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rwp@1Corinthians:9:25 @{corruptible crown} (\phtharton stephanon\). \Stephanos\ (crown) is from \steph“\, to put around the head, like the Latin _corona_, wreath or garland, badge of victory in the games. In the Isthmian games it was of pine leaves, earlier of parsley, in the Olympian games of the wild olive. "Yet these were the most coveted honours in the whole Greek world" (Findlay). For the crown of thorns on Christ's head see strkjv@Matthew:27:29; strkjv@Mark:15:17; strkjv@John:19:2,5|. \Diadˆma\ (diadem) was for kings (Revelation:12:3|). Favourite metaphor in N.T., the crown of righteousness (2Timothy:4:8|), the crown of life (James:1:12|), the crown of glory (1Peter:5:4|), the crown of rejoicing (1Thessalonians:2:9|), description of the Philippians (Phillipians:4:1|). Note contrast between \phtharton\ (verbal adjective from \phtheir“\, to corrupt) like the garland of pine leaves, wild olive, or laurel, and \aphtharton\ (same form with \a\ privative) like the crown of victory offered the Christian, the amaranthine (unfading rose) crown of glory (1Peter:5:4|).

rwp@1Corinthians:10:17 @{One bread} (\heis artos\). One loaf. {Who are many} (\hoi polloi\). The many. {We all} (\hoi pantes\). We the all, the whole number, \hoi pantes\ being in apposition with the subject {we} (\hˆmeis\ unexpressed). {Partake} (\metechomen\). Have a part with or in, share in. See on ¯9:12; strkjv@Hebrews:2:14; strkjv@5:13| (partaking of milk). {Of the one bread} (\tou henos artou\). Of the one loaf, the article \tou\ referring to one loaf already mentioned. {One body} (\hen s“ma\). Here the mystical spiritual body of Christ as in strkjv@12:12f.|, the spiritual kingdom or church of which Christ is head (Colossians:1:18; strkjv@Ephesians:5:23|).

rwp@1Corinthians:11:3 @{But I would have you know} (\thel“ de humas eidenai\). But I wish you to know, censure in contrast to the praise in verse 2|. {The head of Christ is God} (\kephalˆ tou Christou ho theos\). Rather, God is the head of Christ, since \kephalˆ\ is anarthrous and predicate.

rwp@1Corinthians:11:4 @{Having his head covered} (\kata kephalˆs ech“n\). Literally, having a veil (\kalumma\ understood) down from the head (\kephalˆs\ ablative after \kata\ as with \kata\ in strkjv@Mark:5:13; strkjv@Acts:27:14|). It is not certain whether the Jews at this time used the _tallith_, "a four-corned shawl having fringes consisting of eight threads, each knotted five times" (Vincent) as they did later. Virgil (_Aeneid_ iii., 545) says: "And our heads are shrouded before the altar with a Phrygian vestment." The Greeks (both men and women) remained bareheaded in public prayer and this usage Paul commends for the men.

rwp@1Corinthians:11:5 @{With her head unveiled} (\akatakalupt“i tˆi kephalˆi\). Associative instrumental case of manner and the predicative adjective (compound adjective and feminine form same as masculine), "with the head unveiled." Probably some of the women had violated this custom. "Amongst Greeks only the \hetairai\, so numerous in Corinth, went about unveiled; slave-women wore the shaven head--also a punishment of the adulteress" (Findlay). Cf. strkjv@Numbers:5:18|. {One and the same thing as if she were shaven} (\hen kai to auto tˆi exurˆmenˆi\). Literally, "One and the same thing with the one shaven" (associative instrumental case again, Robertson, _Grammar_, p. 530). Perfect passive articular participle of the verb \xura“\, later form for the old \xure“\. It is public praying and prophesying that the Apostle here has in mind. He does not here condemn the act, but the breach of custom which would bring reproach. A woman convicted of adultery had her hair shorn (Isaiah:7:20|). The Justinian code prescribed shaving the head for an adulteress whom the husband refused to receive after two years. Paul does not tell Corinthian Christian women to put themselves on a level with courtesans.

rwp@1Corinthians:11:6 @{Let her also be shorn} (\kai keirasth“\). Aorist middle imperative of \keir“\, to shear (as sheep). Let her cut her hair close. A single act by the woman. {If it is a shame} (\ei de aischron\). Condition of first class assumed to be true. \Aischron\ is old adjective from \aischos\, bareness, disgrace. Clearly Paul uses such strong language because of the effect on a woman's reputation in Corinth by such conduct that proclaimed her a lewd woman. Social custom varied in the world then as now, but there was no alternative in Corinth. {To be shorn or shaven} (\to keirasthai kai xurasthai\). Articular infinitives subject of copula \estin\ understood, \keirasthai\ first aorist middle, \xurasthai\ present middle. Note change in tense. {Let her be veiled} (\katakaluptesth“\). Present middle imperative of old compound \kata-kalupt“\, here alone in N.T. Let her cover up herself with the veil (down, \kata\, the Greek says, the veil hanging down from the head).

rwp@1Corinthians:11:10 @{Ought} (\opheilei\). Moral obligation therefore (\dia touto\, rests on woman in the matter of dress that does not (\ouk opheilei\ in verse 7|) rest on the man. {To have a sign of authority} (\exousian echein\). He means \sˆmeion exousias\ (symbol of authority) by \exousian\, but it is the sign of authority of the man over the woman. The veil on the woman's head is the symbol of the authority that the man with the uncovered head has over her. It is, as we see it, more a sign of subjection (\hypotagˆs\, strkjv@1Timothy:2:10|) than of authority (\exousias\). {Because of the angels} (\dia tous aggelous\). This startling phrase has caused all kinds of conjecture which may be dismissed. It is not preachers that Paul has in mind, nor evil angels who could be tempted (Genesis:6:1f.|), but angels present in worship (cf. strkjv@1Corinthians:4:9; strkjv@Psalms:138:1|) who would be shocked at the conduct of the women since the angels themselves veil their faces before Jehovah (Isaiah:6:2|).

rwp@1Corinthians:11:16 @{Contentious} (\philoneikos\). Old adjective (\philos, neikos\), fond of strife. Only here in N.T. If he only existed in this instance, the disputatious brother. {Custom} (\sunˆtheian\). Old word from \sunˆthˆs\ (\sun, ˆthos\), like Latin _consuetudo_, intercourse, intimacy. In N.T. only here and strkjv@8:7| which see. "In the sculptures of the catacombs the women have a close-fitting head-dress, while the men have the hair short" (Vincent).

rwp@1Corinthians:11:17 @{This} (\touto\). Probably the preceding one about the head-dress of women, and transition to what follows. {I praise you not} (\ouk epain“\). In contrast to the praise in strkjv@11:2|. {For the better} (\eis to kreisson\). Neuter articular comparative of \kratus\, but used as comparative of \kalos\, good. Attic form \kreitton\. {For the worse} (\eis to hˆsson\). Old comparative from \hˆka\, softly, used as comparative of \kakos\, bad. In N.T. only here and strkjv@2Corinthians:12:15|.

rwp@1Corinthians:12:12 @{Songs:also is Christ} (\hout“s kai ho Christos\). One would naturally expect Paul here to say \hout“s kai to s“ma tou Christou\ (so also is the body of Christ). He will later call Christ the Head of the Body the Church as in strkjv@Colossians:1:18,24; strkjv@Ephesians:5:23,30|. Aristotle had used \s“ma\ of the state as the body politic. What Paul here means is Christ as the Head of the Church has a body composed of the members who have varied gifts and functions like the different members of the human body. They are all vitally connected with the Head of the body and with each other. This idea he now elaborates in a remarkable manner.

rwp@1Corinthians:12:21 @{Cannot say} (\ou dunatai eipein\). And be truthful. The superior organs need the inferior ones (the eye, the hand, the head, the feet).

rwp@1Corinthians:12:22 @{Nay, much rather} (\alla poll“i mallon\). Adversative sense of \alla\, on the contrary. Songs:far from the more dignified members like the eye and the head being independent of the subordinate ones like the hands and feet, they are "much more" (_argumentum a fortiori_, "by much more" \poll“i mallon\, instrumental case) in need of therm. {Those members of the body which seem to be more feeble are necessary} (\ta dokounta melˆ tou s“matos asthenestera huparchein anagkaia estin\). Things are not always what they seem. The vital organs (heart, lungs, liver, kidneys) are not visible, but life cannot exist without them.

rwp@1Corinthians:12:25 @{That there should be no schism} (\hina mˆ ˆi schisma\). Purpose of God in his plan for the body. Trouble in one organ affects the whole body. A headache may be due to trouble elsewhere and usually is. {Have the same care} (\to auto merimn“sin\). The very verb \merimna“\ used by Jesus of our anxiety (Matthew:6:27,31|). Paul here personifies the parts of the body as if each one is anxious for the others. The modern knowledge of the billions of cells in the body co-working for the whole confirms Paul's argument.

rwp@1Peter:2:7 @{The preciousness} (\hˆ timˆ\). Or "the honour." Explanation of \entimon\ and \ou mˆ kataischunthˆi\ and only true "for you which believe" (\tois pisteuousin\ ethical dative of articular present active participle of \pisteu“\ to believe). {But for such as disbelieve} (\apistousin de\). Dative present active participle again of \apiste“\, opposite of \pisteu“\ (Luke:24:11|). {Was made the head of the corner} (\egenˆthˆ eis kephalˆn g“nias\). This verse is from strkjv@Psalms:118:22| with evident allusion to strkjv@Isaiah:28:16| (\kephalˆn g“nias=akrog“niaion\). See strkjv@Matthew:21:42; strkjv@Mark:12:10; strkjv@Luke:20:17|, where Jesus himself quotes strkjv@Psalms:118:22| and applies the rejection of the stone by the builders (\hoi oikodomountes\, the experts) to the Sanhedrin's conduct toward him. Peter quoted it also (and applied it as Jesus had done) in his speech at the Beautiful Gate (Acts:4:11|). Here he quotes it again to the same purpose.

rwp@1Peter:2:21 @{For hereunto were ye called} (\eis touto gar eklˆthˆte\). First aorist indicative of \kale“\, to call. They were called to suffer without flinching (Hort), if need be. {Because} (\hoti\). The fact that Christ suffered (\epathen\) lifts their suffering to a new plane. {Leaving you an example} (\humin hupolimpan“n hupogrammon\). Present active participle of the late Ionic verb \hupolimpan“\ (in the papyri) for the common \hupoleip“\, to leave behind (under), here only in N.T. \Hupogrammos\ is also a late and rare word (from \hupograph“\, to write under), a writing-copy for one to imitate, in II Macc. strkjv@2:28; Philo, Clement of Rome, here only in N.T. Clement of Alex. (_Strom_. V. 8. 49) uses it of the copy-head at the top of a child's exercise book for the child to imitate, including all the letters of the alphabet. The papyri give many examples of \hupographˆ\ and \hupograph“\ in the sense of copying a letter. {That ye should follow his steps} (\hina epakolouthˆsˆte tois ichnesin autou\). Purpose clause with \hina\ and first aorist active subjunctive of \epakolouthe“\, old verb, to follow closely upon, with the associative-instrumental (1Timothy:5:10,24|) or the locative here. \Ichnos\ is old word (from \hik“\, to go), tracks, footprints, in N.T. only here, strkjv@2Corinthians:12:18; strkjv@Romans:4:12|. Peter does not mean that Christ suffered only as an example (1:18|), but he did leave us his example for our copying (1John:2:6|).

rwp@1Thessalonians:3:11 @{Our God and Father himself} (\autos ho theos kai patˆr hˆm“n\). Note one article with both substantives for one person. {And our Lord Jesus} (\kai ho Kurios hˆm“n Iˆsous\). Separate article here with \Iˆsous\. In strkjv@Titus:2:13; strkjv@2Peter:1:1| only one article (not two) treating "our God and Saviour Jesus Christ" as one just like "our Lord and Saviour Jesus Christ" in strkjv@2Peter:1:11; strkjv@2:20; strkjv@3:18|. {Direct our way} (\kateuthunai tˆn hodon hˆm“n\). First aorist optative (acute accent on penult, not circumflex first aorist active infinitive) of \kateuthun“\, old verb to make straight path. Singular verb also, though both God and Christ mentioned as subject (unity in the Godhead). Apart from \mˆ genoito\ ({may it not come to pass}) the optative in a wish of the third person is found in N.T. only in strkjv@1Thessalonians:3:11,12; strkjv@5:23; strkjv@2Thessalonians:2:17; strkjv@3:5,16; strkjv@Romans:15:5,13|.

rwp@1Thessalonians:5:8 @{Putting on the breastplate of faith and love} (\endusamenoi th“raka piste“s kai agapˆs\). First aorist (ingressive) middle participle of \endu“\. The same figure of breastplate in strkjv@Ephesians:6:14|, only there "of righteousness." The idea of watchfulness brings the figure of a sentry on guard and armed to Paul's mind as in strkjv@Romans:13:12| "the weapons of light." The word \th“rax\ (breastplate) is common in the LXX. {For a helmet, the hope of salvation} (\perikephalaian elpida s“tˆrias\). Same figure in strkjv@Ephesians:6:17| and both like strkjv@Isaiah:59:17|. Late word meaning around (\peri\) the head (\kephalˆ\) and in Polybius, LXX, and in the papyri. \S“tˆrias\ is objective genitive.

rwp@1Thessalonians:5:12 @{Them that labour among you} (\tous kopi“ntas en humin\). Old word for toil even if weary. {And are over you in the Lord} (\kai proistamenous hum“n en Kuri“i\). Same article with this participle. Literally, those who stand in front of you, your leaders in the Lord, the presbyters or bishops and deacons. Get acquainted with them and follow them. {And admonish you} (\kai nouthetountas humas\). Old verb from \nouthetˆs\ and this from \nous\ (mind) and \tithˆmi\, to put. Putting sense into the heads of people. A thankless, but a necessary, task. The same article connects all three participles, different functions of the same leaders in the church.

rwp@2Corinthians:2:8 @{To confirm} (\kur“sai\). First aorist active infinitive of old verb \kuro“\, to make valid, to ratify, from \kuros\ (head, authority). In N.T. only here and strkjv@Galatians:3:15|.

rwp@2Corinthians:4:6 @{God who said} (\ho theos ho eip“n\). Paraphrase of strkjv@Genesis:1:3|. {Who shined} (\hos elampsen\). Like a lamp in the heart (cf. strkjv@Matthew:5:15|). Miners carry a lamp on the forehead, Christians carry one in their hearts lit by the Spirit of God. {To give the light} (\pros ph“tismon\). For the illumination. {In the face of Jesus Christ} (\en pros“p“i Iˆsou Christou\). The Christian who looks on the face of Jesus Christ as Moses looked upon the glory of God will be able to give the illumination of the knowledge of the glory of God. See strkjv@2:10| for \pros“pon\.

rwp@2Corinthians:6:15 @{Concord} (\sumph“nˆsis\). Symphony. Late word from \sumph“ne“\, only here and ecclesiastical writers, though \sumph“nˆma\ in the papyri. {Belial} (\Belial\). Transliteration of Hebrew word for worthlessness and applied to Satan (_Book of Jubilees_ 1.20) as here. Paul graphically sums up the contrast between Christ and Belial (Satan), the heads of the contending forces of good and evil. {Portion} (\meris\). The fourth of the words. Here by "unbeliever" (\apistou\) Paul means "disbeliever," not just an unconverted man who yet approves Christ.

rwp@2Corinthians:10:10 @{They say} (\phasin\). Reading of B old Latin Vulgate, but Westcott and Hort prefer \phˆsin\ (says one, the leader). This charge Paul quotes directly. {Weighty and strong} (\bareiai kai ischurai\). These adjectives can be uncomplimentary and mean "severe and violent" instead of "impressive and vigorous." The adjectives bear either sense. {His bodily presence} (\hˆ parousia tou s“matos\). This certainly is uncomplimentary. "The presence of his body." It seems clear that Paul did not have a commanding appearance like that of Barnabas (Acts:14:12|). He had some physical defect of the eyes (Galatians:4:14|) and a thorn in the flesh (2Corinthians:12:7|). In the second century _Acts of Paul and Thecla_ he is pictured as small, short, bow-legged, with eye-brows knit together, and an aquiline nose. A forgery of the fourth century in the name of Lucian describes Paul as "the bald-headed, hook-nosed Galilean." However that may be, his accusers sneered at his personal appearance as "weak" (\asthenˆs\). {His speech of no account} (\ho logos exouthenˆmenos\). Perfect passive participle of \exouthene“\, to treat as nothing (cf. strkjv@1Corinthians:1:28|). The Corinthians (some of them) cared more for the brilliant eloquence of Apollos and did not find Paul a trained rhetorician (1Corinthians:1:17; strkjv@2:1,4; strkjv@2Corinthians:11:6|). He made different impressions on different people. "Seldom has any one been at once so ardently hated and so passionately loved as St. Paul" (Deissmann, _St. Paul_, p. 70). "At one time he seemed like a man, and at another he seemed like an angel" (_Acts of Paul and Thecla_). He spoke like a god at Lystra (Acts:14:8-12|), but Eutychus went to sleep on him (Acts:20:9|). Evidently Paul winced under this biting criticism of his looks and speech.

rwp@2Corinthians:12:7 @{By reason of the exceeding greatness} (\tˆi huperbolˆi\). Instrumental case, "by the excess." {That I should not be exalted overmuch} (\hina mˆ huperair“mai\). Present passive subjunctive in final clause of \huperair“\, old verb to lift up beyond, only here in N.T. This clause is repeated at the end of the sentence. {A thorn in the flesh} (\skolops tˆi sarki\). This old word is used for splinter, stake, thorn. In the papyri and inscriptions examples occur both for splinter and thorn as the meaning. In the LXX it is usually thorn. The case of \tˆi sarki\ can be either locative (in) or dative (for). What was it? Certainly it was some physical malady that persisted. All sorts of theories are held (malaria, eye-trouble, epilepsy, insomnia, migraine or sick-headache, etc.). It is a blessing to the rest of us that we do not know the particular affliction that so beset Paul. Each of us has some such splinter or thorn in the flesh, perhaps several at once. {Messenger of Satan} (\aggelos Satana\). Angel of Satan, the affliction personified. {Buffet} (\kolaphizˆi\). See on ¯Matthew:26:67; strkjv@1Corinthians:4:11| for this late and rare word from \kolaphos\, fist. The messenger of Satan kept slapping Paul in the face and Paul now sees that it was God's will for it to be so.

rwp@2John:1:9 @{Whosoever goeth onward} (\pƒs ho proag“n\). "Every one who goes ahead. \Proag“\ literally means to go on before (Mark:11:9|). That in itself is often the thing to do, but here the bad sense comes out by the parallel clause. {And abideth not in the teaching of Christ} (\kai mˆ men“n en tˆi didachˆi tou Christou\). Not the teaching about Christ, but that of Christ which is the standard of Christian teaching as the walk of Christ is the standard for the Christian's walk (1John:2:6|). See strkjv@John:7:16; strkjv@18:19|. These Gnostics claimed to be the progressives, the advanced thinkers, and were anxious to relegate Christ to the past in their onward march. This struggle goes on always among those who approach the study of Christ. Is he a "landmark" merely or is he our goal and pattern? Progress we all desire, but progress toward Christ, not away from him. Reactionary obscurantists wish no progress toward Christ, but desire to stop and camp where they are. "True progress includes the past" (Westcott). Jesus Christ is still ahead of us all calling us to come on to him.

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

rwp@2Thessalonians:1:2 @{From God the Father and the Lord Jesus Christ} (\apo theou patros kai Kuriou Iˆsou Christou\). These words are not genuine in strkjv@1Thessalonians:1:1|, but are here and they appear in all the other Pauline Epistles. Note absence of article both after \en\ and \apo\, though both God and Lord Jesus Christ are definite. In both cases Jesus Christ is put on a par with God, though not identical. See on ¯1Thessalonians:1:1| for discussion of words, but note difference between \en\, in the sphere of, by the power of, and \apo\, from, as the fountain head and source of grace and peace.

rwp@2Thessalonians:2:2 @{To the end that} (\eis to\). One of Paul's favourite idioms for purpose, \eis to\ and the infinitive. {Ye be not quickly shaken} (\mˆ tache“s saleuthˆnai humas\). First aorist passive infinitive of \saleu“\, old verb to agitate, to cause to totter like a reed (Matthew:11:7|), the earth (Hebrews:12:26|). Usual negative \mˆ\ and accusative of general reference \humas\ with the infinitive. {From your mind} (\apo tou noos\). Ablative case of nous, mind, reason, sober sense, "from your witte" (Wyclif), to "keep their heads." {Nor yet be troubled} (\mˆde throeisthai\). Old verb \throe“\, to cry aloud (from \throos\, clamour, tumult), to be in a state of nervous excitement (present passive infinitive, as if it were going on), "a continued state of agitation following the definite shock received (\saleuthˆnai\)" (Milligan). {Either by spirit} (\mˆte dia pneumatos\). By ecstatic utterance (1Thessalonians:5:10|). The nervous fear that the coming was to be at once prohibited by \mˆde\ Paul divides into three sources by \mˆte, mˆte, mˆte\. No individual claim to divine revelation (the gift of prophecy) can justify the statement. {Or by word} (\mˆte dia logou\). Oral statement of a conversation with Paul (Lightfoot) to this effect {as from us}. An easy way to set aside Paul's first Epistle by report of a private remark from Paul. {Or by epistle as from us} (\mˆte di' epistolˆs h“s di' hˆm“n\). In strkjv@1Thessalonians:4:13-5:3| Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, {as that the day of the Lord is now present} (\h“s hoti enestˆken hˆ hˆmera tou kuriou\). Perfect active indicative of \enistˆmi\, old verb, to place in, but intransitive in this tense to stand in or at or near. Songs:"is imminent" (Lightfoot). The verb is common in the papyri. In strkjv@1Corinthians:3:22; strkjv@Romans:8:38| we have a contrast between \ta enest“ta\, the things present, and \ta mellonta\, the things future (to come). The use of \h“s hoti\ may be disparaging here, though that is not true in strkjv@2Corinthians:5:19|. In the _Koin‚_ it comes in the vernacular to mean simply "that" (Moulton, _Proleg_., p. 212), but that hardly seems the case in the N.T. (Robertson, _Grammar_, p. 1033). Here it means "to wit that," though "as that" or "as if" does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. "It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes strkjv@1:3-2:17|, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes strkjv@3:1-18|" (Frame). It is enough to give one pause to note Paul's indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a "pious fraud" was so common and easily condoned as some today argue, it is difficult to explain Paul's evident anger. Moreover, Paul's words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation.

rwp@2Thessalonians:2:16 @{And God our Father} (\kai [ho] theos ho patˆr hˆm“n\). It is uncertain whether the first article \ho\ is genuine as it is absent in B D. Usually Paul has the Father before Christ except here, strkjv@2Corinthians:13:13; strkjv@Galatians:1:1|. {Which loved us} (\ho agapˆsas hˆmas\). This singular articular participle refers to \ho patˆr\, "though it is difficult to see how St. Paul could otherwise have expressed his thought, if he had intended to refer to the Son, as well as to the Father. There is probably no instance in St. Paul of a plural adjective or verb, when the two Persons of the Godhead are mentioned" (Lightfoot). {Eternal comfort} (\paraklˆsin ai“nian\). Distinct feminine form of \ai“nios\ here instead of masculine as in strkjv@Matthew:25:46|.

rwp@2Timothy:3:4 @{Traitors} (\prodotai\). Old word (from \prodid“mi\), in N.T. only here, strkjv@Luke:6:16; strkjv@Acts:7:52|. {Headstrong} (\propeteis\). Old word (from \pro\ and \pipt“\), falling forward, in N.T. only here and strkjv@Acts:19:36|. {Puffed up} (\tetuph“menoi\). Perfect passive participle of \tupho“\. See strkjv@1Timothy:3:6|. {Lovers of pleasure} (\philˆdonoi\). Literary _Koin‚_ word (\philos, hˆdonˆ\), only here in N.T. {Lovers of God} (\philotheoi\). Old word (\philos, theos\), only here in N.T.

rwp@2Timothy:4:5 @{But be thou sober} (\su de nˆphe\). Present active imperative of \nˆph“\, for which see strkjv@1Thessalonians:5:6,8|. "Be sober in thy head." {Suffer hardship} (\kakopathˆson\). See strkjv@2:9|. {Do the work of an evangelist} (\ergon poiˆson euaggelistou\). See strkjv@1Corinthians:1:17; strkjv@Ephesians:4:11| for \euaggelistˆs\, gospelizer. {Fulfil} (\plˆrophorˆson\). First aorist active imperative of \plˆrophore“\, for which see strkjv@Colossians:4:12|. In strkjv@Colossians:4:17| Paul uses \plˆro“\ to Archippus about his ministry as he here employs \plˆrophore“\. Both verbs mean to fill full.

rwp@2Timothy:4:7 @{I have fought the good fight} (\ton kalon ag“na ˆg“nismai\). Perfect middle indicative of \ag“nizomai\, a favourite figure with Paul (1Corinthians:9:25; strkjv@Colossians:1:29|), with the cognate accusative \ag“na\ (Phillipians:1:27,30|, etc.). The "fight" is the athletic contest of his struggle for Christ. {I have finished the course} (\ton dromon teteleka\). Perfect active indicative of \tele“\. He had used this metaphor also of himself to the elders at Ephesus (Acts:20:24|). Then the "course" was ahead of him. Now it is behind him. {I have kept the faith} (\tˆn pistin tetˆrˆka\). Perfect active indicative again of \tˆre“\. Paul has not deserted. He has kept faith with Christ. For this phrase, see strkjv@Revelation:14:12|. Deissmann (_Light, etc._, p. 309) gives inscriptions in Ephesus of a man who says: "I have kept faith" (\tˆn pistin etˆrˆsa\) and another of a man of whom it is said: "He fought three fights, and twice was crowned."

