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rwp@1Corinthians:12:17 @{If the whole body were an eye} (\ei holon to s“ma ophthalmos\). The eye is the most wonderful organ and supremely useful (Numbers:10:31|), the very light of the body (Luke:11:34|). And yet how grotesque it would be if there were nothing else but a great round rolling eye! A big "I" surely! {The smelling} (\hˆ osphrˆsis\). Old word from \osphrainomai\, to smell. Here alone in N.T.

rwp@1Peter:5:1 @{Who am a fellow-elder} (\ho sunpresbuteros\). Earliest use of this compound in an inscription of B.C. 120 for fellow-elders (alderman) in a town, here only in N.T., in eccles. writers. For the word \presbuteros\ in the technical sense of officers in a Christian church (like elder in the local synagogues of the Jews) see strkjv@Acts:11:30; strkjv@20:17|. It is noteworthy that here Peter the Apostle (1:1|) calls himself an elder along with (\sun\) the other "elders." {A witness} (\martus\). This is what Jesus had said they must be (Acts:1:8|) and what Peter claimed to be (Acts:3:15; strkjv@10:39|). Songs:Paul was to be a \martus\ (Acts:22:15|). {Who am also a partaker} (\ho kai koin“nos\). "The partner also," "the partaker also." See strkjv@Luke:5:10; strkjv@2Corinthians:1:7; strkjv@2Peter:1:4|. See same idea in strkjv@Romans:8:17|. In strkjv@Galatians:3:23; strkjv@Romans:8:18| we have almost this about the glory about to be revealed to us where \mell“\ as here is used with the infinitive.

rwp@1Thessalonians:3:4 @{We told you beforehand} (\proelegomen humin\). Imperfect active, we used to tell you beforehand. Old verb, rare in N.T. (only in Paul). {That we are to suffer persecution} (\hoti mellomen thlibesthai\). \Mell“\ and present passive infinitive. Not mere prediction, but God's appointed will as it turned out in Thessalonica.

rwp@1Timothy:4:8 @{Bodily exercise} (\hˆ s“matikˆ gumnasia\). \Gumnasia\ (from \gumnaz“\), also a common old word, here only in N.T. Songs:also \s“matikˆ\ (from \s“ma\, body) in N.T. only here and strkjv@Luke:3:22|. {Profitable} (\“phelimos\). Another old word (from \“phele“\, to help, to profit), in N.T. only here, strkjv@Titus:3:8; strkjv@2Timothy:3:16|. {For a little} (\pros oligon\). "For little." Probably extent in contrast to \pros panta\ (for all things), though in strkjv@James:4:14| it is time "for a little while." {Which now is} (\tˆs nun\). "The now life." {Of that which is to come} (\tˆs mellousˆs\). "Of the coming (future) life."

rwp@2Corinthians:2:15 @{A sweet savour of Christ} (\Christou eu“dia\). Old word from \eu\, well, and \oz“\, to smell. In N.T. only here and strkjv@Phillipians:4:18; strkjv@Ephesians:5:2|. In spreading the fragrance of Christ the preacher himself becomes fragrant (Plummer). {In them that are perishing} (\en tois apollumenois\). Even in these if the preacher does his duty.

rwp@2Peter:1:12 @{Wherefore} (\dio\). Since they are possessed of faith that conduces to godliness which they are diligently practising now he insists on the truth and proposes to do his part by them about it. {I shall be ready always} (\mellˆs“ aei\). Future active of \mell“\ (Matthew:24:6|), old verb, to be on the point of doing and used with the infinitive (present, aorist, or future). It is not here a periphrastic future, but rather the purpose of Peter to be ready in the future as in the past and now (Zahn). {To put you in remembrance} (\humas hupomimnˆskein\). Present active infinitive of \hupomimnˆsk“\, old causative compound (\hupo, mimnˆsk“\, like our suggest), either with two accusatives (John:14:26|) or \peri\ with the thing as here), "to keep on reminding you of those things" (\peri tout“n\). {Though ye know them} (\kaiper eidotas\). Second perfect active concessive participle of \oida\, agreeing (acc. plural), with \humas\. Cf. strkjv@Hebrews:5:8|. {Are established} (\estˆrigmenous\). Perfect passive concessive participle of \stˆriz“\ (1Peter:5:10|). The very verb (\stˆrison\) used by Jesus to Peter (Luke:22:32|). {In the truth which is with you} (\en tˆi parousˆi alˆtheiƒi\). "In the present truth" (the truth present to you), \parousˆi\ present active participle of \pareimi\, to be beside one. See strkjv@Colossians:1:6| for this use of \par“n\. Firmly established in the truth, but all the same Peter is eager to make them stronger.

