed to the Messiah as is made plain by the addition of the words, "even the king of Israel" (\kai ho basileus tou Isral\) as Nathanael called him (1:49|). Jesus is here hailed by the multitudes as the long-looked for Messiah of Jewish hope and he allows them so to greet him (Luke:19:38-40|), a thing that he prevented a year before in Galilee (John:6:14f.|). It is probable that "in the name of the Lord" should be taken with "blessed" as in strkjv@Deuteronomy:21:5; strkjv@2Samuel:6:18; strkjv@1Kings:22:16; strkjv@2Kings:2:24|. The Messiah was recognized by Martha as the Coming One (John:11:27|) and is so described by the Baptist (Matthew:11:3|). Mark (Mark:11:10|) adds "the kingdom that cometh" while Luke (19:38|) has "the king that cometh." "It was this public acclamation of Jesus as King of Israel or King of the Jews which was the foundation of the charge made against him before Pilate (18:33|)" (Bernard).
rwp@John:12:16 @{Understood not} (\ouk egnsan\). Second aorist active indicative of \ginsk\. Another comment by John concerning the failure of the disciples to know what was happening (cf. strkjv@2:22; strkjv@7:39|). {At the first} (\to prton\). Adverbial accusative, as in strkjv@10:40; strkjv@19:39|. {Was glorified} (\edoxasth\). First aorist passive indicative of \doxaz\, to glorify, used of his death already in strkjv@7:39| and by Jesus himself of his death, resurrection, and ascension in strkjv@12:23; strkjv@13:31|. {Then remembered they} (\tote emnsthsan\). First aorist passive indicative of \mimnsk\. It was easier to understand then and they had the Holy Spirit to help them (16:13-15|). {Were written of him} (\n ep' auti gegrammena\). Periphrastic past perfect passive of \graph\ with neuter plural participle agreeing with \tauta\ (these things) and singular verb, though the plural \san\ could have been used. Note the threefold repetition of \tauta\ in this verse, "clumsy" Bernard calls it, but making for clarity. The use of \ep' auti\ for "of him" rather than \peri autou\ is unusual, but occurs in strkjv@Revelation:10:11; strkjv@22:16|. {They had done} (\epoisan\). First aorist active indicative of \poie\, simply, "they did."
rwp@John:12:17 @{Bare witness} (\emarturei\). Imperfect active of \marture\. This crowning triumph of Jesus gave an added sense of importance to the crowds that were actually with Jesus when he called Lazarus out of the tomb and raised him from the dead. For this description of this portion of the crowd see strkjv@11:45f.; strkjv@12:1,9-11|.
rwp@John:12:18 @{The multitude} (\ho ochlos\). The multitude of verse 13|, not the crowd just mentioned that had been with Jesus at the raising of Lazarus. There were two crowds (one following Jesus, one meeting Jesus as here). {Went and met him} (\hupntsen auti\). First aorist active indicative of \hupanta\, old compound verb (\hupo, anta\) to go to meet, with associative instrumental case \auti\. Cf. strkjv@John:4:51|. {That he had done this sign} (\touto auton pepoikenai to smeion\). Perfect active infinitive in indirect discourse after \kousan\ (first aorist active indicative of \akou\, to hear) (instead of a \hoti\ clause) with the accusative of general reference \auton\ (as to him) and another accusative (\smeion\, sign) the object of the infinitive. Clearly there was much talk about the raising of Lazarus as the final proof that Jesus in truth is the Messiah of Jewish hope.
rwp@John:12:21 @{To Philip which was of Bethsaida of Galilee} (\Philippi ti apo Bthsaida ts Galilaias\). He had a Greek name and the Greeks may have seen Philip in Galilee where there were many Greeks, probably (Mark:6:45|) the Western Bethsaida in Galilee, not Bethsaida Julias on the Eastern side (Luke:9:10|). {Asked} (\rtn\). Imperfect active, probably inchoative, "began to ask," in contrast with the aorist tense just before (\proslthan\, came to). {Sir} (\Kurie\). Most respectfully and courteously. {We would see Jesus} (\thelomen ton Isoun idein\). "We desire to see Jesus." This is not abrupt like our "we wish" or "we want," but perfectly polite. However, they could easily "see" Jesus, had already done so, no doubt. They wish an interview with Jesus.
