OT-PROPHET.filter - rwp 9:10:

rwp@1Corinthians:9:10 @{He that plougheth} (\ho arotrin\). Late verb \arotria\, to plough, for the old \aro\ from \arotron\ (plough), in LXX and rare in papyri. {In hope of partaking} (\ep' elpidi tou metechein\). The infinitive \aloin\ is not repeated nor is \opheilei\ though it is understood, "He that thresheth ought to thresh in hope of partaking." He that ploughs hardly refers to the ox at the plough as he that threshes does. The point is that all the workers (beast or man) share in the fruit of the toil.

rwp@1Corinthians:15:55 @{Victory} (\nikos\). Late form of \nik\. {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@1Peter:4:11 @{If any man speaketh} (\ei tis lalei\). Condition of first class, assumed as a fact. {Speaking as it were oracles of God} (\hs logia theou\). No predicate in this conclusion of the condition. For \logia theou\ see strkjv@Acts:7:38| (Mosaic law); strkjv@Romans:3:2| (the Old Testament); strkjv@Hebrews:5:12| (the substance of Christian teaching), here of the utterances of God through Christian teachers. \Logion\ (old word) is a diminutive of \logos\ (speech, word). It can be construed here as nominative or as accusative. The verb has to be supplied. {If any one ministereth} (\ei tis diakonei\). First-class condition again. See strkjv@Acts:6:2-4| for the twofold division of service involved here. {Which God supplieth} (\hs chorgei ho theos\). Ablative case (\hs\) of the relative attracted from the accusative \hn\, object of \chorgei\ (present active indicative of \chorge\, old verb, to supply from \chorgos\, chorus leader, in N.T. only here and strkjv@2Corinthians:9:10|). Peter has the compound \epichorge\ in strkjv@2Peter:1:5,11|. God is the supplier of strength. {That God may be glorified} (\hina doxaztai ho theos\). Purpose clause with \hina\ and the present passive subjunctive of \doxaz\. See strkjv@John:15:8|. {Whose is} (\hi estin\). "To whom (dative) is," that is to Jesus Christ the immediate antecedent, but in strkjv@Romans:16:27; strkjv@Jude:1:25| the doxology is to God through Christ. For other doxologies see strkjv@1Peter:5:11; strkjv@2Peter:3:18; strkjv@Galatians:1:5; strkjv@Romans:9:5; strkjv@11:36; strkjv@Phillipians:4:20; strkjv@Ephesians:3:21; strkjv@1Timothy:1:17; strkjv@6:16; strkjv@2Timothy:4:18; strkjv@Hebrews:13:21; strkjv@Revelation:1:6; strkjv@5:13; strkjv@7:12|. The others addressed to Christ are strkjv@2Peter:3:18; strkjv@2Timothy:4:18; strkjv@Revelation:1:6|.

rwp@2Corinthians:9:10 @{Supplieth} (\epichorgn\). Late _Koin_ compound verb from \epi\ and \chorge\, just below (1Peter:4:11|). \Chorgos\ is old word for leader of a chorus (\choros, hgeomai\) or chorus-leader. The verb means to furnish a chorus at one's own expense, then to supply in general. N.T. examples of \epichorge\ are strkjv@2Corinthians:9:10; strkjv@Galatians:3:15; strkjv@Colossians:2:19; strkjv@2Peter:1:5|. {Shall multiply} (\plthunei\). Future active indicative of \plthun\, old verb from \plthus\, fulness. Cf. strkjv@Acts:6:1|. {Fruits} (\genmata\). Correct reading (from \ginomai\, to become) and not \gennmata\ (from \genna\, to beget). This spelling is supported by LXX where Thackeray shows that \genmata\ in LXX refers to vegetables and \gennmata\ to animals. The papyri support this distinction (Moulton and Milligan's _Vocabulary_).

rwp@2Peter:1:5 @{Yea, and for this very cause} (\kai auto touto de\). Adverbial accusative (\auto touto\) here, a classic idiom, with both \kai\ and \de\. Cf. \kai touto\ (Phillipians:1:29|), \touto men--touto de\ (Hebrews:10:33|). "The soul of religion is the practical part" (Bunyan). Because of the new birth and the promises we have a part to play. {Adding on your part} (\pareisenegkantes\). First aorist active participle of \pareispher\, old double compound, to bring in (\eispher\), besides (\para\), here only in N.T. {All diligence} (\spoudn psan\). Old word from \speud\ to hasten (Luke:19:5f.|). This phrase (\psan spoudn\) occurs in strkjv@Jude:1:3| with \poioumenos\ and on the inscription in Stratonicea (verse 3|) with \ispheresthai\ (certainly a curious coincidence, to say the least, though common in the _Koin_). {In your faith} (\en ti pistei humn\). Faith or \pistis\ (strong conviction as in strkjv@Hebrews:11:1,3|, the root of the Christian life strkjv@Ephesians:2:8|) is the foundation which goes through various steps up to love (\agap\). See similar lists in strkjv@James:1:30; strkjv@1Thessalonians:1:3; strkjv@2Thessalonians:1:3f.; strkjv@Galatians:5:22f.; strkjv@Romans:5:3f.; strkjv@8:29f|. Hermas (Vis. iii. 8. 1-7) has a list called "daughters" of one another. Note the use of \en\ (in, on) with each step. {Supply} (\epichorgsate\). First aorist active imperative of \epichorge\, late and rare double compound verb (\epi\ and \chorge\ strkjv@1Peter:4:11| from \chorgos\, chorus-leader, \choros\ and \hgeomai\, to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In strkjv@1:11| and already in strkjv@2Corinthians:9:10; strkjv@Galatians:3:5; strkjv@Colossians:2:19|. {Virtue} (\aretn\). Moral power, moral energy, vigor of soul (Bengel). See 3|. {Knowledge} (\gnsin\). Insight, understanding (1Corinthians:16:18; strkjv@John:15:15|).

rwp@Acts:9:10 @{Ananias} (\Hananias\). Name common enough (cf. strkjv@5:1| for another Ananias) and means "Jehovah is gracious." _Nomen et omen_ (Knowling). This Ananias had the respect of both Jews and Christians in Damascus (22:12|). {In a vision} (\en horamati\). Zeller and others scout the idea of the historicity of this vision as supernatural. Even Furneaux holds that "it is a characteristic of the Jewish Christian sources to point out the Providential ordering of events by the literary device of a vision," as "in the early chapters of Matthew's and Luke's Gospels." He is content with this "beautiful expression of the belief" with no interest in the actual facts. But that is plain illusion, not to say delusion, and makes both Paul and Luke deceived by the story of Ananias (9:10-18; strkjv@22:12-16,26|). One MS. of the old Latin Version does omit the vision to Ananias and that is basis enough for those who deny the supernatural aspects of Christianity.