rwp@Acts:1:18 @{Now this man} (\Houtos men oun\). Note \men oun\ again without a corresponding \de\ as in strkjv@1:6|. Verses 18,19| are a long parenthesis of Luke by way of explanation of the fate of Judas. In verse 20| Peter resumes and quotes the scripture to which he referred in verse 16|. {Obtained} (\ektˆsato\). First aorist middle indicative of \ktaomai\, to acquire, only in the middle, to get for oneself. With the covenant money for the betrayal, acquired it indirectly apparently according to strkjv@Matthew:26:14-16; strkjv@27:3-8| which see. {Falling headlong} (\prˆnˆs genomenos\). Attic form usually \pranˆs\. The word means, not "headlong," but "flat on the face" as opposed to \huptios\ on the back (Hackett). Hackett observes that the place suits admirably the idea that Judas hung himself (Matthew:27:5|) and, the rope breaking, fell flat on his face and {burst asunder in the midst} (\elakˆsen mesos\). First aorist active indicative of \lask“\ old verb (here only in the N.T.), to clang, to crack, to crash, like a falling tree. Aristophanes uses it of crashing bones. \Mesos\ is predicate nominative referring to Judas. {Gushed out} (\exechuthˆ\). First aorist passive indicative of \ekche“\, to pour out.

rwp@Acts:2:29 @{I may say} (\exon eipein\). Supply \estin\ before \exon\, periphrastic present indicative of \exeimi\, to allow, permit. The Authorized Version has "Let me speak," supplying \esto\ present imperative. {Freely} (\meta parrˆsias\). Telling it all (\pan, rhˆsia\ from \eipon\, to speak), with fulness, with boldness. Luke is fond of the phrase (as in strkjv@4:13|). It is a new start for Simon Peter, full of boldness and courage. {The patriarch} (\tou patriarchou\). Transliteration of the word, from \patria\, family, and \arch“\, to rule, the founder of a family. Late word in LXX. Used of Abraham (Hebrews:7:4|), of the twelve sons of Jacob as founders of the several tribes (Acts:7:8|), and here of David as head of the family from whom the Messiah comes. {Was buried} (\etaphˆ\). Second aorist passive indicative of \thapt“\. His tomb was on Mt. Zion where most of the kings were buried. The tomb was said to have fallen into ruins in the time of the Emperor Hadrian. Josephus (_Ant_. XVI. 7, 1) attributes most of the misfortunes of Herod's family to the fact that he tried to rifle the tomb of David.

rwp@Acts:4:11 @{Of you the builders} (\huph' hum“n t“n oikodom“n\). The experts, the architects, had rejected Jesus for their building (Psalms:118:22|) as Jesus himself had pointed out (Matthew:21:42; strkjv@Luke:21:17|). This very Rejected Stone God had made the head of the corner (either the highest corner stone right under the roof or the corner stone under the building, strkjv@Isaiah:28:16|) as Jesus showed, as Peter here declares and repeats later (1Peter:2:6f.|).

rwp@Acts:5:28 @{We straitly charged} (\Paraggeliƒi parˆggeilamen\). Like the Hebrew idiom (common in the LXX), though found in Greek, with charging (instrumental case) we charged (cf. same idiom in strkjv@Luke:22:15|). Somewhat like the cognate accusative. The command referred to occurs in strkjv@Acts:4:17,18| and the refusal of Peter and John in strkjv@4:20|. {To bring upon us} (\epagagein eph' hˆmƒs\). Note repetition of \epi\. Second aorist active infinitive of \epag“\, old verb, but in the N.T. only here and strkjv@2Peter:2:1,5|. The Sanhedrin gladly took the blood of Christ on their heads and their children to Pilate (Matthew:27:25|). Paul tried to save the Jews (Acts:18:6; strkjv@22:20|). "{This man}" (\tou anthr“pou toutou\). Contemptuous slur and refusal to call the name of Jesus as in the Talmud later.

rwp@Acts:7:43 @{The tabernacle of Moloch} (\tˆn skˆnˆn tou Moloch\). Or tent of Moloch which they took up after each halt instead of the tabernacle of Jehovah. Moloch was the god of the Amorites to whom children were offered as live sacrifices, an ox-headed image with arms outstretched in which children were placed and hollow underneath so that fire could burn underneath. {The star of the god Rephan} (\to astron tou theou Rompha\). Spelled also Romphan and Remphan. Supposed to be Coptic for the star Saturn to which the Egyptians, Arabs, and Phoenicians gave worship. But some scholars take the Hebrew _Kiyyoon_ to mean statues and not a proper name at all, "statues of your gods" carried in procession, making "figures" (\tupous\) with both "tabernacle" and "star" which they carried in procession. {I will carry} (\metoiki“\). Attic future of \metoikis“\ from \metoikiz“\. {Beyond Babylon} (\epekeina Babul“nos\). The Hebrew and the LXX have "beyond Damascus." An adverbial preposition (\ep' ekeina\ with \merˆ\ understood) used in the old Greek and the LXX with the ablative case and meaning "beyond." Here only in the N.T. in quotation from strkjv@Amos:5:27|.

rwp@Acts:8:40 @{He preached the gospel} (\euˆggelizeto\). Imperfect middle describing the evangelistic tour of Philip "till he came to Caesarea" (\he“s tou elthein auton\, genitive articular infinitive with the preposition \he“s\ and the accusative of general reference) where he made his home and headquarters thereafter (Acts:21:28|) and was known as the Evangelist.

rwp@Acts:11:26 @{Even for a whole year} (\kai eniauton holon\). Accusative of extent of time, probably the year A.D. 44, the year preceding the visit to Jerusalem (11:30|), the year of the famine. The preceding years with Tarsus as headquarters covered A.D. 37 (39) to 44. {They were gathered together with the church} (\sunachthˆnai en tˆi ekklˆsiƒi\). First aorist passive infinitive of \sunag“\, old verb, probably here to meet together as in strkjv@Matthew:28:12|. In strkjv@Acts:14:27| the verb is used of gathering together the church, but here \en tˆi ekklˆsiƒi\ excludes that idea. Barnabas met together "in the church" (note first use of the word for the disciples at Antioch). This peculiar phrase accents the leadership and co-operation of Barnabas and Saul in teaching (\didaxai\, first aorist active infinitive) much people. Both infinitives are in the nominative case, the subject of \egeneto\ (it came to pass). {And that the disciples were called Christians first in Antioch} (\chrˆmatisai te pr“t“s en Antiocheiƒi tous mathˆtas Christianous\). This first active infinitive \chrˆmatisai\ is also a subject of \egeneto\ and is added as a separate item by the use of \te\ rather than \kai\. For the word itself in the sense of divine command see on ¯Matthew:2:12,22; strkjv@Luke:2:26; strkjv@Acts:10:22|. Here and in strkjv@Romans:7:3| it means to be called or named (assuming a name from one's business, \chrˆma\, from \chraomai\, to use or to do business). Polybius uses it in this sense as here. \Tous mathˆtas\ (the disciples) is in the accusative of general reference with the infinitive. \Christianous\ (Christians) is simply predicate accusative. This word is made after the pattern of \Herodianus\ (Matthew:22:16|, \Her“idianoi\, followers of Herod), \Caesarianus\, a follower of Caesar (Deissmann, _Light from the Ancient East_, p. 377, gives papyri examples of the genitive \Kaisaros\ meaning also "belonging to Caesar" like the common adjective \Caesarianus\). It is made thus like a Latin adjective, though it is a Greek word, and it refers to the Hebrew belief in a Messiah (Page). The name was evidently given to the followers of Christ by the Gentiles to distinguish them from the Jews since they were Greeks, not Grecian Jews. The Jews would not call them Christians because of their own use of \Christos\ the Messiah. The Jews termed them Galileans or Nazarenes. The followers of Christ called themselves disciples (learners), believers, brethren, saints, those of the Way. The three uses of Christian in the N.T. are from the heathen standpoint (here), strkjv@Acts:26:28| (a term of contempt in the mouth of Agrippa), and strkjv@1Peter:4:16| (persecution from the Roman government). It is a clear distinction from both Jews and Gentiles and it is not strange that it came into use first here in Antioch when the large Greek church gave occasion for it. Later Ignatius was bishop in Antioch and was given to the lions in Rome, and John Chrysostom preached here his wonderful sermons.

rwp@Acts:11:27 @{Prophets} (\prophˆtai\). Christian prophets these were (cf. strkjv@13:1|) who came from Jerusalem (the headquarters, strkjv@8:15|). Judas and Silas are called prophets (14:4; strkjv@15:32|). They were not just fore-tellers, but forth-tellers. The prophet had inspiration and was superior to the speaker with tongues (1Corinthians:14:3|). John was a prophet (Luke:7:26|). We need prophets in the ministry today.

rwp@Acts:11:29 @{Every man according to his ability} (\kath“s euporeito tis\). Imperfect middle of \eupore“\, to be well off (from \euporos\), old verb, but here alone in the N.T., "as any one was well off." The sentence is a bit tangled in the Greek from Luke's rush of ideas. Literally, "Of the disciples, as any one was able (or well off), they determined (\h“risan\, marked off the horizon) each of them to send relief (\eis diakonian\, for ministry) to the brethren who dwelt in Judaea." The worst of the famine came A.D. 45. The warning by Agabus stirred the brethren in Antioch to send the collection on ahead.

rwp@Acts:12:2 @{James the brother of John} (\Iak“bon ton adelphon I“anou\). He had been called by Jesus a son of thunder along with his brother John. Jesus had predicted a bloody death for both of them (Mark:10:38ff.; strkjv@Matthew:20:23|). James is the first of the apostles to die and John probably the last. He is not James the Lord's brother (Galatians:1:19|). We do not know why Luke tells so little about the death of James and so much about the death of Stephen nor do we know why Herod selected him as a victim. Eusebius (_H.E_. ii. 9) quotes Clement of Alexandria as saying that a Jew made accusations against James and was converted and beheaded at the same time with him. {Killed with the sword} (\aneilen machairˆi\). The verb is a favourite one with Luke (Acts:2:33; strkjv@5:33,36; strkjv@7:28; strkjv@9:23-29; strkjv@10:39|, etc.). Instrumental case and Ionic form of \machaira\. The Jews considered beheading a shameful death as in the case of the Baptist (Matthew:14:10|).

rwp@Acts:13:13 @{Paul and his company} (\hoi peri Paulon\). Neat Greek idiom as in Plato, Cratylus 440 C \hoi peri Herakleiton\. On this idiom see Gildersleeve, _Syntax_, p. 264. It means a man and his followers, "those around Paul." Now Paul ranks first always in Acts save in strkjv@14:2; strkjv@15:12,25| for special reasons. Heretofore Saul (Paul) held a secondary position (9:27; strkjv@11:30; strkjv@13:1f.|). "In nothing is the greatness of Barnabas more manifest than in his recognition of the superiority of Paul and acceptance of a secondary position for himself" (Furneaux). {Set sail} (\anachthentes\). First aorist passive participle of \anag“\. Thirteen times in the Acts and strkjv@Luke:8:22| which see. They sailed up to sea and came down (\katag“, katabain“\) to land. Songs:it looks. {Departed from them} (\apoch“rˆsas ap' aut“n\). First aorist active participle of \apoch“re“\, old verb to withdraw, go away from. In the N.T. only here and strkjv@Matthew:7:23; strkjv@Luke:9:39|. He is called John there as in verse 5| and Mark in strkjv@15:39|, though John Mark in strkjv@12:12,25|. This may be accidental or on purpose (Deissmann, _Bible Studies_, p. 317). Luke is silent on John's reasons for leaving Paul and Barnabas. He was the cousin of Barnabas and may not have relished the change in leadership. There may have been change in plans also now that Paul is in command. Barnabas had chosen Cyprus and Paul has led them to Perga in Pamphylia and means to go on into the highlands to Antioch in Pisidia. There were perils of many sorts around them and ahead (2Corinthians:11:26|), perils to which John Mark was unwilling to be exposed. Paul will specifically charge him at Antioch with desertion of his post (Acts:15:39|). It is possible, as Ramsay suggests, that the mosquitoes at Perga gave John malaria. If so, they bit Paul and Barnabas also. He may not have liked Paul's aggressive attitude towards the heathen. At any rate he went home to Jerusalem instead of to Antioch, _zu seiner Mutter_ (Holtzmann). It was a serious breach in the work, but Paul and Barnabas stuck to the work.

rwp@Acts:16:21 @{Customs which it is not lawful for us to receive, or to observe, being Romans} (\ethˆ ha ouk estin hˆmin paradechesthai oude poiein R“maiois ousin\). Note the sharp contrast between "being Jews" in verse 20| and "being Romans" here. This pose of patriotism is all sound and fury. It is love of money that moves these "masters" far more than zeal for Rome. As Roman citizens in a colony they make full use of all their rights of protest. Judaism was a _religio licita_ in the Roman empire, only they were not allowed to make proselytes of the Romans themselves. No Roman magistrate would pass on abstract theological questions (18:15|), but only if a breach of the peace was made (\ektarassousin hˆm“n tˆn polin\) or the formation of secret sects and organizations. Evidently both of these last points are involved by the charges of "unlawful customs" by the masters who are silent about their real ground of grievance against Paul and Silas. \Ethos\ (kin to \ˆthos\, strkjv@1Corinthians:15:33|) is from \eth“\, to be accustomed or used to a thing. The Romans granted toleration to conquered nations to follow their religious customs provided they did not try to win the Romans. But the Jews had made great headway to favour (the God-fearers) with increasing hatred also. Emperor worship had in store grave peril for both Jews and Christians. The Romans will care more for this than for the old gods and goddesses. It will combine patriotism and piety.

rwp@Acts:17:1 @{When they had passed through} (\diodeusantes\). First aorist active participle of \diodeu“\, common verb in the _Koin‚_ (Polybius, Plutarch, LXX, etc.), but in the N.T. only here and strkjv@Luke:8:1|. It means literally to make one's way (\hodos\) through (\dia\). They took the Egnatian Way, one of the great Roman roads from Byzantium to Dyrrachium (over 500 miles long) on the Adriatic Sea, opposite Brundisium and so an extension of the Appian Way. {Amphipolis} (\tˆn Amphipolin\). Songs:called because the Strymon flowed almost around (\amphi\) it, the metropolis of Macedonia Prima, a free city, about 32 miles from Philippi, about three miles from the sea. Paul and Silas may have spent only a night here or longer. {Apollonia} (\tˆn Apoll“nian\). Not the famous Apollonia in Illyria, but 32 miles from Amphipolis on the Egnatian Way. Songs:here again a night was spent if no more. Why Paul hurried through these two large cities, if he did, we do not know. There are many gaps in Luke's narrative that we have no way of filling up. There may have been no synagogues for one thing. {To Thessalonica} (\eis Thessalonikˆn\). There was a synagogue here in this great commercial city, still an important city called Saloniki, of 70,000 population. It was originally called Therma, at the head of the Thermaic Gulf. Cassander renamed it Thessalonica after his wife, the sister of Alexander the Great. It was the capital of the second of the four divisions of Macedonia and finally the capital of the whole province. It shared with Corinth and Ephesus the commerce of the Aegean. One synagogue shows that even in this commercial city the Jews were not very numerous. As a political centre it ranked with Antioch in Syria and Caesarea in Palestine. It was a strategic centre for the spread of the gospel as Paul later said for it sounded (echoed) forth from Thessalonica throughout Macedonia and Achaia (1Thessalonians:1:8|).

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:18:6 @{When they opposed themselves} (\antitassomen“n aut“n\). Genitive absolute with present middle (direct middle again) of \antitass“\, old verb to range in battle array (\tass“\) face to face with or against (\anti\). In the N.T. only here and strkjv@Romans:13:2; strkjv@James:4:6; strkjv@1Peter:5:5|. Paul's fresh activity roused the rabbis as at Antioch in Pisidia and at Thessalonica in concerted opposition and railing (blasphemy). {He shook out his raiment} (\ektinaxamenos ta himatia\). First aorist middle of \ektinass“\, old verb, in the N.T. only here as in strkjv@13:51| (middle) and strkjv@Mark:6:11; strkjv@Matthew:10:15| where active voice occurs of shaking out dust also. Vivid and dramatic picture here like that in strkjv@Nehemiah:5:13|, "undoubtedly a very exasperating gesture" (Ramsay), but Paul was deeply stirred. {Your blood be upon your own heads} (\To haima hum“n epi tˆn kephalˆn hum“n\). As in strkjv@Ezekiel:3:18f., strkjv@33:4,8f.; strkjv@2Samuel:1:16|. Not as a curse, but "a solemn disclaimer of responsibility" by Paul (Page) as in strkjv@Acts:20:26|. The Jews used this very phrase in assuming responsibility for the blood of Jesus (Matthew:27:25|). Cf. strkjv@Matthew:23:35|. {I am clean} (\katharos eg“\). Pure from your blood. Repeats the claim made in previous sentence. Paul had done his duty. {From henceforth} (\apo tou nun\). Turning point reached in Corinth. He will devote himself to the Gentiles, though Jews will be converted there also. Elsewhere as in Ephesus (19:1-10|) and in Rome (Acts:28:23-28|) Paul will preach also to Jews.

rwp@Acts:18:17 @{They all laid hold on Sosthenes} (\epilabomenoi pantes S“sthenˆn\). See strkjv@16:19; strkjv@17:19| for the same form. Here is violent hostile reaction against their leader who had failed so miserably. {Beat him} (\etupton\). Inchoative imperfect active, began to beat him, even if they could not beat Paul. Sosthenes succeeded Crispus (verse 8|) when he went over to Paul. The beating did Sosthenes good for he too finally is a Christian (1Corinthians:1:1|), a co-worker with Paul whom he had sought to persecute. {And Gallio cared for none of these things} (\kai ouden tout“n t“i Galli“ni emelen\). Literally, "no one of these things was a care to Gallio." The usually impersonal verb (\melei, emelen\, imperfect active) here has the nominative as in strkjv@Luke:10:40|. These words have been often misunderstood as a description of Gallio's lack of interest in Christianity, a religious indifferentist. But that is quite beside the mark. Gallio looked the other way with a blind eye while Sosthenes got the beating which he richly deserved. That was a small detail for the police court, not for the proconsul's concern. Gallio shows up well in Luke's narrative as a clear headed judge who would not be led astray by Jewish subterfuges and with the courage to dismiss a mob.

rwp@Acts:18:18 @{Having tarried after this yet many days} (\eti prosmeinas hˆmeras hikanas\). First aorist (constative) active participle of \prosmen“\, old verb, to remain besides (\pros\ as in strkjv@1Timothy:1:3|) and that idea is expressed also in \eti\ (yet). The accusative is extent of time. On Luke's frequent use of \hikanos\ see strkjv@8:11|. It is not certain that this period of "considerable days" which followed the trial before Gallio is included in the year and six months of verse 11| or is in addition to it which is most likely. Vindicated as Paul was, there was no reason for haste in leaving, though he usually left after such a crisis was passed. {Took his leave} (\apotaxamenos\). First aorist middle (direct), old verb, to separate oneself, to bid farewell (Vulgate _valefacio_), as in verse 21; strkjv@Mark:6:46|. {Sailed thence} (\exeplei\). Imperfect active of \ekple“\, old and common verb, inchoative imperfect, started to sail. Only Priscilla and Aquila are mentioned as his companions though others may have been in the party. {Having shorn his head} (\keiramenos tˆn kephalˆn\). First aorist middle (causative) of \keir“\, old verb to shear (sheep) and the hair as also in strkjv@1Corinthians:11:6|. The participle is masculine and so cannot refer to Priscilla. Aquila comes next to the participle, but since mention of Priscilla and Aquila is parenthetical and the two other participles (\prosmeinas, apotaxamenos\) refer to Paul it seems clear that this one does also. {For he had a vow} (\eichen gar euchˆn\). Imperfect active showing the continuance of the vow up till this time in Cenchreae, the port of Corinth when it expired. It was not a Nazarite vow which could be absolved only in Jerusalem. It is possible that the hair was only polled or trimmed, cut shorter, not "shaved" (\xura“\ as in strkjv@21:24|) for there is a distinction as both verbs are contrasted in strkjv@1Corinthians:11:6| (\keirƒsthai ˆ xurƒsthai\). It is not clear what sort of a vow Paul had taken nor why he took it. It may have been a thank offering for the outcome at Corinth (Hackett). Paul as a Jew kept up his observance of the ceremonial law, but refused to impose it on the Gentiles.

rwp@Acts:19:36 @{Cannot be gainsaid} (\anantirˆt“n oun ont“n\). Genitive absolute with \oun\ (therefore). Undeniable (\an, anti, rˆtos\), verbal adjective. Occasionally in late Greek (Polybius, etc.), only here in N.T., but adverb \anantirˆt“s\ in strkjv@Acts:10:29|. These legends were accepted as true and appeased the mob. {Ye ought} (\deon estin\). It is necessary. Periphrastic present indicative instead of \dei\ like strkjv@1Peter:1:6; strkjv@1Timothy:5:13f|. {Be quiet} (\katestalmenous\). Perfect passive participle of \katastell“\ (see verse 35|). {Rash} (\propetes\). Old adjective from \pro\ and \pet“\, to fall forward, headlong, precipitate. In the N.T. only here and strkjv@2Timothy:3:4|, though common in the _Koin‚_. Better look before you leap.

rwp@Acts:20:5 @{Were waiting for us in Troas} (\emenon hˆmƒs en Troiadi\). Here again we have "us" for the first time since chapter 16 where Paul was with Luke in Philippi. Had Luke remained all this time in Philippi? We do not know, but he is with Paul now till Rome is reached. The seven brethren of verse 4| went on ahead from Philippi to Troas while Paul remained with Luke in Philippi.

rwp@Acts:21:9 @{Virgins which did prophesy} (\parthenoi prophˆteusai\). Not necessarily an "order" of virgins, but Philip had the honour of having in his home four virgin daughters with the gift of prophecy which was not necessarily predicting events, though that was done as by Agabus here. It was more than ordinary preaching (cf. strkjv@19:6|) and was put by Paul above the other gifts like tongues (1Corinthians:14:1-33|). The prophecy of Joel (2:28f.|) about their sons and daughters prophesying is quoted by Peter and applied to the events on the day of Pentecost (Acts:2:17|). Paul in strkjv@1Corinthians:11:5| gives directions about praying and prophesying by the women (apparently in public worship) with the head uncovered and sharply requires the head covering, though not forbidding the praying and prophesying. With this must be compared his demand for silence by the women in strkjv@1Corinthians:14:34-40; strkjv@1Timothy:2:8-15| which it is not easy to reconcile. One wonders if there was not something known to Paul about special conditions in Corinth and Ephesus that he has not told. There was also Anna the prophetess in the temple (Luke:2:36|) besides the inspired hymns of Elizabeth (Luke:1:42-45|) and of Mary (Luke:1:46-55|). At any rate there was no order of women prophets or official ministers. There were Old Testament prophetesses like Miriam, Deborah, Huldah. Today in our Sunday schools the women do most of the actual teaching. The whole problem is difficult and calls for restraint and reverence. One thing is certain and that is that Luke appreciated the services of women for Christ as is shown often in his writings (Luke:8:1-3|, for instance) before this incident.

rwp@Acts:21:20 @{Glorified} (\edoxazon\). Inchoative imperfect, began to glorify God, though without special praise of Paul. {How many thousands} (\posai muriades\). Old word for ten thousand (Acts:19:19|) and then an indefinite number like our "myriads" (this very word) as strkjv@Luke:12:1; strkjv@Acts:21:20; strkjv@Jude:1:14; strkjv@Revelation:5:11; strkjv@9:16|. But it is a surprising statement even with allowable hyperbole, but one may recall strkjv@Acts:4:4| (number of the men--not women--about five thousand); strkjv@5:14| (multitudes both of men and women); strkjv@6:7|. There were undoubtedly a great many thousands of believers in Jerusalem and all Jewish Christians, some, alas, Judaizers (Acts:11:2; strkjv@15:1,5|). This list may include the Christians from neighbouring towns in Palestine and even some from foreign countries here at the Feast of Pentecost, for it is probable that Paul arrived in time for it as he had hoped. But we do not have to count the hostile Jews from Asia (verse 27|) who were clearly not Christians at all. {All zealous for the law} (\pantes zˆl“tai tou nomou\). Zealots (substantive) rather than zealous (adjective) with objective genitive (\tou nomou\). The word zealot is from \zˆlo“\, to burn with zeal, to boil. The Greek used \zˆl“tˆs\ for an imitator or admirer. There was a party of Zealots (developed from the Pharisees), a group of what would be called "hot-heads," who brought on the war with Rome. One of this party, Simon Zelotes (Acts:1:13|), was in the number of the twelve apostles. It is important to understand the issues in Jerusalem. It was settled at the Jerusalem Conference (Acts:15; strkjv@Galatians:2|) that the Mosaic ceremonial law was not to be imposed upon Gentile Christians. Paul won freedom for them, but it was not said that it was wrong for Jewish Christians to go on observing it if they wished. We have seen Paul observing the passover in Philippi (Acts:20:6|) and planning to reach Jerusalem for Pentecost (20:16|). The Judaizers rankled under Paul's victory and power in spreading the gospel among the Gentiles and gave him great trouble in Galatia and Corinth. They were busy against him in Jerusalem also and it was to undo the harm done by them in Jerusalem that Paul gathered the great collection from the Gentile Christians and brought it with him and the delegates from the churches. Clearly then Paul had real ground for his apprehension of trouble in Jerusalem while still in Corinth (Romans:15:25|) when he asked for the prayers of the Roman Christians (verses 30-32|). The repeated warnings along the way were amply justified.

rwp@Acts:21:23 @{Do therefore this} (\touto oun poiˆson\). The elders had thought out a plan of procedure by which Paul could set the whole matter straight. {We have} (\eisin hˆmin\). "There are to us" (dative of possession as in strkjv@18:10|). Apparently members of the Jerusalem church. {Which have a vow on them} (\euchˆn echontes aph'\-- or \eph' heaut“n\). Apparently a temporary Nazarite vow like that in strkjv@Numbers:6:1-21| and its completion was marked by several offerings in the temple, the shaving of the head (Numbers:6:13-15|). Either Paul or Aquila had such a vow on leaving Cenchreae (Acts:18:18|). "It was considered a work of piety to relieve needy Jews from the expenses connected with this vow, as Paul does here" (Page). The reading \aph' heaut“n\ would mean that they had taken the vow voluntarily or of themselves (Luke:12:57; strkjv@2Corinthians:3:5|), while \eph' heaut“n\ means that the vow lies on them still.