rwp@John:12:27 @{My soul} (\h psuch mou\). The soul (\psuch\) here is synonymous with spirit (\pneuma\) in strkjv@13:21|. {Is troubled} (\tetaraktai\). Perfect passive indicative of \tarass\, used also in strkjv@11:33; strkjv@13:21| of Jesus. While John proves the deity of Jesus in his Gospel, he assumes throughout his real humanity as here (cf. strkjv@4:6|). The language is an echo of that in strkjv@Psalms:6:4; strkjv@42:7|. John does not give the agony in Gethsemane which the Synoptics have (Mark:14:35f.; strkjv@Matthew:26:39; strkjv@Luke:22:42|), but it is quite beside the mark to suggest, as Bernard does, that the account here is John's version of the Gethsemane experience. Why do some critics feel called upon to level down to a dead plane every variety of experience in Christ's life? {And what shall I say?} (\kai ti eip;\). Deliberative subjunctive which expresses vividly "a genuine, if momentary indecision" (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. {Father, save me from this hour} (\pater, sson me ek ts hras tauts\). Jesus began his prayers with "Father" (11:41|). Dods thinks that this should be a question also. Westcott draws a distinction between \ek\ (out of) and \apo\ (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets \ek\ in strkjv@Hebrews:5:7|, but that distinction will not stand, for in strkjv@John:1:44| \ek\ and \apo\ are used in the same sense and in the Synoptics (Mark:14:35f.; strkjv@Matthew:26:39; strkjv@Luke:52:42|) we have \apo\. If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. {But for this cause came I unto this hour} (\alla dia touto lthon eis tn hran tautn\). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning.
rwp@John:12:29 @{That it had thundered} (\brontn gegonenai\). Perfect active infinitive of \ginomai\ in indirect discourse after \elegen\ and the accusative of general reference (\brontn\, thunder, as in strkjv@Mark:3:17|), "that thunder came to pass." Songs:the crowd "standing by" (\hests\, second perfect active participle of \histmi\), but Jesus understood his Father's voice. {An angel hath spoken to him} (\Aggelos auti lelalken\). Perfect active indicative of \lale\. So, when Jesus spoke to Saul on the way to Damascus, those with Saul heard the voice, but did not understand (Acts:9:7; strkjv@22:9|).
rwp@John:12:33 @{Signifying} (\smainn\). Present active participle of \semain\, old verb to give a sign (\smeion\) as in strkjv@Acts:25:27|, and the whole phrase repeated in strkjv@18:32| and nearly so in strkjv@21:19|. The indirect question here and in strkjv@18:32| has the imperfect \emellen\ with present infinitive rather than the usual present \mellei\ retained while in strkjv@21:19| the future indicative \doxasei\ occurs according to rule. The point in \poii\ (qualitative relative in the instrumental case with \thanati\) is the Cross (lifted up) as the kind of death before Christ.
rwp@Jude:1:23 @{And some save} (\hous de szete\). B omits \hous de\. {Snatching them out of the fire} (\ek puros harpazontes\). Present active participle of \harpaz\, old verb, to seize. Quotation from strkjv@Amos:4:11| and strkjv@Zechariah:3:3|. Cf. strkjv@Psalms:106:18|. Firemen today literally do this rescue work. Do Christians? {And on some have mercy with fear} (\hous de elete en phobi\). In fear "of the contagion of sin while we are rescuing them" (Vincent). For this idea see strkjv@1Peter:1:17; strkjv@3:15; strkjv@2Corinthians:7:1; strkjv@Phillipians:2:12|. {Spotted} (\espilmenon\). Perfect passive participle of \spilo\, late and common verb (from \spilos\, spot, strkjv@2Peter:2:13|), in N.T. only here and strkjv@James:3:6|.
rwp@Luke:1:1 @{Forasmuch as} (\epeidper\). Here alone in the N.T., though common in literary Attic. Appears in the papyri. A triple compound (\epei\ = since, \d\ = 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} (\epecheirsan\). 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 digsin\). 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). \Digsis\ 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} (\tn peplrphormenn\). Perfect passive participle from \plrophore\ and that from \plrs\ (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" (\pragmatn\). 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" (\ts plrophorias ts suneses\). 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} (\parkolouthkoti psin\). 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. \Akribs\ (accurately) means going into minute details, from \akron\, the topmost point. And he did it {from the first} (\anthen\). He seems to refer to the matters in Chapters strkjv@1:5-2:52|, the Gospel of the Infancy. {In order} (\kathexs\). 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:1:7 @{Because that} (\kathoti\). Good Attic word, according to what. Only in Luke and Acts in the N.T. In the papyri. {Well stricken in years} (\probebkotes en tais hmerais autn\). Wycliff has it right: "Had gone far in their days." Perfect active participle. See also verse 18|.