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

rwp@Acts:19:10 @{For two years} (\epi et duo\). Note \epi\ with accusative for extent of time as in verse 8|, \epi mnas treis\ and often. But in strkjv@20:31| Paul said to the Ephesian elders at Miletus that he laboured with them for the space of "three years." That may be a general expression and there was probably a longer period after the "two years" in the school of Tyrannus besides the six months in the synagogue. Paul may have preached thereafter in the house of Aquila and Priscilla for some months, the "for a while" of verse 22|. {Songs:that all they which dwelt in Asia heard} (\hste pantas tous katoikountas tn Asian akousai\). Actual result with \hste\ and the infinitive with accusative of general reference as is common (also verse 11|) in the _Koin_ (Robertson, _Grammar_, pp. 999f.). Paul apparently remained in Ephesus, but the gospel spread all over the province even to the Lycus Valley including the rest of the seven churches of strkjv@Revelation:1:11; 2; 3|. Demetrius in verse 26| will confirm the tremendous influence of Paul's ministry in Ephesus on Asia. Forty years after this Pliny in his famous letter to Trajan from Bithynia will say of Christianity: "For the contagion of this superstition has not only spread through cities, but also through villages and country places." It was during these years in Ephesus that Paul was greatly disturbed over the troubles in the Corinthian Church. He apparently wrote a letter to them now lost to us (1Corinthians:5:9|), received messages from the household of Chloe, a letter from the church, special messengers, sent Timothy, then Titus, may have made a hurried trip himself, wrote our First Corinthians, was planning to go after the return of Titus to Troas where he was to meet him after Pentecost, when all of a sudden the uproar raised by Demetrius hurried Paul away sooner than he had planned. Meanwhile Apollos had returned from Corinth to Ephesus and refused to go back (1Corinthians:16:12|). Paul doubtless had helpers like Epaphras and Philemon who carried the message over the province of Asia, Tychicus, and Trophimus of Asia who were with him on the last visit to Jerusalem (verses 22,29; strkjv@20:4|). Paul's message reached Greeks, not merely Hellenists and God-fearers, but some of the Greeks in the upper circles of life in Ephesus.

rwp@Acts:19:26 @{At Ephesus} (\Ephesou\). Genitive of place as also with \Asias\ (Asia). Cf. Robertson, _Grammar_, pp. 494f. {This Paul} (\ho Paulos houtos\). Contemptuous use of \houtos\. {Hath turned away} (\metestsen\). Changed, transposed. First aorist active indicative, did change. Tribute to Paul's powers as a preacher borne out by Luke's record in strkjv@19:10|. There may be an element of exaggeration on the part of Demetrius to incite the workmen to action, for the worship of Artemis was their wealth. Paul had cut the nerve of their business. There had long been a Jewish colony in Ephesus, but their protest against idolatry was as nothing compared with Paul's preaching (Furneaux). {Which are made with hands} (\hoi dia cheirn ginomenoi\). Note the present tense, made from time to time. No doubt Paul had put the point sharply as in Athens (Acts:17:29|). Isaiah (Isaiah:44:9-17|) had pictured graphically the absurdity of worshipping stocks and stones, flatly forbidden by the Old Testament (Exodus:20:4; strkjv@Psalms:135:15-18|). The people identified their gods with the images of them and Demetrius reflects that point of view. He was jealous of the brand of gods turned out by his factory. The artisans would stand by him on this point. It was a reflection on their work.

rwp@Acts:21:22 @{What is it therefore?} (\Ti oun estin?\). See this form of question by Paul (1Corinthians:14:15,26|). What is to be done about it? Clearly James and the elders do not believe these misrepresentations of Paul's teaching, but many do. {They will certainly hear} (\pants akousontai\). \Pants\ is old adverb, by all means, altogether, wholly, certainly as here and strkjv@28:4; strkjv@Luke:4:23; strkjv@1Corinthians:9:10|. This future middle of \akou\ is the usual form instead of \akous\. There was no way to conceal Paul's arrival nor was it wise to do so. B C and several cursives omit \dei plthos sunelthein\ (The multitude must needs come together).

rwp@Colossians:2:19 @{Not holding fast the Head} (\ou kratn tn kephaln\). Note negative \ou\, not \m\, actual case of deserting Christ as the Head. The Gnostics dethroned Christ from his primacy (1:18|) and placed him below a long line of aeons or angels. They did it with words of praise for Christ as those do now who teach Christ as only the noblest of men. The headship of Christ is the keynote of this Epistle to the Colossians and the heart of Paul's Christology. {From whom} (\ex hou\). Masculine ablative rather than \ex hs\ (\kephals\) because Christ is the Head. He develops the figure of the body of which Christ is Head (1:18,24|). {Being supplied} (\epichorgoumenon\). Present passive participle (continuous action) of \epichorge\, for which interesting verb see already strkjv@2Corinthians:9:10; strkjv@Galatians:3:5| and further strkjv@2Peter:1:5|. {Knit together} (\sunbibazomenon\). Present passive participle also (continuous action) of \sunbibaz\, for which see strkjv@Colossians:2:2|. {Through the joints} (\dia tn haphn\). Late word \haph\ (from \hapt\, to fasten together), connections (_junctura_ and _nexus_ in the Vulgate). {And bonds} (\kai sundesmn\). Old word from \sunde\, to bind together. Aristotle and Galen use it of the human body. Both words picture well the wonderful unity in the body by cells, muscles, arteries, veins, nerves, skin, glands, etc. It is a marvellous machine working together under the direction of the head. {Increaseth with the increase of God} (\auxei tn auxsin tou theou\). Cognate accusative (\auxsin\) with the old verb \auxei\.

rwp@Ephesians:3:8 @{Unto me who am less than the least of all saints} (\emoi ti elachistoteri pantn hagin\). Dative case \emoi\ with \eloth\. The peculiar form \elachistoteri\ (in apposition with \emoi\) is a comparative (\-teros\) formed on the superlative \elachistos\. This sort of thing was already done in the older Greek like \eschatoteros\ in Xenophon. It became more common in the _Koin_. Songs:the double comparative \meizoteran\ in strkjv@3John:1:4|. The case of \hagin\ is ablative. This was not mock humility (15:19|), for on occasion Paul stood up for his rights as an apostle (2Corinthians:11:5|). {The unsearchable riches of Christ} (\to anexichniaston ploutos tou Christou\). \Anexichniastos\ (\a\ privative and verbal of \exichniaz\, to track out, \ex\ and \ichnos\, track) appears first in strkjv@Job:5:9; strkjv@9:10|. Paul apparently got it from Job. Nowhere else in N.T. except strkjv@Romans:11:33|. In later Christian writers. Paul undertook to track out the untrackable in Christ.

