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rwp@1Corinthians:15:55 @{Victory} (\nikos\). Late form of \nikˆ\. {O death} (\thanate\). Second instance. Here Paul changes Hades of the LXX for Hebrew Sheol (Hosea:13:14|) to death. Paul never uses Hades. {Thy sting} (\sou to kentron\). Old word from \kentre“\, to prick, as in strkjv@Acts:26:14|. In strkjv@Revelation:9:10| of the sting of locusts, scorpions. The serpent death has lost his poison fangs.

rwp@1Corinthians:15:56 @{The power of sin} (\hˆ dunamis tˆs hamartias\). See strkjv@Romans:4:15; strkjv@5:20; strkjv@6:14; 7; strkjv@Galatians:2:16; strkjv@3:1-5:4| for Paul's ideas here briefly expressed. In man's unrenewed state he cannot obey God's holy law.

rwp@1Corinthians:15:57 @{But thanks be to God} (\t“i de the“i charis\). Exultant triumph through Christ over sin and death as in strkjv@Romans:7:25|.

rwp@1Corinthians:15:58 @{Be ye steadfast, unmovable} (\hedraioi ginesthe, ametakinˆtoi\). "Keep on becoming steadfast, unshaken." Let the sceptics howl and rage. Paul has given rational grounds for faith and hope in Christ the Risen Lord and Saviour. Note practical turn to this great doctrinal argument. {Work} (\ergon\), {labour} (\kopos\, toil). The best answer to doubt is work.

rwp@1Corinthians:16:1 @{Now concerning the collection for the saints} (\peri de tˆs logias tˆs eis tous hagious\). Paul has discussed all the problems raised by the Corinthians. Now he has on his own heart the collection for the saints in Jerusalem (see chapters strkjv@2Corinthians:8; 9|). This word \logia\ (or \-eia\) is now known to be derived from a late verb \logeu“\, to collect, recently found in papyri and inscriptions (Deissmann, _Bible Studies_, p. 143). The word \logia\ is chiefly found in papyri, ostraca, and inscriptions that tell of religious collections for a god or a temple (Deissmann, _Light from the Ancient East_, p. 105). The introduction of this topic may seem sudden, but the Corinthians were behind with their part of it. They may even have asked further about it. Paul feels no conflict between discussion of the resurrection and the collection. {Songs:also do ye} (\hout“s kai humas poiˆsate\). Paul had given orders (\dietaxa\) to the churches of Galatia and now gives them like commands. As a matter of fact, they had promised a long time before this (2Corinthians:8:10; strkjv@9:1-5|). Now do what you pledged.

rwp@1Corinthians:16:2 @{Upon the first day of the week} (\kata mian sabbatou\). For the singular \sabbatou\ (sabbath) for week see strkjv@Luke:18:12; strkjv@Mark:16:9|. For the use of the cardinal \mian\ in sense of ordinal \pr“tˆn\ after Hebrew fashion in LXX (Robertson, _Grammar_, p. 672) as in strkjv@Mark:16:2; strkjv@Luke:24:1; strkjv@Acts:20:7|. Distributive use of \kata\ also. {Lay by him in store} (\par' heaut“i tithet“ thˆsauriz“n\). By himself, in his home. Treasuring it (cf. strkjv@Matthew:6:19f|. for \thˆsauriz“\). Have the habit of doing it, \tithet“\ (present imperative). {As he may prosper} (\hoti ean euod“tai\). Old verb from \eu\, well, and \hodos\, way or journey, to have a good journey, to prosper in general, common in LXX. In N.T. only here and strkjv@Romans:1:10; strkjv@3John:1:2|. It is uncertain what form \euod“tai\ is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive (Moulton, _Prolegomena_, p. 54). The old MSS. had no accents. Some MSS. even have \euod“thˆi\ (first aorist passive subjunctive). But the sense is not altered. \Hoti\ is accusative of general reference and \ean\ can occur either with the subjunctive or indicative. This rule for giving occurs also in strkjv@2Corinthians:8:12|. Paul wishes the collections to be made before he comes.

rwp@1Peter:1:11 @{Searching} (\eraun“ntes\). Present active participle of \erauna“\, late form for older \ereuna“\ (both in the papyri), uncompounded verb (John:7:52|), the compound occurring in verse 10| above. {What time or what manner of time} (\eis tina ˆ poion kairon\). Proper sense of \poios\ (qualitative interrogative) kept here as in strkjv@1Corinthians:15:35, strkjv@Romans:3:27|, though it is losing its distinctive sense from \tis\ (Acts:23:34|). The prophets knew what they prophesied, but not at what time the Messianic prophecies would be fulfilled. {The Spirit of Christ which was in them} (\to en autois pneuma Christou\). Peter definitely asserts here that the Spirit of Jesus Christ (the Messiah) was in the Old Testament prophets, the Holy Spirit called the Spirit of Christ and the Spirit of God (Romans:8:9|), who spoke to the prophets as he would speak to the apostles (John:16:14|). {Did point unto} (\edˆlou\). Imperfect active of \dˆlo“\, to make plain, "did keep on pointing to," though they did not clearly perceive the time. {When it testified beforehand} (\promarturomenon\). Present middle participle of \promarturomai\, a late compound unknown elsewhere save in a writer of the fourteenth century (Theodorus Mech.) and now in a papyrus of the eighth. It is neuter here because \pneuma\ is neuter, but this grammatical gender should not be retained as "it" in English, but should be rendered "he" (and so as to strkjv@Acts:8:15|). Here we have predictive prophecy concerning the Messiah, though some modern critics fail to find predictions of the Messiah in the Old Testament. {The sufferings of Christ} (\ta eis Christon pathˆmata\). "The sufferings for (destined for) Christ" like the use of \eis\ in verse 10| (\eis humas\ for you). {The glories that should follow them} (\tas meta tauta doxas\). "The after these things (sufferings) glories." The plural of \doxa\ is rare, but occurs in strkjv@Exodus:15:11; strkjv@Hosea:9:11|. The glories of Christ followed the sufferings as in strkjv@4:13; strkjv@5:1,6|.

rwp@1Peter:1:12 @{To whom} (\hois\). Dative plural of the relative pronoun. To the prophets who were seeking to understand. Bigg observes that "the connexion between study and inspiration is a great mystery." Surely, but that is no argument for ignorance or obscurantism. We do the best that we can and only skirt the shore of knowledge, as Newton said. {It was revealed} (\apekaluphthˆ\). First aorist passive indicative of \apokalupt“\, old verb, to reveal, to unveil. Here is revelation about the revelation already received, revelation after research. {Did they minister} (\diˆkonoun\). Imperfect active of \diakone“\, old verb, to minister, "were they ministering." {Have been announced} (\anˆggelˆ\). Second aorist passive indicative of {anaggell“}, to report, to bring back tidings (John:4:25|). {Through them} (\dia t“n\). Intermediate agent (\dia\), "the gospelizers" (\t“n euaggelisamen“n\, articular first aorist middle participle of \euaggeliz“\, to preach the gospel). {By the Holy Ghost} (\pneumati hagi“i\). Instrumental case of the personal agent, "by the Holy Spirit" (without article). {Sent forth from heaven} (\apostalenti\). Second aorist passive participle of \apostell“\ in instrumental case agreeing with \pneumati hagi“i\ (the Spirit of Christ of verse 11|. {Desire} (\epithumousin\). Eagerly desire (present active indicative of \epithume“\, to long for). {To look into} (\parakupsai\). First aorist active infinitive of \parakupt“\, old compound to peer into as in strkjv@Luke:24:12; strkjv@John:20:5,11; strkjv@James:1:25|, which see. For the interest of angels in the Incarnation see strkjv@Luke:2:13f|.

rwp@1Peter:1:13 @{Wherefore} (\dio\). "Because of which thing," the glorious free grace opened for Gentiles and Jews in Christ (verses 3-12|). {Girding up} (\anaz“samenoi\). First aorist middle participle of \anaz“nnumi\, late and rare verb (Judges:18:16; strkjv@Proverbs:29:35; strkjv@31:17|), here only in N.T., vivid metaphor for habit of the Orientals, who quickly gathered up their loose robes with a girdle when in a hurry or starting on a journey. {The loins} (\tas osphuas\). Old word for the part of the body where the girdle (\z“nˆ\) was worn. Metaphor here as in strkjv@Luke:12:35; strkjv@Ephesians:6:14|. {Mind} (\dianoias\). Old word for the faculty of understanding, of seeing through a thing (\dia, noe“\) as in strkjv@Matthew:22:37|. {Be sober} (\nˆphontes\). "Being sober" (present active participle of \nˆph“\, old verb, but in N.T. always as metaphor (1Thessalonians:5:6,8|, etc., and so in strkjv@4:7|). {Perfectly} (\telei“s\). Adverb, old word (here alone in N.T.), from adjective \teleios\ (perfect), connected with \elpisate\ (set your hope, first aorist active imperative of \elpiz“\) in the Revised Version, but Bigg, Hort, and most modern commentators take it according to Peter's usual custom with the preceding verb, \nˆphontes\ ("being perfectly sober," not "hope perfectly"). {That is to be brought} (\tˆn pheromenˆn\). Present passive articular participle of \pher“\, picturing the process, "that is being brought." For "revelation" (\apokalupsei\) see end of verse 7|.

rwp@1Peter:2:10 @{Which in time past} (\hoi pote\). "Who once upon a time." {No people} (\ou laos\). This phrase from strkjv@Hosea:2:23|. Note use of \ou\ (not \oudeis\) with \laos\ like Hebrew negative. {Which had not obtained mercy} (\hoi ouk eleˆmenoi\). Perfect passive articular participle of \elee“\ and the emphatic negative \ou\, with which compare Paul's use of strkjv@Hosea:1; 2| in strkjv@Romans:9:25|, which may have been known to Peter or not. {But now have obtained mercy} (\nun de eleˆthentes\). Change to first aorist passive participle from "the long antecedent state" to "the single event of conversion which ended it" (Hort).

rwp@1Peter:2:11 @{As sojourners and pilgrims} (\h“s paroikous kai parepidˆmous\). This combination from the LXX (Genesis:33:4; strkjv@Psalms:39:13|). See strkjv@1:1| for \parepidˆmos\ and strkjv@1:17| for \paroikia\ and strkjv@Ephesians:2:19| for \paroikos\ (only there and here in N.T., Christians whose fatherland is heaven). {To abstain from} (\apechesthai\). Present middle (direct) infinitive of \apech“\, old verb, to hold back from (1Thessalonians:4:3|). In indirect command (to keep on abstaining from) after \parakal“\ (I beseech). With the ablative case \t“n sarkik“n epithumi“n\, the grosser sins of the flesh (for \sarkikos\ see strkjv@1Corinthians:3:3|) like the list in strkjv@4:3|. {Which} (\haitines\). "Which very ones." Like Latin _quippe qui_. {War against the soul} (\strateuontai kata tˆs psuchˆs\). Present middle indicative of \strateu“\, to carry on a campaign (James:4:1|). See this struggle between the flesh and the spirit vividly pictured by Paul in strkjv@Galatians:5:16-24|.

rwp@1Peter:2:12 @{Seemly} (\kalˆn\). Predicate adjective with \anastrophˆn\, for which see strkjv@1:15,18|. The Gentiles are on the watch for slips in moral conduct by the Christians. {That} (\hina\). Final conjunction with \doxas“sin\ (they may glorify, first aorist active subjunctive of \doxaz“\, the purpose of the Christians about the Gentiles. {Wherein} (\en h“i\). "In what thing." {As evil-doers} (\h“s kakopoi“n\). As they did and do, old word (from \kakon\ and \poie“\, strkjv@John:18:30|), in N.T. only here and verse 14| in correct text. Heathen talk against us (\katalalousin\) gleefully. {By your good works} (\ek t“n kal“n erg“n\). "Out of (as a result of) your good (beautiful) deeds." {Which they behold} (\epopteuontes\). Present active participle of \epopteu“\, old verb (from, \epoptˆs\, overseer, spectator, strkjv@2Peter:1:16|), to be an overseer, to view carefully, in N.T. only here and strkjv@3:2|. {In the day of visitation} (\en hˆmerƒi episkopˆs\). From strkjv@Isaiah:10:33|. Cf. its use in strkjv@Luke:19:44|, which see for the word \episkopˆ\ (from \episkope“\, to inspect (Hebrews:12:15|). Clear echo here of strkjv@Matthew:5:16|.

rwp@Acts:7:2 @{Brethren and fathers} (\andres adelphoi kai pateres\). The spectators (brethren) and members of the Sanhedrin (fathers) as Paul in strkjv@Acts:22:1|. {Hearken} (\akousate\). First aorist (ingressive) active imperative, Give me your attention now. {The God of glory} (\Hosea:theos tˆs doxˆs\). The God characterized by glory (genitive case, genus or kind) as seen in the Shekinah, the visible radiance of God. Jesus is also called "the Glory"=the Shekinah in strkjv@James:2:1|. Cf. strkjv@Exodus:25:22; strkjv@40:34; strkjv@Leviticus:9:6; strkjv@Hebrews:9:5|. By these words Stephen refutes the charge of blasphemy against God in strkjv@Acts:6:11|. {Appeared} (\“phthˆ\). First aorist passive indicative of \hora“\. See on ¯Luke:23:43|. Before there was temple or tabernacle and away over in Mesopotamia (Ur of the Chaldees, strkjv@Genesis:11:31|), even before (\prin ˆ\ with the infinitive) he dwelt in Haran (\Charran\, or Carrae not far from Edessa, where Crassus met death after his defeat by the Parthians B.C. 53).

rwp@Acts:7:3 @{Which I shall shew thee} (\hˆn an soi deix“\). Indefinite relative clause with \an\ and the aorist active subjunctive (same form in first person singular as the future active indicative). Abraham followed on as God led him.

rwp@Acts:7:4 @{When his father was dead} (\meta to apothanein auton\). \Meta\ with the accusative of the articular infinitive and the accusative of general reference (\auton\), regular Greek idiom. In strkjv@Genesis:11:32| it is stated that Terah died at Haran at the age of 205. There are various explanations of the discrepancy, but no one that seems certain. It is possible (Hackett, Felten) that Abraham is mentioned first in strkjv@Genesis:11:26| because he became the most prominent and was really younger than Haran his brother who died before the first migration who was really sixty years older than Abraham. According to this view Terah was 130 years old at the birth of Abraham, leaving Abraham 75 at the death of Terah (205). {Wherein ye now dwell} (\eis hˆn humeis nun katoikeite\). Note \eis\ in the sense of \en\ as often. Note also emphatic use of \humeis\ (ye) and now (\nun\).

rwp@Acts:7:5 @{Not so much as to set his foot on} (\oude bˆma podos\). From strkjv@Deuteronomy:2:5|. Old word from \bain“\, to go, to step. "Stepping of a foot," only instance of this original meaning in the N.T. From this it comes to mean a platform reached by steps, official seat of a judge (Matthew:27:19|). The field purchased by Abraham (Genesis:23:9-17|) was not a gift from God. {Promised} (\epˆggeilato\). First aorist middle indicative of \epaggell“\, common verb. See strkjv@Genesis:12:7; strkjv@17:8; strkjv@48:4| for this promise. Songs:God appeared again to Abraham in a strange land. {In possession} (\eis kataschesin\). Late word, in LXX, and in N.T. only here and verse 45|. From \katech“\, to hold back, then to hold fast (or down), to possess. It was fulfilled in the descendants of Abraham. {When as yet he had no child} (\ouk ontos aut“i teknou\). Genitive absolute with negative \ouk\ rather than \mˆ\ to emphasize actual absence of a child. He had only the promise of God about the land and the child.