rwp@Luke:1:10 @{Were praying without} (\n proseuchomenon ex\). Periphrastic imperfect indicative picturing the posture of the people while the clouds of incense rose on the inside of the sanctuary.
rwp@Luke:1:17 @{Before his face} (\enpion autou\). Not in the ancient Greek, but common in the papyri as in LXX and N.T. It is a vernacular _Koin_ word, adverb used as preposition from adjective \enpios\, and that from \ho en pi n\ (the one who is in sight). {Autou} here seems to be "the Lord their God" in verse 16| since the Messiah has not yet been mentioned, though he was to be actually the Forerunner of the Messiah. {In the spirit and power of Elijah} (\en pneumati kai dunamei Elei\). See strkjv@Isaiah:40:1-11; strkjv@Malachi:3:1-5|. John will deny that he is actually Elijah in person, as they expected (John:1:21|), but Jesus will call him Elijah in spirit (Mark:9:12; strkjv@Matthew:17:12|). {Hearts of fathers} (\kardias patern\). Paternal love had died out. This is one of the first results of conversion, the revival of love in the home. {Wisdom} (\phronsei\). Not \sophia\, but a word for practical intelligence. {Prepared} (\kateskeuasmenon\). Perfect passive participle, state of readiness for Christ. This John did. This is a marvellous forecast of the character and career of John the Baptist, one that should have caught the faith of Zacharias.
rwp@Luke:6:48 @{Digged and went deep} (\eskapsen kai ebathunen\). Two first aorist indicatives. Not a _hendiadys_ for dug deep. \Skapt\, to dig, is as old as Homer, as is \bathun\, to make deep. {And laid a foundation} (\kai ethken themelion\). That is the whole point. This wise builder struck the rock before he laid the foundation. {When a flood arose} (\plmmurs genomens\). Genitive absolute. Late word for flood, \plmmura\, only here in the N.T., though in strkjv@Job:40:18|. {Brake against} (\proserxen\). First aorist active indicative from \prosrgnumi\ and in late writers \prosrss\, to break against. Only here in the N.T. strkjv@Matthew:7:25| has \prosepesan\, from \prospipt\, to fall against. {Could not shake it} (\ouk ischusen saleusai autn\). Did not have strength enough to shake it. {Because it had been well builded} (\dia to kals oikodomsthai autn\). Perfect passive articular infinitive after \dia\ and with accusative of general reference.
rwp@Luke:7:2 @{Centurion's servant} (\Hekatontarchou tinos doulos\). Slave of a certain centurion (Latin word \centurio\, commander of a century or hundred). strkjv@Mark:15:39,44| has the Latin word in Greek letters, \kenturin\. The centurion commanded a company which varied from fifty to a hundred. Each cohort had six centuries. Each legion had ten cohorts or bands (Acts:10:1|). The centurions mentioned in the N.T. all seem to be fine men as Polybius states that the best men in the army had this position. See also strkjv@Luke:23:47|. The Greek has two forms of the word, both from \hekaton\, hundred, and \arch\, to rule, and they appear to be used interchangeably. Songs:we have \hekatontarchos\; here, the form is \-archos\, and \hekatontarchs\, the form is \-archs\ in verse 6|. The manuscripts differ about it in almost every instance. The \-archos\ form is accepted by Westcott and Hort only in the nominative save the genitive singular here in strkjv@Luke:7:2| and the accusative singular in strkjv@Acts:22:25|. See like variation between them in strkjv@Matthew:8:5,8| (\-archos\) and strkjv@Matthew:8:13| (\archi\). Songs:also \-archon\ (Acts:22:25|) and \-archs\ (Acts:22:26|). {Dear to him} (\auti entimos\). Held in honour, prized, precious, dear (Luke:14:8; strkjv@1Peter:2:4; strkjv@Phillipians:2:29|), common Greek word. Even though a slave he was dear to him. {Was sick} (\kaks echn\). Having it bad. Common idiom. See already strkjv@Matthew:4:24; strkjv@8:16; strkjv@Mark:2:17; strkjv@Luke:5:31|, etc. strkjv@Matthew:8:6| notes that the slave was a paralytic. {And at the point of death} (\mellen teleutin\). Imperfect active of \mell\ (note double augment \\) which is used either with the present infinitive as here, the aorist (Revelation:3:16|), or even the future because of the future idea in \mell\ (Acts:11:28; strkjv@24:15|). He was about to die.