rwp@Galatians:3:5 @{Supplieth} (\epichorgn\). It is God. See on ¯2Corinthians:9:10| for this present active participle. Cf. strkjv@Phillipians:1:19; strkjv@2Peter:1:5|. {Worketh miracles} (\energn dunameis\). On the word \energe\ see strkjv@1Thessalonians:2:13; strkjv@1Corinthians:12:6|. It is a great word for God's activities (Phillipians:2:13|). "In you" (Lightfoot) is preferable to "among you" for \en humin\ (1Corinthians:13:10; strkjv@Matthew:14:2|). The principal verb for "doeth he it" (\poiei\) is not expressed. Paul repeats the contrast in verse 2| about "works of the law" and "the hearing of faith."

rwp@Galatians:5:18 @{Under the law} (\hupo nomon\). Instead of "under the flesh" as one might expect. See strkjv@Galatians:3:2-6| for contrast between law and spirit. The flesh made the law weak (Rom strkjv@8:3; strkjv@Hebrews:9:10,13|). They are one and the same in result. See same idea in strkjv@Romans:8:14|. Note present tense of \agesthe\ (if you are continually led by the Spirit). See verse 23|.

rwp@Hebrews:6:2 @The other four items are qualitative genitives with \didachn\ (\baptismn, epitheses cheirn, anastases nekrn, krimatos ainiou\). The plural \baptismn\ "by itself does not mean specifically Christian baptism either in this epistle (9:10|) or elsewhere (Mark:7:4|), but ablutions or immersions such as the mystery religions and the Jewish cultus required for initiates, proselytes, and worshippers in general" (Moffatt). The disciples of the Baptist had disputes with the Jews over purification (John:3:25|). See also strkjv@Acts:19:2|. "The laying on of hands" seems to us out of place in a list of elementary principles, but it was common as a sign of blessing (Matthew:19:13|), of healing (Mark:7:32|), in the choice of the Seven (Acts:6:6|), in the bestowal of the Holy Spirit (Acts:8:17f.; strkjv@19:6|), in separation for a special task (Acts:13:3|), in ordination (1Timothy:4:14; strkjv@5:22; strkjv@2Timothy:1:6|). Prayer accompanied this laying on of the hands as a symbol. The resurrection of the dead (both just and unjust, strkjv@John:5:29; strkjv@Acts:24:15|) is easily seen to be basal (cf. strkjv@1Corinthians:15|) as well as eternal judgment (timeless and endless).

rwp@Hebrews:9:10 @{Only with meats and drinks and divers washings} (\monon epi brmasin kai pomasin kai diaphorois baptismois\). The parenthesis of the Revised Version here is unnecessary. The use of \epi\ here with the locative case is regular, "in the matter of" (Luke:12:52; strkjv@John:12:16; strkjv@Acts:21:24|). What ritual value these Levitical sacrifices had was confined to minute regulations about diet and ceremonial cleansing (clean and unclean). For "divers" (\diaphorois\, late adjective, in N.T. only in strkjv@Hebrews:1:4; strkjv@8:6; strkjv@9:10; strkjv@Romans:12:6|) say "different" or "various." \Baptismois\ is, of course, the Jewish ceremonial immersions (cf. strkjv@Mark:7:4; strkjv@Exodus:29:4; strkjv@Leviticus:11:25,28f.; strkjv@Numbers:8:7; strkjv@Revelation:6:2|). {Carnal ordinances} (\dikaimasin sarkos\). But the correct text is undoubtedly simply \dikaimata sarkos\ (nominative case), in apposition with \dra te kai thusiai\ (gifts and sacrifices). See strkjv@9:1| for \dikaimata\. {Imposed} (\epikeimena\). Present middle or passive participle of \epikeimai\, old verb to lie upon (be laid upon). Cf. strkjv@1Corinthians:9:16|. {Until a time of reformation} (\mechri kairou diorthses\). Definite statement of the temporary nature of the Levitical system already stated in strkjv@7:10-17; strkjv@8:13| and argued clearly by Paul in strkjv@Galatians:3:15-22|. \Diorthsis\ is a late word, here alone in N.T. (from \diortho\, to set right or straight), used by Hippocrates for making straight misshapen limbs like \anortho\ in strkjv@Hebrews:12:12|. Here for reformation like \diorthma\ (reform) in strkjv@Acts:24:2f|. Christianity itself is the great Reformation of the current Judaism (Pharisaism) and the spiritual Judaism foreshadowed by the old Abrahamic promise (see strkjv@Galatians:3; strkjv@Romans:9|).

rwp@Hebrews:9:22 @{I may almost say} (\schedon\). Old adverb, only three times in the N.T., here, strkjv@Acts:13:44; strkjv@19:26|. Here it qualifies the entire clause, not just \panta\. {With blood} (\en haimati\). In blood. There were exceptions (Exodus:19:10; strkjv@32:30f.; strkjv@Leviticus:5:11f.; strkjv@15:5; strkjv@Numbers:16:46f.; strkjv@31:23f.|, etc.). {Apart from shedding of blood} (\chris haimatekchusias\). A double compound first found here (coined by the writer) and later in ecclesiastical writers (\haima\, blood, \ek\, out, \che\, to pour, like \ekchusis haimatos\ strkjv@1Kings:18:28|). "Pouring out of blood." The author seems to have in mind Christ's words in strkjv@Matthew:26:28|: "This is my blood of the covenant which is shed for many for the forgiveness of sins." The blood is the vital principle and is efficacious as an atonement. The blood of Christ sets aside all other plans for pardon.

rwp@John:1:44 @{From Bethsaida} (\apo Bthsaida\). Same expression in strkjv@12:21| with the added words "of Galilee," which locates it in Galilee, not in Iturea. There were two Bethsaidas, one called Bethsaida Julias in Iturea (that in strkjv@Luke:9:10|) or the Eastern Bethsaida, the other the Western Bethsaida in Galilee (Mark:6:45|), perhaps somewhere near Capernaum. This is the town of Andrew and Peter and Philip. Hence Philip would be inclined to follow the example of his townsmen.