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

rwp@Acts:22:28 @{With a great sum} (\pollou kephalaiou\). The use of \kephalaiou\ (from \kephalˆ\, head) for sums of money (principal as distinct from interest) is old and frequent in the papyri. Our word capital is from \caput\ (head). The genitive is used here according to rule for price. "The sale of the Roman citizenship was resorted to by the emperors as a means of filling the exchequer, much as James I. made baronets" (Page). Dio Cassius (LX., 17) tells about Messalina the wife of Claudius selling Roman citizenship. Lysias was probably a Greek and so had to buy his citizenship. {But I am a Roman born} (\Eg“ de kai gegennˆmai\). Perfect passive indicative of \genna“\. The word "Roman" not in the Greek. Literally, "But I have been even born one," (i.e. born a Roman citizen). There is calm and simple dignity in this reply and pardonable pride. Being a citizen of Tarsus (21:39|) did not make Paul a Roman citizen. Tarsus was an _urbs libera_, not a _colonia_ like Philippi. Some one of his ancestors (father, grandfather) obtained it perhaps as a reward for distinguished service. Paul's family was of good social position. "He was educated by the greatest of the Rabbis; he was at an early age entrusted by the Jewish authorities with an important commission; his nephew could gain ready access to the Roman tribune; he was treated as a person of consequence by Felix, Festus, Agrippa, and Julius" (Furneaux).

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

rwp@Acts:26:24 @{As he thus made his defence} (\tauta autou apologoumenou\). Genitive absolute again with present middle participle. Paul was still speaking when Festus interrupted him in great excitement. {With a loud voice} (\megalˆi tˆi ph“nˆi\). Associative instrumental case showing manner (Robertson, _Grammar_, p. 530) and the predicate use of the adjective, "with the voice loud" (elevated). {Thou art mad} (\mainˆi\). Old verb for raving. See also strkjv@John:10:20; strkjv@Acts:12:15; strkjv@1Corinthians:14:23|. The enthusiasm of Paul was too much for Festus and then he had spoken of visions and resurrection from the dead (verse 8|). "Thou art going mad" (linear present), Festus means. {Thy much learning doth turn thee to madness} (\ta polla se grammata eis manian peritrepei\). "Is turning thee round." Old verb \peritrep“\, but only here in N.T. Festus thought that Paul's "much learning" (="many letters," cf. strkjv@John:7:15| of Jesus) of the Hebrew Scriptures to which he had referred was turning his head to madness (wheels in his head) and he was going mad right before them all. The old word \mania\ (our mania, frenzy, cf. maniac) occurs here only in N.T. Note unusual position of \se\ between \polla\ and \grammata\ (Robertson, _Grammar_, pp. 418, 420)

rwp@Acts:27:16 @{Running under the lee of} (\hupodramontes\). Second aorist active participle of \hupotrech“\. Same use of \hupo\ as in \hupepleusamen\ (verses 4,8|) for "under the lee", under the protection of. \Nˆsion\ is diminutive of \nˆsos\, a small island. The MSS. vary between Cauda (B) and Clauda (Aleph). {To secure the boat} (\perikrateis genesthai tˆs skaphˆs\). "To become masters (\perikrateis\ from \peri\ and \kratos\, power over, found in Susannah and ecclesiastical writers, and here only in N.T.) of the boat ("dug out," like Indian boats, literally, from \skapt“\, to dig, old word, here only in N.T. and verses 30,32|). The smooth water behind the little island enabled them to do this. {When they had hoisted it up} (\hˆn ƒrantes\). "Which (the little boat) having hoisted up (\arantes\, verse 13|)." Even so it was "with difficulty" (\molis\). Perhaps the little boat was waterlogged. {Used helps} (\boˆtheiais echr“nto\). Imperfect middle of \chraomai\ with instrumental case. The "helps" were ropes or chains, no doubt. {Under-girding the ship} (\hupoz“nnuntes to ploion\). Present active participle of \hupoz“nnumi\. Old verb, here only in N.T. Probably cables (\hupoz“mata\) or ropes were used under the hull of the ship laterally or even longitudinally, tightly secured on deck. This "frapping" was more necessary for ancient vessels because of the heavy mast. The little island made it possible to do this also. {Lest we be cast upon the Syrtis} (\mˆ eis tˆn Surtin ekpes“sin\). Final clause after verb of fearing (\phoboumenoi\) with \mˆ\ and the second aorist active subjunctive of \ekpipt“\, old verb to fall out or off, to be cast away. Songs:here and verses 26,29|, a classical use of the verb for a ship driven out of its course on to shoals or rocks (Page who cites Xenophon, _Anab_. VII. 5, 12). The Syrtis was the name for two quicksands between Carthage and Cyrenaica, this clearly being the Syrtis Major most dangerous because of the sandbanks (\surtis\, from \sur“\). The wind would drive the ship right into this peril if something were not done. {They lowered the gear} (\chalasantes to skeuos\). First aorist active participle of \chala“\ (cf. strkjv@Luke:5:4| for lowering the nets). \Skeuos\ means vessel or gear. They slackened or reduced sail, especially the mainsail, but leaving enough to keep the ship's head as close to the wind as was practicable. {Songs:were driven} (\hout“s epheronto\). Imperfect passive indicative again as in verse 15| with the addition of \hout“s\ (thus). The ship was now fixed as near to the wind (E N E) as possible (seven points). That would enable the ship to go actually W by N and so avoid the quicksands. J. Smith has shown that, a day being lost around Cauda, the ship going 36 miles in 24 hours in 13 days would make 468 miles. The Island of Malta (Melita) is precisely in that direction (W by N) from Cauda and is 480 miles. Page sees a difficulty about this explanation of the steady drift of the ship in the word \diapheromenon\ in verse 27|, but that was at the end of the drifting and the varied winds could have come then and not before. The whole narrative as explained carefully in Smith's _Voyage and Shipwreck of St. Paul_ is a masterpiece of precise and accurate scholarship. A resume of his results appears in my _Luke the Historian in the Light of Research_.

rwp@Acts:27:35 @{Gave thanks to God} (\eucharistˆsen t“i the“i\). First aorist active indicative of \euchariste“\ from which our word "Eucharist" comes. It was saying grace like the head of a Hebrew family and the example of Paul would encourage the others to eat. Probably Paul, Luke, and Aristarchus had memories of the Lord's supper (Acts:2:42|) while to others it was only an ordinary meal (Luke:24:30|).

rwp@Colossians:1:5 @{Because of the hope} (\dia tˆn elpida\). See strkjv@Romans:8:24|. It is not clear whether this phrase is to be linked with \eucha istoumen\ at the beginning of verse 3| or (more likely) with \tˆn agapˆn\ just before. Note also here \pistis\ (faith), \agapˆ\ (love), \elpis\ (hope), though not grouped together so sharply as in strkjv@1Corinthians:13:13|. Here hope is objective, the goal ahead. {Laid up} (\apokeimeinˆn\). Literally, "laid away or by." Old word used in strkjv@Luke:19:20| of the pound laid away in a napkin. See also \apothˆsauriz“\, to store away for future use (1Timothy:6:19|). The same idea occurs in strkjv@Matthew:6:20| (treasure in heaven) and strkjv@1Peter:1:4| and it is involved in strkjv@Philemon:3:20|. {Ye heard before} (\proˆkousate\). First aorist indicative active of this old compound \proakou“\, though only here in the N.T. Before what? Before Paul wrote? Before the realization? Before the error of the Gnostics crept in? Each view is possible and has advocates. Lightfoot argues for the last and it is probably correct as is indicated by the next clause. {In the word of the truth of the gospel} (\en t“i log“i tˆs alˆtheias tou euaggeliou\). "In the preaching of the truth of the gospel" (Galatians:2:5,14|) which is come (\parontos\, present active participle agreeing with \euaggeliou\, being present, a classical use of \pareimi\ as in strkjv@Acts:12:20|). They heard the pure gospel from Epaphras before the Gnostics came.

rwp@Colossians:1:18 @{The head of the body} (\hˆ kephalˆ tou s“matos\). Jesus is first also in the spiritual realm as he is in nature (verses 18-20|). Paul is fond of the metaphor of the body (\s“ma\) for believers of which body Christ is the head (\kephalˆ\) as seen already in strkjv@1Corinthians:11:3; strkjv@12:12,27; strkjv@Romans:12:5|. See further strkjv@Colossians:1:24: strkjv@2:19; strkjv@Ephesians:1:22f.; strkjv@4:2,15; strkjv@5:30|. {The church} (\tˆs ekklˆsias\) Genitive case in explanatory apposition with \tou s“matos\. This is the general sense of \ekklˆsia\, not of a local body, assembly, or organization. Here the contrast is between the realm of nature (\ta panta\) in verses 15-17| and the realm of spirit or grace in verses 18-20|. A like general sense of \ekklˆsia\ occurs in strkjv@Ephesians:1:22f.; strkjv@5:24-32; strkjv@Hebrews:12:23|. In strkjv@Ephesians:2:11-22| Paul uses various figures for the kingdom of Christ (commonwealth \politeia\, verse 12|, one new man \eis hena kainon anthr“pon\, verse 15|, one body \en heni s“mati\, verse 16|, family of God \oikeioi tou theou\, verse 19|, building or temple \oikodomˆ\ and \naos\, verses 20-22|). {Who} (\hos\). Causal use of the relative, "in that he is." {The beginning} (\hˆ archˆ\). It is uncertain if the article (\hˆ\) is genuine. It is absolute without it. Christ has priority in time and in power. See strkjv@Revelation:3:14| for his relation as \archˆ\ to creation and strkjv@1Corinthians:15:20,23| for \aparchˆ\ used of Christ and the resurrection and strkjv@Acts:3:14| for \archˆgos\ used of him as the author of life and strkjv@Hebrews:2:10| of Jesus and salvation and strkjv@Hebrews:12-2| of Jesus as the pioneer of faith. {That in all things he might have the preeminence} (\hina genˆtai en pƒsin autos pr“teu“n\). Purpose clause with \hina\ and the second aorist middle subjunctive of \ginomai\, "that he himself in all things (material and spiritual) may come to (\genˆtai\, not \ˆi\, be) hold the first place" (\pr“teu“n\, present active participle of \pr“teu“\, old verb, to hold the first place, here only in the N.T.). Christ is first with Paul in time and in rank. See strkjv@Revelation:1:5| for this same use of \pr“totokos\ with \t“n nekr“n\ (the dead).

rwp@Colossians:1:19 @{For it was the good pleasure of the Father} (\hoti eudokˆsen\). No word in the Greek for "the Father," though the verb calls for either \ho theos\ or \ho patˆr\ as the subject. This verb \eudoke“\ is common in the N.T. for God's will and pleasure (Matthew:3:17; strkjv@1Corinthians:10:5|). {All the fulness} (\pƒn to plˆr“ma\). The same idea as in strkjv@2:9| \pƒn to plˆr“ma tˆs theotˆtos\ (all the fulness of the Godhead). "A recognized technical term in theology, denoting the totality of the Divine powers and attributes" (Lightfoot). It is an old word from \plˆro“\, to fill full, used in various senses as in strkjv@Mark:8:20| of the baskets, strkjv@Galatians:4:10| of time, etc. The Gnostics distributed the divine powers among various aeons. Paul gathers them all up in Christ, a full and flat statement of the deity of Christ. {Should dwell} (\katoikˆsai\). First aorist active infinitive of \katoike“\, to make abode or home. All the divine attributes are at home in Christ (\en aut“i\).

rwp@Colossians:2:9 @{For in him dwelleth all the fulness of the Godhead bodily} (\hoti en aut“i katoikei pƒn to plˆr“ma tˆs theotˆtos s“matik“s\). In this sentence, given as the reason (\hoti\, because) for the preceding claim for Christ as the measure of human knowledge Paul states the heart of his message about the Person of Christ. There dwells (at home) in Christ not one or more aspects of the Godhead (the very \essence\ of God, from \theos, deitas\) and not to be confused with \theiotes\ in strkjv@Romans:1:20| (from \theios\, the {quality} of God, _divinitas_), here only in N.T. as \theiotˆs\ only in strkjv@Romans:1:20|. The distinction is observed in Lucian and Plutarch. \Theiotˆs\ occurs in the papyri and inscriptions. Paul here asserts that "all the \plˆr“ma\ of the Godhead," not just certain aspects, dwells in Christ and in bodily form (\s“matik“s\, late and rare adverb, in Plutarch, inscription, here only in N.T.), dwells now in Christ in his glorified humanity (Phillipians:2:9-11|), "the body of his glory" (\t“i s“mati tˆs doxˆs\). The fulness of the God-head was in Christ before the Incarnation (John:1:1,18; strkjv@Phillipians:2:6|), during the Incarnation (John:1:14,18; strkjv@1John:1:1-3|). It was the Son of God who came in the likeness of men (Phillipians:2:7|). Paul here disposes of the Docetic theory that Jesus had no human body as well as the Cerinthian separation between the man Jesus and the aeon Christ. He asserts plainly the deity and the humanity of Jesus Christ in corporeal form.

rwp@Colossians:2:10 @{Ye are made full} (\este peplˆr“menoi\). Periphrastic perfect passive indicative of \plˆro“\, but only one predicate, not two. Christ is our fulness of which we all partake (John:1:16; strkjv@Ephesians:1:23|) and our goal is to be made full of God in Christ (Ephesians:3:19|). "In Christ they find the satisfaction of every spiritual want" (Peake). {The head} (\hˆ kaphalˆ\). There is no other place for Christ. He is first (1:18|) in time and in rank. All rule and authority comes after Christ whether angels, aeons, kings, what not.

rwp@Colossians:2:19 @{Not holding fast the Head} (\ou krat“n tˆn kephalˆn\). Note negative \ou\, not \mˆ\, 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 hˆs\ (\kephalˆs\) because Christ is the Head. He develops the figure of the body of which Christ is Head (1:18,24|). {Being supplied} (\epichorˆgoumenon\). Present passive participle (continuous action) of \epichorˆge“\, 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 t“n haph“n\). Late word \haphˆ\ (from \hapt“\, to fasten together), connections (_junctura_ and _nexus_ in the Vulgate). {And bonds} (\kai sundesm“n\). 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 tˆn auxˆsin tou theou\). Cognate accusative (\auxˆsin\) with the old verb \auxei\.

rwp@Colossians:3:2 @{Set your mind on} (\phroneite\). "Keep on thinking about." It does matter what we think and we are responsible for our thoughts. {Not on the things that are upon the earth} (\mˆ ta epi tˆs gˆs\). Paul does not mean that we should never think the things upon the earth, but that these should not be our aim, our goal, our master. The Christian has to keep his feet upon the earth, but his head in the heavens. He must be heavenly-minded here on earth and so help to make earth like heaven.

rwp@Colossians:3:11 @{Where} (\hopou\). In this "new man" in Christ. Cf. strkjv@Galatians:3:28|. {There cannot be} (\ouk eni\). \Eni\ is the long (original) form of \en\ and \estin\ is to be understood. "There does not exist." This is the ideal which is still a long way ahead of modern Christians as the Great War proved. Race distinctions (Greek \Hellˆn\ and Jew \Ioudaios\) disappear in Christ and in the new man in Christ. The Jews looked on all others as Greeks (Gentiles). Circumcision (\peritomˆ\) and uncircumcision (\akrobustia\) put the Jewish picture with the cleavage made plainer (cf. strkjv@Ephesians:2|). The Greeks and Romans regarded all others as barbarians (\barbaroi\, strkjv@Romans:1:14|), users of outlandish jargon or gibberish, onomatopoetic repetition (\bar-bar\). {A Scythian} (\Skuthˆs\) was simply the climax of barbarity, _bar-baris barbariores_ (Bengel), used for any rough person like our "Goths and Vandals." {Bondman} (\doulos\, from \de“\, to bind), {freeman} (\eleutheros\, from \erchomai\, to go). Class distinctions vanish in Christ. In the Christian churches were found slaves, freedmen, freemen, masters. Perhaps Paul has Philemon and Onesimus in mind. But labour and capital still furnish a problem for modern Christianity. {But Christ is all} (\alla panta Christos\). Demosthenes and Lucian use the neuter plural to describe persons as Paul does here of Christ. The plural \panta\ is more inclusive than the singular \pƒn\ would be. {And in all} (\kai en pƒsin\). Locative plural and neuter also. "Christ occupies the whole sphere of human life and permeates all its developments" (Lightfoot). Christ has obliterated the words barbarian, master, slave, all of them and has substituted the word \adelphos\ (brother).

rwp@Colossians:3:15 @{The peace of Christ} (\hˆ eirˆnˆ tou Christou\). The peace that Christ gives (John:14:27|). {Rule} (\brabeuet“\). Imperative active third singular of \brabeu“\, to act as umpire (\brabeus\), old verb, here alone in N.T. See strkjv@1Corinthians:7:15| for called in peace. {In one body} (\en heni s“mati\). With one Head (Christ) as in strkjv@1:18,24|. {Be ye thankful} (\eucharistoi ginesthe\). "Keep on becoming thankful." Continuous obligation.

rwp@Colossians:3:18 @{Wives} (\kai gunaikes\). The article here distinguishes class from class and with the vocative case can be best rendered "Ye wives." Songs:with each group. {Be in subjection to your husbands} (\hupotassesthe tois andrasin\). "Own" (\idiois\) is genuine in strkjv@Ephesians:5:22|, but not here. The verb \hupotassomai\ has a military air, common in the _Koin‚_ for such obedience. Obedience in government is essential as the same word shows in strkjv@Romans:13:1,5|. {As is fitting in the Lord} (\h“s anˆken en Kuri“i\). This is an idiomatic use of the imperfect indicative with verbs of propriety in present time (Robertson, _Grammar_, p. 919). Wives have rights and privileges, but recognition of the husband's leadership is essential to a well-ordered home, only the assumption is that the husband has a head and a wise one.

rwp@Info_Ephesians @ THE CHARACTER OF THE EPISTLE The same Gnostic heresy is met as in Colossians, but with this difference. In Colossians the emphasis is on the Dignity of Christ as the Head of the Church, while in Ephesians chief stress is placed upon the Dignity of the Church as the Body of Christ the Head. Paul has written nothing more profound than chapters strkjv@Ephesians:1-3| of Ephesians. Stalker termed them the profoundest thing ever written. He sounds the depths of truth and reaches the heights. Since Ephesians covers the same ground so largely as Colossians, only the words in Ephesians that differ or are additional will call for discussion.

rwp@Ephesians:1:10 @{Unto a dispensation of the fulness of the times} (\eis oikonomian tou plˆr“matos t“n kair“n\). See strkjv@Colossians:1:25| for \oikonomian\. In strkjv@Galatians:4:4| "the fulness of the time" (\to plˆr“ma tou chronou\) the time before Christ is treated as a unit, here as a series of epochs (\kair“n\). Cf. strkjv@Mark:1:15; strkjv@Hebrews:1:1|. On \plˆr“ma\ see also strkjv@Romans:11:26; strkjv@Ephesians:3:19; strkjv@4:13|. {To sum up} (\anakephalai“sasthai\). Purpose clause (amounting to result) with first aorist middle infinitive of \anakephalaio“\, late compound verb \ana\ and \kephalaio“\ (from \kephalaion\, strkjv@Hebrews:8:1|, and that from \kephalˆ\, head), to head up all things in Christ, a literary word. In N.T. only here and strkjv@Romans:13:9|. For the headship of Christ in nature and grace see strkjv@Colossians:1:15-20|.

rwp@Ephesians:1:22 @{He put all things in subjection} (\panta hupetaxen\). First aorist active indicative of \hupotass“\, quoted from strkjv@Psalms:8:7| as in strkjv@1Corinthians:15:27|. {Gave him to be head} (\auton ed“ken kephalˆn\). {Gave} (\ed“ken\, first aorist active indicative of \did“mi\) to the church (the universal spiritual church or kingdom as in strkjv@Colossians:1:18,24|) Christ as Head (\kephalˆn\, predicate accusative). This conception of \ekklˆsia\ runs all through Ephesians (3:10,21; strkjv@5:23,24,25,27,29,32|).

rwp@Ephesians:2:16 @{And might reconcile} (\kai apokatallaxˆi\). Final clause with \hina\ understood of first aorist active subjunctive of \apokatallass“\ for which see strkjv@Colossians:1:20,22|. {Them both} (\tous amphoterous\). "The both," "the two" (\tous duo\), Jew and Gentile. {In one body} (\en heni s“mati\). The "one new man" of verse 15| of which Christ is Head (1:23|), the spiritual church. Paul piles up metaphors to express his idea of the Kingdom of God with Christ as King (the church, the body, the commonwealth of Israel, oneness, one new man in Christ, fellow-citizens, the family of God, the temple of God). {Thereby} (\en aut“i\). On the Cross where he slew the enmity (repeated here) between Jew and Gentile.

rwp@Ephesians:2:20 @{Being built upon} (\epoikodomˆthentes\). First aorist passive participle of \epoikodome“\, for which double compound verb see strkjv@1Corinthians:3:10; Co; strkjv@2:17|. {The foundation} (\epi t“i themeli“i\). Repetition of \epi\ with the locative case. See strkjv@1Corinthians:3:11| for this word. {Of the apostles and prophets} (\ton apostol“n kai prophˆt“n\). Genitive of apposition with \themeli“i\, consisting in. If one is surprised that Paul should refer so to the apostles, he being one himself, Peter does the same thing (2Peter:3:2|). Paul repeats this language in strkjv@3:5|. {Christ Jesus himself being the chief corner stone} (\ont“s akrog“nianiou autou Christou Iˆsou\). Genitive absolute. The compound \akrog“niaios\ occurs only in the LXX (first in strkjv@Isaiah:28:16|) and in the N.T. (here, strkjv@1Peter:2:6|). \Lithos\ (stone) is understood. Jesus had spoken of himself as the stone, rejected by the Jewish builders (experts), but chosen of God as the head of the corner (Matthew:21:42|), \eis kephalˆn g“nias\. "The \akrog“niaios\ here is the primary foundation-stone at the angle of the structure by which the architect fixes a standard for the bearings of the walls and cross-walls throughout" (W. W. Lloyd).

rwp@Ephesians:3:21 @{In the church} (\en tˆi ekklˆsiƒi\). The general church, the body of Christ. {And in Christ Jesus} (\kai en Christ“i Iˆsou\). The Head of the glorious church.