rwp@Luke:7:4 @{Besought} (\parekaloun\). Imperfect active, began and kept on beseeching. This is the same verb used by Matthew in strkjv@Matthew:8:5| of the centurion himself. {Earnestly} (\spoudais\). From \spoud\ haste. Songs:eagerly, earnestly, zealously, for time was short. {That thou shouldst do this for him} (\hi parexi touto\). Second future middle singular of \parech\. Old and common verb, furnish on thy part. \Hi\ is relative in dative case almost with notion of contemplated result (Robertson, _Grammar_, p. 961).
rwp@Luke:7:6 @{Went with them} (\eporeueto sun autois\). Imperfect indicative middle. He started to go along with them. {Now} (\d\). Already like Latin _jam_. In strkjv@1Corinthians:4:8| \nun d\ like _jam nunc_. {Sent friends} (\epempsen philous\). This second embassy also, wanting in Matthew's narrative. He "puts the message of both into the mouth of the centurion himself" (Plummer). Note saying (\legn\), present active singular participle, followed by direct quotation from the centurion himself. {Trouble not thyself} (\M skullou\). Present middle (direct use) imperative of \skull\, old verb originally meaning to skin, to mangle, and then in later Greek to vex, trouble, annoy. Frequent in the papyri in this latter sense. {For I am not worthy that} (\ou gar hikanos eimi hina\). The same word \hikanos\, not \axios\, as in strkjv@Matthew:8:8|, which see for discussion, from \hik, hikan\, to fit, to reach, be adequate for. \Hina\ in both places as common in late Greek. See strkjv@Matthew:8:8| also for "roof" (\stegn\, covering).
rwp@Luke:7:11 @{Soon afterwards} (\en toi hexs\). According to this reading supply \chroni\, time. Other MSS. read \ti hexs\ (supply \hmeri\, day). \Hexs\ occurs in Luke and Acts in the N.T. though old adverb of time. {That} (\Hoti\). Not in the Greek, the two verbs \egeneto\ and \eporeuth\ having no connective (asyndeton). {Went with him} (\suneporeuonto auti\). Imperfect middle picturing the procession of disciples and the crowd with Jesus. Nain is not mentioned elsewhere in the N.T. There is today a hamlet about two miles west of Endor on the north slope of Little Hermon. There is a burying-place still in use. Robinson and Stanley think that the very road on which the crowd with Jesus met the funeral procession can be identified.
rwp@Luke:7:12 @{Behold} (\kai idou\). The \kai\ introduces the apodosis of the temporal sentence and has to be left out in translations. It is a common idiom in Luke, \kai idou\. {There was carried out} (\exekomizeto\). Imperfect passive indicative. Common verb in late Greek for carrying out a body for burial, though here only in the N.T. (\ekkomiz\). Rock tombs outside of the village exist there today. {One that was dead} (\tethnks\). Perfect active participle of \thnsk\, to die. {The only son of his mother} (\monogens huios ti mtri auto\). Only begotten son to his mother (dative case). The compound adjective \monogens\ (\monos\ and \genos\) is common in the old Greek and occurs in the N.T. about Jesus (John:3:16,18|). The "death of a widow's only son was the greatest misfortune conceivable" (Easton). {And she was a widow} (\kai aut n chra\). This word \chra\ gives the finishing touch to the pathos of the situation. The word is from \chros\, bereft. The mourning of a widow for an only son is the extremity of grief (Plummer). {Much people} (\ochlos hikanos\). Considerable crowd as often with this adjective \hikanos\. Some were hired mourners, but the size of the crowd showed the real sympathy of the town for her.
rwp@Luke:7:16 @{Fear seized all} (\elaben de phobos pantas\). Aorist active indicative. At once. {They glorified God} (\edoxazon ton theon\). Imperfect active, inchoative, began and increased.