rwp@John:6:1 @{After these things} (\meta tauta\). A common, but indefinite, note of time in John (3:22; strkjv@5:1; strkjv@6:1; strkjv@7:1|). The phrase does not mean immediate sequence of events. As a matter of fact, a whole year may intervene between the events of chapter 5 in Jerusalem and those in chapter 6 in Galilee. There is no sufficient reason for believing that chapter 6 originally preceded chapter 5. The feeding of the five thousand is the only event before the last visit to Jerusalem recorded in all Four Gospels (Mark:6:30-44; strkjv@Matthew:14:13-21; strkjv@Luke:9:10-17; strkjv@John:6:1-13|). The disciples have returned from the tour of Galilee and report to Jesus. It was the passover time (John:6:4|) just a year before the end. {To the other side of the Sea of Galilee} (\peran ts thalasss ts Galilaias\). The name given in Mark and Matthew. It is called Gennesaret in strkjv@Luke:5:1| and "Sea of Tiberias" in strkjv@John:21:1|. Here "of Tiberias" (\ts Tiberiados\) is added as further description. Herod Antipas A.D. 22 built Tiberias to the west of the Sea of Galilee and made it his capital. See verse 23| for this city. Luke (Luke:9:10|) explains that it was the eastern Bethsaida (Julias) to which Jesus took the disciples, not the western Bethsaida of strkjv@Mark:6:45| in Galilee.

rwp@John:6:27 @{Work not for} (\m ergazesthe\). Prohibition with \m\ and present middle imperative of \ergazomai\, old verb from \ergon\, work. {The meat} (\tn brsin\). The act of eating (Romans:14:17|), corrosion (Matthew:6:19|), the thing eaten as here (2Corinthians:9:10|). See on ¯John:4:32|. {Which perisheth} (\tn apollumenn\). Present middle participle of \apollumi\. They were already hungry again. {Unto eternal life} (\eis zn ainion\). Mystical metaphor quite beyond this crowd hungry only for more loaves and fishes. Bernard thinks that John has here put together various sayings of Christ to make one discourse, a gratuitous interpretation. {Will give} (\dsei\). Future active indicative of \didmi\. The outcome is still future and will be decided by their attitude towards the Son of man (verse 51|). {For him the Father, even God, hath sealed} (\touton gar ho patr esphragisen ho theos\). Literally, "For this one the Father sealed, God." First aorist active indicative of \sphragiz\, to seal. See elsewhere in strkjv@John:3:33| (attestation by man). Sealing by God is rare in N.T. (2Corinthians:1:22; strkjv@Ephesians:1:13; strkjv@4:30|). It is not clear to what item, if any single one, John refers when the Father set his seal of approval on the Son. It was done at his baptism when the Holy Spirit came upon him and the Father spoke to him. Cf. strkjv@5:37|.

rwp@John:9:10 @{How then were thine eyes opened?} (\Ps oun neichthsan sou hoi ophthalmoi;\). Natural and logical (\oun\) question. First aorist passive indicative (triple augment) of \anoig\. These neighbours admit the fact and want the manner ("how") of the cure made clear.

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

rwp@John:19:10 @{Unto me} (\emoi\). Emphatic position for this dative. It amounted to contempt of court with all of Pilate's real "authority" (\exousia\), better here than "power."

rwp@Luke:3:12 @{Also publicans} (\kai telnai\). We have had the word already in Matthew (Matthew:5:46; strkjv@9:10; strkjv@11:19; strkjv@18:17; strkjv@21:31f.|) and Mark (Mark:11:15f.|). It is sometimes coupled with harlots and other sinners, the outcasts of society. The word is made up from \telos\, tax, and \neomai\, to buy, and is an old one. The renter or collector of taxes was not popular anywhere, but least of all when a Jew collected taxes for the Romans and did it by terrible graft and extortions. {Extort} (\prassete\). The verb means only to do or practice, but early the tax-collectors learned how to "do" the public as regular "blood-suckers." Lucian links them with crows and sycophants.

rwp@Luke:5:29 @{A great feast} (\dochn megaln\). Here and in strkjv@Luke:14:13| only in the N.T. The word \doch\, from \dechomai\, means reception. Occurs in Plutarch and LXX. Levi made Jesus a big reception. {Publicans and others} (\telnn kai alln\). Luke declines here to use "sinners" like strkjv@Mark:2:15| and strkjv@Matthew:9:10| though he does so in verse 30| and in strkjv@15:1|. None but social outcasts would eat with publicans at such a feast or barbecue, for it was a very large affair. {Were sitting at meat with them} (\san met' autn katakeimenoi\). Literally, were reclining with them (Jesus and the disciples). It was a motley crew that Levi had brought together, but he showed courage as well as loyalty to Jesus.

rwp@Luke:7:36 @{That he would eat with him} (\hina phagi met' autou\). Second aorist active subjunctive. The use of \hina\ after \erta\ (see also strkjv@Luke:16:27|) is on the border between the pure object clause and the indirect question (Robertson, _Grammar_, p. 1046) and the pure final clause. Luke has two other instances of Pharisees who invited Jesus to meals (11:37; strkjv@14:1|) and he alone gives them. This is the Gospel of Hospitality (Ragg). Jesus would dine with a Pharisee or with a publican (Luke:5:29; strkjv@Mark:2:15; strkjv@Matthew:9:10|) and even invited himself to be the guest of Zaccheus (Luke:9:5|). This Pharisee was not as hostile as the leaders in Jerusalem. It is not necessary to think this Pharisee had any sinister motive in his invitation though he was not overly friendly (Plummer).

rwp@Luke:9:10 @{Declared} (\digsanto\). First aorist middle of \digeomai\, to carry a narrative through to the end. Jesus listened to it all. {They had done} (\epoisan\). Aorist active indicative, they did. {He took them} (\paralabn autous\). Second aorist active participle of \paralamban\. Very common verb. {Bethsaida} (\Bthsaida\). Peculiar to Luke. Bethsaida Julias is the territory of Philip, for it is on the other side of the Sea of Galilee (John:6:1|).

rwp@Mark:6:30 @{And the apostles gather themselves together unto Jesus} (\kai sunagontai hoi apostoloi pros ton Isoun\). Vivid historical present. {All things whatsoever they had done and whatsoever they had taught} (\panta hosa epoisan kai hosa edidaxan\). Not past perfect in the Greek, just the aorist indicative, constative aorist that summed it all up, the story of this their first tour without Jesus. And Jesus listened to it all (Luke:9:10|). He was deeply concerned in the outcome.

