OT-POET.filter - rwp whom:

rwp@1Thessalonians:2:15 @{Who both killed the Lord Jesus and the prophets} (\tn kai ton Kurion apokteinantn Isoun kai tous prophtas\). First aorist active participle of \apoktein\. Vivid justification of his praise of the churches in Judea. The Jews killed the prophets before the Lord Jesus who reminded them of their guilt (Matthew:23:29|). Paul, as Peter (Acts:2:23|), lays the guilt of the death of Christ on the Jews. {And drove us out} (\kai hms ekdixantn\). An old verb to drive out or banish, to chase out as if a wild beast. Only here in N.T. It is Paul's vivid description of the scene told in strkjv@Acts:17:5ff.| when the rabbis and the hoodlums from the agora chased him out of Thessalonica by the help of the politarchs. {Please not God} (\Thei m areskontn\). The rabbis and Jews thought that they were pleasing God by so doing as Paul did when he ravaged the young church in Jerusalem. But Paul knows better now. {And are contrary to all men} (\kai pasin anthrpois enantin\). Dative case with the adjective \enantin\ (old and common word, face to face, opposite). It seems like a bitter word about Paul's countrymen whom he really loved (Romans:9:1-5; strkjv@10:1-6|), but Paul knew only too well the middle wall of partition between Jew and Gentile as he shows in strkjv@Ephesians:2| and which only the Cross of Christ can break down. Tacitus (_Hist_. V. 5) says that the Jews are _adversus omnes alios hostile odium_.

rwp@2Corinthians:12:17 @{Did I take advantage} (\epleonektsa\). Paul goes right to the point without hedging. For this verb from \pleon\ and \ech\, to have more, see on ¯2Corinthians:2:11; strkjv@7:2|. {By any one of them} (\tina--di' autou\). An anacoluthon for \tina\ is left in the accusative without a verb and \di' autou\ takes up the idea, "as to any one by him." {Whom} (\hn\). The genitive relative is attracted from the accusative \hous\ into the case of the unexpressed antecedent \touton\). \M\ expects the negative answer as does \mti\ in 18|.

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:1:13 @{Of thine elect sister} (\ts adelphs sou ts eklekts\). Same word \eklekt\ as in verse 1; strkjv@Revelation:17:4|. Apparently children of a deceased sister of the lady of verse 1| who lived in Ephesus and whom John knew as members of his church there.

rwp@Info_2Peter @ THE READERS The author says that this is his second Epistle to them (2Peter:3:1|), and that means that he is writing to the saints in the five Roman provinces in Asia Minor to whom the first Epistle was sent (1Peter:1:1|). Spitta and Zahn deny this on the ground that the two Epistles do not discuss the same subjects, surely a flimsy objection. Zahn even holds that II Peter precedes I Peter and that the Epistle referred to in strkjv@2Peter:3:1| has been lost. He holds that II Peter was addressed to the church in Corinth. He considers the readers to be Jews while I Peter was addressed to Gentiles. But "there is nothing in II Peter to differentiate its first readers from those of I Peter" (Bigg).

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:1:9 @{He that lacketh these things} (\hi m parestin tauta\). "To whom (dative case of possession) these things are not (\m\ because a general or indefinite relative clause)." {Seeing only what is near} (\mupazn\). Present active participle of \mupaz\, a rare verb from \mups\ (in Aristotle for a near-sighted man) and that from \mue tous pas\ (to close the eyes in order to see, not to keep from seeing). The only other instance of \mupaz\ is given by Suicer from Ps. Dion. Eccl. Hier. ii. 3 (\mupasousi kai apostrephomeni\) used of a soul on which the light shines (blinking and turning away). Thus understood the word here limits \tuphlos\ as a short-sighted man screwing up his eyes because of the light. {Having forgotten} (\lthn labn\). "Having received forgetfulness." Second aorist active participle of \lamban\ and accusative \lthn\, old word, from \lthomai\, to forget, here only in N.T. See strkjv@2Timothy:1:5| for a like phrase \hupomnsin labn\ (having received remembrance). {The cleansing} (\tou katharismou\). See strkjv@Hebrews:1:3| for this word for the expiatory sacrifice of Christ for our sins as in strkjv@1Peter:1:18; strkjv@2:24; strkjv@3:18|. In strkjv@1Peter:3:21| Peter denied actual cleansing of sin by baptism (only symbolic). If there is a reference to baptism here, which is doubtful, it can only be in a symbolic sense. {Old} (\palai\). Of the language as in strkjv@Hebrews:1:1|.