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

rwp@Ephesians:4:16 @{From which} (\ex hou\). Out of which as the source of energy and direction. {Fitly framed} (\sunarmologoumenon\). See strkjv@2:21| for this verb. {Through that which every joint supplieth} (\dia pasˆs haphˆs tˆs epichorˆgias\). Literally, "through every joint of the supply." See strkjv@Colossians:2:19| for \haphˆ\ and strkjv@Phillipians:1:19| for the late word \epichorˆgia\ (only two examples in N.T.) from \epichorˆge“\, to supply (Colossians:2:19|). {In due measure} (\en metr“i\). Just "in measure" in the Greek, but the assumption is that each part of the body functions properly in its own sphere. {Unto the building up of itself} (\eis oikodomˆn heautou\). Modern knowledge of cell life in the human body greatly strengthens the force of Paul's metaphor. This is the way the body grows by cooperation under the control of the head and all "in love" (\en agapˆi\).

rwp@Ephesians:5:23 @{For the husband is the head of the wife} (\hoti anˆr estin kephalˆ tˆs gunaikos\). "For a husband is head of the (his) wife." No article with \anˆr\ or \kephalˆ\. {As Christ also is the head of the church} (\h“s kai ho Christos kephalˆ tˆs ekklˆsias\). No article with \kephalˆ\, "as also Christ is head of the church." This is the comparison, but with a tremendous difference which Paul hastens to add either in an appositional clause or as a separate sentence. {Himself the saviour of the body} (\autos s“tˆr tou s“matos\). He means the church as the body of which Christ is head and Saviour.

rwp@Ephesians:6:17 @{The helmet of salvation} (\tˆn perikephalaian tou s“tˆriou\). Late word (\peri, kephalˆ\, head, around the head), in Polybius, LXX, strkjv@1Thessalonians:5:8; strkjv@Ephesians:6:17| alone in N.T. {Which is the word of God} (\ho estin to rˆma tou theou\). Explanatory relative (\ho\) referring to the sword (\machairan\). The sword given by the Spirit to be wielded as offensive weapon (the others defensive) by the Christian is the word of God. See strkjv@Hebrews:4:12| where the word of God is called "sharper than any two-edged sword."

rwp@Galatians:1:14 @{I advanced} (\proekopton\). Imperfect active again of \prokopt“\, old verb, to cut forward (as in a forest), to blaze a way, to go ahead. In N.T. only here, strkjv@Romans:13:12; strkjv@2Timothy:2:16; strkjv@3:9,13|. Paul was a brilliant pupil under Gamaliel. See strkjv@Phillipians:3:4-6|. He was in the lead of the persecution also. {Beyond many of mine own age} (\huper pollous sunˆliki“tas\). Later compound form for the Attic \hˆliki“tˆs\ which occurs in Dion Hal. and inscriptions (from \sun\, with, and \hˆlikia\, age). Paul modestly claims that he went "beyond" (\huper\) his fellow-students in his progress in Judaism. {More exceedingly zealous} (\perissoter“s zˆlotˆs\). Literally, "more exceedingly a zealot." See on ¯Acts:1:13; strkjv@21:20; strkjv@1Corinthians:14:12|. Like Simon Zelotes. {For the traditions of my fathers} (\t“n patrik“n mou paradose“n\). Objective genitive after \zˆlotˆs\. \Patrik“n\ only here in N.T., though old word from \patˆr\ (father), paternal, descending from one's father. For \patr“ios\ see strkjv@Acts:22:3,14|. Tradition (\paradosis\) played a large part in the teaching and life of the Pharisees (Mark:7:1-23|). Paul now taught the Christian tradition (2Thessalonians:2:15|).

rwp@Hebrews:6:20 @{As a forerunner} (\prodromos\). Old word used for a spy, a scout, only here in N.T. Jesus has shown us the way, has gone on ahead, and is the surety (\egguos\, strkjv@Hebrews:7:22|) and guarantor of our own entrance later. In point of fact, our anchor of hope with its two chains of God's promise and oath has laid hold of Jesus within the veil. It will hold fast. All we need to do is to be true to him as he is to us. {A high priest for ever} (\archiereus eis ton ai“na\). There he functions as our great high priest, better than Aaron for he is "after the order of Melchizedek," the point that now calls for elucidation (5:10f.|).

rwp@Hebrews:8:1 @{In the things which we are saying} (\epi tois legomenois\). Locative case of the articular present passive participle of \leg“\ after \epi\ as in strkjv@Luke:5:5; strkjv@Hebrews:11:4|, "in the matter of the things being discussed." {The chief point} (\kephalaion\). Neuter singular of the adjective \kephalaios\ (from \kephalˆ\, head), belonging to the head. Vulgate _capitulum_, nominative absolute in old and common sense, the main matter (even so without the article as in Thucydides), "the pith" (Coverdale), common in the papyri as in Greek literature. The word also occurs in the sense of the sum total or a sum of money (Acts:22:28|) as in Plutarch, Josephus, and also in the papyri (Moulton and Milligan's _Vocabulary_). {Such an high priest} (\toiouton archierea\). As the one described in chapters strkjv@4:16-7:28| and in particular strkjv@7:26| (\toioutos\) strkjv@7:27,28|. But the discussion of the priestly work of Jesus continues through strkjv@12:3|. \Toioutos\ is both retrospective and prospective. Here we have a summary of the five points of superiority of Jesus as high priest (8:1-6|). He is himself a better priest than Aaron (\toioutos\ in strkjv@8:1| such as shown in strkjv@4:16-7:28|); he works in a better sanctuary (8:2,5|); he offers a better sacrifice (8:3f.|); he is mediator of a better covenant (8:6|); his work rests on better promises (8:6|); hence he has obtained a better ministry as a whole (8:6|). In this resum‚ (\kephelaion\) the author gives the pith (\kephalaion\) of his argument, curiously enough with both senses of \kephalaion\ (pith, summary) pertinent. He will discuss the four points remaining thus: (1) the better covenant, strkjv@8:7-13|. (2) The better sanctuary, strkjv@9:1-12|. (3) The better sacrifice, strkjv@9:13-10:18|. (4) The better promises, strkjv@10:19-12:3|. One point (the better high priest, like Melchizedek) has already been discussed (4:16-7:28|). {Sat down} (\ekathisen\). Repetition of strkjv@1:3| with \tou thronou\ (the throne) added. This phrase prepares the way for the next point.

rwp@Hebrews:10:7 @{Then} (\tote\). When it was plain that God could not be propitiated by such sacrifices. {Lo, I am come} (\Idou hˆk“\). The Messiah is represented as offering himself to do God's will (\tou poiˆsai to thelˆma sou\, the genitive articular infinitive of purpose). {In the roll of the book it is written of me} (\en kephalidi bibliou gegraptai peri emou\). Stands written (\gegraptai\, perfect passive indicative). \Kephalis\ is a diminutive of \kephalˆ\ (head), a little head, then roll only here in N.T., but in the papyri. Here it refers "to the O.T. as a prediction of Christ's higher sacrifice" (Moffatt).

rwp@Hebrews:11:21 @{Leaning upon the top of his staff} (\epi to akron tˆs rabdou autou\). From strkjv@Genesis:47:31|, but no word for "leaning." The quotation is from the LXX, the Hebrew having "the head of the bed," but the Hebrew word allows either meaning with different vowel points.

rwp@James:5:5 @{Ye have lived delicately} (\etruphˆsate\). First aorist (constative, summary) active indicative of \trupha“\, old verb from \truphˆ\ (luxurious living as in strkjv@Luke:7:25|, from \thrupt“\, to break down, to enervate), to lead a soft life, only here in N.T. {Taken your pleasure} (\espatalˆsate\). First aorist (constative) active indicative of \spatala“\, late and rare verb to live voluptuously or wantonly (from \spatalˆ\, riotous living, wantonness, once as bracelet), in N.T. only here and strkjv@1Timothy:5:6|. {Ye have nourished} (\ethrepsate\). First aorist (constative) active indicative of \treph“\, old verb, to feed, to fatten (Matthew:6:26|). They are fattening themselves like sheep or oxen all unconscious of "the day of slaughter" (\en hˆmerƒi sphagˆs\, definite without the article) ahead of them. For this use of \sphagˆs\ see strkjv@Romans:8:36| (\probata sphagˆs\, sheep for the slaughter, \sphagˆ\ from \sphaz“\, to slay), consummate sarcasm on the folly of sinful rich people.

rwp@James:5:9 @{Murmur not} (\mˆ stenazete\). Prohibition with \mˆ\ and the present active imperative of \stenaz“\, old verb, to groan. "Stop groaning against one another," as some were already doing in view of their troubles. In view of the hope of the Second Coming lift up your heads. {That ye be not judged} (\hina mˆ krithˆte\). Negative purpose clause with \hina mˆ\ and the first aorist passive subjunctive of \krin“\. As already indicated (2:12f.; strkjv@4:12|) and repeated in strkjv@5:12|. Reminiscence of the words of Jesus in strkjv@Matthew:7:1f|. {Standeth before the doors} (\pro t“n thur“n hestˆken\). Perfect active indicative of \histˆmi\, "is standing now." Again like the language of Jesus in strkjv@Matthew:24:33| (\epi thurais\) and strkjv@Mark:13:29|. Jesus the Judge is pictured as ready to enter for the judgment.

rwp@Info_John @ HISTORICAL VALUE OF THE FOURTH GOSPEL It is just here that the chief attack is made on the Fourth Gospel even by some who admit the Johannine authorship. It is now assumed by some that the Fourth Gospel is not on a par with the Synoptics in historical reliability and some harmonies omit it entirely or place it separately at the close, though certainly Tatian used it with the Synoptics in his _Diatessaron_, the first harmony of the Gospels. Some even follow Schmiedel in seeing only a symbolic or parabolic character in the miracles in the Fourth Gospel, particularly in the narrative of the raising of Lazarus in chapter strkjv@John:11| which occurs here alone. But John makes this miracle play quite an important part in the culmination of events at the end. Clearly the author professes to be giving actual data largely out of his own experience and knowledge. It is objected by some that the Fourth Gospel gives an unnatural picture of Christ with Messianic claims at the very start. But the Synoptics give that same claim at the baptism and temptation, not to mention Luke's account of the Boy Jesus in the temple. The picture of the Jews as hostile to Jesus is said to be overdrawn in the Fourth Gospel. The answer to that appears in the Sermon on the Mount, the Sabbath miracles, the efforts of the Pharisees and lawyers to catch Jesus in his talk, the final denunciation in strkjv@Matthew:23|, all in the Synoptics. The opposition to Jesus grew steadily as he revealed himself more clearly. Some of the difficulties raised are gratuitous as in the early cleansing of the temple as if it could not have happened twice, confounding the draught of fishes in chapter strkjv@John:21| with that in strkjv@Luke:5|, making Mary of Bethany at the feast of a Simon in chapter strkjv@John:12| the same as the sinful woman at the feast of another Simon in strkjv@Luke:7|, making John's Gospel locate the last passover meal a day ahead instead of at the regular time as the Synoptics have it. Rightly interpreted these difficulties disappear. In simple truth, if one takes the Fourth Gospel at its face value, the personal recollections of the aged John phrased in his own way to supplement the narratives in the Synoptics, there is little left to give serious trouble. The Jerusalem ministry with the feasts is a case in point. The narrative of the call of the first disciples in chapter strkjv@John:1| is another. The author followed Simon in bringing also his own brother James to Jesus. John was present in the appearance of Christ before Annas, and Pilate. He was at the Cross when no other apostles were there. He took the mother of Jesus to his home and then returned to the Cross. He saw the piercing of the side of Jesus. He knew and saw the deed of Joseph of Arimathea and Nicodemus. E. H. Askwith has a most helpful discussion of this whole problem in _The Historical Value of the Fourth Gospel_ (1910).

rwp@Info_John @ A BRIEF BIBLIOGRAPHY OF RECENT LITERATURE (SINCE 1880) ABBOT, EZRA, _On the Authorship of the Fourth Gospel_ (1880). ABBOT, PEABODY, and LIGHTFOOT, _The Fourth Gospel_ (1891). ABBOTT, E.A., _Johannine Vocabulary_ (1935).,_Johannine Grammar_ (1906). APPEL, _Die Echtheit des Johannesevangeliums_ (1915). ASKWITH, E.H., _The Historical Value of the Fourth Gospel_ (1910). BACON, B.W., _The Fourth Gospel in Research and Debate_ (1910). BALDENSPERGER, W., _Der Prolog des vierten Evangeliums_ (1898). BARTH, K., _The Gospel of John and the Synoptic Gospels_ (1907). BAUER, W., _Das Johannes-Evangelium_. 2 Aufl. (1925). BELZER, _Das Evangelium des heiligen Johannes_ (1905). BERNARD, J. H., _Gospel according to St. John_ (2 vols., 1929), in Int. Crit. Comm. BERT, _Das Evangelium des Johannes_ (1922). BLASS, F., _Evangelium secundum Johannem_ (1902). BROOKE, A. E., _The Historical Value of the Fourth Gospel_ (Cambridge Biblical Essays, pp. 289 to 328. 1909). BURCH, VACHER, _The Structure and Message of St. John's Gospel_ (1928). BURNEY, C. F., _The Aramaic Origin of the Fourth Gospel_ (1922). CALMES, _L'Evangile selon S. Jean_ (1904). CANDLER, W. A., _Practical Studies in the Gospel of John_ (3 vols,, 1912-15). CARPENTER, J. ESTLIN, _The Johannine Writings_ (1927). CHAPMAN, DOM JOHN, _John the Presbyter and the Fourth Gospel_ (1911). CHARNWOOD, LORD, _According to St. John_ (1925). CLEMEN, C., _Die Entstehung des Johannesevangeliums_ (1912). D'ALMA, _Lamentations:Controverse du quatrieme evangile_ (1908).,Philo et le quotrieme evangile_ (1911). DAUSCH' _Das Johannesevangelium_ (1909). DELFF, H., _Das vierte Evangelium wiederhergestellt_ (1890).,Neue Beitrage zur Kritik und Erklarung des vierten Evangeliums (1890). DODS, M., _Expositor's Bible_ (2 vols., 1891).,Expositor's Greek Testament_ (1897). DRUMMOND, JAMES, _An Inquiry into the Character and Author- ship of the Fourth Gospel_ (1904). EVANS, H. H., _St. John the Author of the Fourth Gospel_ (1888). EWALD, P., _Das Hauptproblem der Evangelienfrage und der Weg zu seiner Losung_ (1890). FOUARD, S., _Jean et la hn de l'age apostolique_ (1904). GARDNER, P., _The Ephesian Gospel_ (1915). GARVIE, A. E., _The Beloved Disciple_ (1922). GOBEL, _Die Reden des Herrn nach Johannes_ (2 vols., 1906, 1910). GODET, F., _Comm. on the Gospel of St. John_ (Tr., 2 vols., 1886--90). GOGUEL, M., _Les sources du recit Johannique de la Passion_ (1910).,Leviticus:quatrieme evangile_ (1924). GORDON, S. D., _Quiet Talks on St. John's Gospel_. GORE, C., _Exposition of the Gospel of John_ (1920). GREEN, A. V., _The Ephesian Canonical Writings_ (1910). GREGORY, C. R., _Wellhausen und Johannes_ (1910). GRILL, J., _Untersuchungen uber die Entstehung des vierten Evangeliums_ (1902). GUMBEL, _Das Johannesevangelium Eine Erganzung des Lukas ev_. (1911). HARRIS, J. RENDEL, _The Origin of the Prologue to St. John's Gospel_ (1917). HAYES, D. A., _John and His Writings_ (1917). HOERNLE, E. S., _The Record of the Loved Disciple_ etc. (1913). HOLLAND, H. S., _The Philosophy of Faith and the Fourth Gospel_ (1919).,_The Fourth Gospel_ (1923). HOLTZMANN, H. J., _Evangelium, Briefe, und Offenbarung des Johannes_. 3 Aufl. (1908). HOLTZMANN, _Hand-Comm_. 3 Aufl. von Bauer (1908). HOVEY, A. H., _In American Comm_. (1885). HOWARD, W. F., _The Fourth Gospel in Recent Criticism and Interpretation_ (1931). IVERACH, JAMES, _Gospel of John_ (Int. Stand. Bible Encycl.). JACKSON, H. L., _The Fourth Gospel and Some Recent German Criticism_ (1906).,_The Problem of the Fourth Gospel_ (1918). JOHNSTON, J. S., _The Philosophy of the Fourth Gospel_ (1909). KEISKER, _The Inner Witness of the Fourth Gospel_ (1922). KREYENBUHL, _Neue Losung der Johanneischen Frage_ (1905). LARFIELD, _Die beide Johannes von Ephesus_ (1914). LEATHES, STANLEY, _The Witness of St. John to Christ_. LEPIN, _L'origine du quatrieme evangile_ (1907; 1927).,_Lamentations:valeur historique du quatrieme euangile_ (1910). LEWIS, F. G., _The Irenaeus Testimony to the Fourth Gospel_ (1908). LEWIS, F. G., _Disarrangements in the Fourth Gospel_ (1910). LIGHTFOOT, J. B., _Biblical Essays_ (pages 1-198; I-III, 1893). LLOYD, J. P. D., _The Son of Thunder_ (1932). LOISY, A., _Leviticus:quatrieme evangile_ (1903). LOWRIE, _The Doctrine of John_ (1899). LYMAN, MARY ELY, _The Fourth Gospel and the Life of Today_ (1931). MANSON, W., _The Incarnate Glory_ (1923). MAURICE, F. D., _The Gospel of St. John_ (1906). McGREGoR, G. H., _The Moffatt Commentary_ (1930). MONTGOMERY, J. A., _The Origin of the Gospel According to St. John_ (1923). MOUSE, _Johannes und Paulus_ (1915). MUIRHEAD, L. A., _The Message of the Fourth Gospel_ (1925). NOLLOTH, C. F., _The Fourth Evangelist_ (1925). NUNN, H. P. V., _The Son of Zebedee and the Fourth Gospel (1927). ORR, JAMES, _The Authenticity of St. John's Gospel Deduced from Internal Evidence_. OVERBECK, _Das Johannesevangelium_ (1911). PLUMMER, A., _Cambridge Greek Testament_ (1913). REVILLE, J., _Leviticus:quatrieme evangile_ (1901). REYNOLDS, H. R., _Gospel of John_ (Hastings, D. B., 1899). RICHMOND, W., _The Gospel of the Rejection_ (1906). ROBERTSON, A. T., _The Divinity of Christ in the Gospel of John_ (1916). ROBINSON, A., _The Historical Character of St. John's Gospel_ (1929). ROBINSON, B. W., _The Gospel of John_ (1925). SANDAY, W., _Criticism of the Fourth Gospel_ (1905). SCHLATTER, _Die Sprache und Heimath des vierten Evangelisten_ (1903). SCHMIEDEL, P. W., _The Johannine Writings_ (1908). SCOTT, E. F., _The Fourth Gospel: Its Purpose and Theology_ (1906). SCOTT, E. F., _The Historical and Religious Value of the Fourth Gospel_ (1903). SCOTT-MONCRIEFF, C. E., _St. John, Apostle, Evangelist and Prophet_ (1909). SELBIE, W. B., _Belief and Life: Studies in the Thought of the Fourth Gospel_ (1916). SMITH, J. R., _The Teaching of the Fourth Gospel_ (1903). SMITH, P. V., _The Fourth Gospel: Its Historical Importance_ (1926). SPEER, R. E., _The Greatest Book in the World_ (1915). SPITTA, F., _Das Johannesevangelium als Quelle der Geschichte Jesu_ (1910). STANGE, _Die Eigenart des Johanneischen Produktion_ (1914). STANTON, V. H., _The Fourth Gospel_ (Part III of Gospels as Hist. Documents, 1921). STEVENS, G. B., _The Johannine Theology_ (1898). STRACHAN, R. H., _Gospel of John_ (Hastings, D C G 1906).,The Fourth Gospel: Its Significance and Environ- ment_ (1917).,The Fourth Evangelist: Dramatist or Historian_ (1925). TILLMANN, FRITZ, _Das Johannesevangelium Uebersetzt und Erklart_ (1931). VEDDER, H. C., _The Johannine Writings and the Johannine Problems_ (1917). WARSCHAUER, J., _The Problem of the Fourth Gospel_. WATKINS, W. H., _Modern Criticism Considered in its Rela- tion to the Fourth Gospel_ (1890). WATSON, H. A., _The Mysticism of St. John's Gospel_ (1916). WEARING, _The World View of the Fourth Gospel_ (1918). WEISS, B., _Meyer Komm_. 9 Aufl. (1902).,_Das Johannesevangelium als einheitliches Werk_ (1911). WELLHAUSEN, J., _Das Evangelium Johannis_ (1908). WENDT, H. H., _The Gospel according to St. John: An Inquiry into its Genesis and Historical Value_ (1911).,_Die Schichten im vierten Evangelium_ (1911). WESTCOTT, B. F., _The Gospel according to St. John_ (2 vols., 1908). WHITELAW, _The Gospel of John_ (1888). WINDISCH, H., _Johannes und die Synoptiker_ (1927). WORSLEY, _The Fourth Gospel and the Synoptists_ (1911). WREDE, W., _Charakter und Tendenz del Johannesevangelium_ (1903). ZAHN, TH., _Dal Evangelium Johannis (1908). 6 Aufl. (1921). strkjv@John:1:1 @{In the beginning} (\en archˆi\). \Archˆ\ is definite, though anarthrous like our at home, in town, and the similar Hebrew _be reshith_ in strkjv@Genesis:1:1|. But Westcott notes that here John carries our thoughts beyond the beginning of creation in time to eternity. There is no argument here to prove the existence of God any more than in Genesis. It is simply assumed. Either God exists and is the Creator of the universe as scientists like Eddington and Jeans assume or matter is eternal or it has come out of nothing. {Was} (\ˆn\). Three times in this sentence John uses this imperfect of \eimi\ to be which conveys no idea of origin for God or for the Logos, simply continuous existence. Quite a different verb (\egeneto\, became) appears in verse 14| for the beginning of the Incarnation of the Logos. See the distinction sharply drawn in strkjv@8:58| "before Abraham came (\genesthai\) I am" (\eimi\, timeless existence). {The Word} (\ho logos\). \Logos\ is from \leg“\, old word in Homer to lay by, to collect, to put words side by side, to speak, to express an opinion. \Logos\ is common for reason as well as speech. Heraclitus used it for the principle which controls the universe. The Stoics employed it for the soul of the world (\anima mundi\) and Marcus Aurelius used \spermatikos logos\ for the generative principle in nature. The Hebrew _memra_ was used in the Targums for the manifestation of God like the Angel of Jehovah and the Wisdom of God in strkjv@Proverbs:8:23|. Dr. J. Rendel Harris thinks that there was a lost wisdom book that combined phrases in Proverbs and in the Wisdom of Solomon which John used for his Prologue (_The Origin of the _Prologue to St. John_, p. 43) which he has undertaken to reproduce. At any rate John's standpoint is that of the Old Testament and not that of the Stoics nor even of Philo who uses the term \Logos\, but not John's conception of personal pre-existence. The term \Logos\ is applied to Christ only in strkjv@John:1:1,14; strkjv@Revelation:19:13; strkjv@1John:1:1| "concerning the Word of life" (an incidental argument for identity of authorship). There is a possible personification of "the Word of God" in strkjv@Hebrews:4:12|. But the personal pre-existence of Christ is taught by Paul (2Corinthians:8:9; strkjv@Phillipians:2:6f.; strkjv@Colossians:1:17|) and in strkjv@Hebrews:1:2f.| and in strkjv@John:17:5|. This term suits John's purpose better than \sophia\ (wisdom) and is his answer to the Gnostics who either denied the actual humanity of Christ (Docetic Gnostics) or who separated the \aeon\ Christ from the man Jesus (Cerinthian Gnostics). The pre-existent Logos "became flesh" (\sarx egeneto\, verse 14|) and by this phrase John answered both heresies at once. {With God} (\pros ton theon\). Though existing eternally with God the Logos was in perfect fellowship with God. \Pros\ with the accusative presents a plane of equality and intimacy, face to face with each other. In strkjv@1John:2:1| we have a like use of \pros\: "We have a Paraclete with the Father" (\paraklˆton echomen pros ton patera\). See \pros“pon pros pros“pon\ (face to face, strkjv@1Corinthians:13:12|), a triple use of \pros\. There is a papyrus example of \pros\ in this sense \to gn“ston tˆs pros allˆlous sunˆtheias\, "the knowledge of our intimacy with one another" (M.&M., _Vocabulary_) which answers the claim of Rendel Harris, _Origin of Prologue_, p. 8) that the use of \pros\ here and in strkjv@Mark:6:3| is a mere Aramaism. It is not a classic idiom, but this is _Koin‚_, not old Attic. In strkjv@John:17:5| John has \para soi\ the more common idiom. {And the Word was God} (\kai theos ˆn ho logos\). By exact and careful language John denied Sabellianism by not saying \ho theos ˆn ho logos\. That would mean that all of God was expressed in \ho logos\ and the terms would be interchangeable, each having the article. The subject is made plain by the article (\ho logos\) and the predicate without it (\theos\) just as in strkjv@John:4:24| \pneuma ho theos\ can only mean "God is spirit," not "spirit is God." Songs:in strkjv@1John:4:16| \ho theos agapˆ estin\ can only mean "God is love," not "love is God" as a so-called Christian scientist would confusedly say. For the article with the predicate see Robertson, _Grammar_, pp. 767f. Songs:in strkjv@John:1:14| \ho Logos sarx egeneto\, "the Word became flesh," not "the flesh became Word." Luther argues that here John disposes of Arianism also because the Logos was eternally God, fellowship of Father and Son, what Origen called the Eternal Generation of the Son (each necessary to the other). Thus in the Trinity we see personal fellowship on an equality.

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

rwp@John:2:16 @{Take these things hence} (\Arate tauta enteuthen\). First aorist active imperative of \air“\. Probably the doves were in baskets or cages and so had to be taken out by the traders. {Make not my Father's house a house of merchandise} (\mˆ poieite ton oikon tou patros mou oikon emporiou\). "Stop making," it means, \mˆ\ and the present active imperative. They had made it a market-house (\emporiou\, here only in N.T., old word from \emporos\, merchant, one who goes on a journey for traffic, a drummer). Note the clear-cut Messianic claim here (My Father as in strkjv@Luke:2:49|). Jerome says: "A certain fiery and starry light shone from his eyes and the majesty of Godhead gleamed in His face."

rwp@John:3:28 @{I said} (\eipon\). As in strkjv@1:20,23|. He had always put Jesus ahead of him as the Messiah (1:15|). {Before him} (\emprosthen ekeinou\). "Before that one" (Jesus) as his forerunner simply. {I am sent} (\apestalmenos eimi\). Periphrastic perfect passive indicative of \apostell“\.

rwp@John:4:1 @{When therefore} (\H“s oun\). Reference to strkjv@3:22f|. the work of the Baptist and the jealousy of his disciples. \Oun\ is very common in John's Gospel in such transitions. {The Lord} (\ho Kurios\). Songs:the best manuscripts (Neutral Alexandrian), though the Western class has \ho Iˆsous\. Mark usually has \ho Iˆsous\ and Luke often \ho Kurios\. In the narrative portion of John we have usually \ho Iˆsous\, but \ho Kurios\ in five passages (4:1; strkjv@6:23; strkjv@11:2; strkjv@20:20; strkjv@21:12|). There is no reason why John should not apply \ho Kurios\ to Jesus in the narrative sections as well as Luke. Bernard argues that these are "explanatory glosses," not in the first draft of the Gospel. But why? When John wrote his Gospel he certainly held Jesus to be \Kurios\ (Lord) as Luke did earlier when he wrote both Gospel and Acts This is hypercriticism. {Knew} (\egn“\). Second aorist active indicative of \gin“sk“\. The Pharisees knew this obvious fact. It was easy for Jesus to know the attitude of the Pharisees about it (2:24|). Already the Pharisees are suspicious of Jesus. {How that} (\hoti\). Declarative \hoti\ (indirect assertion). {Was making and baptizing more disciples than John} (\pleionas mathˆtas poiei kai baptizei ˆ I“anˆs\). Present active indicative in both verbs retained in indirect discourse. Recall the tremendous success of John's early ministry (Mark:1:5; strkjv@Matthew:3:5; strkjv@Luke:3:7,15|) in order to see the significance of this statement that Jesus had forged ahead of him in popular favour. Already the Pharisees had turned violently against John who had called them broods of vipers. It is most likely that they drew John out about the marriage of Herod Antipas and got him involved directly with the tetrarch so as to have him cast into prison (Luke:3:19f.|). Josephus (_Ant_. XVIII. v. 2) gives a public reason for this act of Herod Antipas, the fear that John would "raise a rebellion," probably the public reason for his private vengeance as given by Luke. Apparently John was cast into prison, though recently still free (John:3:24|), before Jesus left for Galilee. The Pharisees, with John out of the way, turn to Jesus with envy and hate.

rwp@John:5:13 @{He that was healed} (\ho iatheis\). First aorist passive articular participle of \iaomai\ (John's usual word). {Who it was} (\tis estin\). Present tense preserved in indirect question. {Had conveyed himself away} (\exeneusen\). First aorist active indicative of \ekne“\, old verb to swim out, to slip out, or from \ekneu“\, to turn out, to turn the head to one side (to one side with which compare \eneneuon\, they nodded, strkjv@Luke:1:62|). Either of these verbs can explain the form here. The aorist tense simply states an antecedent action without being a pastperfect. {A multitude being in the place} (\ochlou ontos en t“i top“i\). Genitive absolute and the reason for Christ's departure.