rwp@Acts:8:13 @{And Simon also himself believed} (\Hosea:de Sim“n kai autos episteusen\). Note the same verb in the aorist tense \episteusen\. What did he believe? Evidently that Jesus was this "power of God" not himself (Simon). He saw that the miracles wrought by Philip in the name of Christ were genuine while he knew that his own were frauds. He wanted this power that Philip had to add to his own pretensions. "He was probably half victim of self-delusion, half conscious impostor" (Furneaux). He was determined to get this new "power," but had no sense of personal need of Jesus as Saviour for his sins. Songs:he submitted to baptism (\baptistheis\, first aorist passive participle of \baptiz“\), clear proof that baptism does not convey salvation. {He continued with Philip} (\ˆn proskarter“n t“i Philipp“i\). Periphrastic imperfect of the verb \proskartere“\ (see on ¯2:46|). He stuck to Philip (dative case) to find out the secret of his power. {Beholding} (\the“r“n\). Watching the signs and miracles (powers, \dunameis\ that threw his "power" in the shade) as they were wrought (\ginomenas\, present middle participle of \ginomai\). The more he watched the more the wonder grew (\existato\). He had "amazed" (verse 9|) the people by his tricks and he was himself more "amazed" than they by Philip's deeds.

rwp@Acts:8:14 @{That Samaria had received} (\hoti dedektai hˆ Samaria\). The district here, not the city as in verse 5|. Perfect middle indicative of \dechomai\ retained in indirect discourse. It was a major event for the apostles for now the gospel was going into Samaria as Jesus had predicted (1:8|). Though the Samaritans were nominally Jews, they were not held so by the people. The sending of Peter and John was no reflection on Philip, but was an appropriate mission since "many Christian Jews would be scandalized by the admission of Samaritans" (Furneaux). If Peter and John sanctioned it, the situation would be improved. John had once wanted to call down fire from heaven on a Samaritan village (Luke:9:54|).

rwp@Acts:8:15 @{That they might receive} (\hop“s lab“sin\). Second aorist active subjunctive of \lamban“\, final clause with \hop“s\. Did they wish the Samaritan Pentecost to prove beyond a doubt that the Samaritans were really converted when they believed? They had been baptized on the assumption that the Holy Spirit had given them new hearts. The coming of the Holy Spirit with obvious signs (cf. strkjv@10:44-48|) as in Jerusalem would make it plain.

rwp@Acts:8:16 @{He was fallen} (\ˆn epipept“kos\). Periphrastic past perfect active of \epipipt“\, old verb. The participle is neuter here because of the grammatical gender of \pneuma\, but the translation should be "he" (natural gender), not "it." We should not use "it" for the Holy Spirit. {Only they had been baptized} (\monon de babaptismenoi hupˆrchon\). Periphrastic past perfect passive of \baptiz“\ with \huparch“\ (see verse 9| \proupˆrchon\), instead of \ˆsan\. {Into the name} (\eis to onoma\). Better, in the name (see on ¯2:38|).

rwp@Acts:8:17 @{Laid they their hands} (\epetithesan tas cheiras\). Imperfect active, repetition. The laying on of hands did not occur at the great Pentecost (2:4,33|) nor in strkjv@4:31; strkjv@10:44| nor is it mentioned in strkjv@1Corinthians:12; 14|. It is mentioned in strkjv@Acts:6:7| about the deacons and in strkjv@13:3| when Barnabas and Saul left Antioch. And in Saul's case it was Ananias who laid his hands on him (9:17|). Hence it cannot be concluded that the Holy Spirit was received only by the laying on of the hands of the apostles or by the hands of anyone. The so-called practice of "confirmation" appeals to this passage, but inconclusively. {They received} (\elambanon\). Imperfect active, repetition as before and \pari passu\ with the laying on of the hands.

rwp@Acts:8:18 @{When Simon saw} (\Id“n de ho Sim“n\). This participle (second aorist active of \hora“\) shows plainly that those who received the gift of the Holy Spirit spoke with tongues. Simon now saw power transferred to others. Hence he was determined to get this new power. {He offered them money} (\prosˆnegken chrˆmata\). Second aorist active indicative of \prospher“\. He took Peter to be like himself, a mountebank performer who would sell his tricks for enough money. Trafficking in things sacred like ecclesiastical preferments in England is called "Simony" because of this offer of Simon.

rwp@Acts:8:19 @{Me also} (\kamoi\). This is the whole point with this charlatan. He wants the power to pass on "this power." His notion of "The Holy Spirit" was on this low level. He regarded spiritual functions as a marketable commodity. Money "can buy diamonds, but not wisdom, or sympathy, or faith, or holiness" (Furneaux).

rwp@Acts:8:20 @{Perish with thee} (\sun soi eiˆ eis ap“leian\). Literally, Be with thee for destruction. Optative for a future wish. The use of \eis\ with the accusative in the predicate is especially common in the LXX. The wish reveals Peter's indignation at the base offer of Simon. Peter was no grafter to accept money for spiritual power. He spurned the temptation. The natural meaning of Peter's language is that Simon was on the road to destruction. It is a warning and almost a curse on him, though verse 22| shows that there was still room for repentance. {To obtain} (\ktƒsthai\). To acquire. Usual meaning of the present tense (infinitive middle) of \ktaomai\.

rwp@Acts:8:21 @{Lot} (\klˆros\). Same idea as "part" (\meris\), only as a figure. {Matter} (\logoi\). Literally, word or subject (as in strkjv@Luke:1:4; strkjv@Acts:15:6|), the power of communicating the Holy Spirit. This use of \logos\ is in the ancient Greek. {Straight} (\eutheia\). Quotation from strkjv@Psalms:78:37|. Originally a mathematically straight line as in strkjv@Acts:9:11|, then moral rectitude as here.

rwp@Acts:8:22 @{Wickedness} (\kakias\). Only here in Luke's writings, though old word and in LXX (cf. strkjv@1Peter:2:1,16|). {If perhaps} (\ei ara\). _Si forte_. This idiom, though with the future indicative and so a condition of the first class (determined as fulfilled), yet minimizes the chance of forgiveness as in strkjv@Mark:11:13|. Peter may have thought that his sin was close to the unpardonable sin (Matthew:12:31|), but he does not close the door of hope. {The thought} (\hˆ epinoia\). Old Greek word from \epinoe“\, to think upon, and so purpose. Only here in the N.T.

rwp@Acts:12:15 @{Thou art mad} (\mainˆi\). Present middle indicative second person singular. Old verb, only in the middle voice. Festus used the same word to Paul (26:24|). The maid was undoubtedly excited, but it was a curious rebuff from those who had been praying all night for Peter's release. In their defence it may be said that Stephen and James had been put to death and many others by Saul's persecution. {She confidently affirmed} (\diischurizeto\). Imperfect middle of \diischurizomai\, an old word of vigorous and confident assertion, originally to lean upon. Only here in the N.T. The girl stuck to her statement. {It is his angel} (\Hosea:aggelos estin autou\). This was the second alternative of the disciples. It was a popular Jewish belief that each man had a guardian angel. Luke takes no position about it. No scripture teaches it.

rwp@Acts:12:16 @{Continued knocking} (\epemenen krou“n\). Imperfect active and present participle. Now all heard the knocking. {When they had opened} (\anoixantes\). First aorist active participle of \anoig“\ or \-numi\. The whole group rushed out to the courtyard this time to make sure. {They were amazed} (\exestˆsan\). The frequent second aorist active (intransitive) indicative of \existˆmi\.

rwp@Acts:12:17 @There were probably loud exclamations of astonishment and joy. {Beckoning with the hand} (\kataseisas tˆi cheiri\). First aorist active participle of \katasei“\, old verb to signal or shake down with the hand (instrumental case \cheiri\). In the N.T. only in strkjv@Acts:12:17; strkjv@13:16; strkjv@19:33; strkjv@21:40|. The speaker indicates by a downward movement of the hand his desire for silence (to hold their peace, \sigƒin\, present active infinitive, to keep silent). Peter was anxious for every precaution and he wanted their instant attention. {Declared} (\diˆgˆsato\). First aorist middle of \diˆgeomai\, old verb to carry through a narrative, give a full story. See also strkjv@Acts:9:27| of Barnabas in his defence of Saul. Peter told them the wonderful story. {Unto James and the brethren} (\Iak“b“i kai tois adelphois\). Dative case after \apaggeilate\ (first aorist active imperative). Evidently "James and the brethren" were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord's brother, is now the leading presbyter or elder in Jerusalem though there were a number (11:30; strkjv@21:18|). Paul even terms him apostle (Gal strkjv@1:19|), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts:12:2|) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts:15:13|). {To another place} (\eis heteron topon\). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts:15:7|) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Gal strkjv@2:7; strkjv@1Peter:1:1|) and apparently was in Rome with John Mark when he wrote the First Epistle (1Peter:5:13|), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of strkjv@2Corinthians:10:16| it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man's foundation (Romans:15:20|). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter strkjv@Acts:15|). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1Corinthians:9:5|).

rwp@Acts:12:18 @{As soon as it was day} (\Genomenˆs hˆmeras\). Genitive absolute, day having come. {No small stir} (\tarachos ouk oligos\). Litotes (\ouk oligos\), occurs eight times in the Acts as in strkjv@15:2|, and nowhere else in the N.T. \Tarachos\ (stir) is an old word from \tarass“\, to agitate. In the N.T only here and strkjv@19:23|. Probably all sixteen soldiers were agitated over this remarkable escape. They were responsible for the prisoner with their lives (cf. strkjv@Acts:16:27; strkjv@27:42|). Furneaux suggests that Manaen, the king's foster-brother and a Christian (13:1|), was the "angel" who rescued Peter from the prison. That is not the way that Peter looked at it. {What was become of Peter} (\ti ara ho Petros egeneto\). An indirect question with the aorist indicative retained. \Ara\ adds a syllogism (therefore) to the problem as in strkjv@Luke:1:66|. The use of the neuter \ti\ (as in strkjv@Acts:13:25|) is different from \tis\, though nominative like \Petros\, literally, "what then Peter had become," "what had happened to Peter" (in one idiom). See the same idiom in strkjv@John:21:21| (\houtos de ti\). {But this one what} (verb \genˆsetai\ not used).

rwp@Acts:12:19 @{He examined} (\anakrinas\). First aorist active participle of \anakrin“\, old verb to sift up and down, to question thoroughly, in a forensic sense (Luke:23:14; strkjv@Acts:4:9; strkjv@12:19; strkjv@28:18|). {That they should be put to death} (\apachthˆnai\). First aorist passive infinitive (indirect command) of \apag“\, old verb to lead away, especially to execution as in strkjv@Matthew:27:31|. Here it is used absolutely. This was the ordinary Roman routine and not a proof of special cruelty on the part of Herod Agrippa. {Tarried} (\dietriben\). Imperfect active. Herod Agrippa made his home in Jerusalem, but he went to Caesarea to the public games in honour of Emperor Claudius.

rwp@Acts:17:24 @{The God that made the world} (\Hosea:theos ho poiˆsas ton kosmon\). Not a god for this and a god for that like the 30,000 gods of the Athenians, but the one God who made the Universe (\kosmos\ on the old Greek sense of orderly arrangement of the whole universe). {And all things therein} (\kai panta ta en aut“i\). All the details in the universe were created by this one God. Paul is using the words of strkjv@Isaiah:42:5|. The Epicureans held that matter was eternal. Paul sets them aside. This one God was not to be confounded with any of their numerous gods save with this "Unknown God." {Being Lord of heaven and earth} (\ouranou kai gˆs huparch“n kurios\). \Kurios\ here owner, absolute possessor of both heaven and earth (Isaiah:45:7|), not of just parts. {Dwelleth not in temples made with hands} (\ouken cheiropoiˆtois naois katoikei\). The old adjective \cheiropoiˆtos\ (\cheir, poie“\) already in Stephen's speech (7:48|). No doubt Paul pointed to the wonderful Parthenon, supposed to be the home of Athene as Stephen denied that God dwelt alone in the temple in Jerusalem.

rwp@Acts:17:25 @{As though he needed anything} (\prosdeomenos tinos\). Present middle participle of \prosdeomai\, to want besides, old verb, but here only in the N.T. This was strange doctrine for the people thought that the gods needed their offerings for full happiness. This self-sufficiency of God was taught by Philo and Lucretius, but Paul shows that the Epicurean missed it by putting God, if existing at all, outside the universe. {Seeing he himself giveth to all} (\autos didous pasin\). This Supreme Personal God is the source of life, breath, and everything. Paul here rises above all Greek philosophers.

rwp@Acts:17:26 @{And he made of one} (\epoiˆsen 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 \ethnˆ\). 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 (\epoiˆsen\) man as he created (\poiˆsas\) 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 ethn“n\) 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 (\Heirmarmenˆ\). {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:17:27 @{That they should seek God} (\Zˆtein 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 psˆlaphˆseian auton\). First aorist active (Aeolic form) optative of \psˆlapha“\, 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 hˆm“n 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:17:28 @{For in him} (\en aut“i gar\). Proof of God's nearness, not stoic pantheism, but real immanence in God as God dwells in us. The three verbs (\z“men, kinoumetha, esmen\) form an ascending scale and reach a climax in God (life, movement, existence). \Kinoumetha\ is either direct middle present indicative (we move ourselves) or passive (we are moved). {As certain even of your own poets} (\h“s kai tines t“n kath' humƒs poiˆt“n\). "As also some of the poets among you." Aratus of Soli in Cilicia (ab. B.C. 270) has these very words in his _Ta Phainomena_ and Cleanthes, Stoic philosopher (300-220 B.C.) in his _Hymn to Zeus_ has \Ek sou gar genos esmen\. In strkjv@1Corinthians:15:32| Paul quotes from Menander and in strkjv@Titus:1:12| from Epimenides. J. Rendel Harris claims that he finds allusions in Paul's Epistles to Pindar, Aristophanes, and other Greek writers. There is no reason in the world why Paul should not have acquaintance with Greek literature, though one need not strain a point to prove it. Paul, of course, knew that the words were written of Zeus (Jupiter), not of Jehovah, but he applies the idea in them to his point just made that all men are the offspring of God.

rwp@Acts:17:29 @{We ought not to think} (\ouk opheilomen nomizein\). It is a logical conclusion (\oun\, therefore) from the very language of Aratus and Cleanthes. {That the Godhead is like} (\to theion einai homoion\). Infinitive with accusative of general reference in indirect discourse. \To theion\ is strictly "the divine" nature like \theiotˆs\ (Romans:1:20|) rather than like \theotˆs\ (Colossians:2:9|). Paul may have used \to theion\ here to get back behind all their notions of various gods to the real nature of God. The Athenians may even have used the term themselves. After \homoios\ (like) the associative instrumental case is used as with \chrus“i, argur“i, lith“i\. {Graven by art and device of man} (\charagmati technˆs kai enthumˆse“s anthr“pou\). Apposition with preceding and so \charagmati\ in associative instrumental case. Literally, graven work or sculpture from \charass“\, to engrave, old word, but here alone in N.T. outside of Revelation (the mark of the beast). Graven work of art (\technˆs\) or external craft, and of thought or device (\enthumˆse“s\) or internal conception of man.