rwp@Acts:17:27 @{That they should seek God} (\Ztein ton theon\). Infinitive (present active) of purpose again. Seek him, not turn away from him as the nations had done (Romans:1:18-32|). {If haply they might feel after him} (\ei ara ge pslaphseian auton\). First aorist active (Aeolic form) optative of \pslapha\, old verb from \psa\, to touch. Songs:used by the Risen Jesus in his challenge to the disciples (Luke:24:39|), by the Apostle John of his personal contact with Jesus (1John:1:1|), of the contact with Mount Sinai (Hebrews:12:18|). Here it pictures the blind groping of the darkened heathen mind after God to "find him" (\heuroien\, second aorist active optative) whom they had lost. One knows what it is in a darkened room to feel along the walls for the door (Deuteronomy:28:29; strkjv@Job:5:14; strkjv@12:25; strkjv@Isaiah:59:10|). Helen Keller, when told of God, said that she knew of him already, groping in the dark after him. The optative here with \ei\ is due to the condition of the fourth class (undetermined, but with vague hope of being determined) with aim also present (Robertson, _Grammar_, p. 1021). Note also \ara ge\ the inferential particle \ara\ with the delicate intensive particle \ge\. {Though he is not far from each one of us} (\kai ge ou makran apo henos hekastou hmn huparchonta\). More exactly with B L (\kai ge\ instead of \kaitoi\ or \kaitoi ge\), "and yet being not far from each one of us," a direct statement rather than a concessive one. The participle \huparchonta\ agrees with \auton\ and the negative \ou\ rather than the usual \me\ with the participle makes an emphatic negative. Note also the intensive particle \ge\.

rwp@Acts:20:34 @{Ye yourselves} (\autoi\). Intensive pronoun. Certainly they knew that the church in Ephesus had not supported Paul while there. {These hands} (\hai cheires hautai\). Paul was not above manual labour. He pointed to his hands with pride as proof that he toiled at his trade of tent-making as at Thessalonica and Corinth for his own needs (\chreiais\) and for those with him (probably Aquila and Priscilla) with whom he lived and probably Timothy because of his often infirmities (1Timothy:5:23|). {Ministered} (\hupretsan\). First aorist active of \huprete\, to act as under rower, old verb, but in the N.T. only in strkjv@Acts:13:36; strkjv@20:34; strkjv@24:23|. While in Ephesus Paul wrote to Corinth: "We toil, working with our own hands" (1Corinthians:4:12|). "As he held them up, they saw a tongue of truth in every seam that marked them" (Furneaux).

rwp@Acts:21:16 @{Certain of the disciples} (\tn mathtn\). The genitive here occurs with \tines\ understood as often in the Greek idiom, the partitive genitive used as nominative (Robertson, _Grammar_, p. 502). {Bringing} (\agontes\). Nominative plural participle agreeing with \tines\ understood, not with case of \mathtn\. {One Mnason of Cyprus, an early disciple, with whom we should lodge} (\par hi xenisthmen Mnasni tini Kuprii archaii mathti\). A thoroughly idiomatic Greek idiom, incorporation and attraction of the antecedent into the relative clause (Robertson, _Grammar_, p. 718). \Mnasni\ is really the object of \agontes\ or the accusative with \para\ or \pros\ understood and should be accusative, but it is placed in the clause after the relative and in the same locative case with the relative \hi\ (due to \par'\, beside, with). Then the rest agrees in case with \Mnasni\. He was originally from Cyprus, but now in Caesarea. The Codex Bezae adds \eis tina kmn\ (to a certain village) and makes it mean that they were to lodge with Mnason at his home there about halfway to Jerusalem. This may be true. The use of the subjunctive \xenisthmen\ (first aorist passive of \xeniz\, to entertain strangers as in strkjv@Acts:10:6,23,32| already) may be volitive of purpose with the relative (Robertson, _Grammar_, pp. 955, 989). The use of \archaii\ for "early" may refer to the fact that he was one of the original disciples at Pentecost as Peter in strkjv@15:7| uses \hmern archain\ (early days) to refer to his experience at Ceasarea in strkjv@Acts:10|. "As the number of the first disciples lessened, the next generation accorded a sort of honour to the survivors" (Furneaux).