rwp@2Peter:2:6 @{Turning into ashes} (\tephr“sas\). First aorist participle of \tephro“\, late word from \tephra\, ashes (in Dio Cassius of an eruption of Vesuvius, Philo), here alone in N.T. {The cities of Sodom and Gomorrah} (\poleis Sodom“n kai Gomorrƒs\). Genitive of apposition after \poleis\ (cities), though it makes sense as possessive genitive, for strkjv@Jude:1:7| speaks of the cities around these two. The third example, the cities of the plain. See strkjv@Genesis:19:24f|. {Condemned them} (\katekrinen\). First aorist active indicative of \katakrin“\, still part of the protasis with \ei\. {With an overthrow} (\katastrophˆi\). Instrumental case or even dative like \thanat“i\ with \katakrin“\ in strkjv@Matthew:20:18|. But Westcott and Hort reject the word here because not in B C Coptic. {Having made them} (\tetheik“s\). Perfect active participle of \tithˆmi\. {An example} (\hupodeigma\). For which see strkjv@James:5:10; strkjv@John:13:15|. Cf. strkjv@1Peter:2:21|. {Unto those that should live ungodly} (\mellont“n asebesin\). Rather, "unto ungodly men of things about to be" (see strkjv@Hebrews:11:20| for this use of \mellont“n\). But Aleph A C K L read \asebein\ (present active infinitive) with \mellont“n\=\asebˆsont“n\ (future active participle of \asebe“\), from which we have our translation.

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@2Timothy:4:1 @{I charge thee} (\diamarturomai\). Rather, "I testify." See strkjv@1Thessalonians:4:6|. See strkjv@1Timothy:5:21| for this verb and appeal to God and Christ. {Who shall judge} (\tou mellontos krinein\). "The one going or about to judge" (regular idiom with \mell“\). The quick and the dead (\z“ntas kai nekrous\). "Living and dead." See strkjv@1Thessalonians:4:16f|. {And by his appearing} (\kai tˆn epiphaneian\). Accusative of conjuration (verbs of swearing), after \diamarturomai\ as is \basileian\ (by his kingdom). See strkjv@1Thessalonians:5:27|. For \epiphaneian\, see strkjv@1:10; strkjv@Titus:2:13; strkjv@1Timothy:6:14; strkjv@2Thessalonians:2:8|.

rwp@Acts:9:1 @{Yet} (\eti\). As if some time elapsed between the death of Stephen as is naturally implied by the progressive persecution described in strkjv@8:3|. The zeal of Saul the persecutor increased with success. {Breathing threatening and slaughter} (\enpne“n apeilˆs kai phonou\). Present active participle of old and common verb. Not "breathing out," but "breathing in" (inhaling) as in Aeschylus and Plato or "breathing on" (from Homer on). The partitive genitive of \apeilˆs\ and \phonou\ means that threatening and slaughter had come to be the very breath that Saul breathed, like a warhorse who sniffed the smell of battle. He breathed on the remaining disciples the murder that he had already breathed in from the death of the others. He exhaled what he inhaled. Jacob had said that "Benjamin shall ravin as a wolf" (Genesis:49:27|). This greatest son of Benjamin was fulfilling this prophecy (Furneaux). The taste of blood in the death of Stephen was pleasing to young Saul (8:1|) and now he revelled in the slaughter of the saints both men and women. In strkjv@26:11| Luke quotes Paul as saying that he was "exceedingly mad against them."