rwp@Acts:17:30 @{The times of ignorance} (\tous chronous tˆs agnoias\). The times before full knowledge of God came in Jesus Christ. Paul uses the very word for their ignorance (\agnoountes\) employed in verse 23|. {Overlooked} (\huperid“n\). Second aorist active participle of \huperora“\ or \hupereid“\, old verb to see beyond, not to see, to overlook, not "to wink at" of the Authorized Version with the notion of condoning. Here only in the N.T. It occurs in the LXX in the sense of overlooking or neglecting (Psalms:18:62; strkjv@55:1|). But it has here only a negative force. God has all the time objected to the polytheism of the heathen, and now he has made it plain. In Wisdom strkjv@11:23 we have these words: "Thou overlookest the sins of men to the end they may repent." {But now} (\ta nun\). Accusative of general reference, "as to the now things or situation." All is changed now that Christ has come with the full knowledge of God. See also strkjv@27:22|. {All everywhere} (\pantas pantachou\). No exceptions anywhere. {Repent} (\metanoein\). Present active infinitive of \metanoe“\ in indirect command, a permanent command of perpetual force. See on \metanoe“\ ¯Acts:2:38| and the Synoptic Gospels. This word was the message of the Baptist, of Jesus, of Peter, of Paul, this radical change of attitude and life.

rwp@Acts:17:31 @{Inasmuch as} (\kathoti\). According as (\kata, hoti\). Old causal conjunction, but in N.T. only used in Luke's writings (Luke:1:7; strkjv@19:9; strkjv@Acts:2:45; strkjv@4:35; strkjv@17:31|). {Hath appointed a day} (\estˆsen hˆmeran\) First aorist active indicative of \histˆmi\, to place, set. God did set the day in his counsel and he will fulfil it in his own time. {Will judge} (\mellei krinein\). Rather, is going to judge, \mell“\ and the present active infinitive of \krin“\. Paul here quotes strkjv@Psalms:9:8| where \krinei\ occurs. {By the man whom he hath ordained} (\en andri h“i h“risen\). Here he adds to the Psalm the place and function of Jesus Christ, a passage in harmony with Christ's own words in strkjv@Matthew:25|. \H“i\ (whom) is attracted from the accusative, object of \h“risen\ (first aorist active indicative of \horiz“\) to the case of the antecedent \andri\. It has been said that Paul left the simple gospel in this address to the council of the Areopagus for philosophy. But did he? He skilfully caught their attention by reference to an altar to an Unknown God whom he interprets to be the Creator of all things and all men who overrules the whole world and who now commands repentance of all and has revealed his will about a day of reckoning when Jesus Christ will be Judge. He has preached the unity of God, the one and only God, has proclaimed repentance, a judgment day, Jesus as the Judge as shown by his Resurrection, great fundamental doctrines, and doubtless had much more to say when they interrupted his address. There is no room here for such a charge against Paul. He rose to a great occasion and made a masterful exposition of God's place and power in human history. {Whereof he hath given assurance} (\pistin parasch“n\). Second aorist active participle of \parech“\, old verb to furnish, used regularly by Demosthenes for bringing forward evidence. Note this old use of \pistis\ as conviction or ground of confidence (Hebrews:11:1|) like a note or title-deed, a conviction resting on solid basis of fact. All the other uses of \pistis\ grow out of this one from \peith“\, to persuade. {In that he hath raised him from the dead} (\anastˆsas auton ek nekr“n\). First aorist active participle of \anistˆmi\, causal participle, but literally, "having raised him from the dead." This Paul knew to be a fact because he himself had seen the Risen Christ. Paul has here come to the heart of his message and could now throw light on their misapprehension about "Jesus and the Resurrection" (verse 18|). Here Paul has given the proof of all his claims in the address that seemed new and strange to them.

rwp@Hebrews:12:9 @{Furthermore} (\eita\). The next step in the argument (Mark:4:17|). {We had} (\eichomen\). Imperfect indicative of customary action, "we used to have." {To chasten us} (\paideutas\). Predicate accusative after \eichomen\, "as chasteners." Old word from \paideu“\, as agent (\-tˆs\). Only once in LXX (Hosea:5:2|) and twice in N.T. (here and strkjv@Romans:2:20|). {We gave them reverence} (\enetrepometha\). Imperfect middle of old word \entrep“\, to turn in or at. Here "we turned ourselves to" as in strkjv@Matthew:21:37|, habitual attitude of reverence. {Shall we be in subjection} (\hupotagˆsometha\). Second future passive of \hupotass“\. There is no \de\ here to correspond to \men\ in the first part of the verse. {Unto the father of spirits} (\t“i patri t“n pneumat“n\). Rather, "Unto the Father of our spirits" (note article \ton\). As God is.

rwp@Hebrews:12:10 @{They} (\hoi men\). Demonstrative \hoi\ in contrast (\men\). {Chastened} (\epaideuon\). Imperfect active, used to chasten. {As seemed good to them} (\kata to dokoun autois\). "According to the thing seeming good to them." \Dokoun\ is present active neuter singular articular participle of \doke“\. {But he} (\ho de\). Demonstrative with \de\ vs. \men\. {For our profit} (\epi to sumpheron\). Present active articular neuter singular participle of \sumpher“\, to bear together as in strkjv@1Corinthians:12:7|. {That we may be partakers} (\eis to metalabein\). Articular second aorist active infinitive of \metalamban“\ with \eis\ for purpose, "for the partaking." {Of his holiness} (\tˆs hagiotˆtos autou\). Genitive with \metalabein\ (to share in). Rare word, in N.T. only here and strkjv@2Corinthians:1:12|.

rwp@Hebrews:12:11 @{For the present} (\pros to paron\). A classical phrase (Thucydides), \pros\ with the accusative neuter singular articular participle of \pareimi\, to be beside. {Not joyous, but grievous} (\ou charas, alla lupˆs\). Predicate ablative (springing from) or predicate genitive (marked by). Either makes sense, but note predicate ablative in strkjv@2Corinthians:4:7| (\kai tou theou kai mˆ ex hˆm“n\). {Peaceable fruit} (\karpon eirˆnikon\). Old adjective from \eirˆnˆ\ (peace), in N.T. only here and strkjv@James:3:17|. Peaceable after the chastening is over. {Exercised thereby} (\di' autˆs gegumnasmenois\). Perfect passive participle (dative case) of \gumnaz“\, state of completion, picturing the discipline as a gymnasium like strkjv@5:14; strkjv@1Timothy:4:17|.

rwp@Hebrews:12:12 @{Wherefore} (\dio\). Because of the chastening. {Lift up} (\anorth“sate\). First aorist active imperative of \anortho“\, old compound (from \ana, orthos\) to make straight, in N.T. here and strkjv@Luke:13:13; strkjv@Acts:15:16|. {Hang down} (\pareimenas\). Perfect passive participle of \pariˆmi\, old verb to let pass, to relax, in N.T. only here and strkjv@Luke:11:42|. {Palsied} (\paralelumena\). Perfect passive participle of \paralu“\, old verb to loosen on the side, to dissolve, to paralyze (Luke:5:18,24|).

rwp@Hebrews:12:13 @{Straight paths} (\trochias orthas\). Track of a wheel (\trochos\, strkjv@James:3:6| from \trech“\, to run), here only in N.T. "Straight (\orthas\) wheel tracks." {Be not turned out of the way} (\hina mˆ ektrapˆi\). Negative final clause with \hina mˆ\ and second aorist passive of \ektrep“\, old verb to turn out, to twist, to put out of joint. strkjv@Songs:1Timothy:1:6|. Vivid picture of concern for the lame (\ch“lon\, as in strkjv@Matthew:11:5|). Graphic picture of concern for the weak, a good argument for prohibition also.

rwp@Hebrews:13:15 @{Through him} (\di' autou\). That is Jesus. He is our Priest and Sacrifice, the only efficient and sufficient one. {Let us offer up} (\anapher“men\). Present active volitive subjunctive of \anapher“\, "let us keep on offering up." Jesus is living and let us go to him. {A sacrifice of praise} (\thusian ainese“s\). This phrase occurs in strkjv@Leviticus:7:12; strkjv@Psalms:54:8|. The word \ainesis\ (from \aine“\, to praise), common in LXX, is only here in N.T. {The fruit of lips} (\karpon cheile“n\). In apposition (\tout 'estin\) and explanation of \thusian ainese“s\. Cf. strkjv@Hosea:14:3; strkjv@Isaiah:57:19|. {Which made confession to his name} (\homologount“n t“i onomati autou\). This use of \homologe“\ with the dative in the sense of praise like \exomologe“\ is unique, though the papyri furnish examples in the sense of gratitude (Moulton and Milligan, _Vocabulary_).

rwp@Hebrews:13:16 @{To do good} (\tˆs eupoiias\). Genitive case. Late compound from \eupoios\ (\eupoie“\), common in Epictetus, but here only in N.T., a doing good. {To communicate} (\koin“nias\). Genitive case. See strkjv@2Corinthians:9:13| for use for contribution, beneficence. Moffatt notes that the three great definitions of worship and religious service in the N.T. (here, strkjv@Romans:12:1f.; strkjv@James:1:27|) are all inward and ethical. {Forget not} (\mˆ epilanthanesthe\). Prohibition with \mˆ\ and the present middle imperative of \epilanthan“\ (6:10; strkjv@13:2|). Here with the genitive case. {Is well pleased} (\euaresteitai\). Present passive indicative of \euareste“\ (Hebrews:11:5|). With the associative instrumental case \thusiais\ (sacrifices).

rwp@Hebrews:13:17 @{Obey} (\peithesthe\). Present middle imperative of \peith“\ with dative case. {Submit} (\hupeikete\). Present active imperative of \hupeik“\, old compound to yield under, to give up. Here only in N.T. {They watch} (\agrupnousin\). Present active indicative of \agrupne“\ old verb (from \agre“\, to search, \hupnos\, sleep), to seek after sleep, to be sleepless, be watchful (Mark:13:33|). {As they that shall give account} (\h“s logon apod“sontes\). Regular Greek idiom with \h“s\ and the future participle. For \logon apodid“mi\, to render account, see strkjv@Matthew:12:36|. These leaders as good shepherds recognize keenly their responsibility for the welfare of the flock. {And not with grief} (\kai mˆ stenazontes\). "And not groaning" (cf. strkjv@Romans:8:23|). {Unprofitable} (\alusiteles\). Old double compound adjective (alpha privative and \lusitelˆs\ and this from \lu“\, to pay, and \telos\, tax, useful or profitable as strkjv@Luke:17:2|), not profitable, not advantageous, by _litotes_, hurtful, pernicious. Common rhetorical _litotes_, here only in N.T.

rwp@James:4:8 @{Draw nigh to God} (\eggisate t“i the“i\). First aorist active imperative of \eggiz“\, late verb from \eggus\ (near) as in strkjv@Matthew:3:2|. With dative case again of personal relation. The priests in the sanctuary drew nigh to God (Exodus:19:22|), as we should now. {Cleanse your hands} (\katharisate cheiras\). First aorist active imperative of \kathariz“\, to cleanse, from dirt in a ritual sense (Exodus:30:19-21; strkjv@Mark:7:3,19|). Here it is figurative, as in strkjv@Hosea:1:16; strkjv@Psalms:24:4|. If we always had clean (from sin) hands and hearts? {Ye sinners} (\hamart“loi\). A sharp term to strike the conscience, "a reproach meant to startle and sting" (Ropes). {Purify your hearts} (\hagnisate kardias\). First aorist active imperative of \hagniz“\, old verb from \hagnos\ (James:3:17|), ceremonially (Acts:21:24,26|), but here morally as in strkjv@1Peter:1:22; strkjv@1John:3:3|. Anarthrous use of \kardias\ as of \cheiras\ (wash hands, purify hearts). {Ye double-minded} (\dipsuchoi\). As in strkjv@1:8|.

rwp@James:4:9 @{Be afflicted} (\talaip“rˆsate\). First aorist active imperative \talaip“re“\, old verb from \talaip“ros\ (Romans:7:24|), to endure toils, here only in N.T. Cf. \talaip“riais\ in strkjv@5:1|. {Mourn} (\penthˆsate\). First aorist active imperative of \penthe“\, old verb from \penthos\ (mourning, strkjv@4:9|), as in strkjv@Matthew:5:4f|. Often in N.T. joined as here with \klai“\, to weep (Mark:16:10; strkjv@Luke:6:25|). A call to the godly sorrow spoken of in strkjv@2Corinthians:7:10| (Mayor), like an O.T. prophet. {Weep} (\klausate\). First aorist active imperative of \klai“\. {Laughter} (\gel“s\). Old word from Homer down, only here in N.T. as \gela“\, to {laugh} (opposite of \klai“\), in N.T. only in strkjv@Luke:6:21,25|, but \katagela“\ in strkjv@Luke:8:53| (Mark:5:40; strkjv@Matthew:9:24|). {Be turned} (\metatrapˆt“\). Second aorist passive imperative of \metatrep“\, old word, to turn about, to transmute, in Homer (not in Attic), here only in N.T. {Heaviness} (\katˆpheian\). Old word from \katˆphˆs\ (of a downcast look, from \kata\, \phaˆ\ eyes), hanging down of the eyes like the publican in strkjv@Luke:18:13|, here only in N.T.

rwp@John:13:13 @{Ye} (\humeis\). Emphatic. {Call me} (\ph“neite me\). "Address me." \Ph“ne“\ regular for addressing one with his title (1:48|). {Master} (\Hosea:didaskalos\). Nominative form (not in apposition with \me\ accusative after \ph“neite\), but really vocative in address with the article (called titular nominative sometimes) like \Hosea:Kurios kai ho theos mou\ in strkjv@20:28|. "Teacher." See strkjv@11:28| for Martha's title for Jesus to Mary. {Lord} (\Hosea:Kurios\). Another and separate title. In strkjv@1:38| we have \Didaskale\ (vocative form) for the Jewish \Rabbei\ and in strkjv@9:36,38| \Kurie\ for the Jewish _Mari_. It is significant that Jesus approves (\kal“s\, well) the application of both titles to himself as he accepts from Thomas the terms \kurios\ and \theos\. {For I am} (\eimi gar\). Jesus distinctly claims here to be both Teacher and Lord in the full sense, at the very moment when he has rendered this menial, but symbolic, service to them. Here is a hint for those who talk lightly about "the peril of worshipping Jesus!"

rwp@John:13:14 @{If I then} (\ei oun eg“\). Argumentative sense of \oun\ (therefore). Condition of first class, assumed to be true, with first aorist active indicative of \nipt“\, "If I, being what I am, washed your feet" (as I did). {Ye also ought} (\kai humeis opheilete\). The obligation rests on you _a fortiori_. Present active indicative of the old verb \opheil“\, to owe a debt (Matthew:18:30|). The mutual obligation is to do this or any other needed service. The widows who washed the saints' feet in strkjv@1Timothy:5:10| did it "as an incident-of their hospitable ministrations" (Bernard). Up to 1731 the Lord High Almoner in England washed the feet of poor saints (_pedilavium_) on Thursday before Easter, a custom that arose in the fourth century, and one still practised by the Pope of Rome.

rwp@John:13:27 @{Then entered Satan into him} (\tote eisˆlthen eis ekeinon ho Satanas\). The only time the word Satan occurs in the Gospel. As he had done before (13:2; strkjv@Luke:22:3|) until Christ considered him a devil (6:70|). This is the natural outcome of one who plays with the devil. {That thou doest, do quickly} (\Hosea:poieis poiˆson tacheion\). Aorist active imperative of \poie“\. "Do more quickly what thou art doing." \Tacheion\ is comparative of \tache“s\ (John:11:31|) and in N.T. only here, strkjv@20:4; strkjv@Hebrews:13:19,23|. See the eagerness of Jesus for the passion in strkjv@Luke:12:50|.