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

rwp@John:6:5 @{Lifting up his eyes} (\eparas tous ophthalmous\). First aorist active participle of \epair“\. See the same phrase in strkjv@4:35| where it is also followed by \theaomai\; strkjv@11:41; strkjv@17:1; strkjv@Luke:6:20|. Here it is particularly expressive as Jesus looked down from the mountain on the approaching multitude. {Cometh unto him} (\erchetai pros auton\). Present middle indicative, "is coming to him." The same \ochlos polus\ (here \polus ochlos\) of verse 2| that had followed Jesus around the head of the lake. {Whence are we to buy?} (\Pothen agoras“men;\). Deliberative subjunctive (aorist active). John passes by the earlier teaching and healing of the Synoptics (Mark:6:34f.; strkjv@Matthew:14:14f.; strkjv@Luke:9:11f.|) till mid-afternoon. In John also Jesus takes up the matter of feeding the multitude with Philip (from the other Bethsaida, strkjv@1:44|) whereas in the Synoptics the disciples raise the problem with Jesus. Songs:the disciples raise the problem in the feeding of the four thousand (Mark:8:4; strkjv@Matthew:15:33|). See strkjv@Numbers:11:13-22| (about Moses) and strkjv@2Kings:4:42f|. (about Elisha). {Bread} (\artous\). "Loaves" (plural) as in strkjv@Matthew:4:3|. {That these may eat} (\hina phag“sin houtoi\). Purpose clause with \hina\ and the second aorist active subjunctive of \esthi“\ (defective verb).

rwp@John:7:15 @{Marvelled} (\ethaumazon\). Picturesque imperfect active of \thaumaz“\, "were wondering." After all the bluster of the rulers (verse 13|) here was Jesus teaching without interruption. {Knoweth letters} (\grammata oiden\). Second perfect active indicative used as present. \Grammata\, old word from \graph“\, to write, is originally the letters formed (Galatians:6:11|), then a letter or epistle (Acts:28:21|), then the sacred Scriptures (John:5:47; strkjv@2Timothy:3:15|), then learning like Latin _litterae_ and English letters (Acts:26:24; strkjv@John:7:15|). "The marvel was that Jesus showed Himself familiar with the literary methods of the time, which were supposed to be confined to the scholars of the popular teachers" (Westcott). {Having never learned} (\mˆ memathˆk“s\). Perfect active participle of \manthan“\ with \mˆ\, the usual negative (subjective) with the participle. It is not the wisdom of Jesus that disconcerted the Jewish leaders, but his learning (Marcus Dods). And yet Jesus had not attended either of the rabbinical theological schools in Jerusalem (Hillel, Shammai). He was not a rabbi in the technical sense, only a carpenter, and yet he surpassed the professional rabbis in the use of their own methods of debate. It is sometimes true today that unschooled men in various walks of life forge ahead of men of lesser gifts with school training. See the like puzzle of the Sanhedrin concerning Peter and John (Acts:4:13|). This is not an argument against education, but it takes more than education to make a real man. Probably this sneer at Jesus came from some of the teachers in the Jerusalem seminaries. "Christ was in the eyes of the Jews a merely self-taught enthusiast" (Westcott).

rwp@John:8:6 @{Tempting him} (\peirazontes auton\). Evil sense of this present active participle of \peiraz“\, as so often (Mark:8:11; strkjv@10:2|, etc.). {That they might have whereof to accuse him} (\hina ech“sin katˆgorein autou\). Purpose clause with \hina\ and present active subjunctive of \ech“\. This laying of traps for Jesus was a common practice of his enemies (Luke:11:16|, etc.). Note present active infinitive of \katˆgore“\ (see strkjv@Matthew:12:10| for the verb) to go on accusing (with genitive \autou\). It was now a habit with these rabbis. {Stooped down} (\kat“ kupsas\). First aorist active participle of \kupt“\, old verb to bow the head, to bend forward, in N.T. only here and verse 8; strkjv@Mark:1:7|. The use of \kat“\ (down) gives a vivid touch to the picture. {With his finger} (\t“i daktul“i\). Instrumental case of \daktulos\ for which see strkjv@Matthew:23:4|. {Wrote on the ground} (\kategraphen eis tˆn gˆn\). Imperfect active of \katagraph“\, old compound, here only in N.T., to draw, to delineate, to write down, apparently inchoative, began to write on the sand as every one has done sometimes. The only mention of writing by Jesus and the use of \katagraph“\ leaves it uncertain whether he was writing words or drawing pictures or making signs. If we only knew what he wrote! Certainly Jesus knew how to write. And yet more books have been written about this one who wrote nothing that is preserved than any other person or subject in human history. There is a tradition that Jesus wrote down the names and sins of these accusers. That is not likely. They were written on their hearts. Jesus alone on this occasion showed embarrassment over this woman's sin.

rwp@John:11:53 @{Songs:from that day} (\ap' ekeinˆs oun tˆs hˆmeras\). The raising of Lazarus brought matters to a head so to speak. It was now apparently not more than a month before the end. {They took counsel} (\ebouleusanto\). First aorist middle indicative of \bouleu“\, old verb to take counsel, in the middle voice for themselves, among themselves. The Sanhedrin took the advice of Caiaphas seriously and plotted the death of Jesus. {That they might put him to death} (\hina apoktein“sin auton\). Purpose clause with \hina\ and first aorist active subjunctive of \apoktein“\. It is an old purpose (5:18; strkjv@7:19; strkjv@8:44,59; strkjv@10:39; strkjv@11:8|) now revived with fresh energy due to the raising of Lazarus.

rwp@John:11:54 @{Therefore walked no more openly} (\oun ouketi parrˆsiƒi periepatei\). Imperfect active of \peripate“\, to walk around. Jesus saw clearly that to do so would bring on the end now instead of his "hour" which was to be at the passover a month ahead. {Into the country near to the wilderness} (\eis tˆn ch“ran eggus tˆs erˆmou\). It was now in Jerusalem as it had become once in Galilee (7:1|) because of the plots of the hostile Jews. The hill country northeast of Jerusalem was thinly populated. {Into a city called Ephraim} (\eis Ephraim legomenˆn polin\). \Polis\ here means no more than town or village (\k“mˆ\). The place is not certainly known, not mentioned elsewhere in the N.T. Josephus mentions (_War_, IV. ix. 9) a small fort near Bethel in the hill country and in strkjv@2Chronicles:13:19| Ephron is named in connexion with Bethel. Up here Jesus would at least be free for the moment from the machinations of the Sanhedrin while he faced the coming catastrophe at the passover. He is not far from the mount of temptation where the devil showed and offered him the kingdoms of the world for the bending of the knee before him. Is it mere fancy to imagine that the devil came to see Jesus again here at this juncture with a reminder of his previous offer and of the present plight of the Son of God with the religious leaders conspiring his death? At any rate Jesus has the fellowship of his disciples this time (\meta t“n mathˆt“n\). But what were they thinking?

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

rwp@John:13:9 @{Not my feet only, but also my hands and my head} (\mˆ tous podas mou monon alla kai tas cheiras kai tˆn kephalˆn\). Nouns in the accusative case object of \nipson\ understood. Peter's characteristic impulsiveness that does not really understand the Master's act. "A moment ago he told his Master He was doing too much: now he tells Him He is doing too little" (Dods).

rwp@John:13:23 @{Was at the table reclining in Jesus' bosom} (\ˆn anakeimenos en t“i kolp“i tou Iˆsou\). No word for "table" in the text. Periphrastic imperfect of \anakeimai\, to lie back, to recline. \Kolpos\ usual word for bosom (1:18|). {Whom Jesus loved} (\hon ˆgapa Iˆsous\). Imperfect active of \agapa“\, John's description of himself of which he was proud (19:26; strkjv@20:2; strkjv@21:7,20|), identified in strkjv@21:24| as the author of the book and necessarily one of the twelve because of the "explicit" (Bernard) language of Mark (Mark:14:17; strkjv@Luke:22:14|). John son of Zebedee and brother of James. At the table John was on the right of Jesus lying obliquely so that his head lay on the bosom of Jesus. The centre, the place of honour, Jesus occupied. The next place in rank was to the left of Jesus, held by Peter (Westcott) or by Judas (Bernard) which one doubts.

rwp@John:19:23 @{Four parts} (\tessera merˆ\). There were four soldiers, the usual quaternion (\tetradion\, strkjv@Acts:12:9|) besides the centurion (Mark:15:39; strkjv@Matthew:27:54; strkjv@Luke:23:47|). The clothes (\himatia\, outer clothes) of the criminal were removed before the crucifixion and belonged to the soldiers. Luke (Luke:23:34|) mentions the division of the garments, but not the number four. The four pieces would be the head gear, the sandals, the girdle, the \tallith\ (outer garment with fringes). {The coat was without seam} (\ho chit“n araphos\). For \chit“n\ (the inner garment) see strkjv@Matthew:5:40|. \Araphos\ is compound of \a\ privative and \rapt“\, to sew together, and so seamless (unsewed together), only here in N.T. It occurs elsewhere in Josephus, _Ant_. III. 6, 4. {Woven} (\huphantos\). Verbal (old word) from \huphain“\ (some MSS. in strkjv@Luke:12:27|), only here in N.T.

rwp@John:19:30 @{Had received} (\elaben\). Second aorist active indicative of \lamban“\. Jesus took the vinegar (a stimulant), though he had refused the drugged vinegar. It is finished (\tetelestai\). Same for as in verse 28|. A cry of victory in the hour of defeat like \nenikˆka\ in strkjv@16:33|. Jesus knew the relation of his death to redemption for us (Mark:10:45; strkjv@Matthew:20:28; strkjv@26:28|). {Bowed his head} (\klinas tˆn kephalˆn\). First aorist active participle of \klin“\. This vivid detail only in John. {Gave up his spirit} (\pared“ken to pneuma\). With the quotation of strkjv@Psalms:31:5| according to strkjv@Luke:23:46|, "Father, into thy hands I commend my spirit" (the last of the seven sayings of Jesus on the Cross that are preserved for us). Jesus died with the words of this Psalm upon his lips. The apostle John had come back to the Cross.

rwp@John:20:4 @{They both} (\hoi duo\). "The two" (Peter and the other disciple whom Jesus loved). {Ran together} (\etrechon homou\). Imperfect active of \trech“\. It was a race in eagerness to reach the tomb of Jesus. {Outran Peter} (\proedramen tacheion tou Petrou\). Second aorist active indicative of \protrech“\, old verb, in N.T. only here and strkjv@Luke:19:4|, to run on before (ahead). "He ran ahead more swiftly (see strkjv@John:13:27|) than Peter" (ablative case after comparative adverb \tacheion\, _Koin‚_ for older \thƒsson\). {First} (\pr“tos\). Predicative nominative (not adverb \proton\) and superlative used where only two involved. John won the race.

rwp@John:20:7 @{The napkin} (\to soudarion\). Already in strkjv@11:44| which see. This napkin for the head was in a separate place. {Rolled up} (\entetuligmenon\). Perfect passive participle, predicate accusative like \keimenon\, from \entuliss“\, late verb, to wrap in, to roll up, already in strkjv@Matthew:27:59; strkjv@Luke:23:53|. It was arranged in an orderly fashion. There was no haste. {By itself} (\ch“ris\). Old adverb, "apart," "separately."

rwp@Luke:2:3 @{Each to his own city} (\hekastos eis tˆn heautou polin\). A number of papyri in Egypt have the heading enrolment by household (\apographˆ kat' oikian\). Here again Luke is vindicated. Each man went to the town where his family register was kept.

rwp@Luke:2:44 @{In the company} (\en tˆi sunodiƒi\). The caravan going together on the road or way (\sun, hodos\), a journey in company, then by metonymy the company itself. A common Greek word (Plutarch, Strabo, etc.). The women usually went ahead and the men followed. Joseph may have thought Jesus was with Mary and Mary that he was with Joseph. "The Nazareth caravan was so long that it took a whole day to look through it" (Plummer). {They sought for him} (\anezˆtoun auton\). Imperfect active. Common Greek verb. Note force of \ana\. They searched up and down, back and forth, a thorough search and prolonged, but in vain.

rwp@Luke:2:49 @{Son} (\teknon\). Child, literally. It was natural for Mary to be the first to speak. {Why} (\Ti\). The mother's reproach of the boy is followed by a confession of negligence on her part and of Joseph ({sorrowing}, \odun“menoi\). {Thy father} (\ho pater sou\). No contradiction in this. Alford says: "Up to this time Joseph had been so called by the holy child himself, but from this time never." {Sought} (\ezˆtoumen\). Imperfect tense describing the long drawn out search for three days. {How is it that} (\Ti hoti\). The first words of Jesus preserved to us. This crisp Greek idiom without copula expresses the boy's amazement that his parents should not know that there was only one possible place in Jerusalem for him. {I must be} (\dei einai me\). Messianic consciousness of the necessity laid on him. Jesus often uses \dei\ (must) about his work. Of all the golden dreams of any boy of twelve here is the greatest. {In my Father's house} (\en tois tou patros mou\). Not "about my Father's business," but "in my Father's house" (cf. strkjv@Genesis:41:51|). Common Greek idiom. And note "my," not "our." When the boy first became conscious of his peculiar relation to the Father in heaven we do not know. But he has it now at twelve and it will grow within him through the years ahead in Nazareth.

rwp@Luke:3:5 @{Valley} (\pharagx\). Here only in the N.T., though in the LXX and ancient Greek. It is a ravine or valley hedged in by precipices. {Shall be filled} (\plˆr“thˆsetai\). Future passive indicative of \plˆro“\. In 1845 when the Sultan visited Brusa the inhabitants were called out to clear the roads of rocks and to fill up the hollows. Oriental monarchs often did this very thing. A royal courier would go ahead to issue the call. Songs:the Messiah sends his herald (John) before him to prepare the way for him. Isaiah described the preparation for the Lord's triumphal march and John used it with great force. {Hill} (\bounos\). Called a Cyrenaic word by Herodotus, but later Greek writers use it as does the LXX. {Brought low} (\tapein“thˆsetai\). Future passive indicative of \tapeino“\. Literal meaning here of a verb common in the metaphorical sense. {Crooked} (\skolia\). Common word, curved, opposite of \orthos\ or \euthus\, straight.

rwp@Luke:3:20 @{Added} (\prosethˆken\). First aorist active indicative (kappa aorist). Common verb (\prostithˆmi\) in all Greek. In N.T. chiefly in Luke and Acts. Hippocrates used it of applying wet sponges to the head and Galen of applying a decoction of acorns. There is no evidence that Luke has a medical turn to the word here. The absence of the conjunction \hoti\ (that) before the next verb \katekleisen\ (shut up) is asyndeton. This verb literally means {shut down}, possibly with a reference to closing down the door of the dungeon, though it makes sense as a perfective use of the preposition, like our "shut up" without a strict regard to the idea of "down." It is an old and common verb, though here and strkjv@Acts:26:10| only in the N.T. See strkjv@Matthew:14:3| for further statement about the prison.

rwp@Luke:4:29 @{They rose up and cast him forth} (\anastantes exebalon\). Second aorist ingressive active participle and second aorist effective active indicative. A movement towards lynching Jesus. {Unto the brow of the hill} (\hˆos ophruos tou orous\). Eyebrow (\ophrus\), in Homer, then any jutting prominence. Only here in the N.T. Hippocrates speaks of the eyebrow hanging over. {Was built} (\“ikodomˆto\). Past perfect indicative, stood built. {That they might throw him down headlong} (\h“ste katakrˆmnisai auton\). Neat Greek idiom with \h“ste\ for intended result, "so as to cast him down the precipice." The infinitive alone can convey the same meaning (Matthew:2:2; strkjv@20:28; strkjv@Luke:2:23|). \Krˆmnos\ is an overhanging bank or precipice from \kremannumi\, to hang. \Kata\ is down. The verb occurs in Xenophon, Demosthenes, LXX, Josephus. Here only in the N.T. At the southwest corner of the town of Nazareth such a cliff today exists overhanging the Maronite convent. Murder was in the hearts of the people. By pushing him over they hoped to escape technical guilt.

rwp@Luke:4:31 @{Came down} (\katˆlthen\). strkjv@Mark:1:21| has the historical present, {they go into} (\eisporeuontai\). Capernaum (Tell Hum) is now the headquarters of the Galilean ministry, since Nazareth has rejected Jesus. strkjv@Luke:4:31-37| is parallel with strkjv@Mark:1:21-28| which he manifestly uses. It is the first of Christ's miracles which they give. {Was teaching them} (\ˆn didask“n autous\). Periphrastic imperfect. Mark has \edidasken\ first and then \en didask“n\. "Them" here means the people present in the synagogue on the sabbath, construction according to sense as in strkjv@Mark:1:22|.

rwp@Luke:4:39 @{He stood over her} (\epistas epan“ autˆs\). Second aorist active participle. Only in Luke. Surely we are not to take Luke to mean that Jesus here took the exorcist's position and was rebuking a malignant personality. The attitude of Jesus is precisely that of any kindly sympathetic physician. strkjv@Mark:1:31; strkjv@Matthew:8:15| mention the touch of her hand rather than the tender look over her head. {Rebuked} (\epetimˆsen\). Only in Luke. Jesus bade the fever leave her as he spoke to the wind and the waves and Luke uses this same verb (8:24|). {Rose up and ministered} (\anastƒsa diˆkonei\). Second aorist active participle as in verse 38|, but inchoative imperfect tense \diˆkonei\, from \diakone“\ (note augment of compound verb). She rose up immediately, though a long high fever usually leaves one very weak. The cure was instantaneous and complete. She began to minister at once and kept it up.

rwp@Luke:5:16 @{But he withdrew himself in the deserts and prayed} (\autos de ˆn hupoch“r“n en tais erˆmois kai proseuchomenos\). Periphrastic imperfects. Literally, "But he himself was with drawing in the desert places and praying." The more the crowds came as a result of the leper's story, the more Jesus turned away from them to the desert regions and prayed with the Father. It is a picture of Jesus drawn with vivid power. The wild enthusiasm of the crowds was running ahead of their comprehension of Christ and his mission and message. \Hupoch“re“\ (perhaps with the notion of slipping away secretly, \hupo-\) is a very common Greek verb, but in the N.T. occurs in Luke alone. Elsewhere in the N.T. \anach“re“\ (to go back) appears.

rwp@Luke:5:17 @{That} (\kai\). Use of \kai\ = \hoti\ (that) like the Hebrew _wav_, though found in Greek also. {He} (\autos\). Luke sometimes has \autos\ in the nominative as unemphatic "he" as here, not "he himself." {Was teaching} (\ˆn didask“n\). Periphrastic imperfect again like our English idiom. {Were sitting by} (\ˆsan kathˆmenoi\). Periphrastic imperfect again. There is no "by" in the Greek. {Doctors of the law} (\nomodidaskaloi\). A compound word formed after analogy of \hierodidaskalos\, but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and strkjv@Acts:5:34; strkjv@1Timothy:1:7|. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word "doctor" is Latin for "teacher." These "teachers of the law" are called elsewhere in the Gospels "scribes" (\grammateis\) as in Matthew and Mark (see on ¯Matthew:5:20; strkjv@23:34|) and strkjv@Luke:5:21; strkjv@19:47; strkjv@21:1; strkjv@22:2|. Luke also employs \nomikos\ (one skilled in the law, \nomos\) as in strkjv@10:25|. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see on ¯Matthew:3:7,20|. Luke will often speak of the Pharisees hereafter. Not all the "Pharisees" were "teachers of the law" so that both terms often occur together as in verse 21| where Luke has separate articles (\hoi grammateis kai hoi Pharisaioi\), distinguishing between them, though one article may occur as in strkjv@Matthew:5:20| or no article as here in verse 17|. Luke alone mentions the presence here of these Pharisees and doctors of the law "which were come" (\hoi ˆsan elˆluthotes\, periphrastic past perfect active, {had come}). {Out of every village of Galilee and Judea and Jerusalem} (\ek pasˆs k“mˆs tˆs Galilaias kai Ioudaias kai Ierousalˆm\). Edersheim (_Jewish Social Life_) observes that the Jews distinguished Jerusalem as a separate district in Judea. Plummer considers it hyperbole in Luke to use "every village." But one must recall that Jesus had already made one tour of Galilee which stirred the Pharisees and rabbis to active opposition. Judea had already been aroused and Jerusalem was the headquarters of the definite campaign now organized against Jesus. One must bear in mind that strkjv@John:4:1-4| shows that Jesus had already left Jerusalem and Judea because of the jealousy of the Pharisees. They are here on purpose to find fault and to make charges against Jesus. One must not forget that there were many kinds of Pharisees and that not all of them were as bad as these legalistic and punctilious hypocrites who deserved the indictment and exposure of Christ in strkjv@Matthew:23|. Paul himself is a specimen of the finer type of Pharisee which, however, developed into the persecuting fanatic till Jesus changed his whole life. {The power of the Lord was with him to heal} (\dunamis Kuriou ˆn eis to iƒsthai auton\). Songs:the best texts. It is neat Greek, but awkward English: "Then was the power of the Lord for the healing as to him (Jesus)." Here \Kuriou\ refers to Jehovah. {Dunamis} (dynamite) is one of the common words for "miracles" (\dunameis\). What Luke means is that Jesus had the power of the Lord God to heal with. He does not mean that this power was intermittent. He simply calls attention to its presence with Jesus on this occasion.

rwp@Luke:7:38 @{Standing behind at his feet} (\stƒsa opis“ para tous podas autou\). Second aorist active participle from \histˆmi\ and intransitive, first aorist \estˆsa\ being transitive. The guest removed his sandals before the meal and he reclined on the left side with the feet outward. She was standing beside (\para\) his feet {weeping} (\klaiousa\). She was drawn irresistibly by gratitude to Jesus and is overcome with emotion before she can use the ointment; her tears (\tois dakrusin\, instrumental case of \dakru\) take the place of the ointment. {Wiped them with the hair of her head} (\tais thrixin tˆs kephalˆs autˆs exemassen\). Inchoative imperfect of an old verb \ekmass“\, to rub out or off, began to wipe off, an act of impulse evidently and of embarrassment. "Among the Jews it was a shameful thing for a woman to let down her hair in public; but she makes this sacrifice" (Plummer). Songs:Mary of Bethany wiped the feet of Jesus with her hair (John:12:3|) with a similar sacrifice out of her great love for Jesus. This fact is relied on by some to prove that Mary of Bethany had been a woman of bad character, surely an utter failure to recognize Mary's motive and act. {Kissed} (\katephilei\). Imperfect active of \kataphile“\, to kiss repeatedly (force of \kata\), and accented by the tense of continued action here. The word in the N.T. occurs here, of the prodigal's father (15:20|), of the kiss of Judas (Mark:14:45; strkjv@Matthew:26:49|), of the Ephesian elders (Acts:20:37|). " Kissing the feet was a common mark of deep reverence, especially to leading rabbis" (Plummer). {Anointed them with the ointment} (\ˆleiphen t“i mur“i\). Imperfect active again of \aleiph“\, a very common verb. \Chri“\ has a more religious sense. The anointing came after the burst of emotional excitement.

rwp@Luke:9:9 @{He sought} (\ezˆtei\). Imperfect active. He keep on seeking to see Jesus. The rumours disturbed Herod because he was sure that he had put him to death ("John I beheaded").

rwp@Luke:15:17 @{But when he came to himself} (\eis heauton de elth“n\). As if he had been far from himself as he was from home. As a matter of fact he had been away, out of his head, and now began to see things as they really were. Plato is quoted by Ackerman (_Christian Element in Plato_) as thinking of redemption as coming to oneself. {Hired servants} (\misthioi\). A late word from \misthos\ (hire). In the N.T. only in this chapter. The use of "many" here suggests a wealthy and luxurious home. {Have bread enough and to spare} (\perisseuontai art“n\). Old verb from \perissos\ and that from \peri\ (around). Present passive here, "are surrounded by loaves" like a flood. {I perish} (\eg“ de lim“i h“de apollumai\). Every word here counts: While I on the other hand am here perishing with hunger. It is the linear present middle of \apollumi\. Note \eg“\ expressed and \de\ of contrast.

rwp@Mark:1:21 @{And taught} (\edidasken\). Inchoative imperfect, began to teach as soon as he entered the synagogue in Capernaum on the sabbath. The synagogue in Capernaum afforded the best opening for the teaching of Jesus. He had now made Capernaum (Tell Hum) his headquarters after the rejection in Nazareth as explained in strkjv@Luke:4:16-31| and strkjv@Matthew:4:13-16|. The ruins of this synagogue have been discovered and there is even talk of restoring the building since the stones are in a good state of preservation. Jesus both taught (\didask“\) and preached (\kˆruss“\) in the Jewish synagogues as opportunity was offered by the chief or leader of the synagogue (\archisunag“gos\). The service consisted of prayer, praise, reading of scripture, and exposition by any rabbi or other competent person. Often Paul was invited to speak at such meetings. In strkjv@Luke:4:20| Jesus gave back the roll of Isaiah to the attendant or beadle (\t“i hupˆretˆi\) whose business it was to bring out the precious manuscript and return it to its place. Jesus was a preacher of over a year when he began to teach in the Capernaum synagogue. His reputation had preceded him (Luke:4:14|).

rwp@Mark:2:1 @{Again into Capernaum after some days} (\palin eis Kapharnaoum di' hˆmer“n\). After the first tour of Galilee when Jesus is back in the city which is now the headquarters for the work in Galilee. The phrase \di' hˆmer“n\ means days coming in between (\dia, duo\, two) the departure and return. {In the house} (\en oik“i\). More exactly, {at home}, in the home of Peter, now the home of Jesus. Another picture directly from Peter's discourse. Some of the manuscripts have here \eis oikon\, illustrating the practical identity in meaning of \en\ and \eis\ (Robertson, _Grammar_, pp. 591-6). {It was noised} (\ˆkousthˆ\). It was heard (first aorist, passive indicative from \akou“\, to hear). People spread the rumour, "He is at home, he is indoors."