rwp@Luke:7:29 @{Justified God} (\edikaisan ton theon\). They considered God just or righteous in making these demands of them. Even the publicans did. They submitted to the baptism of John (\baptisthentes to baptisma tou Ianou\. First aorist passive participle with the cognate accusative retained in the passive. Some writers consider verses 29,30| a comment of Luke in the midst of the eulogy of John by Jesus. This would be a remarkable thing for so long a comment to be interjected. It is perfectly proper as the saying of Jesus.
rwp@Luke:7:33 @{John the Baptist is come} (\elluthen\). Second perfect active indicative where strkjv@Matthew:11:18| has \lthen\ second aorist active indicative. Songs:as to verse 34|. Luke alone has "bread" and "wine." Otherwise these verses like strkjv@Matthew:11:18,19|, which see for discussion of details. There are actually critics today who say that Jesus was called the friend of sinners and even of harlots because he loved them and their ways and so deserved the slur cast upon him by his enemies. If men can say that today we need not wonder that the Pharisees and lawyers said it then to justify their own rejection of Jesus.
rwp@Luke:7:38 @{Standing behind at his feet} (\stsa opis para tous podas autou\). Second aorist active participle from \histmi\ and intransitive, first aorist \estsa\ being transitive. The guest removed his sandals before the meal and he reclined on the left side with the feet outward. She was standing beside (\para\) his feet {weeping} (\klaiousa\). She was drawn irresistibly by gratitude to Jesus and is overcome with emotion before she can use the ointment; her tears (\tois dakrusin\, instrumental case of \dakru\) take the place of the ointment. {Wiped them with the hair of her head} (\tais thrixin ts kephals auts exemassen\). Inchoative imperfect of an old verb \ekmass\, to rub out or off, began to wipe off, an act of impulse evidently and of embarrassment. "Among the Jews it was a shameful thing for a woman to let down her hair in public; but she makes this sacrifice" (Plummer). Songs:Mary of Bethany wiped the feet of Jesus with her hair (John:12:3|) with a similar sacrifice out of her great love for Jesus. This fact is relied on by some to prove that Mary of Bethany had been a woman of bad character, surely an utter failure to recognize Mary's motive and act. {Kissed} (\katephilei\). Imperfect active of \kataphile\, to kiss repeatedly (force of \kata\), and accented by the tense of continued action here. The word in the N.T. occurs here, of the prodigal's father (15:20|), of the kiss of Judas (Mark:14:45; strkjv@Matthew:26:49|), of the Ephesian elders (Acts:20:37|). " Kissing the feet was a common mark of deep reverence, especially to leading rabbis" (Plummer). {Anointed them with the ointment} (\leiphen ti muri\). Imperfect active again of \aleiph\, a very common verb. \Chri\ has a more religious sense. The anointing came after the burst of emotional excitement.
rwp@Luke:7:39 @{This man} (\houtos\). Contemptuous, this fellow. {If he were a (the) prophet} (\ei n [ho] prophts\). Condition of the second class, determined as unfulfilled. The Pharisee assumes that Jesus is not a prophet (or the prophet, reading of B, that he claims to be). A Greek condition puts the thing from the standpoint of the speaker or writer. It does not deal with the actual facts, but only with the statement about the facts. {Would have perceived} (\eginsken an\). Wrong translation, would now perceive or know (which he assumes that Jesus does not do). The protasis is false and the conclusion also. He is wrong in both. The conclusion (apodosis), like the condition, deals here with the present situation and so both use the imperfect indicative (\an\ in the conclusion, a mere device for making it plain that it is not a condition of the first class). {Who and what manner of woman} (\tis kai potap h gun\). She was notorious in person and character.
rwp@Luke:7:41 @{A certain lender} (\danisti tini\). A lender of money with interest. Here alone in the N.T. though a common word. {Debtors} (\chreophiletai\). From \chre\ (debt, obligation) and \opheil\, to owe. Only here and strkjv@16:5| in the N.T., though common in late Greek writers. {Owed} (\pheilen\). Imperfect active and so unpaid. Five hundred \dnaria\ and fifty like two hundred and fifty dollars and twenty-five dollars.
rwp@Luke:7:47 @{Are forgiven} (\aphentai\). Doric perfect passive form. See strkjv@Luke:5:21,23|. {For she loved much} (\hoti gapsen polu\). Illustration or proof, not reason for the forgiveness. Her sins had been already forgiven and remained forgiven. {But to whom little is forgiven, the same loveth little} (\Hi de oligon aphietai oligon agapi\). This explanation proves that the meaning of \hoti\ preceding is proof, not cause.