rwp@John:13:28 @{No one knew} (\oudeis egn“\). Second aorist active indicative of \gin“sk“\. The disciples had not yet perceived the treacherous heart of Judas.

rwp@John:13:29 @{Some thought} (\tines edokoun\). Imperfect active of \doke“\. Mere inference in their ignorance. {The bag} (\to gl“ssokomon\). See on ¯12:6| for this word. {What things we have need of} (\h“n chreian echomen\). Antecedent (\tauta\) of the relative (\hon\) not expressed. {For the feast} (\eis tˆn heortˆn\). The feast of unleavened bread beginning after the passover meal and lasting eight days. If this was twenty-four hours ahead of the passover meal, there was no hurry for next day would be in ample time. {Or that he should give something to the poor} (\ˆ tois pt“chois hina ti d“i\). Another alternative in their speculation on the point. Note prolepsis of \tois pt“chois\ (dative case) before \hina d“i\ (final clause with \hina\ and second aorist active subjunctive of \did“mi\).

rwp@John:13:30 @{Having received the sop} (\lab“n to ps“mion\). Second aorist active participle of \lamban“\. Judas knew what Jesus meant, however ignorant the disciples. Songs:he acted "straightway" (\euthus\). {And it was night} (\ˆn de nux\). Darkness falls suddenly in the orient. Out into the terror and the mystery of this dreadful night (symbol of his devilish work) Judas went.

rwp@John:13:31 @{Now} (\nun\). Now at last, the crisis has come with a sense of deliverance from the presence of Judas and of surrender to the Father's will (Westcott). {Is glorified} (\edoxasthˆ\). First aorist passive of \doxaz“\, consummation of glory in death both for the Son and the Father. For this verb in this sense see already strkjv@7:39; strkjv@12:16| and later strkjv@17:3|. Four times here in verses 31f|.

rwp@John:13:32 @{In himself} (\en haut“i\). Reflexive pronoun. God is the source of the glory (17:5|) and is the glory succeeding the Cross (the glory with the Father in heaven). {And straightway} (\kai euthus\). No postponement now. First and quickly the Cross, then the Ascension.

rwp@John:13:33 @{Little children} (\teknia\). Diminutive of \tekna\ and affectionate address as Jesus turns to the effect of his going on these disciples. Only here in this Gospel, but common in I John (1John:2:1|, etc.), and nowhere else in N.T. {Yet a little while} (\eti mikron\). Accusative of extent of time. See also strkjv@7:33; strkjv@8:21| (to which Jesus here refers); strkjv@16:16-19|. {Songs:now I say unto you} (\kai humin leg“ arti\). This juncture point (\arti\) of time relatively to the past and the future (9:25; strkjv@16:12,31|).

rwp@John:13:34 @{New} (\kainˆn\). First, in contrast with the old (\archaios\, \palaios\), the very adjective used in strkjv@1John:2:7|) of the "commandment" (\entolˆn\) at once called old (\palaia\). They had had it a long time, but the practice of it was new. Jesus does not hesitate, like the Father, to give commandments (15:10,12|). {That ye love one another} (\hina agapƒte allˆlous\). Non-final use of \hina\ with present active subjunctive of \agapa“\, the object clause being in the accusative case in apposition with \entolˆn\. Note the present tense (linear action), "keep on loving." {Even as} (\kath“s\). The measure of our love for another is set by Christ's love for us.

rwp@John:13:35 @{By this} (\en tout“i\). Locative case with \en\, "In this way," viz., "if ye have love" (\ean agapˆn echˆte\), condition of third class (in apposition with \en tout“i\) with \ean\ and present active subjunctive of \ech“\ ("keep on having love"). See strkjv@17:23| where Jesus prays for mutual love among the disciples "that the world may know" that the Father sent him. Jerome (_ad Galat_. vi. 10) says that in his extreme old age John repeated often this command of Jesus and justified it: "Because it is the Lord's commandment; and if it be fulfilled it is enough." See also strkjv@14:31|. Tertullian (_Apol_. 39) urges it also as proof of being disciples. Hatred of one another _per contra_, is an argument that we are \not\ disciples (learners) of Jesus.

rwp@John:13:36 @{Whither goest thou?} (\pou hupageis;\). Peter is puzzled just as the Pharisees were twice (7:35; strkjv@8:21f.|).

rwp@John:13:37 @{"Why can I not follow thee even now?"} (\dia ti ou dunamai soi akolouthein arti;\). The use of \arti\ (right now, this minute) instead of \nun\ (at this time, verse 36|) illustrates the impatience of Peter. {I will lay down my life for thee} (\ten psuchˆn mou huper sou thˆs“\). Future active indicative of \tithˆmi\. Peter, like the rest, had not yet grasped the idea of the death of Christ, but, like Thomas (11:16|), he is not afraid of danger. He had heard Christ's words about the good shepherd (10:11|) and knew that such loyalty was the mark of a good disciple.

rwp@John:13:38 @{Wilt thou lay down?} (\thˆseis;\). Jesus picks up Peter's very words and challenges his boasted loyalty. See such repetition in strkjv@16:16f.,31; strkjv@21:17|. {Shall not crow} (\ph“nˆsˆi\). Aorist active subjunctive of \ph“ne“\, to use the voice, used of animals and men. Note strong double negative \ou mˆ\. Mark adds \dis\ (twice). John's report is almost identical with that in strkjv@Luke:22:34|. The other disciples joined in Peter's boast (Mark:14:31; strkjv@Matthew:26:35|). {Till thou hast denied} (\he“s hou arnˆsˆi\). Future middle indicative or aorist middle subjunctive second person singular (form identical) with compound conjunction \he“s hou\ (until which time), "till thou deny or deniest" (_futurum exactum_ needless). Peter is silenced for the present. They all "sat astounded and perplexed" (Dods).

rwp@John:20:28 @{My Lord and my God} (\Hosea:kurios mou kai ho theos mou\). Not exclamation, but address, the vocative case though the form of the nominative, a very common thing in the _Koin‚_. Thomas was wholly convinced and did not hesitate to address the Risen Christ as Lord and God. And Jesus accepts the words and praises Thomas for so doing.

rwp@John:20:29 @{Thou hast believed} (\pepisteukas\). Perfect active indicative. Probably interrogative, but "it was _sight_, not _touch_ that convinced Thomas" (Bernard). {And yet} (\kai\). Clear use of \kai\ in the adversative sense. Thomas made a noble confession, but he missed the highest form of faith without the evidence of the senses. Peter (1Peter:1:8|) uses language that seems like a reminiscence of the words of Jesus to Thomas which Peter heard.

rwp@John:20:30 @{Many other signs} (\polla alla sˆmeia\). Not only those described in the Synoptic Gospels or referred to in general statements, but many alluded to in John's Gospel (2:23; strkjv@4:45; strkjv@12:37|). {Are not written} (\ouk estin gegrammena\). Periphrastic perfect passive indicative of \graph“\, do not stand written, are not described "in this book." John has made a selection of the vast number wrought by Jesus "in the presence of the disciples" (\en“pion t“n mathˆt“n\), common idiom in Luke, not in Mark and Matthew, and by John elsewhere only in strkjv@1John:3:22|. John's book is written with a purpose which he states.

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

rwp@John:21:1 @{Manifested himself} (\ephanerosen heauton\). First aorist active indicative of \phanero“\ with the reflexive pronoun (cf. strkjv@7:4; strkjv@13:4|). For the passive see strkjv@1:31; strkjv@21:14|. Jesus was only seen during the forty days now and then (Acts:1:3|), ten instances being recorded. The word \phanero“\ is often used of Christ on earth (John:1:31; strkjv@2:11; strkjv@1Peter:1:20; strkjv@1John:1:2|), of his works (John:3:5|), of the second coming (1John:2:28|), of Christ in glory (Colossians:3:4; strkjv@1John:3:2|). {At} (\epi\). By or upon. {Of Tiberias} (\tˆs Tiberiados\). As in strkjv@6:1| instead of the usual "Sea of Galilee." Tiberias, the capital city of Galilee, gave this epithet to the Sea of Galilee. This is not the appearance in Galilee prearranged by Jesus (Mark:16:7; strkjv@Matthew:28:7,16|).

rwp@Jude:1:7 @{Even as} (\h“s\). Just "as." The third instance (Jude:passes by the deluge) in Jude, the cities of the plain. {The cities about them} (\hai peri autas poleis\). These were also included, Admah and Zeboiim (Deuteronomy:29:23; strkjv@Hosea:11:8|). Zoar, the other city, was spared. {In like manner} (\ton homoion tropon\). Adverbial accusative (cf. \h“s\). Like the fallen angels. {Having given themselves over to fornication} (\ekporneusasai\). First aorist active participle feminine plural of \ekporneu“\, late and rare compound (perfective use of \ek\, outside the moral law), only here in N.T., but in LXX (Genesis:38:24; strkjv@Exodus:34:15f.|, etc.). Cf. \aselgeian\ in verse 4|. {Strange flesh} (\sarkos heteras\). Horrible licentiousness, not simply with women not their wives or in other nations, but even unnatural uses (Romans:1:27|) for which the very word "sodomy" is used (Genesis:19:4-11|). The pronoun \heteras\ (other, strange) is not in strkjv@2Peter:2:10|. {Are set forth} (\prokeintai\). Present middle indicative of \prokeimai\, old verb, to lie before, as in strkjv@Hebrews:12:1f|. {As an example} (\deigma\). Predicate nominative of \deigma\, old word (from \deiknumi\ to show), here only in N.T., sample, specimen. strkjv@2Peter:2:6| has \hupodeigma\ (pattern). {Suffering} (\hupechousai\). Present active participle of \hupech“\, old compound, to hold under, often with \dikˆn\ (right, justice, sentence strkjv@2Thessalonians:1:9|) to suffer sentence (punishment), here only in N.T. {Of eternal fire} (\puros ai“niou\). Like \desmois aidiois\ in verse 7|. Cf. the hell of fire (Matthew:5:22|) and also strkjv@Matthew:25:46|. Jude:has no mention of Lot.

rwp@Jude:1:8 @{Yet} (\mentoi\). See strkjv@John:4:27|. In spite of these warnings. {In like manner} (\homoi“s\). Like the cities of the plain. {These also} (\kai houtoi\). The false teachers of verse 4|. {In their dreamings} (\enupniazomenoi\). Present middle participle of \enupniaz“\, to dream (from \enupnion\ dream, strkjv@Acts:2:17|, from \en\ and \hupnos\, in sleep), in Aristotle, Hippocrates, Plutarch, papyri, LXX (Joel:2:28|), here only in N.T. Cf. strkjv@Colossians:2:18|. {Defile} (\miainousin\). Present active indicative of \minain“\, old verb, to stain, with sin (Titus:1:15|) as here. strkjv@2Peter:2:10| has \miasmou\. {Set at nought} (\athetousin\). Present active indicative of \athete“\, to annul. Both \kuriotˆs\ (dominion) and \doxai\ (dignities) occur in strkjv@2Peter:2:10|, which see for discussion.

rwp@Jude:1:9 @{Michael the archangel} (\ho Michael ho archaggelos\). Michael is mentioned also in strkjv@Daniel:10:13,21; strkjv@12:1; strkjv@Revelation:12:7|. \Archaggelos\ in N.T. occurs only here and strkjv@1Thessalonians:4:16|, but in strkjv@Daniel:10:13,20; strkjv@12:1|. {Contending with the devil} (\t“i diabol“i diakrinomenos\). Present middle participle of \diakrin“\, to separate, to strive with as in strkjv@Acts:11:2|. Dative case \diabol“i\. {When he disputed} (\hote dielegeto\). Imperfect middle of \dialegomai\ as in strkjv@Mark:9:34|. {Concerning the body of Moses} (\peri tou M“use“s s“matos\). Some refer this to strkjv@Zechariah:3:1|, others to a rabbinical comment on strkjv@Deuteronomy:34:6|. There is a similar reference to traditions in strkjv@Acts:7:22; strkjv@Galatians:3:19; strkjv@Hebrews:2:2; strkjv@2Timothy:3:8|. But this explanation hardly meets the facts. {Durst not bring} (\ouk etolmˆsen epenegkein\). "Did not dare (first aorist active indicative of \tolma“\), to bring against him" (second aorist active infinitive of \epipher“\). {A railing accusation} (\krisin blasphˆmias\). "Charge of blasphemy" where strkjv@2Peter:2:11| has "\blasphˆmon krisin\." Peter also has \para kuri“i\ (with the Lord), not in Jude. {The Lord rebuke thee} (\epitimˆsai soi kurios\). First aorist active optative of \epitima“\, a wish about the future. These words occur in strkjv@Zechariah:3:1-10| where the angel of the Lord replies to the charges of Satan. Clement of Alex. (_Adumb. in Ep. Judae_) says that Jude:quoted here the _Assumption of Moses_, one of the apocryphal books. Origen says the same thing. Mayor thinks that the author of the _Assumption of Moses_ took these words from Zechariah and put them in the mouth of the Archangel Michael. There is a Latin version of the _Assumption_. Some date it as early as B.C. 2, others after A.D. 44.

rwp@Jude:1:10 @{Whatsoever things they know not} (\hosa ouk oidasin\). Here strkjv@2Peter:2:12| has \en hois agnoousin\. The rest of the sentence is smoother than strkjv@2Peter:2:12|. {Naturally} (\phusik“s\). Here only in N.T. strkjv@2Peter:2:12| has \gegennˆmena phusika\. Jude:has the article \ta\ with \aloga z“a\ and the present passive \phtheirontai\ instead of the future passive \phtharˆsontai\.

rwp@Jude:1:11 @{Woe to them} (\ouai autois\). Interjection with the dative as is common in the Gospels (Matthew:11:21|). {Went} (\eporeuthˆsan\). First aorist passive (deponent) indicative of \poreuomai\. {In the way of Cain} (\tˆi hod“i tou Kain\). Locative case \hod“i\. Cain is Jude's fourth example. Not in II Peter, but in strkjv@Hebrews:11:4; strkjv@1John:3:11f|. From strkjv@Genesis:4:7|. {Ran riotously} (\exechuthˆsan\). First aorist passive indicative of \ekche“\, to pour out, "they were poured out," vigorous metaphor for excessive indulgence. But it is used also of God's love for us (Romans:5:5|). {In the error of Balaam} (\tˆi planˆi tou Balaam\). The fifth example in Jude. In II Peter also (2Peter:2:15|). Either locative case (in) or instrumental (by). \Planˆ\ (in Peter also) is the common word for such wandering (Matthew:24:4ff.|, etc.). {Perished} (\ap“lonto\). Second aorist middle (intransitive) of \apollumi\. {In the gainsaying of Korah} (\tˆi antilogiƒi tou Kore\). Again either locative or instrumental. The word \antilogia\ is originally answering back (Hebrews:6:16|), but it may be by act also (Romans:10:21|) as here. This is the sixth example in Jude, not in II Peter.