rwp@Acts:11:28 @{Signified} (\esˆmainen\). Imperfect active in Westcott and Hort, but aorist active \esˆmƒnen\ in the margin. The verb is an old one from \sˆma\ (\sˆmeion\) a sign (cf. the symbolic sign in strkjv@21:11|). Here Agabus (also in strkjv@21:10|) does predict a famine through the Holy Spirit. {Should be} (\mellein esesthai\). \Mell“\ occurs either with the present infinitive (16:27|), the aorist infinitive (12:6|), or the future as here and strkjv@24:15; strkjv@27:10|. {Over all the world} (\eph' holˆn tˆn oikoumenˆn\). Over all the inhabited earth (\gˆn\, understood). Probably a common hyperbole for the Roman empire as in strkjv@Luke:2:1|. Josephus (_Ant_. VIII. 13, 4) appears to restrict it to Palestine. {In the days of Claudius} (\epi Klaudiou\). He was Roman Emperor A.D. 41-44. The Roman writers (Suetonius, Dio Cassius, Tacitus) all tell of dearths (_assiduae sterilitates_) during the brief reign of Claudius who was preceded by Caligula and followed by Nero.

rwp@Acts:12:6 @{Was about to bring him forth} (\ˆmellen prosagagein\ or \proagagein\). The MSS. vary, but not \anagagein\ of verse 4|. {The same night} (\tˆi nukti ekeinˆi\). Locative case, {on that (very) night}. {Was sleeping} (\ˆn koim“menos\). Periphrastic middle imperfect. {Bound with two chains} (\dedemenos halusesin dusin\). Perfect passive participle of \de“\, to bind, followed by instrumental case. One chain was fastened to each soldier (one on each side of Peter). {Kept} (\etˆroun\). Imperfect active, were keeping. Two guards outside before the door and two inside, according to Roman rule. Did Peter recall the prophecy of Jesus that he should be put to death in his old age (John:21:18|)? Jesus had not said, as Furneaux does, that he would die by crucifixion.

rwp@Acts:13:34 @{Now no more to return to corruption} (\mˆketi mellonta hupostrephein eis diaphthoran\). No longer about to return as Lazarus did. Jesus did not die again and so is the first fruits of the resurrection (1Corinthians:15:23; strkjv@Romans:6:9|). {He hath spoken} (\eirˆken\). Present perfect active indicative, common way of referring to the permanent utterances of God which are on record in the Scriptures. {The holy and sure blessings of David} (\ta hosia Daueid ta pista\). See strkjv@2Samuel:7:13|. Literally, "the holy things of David the trustworthy things." He explains "the holy things" at once.

rwp@Acts:16:27 @{Being roused out of sleep} (\exupnos genomenos\). Becoming \exupnos\ (rare word, only here in N.T., in LXX and Josephus). An earthquake like that would wake up any one. {Open} (\ane“igmenos\). Perfect passive participle with double reduplication in predicate position, standing open. {Drew his sword} (\spasamenos tˆn machairan\). First aorist middle participle of \spa“\, to draw, as in strkjv@Mark:14:47|, drawing his own sword himself. Our word spasm from this old word. {Was about} (\ˆmellen\). Imperfect active of \mell“\ with both syllabic and temporal augment and followed here by present infinitive. He was on the point of committing suicide as Brutus had done near here. Stoicism had made suicide popular as the escape from trouble like the Japanese _harikari_. {Had escaped} (\ekpepheugenai\). Second perfect active infinitive of \ekpheug“\, old verb with perfective force of \ek\, to flee out, to get clean away. This infinitive and accusative of general reference is due to indirect discourse after \nomiz“n\. Probably the prisoners were so panic stricken by the earthquake that they did not rally to the possibility of escape before the jailor awoke. He was responsible for the prisoners with his life (12:19; strkjv@27:42|).

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

rwp@Acts:18:14 @{When Paul was about to open his mouth} (\mellontos tou Paulou anoigein to stoma\). Genitive absolute again. Before Paul could speak, Gallio cut in and ended the whole matter. According to their own statement Paul needed no defence. {Wrong} (\adikˆma\). _Injuria_. Old word, a wrong done one. In N.T. only here, strkjv@Acts:24:20; strkjv@Revelation:18:5|. Here it may mean a legal wrong to the state. {Wicked villainy} (\rhƒidiourgˆma\). A crime, act of a criminal, from \rhƒidiourgos\ (\rhƒidios\, easy, \ergon\, work), one who does a thing with ease, adroitly, a "slick citizen." {Reason would that I should bear with you} (\kata logon an aneschomˆn hum“n\). Literally, "according to reason I should have put up with you (or held myself back from you)." This condition is the second class (determined as unfulfilled) and means that the Jews had no case against Paul in a Roman court. The verb in the conclusion (\aneschomˆn\) is second aorist middle indicative and means with the ablative \hum“n\ "I should have held myself back (direct middle) from you (ablative). The use of \an\ makes the form of the condition plain.