rwp@Luke:8:1 @{Soon afterwards} (\en ti kathexs\). In strkjv@7:11| we have \en ti hexs\. This word means one after the other, successively, but that gives no definite data as to the time, only that this incident in strkjv@8:1-3| follows that in strkjv@7:36-50|. Both in Luke alone. {That} (\kai\). One of Luke's idioms with \kai egeneto\ like Hebrew _wav_. Went about (\dideuen\). Imperfect active of \diodeu\, to make one's way through (\dia, hodos\), common in late Greek writers. In the N.T. here only and strkjv@Acts:17:1|. {Through cities and villages} (\kata polin kai kmn\). Distributive use of \kata\ (up and down). The clause is amphibolous and goes equally well with \dideuen\ or with \krussn\ (heralding) \kai euaggelizomenos\ (evangelizing, gospelizing). This is the second tour of Galilee, this time the Twelve with him.
rwp@Luke:8:2 @{Which had been healed} (\hai san tetherapeumenai\). Periphrastic past perfect passive, suggesting that the healing had taken place some time before this tour. These women all had personal grounds of gratitude to Jesus. {From whom seven devils (demons) had gone out} (\aph' hs daimonia hepta exelluthei\). Past perfect active third singular for the \daimonia\ are neuter plural. This first mention of Mary Magdalene describes her special cause of gratitude. This fact is stated also in strkjv@Mark:16:9| in the disputed close of the Gospel. The presence of seven demons in one person indicates special malignity (Mark:5:9|). See strkjv@Matthew:17:45| for the parable of the demon who came back with seven other demons worse than the first. It is not known where Magdala was, whence Mary came.
rwp@Luke:8:3 @{Joanna} (\Iana\). Her husband \Chuz\, steward (\epitropou\) of Herod, is held by some to be the nobleman (\basilikos\) of strkjv@John:4:46-53| who believed and all his house. At any rate Christ had a follower from the household of Herod Antipas who had such curiosity to see and hear him. One may recall also Manaen (Acts:13:1|), Herod's foster brother. Joanna is mentioned again with Mary Magdalene in strkjv@Luke:24:10|. {Who ministered unto them} (\haitines dikonoun autois\). Imperfect active of \diakone\, common verb, but note augment as if from \dia\ and \akone\, but from \diakonos\ and that from \dia\ and \konis\ (dust). The very fact that Jesus now had twelve men going with him called for help from others and the women of means responded to the demand. {Of their substance} (\ek tn huparchontn autais\). From the things belonging to them. This is the first woman's missionary society for the support of missionaries of the Gospel. They had difficulties in their way, but they overcame these, so great was their gratitude and zeal.
rwp@Luke:8:8 @{A hundredfold} (\hekatonplasiona\). Luke omits the thirty and sixty of strkjv@Mark:4:8; strkjv@Matthew:13:8|. {He cried} (\ephnei\). Imperfect active, and in a loud voice, the verb means. The warning about hearing with the ears occurs also in strkjv@Mark:4:9; strkjv@Matthew:13:9|.
rwp@Luke:8:9 @{Asked} (\eprtn\). Imperfect of \eperta\ (\epi\ and \erta\) where strkjv@Mark:4:10| has \rtn\ (uncompounded imperfect), both the tense and the use of \epi\ indicate eager and repeated questions on the part of the disciples, perhaps dimly perceiving a possible reflection on their own growth. {What this parable might be} (\tis haut ei h parabol\). A mistranslation, What this parable was (or meant). The optative \ei\ is merely due to indirect discourse, changing the indicative \estin\ (is) of the direct question to the optative \ei\ of the indirect, a change entirely with the writer or speaker and without any change of meaning (Robertson, _Grammar_, pp. 1043f.).
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:8:23 @{He fell asleep} (\aphupnsen\). First aorist (ingressive) active indicative of \aphupno\, to put to sleep, to fall off to sleep, a late verb for which the older Greek used \kathupno\. Originally \aphupno\ meant to waken from sleep, then to fall off to sleep (possibly a medical use). This is the only passage which speaks of the sleep of Jesus. Here only in the N.T. {Came down} (\kateb\). Second aorist active indicative of \katabain\, common verb. It was literally true. These wind storms (\lailaps\. Songs:also