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: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:23:29 @{Concerning questions of their law} (\peri ztmata tou nomou autn\). The very distinction drawn by Gallio in Corinth (Acts:18:14f.|). On the word see on strkjv@15:2|. {But to have nothing laid to his charge worthy of death or of bonds} (\mden de axion thanatou desmn echonta enklma\). Literally, "having no accusation (or crime) worthy of death or of bonds." This phrase here only in the N.T. \Egklma\ is old word for accusation or crime from \egkale\ used in verse 28| and in the N.T. only here and strkjv@25:16|. Lysias thus expresses the opinion that Paul ought to be set free and the lenient treatment that Paul received in Caesarea and Rome (first imprisonment) is probably due to this report of Lysias. Every Roman magistrate before whom Paul appears declares him innocent (Gallio, Lysias, Felix, Festus).

rwp@Acts:24:8 @{From whom} (\par' hou\). Referring to Paul, but in the Textus Receptus referring to Lysias. {By examining him thyself} (\autos anakrinas\). Not by torture, since Paul was a Roman citizen, but by hearing what Paul has to say in defence of himself. \Anakrin\ is to examine thoroughly up and down as in strkjv@Luke:23:14|.

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

rwp@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:26:8 @{Incredible with you} (\apiston par' humin\). This old word \apiston\ (\a\ privative and \pistos\) means either unfaithful (Luke:12:46|), unbelieving (John:20:27|), or unbelievable as here). Paul turns suddenly from Agrippa to the audience (\par' humin\, plural), most of whom were probably Gentiles and scouted the doctrine of the resurrection as at Athens (17:32|). {If God doth raise the dead} (\ei ho theos nekrous egeirei\). Condition of the first class assuming that God does raise dead people. Only God can do it. This rhetorical question needs no answer, though the narrative resumed in verse 9| does it in a way.

rwp@Ephesians:4:30 @{Grieve not the Holy Spirit of God} (\m lupeite to pneuma to hagion tou theou\). "Cease grieving" or "do not have the habit of grieving." Who of us has not sometimes grieved the Holy Spirit? {In whom} (\en hi\). Not "in which." {Ye were sealed} (\esphragisthte\). See strkjv@1:13| for this verb, and strkjv@1:14| for \apolutrses\, the day when final redemption is realized.

rwp@Galatians:6:17 @{From henceforth} (\tou loipou\). Usually \to loipon\, the accusative of general reference, "as for the rest" (Phillipians:3:1; strkjv@4:8|). The genitive case (as here and strkjv@Ephesians:6:10|) means "in respect of the remaining time." {The marks of Jesus} (\ta stigmata tou Isou\). Old word from \stiz\, to prick, to stick, to sting. Slaves had the names or stamp of their owners on their bodies. It was sometimes done for soldiers also. There were devotees also who stamped upon their bodies the names of the gods whom they worshipped. Today in a round-up cattle are given the owner's mark. Paul gloried in being the slave of Jesus Christ. This is probably the image in Paul's mind since he bore in his body brandmarks of suffering for Christ received in many places (2Corinthians:6:4-6; strkjv@11:23ff.|), probably actual scars from the scourgings (thirty-nine lashes at a time). If for no other reason, listen to me by reason of these scars for Christ and "let no one keep on furnishing trouble to me."