rwp@Acts:19:27 @{This our trade} (\touto to meros\). Part, share, task, job, trade. {Come into disrepute} (\eis apelegmon elthein\). Not in the old writers, but in LXX and _Koin‚_. Literally, reputation, exposure, censure, rejection after examination, and so disrepute. Their business of making gods would lose caste as the liquor trade (still called the trade in England) has done in our day. They felt this keenly and so Demetrius names it first. They felt it in their pockets. {Of the great goddess Artemis} (\tˆs megalˆs theas Artemidos\). She was generally known as the Great (\hˆ Megalˆ\). An inscription found at Ephesus calls her "the greatest god" (\hˆ megistˆ theos\). The priests were eunuchs and there were virgin priestesses and a lower order of slaves known as temple-sweepers (\ne“koroi\, verse 35|). They had wild orgiastic exercises that were disgraceful with their Corybantic processions and revelries. {Be made of no account} (\eis outhen logisthˆnai\). Be reckoned as nothing, first aorist passive infinitive of \logizomai\ and \eis\. {Should even be deposed of her magnificence} (\mellein te kai kathaireisthai tˆs megaleiotˆtos autˆs\). Note the present infinitive after \mellein\, ablative case (so best MSS.) after \kathaire“\, to take down, to depose, to deprive of. The word \megaleiotˆs\ occurs also in strkjv@Luke:9:43| (the majesty of God) and in strkjv@2Peter:1:16| of the transfiguration of Christ. It is already in the LXX and Deissmann (_Light from the Ancient East_, p. 363) thinks that the word runs parallel with terms used in the emperor-cult. {All Asia and the world} \holˆ (hˆ) Asia kai (hˆ) oikoumenˆ\. See strkjv@11:28| for same use of \oikoumenˆ\. An exaggeration, to be sure, but Pausanias says that no deity was more widely worshipped. Temples of Artemis have been found in Spain and Gaul. _Multitudo errantium non efficit veritatem_ (Bengel). Even today heathenism has more followers than Christianity. To think that all this splendour was being set at naught by one man and a despised Jew at that!

rwp@Acts:20:3 @{When he had spent three months there} (\poiˆsas mˆnas treis\). Literally, "having done three months," the same idiom in strkjv@Acts:14:33; strkjv@18:23; strkjv@James:5:13|. During this period Paul may have written Galatians as Lightfoot argued and certainly did Romans. We do not have to say that Luke was ignorant of Paul's work during this period, only that he did not choose to enlarge upon it. {And a plot was laid against him by the Jews} (\genomenˆs epiboulˆs aut“i hupo t“n Ioudai“n\). Genitive absolute, "a plot by the Jews having come against him." \Epiboulˆ\ is an old word for a plot against one. In the N.T. only in Acts (9:24; strkjv@20:3,19; strkjv@23:30|). Please note that this plot is by the Jews, not the Judaizers whom Paul discusses so vehemently in strkjv@2Corinthians:10-13|. They had given Paul much anguish of heart as is shown in I Cor. and in strkjv@2Corinthians:1-7|, but that trouble seems now past. It is Paul's old enemies in Corinth who had cherished all these years their defeat at the hands of Gallio (Acts:18:5-17|) who now took advantage of Paul's plans for departure to compass his death if possible. {As he was about to set sail for Syria} (\mellonti anagesthai eis tˆn Surian\). The participle \mellonti\ agrees in case (dative) with \aut“i\. For the sense of intending see also verse 13|. \Anagesthai\ (present middle infinitive) is the common word for putting out to sea (going up, they said, from land) as in strkjv@13:13|. {He determined} (\egeneto gn“mˆs\). The best MSS. here read \gn“mˆs\ (predicate ablative of source like \epiluse“s\, strkjv@2Peter:1:20|, Robertson, _Grammar_, p. 514), not \gn“mˆ\ (nominative). "He became of opinion." The Jews had heard of Paul's plan to sail for Syria and intended in the hurly-burly either to kill him at the docks in Cenchreae or to push him overboard from the crowded pilgrim ship bound for the passover. Fortunately Paul learned of their plot and so eluded them by going through Macedonia. The Codex Bezae adds here that "the Spirit bade him return into Macedonia."