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

rwp@Mark:6:27 @{A soldier of his guard} (\spekoulatora\). Latin word _speculator_. A spy, scout, lookout, and often executioner. It was used of the bodyguard of the Roman emperor and so for one of Herod's spies. He was used to do errands of this sort and it was soon done. It was a gruesome job, but he soon brought John's head to the damsel, apparently in the presence of all, and she took it to her mother. This miserable Tetrarch, the slave of Herodias, was now the slave of his fears. He is haunted by the ghost of John and shudders at the reports of the work of Jesus.

rwp@Mark:6:33 @{Outwent them} (\proˆlthon autous\). The crowds were not to be outdone. They recognized (\egn“san\) Jesus and the disciples and ran around the head of the lake on foot (\pezˆi\) and got there ahead of Jesus and were waiting for Him when the boat came.

rwp@Mark:7:36 @{Songs:much the more a great deal they published it} (\autoi mƒllon perissoteron ekˆrusson\). Imperfect tense, continued action. Double comparative as occurs elsewhere for emphasis as in strkjv@Phillipians:1:23| "much more better" (\poll“i mƒllon kreisson\). See Robertson's _Grammar_, pp. 663f. Human nature is a peculiar thing. The command not to tell provoked these people to tell just as the leper had done (Mark:1:44f.|). The more Jesus commanded (\hoson autois diestelleto\) them not to tell the more they told. It was a continuous performance. Prohibitions always affect some people that way, especially superficial and light-headed folks. But we have to have prohibitions or anarchy.

rwp@Mark:8:27 @{Into the villages of Caesarea Philippi} (\eis tƒs k“mas Kaisariƒs tˆs Philippou\). Parts (\merˆ\) strkjv@Matthew:16:13| has, the Caesarea of Philippi in contrast to the one down on the Mediterranean Sea. Mark means the villages belonging to the district around Caesarea Philippi. This region is on a spur of Mount Hermon in Iturea ruled by Herod Philip so that Jesus is safe from annoyance by Herod Antipas or the Pharisees and Sadducees. Up here on this mountain slope Jesus will have his best opportunity to give the disciples special teaching concerning the crucifixion just a little over six months ahead. Songs:Jesus asked (\epˆr“tƒ\, descriptive imperfect) {Who do men say that I am?} (\Tina me legousin hoi anthr“poi einai;\). strkjv@Matthew:16:13| has "the Son of Man" in place of "I" here in Mark and in strkjv@Luke:9:18|. He often described himself as "the Son of Man." Certainly here the phrase could not mean merely "a man." They knew the various popular opinions about Jesus of which Herod Antipas had heard (Mark:3:21,31|). It was time that the disciples reveal how much they had been influenced by their environment as well as by the direct instruction of Jesus.

rwp@Mark:9:31 @{For he taught} (\edidasken gar\). Imperfect tense, and the reason given for secrecy. He was renewing again definitely the prediction of his death in Jerusalem some six months ahead as he had done before (Mark:8:31; strkjv@Matthew:16:21; strkjv@Luke:9:22|). Now as then Jesus foretells his resurrection "after three days" ("the third day," strkjv@Matthew:17:23|).

rwp@Mark:10:32 @{And they were amazed} (\kai ethambounto\). Imperfect tense describing the feelings of the disciples as Jesus was walking on in front of them (\ˆn proag“n autous\, periphrastic imperfect active), an unusual circumstance in itself that seemed to bode no good as they went on through Perea towards Jerusalem. In fact, {they that followed were afraid} (\hoi de akolouthountes ephobounto\) as they looked at Jesus walking ahead in solitude. The idiom (\hoi de\) may not mean that all the disciples were afraid, but only some of them. "The Lord walked in advance of the Twelve with a solemnity and a determination which foreboded danger" (Swete). Cf. strkjv@Luke:9:5|. They began to fear coming disaster as they neared Jerusalem. They read correctly the face of Jesus. {And he took again the twelve} (\kai paralab“n tous d“deka\). Matthew has "apart" from the crowds and that is what Mark also means. Note \paralab“n\, taking to his side. {And began to tell them the things that were to happen to him} (\ˆrxato autois legein ta mellonta aut“i sumbainein\). He had done it before three times already (Mark:8:31; strkjv@9:13; strkjv@9:31|). Songs:Jesus tries once more. They had failed utterly heretofore. How is it now? Luke adds (18:34|): "They understood none of these things." But Mark and Matthew show how the minds of two of the disciples were wholly occupied with plans of their own selfish ambition while Jesus was giving details of his approaching death and resurrection.

rwp@Mark:12:2 @{At the season} (\t“i kair“i\). For fruits as in the end of the sentence. {A servant} (\doulon\). Bondslave. Matthew has plural. {That he might receive} (\hina labˆi\). Purpose clause with second aorist subjunctive. Matthew has infinitive \labein\, purpose also. {Wounded in the head} (\ekephali“san\). An old verb (\kephalai“\), to bring under heads (\kephalˆ\), to summarize. Then to hit on the head. Only here in the N.T.

rwp@Mark:12:11 @{This} (\hautˆ\). Feminine in LXX may refer to {kephalˆ} (head) or may be due to the Hebrew original {z“th} (this thing) which would be neuter \touto\ in a Greek original, a translation Hebraism.

rwp@Matthew:2:1 @{Wise men from the east} (\magoi apo anatol“n\). The etymology of \Magi\ is quite uncertain. It may come from the same Indo-European root as _(megas) magnus_, though some find it of Babylonian origin. Herodotus speaks of a tribe of Magi among the Medians. Among the Persians there was a priestly caste of Magi like the Chaldeans in Babylon (Daniel:1:4|). Daniel was head of such an order (Daniel:2:48|). It is the same word as our "magician" and it sometimes carried that idea as in the case of Simon Magus (Acts:8:9,11|) and of Elymas Barjesus (Acts:13:6,8|). But here in Matthew the idea seems to be rather that of astrologers. Babylon was the home of astrology, but we only know that the men were from the east whether Arabia, Babylon, Persia, or elsewhere. The notion that they were kings arose from an interpretation of Is strkjv@60:3; strkjv@Revelation:21:24|. The idea that they were three in number is due to the mention of three kinds of gifts (gold, frankincense, myrrh), but that is no proof at all. Legend has added to the story that the names were Caspar, Balthasar, and Melchior as in _Ben Hur_ and also that they represent Shem, Ham, and Japhet. A casket in the Cologne Cathedral actually is supposed to contain the skulls of these three Magi. The word for east (\apo anatol“n\) means "from the risings" of the sun.

rwp@Matthew:4:23 @{Went about in all Galilee} (\periˆgen en holˆi tˆi Galilaiai\). Literally Jesus "was going around (imperfect) in all Galilee." This is the first of the three tours of Galilee made by Jesus. This time he took the four fishermen whom he had just called to personal service. The second time he took the twelve. On the third he sent the twelve on ahead by twos and followed after them. He was teaching and preaching the gospel of the kingdom in the synagogues chiefly and on the roads and in the streets where Gentiles could hear. {Healing all manner of diseases and all manner of sickness} (\therapeu“n pƒsan noson kai pƒsan malakian\). The occasional sickness is called \malakian\, the chronic or serious disease \noson\.

rwp@Matthew:5:3 @{Blessed} (\makarioi\). The English word "blessed" is more exactly represented by the Greek verbal \eulogˆtoi\ as in strkjv@Luke:1:68| of God by Zacharias, or the perfect passive participle \eulogˆmenos\ as in strkjv@Luke:1:42| of Mary by Elizabeth and in strkjv@Matthew:21:9|. Both forms come from \euloge“\, to speak well of (\eu, logos\). The Greek word here (\makarioi\) is an adjective that means "happy" which in English etymology goes back to hap, chance, good-luck as seen in our words haply, hapless, happily, happiness. "Blessedness is, of course, an infinitely higher and better thing than mere happiness" (Weymouth). English has thus ennobled "blessed" to a higher rank than "happy." But "happy" is what Jesus said and the _Braid Scots New Testament_ dares to say "Happy" each time here as does the _Improved Edition of the American Bible Union Version_. The Greek word is as old as Homer and Pindar and was used of the Greek gods and also of men, but largely of outward prosperity. Then it is applied to the dead who died in the Lord as in strkjv@Revelation:14:13|. Already in the Old Testament the Septuagint uses it of moral quality. "Shaking itself loose from all thoughts of outward good, it becomes the express symbol of a happiness identified with pure character. Behind it lies the clear cognition of sin as the fountain-head of all misery, and of holiness as the final and effectual cure for every woe. For knowledge as the basis of virtue, and therefore of happiness, it substitutes faith and love" (Vincent). Jesus takes this word "happy" and puts it in this rich environment. "This is one of the words which have been transformed and ennobled by New Testament use; by association, as in the Beatitudes, with unusual conditions, accounted by the world miserable, or with rare and difficult" (Bruce). It is a pity that we have not kept the word "happy" to the high and holy plane where Jesus placed it. "If you know these things, happy (\makarioi\) are you if you do them" (John:13:17|). "Happy (\makarioi\) are those who have not seen and yet have believed" (John:20:29|). And Paul applies this adjective to God, "according to the gospel of the glory of the happy (\makariou\) God" (1Timothy:1:11|. Cf. also strkjv@Titus:2:13|). The term "Beatitudes" (Latin _beatus_) comes close to the meaning of Christ here by \makarioi\. It will repay one to make a careful study of all the "beatitudes" in the New Testament where this word is employed. It occurs nine times here (3-11|), though the beatitudes in verses 10 and 11 are very much alike. The copula is not expressed in either of these nine beatitudes. In each case a reason is given for the beatitude, "for" (\hoti\), that shows the spiritual quality involved. Some of the phrases employed by Jesus here occur in the Psalms, some even in the Talmud (itself later than the New Testament, though of separate origin). That is of small moment. "The originality of Jesus lies in putting the due value on these thoughts, collecting them, and making them as prominent as the Ten Commandments. No greater service can be rendered to mankind than to rescue from obscurity neglected moral commonplaces " (Bruce). Jesus repeated his sayings many times as all great teachers and preachers do, but this sermon has unity, progress, and consummation. It does not contain all that Jesus taught by any means, but it stands out as the greatest single sermon of all time, in its penetration, pungency, and power. {The poor in spirit} (\hoi pt“choi t“i pneumati\). Luke has only "the poor," but he means the same by it as this form in Matthew, "the pious in Israel, for the most part poor, whom the worldly rich despised and persecuted" (McNeile). The word used here (\pt“choi\) is applied to the beggar Lazarus in strkjv@Luke:16:20,22| and suggests spiritual destitution (from \pt“ss“\ to crouch, to cower). The other word \penˆs\ is from \penomai\, to work for one's daily bread and so means one who works for his living. The word \pt“chos\ is more frequent in the New Testament and implies deeper poverty than \penˆs\. "The kingdom of heaven" here means the reign of God in the heart and life. This is the _summum bonum_ and is what matters most.

rwp@Matthew:5:22 @{But I say unto you} (\eg“ de leg“ humin\). Jesus thus assumes a tone of superiority over the Mosaic regulations and proves it in each of the six examples. He goes further than the Law into the very heart. "{Raca}" (\Raka\) and "{Thou fool}" (\M“re\). The first is probably an Aramaic word meaning "Empty," a frequent word for contempt. The second word is Greek (dull, stupid) and is a fair equivalent of "raca." It is urged by some that \m“re\ is a Hebrew word, but Field (_Otium Norvicense_) objects to that idea. "_Raca_ expresses contempt for a man's head=you stupid! _M“re_ expresses contempt for his heart and character=you scoundrel" (Bruce). "{The hell of fire}" (\tˆn geennan tou puros\), "the Gehenna of fire," the genitive case (\tou puros\) as the genus case describing Gehenna as marked by fire. Gehenna is the Valley of Hinnom where the fire burned continually. Here idolatrous Jews once offered their children to Molech (2Kings:23:10|). Jesus finds one cause of murder to be abusive language. Gehenna "should be carefully distinguished from Hades (\hƒidˆs\) which is never used for the place of punishment, but for the _place of departed spirits_, without reference to their moral condition" (Vincent). The place of torment is in Hades (Luke:16:23|), but so is heaven.

rwp@Matthew:12:2 @{Thy disciples do} (\hoi mathˆtai sou poiousin\). These critics are now watching a chance and they jump at this violation of their Pharisaic rules for Sabbath observance. The disciples were plucking the heads of wheat which to the Pharisees was reaping and were rubbing them in their hands (Luke:6:1|) which was threshing.

rwp@Matthew:14:2 @{His servants} (\tois paisin autou\). Literally "boys," but here the courtiers, not the menials of the palace. {Work in him} (\energousin\). Cf. our "energize." "The powers of the invisible world, vast and vague in the king's imagination" (Bruce). John wrought no miracles, but one _redivivus_ might be under the control of the unseen powers. Songs:Herod argued. A guilty conscience quickened his fears. Possibly he could see again the head of John on a charger. "The King has the Baptist on the brain" (Bruce). Cf. Josephus (_War_, I. xxx. 7) for the story that the ghosts of Alexander and Aristobulus haunted the palace of Herod the Great. There were many conjectures about Jesus as a result of this tour of Galilee and Herod Antipas feared this one.

rwp@Matthew:14:4 @{For John said unto him} (\elegen gar I“anˆs aut“i\). Possibly the Pharisees may have put Herod up to inveigling John to Machaerus on one of his visits there to express an opinion concerning his marriage to Herodias (Broadus) and the imperfect tense (\elegen\) probably means that John said it repeatedly. It was a blunt and brave thing that John said. It cost him his head, but it is better to have a head like John's and lose it than to have an ordinary head and keep it. Herod Antipas was a politician and curbed his resentment toward John by his fear of the people who still held (\eichon\, imperfect tense) him as a prophet.

rwp@Matthew:14:10 @{Beheaded John} (\apekephalisen I“anˆn\). That is, he had John beheaded, a causative active tense of a late verb \apokephaliz“\. Took his head off.

rwp@Matthew:14:21 @{Beside women and children} (\ch“ris gunaik“n kai paidi“n\). Perhaps on this occasion there were not so many as usual because of the rush of the crowd around the head of the lake. Matthew adds this item and does not mean that the women and children were not fed, but simply that "the eaters" (\hoi esthiontes\) included five thousand men (\andres\) besides the women and children.

rwp@Matthew:15:1 @{From Jerusalem} (\apo Ierosolum“n\). Jerusalem is the headquarters of the conspiracy against Jesus with the Pharisees as the leaders in it. Already we have seen the Herodians combining with the Pharisees in the purpose to put Jesus to death (Mark:3:6; strkjv@Matthew:12:14; strkjv@Luke:6:11|). Soon Jesus will warn the disciples against the Sadducees also (Matthew:16:6|). Unusual order here, "Pharisees and scribes." "The guardians of tradition in the capital have their evil eye on Jesus and co-operate with the provincial rigorists" (Bruce), if the Pharisees were not all from Jerusalem.

rwp@Matthew:15:36 @{Gave thanks} (\eucharistˆsas\). In strkjv@14:19| the word used for "grace" or "blessing" is \eulogˆsen\. Vincent notes that the Jewish custom was for the head of the house to say the blessing only if he shared the meal unless the guests were his own household. But we need not think of Jesus as bound by the peccadilloes of Jewish customs.

rwp@Matthew:21:31 @{Go before you} (\proagousin\). "In front of you" (Weymouth). The publicans and harlots march ahead of the ecclesiastics into the kingdom of heaven. It is a powerful indictment of the complacency of the Jewish theological leaders.

rwp@Matthew:21:42 @{The stone which} (\lithon hon\). Inverse attraction of the antecedent into the case of the relative. {The builders rejected} (\apedokimasan hoi oikodomountes\). From strkjv@Psalms:118:22|. A most telling quotation. These experts in building God's temple had rejected the corner-stone chosen by God for his own house. But God has the last word and sets aside the building experts and puts his Son as the Head of the corner. It was a withering indictment.

rwp@Matthew:22:19 @{Tribute money} (\to nomisma tou kˆnsou\). \Kˆnsos\, Latin _census_, was a capitation tax or head-money, _tributum capitis_, for which silver denaria were struck, with the figure of Caesar and a superscription, e.g. "Tiberiou Kaisaros" (McNeile). \Nomisma\ is the Latin _numisma_ and occurs here only in the N.T., is common in the old Greek, from \nomiz“\ sanctioned by law or custom.

rwp@Matthew:23:5 @{To be seen of men} (\pros to theathˆnai tois anthr“pois\). See strkjv@6:1| where this same idiom occurs. Ostentation regulates the conduct of the rabbis. {Phylacteries} (\phulaktˆria\). An adjective from \phulaktˆr, phulass“\ (to guard). Songs:a fortified place, station for garrison, then a safeguard, protecting charm or amulet. The rabbis wore \tephillin\ or prayer-fillets, small leather cases with four strips of parchment on which were written the words of strkjv@Exodus:13:1-10,11-16; strkjv@Deuteronomy:6:4-9; strkjv@11:13-21|. They took literally the words about "a sign unto thy hand," "a memorial between thine eyes," and "frontlets." "That for the head was to consist of a box with four compartments, each containing a slip of parchment inscribed with one of the four passages. Each of these strips was to be tied up with a well-washed hair from a calf's tail; lest, if tied with wool or thread, any fungoid growth should ever pollute them. The phylactery of the arm was to contain a single slip, with the same four passages written in four columns of seven lines each. The black leather straps by which they were fastened were wound seven times round the arm and three times round the hand. They were reverenced by the rabbis as highly as the scriptures, and, like them, might be rescued from the flames on a sabbath. They profanely imagined that God wore the _tephillin_" (Vincent). It is small wonder that Jesus ridiculed such minute concern for pretentious externalism and literalism. These _tephillin_ "are still worn at the present day on the forehead and left arm by Jews at the daily Morning Prayer" (McNeile). "The size of the phylacteries indexed the measure of zeal, and the wearing of large ones was apt to take the place of obedience" (Bruce). Hence they made them "broad." The superstitious would wear them as mere charms to ward off evil. {Enlarge the borders} (\megalunousin ta kraspeda\). In strkjv@9:20| we see that Jesus, like the Jews generally, wore a tassel or tuft, hem or border, a fringe on the outer garment according to strkjv@Numbers:15:38|. Here again the Jewish rabbi had minute rules about the number of the fringes and the knots (see on ¯9:20|). They made a virtue of the size of the fringes also. "Such things were useful as reminders; they were fatal when they were regarded as charms" (Plummer).

rwp@Matthew:26:7 @{An alabaster cruse of exceeding precious ointment} (\alabastron murou barutimou\). The flask was of alabaster, a carbonate of lime or sulphate of lime, white or yellow stone, named alabaster from the town in Egypt where it was chiefly found. It was used for a phial employed for precious ointments in ancient writers, inscriptions and papyri just as we speak of a glass for the vessel made of glass. It had a cylindrical form at the top, as a rule, like a closed rosebud (Pliny). Matthew does not say what the ointment (\murou\) was, only saying that it was "exceeding precious" (\barutimou\), of weighty value, selling at a great price. Here only in the N.T. "An alabaster of nard (\murou\) was a present for a king" (Bruce). It was one of five presents sent by Cambyses to the King of Ethiopia (Herodotus, iii. 20). {She poured it upon his head} (\katecheen epi tˆs kephalˆs autou\). Songs:Mark (Mark:14:3|), while John (John:12:3|) says that she "anointed the feet of Jesus." Why not both? The verb \katecheen\ is literally to pour down. It is the first aorist active indicative, unusual form.

rwp@Matthew:26:51 @{One of them that were with Jesus} (\heis t“n meta Iˆsou\). Like the other Synoptics Matthew conceals the name of Peter, probably for prudential reasons as he was still living before A.D. 68. John writing at the end of the century mentions Peter's name (John:18:10|). The sword or knife was one of the two that the disciples had (Luke:22:38|). Bruce suggests that it was a large knife used in connexion with the paschal feast. Evidently Peter aimed to cut off the man's head, not his ear (\“tion\ is diminutive in form, but not in sense, as often in the _Koin‚_). He may have been the leader of the band. His name, Malchus, is also given by John (John:18:10|) because Peter was then dead and in no danger.

rwp@Matthew:27:37 @{His accusation} (\tˆn aitian autou\). The title (\titlos\, strkjv@John:19:19|) or placard of the crime (the inscription, \he epigraphˆ\) which was carried before the victim or hung around his neck as he walked to execution was now placed above (\ep' an“\) the head of Jesus on the projecting piece (\crux immurus\). This inscription gave the name and home, {Jesus of Nazareth}, and the charge on which he was convicted, {the King of the Jews} and the identification, {This is}. The four reports all give the charge and vary in the others. The inscription in full was: This is Jesus of Nazareth the King of the Jews. The three languages are mentioned only by John (John:19:20|), Latin for law, Hebrew (Aramaic) for the Jews, Greek for everybody. The accusation (charge, cause, \aitia\) correctly told the facts of the condemnation.

rwp@Matthew:27:39 @{Wagging their heads} (\kinountes tas kephalas aut“n\). Probably in mock commiseration. "Jews again appear on the scene, with a malice like that shewn in the trial before the Sanhedrin" (McNeile). "To us it may seem incredible that even his worst enemies could be guilty of anything so brutal as to hurl taunts at one suffering the agonies of crucifixion" (Bruce). These passers-by (\paratˆroumenoi\) look on Jesus as one now down and out. They jeer at the fallen foe.

rwp@Matthew:27:42 @{He saved others; himself he cannot save} (\allous es“sen; heauton ou dunatai s“sai\). The sarcasm is true, though they do not know its full significance. If he had saved himself now, he could not have saved any one. The paradox is precisely the philosophy of life proclaimed by Jesus himself (Matthew:10:39|). {Let him now come down} (\katabat“ nun\). Now that he is a condemned criminal nailed to the Cross with the claim of being "the King of Israel" (the Jews) over his head. Their spiteful assertion that they would then believe upon Jesus (\ep' auton\) is plainly untrue. They would have shifted their ground and invented some other excuse. When Jesus wrought his greatest miracles, they wanted "a sign from heaven." These "pious scoffers" (Bruce) are like many today who make factitious and arbitrary demands of Christ whose character and power and deity are plain to all whose eyes are not blinded by the god of this world. Christ will not give new proofs to the blind in heart.

rwp@Revelation:3:12 @{He that overcometh} (\ho nik“n\). Nominative absolute as in strkjv@2:26|, resumed by the accusative \auton\ (him). {A pillar} (\stulon\). Old word for column, in N.T. only here, strkjv@10:1; strkjv@Galatians:2:9; strkjv@1Timothy:3:15|. Metaphorical and personal use with a double significance of being firmly fixed and giving stability to the building. Philadelphia was a city of earthquakes. "Temple" (\naos\) here is also metaphorical (7:15|), as in strkjv@1Timothy:3:15| for the people of God. In strkjv@21:22| we read that there is no temple in the heavenly Jerusalem (21:10-22:5|) descending as the new Jerusalem with God himself as the temple, though the metaphorical temple is mentioned in strkjv@7:15|. {He shall go out thence no more} (\ex“ ou mˆ elthˆi\). Strong double negative \ou mˆ\ with the second aorist active subjunctive of \erchomai\. The subject is \ho nik“n\ (the one overcoming). "Fixity of character is at last achieved" (Charles). He, like the \stulos\ (pillar), remains in place. {Upon him} (\ep' auton\). Upon \ho nik“n\ (the victor), not upon the pillar (\stulos\). He receives this triple name (of God, of the city of God, of Christ) on his forehead (14:1; strkjv@7:3; strkjv@17:5; strkjv@22:4|) just as the high-priest wore the name of Jehovah upon his forehead (Exodus:28:36,38|), the new name (2:17|), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation:19:12|), in contrast with the mark of the beast on others (13:17; strkjv@14:17|). For citizenship in God's city see strkjv@Galatians:4:26; strkjv@Phillipians:3:20; strkjv@Hebrews:11:10; strkjv@12:22; strkjv@13:14|. {The new Jerusalem} (\tˆs kainˆs Ierousalˆm\). Not \neas\ (young), but \kainˆs\ (fresh). See also strkjv@21:2,10| and already strkjv@Galatians:4:26; strkjv@Hebrews:12:22|. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form \Ierousalˆm\ (3:12; strkjv@21:2,10|), but in John's Gospel \Hierosoluma\ (1:19|, etc.). {Which cometh down} (\hˆ katabainousa\). Nominative case in apposition with the preceding genitive \pole“s\ as in strkjv@1:5; strkjv@2:20|, etc. {Mine own new name} (\to onoma mou to kainon\). For which see strkjv@2:17; strkjv@19:12,16|. Christ himself will receive a new name along with all else in the future world (Gressmann).