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

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

rwp@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@Info_John @ THE BELOVED DISCIPLE The book claims to be written by "the disciple whom Jesus loved" (John:21:20|) who is pointedly identified by a group of believers (apparently in Ephesus) as the writer: "This is the disciple which beareth witness of these things, and wrote these things: and we know that his witness is true" (John:21:24|). This is the first criticism of the Fourth Gospel of which we have any record, made at the time when the book was first sent forth, made in a postscript to the epilogue or appendix. Possibly the book closed first with strkjv@John:20:31|, but chapter 21 is in precisely the same style and was probably added before publication by the author. The natural and obvious meaning of the language in strkjv@John:21:24| is that the Beloved Disciple wrote the whole book. He is apparently still alive when this testimony to his authorship is given. There are scholars who interpret it to mean that the Beloved Disciple is responsible for the facts in the book and not the actual writer, but that is a manifest straining of the language. There is in this verse no provision made for a redactor as distinct from the witness as is plausibly set forth by Dr. A. E. Garvie in _The Beloved Disciple_ (1922).

rwp@Info_John @ A PERSONAL WITNESS It is manifest all through the book that the writer is the witness who is making the contribution of his personal knowledge of the Lord Jesus Christ during his earthly ministry. In strkjv@John:1:14| he plainly says that "the Word became flesh, and dwelt among us and we beheld his glory" (\etheasametha tn doxan autou\). He here associates others with him in this witness to the glory of the Word, but in strkjv@John:21:25| he employs the singular "I suppose" (\oimai\) in sharp dis- tinction from the plural "we know" (\oidamen\) just before. The writer is present in nearly all the scenes described. The word witness (\marture, marturia\) so common in this Gospel (John:1:7,8,19; strkjv@3:11,26,33; strkjv@5:31; strkjv@12:17; strkjv@21:24|, etc.) illustrates well this point of view. In the Gospel of Luke we have the work of one who was not a personal witness of Christ (Luke:1:1-4|). In the Gospel of Matthew we possess either the whole work of a personal follower and apostle or at least the Logia of Matthew according to Papias preserved in it. In Mark's Gospel we have as the basis the preaching of Simon Peter as preserved by his interpreter John Mark. John's Gospel claims to be the personal witness of "the disciple whom Jesus loved" and as such deserves and has received exceptional esteem. One may note all through the book evidences of an eye-witness in the vivid details.

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:1:11 @{Unto his own} (\eis ta idia\). Neuter plural, "unto his own things," the very idiom used in strkjv@19:27| when the Beloved Disciple took the mother of Jesus "to his own home." The world was "the own home" of the Logos who had made it. See also strkjv@16:32; strkjv@Acts:21:6|. {They that were his own} (\hoi idioi\). In the narrower sense, "his intimates," "his own family," "his own friends" as in strkjv@13:1|. Jesus later said that a prophet is not without honour save in his own country (Mark:6:4; strkjv@John:4:44|), and the town of Nazareth where he lived rejected him (Luke:4:28f.; strkjv@Matthew:13:58|). Probably here \hoi idioi\ means the Jewish people, the chosen people to whom Christ was sent first (Matthew:15:24|), but in a wider sense the whole world is included in \hoi idioi\. Conder's _The Hebrew Tragedy_ emphasizes the pathos of the situation that the house of Israel refused to welcome the Messiah when he did come, like a larger and sadder Enoch Arden experience. {Received him not} (\auton ou parelabon\). Second aorist active indicative of \paralamban\, old verb to take to one's side, common verb to welcome, the very verb used by Jesus in strkjv@14:3| of the welcome to his Father's house. Cf. \katelaben\ in verse 5|. Israel slew the Heir (Hebrews:1:2|) when he came, like the wicked husbandmen (Luke:20:14|).