rwp@Acts:20:7 @{Upon the first day of the week} (\en de miƒi t“n sabbat“n\). The cardinal \miƒi\ used here for the ordinal \pr“tˆi\ (Mark:16:9|) like the Hebrew _ehadh_ as in strkjv@Mark:16:2; strkjv@Matthew:28:1; strkjv@Luke:24:1; strkjv@John:20:1| and in harmony with the _Koin‚_ idiom (Robertson, _Grammar_, p. 671). Either the singular (Mark:16:9|) \sabbatou\ or the plural \sabbaton\ as here was used for the week (sabbath to sabbath). For the first time here we have services mentioned on the first day of the week though in strkjv@1Corinthians:16:2| it is implied by the collections stored on that day. In strkjv@Revelation:1:10| the Lord's day seems to be the day of the week on which Jesus rose from the grave. Worship on the first day of the week instead of the seventh naturally arose in Gentile churches, though strkjv@John:20:26| seems to mean that from the very start the disciples began to meet on the first (or eighth) day. But liberty was allowed as Paul makes plain in strkjv@Romans:14:5f|. {When we were gathered together} (\sunˆgmen“n hˆm“n\). Genitive absolute, perfect passive participle of \sunag“\, to gather together, a formal meeting of the disciples. See this verb used for gatherings of disciples in strkjv@Acts:4:31; strkjv@11:26; strkjv@14:27; strkjv@15:6,30; strkjv@19:7,8; strkjv@1Corinthians:5:4|. In strkjv@Hebrews:10:25| the substantive \episunag“gˆn\ is used for the regular gatherings which some were already neglecting. It is impossible for a church to flourish without regular meetings even if they have to meet in the catacombs as became necessary in Rome. In Russia today the Soviets are trying to break up conventicles of Baptists. They probably met on our Saturday evening, the beginning of the first day at sunset. Songs:these Christians began the day (Sunday) with worship. But, since this is a Gentile community, it is quite possible that Luke means our Sunday evening as the time when this meeting occurs, and the language in strkjv@John:20:19| "it being evening on that day the first day of the week" naturally means the evening following the day, not the evening preceding the day. {To break bread} (\klasai arton\). First aorist active infinitive of purpose of \kla“\. The language naturally bears the same meaning as in strkjv@2:42|, the Eucharist or the Lord's Supper which usually followed the \Agapˆ\. See strkjv@1Corinthians:10:16|. The time came, when the \Agapˆ\ was no longer observed, perhaps because of the abuses noted in strkjv@1Corinthians:11:20ff|. Rackham argues that the absence of the article with bread here and its presence (\ton arton\) in verse 11| shows that the \Agapˆ\ is ] referred to in verse 7| and the Eucharist in verse 11|, but not necessarily so because \ton arton\ may merely refer to \arton\ in verse 7|. At any rate it should be noted that Paul, who conducted this service, was not a member of the church in Troas, but only a visitor. {Discoursed} (\dielegeto\). Imperfect middle because he kept on at length. {Intending} (\mell“\). Being about to, on the point of. {On the morrow} (\tˆi epaurion\). Locative case with \hˆmerƒi\ understood after the adverb \epaurion\. If Paul spoke on our Saturday evening, he made the journey on the first day of the week (our Sunday) after sunrise. If he spoke on our Sunday evening, then he left on our Monday morning. {Prolonged his speech} (\Pareteinen ton logon\). Imperfect active (same form as aorist) of \paratein“\, old verb to stretch beside or lengthwise, to prolong. Vivid picture of Paul's long sermon which went on and on till midnight (\mechri mesonuktiou\). Paul's purpose to leave early next morning seemed to justify the long discourse. Preachers usually have some excuse for the long sermon which is not always clear to the exhausted audience.