rwp@Luke:1:35 @{Shall overshadow thee} (\episkiasei\). A figure of a cloud coming upon her. Common in ancient Greek in the sense of obscuring and with accusative as of Peter's shadow in strkjv@Acts:5:15|. But we have seen it used of the shining bright cloud at the Transfiguration of Jesus (Matthew:17:5; strkjv@Mark:9:7; strkjv@Luke:9:34|). Here it is like the Shekinah glory which suggests it (Exodus:40:38|) where the cloud of glory represents the presence and power of God. {Holy, the Son of God} (\Hagion huios theou\). Here again the absence of the article makes it possible for it to mean "Son of God." See strkjv@Matthew:5:9|. But this title, like the Son of Man (\Hosea:huios tou anthr“pou\) was a recognized designation of the Messiah. Jesus did not often call himself Son of God (Matthew:27:43|), but it is assumed in his frequent use of the Father, the Son (Matthew:11:27; strkjv@Luke:10:21; strkjv@John:5:19ff.|). It is the title used by the Father at the baptism (Luke:3:22|) and on the Mount of Transfiguration (Luke:9:35|). The wonder of Mary would increase at these words. The Miraculous Conception or Virgin Birth of Jesus is thus plainly set forth in Luke as in Matthew. The fact that Luke was a physician gives added interest to his report.

rwp@Luke:1:37 @{No word} (\ouk rhˆma\). \Rhˆma\ brings out the single item rather than the whole content (\logos\). Songs:in verse 38|.

rwp@Luke:1:39 @{Arose} (\anastƒsa\). Luke is very fond of this word, sixty times against twenty-two in the rest of the N.T. {Into the hill country} (\eis tˆn orinˆn\). Luke uses this adjective twice in this context (here and strkjv@1:65|) instead of \to oros\, the mountains. It is an old word and is in the LXX, but nowhere else in the N.T. The name of the city where Zacharias lived is not given unless Judah here means Juttah (Joshua:15:55|). Hebron was the chief city of this part of Judea.

rwp@Luke:1:40 @{Saluted} (\ˆspasato\). Her first glance at Elisabeth showed the truth of the angel's message. The two mothers had a bond of sympathy.

rwp@Luke:1:41 @{Leaped} (\eskirtˆsen\). A common enough incident with unborn children (Genesis:25:22|), but Elisabeth was filled with the Holy Spirit to understand what had happened to Mary.

rwp@Luke:1:42 @{With a loud cry} (\kraugˆi megalˆi\). A moment of ecstatic excitement. {Blessed art thou} (\eulogˆmenˆ\). Perfect passive participle. A Hebraistic equivalent for the superlative.

rwp@Luke:1:43 @{The mother of my Lord} (\hˆ mˆtˆr tou Kuriou mou\). See strkjv@Psalms:110:1|. Only by the help of the Holy Spirit could Elisabeth know that Mary was to be the mother of the Messiah.

rwp@Luke:1:45 @{For} (\hoti\). It is not certain whether \hoti\ here is "that" or "because." It makes good sense either way. See also strkjv@7:16|. This is the first beatitude in the New Testament and it is similar to the last one in the Gospels spoken to Thomas to discourage his doubt (John:20:29|). Elisabeth wishes Mary to have full faith in the prophecy of the angel. This song of Elisabeth is as real poetry as is that of Mary (1:47-55|) and Zacharias (1:68-70|). All three spoke under the power of the Holy Spirit. These are the first New Testament hymns and they are very beautiful. Plummer notes four strophes in Mary's Magnificat (46-48|,49,50|,51-53|,54,55|). Every idea here occurs in the Old Testament, showing that Mary's mind was full of the spiritual message of God's word.

rwp@Luke:1:46 @{Doth magnify} (\megalunei\). Latin, _magnificat_. Harnack argues that this is also the song of Elisabeth because a few Latin MSS. have it so, but Mary is correct. She draws her material from the O.T. and sings in the noblest strain.

rwp@Luke:1:47 @{Hath rejoiced} (\ˆgalliasen\). This is aorist active indicative. Greek tenses do not correspond to those in English. The verb \agallia“\ is a Hellenistic word from the old Greek \agall“\. It means to exult. See the substantive \agalliasis\ in strkjv@Luke:1:14,44|. Mary is not excited like Elisabeth, but breathes a spirit of composed rapture. {My spirit} (\to pneuma mou\). One need not press unduly the difference between "soul" (\psuchˆ\) in verse 46| and "spirit" here. Bruce calls them synonyms in parallel clauses. Vincent argues that the soul is the principle of individuality while the spirit is the point of contact between God and man. It is doubtful, however, if the trichotomous theory of man (body, soul, and spirit) is to be insisted on. It is certain that we have an inner spiritual nature for which various words are used in strkjv@Mark:12:30|. Even the distinction between intellect, emotions, and will is challenged by some psychologists. {God my Saviour} (\t“i the“i t“i sotˆri mou\). Article with each substantive. God is called Saviour in the O.T. (Deuteronomy:32:15, strkjv@Psalms:24:5; strkjv@95:1|).

rwp@Luke:1:48 @{The low estate} (\tˆn tapein“sin\). The bride of a carpenter and yet to be the mother of the Messiah. Literal sense here as in strkjv@1:52|. {Shall call me blessed} (\makariousin me\). So-called Attic future of an old verb, to felicitate. Elisabeth had already given her a beatitude (\makaria\, strkjv@1:45|). Another occurs in strkjv@11:27|. But this is a very different thing from the worship of Mary (Mariolatry) by Roman Catholics. See my _The Mother of Jesus: Her Problems and Her Glory_.

rwp@Luke:1:50 @{Fear} (\phoboumenois\). Dative of the present middle participle. Here it is reverential fear as in strkjv@Acts:10:2; strkjv@Colossians:3:22|. The bad sense of dread appears in strkjv@Matthew:21:46; strkjv@Mark:6:20; strkjv@Luke:12:4|.

rwp@Luke:5:39 @{The old is good} (\Hosea:palaios chrˆstos estin\). Songs:the best MSS. rather that \chrˆstoteros\, comparative (better). Westcott and Hort wrongly bracket the whole verse, though occurring in Aleph, B C L and most of the old documents. It is absent in D and some of the old Latin MSS. It is the philosophy of the obscurantist, that is here pictured by Christ. "The prejudiced person will not even try the new, or admit that it has any merits. He knows that the old is pleasant, and suits him; and that is enough; he is not going to change" (Plummer). This is Christ's picture of the reactionary Pharisees.

rwp@Luke:6:1 @{On a sabbath} (\en sabbat“i\). This is the second sabbath on which Jesus is noted by Luke. The first was strkjv@Luke:4:31-41|. There was another in strkjv@John:5:1-47|. There is Western and Syrian (Byzantine) evidence for a very curious reading here which calls this sabbath "secondfirst" (\deuteropr“t“i\). It is undoubtedly spurious, though Westcott and Hort print it in the margin. A possible explanation is that a scribe wrote "first" (\pr“t“i\) on the margin because of the sabbath miracle in strkjv@Luke:6:6-11|. Then another scribe recalled strkjv@Luke:4:31| where a sabbath is mentioned and wrote "second" (\deuter“i\) also on the margin. Finally a third scribe combined the two in the word \deuteropr“t“i\ that is not found elsewhere. If it were genuine, we should not know what it means. {Plucked} (\etillon\). Imperfect active. They were plucking as they went on through (\diaporeuesthai\). Whether wheat or barley, we do not know, not our "corn" (maize). {Did eat} (\ˆsthion\). Imperfect again. See on ¯Matthew:12:1f.; strkjv@Mark:2:23f.| for the separate acts in supposed violence of the sabbath laws. {Rubbing them in their hands} (\ps“chontes tais chersin\). Only in Luke and only here in the N.T. This was one of the chief offences. "According to Rabbinical notions, it was reaping, threshing, winnowing, and preparing food all at once" (Plummer). These Pharisees were straining out gnats and swallowing camels! This verb \ps“ch“\ is a late one for \psa“\, to rub.

rwp@Luke:6:4 @{Did take} (\lab“n\). Second aorist active participle of \lamban“\. Not in Mark and Matthew. See strkjv@Matthew:12:1-8; strkjv@Mark:2:23-28| for discussion of details about the shewbread and the five arguments in defence of his conduct on the sabbath (example of David, work of the priests on the sabbath, prophecy of strkjv@Hosea:6:6|, purpose of the sabbath for man, the Son of Man lord of the sabbath). It was an overwhelming and crushing reply to these pettifogging ceremonialists to which they could not reply, but which increased their anger. Codex D transfers verse 5| to after verse 10| and puts here the following: "On the same day beholding one working on the sabbath he said to him: Man, if you know what you are doing, happy are you; but if you do not know, cursed are you and a transgressor of the law."

rwp@Luke:6:6 @{On another sabbath} (\en heter“i sabbat“i\). This was a second (\heteron\, as it often means), but not necessarily the next, sabbath. This incident is given by all three synoptics (Mark:3:1-6; strkjv@Matthew:12:9-14; strkjv@Luke:6:6-11|). See Matt. and Mark for details. Only Luke notes that it was on a sabbath. Was this because Luke as a physician had to meet this problem in his own practise? {Right hand} (\hˆ dexia\). This alone in Luke, the physician's eye for particulars.

rwp@Luke:8:18 @{How ye hear} (\p“s akouete\). The manner of hearing. strkjv@Mark:4:24| has "what ye hear" (\ti akouete\), the matter that is heard. Both are supremely important. Some things should not be heard at all. Some that are heard should be forgotten. Others should be treasured and practised. {For whosoever hath} (\Hosea:an gar echˆi\). Present active subjunctive of the common verb \ech“\ which may mean "keep on having" or "acquiring." See on ¯Mark:4:25| for discussion. {Thinketh he hath} (\dokei echein\), or {seems to acquire or to hold}. Losses in business illustrate this saying as when we see their riches take wings and fly away. Songs:it is with hearing and heeding. Self-deception is a common complaint.

rwp@Luke:8:19 @{His mother and brethren} (\hˆ mˆtˆr kai hoi adelphoi autou\). strkjv@Mark:3:31-35; strkjv@Matthew:12:46-50| place the visit of the mother and brothers of Jesus before the parable of the sower. Usually Luke follows Mark's order, but he does not do so here. At first the brothers of Jesus (younger sons of Joseph and Mary, I take the words to mean, there being sisters also) were not unfriendly to the work of Jesus as seen in strkjv@John:2:12| when they with the mother of Jesus are with him and the small group (half dozen) disciples in Capernaum after the wedding in Cana. But as Jesus went on with his work and was rejected at Nazareth (Luke:4:16-31|), there developed an evident disbelief in his claims on the part of the brothers who ridiculed him six months before the end (John:7:5|). At this stage they have apparently come with Mary to take Jesus home out of the excitement of the crowds, perhaps thinking that he is beside himself (Mark:3:21|). They hardly believed the charge of the rabbis that Jesus was in league with Beelzebub. Certainly the mother of Jesus could give no credence to that slander. But she herself was deeply concerned and wanted to help him if possible. See discussion of the problem in my little book _The Mother of Jesus_ and also on ¯Mark:3:31| and ¯Matthew:12:46|. {Come to him} (\suntuchein\). Second aorist active infinitive of \suntugchan“\, an old verb, though here alone in the N.T., meaning to meet with, to fall in with as if accidentally, here with associative instrumental case \aut“i\.

rwp@Luke:9:35 @If \ekeinous\ be accepted here instead of \autous\, the three disciples would be outside of the cloud. {Out of the cloud} (\ek tˆs nephelˆs\). This voice was the voice of the Father like that at the baptism of Jesus (Luke:3:22; strkjv@Mark:1:11; strkjv@Matthew:3:17|) and like that near the end (John:12:28-30|) when the people thought it was a clap of thunder or an angel. {My son, my chosen} (\Hosea:huios mou, ho eklelegmenos\). Songs:the best documents (Aleph B L Syriac Sinaitic). The others make it "My Beloved" as in strkjv@Mark:9:7; strkjv@Matthew:17:5|. These disciples are commanded to hear Jesus, God's Son, even when he predicts his death, a pointed rebuke to Simon Peter as to all.

rwp@Luke:9:36 @{When the voice came} (\en toi genesthai tˆn ph“nˆn\). Another example of Luke's idiom, this time with the second aorist middle infinitive. Literally, "on the coming as to the voice" (accusative of general reference). It does not mean that it was "after" the voice was past that Jesus was found alone, but simultaneously with it (ingressive aorist tense). {Alone} (\monos\). Same adjective in strkjv@Mark:9:8; strkjv@Matthew:17:8| translated "only." Should be rendered "alone" there also. {They held their peace} (\esigˆsan\). Ingressive aorist active of common verb \siga“\, became silent. In strkjv@Mark:9:9; strkjv@Matthew:17:9|, Jesus commanded them not to tell till His Resurrection from the dead. Luke notes that they in awe obeyed that command and it turns out that they finally forgot the lesson of this night's great experience. By and by they will be able to tell them, but not "in those days." {Which they had seen} (\h“n he“rakan\). Attraction of the relative \ha\ into the case of the unexpressed antecedent \tout“n\. Perfect active indicative \he“rakan\ with _Koin‚_ (papyri) form for the ancient \he“rakƒsin\ changed by analogy to the first aorist ending in \-an\ instead of \-asin\.

rwp@Luke:9:55 @{But he turned} (\strapheis de\). Second aorist passive participle of \streph“\, common verb, to turn round. Dramatic act. Some ancient MSS. have here: {Ye know not what manner of spirit ye are of} (\ouk oidate poiou pneumatos este\). This sounds like Christ and may be a genuine saying though not a part of Luke's Gospel. A smaller number of MSS. add also: {For the Son of Man came not to destroy men's lives, but to save them} (\Hosea:gar huios tou anthr“pou ouk ˆlthen psuchas anthr“p“n apolesai alla s“sai\), a saying reminding us of strkjv@Matthew:5:17; strkjv@Luke:19:10|. Certain it is that here Jesus rebuked the bitterness of James and John toward Samaritans as he had already chided John for his narrowness towards a fellow-worker in the kingdom.

rwp@Luke:9:57 @{A certain man} (\tis\). strkjv@Matthew:8:19| calls him "a scribe." strkjv@Luke:9:57-60; strkjv@Matthew:8:19-22|, but not in Mark and so from Q or the Logia. {Wherever you go} (\hopou ean aperchˆi\) is the present middle subjunctive with the indefinite relative adverb \ean\, common Greek idiom. See on Matthew for "holes," "nests," "Son of man." The idiom "where to lay his head" (\pou tˆn kephalˆn klinˆi\) is the same in both, the deliberative subjunctive retained in the indirect question. "Jesus knows the measure of the scribe's enthusiasm" (Plummer). The wandering life of Jesus explains this statement.

rwp@Luke:17:37 @{The eagles} (\hoi aetoi\). Or the vultures attracted by the carcass. This proverb is quoted also in strkjv@Matthew:24:28|. See strkjv@Job:39:27-30; strkjv@Hebrews:1:8; strkjv@Hosea:8:1|. Double compound (\epi-sun-\) in \epi-sun-achthˆsontai\ completes the picture.

rwp@Luke:18:1 @{To the end that} (\pros to dein\). {With a view to the being necessary}, \pros\ and the articular infinitive. The impersonal verb \dei\ here is in the infinitive and has another infinitive loosely connected with it \proseuchesthai\, to pray. {Not to faint} (\mˆ enkakein\). Literally, not to give in to evil (\en, kake“\, from \kakos\, bad or evil), to turn coward, lose heart, behave badly. A late verb used several times in the N.T. (2Corinthians:4:1,16,| etc.).

rwp@Luke:18:2 @Regarded not (\mˆ entrepomenos\). Present middle participle of \entrep“\, old verb, to turn one on himself, to shame one, to reverence one. This was a "hard-boiled" judge who knew no one as his superior. See on ¯Matthew:21:37|.