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: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:5:21 @{Quickeneth whom he will} (\hous thelei zopoiei\). Present active indicative of \zopoie\ (from \zopoios\, making alive), common in Paul (1Corinthians:15:45|, etc.). As yet, so far as we know, Jesus had not raised the dead, but he claims the power to do it on a par with the power of the Father. The raising of the son of the widow of Nain (Luke:7:11-17|) is not far ahead, followed by the message to the Baptist which speaks of this same power (Luke:7:22; strkjv@Matthew:11:5|), and the raising of Jairus' daughter (Matthew:9:18,22-26|). Jesus exercises this power on those "whom he wills." Christ has power to quicken both body and soul.

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:6:29 @{The work of God that ye believe} (\to ergon tou theou hina pisteute\). In strkjv@1Thessalonians:1:3| Paul speaks of "your work of faith" (\humn tou ergou ts pistes\). Songs:here Jesus terms belief in him as the work of God. These Jews were thinking of various deeds of the Pharisaic type and rules. Jesus turns their minds to the central fact. "This simple formula contains the complete solution of the relation of faith and works" (Westcott). Note the present active subjunctive \pisteute\, "that ye may keep on believing." {On him whom he hath sent} (\eis hon apesteilen ekeinos\). The pronominal antecedent (\eis touton hon\) is omitted and the preposition \eis\ is retained with the relative \hon\ really the direct object of \apesteilen\ (sent). Note \ekeinos\ for God (emphatic he).

rwp@John:12:1 @{Jesus therefore} (\Isous oun\). Here \oun\ is not causal, but simply copulative and transitional, "and so" (Bernard), as often in John (1:22|, etc.). {Six days before the passover} (\pro hex hmern tou pascha\). This idiom, transposition of \pro\, is like the Latin use of _ante_, but it occurs in the old Doric, in the inscriptions and the papyri. See strkjv@Amos:1:1| for it also (cf. Moulton, _Proleg_., pp. 100ff.; Robertson, _Grammar_, pp. 621f.). If the crucifixion was on Friday, as seems certain from both John and the Synoptics, then six days before would be the Jewish Sabbath preceding or more probably the Friday afternoon before, since Jesus would most likely arrive before the Sabbath. Probably we are to put together in one scene for the atmosphere strkjv@John:11:55-57; strkjv@John:12:1, 9-11|. {Came to Bethany, where Lazarus was, whom Jesus raised from the dead} (\tlhen eis Bthanian, hopou n Lazaros, hon geiren ek nekrn Isous\). Each phrase explains the preceding. There is no reason for thinking this a gloss as Bernard does. It was a place of danger now after that great miracle and the consequent rage of the Sanhedrin (12:9-11|). The crowd of eager spectators to see both Lazarus and Jesus would only intensify this rage.

rwp@John:12:9 @{The common people} (\ho ochlos polus\). This is the right reading with the article \ho\, literally, "the people much or in large numbers." One is reminded of the French idiom. Gildersleeve (_Syntax_, p. 284) gives a few rare examples of the idiom \ho anr agathos\. Westcott suggests that \ochlos polus\ came to be regarded as a compound noun. This is the usual order in the N.T. rather than \polus ochlos\ (Robertson, _Grammar_, p. 774). Mark (Mark:12:37|) has \ho polus ochlos\. Moulton (_Proleg_., p. 84) terms \ho ochlos polus\ here and in verse 12| "a curious misplacement of the article." John's use of \ochlos\ is usually the common crowd as "riff-raff." {That he was} (\hoti estin\). Present active indicative retained in indirect discourse after the secondary tense (\egn\, second aorist active indicative of \ginsk\). These "Jews" are not all hostile to Jesus as in strkjv@5:10; strkjv@6:41|, etc., but included some who were friendly (verse 11|). {But that they might see Lazarus also} (\all' hina kai ton Lazaron idsin\). Purpose clause with \hina\ and second aorist active subjunctive of \hora\. Motive enough to gather a great crowd, to see one raised from the dead (cf. verse 1| for the same phrase, "whom he had raised from the dead"). Some of the very witnesses of the raising of Lazarus will bear witness later (verse 17|). It was a tense situation.