rwp@Revelation:9:17 @{And thus I saw in the vision} (\kai hout“s eidon en tˆi horasei\). Nowhere else does John allude to his own vision, though often in Dan. (Daniel:7:2; strkjv@8:2,15; strkjv@9:21|). {Having} (\echontas\). Accusative masculine plural of \ech“\, probably referring to the riders (\tous kathˆmenous ep' aut“n\) rather than to the horses (\tous hippous\). {Breastplates as of fire and of hyacinth and of brimstone} (\th“rakas purinous kai huakinthinous kai thei“deis\). There is no \h“s\ (as) in the Greek, but that is the idea of these three adjectives which are only metaphors. \Purinos\ is an old adjective (from \pur\, fire), here only in N.T. \Huakinthos\ is also an old word (from \huakinthos\, hyacinth, then of a sapphire stone strkjv@Revelation:21:20|), of a red color bordering on black, here only in the N.T. \Thei“dˆs\ is a late word (from \theion\, brimstone), sulphurous, here only in N.T. {As the heads of lions} (\h“s kephalai leont“n\). This of the horses, war-horses as always in the Bible except in strkjv@Isaiah:28:28|. These horses likewise have "fire and smoke and brimstone" (\theion\, brimstone, is old word, in N.T. only in Rev. and strkjv@Luke:17:29|) proceeding (\ekporeuetai\, singular because it comes first and the subjects afterwards) out of their mouths. Both rider and horse are terrible.

rwp@Revelation:9:19 @{The power} (\hˆ exousia\). As in strkjv@2:26; strkjv@6:8|. This power of the horses is both in their mouths (because of the fire, smoke, brimstone) and in their tails, "for their tails are like unto serpents" (\hai gar ourai aut“n homoiai ophesin\). Associative-instrumental case \ophesin\ after \homoiai\. \Ophis\ is old word for snake (Matthew:7:10|). {Having heads} (\echousai kephalas\). Feminine present active participle of \ech“\, agreeing with \ourai\ (tails). {With them} (\en autais\). Instrumental use of \en\. Surely dreadful monsters.

rwp@Revelation:9:21 @{Of their murders} (\ek t“n phon“n aut“n\). Heads the list, but "sorceries" (\ek t“n pharmak“n\) comes next. \Pharmakon\ was originally enchantment, as also in strkjv@Revelation:21:8|, then drug. For \pharmakia\ see strkjv@Revelation:18:34; strkjv@Galatians:5:20|. The two other items are fornication (\porneias\) and thefts (\klemmat“n\, old word from \klept“\, here alone in N.T.), all four characteristic of demonic worship and idolatry. See other lists of vices in strkjv@Mark:7:21; strkjv@Galatians:5:20; strkjv@Revelation:21:8; strkjv@22:15|. Our word "pharmacy" as applied to drugs and medicine has certainly come a long way out of a bad environment, but there is still a bad odour about "patent medicines."

rwp@Revelation:12:3 @{Another sign} (\allo sˆmeion\). "A second tableau following close upon the first and inseparable from it" (Swete). {And behold} (\kai idou\). As often (4:1; strkjv@6:2,5,8|, etc.). {A great red dragon} (\drak“n megas purros\). Homer uses this old word (probably from \derkomai\, to see clearly) for a great monster with three heads coiled like a serpent that ate poisonous herbs. The word occurs also in Hesiod, Pindar, Eschylus. The Babylonians feared a seven-headed hydra and Typhon was the Egyptian dragon who persecuted Osiris. One wonders if these and the Chinese dragons are not race memories of conflicts with the diplodocus and like monsters before their disappearance. Charles notes in the O.T. this monster as the chief enemy of God under such title as Rahab (Isaiah:51:9f.; strkjv@Job:26:12f.|), Behemoth (Job:40:15-24|), Leviathan (Isaiah:27:1|), the Serpent (Amos:9:2ff.|). In strkjv@Psalms:74:13| we read of "the heads of the dragons." On \purros\ (red) see strkjv@6:4|. Here (12:9|) and in strkjv@20:2| the great dragon is identified with Satan. See strkjv@Daniel:7| for many of the items here, like the ten horns (Daniel:7:7|) and hurling the stars (Daniel:8:10|). The word occurs in the Apocalypse alone in the N.T. {Seven diadems} (\hepta diadˆmata\). Old word from \diade“\ (to bind around), the blue band marked with white with which Persian kings used to bind on the tiara, so a royal crown in contrast with \stephanos\ (chaplet or wreath like the Latin _corona_ as in strkjv@2:10|), in N.T. only here, strkjv@13:1; strkjv@19:12|. If Christ as Conqueror has "many diadems," it is not strange that Satan should wear seven (ten in strkjv@13:1|).

rwp@Revelation:13:1 @{Out of the sea} (\ek tˆs thalassˆs\). See strkjv@11:7| for "the beast coming up out of the abyss." The imagery comes from strkjv@Daniel:7:3|. See also strkjv@Revelation:17:8|. This "wild beast from the sea," as in strkjv@Daniel:7:17,23|, is a vast empire used in the interest of brute force. This beast, like the dragon (12:3|), has ten horns and seven heads, but the horns are crowned, not the heads. The Roman Empire seems to be meant here (17:9,12|). On "diadems" (\diadˆmata\) see strkjv@12:3|, only ten here, not seven as there. {Names of blasphemy} (\onomata blasphˆmias\). See strkjv@17:3| for this same phrase. The meaning is made plain by the blasphemous titles assumed by the Roman emperors in the first and second centuries, as shown by the inscriptions in Ephesus, which have \theos\ constantly applied to them.

rwp@Revelation:13:3 @{And I saw} (\kai\). No verb (\eidon\) in the old MSS., but clearly understood from verse 2|. {As though it had been smitten} (\h“s esphagmenˆn\). Perfect passive participle of \sphaz“\, as in strkjv@5:6|, accusative singular agreeing with \mian\ (one of the heads), object of \eidon\ understood, "as though slain" (so the word means in seven other instances in the book). There is a reference to the death and new life of the Lamb in strkjv@5:6|. {And his death-stroke was healed} (\kai hˆ plˆgˆ autou etherapeuthˆ\). First aorist passive indicative of \therapeu“\. "The stroke of death" (that led to death). Apparently refers to the death of Nero in June 68 A.D. by his own hand. But after his death pretenders arose claiming to be Nero _redivivus_ even as late as 89 (Tacitus, _Hist_. i. 78, ii. 8, etc.). John seems to regard Domitian as Nero over again in the persecutions carried on by him. The distinction is not always preserved between the beast (Roman Empire) and the seven heads (emperors), but in strkjv@17:10| the beast survives the loss of five heads. Here it is the death-stroke of one head, while in verses 12,14| the beast himself receives a mortal wound. {Wondered after the beast} (\ethaumasthˆ opis“ tou thˆriou\). First aorist passive (deponent) indicative of \thaumaz“\, to wonder at, to admire, as in strkjv@17:8|. For this pregnant use of \opis“\ see strkjv@John:12:9; strkjv@Acts:5:37; strkjv@20:30; strkjv@1Timothy:5:15|. "All the earth wondered at and followed after the beast," that is Antichrist as represented by Domitian as Nero _redivivus_. But Charles champions the view that Caligula, not Nero, is the head that received the death-stroke and recovered and set up statues of himself for worship, even trying to do it in Jerusalem.

rwp@Revelation:13:4 @{They worshipped the dragon} (\prosekunˆsan t“i drakonti\). First aorist active indicative of \proskune“\, with dative case \drakonti\ (from \drak“n\). They really worshipped Satan (the dragon) when "they worshipped the beast" (\prosekunˆsan t“i thˆri“i\) or any one of the heads (like Caligula, Nero, Domitian) of the beast. The beast is merely the tool of the devil for worship. Recall the fact that the devil even proposed that Jesus worship him. Emperor-worship, like all idolatry, was devil-worship. The same thing is true today about self-worship (humanism or any other form of it). {Who is like unto the beast?} (\tis homoios t“i thˆri“i;\). Associative-instrumental case after \homoios\. An echo, perhaps parody, of like language about God in strkjv@Exodus:15:11; strkjv@Psalms:35:10; strkjv@113:5|. "The worship of such a monster as Nero was indeed a travesty of the worship of God" (Swete). {And who is able to war with him?} (\kai tis dunatai polemˆsai met' autou;\). Worship of the devil and the devil's agent is justified purely on the ground of brute force. It is the doctrine of Nietzsche that might makes right.

rwp@Revelation:13:12 @{He exerciseth} (\poiei\). Present active dramatic present of \poie“\. In his sight (\en“pion autou\). In the eye of the first beast who gets his authority from the dragon (13:2|). The second beast carries on the succession of authority from the dragon and the first beast. It has been a common Protestant interpretation since the Reformation of Luther to see in the first beast Pagan Rome and in the second beast Papal Rome. There is undoubted verisimilitude in this interpretation, but it is more than doubtful if any such view comes within the horizon of the imagery here. Ramsay takes the first beast to be the power of imperial Rome and the second beast to be the provincial power which imitated Rome in the persecutions. {To worship the first beast} (\hina proskunˆsousin to thˆrion to pr“ton\). Sub-final clause with \hina\ after \poiei\ seen in strkjv@John:11:37; strkjv@Colossians:4:16; strkjv@Revelation:3:9|, usually with the subjunctive, but here with the future indicative as in strkjv@3:9|. Note the accusative after \proskune“\ as in verse 8|. Here the death-stroke of one of the heads (verse 3|) is ascribed to the beast. Clearly the delegated authority of the provincial priests of the emperor-worship is rigorously enforced, if this is the correct interpretation.

rwp@Revelation:13:14 @{And he deceiveth} (\kai planƒi\). Present active (dramatic) indicative of \plana“\, the very thing that Jesus had said would happen (Matthew:24:24|, "Songs:as to lead astray" \h“ste planƒsthai\, the word used here, if possible the very elect). It is a constant cause for wonder, the gullibility of the public at the hands of new charlatans who continually bob up with their pipe-dreams. {That they should make an image to the beast} (\poiˆsai eikona t“i thˆri“i\). Indirect command (this first aorist active infinitive of \poie“\) after \leg“n\ as in strkjv@Acts:21:21|, not indirect assertion. This "image" (\eik“n\, for which word see strkjv@Matthew:22:20; strkjv@Colossians:1:15|) of the emperor could be his head upon a coin (Mark:12:16|), an _imago_ painted or woven upon a standard, a bust in metal or stone, a statue, anything that people could be asked to bow down before and worship. This test the priests in the provinces pressed as it was done in Rome itself. The phrase "the image of the beast," occurs ten times in this book (13:14,15| _ter_; strkjv@14:9,11; strkjv@15:2; strkjv@16:2; strkjv@19:20; strkjv@20:4|). Emperor-worship is the issue and that involves worship of the devil. {The stroke of the sword} (\tˆn plˆgˆn tˆs machairˆs\). This language can refer to the death of Nero by his own sword. {And lived} (\kai ezˆsen\). "And he came to life" (ingressive first aorist active indicative of \za“\). Perhaps a reference to Domitian as a second Nero in his persecution of Christians.

rwp@Revelation:13:16 @{He causeth all} (same use of \poie“\ as in 12,15|). Note article here with each class (the small and the great, etc.). {That there be given them} (\hina d“sin autois\). Same use of \hina\ after \poie“\ as in 12,15|, only here with indefinite plural \d“sin\ (second aorist active subjunctive), "that they give themselves," as in strkjv@10:11; strkjv@12:6; strkjv@16:15|. {A mark} (\charagma\). Old word from \charass“\, to engrave, in strkjv@Acts:17:29| of idolatrous images, but in Rev. (Revelation:13:16,17; strkjv@14:9,11; strkjv@16:2; strkjv@19:20; strkjv@20:4|) of the brand of the beast on the right hand or on the forehead or on both. Deissmann (_Bible Studies_, pp. 240ff.) shows that in the papyri official business documents often have the name and image of the emperor, with the date as the official stamp or seal and with \charagma\ as the name of this seal. Animals and slaves were often branded with the owner's name, as Paul (Galatians:6:17|) bore the stigmata of Christ. Ptolemy Philadelphus compelled some Alexandrian Jews to receive the mark of Dionysus as his devotees (III Macc. strkjv@3:29). The servants of God receive on their foreheads the stamp of the divine seal (Revelation:7:3|). Charles is certain that John gets his metaphor from the \tephillin\ (phylacteries) which the Jew wore on his left hand and on his forehead. At any rate, this "mark of the beast" was necessary for life and all social and business relations. On the right hand, that is in plain sight. {Upon their forehead} (\epi to met“pon aut“n\). Accusative with \epi\, though genitive just before with \cheiros\ (hand). See already strkjv@7:3; strkjv@9:4| (genitive \epi t“n met“p“n\). Only in the Apocalypse in N.T.

rwp@Revelation:14:1 @{The Lamb} (\to arnion\). See strkjv@5:6; strkjv@7:17; strkjv@12:11; strkjv@13:8| and is in contrast with the anarthrous \arnion\ in strkjv@13:11|. This proleptic vision of the Lamb "standing on the mount Zion" (\hestos epi to oros Si“n\, second perfect active participle neuter of \histˆmi\ with \epi\ and accusative) is reasoning after the visions of the two beasts. Mount Zion is the site of the new city of God (Hebrews:12:22|), the Jerusalem above (Galatians:4:26|), the seat of the Messianic Kingdom whether heaven or the new earth (Revelation:21; 22|). These victors have the name of the Lamb and God upon their foreheads as in strkjv@3:12; strkjv@22:4|, in place of the mark of the beast above (13:16; strkjv@14:11|). This seal protects them (9:4|). {A hundred and forty and four thousand} (\hekaton tesserakonta tessares chiliades\). "Thousands" literally (\chilias\ feminine word for a thousand and so \echousai\ feminine plural). For the 144,000 see strkjv@7:5,8|, though some scholars seek a distinction somehow.

rwp@Revelation:17:3 @{He carried me away} (\apˆnegken me\). Second aorist active indicative of \apopher“\, to bear away, prophetic aorist. This verb is used of angels at death (Luke:16:22|) or in an ecstasy (Revelation:21:10| and here). {In the Spirit} (\en pneumati\). Probably his own spirit, though the Holy Spirit is possible (1:10; strkjv@4:2; strkjv@21:10|), without Paul's uncertainty (2Corinthians:12:2|). Cf. strkjv@Ezekiel:3:14f.; strkjv@8:3; strkjv@11:24|. {Into a wilderness} (\eis erˆmon\). In strkjv@Isaiah:21:1| there is \to horama tˆs erˆmou\ (the vision of the deserted one, Babylon), and in strkjv@Isaiah:14:23| Babylon is called \erˆmon\. John may here picture this to be the fate of Rome or it may be that he himself, in the wilderness (desert) this side of Babylon, sees her fate. In strkjv@21:10| he sees the New Jerusalem from a high mountain. {Sitting} (\kathˆmenˆn\). Present middle participle of \kathˆmai\ as in verse 1|. "To manage and guide the beast" (Vincent). {Upon a scarlet-coloured beast} (\epi thˆrion kokkinon\). Accusative with \epi\ here, though genitive in verse 1|. Late adjective (from \kokkos\, a parasite of the _ilex coccifera_), a crimson tint for splendour, in strkjv@Revelation:17:3,4; strkjv@18:12,16; strkjv@Matthew:27:28; strkjv@Hebrews:9:19|. {Full of names of blasphemy} (\gemonta onomata blasphˆmias\). See strkjv@13:1| for "names of blasphemy" on the seven heads of the beast, but here they cover the whole body of the beast (the first beast of strkjv@13:1; strkjv@19:20|). The harlot city (Rome) sits astride this beast with seven heads and ten horns (Roman world power). The beast is here personified with masculine participles instead of neuter, like \thˆrion\ (\gemonta\ accusative singular, \ech“n\ nominative singular, though some MSS. read \echonta\), construction according to sense in both instances. The verb \gem“\ always has the genitive after it in the Apocalypse (4:6,8; strkjv@5:8; strkjv@15:7; strkjv@17:4; strkjv@21:9|) save here and apparently once in strkjv@17:4|.

rwp@Revelation:17:5 @{Upon her forehead a name written} (\epi to met“pon autˆs onoma gegrammenon\). Roman harlots wore a label with their names on their brows (Seneca, _Rhet_. I. 2. 7; Juvenal VI. 122f.), and so here. In strkjv@19:16| Christ has a name on his garments and on his thigh, while in strkjv@14:1; strkjv@22:4| the redeemed have the name of God on their foreheads. There is undoubtedly a contrast between this woman here and the woman in chapter strkjv@Revelation:12|. {Mystery} (\mustˆrion\). Either in apposition with \onoma\ or as part of the inscription on her forehead. In either case the meaning is the same, that the name Babylon is to be interpreted mystically or spiritually (cf. \pneumatik“s\ strkjv@11:8|) for Rome. {The Mother of the Harlots and of the Abominations of the Earth} (\Hˆ Mˆtˆr t“n Porn“n kai t“n Bdelugmat“n tˆs Gˆs\). The Metropolis of the Empire is the mother of harlotry and of the world's idolatries. Charles quotes Tacitus (_Ann_. XV. 44) about Rome as the city "quo cuncta undique atrocia aut pudenda confluunt celebranturque_."

rwp@Revelation:17:9 @{Here is the mind which hath wisdom} (\H“de ho nous ho ech“n sophian\). "Here is the intelligence which has wisdom" (Charles). A variation of strkjv@13:18|, but the same idea. {Seven mountains} (\hepta orˆ\). Rome was known as the city on seven hills (Vergil, Horace, Ovid, Cicero, etc.). {On which} (\hopou--ep' aut“n\). "Where--upon them." Pleonasm like \hopou--ekei\ in strkjv@12:6|. In strkjv@13:1ff.| it is the beast that has the seven heads, while here the woman riding the beast has seven heads, a slight change in the symbolism, and the heads are further identified as kings.

rwp@Revelation:17:12 @{Which have received no kingdom as yet} (\hoitines basileian oup“ elabon\). Second aorist (proleptic and prophetic) active indicative of \lamban“\. The heads are emperors and the horns are kings (both called \basileis\). {As kings} (\h“s basileis\). Compared to kings (see \h“s\ in strkjv@1:10; strkjv@4:6; strkjv@9:7; strkjv@13:3; strkjv@14:3; strkjv@16:21|) without identification with the emperors, though succeeding them with "quasi-imperial powers" with the beast. {For one hour} (\mian h“ran\). Accusative of extent of time, and that a brief time (18:10,16,19|) in comparison with the beast (13:2|).

rwp@Revelation:17:14 @{These} (\houtoi\). These ten kings. {Shall war against the Lamb} (\meta tou thˆriou polemˆsousin\). Future active of \polemeo\, to war. As allies of the beast (the servant of the dragon, strkjv@12:7|) they will wage war with the Lamb (the enemy of the dragon). These kings gather for battle as in strkjv@16:13f|. {And the Lamb shall overcome them} (\kai to arnion nikˆsei autous\). Future active of \nika“\. This is the glorious outcome, victory by the Lamb over the coalition of kings as against the beast before. {For he is Lord of lords and King of kings} (\hoti Kurios kuri“n estin kai Basileus basile“n\). The same words are again descriptive of Christ in strkjv@19:16|, as of God in strkjv@Deuteronomy:10:17| (God of gods and Lord of lords) and strkjv@Daniel:10:17| (God of gods and Lord of kings). Cf. also strkjv@1Timothy:6:15; strkjv@Revelation:1:5|. Crowned heads are Christ's subjects. {And they also shall overcome that are with him} (\kai hoi met' autou\). "And those with him shall also overcome" (supply \nikˆsousin\, not \eisin\). They will share in the triumph of the Lamb, as they shared in the conflict. Cf. \meta tou thˆriou\ in verse 12|. {Called and chosen and faithful} (\klˆtoi kai eklektoi kai pistoi\). These are the three notes of those who share in the victory. For \klˆtos\ and \eklektos\ see strkjv@Matthew:22:14| (contrasted); strkjv@Romans:8:28ff.; strkjv@2Peter:1:10; strkjv@Revelation:2:10,13|. The elect are called and prove faithful.

rwp@Revelation:19:12 @{A flame of fire} (\phlox puros\). As in the opening vision of Christ in strkjv@1:14| (2:18|). {Many diadems} (\diadˆmata polla\). A new feature, but the dragon has a diadem on each of his seven heads (12:3|) and the first beast one upon each of his ten horns (13:1|). Songs:the victorious Messiah will wear many royal diadems and not mere crowns, because he is King of kings (19:16|). {And he hath} (\kai ech“n\). Nominative active present participle of \ech“\ either used absolutely as an independent verb (like indicative) or in an anacoluthon, though \autou\ (his) is genitive. {A name written} (\onoma gegrammenon\). Perfect passive participle of \graph“\ as in strkjv@2:17| (cf. strkjv@3:12|). {But he himself} (\ei mˆ autos\). "Except himself" (common ellipsis of the verb after \ei mˆ\, "if not"). See strkjv@2:17; strkjv@3:12| for the new name there described. See strkjv@14:1| for the name of Christ on the forehead of the 144,000, and strkjv@17:5| for the name on the forehead of the harlot. This word here supplements what Jesus says in strkjv@Matthew:11:27|.

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 edothˆ autois\). First aorist passive of \did“mi\. 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} (\t“n pepelekismen“n\). 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 ezˆsan\). 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:22:4 @{They shall see his face} (\opsontai to pros“pon autou\). Future active of \hora“\. This vision of God was withheld from Moses (Exodus:33:20,23|), but promised by Jesus to the pure in heart (Matthew:5:8|) and mentioned in strkjv@Hebrews:12:14| as possible only to the holy, and promised in strkjv@Psalms:17:15|. Even here on earth we can see God in the face of Christ (2Corinthians:4:6|), but now in the New Jerusalem we can see Christ face to face (1Corinthians:13:12|), even as he is after we are made really like him (2Corinthians:3:18; strkjv@Romans:8:29; strkjv@1John:3:2|). It is anthropomorphic language, to be sure, but it touches the essential reality of religion. "The supreme felicity is reached, immediate presence with God and the Lamb" (Beckwith). {His name on their foreheads} (\to onoma autou epi t“n met“p“n aut“n\). As in strkjv@3:12; strkjv@7:3; strkjv@14:1|.

rwp@Info_Revelation @ THE AUTHOR The writer calls himself John (Revelation:1:1,4,9; strkjv@22:8|). But what John? The book can hardly be pseudonymous, though, with the exception of the Shepherd of Hermas, that is the rule with apocalypses. There would have been a clearer claim than just the name. The traditional and obvious way to understand the name is the Apostle John, though Dionysius of Alexandria mentions John Mark as held by some and he himself suggests another John, like the so-called Presbyter John of Papias as quoted by Eusebius. The uncertain language of Papias has raised a deal of questioning. Swete thinks that the majority of modern critics ascribe the Apocalypse to this Presbyter John, to whom Moffatt assigns probably II and III John. Irenaeus represents the Apostle John as having lived to the time of Trajan, at least to A.D. 98. Most ancient writers agree with this extreme old age of John. Justin Martyr states expressly that the Apostle John wrote the Apocalypse. Irenaeus called it the work of a disciple of Jesus. In the ninth century lived Georgius Hamartolus, and a MS. of his alleges that Papias says that John the son of Zebedee was beheaded by the Jews and there is an extract in an Oxford MS. of the seventh century which alleges that Papias says John and James were put to death by the Jews. On the basis of this slim evidence some today argue that John did not live to the end of the century and so did not write any of the Johannine books. But a respectable number of modern scholars still hold to the ancient view that the Apocalypse of John is the work of the Apostle and Beloved Disciple, the son of Zebedee.

rwp@Info_Romans @ COMMENTARIES No one of Paul's Epistles has more helpful modern commentaries on it than this one, such as those by Barth (1919), Beet (9th ed., 1901), Cook (1930), Denney (1901), Feine (1903), Garvie (1901), Gifford (1881), Godet (Tr., 1883), Gore (Expos.), Grey (1910), Griffith-Thomas (1913), Hodge (1856), Hort (Intr., 1895), Jowett (3rd ed., 1894), Julicher (2 Aufl., 1907), Kuhl (1913), Lagrange (1916), Lard (1875), Liddon (Anal., 1893), Lietzmann (2 Aufl., 1919), Lightfoot (chapters 1-7, 1895), Luetgert (1913), Monk (1893), Plummer, Richter (1908), Sanday and Headlam (1895), Shedd (1893), Stifler (1897), Vaughan (1890), Weiss, B. (Meyer Komm., g Aufl., 1899), Westcott, F. B. (1913), Zahn (1910). strkjv@Romans:1:1 @{To the Romans} (\pros R“maious\). This is the title in Aleph A B C, our oldest Greek MSS. for the Epistle. We do not know whether Paul gave any title at all. Later MSS. add other words up to the Textus Receptus: The Epistle of Paul to the Romans. The Epistle is put first in the MSS. because it is the most important of Paul's Epistles.

rwp@Romans:1:2 @{He promised afore} (\proepˆggeilato\). First aorist middle of \proepaggell“\ for which verb see on ¯2Corinthians:9:5|. {By} (\dia\). Through, by means of, intermediate agency like strkjv@Matthew:1:22| which see. {In the holy scriptures} (\en graphais hagiais\). No article, yet definite. Perhaps the earliest use of the phrase (Sanday and Headlam). Paul definitely finds God's gospel in the Holy Scriptures.