rwp@Acts:20:9 @{Sat} (\kathezomenos\). Sitting (present middle participle describing his posture). {In the window} (\epi tˆs thuridos\). Old word diminutive from \thura\, door, a little door. Latticed window (no glass) opened because of the heat from the lamps and the crowd. Our window was once spelt _windore_ (Hudibras), perhaps from the wrong idea that it was derived from _wind_ and _door_. Eutychus (a common slave name) was sitting on (\epi\) the window sill. Ahaziah "fell down through a lattice in his upper chamber" (2Kings:1:2|). In the N.T. \thuris\ only here and strkjv@2Corinthians:11:33| (\dia thuridos\) through which Paul was let down through the wall in Damascus. {Borne down with deep sleep} (\katapheromenos hupn“i bathei\). Present passive participle of \katapher“\, to bear down, and followed by instrumental case (\hupn“i\). Describes the gradual process of going into deep sleep. Great medical writers use \bathus\ with \hupnos\ as we do today (deep sleep). D here has \basei\ (heavy) for \bathei\ (deep). {As Paul discoursed yet longer} (\dialegomenou tou Paulou epi pleion\). Genitive absolute of present middle participle of \dialegomai\ (cf. verse 7|). with \epi pleion\. Eutychus struggled bravely to keep awake, vainly hoping that Paul would finish. But he went on "for more." {Being born down by his sleep} (\katenechtheis apo tou hupnou\). First aorist (effective) passive showing the final result of the process described by \katapheromenos\, finally overcome as a result of (\apo\) the (note article \tou\) sleep (ablative case). These four participles (\kathezomenos, katapheromenos, dialegomenou, katenechtheis\) have no connectives, but are distinguished clearly by case and tense. The difference between the present \katapheromenos\ and the aorist \katenechtheis\ of the same verb is marked. {Fell down} (\epesen kat“\). Effective aorist active indicative of \pipt“\ with the adverb \kat“\, though \katapipt“\ (compound verb) could have been used (Acts:26:14; strkjv@28:6|). Hobart (_Medical Language of St. Luke_) thinks that Luke shows a physician's interest in the causes of the drowsiness of Eutychus (the heat, the crowd, the smell of the lamps, the late hour, the long discourse). Cf. strkjv@Luke:22:45|. {From the third story} (\apo tou tristegou\). From \treis\ (three) and \stegˆ\ (roof), adjective \tristegos\ having three roofs. {Was taken up dead} (\ˆrthˆ nekros\). First aorist passive indicative of \air“\. Luke does not say \h“s\ (as) or \h“sei\ (Mark:9:26| as if). The people considered him dead and Luke the physician seems to agree with that view.

rwp@Acts:21:30 @{All the city was shaken} (\ekinˆthˆ hˆ polis holˆ\). First aorist passive of \kine“\, common verb for violent motion and emotion. See also strkjv@24:5| where the word is used by Tertullus of Paul as the stirrer up of riots! {The people ran together} (\egeneto sundromˆ tou laou\). Rather, There came a running together (\sun-dromˆ\ from \sun-trech“\) of the people. The cry spread like wildfire over the city and there was a pell-mell scramble or rush to get to the place of the disturbance. {They laid hold on Paul} (\epilabomenoi tou Paulou\). Second aorist middle participle of \epilambanomai\ with the genitive (cf. \epebalan\ in verse 27|). {Dragged} (\heilkon\). Imperfect active of \helk“\ (and also \helku“\), old verb to drag or draw. Imperfect tense vividly pictures the act as going on. They were saving the temple by dragging Paul outside. Curiously enough both \epilabomenoi\ and \heilkusan\ occur in strkjv@16:19| about the arrest of Paul and Silas in Philippi. {Straightway the doors were shut} (\euthe“s ekleisthˆsan hai thurai\). With a bang and at once. First aorist (effective) passive of \klei“\. The doors between the inner court and the court of the Gentiles. But this was only the beginning, the preparation for the real work of the mob. They did not wish to defile the holy place with blood. The doors were shut by the Levites.

rwp@Acts:22:26 @{What art thou about to do?} (\Ti melleis poiein?\). On the point of doing, sharp warning.