rwp@Mark:6:36 @{Into the country and villages round about} (\eis tous kukli agrous kai kmas\). The fields (\agrous\) were the scattered farms (Latin, _villae_). The villages (\kmas\) may have included Bethsaida Julias not far away (Luke:9:10|). The other Bethsaida was on the Western side of the lake (Mark:6:45|). {Somewhat to eat} (\ti phagsin\). Literally, {what to eat}, {what they were to eat}. Deliberative subjunctive retained in the indirect question.

rwp@Mark:6:45 @{To Bethsaida} (\pros Bthsaidan\). This is Bethsaida on the Western side, not Bethsaida Julias on the Eastern side where they had just been (Luke:9:10|). {While he himself sendeth the multitude away} (\hes autos apoluei ton ochlon\). strkjv@Matthew:14:22| has it "till he should send away" (\hes hou apolusi\) with the aorist subjunctive of purpose. Mark with the present indicative \apoluei\ pictures Jesus as personally engaged in persuading the crowds to go away now. strkjv@John:6:41f.| explains this activity of Jesus. The crowds had become so excited that they were in the mood to start a revolution against the Roman government and proclaim Jesus king. He had already forced in reality the disciples to leave in a boat {to go before him} (\proagein\) in order to get them out of this atmosphere of overwrought excitement with a political twist to the whole conception of the Messianic Kingdom. They were in grave danger of being swept off their feet and falling heedlessly into the Pharisaic conception and so defeating the whole teaching and training of Jesus with them. See on ¯Matthew:14:22,23|. To this pass things had come one year before the Crucifixion. He had done his best to help and bless the crowds and lost his chance to rest. No one really understood Jesus, not the crowds, not the disciples. Jesus needed the Father to stay and steady him. The devil had come again to tempt him with world dominion in league with the Pharisees, the populace, and the devil in the background.

rwp@Mark:9:10 @{They kept the saying} (\ton logon ekratsan\) to themselves as Jesus had directed, but {questioning among themselves} (\pros heautous sunztountes\). Now they notice his allusion to rising from the dead which had escaped them before (Mark:8:31|).

rwp@Mark:9:32 @{But they understood not the saying} (\hoi de gnooun to rhma\). An old word. Chiefly in Paul's Epistles in the N.T. Imperfect tense. They continued not to understand. They were agnostics on the subject of the death and resurrection even after the Transfiguration experience. As they came down from the mountain they were puzzled again over the Master's allusion to his resurrection (Mark:9:10|). strkjv@Matthew:17:23| notes that "they were exceeding sorry" to hear Jesus talk this way again, but Mark adds that they "were afraid to ask him" (\ephobounto auton epertsai\). Continued to be afraid (imperfect tense), perhaps with a bitter memory of the term "Satan" hurled at Peter when he protested the other time when Jesus spoke of his death (Mark:8:33; strkjv@Matthew:16:23|). strkjv@Luke:9:45| explains that "it was concealed from them," probably partly by their own preconceived ideas and prejudices.

rwp@Matthew:9:10 @{Publicans and sinners} (\telnai kai hamartloi\). Often coupled together in common scorn and in contrast with the righteous (\dikaioi\ in strkjv@9:13|). It was a strange medley at Levi's feast (Jesus and the four fisher disciples, Nathanael and Philip; Matthew Levi and his former companions, publicans and sinners; Pharisees with their scribes or students as on-lookers; disciples of John the Baptist who were fasting at the very time that Jesus was feasting and with such a group). The Pharisees criticize sharply "your teacher" for such a social breach of "reclining" together with publicans at Levi's feast.

rwp@Matthew:13:15 @{Is waxed gross} (\epachunth\). Aorist passive tense. From \pachus\, thick, fat, stout. Made callous or dull -- even fatty degeneration of the heart. {Dull of hearing} (\tois sin bares kousan\). Another aorist. Literally, "They heard (or hear) heavily with their ears." The hard of hearing are usually sensitive. {Their eyes they have closed} (\tous ophthalmous autn ekammusan\). The epic and vernacular verb \kammu\ is from \katamu\ (to shut down). We say shut up of the mouth, but the eyes really shut down. The Hebrew verb in strkjv@Isaiah:6:10| means to smear over. The eyes can be smeared with wax or cataract and thus closed. "Sealing up the eyes was an oriental punishment" (Vincent). See strkjv@Isaiah:29:10; strkjv@44:18|. {Lest} (\mpote\). This negative purpose as a judgment is left in the quotation from Isaiah. It is a solemn thought for all who read or hear the word of God. {And I should heal them} (\kai iasomai autous\). Here the LXX changes to the future indicative rather than the aorist subjunctive as before.

rwp@Matthew:19:10 @{The disciples say unto him} (\legousin auti hoi mathtai\). "Christ's doctrine on marriage not only separated Him \toto caelo\ from Pharisaic opinions of all shades, but was too high even for the Twelve" (Bruce). {The case} (\h aitia\). The word may refer to the use in verse 3| "for every cause." It may have a vague idea here = \res\, condition. But the point clearly is that "it is not expedient to marry" (\ou sumpherei gamsai\) if such a strict view is held. If the bond is so tight a man had best not commit matrimony. It is a bit unusual to have \anthrpos\ and \gun\ contrasted rather than \anr\ and \gun\.

rwp@Philippians:1:19 @{Will turn} (\apobsetai\). Future middle indicative of \apobain\, old verb, to come from, to come back, to turn out. {To my salvation} (\eis strian\). For his release from prison as he strongly hopes to see them again (1:26|). Lightfoot takes the word to be Paul's eternal salvation and it must be confessed that verse 20| (the close of this sentence) does suit that idea best. Can it be that Paul carried both conceptions in the word here? {Supply} (\epichorgias\). Late and rare word (one example in inscription of first century A.D.). In N.T. only here and strkjv@Ephesians:4:16|. From the late verb \epichorge\ (double compound, \epi, choros, hgeomai\, to furnish supply for the chorus) which see in strkjv@2Corinthians:9:10; strkjv@Galatians:3:5|.

rwp@Revelation:1:17 @{I fell} (\epesa\). Late form for the old \epeson\ (second aorist active indicative of \pipt\, to fall). Under the over-powering influence of the vision as in strkjv@19:10|. {He laid} (\ethken\). First aorist active indicative of \tithmi\. The act restored John's confidence. {Fear not} (\m phobou\). Cf. strkjv@Luke:1:13| to Zacharias to give comfort. {I am the first and the last} (\eg eimi ho prtos kai ho eschatos\). Used in strkjv@Isaiah:44:6; strkjv@48:12| of God, but here, strkjv@2:8; strkjv@22:13| of Christ. {And the Living One} (\kai ho zn\). Present active articular participle of \za\, another epithet of God common in the O.T. (Deuteronomy:32:40; strkjv@Isaiah:49:18|, etc.) and applied purposely to Jesus, with which see strkjv@John:5:26| for Christ's own words about it.