rwp@Romans:1:4 @{Who was declared} (\tou horisthentos\). Articular participle (first aorist passive) of \horiz“\ for which verb see on ¯Luke:22:22; strkjv@Acts:2:23|. He was the Son of God in his preincarnate state (2Corinthians:8:9; strkjv@Phillipians:2:6|) and still so after his Incarnation (verse 3|, "of the seed of David"), but it was the Resurrection of the dead (\ex anastase“s nekr“n\, the general resurrection implied by that of Christ) that definitely marked Jesus off as God's Son because of his claims about himself as God's Son and his prophecy that he would rise on the third day. This event (cf. strkjv@1Corinthians:15|) gave God's seal "with power" (\en dunamei\), "in power," declared so in power (2Corinthians:13:4|). The Resurrection of Christ is the miracle of miracles. "The resurrection only declared him to be what he truly was" (Denney). {According to the spirit of holiness} (\kata pneuma hagi“sunˆs\). Not the Holy Spirit, but a description of Christ ethically as \kata sarka\ describes him physically (Denney). \Hagi“sunˆ\ is rare (1Thessalonians:3:13; strkjv@2Corinthians:7:1| in N.T.), three times in LXX, each time as the attribute of God. "The \pneuma hagi“sunˆs\, though not the Divine nature, is that in which the Divinity or Divine Personality Resided " (Sanday and Headlam). {Jesus Christ our Lord} (\Iˆsou Christou tou kuriou hˆm“n\). These words gather up the total personality of Jesus (his deity and his humanity).

rwp@Romans:1:7 @{In Rome} (\en R“mˆi\). One late uncial (G of tenth century) and a cursive omit these words here and one or two other late MSS. omit \en R“mˆi\ in verse 15|. This possibly proves the Epistle was circulated as a circular to a limited extent, but the evidence is late and slight and by no means shows that this was the case in the first century. It is not comparable with the absence of \en Ephes“i\ in strkjv@Ephesians:1:1| from Aleph and B (the two oldest and best MSS.). {Beloved of God} (\agapˆtois theou\). Ablative case of \theou\ after the verbal adjective like \didaktoi theou\ (taught of God) in strkjv@John:6:45| (Robertson, _Grammar_, p. 516). {From God our Father and the Lord Jesus Christ} (\apo theou patros hˆm“n kai kuriou Iˆsou Christou\). "St. Paul, if not formally enunciating a doctrine of the Divinity of Christ, held a view which cannot really be distinguished from it" (Sanday and Headlam). Paul's theology is clearly seen in the terms used in verses 1-7|.

rwp@Romans:1:8 @{First} (\pr“ton men\). Adverb in the accusative case, but no \epeita de\ (in the next place) as in strkjv@Hebrews:7:2| or \epeita\ as in strkjv@James:3:17| follows. The rush of thoughts crowds out the balanced phraseology as in strkjv@Romans:3:2; strkjv@1Corinthians:11:18|. {Through} (\dia\). As the mediator or medium of thanksgiving as in strkjv@7:25|. {For} (\peri\). Concerning, about. {That} (\hoti\). Or because. Either declarative or causal \hoti\ makes sense here. {Your faith} (\hˆ pistis hum“n\). "Your Christianity" (Sanday and Headlam). {Is proclaimed} (\kataggelletai\). Present passive indicative of \kataggell“\, to announce (\aggell“\) up and down (\kata\). See also \anaggell“\, to bring back news (John:5:15|), \apaggell“\, to announce from one as the source (Matthew:2:8|), \prokataggell“\, to announce far and wide beforehand (Acts:3:18|). {Throughout all the world} (\en hol“i t“i kosm“i\). Natural hyperbole as in strkjv@Colossians:1:6; strkjv@Acts:17:6|. But widely known because the church was in the central city of the empire.

rwp@Romans:1:20 @{The invisible things of him} (\ta aorata autou\). Another verbal adjective (\a\ privative and \hora“\, to see), old word, either unseen or invisible as here and elsewhere in N.T. (Colossians:1:15f.|, etc.). The attributes of God's nature defined here as "his everlasting power and divinity" (\hˆ te aidios autou dunamis kai theiotˆs\). \Aidios\ is for \aeidios\ from \aei\ (always), old word, in N.T. only here and strkjv@Jude:1:6|, common in Philo (\z“ˆ aidios\), elsewhere \ai“nios\. \Theiotˆs\ is from \theios\ (from \theos\) quality of \theos\ and corresponds more to Latin _divinitas_ from _divus_, divine. In strkjv@Colossians:2:9| Paul uses \theotˆs\ (Latin _deitas_ from _deus_) {deity}, both old words and nowhere else in the N.T. \Theotˆs\ is Divine Personality, \theiotˆs\, Divine Nature and properties (Sanday and Headlam). {Since the creation of the world} (\apo ktise“s kosmou\). He means by God and unto God as antecedent to and superior to the world (cf. strkjv@Colossians:1:15f|. about Christ). {Are clearly seen} (\kathoratai\). Present passive indicative of \kathora“\ (perfective use of \kata-\), old word, only here in N.T., with direct reference to \aorata\. {Being perceived} (\nooumena\). Present passive participle of \noe“\, to use the \nous\ (intellect). {That they may be without excuse} (\eis to einai autous anapologˆtous\). More likely, "so that they are without excuse." The use of \eis to\ and the infinitive (with accusative of general reference) for result like \h“ste\ is reasonably clear in the N.T. (Moulton, _Prolegomena_, p. 219; Robertson, _Grammar_, p. 1003). \Anapologˆtous\ is another verbal with \an\ from \apologeomai\. Old word, in N.T. only here and strkjv@Romans:2:1| ("inexcusable" here).

rwp@Romans:1:31 @{Without understanding} (\asunetous\). Same word in verse 21|. {Covenant-breakers} (\asunthetous\). Another paronomasia or pun. \A\ privative and verbal \sunthetos\ from \suntithˆmi\, to put together. Old word, common in LXX (Jeremiah:3:7|), men "false to their engagements" (Sanday and Headlam), who treat covenants as "a scrap of paper." {Without natural affection} (\astorgous\). Late word, \a\ privative and \storgˆ\, love of kindred. In N.T. only here and strkjv@2Timothy:3:3|. {Unmerciful} (\aneleˆmonas\). From \a\ privative and \eleˆm“n\, merciful. Late word, only here in N.T. Some MSS. add \aspondous\, implacable, from strkjv@2Timothy:3:3|. It is a terrible picture of the effects of sin on the lives of men and women. The late Dr. R. H. Graves of Canton, China, said that a Chinaman who got hold of this chapter declared that Paul could not have written it, but only a modern missionary who had been to China. It is drawn to the life because Paul knew Pagan Graeco-Roman civilization.

rwp@Romans:2:15 @{In that they} (\hoitines\). "The very ones who," qualitative relative. {Written in their hearts} (\grapton en tais kardiais aut“n\). Verbal adjective of \graph“\, to write. When their conduct corresponds on any point with the Mosaic law they practise the unwritten law in their hearts. {Their conscience bearing witness therewith} (\sunmarturousˆs aut“n tˆs suneidˆse“s\). On conscience (\suneidˆsis\) see on ¯1Corinthians:8:7; strkjv@10:25f.; strkjv@2Corinthians:1:12|. Genitive absolute here with present active participle \sunmarturousˆs\ as in strkjv@9:1|. The word \suneidˆsis\ means co-knowledge by the side of the original consciousness of the act. This second knowledge is personified as confronting the first (Sanday and Headlam). The Stoics used the word a great deal and Paul has it twenty times. It is not in the O.T., but first in this sense in Wisdom strkjv@17:10. All men have this faculty of passing judgment on their actions. It can be over-scrupulous (1Corinthians:10:25|) or "seared" by abuse (1Timothy:4:12|). It acts according to the light it has. {Their thoughts one with another accusing or also excusing them} (\metaxu allˆl“n t“n logism“n katˆgorount“n ˆ kai apologoumen“n\). Genitive absolute again showing the alternative action of the conscience, now accusing, now excusing. Paul does not say that a heathen's conscience always commends everything that he thinks, says, or does. In order for one to be set right with God by his own life he must always act in accord with his conscience and never have its disapproval. That, of course, is impossible else Christ died for naught (Galatians:2:21|). Jesus alone lived a sinless life. For one to be saved without Christ he must also live a sinless life.

rwp@Romans:3:7 @{Through my lie} (\en t“i em“i pseusmati\). ] Old word from \pseudomai\, to lie, only here in N.T. Paul returns to the imaginary objection in verse 5|. The MSS. differ sharply here between \ei de\ (but if) and \ei gar\ (for if). Paul "uses the first person from motives of delicacy" (Sanday and Headlam) in this supposable case for argument's sake as in strkjv@1Corinthians:4:6|. Songs:here he "transfers by a fiction" (Field) to himself the objection.

rwp@Romans:3:8 @{And why not} (\kai mˆ\). We have a tangled sentence which can be cleared up in two ways. One is (Lightfoot) to supply \genˆtai\ after \mˆ\ and repeat \ti\ (\kai ti mˆ genˆtai\, deliberative subjunctive in a question): And why should it not happen? The other way (Sanday and Headlam) is to take \mˆ\ with \poiˆs“men\ and make a long parenthesis of all in between. Even so it is confusing because \hoti\ also (recitative \hoti\) comes just before \poiˆs“men\. The parenthesis is necessary anyhow, for there are two lines of thought, one the excuse brought forward by the unbeliever, the other the accusation that Paul affirms that very excuse that we may do evil that good may come. Note the double indirect assertion (the accusative and the infinitive \hˆmƒs legein\ after \phasin\ and then the direct quotation with recitative \hoti\ after \legein\, a direct quotation dependent on the infinitive in indirect quotation. {Let us do evil that good may come} (\poiˆs“men ta kaka hina elthˆi ta agatha\). The volitive aorist subjunctive (\poiˆs“men\) and the clause of purpose (\hina\ and the aorist subjunctive \elthˆi\). It sounds almost uncanny to find this maxim of the Jesuits attributed to Paul in the first century by Jews. It was undoubtedly the accusation of Antinomianism because Paul preached justification by faith and not by works.

rwp@Romans:3:26 @{For the shewing} (\pros tˆn endeixin\). Repeats point of \eis endeixin\ of 25| with \pros\ instead of \eis\. {At this present season} (\en t“i nun kair“i\). "In the now crisis," in contrast with "done aforetime." {That he might himself be} (\eis to einai auton\). Purpose with \eis\ to and the infinitive \einai\ and the accusative of general reference. {Just and the justifier of} (\dikaion kai dikaiounta\). "This is the key phrase which establishes the connexion between the \dikaiosunˆ theou\ and the \dikaiosunˆ ek piste“s\" (Sanday and Headlam). Nowhere has Paul put the problem of God more acutely or profoundly. To pronounce the unrighteous righteous is unjust by itself (Romans:4:5|). God's mercy would not allow him to leave man to his fate. God's justice demanded some punishment for sin. The only possible way to save some was the propitiatory offering of Christ and the call for faith on man's part.

rwp@Romans:4:13 @{That he should be the heir of the world} (\to klˆronomon auton einai kosmou\). The articular infinitive (\to einai\) with the accusative of general reference in loose apposition with \hˆ epaggelia\ (the promise). But where is that promise? Not just strkjv@Genesis:12:7|, but the whole chain of promises about his son, his descendants like the stars in heaven, the Messiah and the blessing to the world through him. In these verses (13-17|) Paul employs (Sanday and Headlam) the keywords of his gospel (faith, promise, grace) and arrays them against the current Jewish theology (law, works, merit).

rwp@Romans:5:12 @{Therefore} (\dia touto\). "For this reason." What reason? Probably the argument made in verses 1-11|, assuming our justification and urging exultant joy in Christ because of the present reconciliation by Christ's death and the certainty of future final salvation by his life. {As through one man} (\h“sper di' henos anthr“pou\). Paul begins a comparison between the effects of Adam's sin and the effects of the redemptive work of Christ, but he does not give the second member of the comparison. Instead of that he discusses some problems about sin and death and starts over again in verse 15|. The general point is plain that the effects of Adam's sin are transmitted to his descendants, though he does not say how it was done whether by the natural or the federal headship of Adam. It is important to note that Paul does not say that the whole race receives the full benefit of Christ's atoning death, but only those who do. Christ is the head of all believers as Adam is the head of the race. In this sense Adam "is a figure of him that was to come." {Sin entered into the world} (\hˆ hamartia eis ton kosmon eisˆlthen\). Personification of sin and represented as coming from the outside into the world of humanity. Paul does not discuss the origin of evil beyond this fact. There are some today who deny the fact of sin at all and who call it merely "an error of mortal mind" (a notion) while others regard it as merely an animal inheritance devoid of ethical quality. {And so death passed unto all men} (\kai hout“s eis pantas anthr“pous diˆlthen\). Note use of \dierchomai\ rather than \eiserchomai\, just before, second aorist active indicative in both instances. By "death" in strkjv@Genesis:2:17; strkjv@3:19| physical death is meant, but in verses 17,21| eternal death is Paul's idea and that lurks constantly behind physical death with Paul. {For that all sinned} (\eph' h“i pantes hˆmarton\). Constative (summary) aorist active indicative of \hamartan“\, gathering up in this one tense the history of the race (committed sin). The transmission from Adam became facts of experience. In the old Greek \eph' h“i\ usually meant "on condition that," but "because" in N.T. (Robertson, _Grammar_, p. 963).

rwp@Romans:5:14 @{Even over them that had not sinned after the likeness of Adam's transgression} (\kai epi tous mˆ hamartˆsantas epi t“i homoi“mati tˆs parabase“s Adam\). Adam violated an express command of God and Moses gave the law of God clearly. And yet sin and death followed all from Adam on till Moses, showing clearly that the sin of Adam brought terrible consequences upon the race. Death has come upon infants and idiots also as a result of sin, but one understands Paul to mean that they are not held responsible by the law of conscience. {A figure} (\tupos\). See on ¯Acts:7:43; strkjv@1Thessalonians:1:7; strkjv@2Thessalonians:3:9; strkjv@1Corinthians:10:6| for this word. Adam is a type of Christ in holding a relation to those affected by the headship in each case, but the parallel is not precise as Paul shows.

rwp@Romans:6:6 @{Our old man} (\ho palaios hˆm“n anthr“pos\). Only in Paul (here, strkjv@Colossians:3:9; strkjv@Ephesians:4:22|). {Was crucified with him} (\sunestaur“thˆ\). See on ¯Galatians:2:19| for this boldly picturesque word. This took place not at baptism, but only pictured there. It took place when "we died to sin" (verse 1|). {The body of sin} (\to s“ma tˆs hamartias\). "The body of which sin has taken possession" (Sanday and Headlam), the body marked by sin. {That so we should no longer be in bondage to sin} (\tou mˆketi douleuein hˆmas tˆi hamartiƒi\). Purpose clause with \tou\ and the present active infinitive of \douleu“\, continue serving sin (as slaves). Adds "slavery" to living in sin (verse 2|).

rwp@Romans:7:24 @{O wretched man that I am} (\talaip“ros eg“ anthr“pos\). "Wretched man I." Old adjective from \tla“\, to bear, and \p“ros\, a callus. In N.T. only here and strkjv@Revelation:3:17|. "A heart-rending cry from the depths of despair" (Sanday and Headlam). {Out of the body of this death} (\ek tou s“matos tou thanatou toutou\). Songs:the order of words demands. See verse 13| for "death" which finds a lodgment in the body (Lightfoot). If one feels that Paul has exaggerated his own condition, he has only to recall strkjv@1Timothy:1:15| when he describes himself a chief of sinners. He dealt too honestly with himself for Pharisaic complacency to live long.

rwp@Romans:8:19 @{The earnest expectation of creation} (\hˆ apokaradokia tˆs ktise“s\). This substantive has so far been found nowhere save here and strkjv@Phillipians:1:20|, though the verb \apokaradoke“\ is common in Polybius and Plutarch. Milligan (_Vocabulary_) thinks that Paul may have made the substantive from the verb. It is a double compound (\apo\, off from, \kara\, head, \doke“\, Ionic verb, to watch), hence to watch eagerly with outstretched head. {Waiteth for} (\apekdechetai\). See on ¯1Corinthians:1:7; strkjv@Galatians:5:5| for this rare word (possibly formed by Paul, Milligan). "To wait it out" (Thayer). {The revealing of the sons of God} (\tˆn apokalupsin t“n hui“n tou theou\). Cf. strkjv@1John:3:2; strkjv@2Thessalonians:2:8; strkjv@Colossians:3:4|. This mystical sympathy of physical nature with the work of grace is beyond the comprehension of most of us. But who can disprove it?

rwp@Romans:8:30 @{Called} (\ekalesen\) {--Justified} (\edikai“sen\) {--Glorified} (\edoxasen\). All first aorist active indicatives of common verbs (\kale“, dikaio“, doxaz“\). But the glorification is stated as already consummated (constative aorists, all of them), though still in the future in the fullest sense. "The step implied in \edoxasen\ is both complete and certain in the Divine counsels" (Sanday and Headlam).

rwp@Romans:9:2 @{Sorrow} (\lupˆ\). Because the Jews were rejecting Christ the Messiah. "We may compare the grief of a Jew writing after the fall of Jerusalem" (Sanday and Headlam). {Unceasing pain in my heart} (\adialeiptos odunˆ tˆi kardiƒi\). Like _angina pectoris_. \Odunˆ\ is old word for consuming grief, in N.T. only here and and strkjv@1Timothy:6:10|. {Unceasing} (\adialeiptos\). Late and rare adjective (in an inscription 1 cent. B.C.), in N.T. only here and strkjv@2Timothy:1:3|. Two rare words together and both here only in N.T. and I and II Timothy (some small argument for the Pauline authorship of the Pastoral Epistles).

rwp@Romans:9:13 @Paul quotes strkjv@Malachi:1:2f|. {But Esau I hated} (\ton de Esau emisˆsa\). This language sounds a bit harsh to us. It is possible that the word \mise“\ did not always carry the full force of what we mean by "hate." See strkjv@Matthew:6:24| where these very verbs (\mise“\ and \agapa“\) are contrasted. Songs:also in strkjv@Luke:14:26| about "hating" (\mise“\) one's father and mother if coming between one and Christ. Songs:in strkjv@John:12:25| about "hating" one's life. There is no doubt about God's preference for Jacob and rejection of Esau, but in spite of Sanday and Headlam one hesitates to read into these words here the intense hatred that has always existed between the descendants of Jacob and of Esau.

rwp@Romans:9:17 @{To Pharaoh} (\t“i Phara“\). There is a national election as seen in verses 7-13|, but here Paul deals with the election of individuals. He "lays down the principle that God's grace does not necessarily depend upon anything but God's will" (Sanday and Headlam). He quotes strkjv@Exodus:9:16|. {Might be published} (\diaggelˆi\). Second aorist passive subjunctive of \diaggell“\.

rwp@Romans:10:8 @{But what saith it?} (\alla ti legei?\). That is "the from faith righteousness." {The word of faith} (\to rˆma tˆs piste“s\). The gospel message concerning faith (objective genitive). Only here. In contrast to the law. {Which we preach} (\ho kˆrussomen\). The living voice brings home to every one the faith kind of righteousness. Paul seizes upon the words of Moses with the orator's instinct and with rhetorical skill (Sanday and Headlam) applies them to the facts about the gospel message about the Incarnation and Resurrection of Christ.

rwp@Romans:11:27 @{My covenant} (\hˆ par' emou diathˆkˆ\). "The from me covenant," "my side of the covenant I have made with them" (Sanday and Headlam). Cf. strkjv@Jeremiah:31:31ff|. Not a political deliverance, but a religious and ethical one. {When I shall take away} (\hotan aphel“mai\). Second aorist middle subjunctive of \aphaire“\, old and common verb, to take away.

rwp@Romans:13:8 @{Save to love one another} (\ei mˆ to allˆlous agapƒin\). "Except the loving one another." This articular infinitive is in the accusative case the object of \opheilete\ and partitive apposition with \mˆden\ (nothing). This debt can never be paid off, but we should keep the interest paid up. {His neighbour} (\ton heteron\). "The other man," "the second man." "Just as in the relations of man and God \pistis\ has been substituted for \nomos\, so between man and man \agapˆ\ takes the place of definite legal relations" (Sanday and Headlam). See strkjv@Matthew:22:37-40| for the words of Jesus on this subject. Love is the only solution of our social relations and national problems.

rwp@Romans:13:9 @{For this} (\to gar\). For the article (\to\) pointing to a sentence see strkjv@8:26|, here to the quotation. The order of the commandments here is like that in strkjv@Luke:18:20; strkjv@James:2:11| and in B for strkjv@Deuteronomy:5|, but different from that of the Hebrew in strkjv@Exodus:20; strkjv@Deuteronomy:5|. The use of \ou\ with the volitive future in prohibitions in place of \mˆ\ and the imperative or subjunctive is a regular Greek idiom. {And if there be any other} (\kai ei tis hetera\). Paul does not attempt to give them all. {It is summed up} (\anakephalaioutai\). Present passive indicative of \anakephalaio“\, late literary word or "rhetorical term" (\ana, kephalaion\, head or chief as in strkjv@Hebrews:8:1|). Not in the papyri, but \kephalaion\, quite common for sum or summary. In N.T. only here and strkjv@Ephesians:1:10|. {Namely} (\en t“i\). See \to gar\ at the beginning of the verse, though omitted by B F. The quotation is from strkjv@Leviticus:19:18|. Quoted in strkjv@Matthew:5:43; strkjv@22:39; strkjv@Mark:12:31; strkjv@Luke:10:27; strkjv@Galatians:5:14; strkjv@James:2:8| it is called \basilikos nomos\ (royal law). {Thy neighbour} (\ton plˆsion sou\). \Plˆsion\ is an adverb and with the article it means "the one near thee." See on ¯Matthew:5:43|.

rwp@Romans:14:18 @{Herein} (\en tout“i\). "On the principle implied by these virtues" (Sanday and Headlam). {Approved of men} (\dokimos tois anthr“pois\). "Acceptable to men." Stands the test for men. See strkjv@1Corinthians:11:19; strkjv@2Corinthians:10:18; strkjv@2Timothy:2:15|.

rwp@Romans:15:14 @{I myself also} (\kai autos eg“\). See strkjv@7:25| for a like emphasis on himself, here in contrast with "ye yourselves" (\kai autoi\). The argument of the Epistle has been completed both in the main line (chapters 1-8|) and the further applications (9:1-15:13|). Here begins the Epilogue, the personal matters of importance. {Full of goodness} (\mestoi agathosunˆs\). See strkjv@2Thessalonians:1:11; strkjv@Galatians:5:22| for this LXX and Pauline word (in ecclesiastical writers also) made from the adjective \agathos\, good, by adding \-sunˆ\ (common ending for words like \dikaiosunˆ\. See strkjv@1:29| for \mestos\ with genitive and \peplˆr“menoi\ (perfect passive participle of \plˆro“\ as here), but there with instrumental case after it instead of the genitive. Paul gives the Roman Christians (chiefly Gentiles) high praise. The "all knowledge" is not to be pressed too literally, "our Christian knowledge in its entirety" (Sanday and Headlam). {To admonish} (\nouthetein\). To put in mind (from \nouthetˆs\ and this from \nous\ and \tithˆmi\). See on ¯1Thessalonians:5:12,14|. "Is it laying too much stress on the language of compliment to suggest that these words give a hint of St. Paul's aim in this Epistle?" (Sanday and Headlam). The strategic position of the church in Rome made it a great centre for radiating and echoing the gospel over the world as Thessalonica did for Macedonia (1Thessalonians:1:8|).

rwp@Romans:15:28 @{Have sealed} (\sphragisamenos\). First aorist middle participle (antecedent action, having sealed) of \sphragiz“\, old verb from \sphragis\, a seal (Romans:4:11|), to stamp with a seal for security (Matthew:27:66|) or for confirmation (2Corinthians:1:22|) and here in a metaphorical sense. Paul was keenly sensitive that this collection should be actually conveyed to Jerusalem free from all suspicion (2Corinthians:8:18-23|). {I will go on by you} (\apeleusomai di' hum“n\). Future middle of \aperchomai\, to go off or on. Note three prepositions here (\ap'\ from Rome, \di'\ by means of you or through you, \eis\ unto Spain). He repeats the point of verse 24|, his temporary stay in Rome with Spain as the objective. How little we know what is ahead of us and how grateful we should be for our ignorance on this point.

rwp@Romans:16:9 @{Urbanus} (\Ourbanon\). "A common Roman slave name found among members of the household" (Sanday and Headlam). A Latin adjective from _urbs_, city (city-bred). {Stachys} (\Stachun\). A Greek name, rare, but among members of the imperial household. It means a head or ear of grain (Matthew:12:1|).

rwp@Titus:3:13 @{Zenas the lawyer} (\Zˆnƒn ton nomikon\). Possibly abbreviation of Zenodorus and may be one of the bearers of the Epistle with Apollos. Probably an expert in the Mosaic law as the word means in the Gospels. A converted Jewish lawyer. The Latin term is _jurisconsultum_ for \nomikon\. {Apollos} (\Apoll“n\). Paul's friend (Acts:18:24-19:1; strkjv@1Corinthians:1:12ff.|). {Set forward} (\propempson\). First aorist active imperative of \propemp“\, old verb, to send on ahead (1Corinthians:16:6,11; strkjv@Romans:15:24|). {That nothing be wanting unto them} (\hina mˆden autois leipˆi\). Purpose with \hina\ and present (or second aorist \lipˆi\, some MSS.) subjunctive of \leip“\, old verb to leave, to remain, to lack. With dative case here (\autois\).

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