rwp@Acts:23:3 @{Thou whited wall} (\toiche kekoniamene\). Perfect passive participle of \konia“\ (from \konia\, dust or lime). The same word used in strkjv@Matthew:23:27| for "whited sepulchres" (\taphoi kekoniamenoi\) which see. It is a picturesque way of calling Ananias a hypocrite, undoubtedly true, but not a particularly tactful thing for a prisoner to say to his judge, not to say Jewish high priest. Besides, Paul had hurled back at him the word \tuptein\ (smite) in his command, putting it first in the sentence (\tuptein se mellei ho theos\) in strong emphasis. Clearly Paul felt that he, not Ananias, was living as a good citizen in God's commonwealth. {And sittest thou to judge me?} (\Kai su kathˆi krin“n me?\) Literally, "And thou (being what thou art) art sitting (\kathˆi\, second person singular middle of \kathˆmai\, late form for \kathˆsai\, the uncontracted form) judging me." Cf. strkjv@Luke:22:30|. \Kai su\ at the beginning of a question expresses indignation. {Contrary to the law} (\paranom“n\). Present active participle of \paranome“\, old verb to act contrary to the law, here alone in the N.T., "acting contrary to the law."

rwp@Acts:23:15 @{Ye} (\humeis\). Emphatic. {Signify} (\emphanisate\). First aorist active imperative of \emphaniz“\. Make plain from \emphanˆs\, chiefly in Acts. Repeated in verse 22|. The authority is with the chiliarch not with the Sanhedrin, but he had appealed to the Sanhedrin for advice. {As though ye would judge of his case more exactly} (\h“s mellontas diagin“skein akribesteron ta peri autou\). \H“s\ with the participle gives the alleged reason as here. Songs:also in verse 20|. \Diagnosk“\, old verb to distinguish accurately, only here in N.T. and strkjv@24:22|. {Or ever come near} (\pro tou eggisai auton\). "Before the coming near as to him." \Pro\ and the genitive of the articular infinitive of \eggiz“\ with accusative of general reference. {We are ready to slay him} (\hetoimoi esmen tou anelein auton\). Genitive of purpose of the articular infinitive after the adjective \hetoimoi\ (Robertson, _Grammar_, p. 1061). \Anelein\, second aorist active of \anaire“\.

rwp@Acts:23:20 @{The Jews} (\hoi Ioudaioi\). As if the whole nation was in the conspiracy and so in verse 12|. The conspirators may have belonged to the Zealots, but clearly they represented the state of Jewish feeling toward Paul in Jerusalem. {Have agreed} (\sunethento\). Second aorist middle indicative of \suntithˆmi\, old verb to join together, to agree. Already this form in strkjv@Luke:22:5| which see. See also strkjv@John:9:22; strkjv@Acts:24:9|. {To bring down} (\hop“s katagagˆis\). Very words of the conspirators in verse 15| as if the young man overheard. Second aorist active subjunctive of \katag“\ with \hop“s\ in final clause, still used, but nothing like so common as \hina\ though again in verse 23| (Robertson, _Grammar_, p. 985). {As though thou wouldest inquire} (\h“s mell“n punthanesthai\). Just as in verse 15| except that here \mell“n\ refers to Lysias instead of to the conspirators as in verse 15|. The singular is used by the youth out of deference to the authority of Lysias and so modifies a bit the scheming of the conspirators, not "absurd" as Page holds.

rwp@Acts:24:15 @{That there shall be a resurrection} (\anastasin mellein esesthai\). Indirect assertion with infinitive and accusative of general reference (\anastasin\) after the word \elpida\ (hope). The future infinitive \esesthai\ after \mellein\ is also according to rule, \mell“\ being followed by either present, aorist, or future infinitive (Robertson, _Grammar_, pp. 870, 877, 878). {Both of the just and the unjust} (\dikai“n te kai adik“n\). Apparently at the same time as in strkjv@John:5:29| (cf. strkjv@Acts:17:31f.|). Gardner thinks that Luke here misrepresents Paul who held to no resurrection save for those "in Christ," a mistaken interpretation of Paul in my opinion. The Talmud teaches the resurrection of Israelites only, but Paul was more than a Pharisee.