rwp@Luke:21:22 @{That may be fulfilled} (\tou plˆsthˆnai\). Articular infinitive passive to express purpose with accusative of general reference. The O.T. has many such warnings (Hosea:9:7; strkjv@Deuteronomy:28:49-57|, etc.).

rwp@Luke:21:24 @{Edge of the sword} (\stomati machairˆs\). Instrumental case of \stomati\ which means "mouth" literally (Genesis:34:26|). This verse like the close of verse 22| is only in Luke. Josephus (_War_, VI. 9.3) states that 1,100,000 Jews perished in the destruction of Jerusalem and 97,000 were taken captive. Surely this is an exaggeration and yet the number must have been large. {Shall be led captive} (\aichmal“tisthˆsontai\). Future passive of \aichmal“tiz“\ from \aichmˆ\, spear and \hal“tos\ (\haliskomai\). Here alone in the literal sense in the N.T. {Shall be trodden under foot} (\estai patoumenˆ\). Future passive periphrastic of \pate“\, to tread, old verb. {Until the times of the Gentiles be fulfilled} (\achri hou plˆr“th“sin kairoi ethn“n\). First aorist passive subjunctive with \achri hou\ like \he“s hou\. What this means is not clear except that Paul in strkjv@Romans:11:25| shows that the punishment of the Jews has a limit. The same idiom appears there also with \achri hou\ and the aorist subjunctive.

rwp@Luke:21:25 @{Distress} (\sunochˆ\). From \sunech“\. In the N.T. only here and strkjv@2Corinthians:2:4|. Anguish. {In perplexity} (\en aporiƒi\). State of one who is \aporos\, who has lost his way (\a\ privative and \poros\). Here only in the N.T. though an old and common word. {For the roaring of the sea} (\ˆchous thalassˆs\). Our word echo (Latin _echo_) is this word \ˆchos\, a reverberating sound. Sense of rumour in strkjv@Luke:4:37|. {Billows} (\salou\). Old word \salos\ for the swell of the sea. Here only in the N.T.

rwp@Luke:21:26 @{Men fainting} (\apopsuchont“n anthr“p“n\). Genitive absolute of \apopsuch“\, to expire, to breathe off or out. Old word. Here only in N.T. {Expectation} (\prosdokias\). Old word from \prosdoka“\, to look for or towards. In the N.T. only here and strkjv@Acts:12:11|. {The world} (\tˆi oikoumenˆi\). Dative case, "the inhabited" (earth, \gˆi\).

rwp@Luke:21:27 @{And then shall they see} (\kai tote opsontai\). As much as to say that it will be not till then. Clearly the promise of the second coming of the Son of man in glory here (Mark:13:26f.; strkjv@Matthew:24:30f.|) is pictured as not one certain of immediate realization. The time element is left purposely vague.

rwp@Luke:23:29 @{Blessed} (\makariai\). A beatitude to the barren, the opposite of the hopes of Jewish mothers. Childless women are commiserated (1:25,36|). {To the hills} (\tois bounois\). A Cyrenaic word. In the N.T. only here and strkjv@3:5|. Quotation from strkjv@Hosea:10:8|.

rwp@Luke:23:31 @{In the green tree} (\en hugr“i xul“i\). Green wood is hard to burn and so is used for the innocent. {In the dry} (\en t“i xˆr“i\). Dry wood kindles easily and is a symbol for the guilty. This common proverb has various applications. Here the point is that if they can put Jesus to death, being who he is, what will happen to Jerusalem when its day of judgment comes? {What shall be done} (\ti genˆtai\). Deliberative subjunctive.

rwp@Luke:23:32 @{Were led} (ˆgonto). Imperfect passive of \ag“\, were being led. {Malefactors} (\kakourgoi\). Evil (\kakon\), doers (work, \ergon\). Old word, but in the N.T. only in this passage (32,33,39|) and strkjv@2Timothy:2:9|. Luke does not call them "robbers" like strkjv@Mark:15:27; strkjv@Matthew:27:38,44|. {To be put to death} (\anairethˆnai\). First aorist passive infinitive of \anaire“\, old verb, to take up, to take away, to kill.

rwp@Mark:2:19 @{The sons of the bridechamber} (\hoi huioi tou numph“nos\). Not merely the groomsmen, but the guests also, the \paranymphs\ (\paranumphoi\ of the old Greek). Jesus here adopts the Baptist's own metaphor (John:3:29|), changing the friend of the bridegroom (\ho philos tou numphiou\) to sons of the bridechamber. Jesus identifies himself with the bridegroom of the O.T. (Hosea:2:21|), God in his covenant relation with Israel (Swete). Mourning does not suit the wedding feast. Mark, Matthew, and Luke all give the three parables (bridegroom, unfulled cloth, new wineskins) illustrating and defending the conduct of Jesus in feasting with Levi on a Jewish fast-day. strkjv@Luke:5:36| calls these parables. Jesus here seems iconoclastic to the ecclesiastics and revolutionary in emphasis on the spiritual instead of the ritualistic and ceremonial.

rwp@Mark:2:21 @{Seweth on} (\epirhaptei\). Here only in the N.T. or elsewhere, though the uncompounded verb \rhapt“\ (to sew) is common enough, {sews upon:} in strkjv@Matthew:9:16| and strkjv@Luke:5:37| use \epiballei\, put upon or clap upon.

rwp@Mark:14:54 @{Peter had followed him afar off} (\Hosea:Petros apo makrothen ˆkolouthˆsen aut“i\). Here Mark uses the constative aorist (\ˆkolouthˆsen\) where strkjv@Matthew:26:58|, and strkjv@Luke:22:54| have the picturesque imperfect (\ˆkolouthei\), was following. Possibly Mark did not care to dwell on the picture of Peter furtively following at a distance, not bold enough to take an open stand with Christ as the Beloved Disciple did, and yet unable to remain away with the other disciples. {Was sitting with} (\ˆn sunkathˆmenos\). Periphrastic imperfect middle, picturing Peter making himself at home with the officers (\hupˆret“n\), under rowers, literally, then servants of any kind. strkjv@John:18:25| describes Peter as standing (\hest“s\). Probably he did now one, now the other, in his restless weary mood. {Warming himself in the light} (\thermainomenos pr“s to ph“s\). Direct middle. Fire has light as well as heat and it shone in Peter's face. He was not hidden as much as he supposed he was.

rwp@Mark:14:56 @{Their witness agreed not together} (\isai hai marturiai ouk ˆsan\). Literally, the testimonies were not equal. They did not correspond with each other on essential points. {Many were bearing false witness} (\epseudomarturoun\, imperfect, repeated action) {against him}. No two witnesses bore joint testimony to justify a capital sentence according to the law (Deuteronomy:19:15|). Note imperfects in these verses (55-57|) to indicate repeated failures.

rwp@Mark:14:58 @{Made with hands} (\cheiropoiˆton\). In Mark alone. An old Greek word. The negative form \acheiropoiˆton\ here occurs elsewhere only in strkjv@2Corinthians:5:1; strkjv@Colossians:2:11|. In strkjv@Hebrews:9:11| the negative \ou\ is used with the positive form. It is possible that a real \logion\ of Jesus underlies the perversion of it here. Mark and Matthew do not quote the witnesses precisely alike. Perhaps they quoted Jesus differently and therein is shown part of the disagreement, for Mark adds verse 59| (not in Matthew). "And not even so did their witness agree together," repeating the point of verse 57|. Swete observes that Jesus, as a matter of fact, did do what he is quoted as saying in Mark: "He said what the event has proved to be true; His death destroyed the old order, and His resurrection created the new." But these witnesses did not mean that by what they said. The only saying of Jesus at all like this preserved to us is that in strkjv@John:2:19|, when he referred not to the temple in Jerusalem, but to the temple of his body, though no one understood it at the time.

rwp@Mark:14:60 @{Stood up in the midst} (\anastas eis meson\). Second aorist active participle. For greater solemnity he arose to make up by bluster the lack of evidence. The high priest stepped out into the midst as if to attack Jesus by vehement questions. See on ¯Matthew:26:59-68| for details here.

rwp@Matthew:2:15 @{Until the death of Herod} (\he“s tˆs teleutˆs Hˆr“idou\). The Magi had been warned in a dream not to report to Herod and now Joseph was warned in a dream to take Mary and the child along (\mellei zˆtein tou apolesai\ gives a vivid picture of the purpose of Herod in these three verbs). In Egypt Joseph was to keep Mary and Jesus till the death of Herod the monster. Matthew quotes strkjv@Hosea:11:1| to show that this was in fulfilment of God's purpose to call his Son out of Egypt. He may have quoted again from a collection of _testimonia_ rather than from the Septuagint. There is a Jewish tradition in the Talmud that Jesus "brought with him magic arts out of Egypt in an incision on his body" (_Shabb_. 104b). "This attempt to ascribe the Lord's miracles to Satanic agency seems to be independent of Matthew, and may have been known to him, so that one object of his account may have been to combat it" (McNeile).

rwp@Matthew:2:16 @{Slew all the male children that were in Bethlehem} (\aneilen pantas tous paidas tous en Bˆthleem\). The flight of Joseph was justified, for Herod was violently enraged (\ethum“thˆ lian\) that he had been mocked by the Magi, deluded in fact (\enepaichthˆ\). Vulgate _illusus esset_. Herod did not know, of course, how old the child was, but he took no chances and included all the little boys (\tous paidas\, masculine article) in Bethlehem two years old and under, perhaps fifteen or twenty. It is no surprise that Josephus makes no note of this small item in Herod's chamber of horrors. It was another fulfilment of the prophecy in strkjv@Jeremiah:31:15|. The quotation (2:18|) seems to be from the Septuagint. It was originally written of the Babylonian captivity but it has a striking illustration in this case also. Macrobius (_Sat_. II. iv. II) notes that Augustus said that it was better to be Herod's sow (\hus\) than his son (\huios\), for the sow had a better chance of life.

rwp@Matthew:9:13 @{But go ye and learn} (\poreuthentes de mathete\). With biting sarcasm Jesus bids these preachers to learn the meaning of strkjv@Hosea:6:6|. It is repeated in strkjv@Matthew:12:7|. Ingressive aorist imperative (\mathete\).

rwp@Matthew:9:14 @{The disciples of John} (\hoi mathˆtai I“anou\). One is surprised to find disciples of the Baptist in the role of critics of Christ along with the Pharisees. But John was languishing in prison and they perhaps were blaming Jesus for doing nothing about it. At any rate John would not have gone to Levi's feast on one of the Jewish fast-days. "The strict asceticism of the Baptist (11:18|) and of the Pharisaic rabbis (Luke:18:12|) was imitated by their disciples" (McNeile).

rwp@Matthew:10:16 @{As sheep in the midst of wolves} (\h“s probata en mes“i luk“n\). The presence of wolves on every hand was a fact then and now. Some of these very sheep (10:6|) at the end will turn out to be wolves and cry for Christ's crucifixion. The situation called for consummate wisdom and courage. The serpent was the emblem of wisdom or shrewdness, intellectual keenness (Genesis:3:1; strkjv@Psalms:58:5|), the dove of simplicity (Hosea:7:11|). It was a proverb, this combination, but one difficult of realization. Either without the other is bad (rascality or gullibility). The first clause with \arnas\ for \probata\ is in strkjv@Luke:10:3| and apparently is in a _Fragment of a Lost Gospel_ edited by Grenfell and Hunt. The combination of wariness and innocence is necessary for the protection of the sheep and the discomfiture of the wolves. For "harmless" (\akeraioi\) Moffatt and Goodspeed have "guileless," Weymouth "innocent." The word means "unmixed" (\a\ privative and \kerannumi\), "unadulterated," "simple," "unalloyed."

rwp@Matthew:10:17 @{Beware of men} (\prosechete apo t“n anthr“p“n\). Ablative case with \apo\. Hold your mind (\noun\ understood) away from. The article with \anthr“p“n\ points back to \luk“n\ (wolves) in strkjv@10:16|.

rwp@Matthew:12:7 @{The guiltless} (\tous anaitious\). Songs:in verse 5|. Common in ancient Greek. No real ground against, it means \an\ + \aitios\. Jesus quotes strkjv@Hosea:6:6| here as he did in strkjv@Matthew:9:13|. A pertinent prophecy that had escaped the notice of the sticklers for ceremonial literalness and the letter of the law.

rwp@Matthew:12:9 @{Lord of the Sabbath} (\kurios tou sabbatou\). This claim that he as the Son of Man is master of the Sabbath and so above the Pharisaic regulations angered them extremely. By the phrase "the Son of man" here Jesus involves the claim of Messiahship, but as the Representative Man he affirms his solidarity with mankind, "standing for the human interest" (Bruce) on this subject.

rwp@Matthew:16:18 @{The gates of Hades} (\pulai hƒidou\) {shall not prevail against it} (\ou katischusousin autˆs\). Each word here creates difficulty. Hades is technically the unseen world, the Hebrew Sheol, the land of the departed, that is death. Paul uses \thanate\ in strkjv@1Corinthians:15:55| in quoting strkjv@Hosea:13:14| for \hƒidˆ\. It is not common in the papyri, but it is common on tombstones in Asia Minor, "doubtless a survival of its use in the old Greek religion" (Moulton and Milligan, _Vocabulary_). The ancient pagans divided Hades (\a\ privative and \idein\, to see, abode of the unseen) into Elysium and Tartarus as the Jews put both Abraham's bosom and Gehenna in Sheol or Hades (cf. strkjv@Luke:16:25|). Christ was in Hades (Acts:2:27,31|), not in Gehenna. We have here the figure of two buildings, the Church of Christ on the Rock, the House of Death (Hades). "In the Old Testament the 'gates of Hades' (Sheol) never bears any other meaning (Isaiah:38:10|; Wisd. strkjv@16:3; 3Macc. strkjv@5:51) than death," McNeile claims. See also strkjv@Psalms:9:13; strkjv@107:18; strkjv@Job:38:17| (\pulai thanatou pul“roi hƒidou\). It is not the picture of Hades _attacking_ Christ's church, but of death's possible victory over the church. "The \ekklˆsia\ is built upon the Messiahship of her master, and death, the gates of Hades, will not prevail against her by keeping Him imprisoned. It was a mysterious truth, which He will soon tell them in plain words (verse 21|); it is echoed in strkjv@Acts:2:24,31|" (McNeile). Christ's church will prevail and survive because He will burst the gates of Hades and come forth conqueror. He will ever live and be the guarantor of the perpetuity of His people or church. The verb \katischu“\ (literally have strength against, \ischu“\ from \ischus\ and \kat-\) occurs also in strkjv@Luke:21:36; strkjv@23:23|. It appears in the ancient Greek, the LXX, and in the papyri with the accusative and is used in the modern Greek with the sense of gaining the mastery over. The wealth of imagery in strkjv@Matthew:16:18| makes it difficult to decide each detail, but the main point is clear. The \ekklˆsia\ which consists of those confessing Christ as Peter has just done will not cease. The gates of Hades or bars of Sheol will not close down on it. Christ will rise and will keep his church alive. _Sublime Porte_ used to be the title of Turkish power in Constantinople.