rwp@Revelation:7:16 @{They shall hunger no more} (\ou peinasousin eti\). Future tense of \peina\, old verb with late form instead of \peinsousin\ like strkjv@Luke:6:25|. It is a free translation of strkjv@Isaiah:49:10| (not quotation from the LXX). {Neither thirst any more} (\oude dipssousin eti\). Future tense of \dipsa\, the two strong human appetites will be gone, a clear refutation of a gross materialistic or sensual conception of the future life. Cf. strkjv@John:6:35|. {Neither shall strike} (\oude m pesi\). Strong double negative \oude m\ with second aorist active subjunctive of \pipt\, to fall. They will no longer be under the rays of the sun as upon earth. {Nor any heat} (\oude pn kauma\). Old word from \kai\, to burn, painful and burning heat, in N.T. only here and strkjv@16:9| (picture of the opposite condition). The use of the negative with \pn\ (all) for "not any" is common in N.T. Cf. strkjv@Psalms:121:6|.

rwp@Revelation:7:17 @{In the midst} (\ana meson\). In strkjv@5:6| we have \en mesi tou thronou\ as the position of the Lamb, and so that is apparently the sense of \ana meson\ here as in strkjv@Matthew:13:25|, though it can mean "between," as clearly so in strkjv@1Corinthians:6:5|. {Shall be their shepherd} (\paimanei autous\). "Shall shepherd them," future active of \poimain\ (from \poimn\, shepherd), in strkjv@John:21:16; strkjv@Acts:20:28; strkjv@1Peter:5:2; strkjv@Revelation:2:27; strkjv@7:17; strkjv@12:5; strkjv@19:15|. Jesus is still the Good Shepherd of his sheep (John:10:11,14ff.|). Cf. strkjv@Psalms:23:1|. {Shall guide them} (\hod gsei autous\). Future active of \hodge\, old word (from \hodgos\, guide, strkjv@Matthew:15:14|), used of God's guidance of Israel (Exodus:15:13|), of God's guidance of individual lives (Psalms:5:9|), of the guidance of the Holy Spirit (John:16:13|), of Christ's own guidance here (cf. strkjv@John:14:4; strkjv@Revelation:14:4|). {Unto fountains of waters of life} (\epi zs pgas hudatn\). The language is like that in strkjv@Isaiah:49:10; strkjv@Jeremiah:2:13|. Note the order, "to life's water springs" (Swete) like the Vulgate _ad vitae fontes aquarum_, with emphasis on \zs\ (life's). For this idea see also strkjv@John:4:12,14; strkjv@7:38f.; strkjv@Revelation:21:6; strkjv@22:1,17|. No special emphasis on the plural here or in strkjv@8:10; strkjv@14:7; strkjv@16:4|. {And God shall wipe away} (\kai exaleipsei ho theos\). Repeated in strkjv@21:4| from strkjv@Isaiah:25:8|. Future active of \exaleiph\, old compound, to wipe out (\ex\), off, away, already in strkjv@3:5| for erasing a name and in strkjv@Acts:3:19| for removing the stain (guilt) of sin. {Every tear} (\pn dakruon\). Old word, with other form, \dakru\, in strkjv@Luke:7:38,44|. Note repetition of \ek\ with \ophthalmn\ (out of their eyes). "Words like these of vv. 15-17| must sound as a divine music in the ears of the persecuted. God will comfort as a mother comforts" (Baljon).

rwp@Revelation:10:9 @{I went} (\apltha\). Second aorist active indicative (\-a\ form), "I went away" (\ap-\) to the angel. John left his position by the door of heaven (4:1|). {That he should give} (\dounai\). Second aorist active infinitive of \didmi\, indirect command after \legn\ (bidding) for \dos\ in the direct discourse (second aorist active imperative second person singular). This use of \leg\ to bid occurs in strkjv@13:14; strkjv@Acts:21:21|. {He saith} (\legei\). Dramatic vivid present active indicative of \leg\. {Take it and eat it up} (\labe kai kataphage auto\). Second aorist (effective) active imperatives of \lamban\ and \katesthi\ (perfective use of \kata\, "eat down," we say "eat up"). See the same metaphor in strkjv@Ezekiel:3:1-3; strkjv@Jeremiah:15:6f|. The book was already open and was not to be read aloud, but to be digested mentally by John. {It shall make thy belly bitter} (\pikranei sou tn koilian\). Future active of \pikrain\, for which verb see strkjv@8:11; strkjv@10:10; strkjv@Colossians:3:19|. There is no reference in Ezekiel or Jeremiah to the bitterness here mentioned. {Sweet as honey} (\gluku hs meli\). For the sweetness of the roll see strkjv@Psalms:19:10f.; strkjv@119:103|. "Every revelation of God's purposes, even though a mere fragment, a \biblaridion\, is 'bitter-sweet,' disclosing judgement as well as mercy" (Swete). Deep and bitter sorrows confront John as he comes to understand God's will and way.

rwp@Revelation:12:4 @{His tail} (\h oura autou\). See strkjv@9:10,19|. {Draweth} (\surei\). Present active indicative of \sur\, old verb, to drag, here alone in the Apocalypse, but see strkjv@John:21:8|. {The third part of the stars} (\to triton tn astern\). Like a great comet is this monster. See strkjv@Daniel:8:10|. Perhaps only the third is meant to soften the picture as in strkjv@Revelation:8:7f|. {Did cast them} (\ebalen autous\). Second aorist active indicative. Charles takes this to refer to a war in heaven between the good angels and Satan, with the fall of some angels (Jude:1:6|). But John may have in mind the martyrs before Christ (Hebrews:11:32f.|) and after Christ's ascension (Matthew:23:35|). {Stood} (\estken\). Imperfect active of a late verb, \stk\, from the perfect \hestka\ of \histmi\, graphic picture of the dragon's challenge of the woman who is about to give birth. {When she was delivered} (\hotan teki\). Indefinite temporal clause with \hotan\ and the second aorist active subjunctive of \tikt\, "whenever she gives birth." {That he might devour} (\hina kataphagi\). Purpose clause with \hina\ and the second aorist active subjunctive of \katesthi\, to eat up (down). Cf. strkjv@Jeremiah:28:34|. This is what Pharaoh did to Israel (Exodus:1:15-22; strkjv@Psalms:85:13; strkjv@Isaiah:27:1; strkjv@51:9; strkjv@Ezekiel:29:3|). Precisely so the devil tried to destroy the child Jesus on his birth.