rwp@John:12:20 @{Certain Greeks} (\Hellnes tines\). Real Greeks, not Greek-speaking Jews (Hellenists, strkjv@Acts:6:1|), but Greeks like those in Antioch (Acts:11:20|, correct text \pros tous Hellnas\) to whom Barnabas was sent. These were probably proselytes of the gate or God-fearers like those worshipping Greeks in Thessalonica whom Paul won to Christ (Acts:17:4|). {To worship at the feast} (\hina proskunssin en ti heorti\). Purpose clause with \hina\ and the first aorist active subjunctive of \proskune\, old and common verb to kiss the hand in reverence, to bow the knee in reverence and worship. We do not know whence they came, whether from Decapolis, Galilee, or further away. They found the pilgrims and the city ringing with talk about Jesus. They may even have witnessed the triumphal entry.

rwp@Luke:7:21 @{In that hour he cured} (\en ekeini ti hori etherapeusen\). This item is not in Matthew. Jesus gave the two disciples of John an example of the direct method. They had heard. Then they saw for themselves. {Diseases} (\nosn\), {plagues} (\mastign\), {evil spirits} (\pneumatn ponrn\), all kinds of bodily ills, and he singles out the {blind} (\tuphlois\) to whom in particular he bestowed sight (\echarizato blepein\), gave as a free gift (from \charis\, grace) seeing (\blepein\).

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:8:2 @{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:23:25 @{Whom they asked for} (\hon itounto\). Imperfect middle, for whom they had been asking for themselves. Luke repeats that Barabbas was in prison "for insurrection and murder." {To their will} (\ti thelmati autn\). This is mob law by the judge who surrenders his own power and justice to the clamour of the crowd.

rwp@Luke:23:35 @{The people stood beholding} (\histkei\). Past perfect active of \histmi\, intransitive and like imperfect. A graphic picture of the dazed multitude, some of whom may have been in the Triumphal Entry on Sunday morning. {Scoffed} (\exemuktrizon\). Imperfect active, perhaps inchoative, began to turn up (out, \ex\) at the dying Christ. The language comes from strkjv@Psalms:22:7|. {The Christ of God} (\ho Christos tou theou\). He had claimed to be just this (22:67,70|). The sarcastic sneer (he saved others; let him save others, for himself he cannot save) is in strkjv@Mark:15:31; strkjv@Matthew:27:42|. Luke alone gives the contemptuous use of \houtos\ (this fellow) and the fling in "the elect" (\ho eklektos\). These rulers were having their day at last.

rwp@Info_Mark @ THE GOSPEL ACCORDING TO MARK BY WAY OF INTRODUCTION One of the clearest results of modern critical study of the Gospels is the early date of Mark's Gospel. Precisely how early is not definitely known, but there are leading scholars who hold that A.D. 50 is quite probable. My own views are given in detail in my _Studies in Mark's Gospel_. Zahn still argues that the Gospel according to Matthew is earlier than that according to Mark, but the arguments are against him. The framework of Mark's Gospel lies behind both Matthew and Luke and nearly all of it is used by one or the other. One may satisfy himself on this point by careful use of a Harmony of the Gospels in Greek or English. Whether Mark made use of Q (_Logia of Jesus_) or not is not yet shown, though it is possible. But Mark and Q constitute the two oldest known sources of our Matthew and Luke. We have much of Q preserved in the Non-Markan portions of both Matthew and Luke, though the document itself has disappeared. But Mark's work has remained in spite of its exhaustive use by Matthew and Luke, all except the disputed close. For this preservation we are all grateful. Streeter (_The Four Gospels_) has emphasized the local use of texts in preserving portions of the New Testament. If Mark wrote in Rome, as is quite possible, his book was looked upon as the Roman Gospel and had a powerful environment in which to take root. It has distinctive merits of its own that helped to keep it in use. It is mainly narrative and the style is direct and simple with many vivid touches, like the historical present of an eyewitness. The early writers all agree that Mark was the interpreter for Simon Peter with whom he was at one time, according to Peter's own statement, either in Babylon or Rome (1Peter:5:13|).