rwp@Matthew:16:19 @{The Keys of the kingdom} (\tas kleidas tˆs basileias\). Here again we have the figure of a building with keys to open from the outside. The question is raised at once if Jesus does not here mean the same thing by "kingdom" that he did by "church" in verse 18|. In strkjv@Revelation:1:18; strkjv@3:7| Christ the Risen Lord has "the keys of death and of Hades." He has also "the keys of the kingdom of heaven" which he here hands over to Peter as "gatekeeper" or "steward" (\oikonomos\) provided we do not understand it as a special and peculiar prerogative belonging to Peter. The same power here given to Peter belongs to every disciple of Jesus in all the ages. Advocates of papal supremacy insist on the primacy of Peter here and the power of Peter to pass on this supposed sovereignty to others. But this is all quite beside the mark. We shall soon see the disciples actually disputing again (Matthew:18:1|) as to which of them is the greatest in the kingdom of heaven as they will again (20:21|) and even on the night before Christ's death. Clearly neither Peter nor the rest understood Jesus to say here that Peter was to have supreme authority. What is added shows that Peter held the keys precisely as every preacher and teacher does. To "bind" (\dˆsˆis\) in rabbinical language is to forbid, to "loose" (\lusˆis\) is to permit. Peter would be like a rabbi who passes on many points. Rabbis of the school of Hillel "loosed" many things that the school of Schammai "bound." The teaching of Jesus is the standard for Peter and for all preachers of Christ. Note the future perfect indicative (\estai dedemenon, estai lelumenon\), a state of completion. All this assumes, of course, that Peter's use of the keys will be in accord with the teaching and mind of Christ. The binding and loosing is repeated by Jesus to all the disciples (18:18|). Later after the Resurrection Christ will use this same language to all the disciples (John:20:23|), showing that it was not a special prerogative of Peter. He is simply first among equals, _primus inter pares_, because on this occasion he was spokesman for the faith of all. It is a violent leap in logic to claim power to forgive sins, to pronounce absolution, by reason of the technical rabbinical language that Jesus employed about binding and loosing. Every preacher uses the keys of the kingdom when he proclaims the terms of salvation in Christ. The proclamation of these terms when accepted by faith in Christ has the sanction and approval of God the Father. The more personal we make these great words the nearer we come to the mind of Christ. The more ecclesiastical we make them the further we drift away from him.

rwp@Matthew:20:13 @{To one of them} (\heni aut“n\). Evidently the spokesman of the group. "Friend" (\hetaire\). Comrade. Songs:a kindly reply to this man in place of an address to the whole gang. strkjv@Genesis:31:40; strkjv@Job:27:21; strkjv@Hosea:13:15|. The word survives in modern Greek.

rwp@Matthew:20:14 @{Take up} (\aron\). First aorist active imperative of \air“\. Pick up, as if he had saucily refused to take it from the table or had contemptuously thrown the denarius on the ground. If the first had been paid first and sent away, there would probably have been no murmuring, but "the murmuring is needed to bring out the lesson" (Plummer). The \dˆnarius\ was the common wage of a day labourer at that time. {What I will} (\ho thel“\). This is the point of the parable, the _will_ of the householder. {With mine own} (\en tois emois\). In the sphere of my own affairs. There is in the _Koin‚_ an extension of the instrumental use of \en\.

rwp@Revelation:3:7 @{In Philadelphia} (\en Philadelphiƒi\). Some twenty-eight miles south-east of Sardis, in Lydia, subject to earthquakes, rebuilt by Tiberius after the great earthquake of A.D. 17, for a time called in coins Neo-Caesarea, in wine-growing district with Bacchus (Dionysos) as the chief deity, on fine Roman roads and of commercial importance, though not a large city, called by Ramsay (_op. cit._, p. 392) "the Missionary City" to promote the spread of the Graeco-Roman civilization and then of Christianity, later offering stubborn resistance to the Turks (1379-90 A.D.) and now called Ala-Sheher (reddish city, Charles, from the red hills behind it). The chief opposition to the faithful little church is from the Jews (cf. strkjv@Romans:9-11|). There are some 1,000 Christians there today. {The holy, he that is true} (\ho hagios, ho alˆthinos\). Separate articles (four in all) for each item in this description. "The holy, the genuine." Asyndeton in the Greek. Latin Vulgate, _Sanctus et Verus_. \Hosea:hagios\ is ascribed to God in strkjv@4:8; strkjv@6:10| (both \hagios\ and \alˆthinos\ as here), but to Christ in strkjv@Mark:1:24; strkjv@Luke:4:34; strkjv@John:6:69; strkjv@Acts:4:27,30; strkjv@1John:2:20|, a recognized title of the Messiah as the consecrated one set apart. Swete notes that \alˆthinos\ is _verus_ as distinguished from _verax_ (\alˆthˆs\). Songs:it is applied to God in strkjv@6:10| and to Christ in strkjv@3:14; strkjv@19:11| as in strkjv@John:1:9; strkjv@6:32; strkjv@15:1|. {He that hath the key of David} (\ho ech“n tˆn klein Daueid\). This epithet comes from strkjv@Isaiah:22:22|, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation:5:5; strkjv@22:16|) has exclusive power in heaven, on earth, and in Hades (Matthew:16:19; strkjv@28:18; strkjv@Romans:14:9; strkjv@Phillipians:2:9f.; strkjv@Revelation:1:18|). Christ has power to admit and exclude of his own will (Matthew:25:10f.; strkjv@Ephesians:1:22; strkjv@Revelation:3:21; strkjv@19:11-16; strkjv@20:4; strkjv@22:16|). {And none shall shut} (\kai oudeis kleisei\). Charles calls the structure Hebrew (future active indicative of \klei“\), and not Greek because it does not correspond to the present articular participle just before \ho anoig“n\ (the one opening), but it occurs often in this book as in the very next clause, "and none openeth" (\kai oudeis anoigei\) over against \klei“n\ (present active participle, opening) though here some MSS. read \kleiei\ (present active indicative, open).

rwp@Revelation:3:8 @{I have set} (\ded“ka\). Perfect active indicative of \did“mi\, "I have given" (a gift of Christ, this open door). See strkjv@Luke:12:51| for a like use of \did“mi\. {A door opened} (\thuran ˆne“igmenˆn\). Perfect (triple reduplication) passive predicate participle of \anoig“\ (verse 7|) accusative feminine singular. The metaphor of the open door was a common one (John:10:7-9; strkjv@Acts:14:27; strkjv@1Corinthians:16:9; strkjv@2Corinthians:2:12; strkjv@Colossians:4:3; strkjv@Revelation:3:20; strkjv@4:1|). Probably it means here a good opportunity for missionary effort in spite of the Jewish hostility. {Which} (\hˆn--autˆn\). Pleonastic vernacular and Hebrew repetition of the personal pronoun \autˆn\ (it) after the relative \hˆn\ (which). Direct reference to the statement in verse 7|. {That} (\hoti\). This conjunction resumes the construction of \oida sou ta erga\ (I know thy works) after the parenthesis (\idou--autˆn\, Behold--shut). {A little power} (\mikran dunamin\). Probably "little power," little influence or weight in Philadelphia, the members probably from the lower classes (1Corinthians:1:26f.|). {And didst keep} (\kai etˆrˆsas\). "And yet (adversative use of \kai\) didst keep" (first aorist active indicative of \tˆre“\) my word in some crisis of trial. See strkjv@John:17:6| for the phrase "keeping the word." {Didst not deny} (\ouk ˆrnˆs“\). First aorist middle indicative second person singular of \arneomai\. The issue was probably forced by the Jews (cf. strkjv@2:9|), but they stood true.

rwp@Revelation:3:9 @{I give} (\did“\). Late omega form for \did“mi\, but the \-mi\ form in strkjv@17:13| (\didoasin\). These Jewish converts are a gift from Christ. For this use of \did“mi\ see strkjv@Acts:2:27; strkjv@10:40; strkjv@14:3|. There is ellipse of \tinas\ before \ek\ as in strkjv@2:10| (\ex hum“n\) and see strkjv@2:9| for "the synagogue of Satan." {Of them which say} (\t“n legont“n\). Ablative plural in apposition with \sunag“gˆs\. On the construction of \heautous Ioudaious einai\ see on ¯2:9| (\Ioudaious einai heautous\, the order of words being immaterial). {But do lie} (\alla pseudontai\). Present middle indicative of \pseudomai\, explanatory positive, addition here to \kai ouk eisin\ of strkjv@2:9|, in contrast also with \ho alˆthinos\ of verse 7| and in Johannine style (John:8:44; strkjv@1John:1:10; strkjv@2:4|). {I will make them} (\poiˆs“ autous\). Future active indicative of \poie“\, resuming the prophecy after the parenthesis (\t“n--pseudontai\, which say--but do lie). {To come and worship} (\hina hˆxousin kai proskunˆsousin\). "That they come and worship" (final clause, like _facio ut_ in Latin, with \hina\ and the future active of \hˆk“\ and \proskune“\). The language is based on strkjv@Isaiah:45:14; strkjv@60:14|. The Jews expected homage (not worship in the strict sense) from the Gentiles, but it will come to the Christians at last (1Corinthians:14:24|). Later Ignatius (_Philad_. 6) warns this church against Judaizing Christians, perhaps one result of an influx of Jews. {And to know} (\kai gn“sin\). Continuation of the purpose clause with \hina\, but with the second aorist active subjunctive rather than the less usual future indicative. See both constructions also with \hina\ in strkjv@22:14|. Probably a reminiscence of strkjv@Isaiah:43:4| in \eg“ ˆgapˆsa se\ (I loved thee), first aorist active indicative.

rwp@Revelation:3:10 @{Patience} (\hupomenˆs\). "Endurance" as in strkjv@13:10; strkjv@14:12| as also in strkjv@2Thessalonians:3:5|. {Thou didst keep} (\etˆrˆsas\) {--I also will keep} (\kag“ tˆrˆs“\). Aorist active indicative and future active corresponding to each other. For a like play on the tenses of this verb by Christ see strkjv@John:17:6| (\tetˆrˆkan\), strkjv@John:17:11| (\tˆrˆson\), strkjv@John:17:12| (\etˆroun\). {From the hour of trial} (\ek tˆs h“ras tou peirasmou\). This use of \ek\ after \tˆre“\ in strkjv@John:17:15|, \apo\ in strkjv@James:1:27|. Trial brings temptation often (James:1:2,13|). Jesus endured (Hebrews:12:1f.|) and he will help them. There is still a church in Philadelphia in spite of the Turks. {Which is to come} (\tˆs mellousˆs erchesthai\). Agreeing with \h“ras\ (feminine), not with \peirasmou\ (masculine). {Upon the whole world} (\epi tˆs epoikoumenˆs holˆs\). The inhabited earth (\gˆs\) as in strkjv@Revelation:12:19; strkjv@Luke:2:1; strkjv@Acts:16:6|, etc.), not the physical earth, but the world of men as explained by the next clause. {To try} (\peirasai\). First aorist active infinitive of purpose from \peiraz“\, probably to tempt (cf. the demons in strkjv@9:1-21|), not merely to afflict (2:10|). {That dwell upon the earth} (\tous katoikountas epi tˆs gˆs\). Present active articular participle of \katoike“\, explaining "the whole world" just before.

rwp@Revelation:3:11 @{I come quickly} (\erchomai tachu\). As in strkjv@2:16; strkjv@22:7,12,20|. "The keynote of the book" (Beckwith). But allow the author's own meaning of "quickly." {Hold fast that which thou hast} (\kratei ho echeis\). Sort of motto for each church (2:25|). {That no one take} (\hina mˆdeis labˆi\). Purpose clause with \hina\ and second aorist active subjunctive of \lamban“\. Here to take away "thy crown" (2:10|) which will be thine if really won and not forfeited by failure (2Timothy:4:8|). In that case it will go to another (Matthew:25:28; strkjv@Romans:11:17f.|).

rwp@Revelation:6:16 @{They say} (\legousin\). Vivid dramatic present active indicative, as is natural here. {Fall on us} (\Pesate eph' hˆmƒs\). Second aorist (first aorist ending) imperative of \pipt“\, tense of urgency, do it now. {And hide us} (\kai krupsate hˆmƒs\). Same tense of urgency again from \krupt“\ (verb in verse 15|). Both imperatives come in inverted order from strkjv@Hosea:10:8| with \kalupsate\ (cover) in place of \krupsate\ (hide), quoted by Jesus on the way to the Cross (Luke:23:30|) in the order here, but with \kalupsate\, not \krupsate\. {From the face of him that} (\apo pros“pou tou\, etc.). "What sinners dread most is not death, but the revealed Presence of God" (Swete). Cf. strkjv@Genesis:3:8|. {And from the wrath of the Lamb} (\kai apo tˆs orgˆs tou arniou\). Repetition of "the grave irony" (Swete) of strkjv@5:5f|. The Lamb is the Lion again in the terribleness of his wrath. Recall the mourning in strkjv@1:7|. See strkjv@Matthew:25:41ff.| where Jesus pronounces the woes on the wicked.

rwp@Revelation:6:17 @{The great day} (\hˆ hˆmera hˆ megalˆ\). The phrase occurs in the O.T. prophets (Joel:2:11,31; strkjv@Zephaniah:1:14|. Cf. strkjv@Jude:1:6|) and is here combined with "of their wrath" (\tˆs orgˆs aut“n\) as in strkjv@Zephaniah:1:15,18; strkjv@2:3; Rom strkjv@2:5|. "Their" (\aut“n\) means the wrath of God and of the Lamb put here on an equality as in strkjv@1:17f., strkjv@22:3,13; strkjv@1Thessalonians:3:11; strkjv@2Thessalonians:2:16|. Beckwith holds that this language about the great day having come "is the mistaken cry of men in terror caused by the portents which are bursting upon them." There is something, to be sure, to be said for this view which denies that John commits himself to the position that this is the end of the ages. {And who is able to stand?} (\kai tis dunatai stathˆnai?\). Very much like the words in strkjv@Nahum:1:6; strkjv@Malachi:3:2|. First aorist passive infinitive of \histˆmi\. It is a rhetorical question, apparently by the frightened crowds of verse 15|. Swete observes that the only possible answer to that cry is the command of Jesus in strkjv@Luke:21:36|: "Keep awake on every occasion, praying that ye may get strength to stand (\stathˆnai\, the very form) before the Son of Man."

rwp@Revelation:7:1 @{After this} (\meta touto\). Instead of the seventh seal (8:1|) being opened, two other episodes or preliminary visions occupy chapter 7 (the sealing of the servants of God strkjv@7:1-8| and the vision of the redeemed before the throne strkjv@7:9-17|). {Standing} (\hest“tas\). Second perfect predicate participle of \histˆmi\, intransitive and followed by \epi\ and the accusative case \g“nias\ as already in strkjv@3:20| (\epi thurian\) and often again (8:3| some MSS., others genitive; strkjv@11:11; strkjv@12:18; strkjv@14:1; strkjv@15:2|), but note \epi\ with genitive \thalassˆs\ in the next clause, like \epi kephalˆs\ in strkjv@12:1; strkjv@7:3|. {Corners} (\g“nias\). Old word for angle (Matthew:6:5|), also in strkjv@20:8|. {Holding} (\kratountas\). Present active participle of \krate“\, to hold fast (Mark:7:3; strkjv@John:20:23|). The four winds (cf. strkjv@Matthew:24:31|) are held prisoner by angels at each of the four corners. Some Jews held the winds from due north, south, east, west to be favourable, while those from the angles (see strkjv@Acts:27:14|) were unfavourable (Charles). There is an angel of the fire (14:18|) and an angel of the waters (16:5|). {That no wind should blow} (\hina mˆ pneˆi anemos\). Negative purpose clause with \hina mˆ\ and the present active subjunctive, "lest a wind keep on blowing." {Upon any tree} (\epi pan dendron\). Accusative case here with \epi\ rather than the preceding genitives (\gˆs, thalassˆs\), "upon the land or upon the sea," but "against any tree" (picture of attack on the tree like a tornado's path).