rwp@Revelation:12:10 @{A great voice saying} (\phnn megaln legousan\). Accusative after \kousa\ in this phrase as in strkjv@5:11; strkjv@10:4; strkjv@14:2; strkjv@18:4|, but the genitive \phns legouss\ in strkjv@11:12; strkjv@14:13|. We are not told whence this voice or song comes, possibly from one of the twenty-four elders (Swete) or some other heavenly beings (11:15|) who can sympathize with human beings (19:10|), the martyrs in heaven (Charles). {Now is come} (\arti egeneto\). \Arti\ (John:13:33|) shows how recent the downfall of Satan here proleptically pictured as behind us in time (aorist tense \egeneto\). {The salvation} (\h stria\). Here "the victory" as in strkjv@7:10; strkjv@19:1|. {The power} (\h dunamis\). Gods power over the dragon (cf. strkjv@7:12; strkjv@11:17; strkjv@19:1|). {The kingdom} (\h basileia\). "The empire of God" as in strkjv@11:15|. {The authority of his Christ} (\h exousia tou Christou autou\). Which Christ received from the Father (Matthew:28:18; strkjv@John:17:2|). See strkjv@11:15| (Psalms:2:2|) for "his Anointed." {The accuser} (\ho katgr\). The regular form, \katgoros\, occurs in strkjv@John:8:10; strkjv@Acts:23:30,35; strkjv@25:16,18| and in many MSS. here in strkjv@Revelation:12:10|, but A reads \katgr\, which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (_Light_, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century A.D. with no sign of Jewish or Christian influence, just as \diakn\ appears as a vernacular form of \diakonos\. Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful. {Of our brethren} (\tn adelphn hmn\). The saints still on earth battling with Satan and his devices. {Which accuseth them} (\ho katgorn autous\). Articular present active participle of \katgore\, old verb, to accuse, usually with the genitive of the person (John:5:45|), but here with the accusative. This is the devil's constant occupation (Job:1:6f.|). {Day and night} (\hmeras kai nuktos\). Genitive of time. "By day and by night."

rwp@Revelation:12:17 @{Waxed wroth} (\rgisth\). First aorist (ingressive) passive indicative of \orgizomai\, "became angry." {With the woman} (\epi ti gunaiki\). "At the woman," "because of the woman." {Went away} (\aplthen\). "Went off" in his rage to make war with the scattered followers of the Lamb not in the wilderness, perhaps an allusion to strkjv@Genesis:3:15|. The devil carries on relentless war with all those "which keep the commandments of God and hold the testimony of Jesus" (\tn trountn tas entolas tou theou kai echontn tn marturian Isou\). These two marks excite the wrath of the devil then and always. Cf. strkjv@1:9; strkjv@6:9; strkjv@14:12; strkjv@19:10; strkjv@20:4|.

rwp@Revelation:16:2 @{Went and poured out} (\aplthen kai execheen\). Second aorist active indicative of \aperchomai\ (redundant use like \hupagete\ with \ekcheete\, "go and pour out," in verse 1|) and of \ekche\. Each angel "went off" to perform his task. For \execheen\ see it repeated in verses 3,4,8,10,12,17|. {Into the earth} (\eis tn gn\). This same use of \eis\ after \execheen\ in verses 3,4|. {It became} (\egeneto\). "There came" (second aorist middle indicative of \ginomai\). {A noisome and grievous sore} (\helkos kakon kai ponron\). "Bad and malignant sore." \Helkos\ is old word for a suppurated wound (Latin _ulcus_), here, verse 11; strkjv@Luke:16:21|. See the sixth Egyptian plague (Exodus:9:10; strkjv@Deuteronomy:28:27,35|) and strkjv@Job:2:7|. The magicians were attacked in Egypt and the worshippers of Caesar here (13:17; strkjv@14:9,11; strkjv@19:20|).

rwp@Revelation:17:15 @{Where the harlot sitteth} (\hou h pornos kathtai\). Relative adverb \hou\ (where) referring to the waters (\hudata\) of verse 1| on which the harlot sits. Present middle indicative of \kathmai\. {Are peoples, and multitudes, and nations, and tongues} (\laoi kai ochloi eisin kai ethn kai glssai\). The O.T. uses "waters" as symbol for "peoples" (Isaiah:8:7; strkjv@Jeremiah:47:2; strkjv@Psalms:29:10|, etc.). "Rome's greatest danger lay in the multitudes which were under her sway" (Swete).

rwp@Revelation:20:4 @{And they sat upon them} (\kai ekathisan ep' autous\). First aorist active indicative of \kathiz\. Another period here apparently synchronous (verse 7|) with the confinement of Satan in the abyss. No subject is given for this plural verb. Apparently Christ and the Apostles (Matthew:19:28; strkjv@Luke:22:30|) and some of the saints (1Corinthians:6:3|), martyrs some hold. {Judgment was given unto them} (\krima edoth autois\). First aorist passive of \didmi\. Picture of the heavenly court of assizes. {The souls} (\tas psuchas\). Accusative after \eidon\ at the beginning of the verse. {Of them that had been beheaded} (\tn pepelekismenn\). Genitive of the articular perfect passive participle of \pelekiz\, old word (from \pelekus\ an axe, the traditional instrument for execution in republican Rome, but later supplanted by the sword), to cut off with an axe, here only in N.T. See strkjv@6:9; strkjv@18:24; strkjv@19:2| for previous mention of these martyrs for the witness of Jesus (1:9; strkjv@12:17; strkjv@19:10|). Others also besides martyrs shared in Christ's victory, those who refused to worship the beast or wear his mark as in strkjv@13:15; strkjv@14:9ff.; strkjv@16:2; strkjv@19:20|. {And they lived} (\kai ezsan\). First aorist active indicative of \za\. If the ingressive aorist, it means "came to life" or "lived again" as in strkjv@2:8| and so as to verse 5|. If it is the constative aorist here and in verse 5|, then it could mean increased spiritual life. See strkjv@John:5:21-29| for the double sense of life and death (now literal, now spiritual) precisely as we have the second death in strkjv@Revelation:2:11; strkjv@20:6,14|. {And reigned with Christ} (\kai ebasileusan meta tou Christou\). Same use of the first aorist active indicative of \basileu\, but more clearly constative. Beckwith and Swete take this to apply solely to the martyrs, the martyrs' reign with Christ.