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

rwp@Mark:5:13 @{And he gave them leave} (\kai epetrepsen autois\). These words present the crucial difficulty for interpreters as to why Jesus allowed the demons to enter the hogs and destroy them instead of sending them back to the abyss. Certainly it was better for hogs to perish than men, but this loss of property raises a difficulty of its own akin to the problem of tornadoes and earthquakes. The question of one man containing so many demons is difficult also, but not much more so than how one demon can dwell in a man and make his home there. One is reminded of the man out of whom a demon was cast, but the demon came back with seven other demons and took possession. Gould thinks that this man with a legion of demons merely makes a historical exaggeration. "I feel as if I were possessed by a thousand devils." That is too easy an explanation. See on ¯Matthew:8:32| for "rushed down the steep." {They were choked} (\epnigonto\). Imperfect tense picturing graphically the disappearance of pig after pig in the sea. strkjv@Luke:8:33| has \apegnig\, {choked off}, constative second aorist passive indicative, treated as a whole, strkjv@Matthew:8:32| merely has "perished" (\apethanon\; died).

rwp@Mark:5:36 @{Not heeding} (\parakousas\). This is the sense in strkjv@Matthew:18:17| and uniformly so in the LXX. But here the other sense of hearing aside, overhearing what was not spoken directly to him, probably exists also. "Jesus might overhear what was said and disregard its import" (Bruce). Certainly he ignored the conclusion of the messengers. The present participle \laloumenon\ suits best the idea of overhearing. Both Mark and strkjv@Luke:8:50| have "Fear not, only believe" (\m phobou, monon pisteue\). This to the ruler of the synagogue (\ti archisunaggi\) who had remained and to whom the messenger had spoken.

rwp@Mark:6:16 @{John, whom I beheaded} (\hon ego apekephalisa Iann\). His fears got the best of him and so Herod settled down on this nightmare. He could still see that charger containing John's head coming towards him in his dreams. The late verb \apokephaliz\ means to cut off the head. Herod had ordered it done and recognizes his guilt.

rwp@Mark:6:20 @{Feared John} (\ephobeito ton Iann\). Imperfect tense, continual state of fear. He feared John and also Herodias. Between the two Herod vacillated. He knew him to be righteous and holy (\dikaion kai hagion\) and so innocent of any wrong. Songs:he {kept him safe} (\sunetrei\). Imperfect tense again. Late Greek verb. From the plots and schemes of Herodias. She was another Jezebel towards John and with Herod. {Much perplexed} (\polla porei\). This the correct text not \polla epoiei\, did many things. Imperfect tense again. {He heard him gladly} (\hdes kouen\). Imperfect tense again. This is the way that Herod really felt when he could slip away from the meshes of Herodias. These interviews with the Baptist down in the prison at Machaerus during his occasional visits there braced "his jaded mind as with a whiff of fresh air" (Swete). But then he saw Herodias again and he was at his wits' end (\porei\, lose one's way, \a\ privative and \poros\, way), for he knew that he had to live with Herodias with whom he was hopelessly entangled.

rwp@Matthew:18:7 @{Through whom} (\di' ou\). Jesus recognizes the inevitableness of stumbling-blocks, traps, hindrances, the world being as it is, but he does not absolve the man who sets the trap (cf. strkjv@Luke:17:1|).

rwp@Matthew:21:44 @{Shall be broken to pieces} (\sunthlasthsetai\). Some ancient manuscripts do not have this verse. But it graphically pictures the fate of the man who rejects Christ. The verb means to shatter. We are familiar with an automobile that dashes against a stone wall, a tree, or a train and the ruin that follows. {Will scatter him as dust} (\likmsei\). The verb was used of winnowing out the chaff and then of grinding to powder. This is the fate of him on whom this Rejected Stone falls.