rwp@Revelation:8:13 @{An eagle} (\henos aetou\). "One eagle," perhaps \henos\ (\heis\) used as an indefinite article (9:13; strkjv@18:21; strkjv@19:17|). See strkjv@4:7| also for the flying eagle, the strongest of birds, sometimes a symbol of vengeance (Deuteronomy:28:49; strkjv@Hosea:8:1; strkjv@Habbakkuk:1:8|). {Flying in mid-heaven} (\petomenou en mesouranˆmati\). Like the angel in strkjv@14:6| and the birds in strkjv@19:17|. \Mesouranˆma\ (from \mesourane“\ to be in mid-heaven) is a late word (Plutarch, papyri) for the sun at noon, in N.T. only these three examples. This eagle is flying where all can see, and crying so that all can hear. {Woe, woe, woe} (\ouai, ouai, ouai\). Triple because three trumpets yet to come. In strkjv@18:10,16,19| the double \ouai\ is merely for emphasis. {For them that dwell on the earth} (\tous katoikountas\). Accusative of the articular present active participle of \katoike“\, is unusual (Aleph Q here and also in strkjv@12:12|) as in strkjv@Matthew:11:21|. There is even a nominative in strkjv@18:10|. {By reason of the other voices} (\ek t“n loip“n ph“n“n\). "As a result of (\ek\) the rest of the voices." There is more and worse to come, "of the three angels who are yet to sound" (\t“n tri“n aggel“n t“n mellont“n salpizein\).

rwp@Revelation:9:1 @{Fallen} (\pept“kota\). Perfect active participle of \pipt“\, already down. In strkjv@Luke:10:18| note \pesonta\ (constative aorist active, like a flash of lightning) after \ethe“roun\ and in strkjv@Revelation:7:2| note \anabainonta\ (present active and linear, coming up, picturing the process) after \eidon\. {Of the pit of the abyss} (\tou phreatos tˆs abussou\). \Abussos\ is an old adjective (alpha privative and \buthos\, depth, without depth), but \hˆ abussos\ (supply \ch“ra\ place), the bottomless place. It occurs in strkjv@Romans:10:7| for the common receptacle of the dead for Hades (Sheol), but in strkjv@Luke:8:31| a lower depth is sounded (Swete), for the abode of demons, and in this sense it occurs in strkjv@Revelation:9:1,2,11; strkjv@11:7; strkjv@17:8; strkjv@20:1,3|. \Phrear\ is an old word for well or cistern (Luke:14:5; strkjv@John:4:11f.|) and it occurs in strkjv@Revelation:9:1f.| for the mouth of the abyss which is pictured as a cistern with a narrow orifice at the entrance and this fifth angel holds the key to it.

rwp@Revelation:9:2 @{Opened} (\ˆnoixen\). First aorist active indicative of \anoignumi\. With the "key" (\kleis\). {As the smoke of a great furnace} (\h“s kapnos kaminou megalˆs\). The plague of demonic locusts is here turned loose. \Kaminos\ is old word for a smelting-furnace, already in strkjv@1:15|. {Were darkened} (\eskot“thˆ\). First aorist passive indicative of \skoto“\, old causative verb from \skotos\, in N.T. only here, strkjv@16:10; strkjv@Ephesians:4:18|. {By reason of} (\ek\). "Out of," as a result of (8:13|).

rwp@Revelation:9:3 @{Locusts} (\akrides\). Also verse 7| and already in strkjv@Matthew:3:4; strkjv@Mark:1:6| (diet of the Baptist). The Israelites were permitted to eat them, but when the swarms came like the eighth Egyptian plague (Exodus:10:13ff.|) they devoured every green thing. The smoke was worse than the fallen star and the locusts that came out of the smoke were worse still, "a swarm of hellish locusts" (Swete). {The scorpions} (\hoi skorpioi\). Old name for a little animal somewhat like a lobster that lurks in stone walls in warm regions, with a venomous sting in its tail, in N.T. in strkjv@Luke:10:19; strkjv@11:12; strkjv@Revelation:9:3,5,10|. The scorpion ranks with the snake as hostile to man.

rwp@Revelation:18:4 @{Come forth, my people, out of her} (\exelthate, ho laos mou, ex autˆs\). Second aorist (urgency) active imperative (\-a\ form) of \exerchomai\. Like strkjv@Isaiah:48:20; strkjv@52:11; strkjv@Jeremiah:50:8; strkjv@51:6|, (about Babylon). See also the call of Abram (Genesis:12:1|). the rescue of Lot (Genesis:19:12ff.|). In the N.T. see strkjv@Mark:13:4; strkjv@2Corinthians:6:14; strkjv@Ephesians:5:11; strkjv@1Timothy:5:11|. \Hosea:laos\ is vocative with the form of the nominative. {That ye have no fellowship with her sins} (\hina mˆ sunkoin“nˆsˆte tais hamartais autˆs\). Purpose clause with \hina mˆ\ and the first aorist active subjunctive of \sunkoin“ne“\, old compound (\sun\, together, \koin“nos\, partner), in N.T. only here, strkjv@Phillipians:4:14; strkjv@Ephesians:5:11|. With associative instrumental case \hamartiais\. {And that ye receive not of her plagues} (\kai ek t“n plˆg“n autˆs hina mˆ labˆte\). Another purpose clause dependent on the preceding, with \hina mˆ\ and the second aorist active subjunctive of \lamban“\, and with proleptic emphatic position of \ek t“n plˆg“n autˆs\ before \hina mˆ\.

rwp@Revelation:18:5 @{Have reached} (\ekollˆthˆsan\). First aorist passive (deponent) indicative of \kolla“\, old verb (from \kolla\, gluten, glue), to cleave to, to join one another in a mass "up to heaven" (\achri tou ouranou\). Cf. strkjv@Jeremiah:51:9; strkjv@Zechariah:14:5|. {Hath remembered} (\emnˆmoneusen\). First aorist (prophetic) active indicative of \mnˆmoneu“\, here with the accusative (\adikˆmata\, iniquities) instead of the genitive (Colossians:4:18|).

rwp@Revelation:18:6 @{Render as she rendered} (\apodote h“s aped“ken\). Second aorist (effective) active imperative and first aorist (effective) active of \apodid“mi\, old and common verb for requital, to give back, the _lex talionis_ which is in the O.T. (Jeremiah:50:15,29; strkjv@51:24,56; strkjv@Psalms:137:8|), and in the N.T. also (Matthew:7:2|). Here the reference is to persecutions by Rome, particularly the martyrdom of the saints (18:24; strkjv@19:2|). {Double the double} (\dipl“sate ta dipla\). First aorist imperative of \diplo“\, old verb (from \diploos\, double, strkjv@Matthew:23:15|), here only in N.T. \Diplƒ\ is simply the neuter plural accusative (cognate) contract form for \diploa\ (not \dipl“\). Requite here in double measure, a full requital (Exodus:22:4,7,9; strkjv@Isaiah:40:2; strkjv@Jeremiah:16:18; strkjv@17:18; strkjv@Zechariah:9:12|). The double recompense was according to the Levitical law. {Which she mingled} (\h“i ekerasen\). First aorist active indicative of \kerannumi\. The relative \h“i\ is attracted to the locative case of its antecedent \potˆri“i\ (cup), for which see strkjv@14:8,10; strkjv@17:4; strkjv@18:3|. {Mingle unto her double} (\kerasate autˆi diploun\). First aorist active imperative of the same verb \kerannumi\, with the same idea of double punishment.

rwp@Revelation:19:7 @{Let us rejoice and be exceeding glad} (\chair“men kai agalli“men\). Present active subjunctive (volitive) of \chair“\ and \agallia“\ (elsewhere in N.T. in the middle except strkjv@Luke:1:47; strkjv@1Peter:1:8|). For both verbs together see strkjv@Matthew:5:12|. {Let us give} (\d“men\). Second aorist active subjunctive of \did“mi\, but A reads \d“somen\ (future active) and P \d“s“men\. If the future indicative is read, the tone is changed from exhortation to declaration (we shall give glory unto him). {The marriage of the Lamb} (\ho gamos tou arniou\). In the O.T. God is the Bridegroom of Israel (Hosea:2:16; strkjv@Isaiah:54:6; strkjv@Ezekiel:16:7ff.|). In the N.T. Christ is the Bridegroom of the Kingdom (the universal spiritual church as seen by Paul, strkjv@2Corinthians:11:2; strkjv@Ephesians:5:25ff.|, and by John in strkjv@Revelation:3:20; strkjv@19:7,9; strkjv@21:2,9; strkjv@22:17|. In the Gospels Christ appears as the Bridegroom (Mark:2:19f.; strkjv@Matthew:9:15; strkjv@Luke:5:34f.; strkjv@John:3:29|). The figure of \gamos\ occurs in strkjv@Matthew:22:2-14|. Three metaphors of women appear in the Apocalypse (the Mother in chapter strkjv@Revelation:12|, the Harlot in strkjv@Revelation:17-19|, and the Bride of Christ here to the end). "The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy" (Swete). {Is come} (\ˆlthen\). Prophetic aorist, come at last. {Made herself ready} (\hˆtoimasen heautˆn\). First aorist active indicative of \hetoimaz“\ and the reflexive pronoun. See strkjv@22:2| for \hˆtoimasmenˆn h“s numphˆn\ (prepared as a bride). There is something for her to do (1John:3:3; strkjv@Jude:1:21; strkjv@2Corinthians:7:1|), but the chief preparation is the act of Christ (Ephesians:5:25ff.|).

rwp@Revelation:19:8 @{That she should array herself} (\hina peribalˆtai\). Sub-final object clause subject of \edothˆ\ (was given to her) with \hina\ and the second aorist middle (direct) of \periball“\ to fling around. This bridal dress is a gift from Christ. This form, \edothˆ\ (it was given), occurs some 20 times in this book. {In fine linen, bright and pure} (\bussinon lampron katharon\). See strkjv@19:14| for the same raiment on those accompanying "The Word of God" and for the seven angels in strkjv@15:6|. See by contrast the garments of the harlot (17:4; strkjv@18:16|). For \bussinon\ see strkjv@18:16|. {The righteous acts of the saints} (\ta dikai“mata t“n hagi“n\). This is the explanation (\gar\) of the bridal dress and explains why there is work for the Bride as well as for Christ (Phillipians:2:12f.|). See strkjv@15:4| for \dikai“ma\ (also strkjv@Romans:5:18|).

rwp@Revelation:19:9 @{Write} (\Grapson\). First aorist active imperative of \graph“\ as in strkjv@1:11; strkjv@14:13|. The speaker may be the angel guide of strkjv@17:1|. {It is another beatitude} (\makarioi\, Blessed) like that in strkjv@14:13| (fourth of the seven in the book). {They which are bidden} (\hoi keklˆmenoi\). Articular perfect passive participle of \kale“\, like strkjv@Matthew:22:3; strkjv@Luke:14:17|. Cf. strkjv@Revelation:17:14|. This beatitude reminds us of that in strkjv@Luke:14:15|. (Cf. strkjv@Matthew:8:11; strkjv@26:29|.) {These are true words of God} (\Houtoi hoi logoi alˆthinoi tou theou eisin\). Undoubtedly, but one should bear in mind that apocalyptic symbolism "has its own methods and laws of interpretation, and by these the student must be guided" (Swete).

rwp@Revelation:20:14 @{Were cast} (\eblˆthˆsan\). As the devil (20:10|) followed the two beasts (19:20|) into the same dread lake of fire. Death is personified and is disposed of, "the last enemy" (1Corinthians:15:26|) and Paul sings the paean of victory over death (1Corinthians:15:54f.|, from strkjv@Hosea:13:14|). Hades has no more terrors, for the saints are in heaven. There is no more fear of death (Hebrews:2:15|), for death is no more (Revelation:21:4|). The second death (2:11; strkjv@20:6; strkjv@21:8|) is here identified as in strkjv@21:8| with the lake of fire.

rwp@Revelation:20:15 @{If any was not found written in the book of life} (\ei tis ouch heurethˆ en tˆi bibl“i tˆs z“ˆs\). Condition of first class with \ei\ and the first aorist passive indicative of \heurisk“\. In this short sentence the doom is told of all who are out of Christ, for they too follow the devil and the two beasts into the lake of fire (the counterpart of the Gehenna of fire, strkjv@Matthew:5:22|). There is no room here for soul sleeping, for an intermediate state, for a second chance, or for annihilation of the wicked. In strkjv@Daniel:12:2| there is a resurrection to death as well as to life and so in strkjv@John:5:29; strkjv@Acts:24:15|.

rwp@Romans:9:26 @{Ye are not my people} (\ou laos mou humeis\). Quotation from strkjv@Hosea:1:10| (LXX strkjv@Hosea:2:1|). {There} (\ekei\). Palestine in the original, but Paul applies it to scattered Jews and Gentiles everywhere.

rwp@Romans:9:27 @{Isaiah} (\Esaias\). Shortened quotation from strkjv@Isaiah:10:22| (LXX). {It is the remnant that shall be saved} (\to hupoleimma s“thˆsetai\). First future passive of \s“z“\. Literally, "the remnant will be saved." Late word from \hupoleip“\, to leave behind (11:3|), here only in N.T. Textus Receptus has \kataleimma\, but Aleph A B have \hupoleimma\. Isaiah cries in anguish over the outlook for Israel, but sees hope for the remnant.

rwp@Romans:9:28 @{Finishing it and cutting it short} (\suntel“n kai suntemn“n\). Present active participles and note \sun-\ with each (perfective use of the preposition, finishing completely as in strkjv@Luke:4:13|, cutting off completely or abridging and here only in N.T.) The quotation is from strkjv@Isaiah:28:22|.

rwp@Romans:9:29 @{Hath said before} (\proeirˆken\). Perfect active indicative of \proeipon\ (defective verb). Stands on record in strkjv@Isaiah:1:9|. {Had left} (\egkatelipen\). Second aorist active indicative of old verb \egkataleip“\, to leave behind. Condition of second class, determined as unfulfilled, with \an egenˆthˆmen\ and \an h“moi“thˆmen\ as the conclusions (both first aorist passives of \ginomai\ and \homoio“\, common verbs). {A seed} (\sperma\). The remnant of verse 27|.

rwp@Romans:9:30 @{Attained} (\katelaben\). Second aorist active indicative of \katalamban“\, old verb, to grasp, to seize, to overtake (carrying out the figure in \di“k“\ (to pursue). It was a curious paradox. {Which is of faith} (\tˆn ek piste“s\). As Paul has repeatedly shown, the only way to get the God-kind of righteousness.

rwp@Romans:9:31 @{Did not arrive at that law} (\eis nomon ouk ephthasen\). First aorist active indicative of \phthan“\, old verb to anticipate (1Thessalonians:4:15|), now just to arrive as here and strkjv@2Corinthians:10:14|. The word "that" is not in the Greek. Legal righteousness Israel failed to reach, because to do that one had to keep perfectly all the law.

rwp@Romans:9:32 @We must supply the omitted verb \edi“xa\ (pursued) from verse 31|. That explains the rest. {They stumbled at the stone of stumbling} (\prosekopsan t“i lith“i tou proskommatos\). The quotation is from strkjv@Isaiah:8:14|. \Proskopt“\ means to cut (\kopt“\) against (\pros\) as in strkjv@Matthew:4:6; strkjv@John:11:9f|. The Jews found Christ a \skandalon\ (1Corinthians:1:23|).

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