rwp@Revelation:21:19 @{Were adorned} (\kekosmmenoi\). Perfect passive participle of \kosme\ as in verse 2|, but without the copula \san\ (were), followed by instrumental case \lithi\ (stone). {With all manner of precious stones} (\panti lithi timii\). "With every precious stone." The list of the twelve stones in verses 19,20| has no necessary mystical meaning. "The writer is simply trying to convey the impression of a radiant and superb structure" (Moffatt). The twelve gems do correspond closely (only eight in common) with the twelve stones on the high priest's breastplate (Exodus:28:17-20; strkjv@39:10ff.; strkjv@Ezekiel:28:13; strkjv@Isaiah:54:11f.|). Charles identifies them with the signs of zodiac in reverse order, a needless performance here. See the stones in strkjv@Revelation:4:3|. These foundation stones are visible. For jasper (\iaspis\) see strkjv@4:3; strkjv@21:11,18; strkjv@Isaiah:54:12|; sapphire (\sappheiros\) see strkjv@Exodus:24:10;. strkjv@Isaiah:54:11| (possibly the \lapis lazuli\ of Turkestan); chalcedony (\chalkdn\) we have no other reference in N.T. or LXX (described by Pliny, H.N. XXXIII.21), possibly a green silicate of copper from near Chalcedon; emerald (\smaragdos\) here only in N.T., see strkjv@4:3| \smaragdinos\, and like it a green stone.

rwp@Revelation:22:6 @{He said unto me} (\eipen moi\). Apparently the same angel as in strkjv@22:1| (21:9,15|). {These words} (\houtoi hoi logoi\). The same words used in strkjv@21:5| by the angel there. Whatever the application there, here the angel seems to endorse as "faithful and true" (\pistoi kai althinoi\) not merely the preceding vision (21:9-22:5|), but the revelations of the entire book. The language added proves this: "Sent his angel to shew unto his servants the things which must shortly come to pass" (\apesteilen ton aggelon autou deixai tois doulois autou ha dei genesthai en tachei\), a direct reference to strkjv@1:1| concerning the purpose of Christ's revelation to John in this book. For "the God of the spirits of the prophets" (\ho theos tn pneumatn tn prophtn\) see strkjv@19:10; strkjv@1Corinthians:14:32|. Probably the prophets' own spirits enlightened by the Holy Spirit (10:7; strkjv@11:8; strkjv@22:9|).

rwp@Revelation:22:9 @{See thou do it not} (\Hora m\). The angel promptly interposes (\legei\, dramatic present). See strkjv@19:10| for discussion of this same phrase \hora m\ when John had once before started to worship the angel in his excitement. Here we have added to the words in strkjv@19:10| "the prophets (\tn prophtn\) and also "them which keep the words of this book" (\tn trountn tous logous tou bibliou toutou\), the last a repetition from strkjv@22:7|. In both places we have "Worship God" (\ti thei proskunson\). And not an angel.

rwp@Romans:9:10 @{Having conceived of one} (\ex henos koitn echousa\). By metonomy with cause for the effect we have this peculiar idiom (\koit\ being bed, marriage bed), "having a marriage bed from one" husband. One father and twins.

rwp@Romans:11:3 @{They have digged down} (\kateskapsan\). First aorist active indicative of \kataskapt\, to dig under or down. Old verb, here only in N.T. (critical text). LXX has \katheilan\ "pulled down." Paul has reversed the order of the LXX of strkjv@1Kings:19:10,14,18|. {Altars} (\thusiastria\). Late word (LXX, Philo, Josephus, N.T. eccl. writers) from \thusiaz\, to sacrifice. See strkjv@Acts:17:23|. {And I am left alone} (\kag hupeleiphthn monos\). First aorist passive indicative of \hupoleip\, old word, to leave under or behind, here only in N.T. Elijah's mood was that of utter dejection in his flight from Jezebel. {Life} (\psuchn\). It is not possible to draw a clear distinction between \psuch\ (soul) and \pneuma\ (spirit). \Psuch\ is from \psuch\, to breathe or blow, \pneuma\ from \pne\, to blow. Both are used for the personality and for the immortal part of man. Paul is usually dichotomous in his language, but sometimes trichotomous in a popular sense. We cannot hold Paul's terms to our modern psychological distinctions.

rwp@Romans:11:8 @{A spirit of stupor} (\pneuma katanuxes\). The quotation is a combination of strkjv@Deuteronomy:19:4; strkjv@Isaiah:29:10; strkjv@6:9f|. This phrase is from strkjv@Isaiah:29:10|. \Katanuxis\ is a late and rare word from \katanuss\, to prick or stick (Acts:2:37|), in LXX, here only in N.T., one example in _Pelagia-Legende_. The torpor seems the result of too much sensation, dulled by incitement into apathy. {That they should not see} (\tou m blepein\). Genitive articular infinitive of negative purpose. {That they should not hear} (\tou m akouein\). Songs:here also. See Stephen's speech (Acts:7:51f.|).

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

rwp@Romans:12:6 @{Differing} (\diaphora\). Old adjective from \diapher\, to differ, to vary. Songs:Hebrews:9:10|. {According to the proportion of our faith} (\kata tn analogian ts pistes\). The same use of \pistis\ (faith) as in verse 3| "the measure of faith." Old word. \analogia\ (our word "analogy") from \analogos\ (analogous, conformable, proportional). Here alone in N.T. The verb \prophteumen\ (present active volitive subjunctive, let us prophesy) must be supplied with which \echontes\ agrees. The context calls for the subjective meaning of "faith" rather than the objective and outward standard though \pistis\ does occur in that sense (Galatians:1:23; strkjv@3:23|).

rwp@Romans:13:13 @{Honestly} (\euschmons\). Paul is fond of the metaphor "walk" (\peripate\), 33 times though not in the Pastoral Epistles. This old adverb (from \euschmn\, graceful) occurs also in strkjv@1Thessalonians:4:12; strkjv@1Corinthians:14:40|. The English word "honest" means honourable (Latin _honor_) and so decent. Wycliff translates strkjv@1Corinthians:12:32| by "unhonest," "honesty," "honest" for "less honourable, honour, honourable." {Not in revelling} (\m kmois\). Plural "revellings." See on ¯Galatians:5:21|. {Drunkenness} (\methais\). Plural again, "drunkennesses." See on ¯Galatians:5:21|. {In chambering} (\koitais\). Plural also. See on ¯Romans:9:10|. {Wantonness} (\aselgeiais\). Plural likewise. See on ¯2Corinthians:12:21; strkjv@Galatians:5:19|. {Not in strife and jealousy} (\m eridi kai zli\). Singular here, but some MSS. have the plural like the previous words. Quarrelling and jealousy go with the other vices (Shedd).