rwp@Acts:24:25 @{Was terrified} (\emphobos genomenos\). Ingressive aorist middle of \ginomai\, "becoming terrified." \Emphobos\ (\en\ and \phobos\) old word, in the N.T. only strkjv@Luke:24:5; strkjv@Acts:10:5; strkjv@24:25; strkjv@Revelation:11:13|. Paul turned the tables completely around and expounded "the faith in Christ Jesus" as it applied to Felix and Drusilla and discoursed (\dialegomenou autou\, genitive absolute) concerning "righteousness" (\dikaiosunˆs\) which they did not possess, "self-control" or temperance (\egkrateias\) which they did not exhibit, and "the judgment to come" (\tou krimatos tou mellontos\) which was certain to overtake them. Felix was brought under conviction, but apparently not Drusilla. Like another Herodias her resentment was to be feared (Knowling). {Go thy way for this time} (\to nun echon poreuou\). The ancient Greek has this use of \to nun echon\ (Tobit strkjv@7:11) in the accusative of time, "as for the present or holding the now." {When I have a convenient season} (\kairon metalab“n\). Second aorist active participle of the old verb \metalamban“\, to find a share in, to obtain. It was his "excuse" for dodging the personal turn that Paul had given.

rwp@Acts:26:2 @{I think myself happy} (\hˆgˆmai emauton makarion\). See on ¯Matthew:5:3| for \makarios\. Blass notes that Paul, like Tertullus, begins with _captatio benevolentiae_, but _absque adulatione_. He says only what he can truthfully speak. For \hˆgˆmai\ see strkjv@Phillipians:3:7; strkjv@1Timothy:6:1| (perfect middle indicative of \hˆgeomai\), I have considered. {That I am to make my defence} (\mell“n apologeisthai\). Literally, "being about to make my defence." {Whereof I am accused} (\h“n egkaloumai\). Genitive with \egkaloumai\ as in strkjv@19:40| or by attraction from accusative of relative (\ha\) to case of antecedent (\pant“n\).

rwp@Acts:26:23 @{How that the Christ must suffer} (\ei pathˆtos ho Christos\). Literally, "if the Messiah is subject to suffering." \Ei\ can here mean "whether" as in strkjv@Hebrews:7:15|. This use of a verbal in \-tos\ for capability or possibility occurs in the N.T. alone in \pathˆtos\ (Robertson, _Grammar_, p. 157). This word occurs in Plutarch in this sense. It is like the Latin _patibilis_ and is from _pasch“_. Here alone in N.T. Paul is speaking from the Jewish point of view. Most rabbis had not rightly understood strkjv@Isaiah:53|. When the Baptist called Jesus "the Lamb of God" (John:1:29|) it was a startling idea. It is not then "must suffer" here, but "can suffer." The Cross of Christ was a stumbling-block to the rabbis. {How that he first by the resurrection of the dead} (\ei pr“tos ex anastase“s nekr“n\). Same construction with \ei\ (whether). This point Paul had often discussed with the Jews: "whether he (the Messiah) by a resurrection of dead people." Others had been raised from the dead, but Christ is the first (\pr“tos\) who arose from the dead and no longer dies (Romans:6:19|) and proclaims light (\ph“s mellei kataggellein\). Paul is still speaking from the Jewish standpoint: "is about to (going to) proclaim light." See verse 18| for "light" and strkjv@Luke:2:32|. {Both to the people and to the Gentiles} (\t“i te la“i kai tois ethnesin\). See verse 17|. It was at the word Gentiles (\ethnˆ\) that the mob lost control of themselves in the speech from the stairs (22:21f.|). Songs:it is here, only not because of that word, but because of the word "resurrection" (\anastasis\).

rwp@Acts:27:9 @{Where much time was spent} (\Hikanou chronou diagenomenou\). Genitive absolute again with second aorist middle participle of \diaginomai\, to come in between (\dia\). "Considerable time intervening," since they became weatherbound in this harbour, though some take it since they left Caesarea. {And the voyage was now dangerous} (\kai ontos ˆdˆ episphalous\). Genitive absolute, "and the voyage being already (\ˆdˆ\=Latin _jam_) dangerous" (old word from \epi\ and \sphall“\, to trip, to fall, and so prone to fall, here only in N.T.). {Because the Fast was now already gone by} (\dia to kai tˆn nˆsteian ˆdˆ parelˆluthenai\). Accusative (after \dia\) of the articular infinitive perfect active of \parerchomai\, to pass by, with the accusative of general reference (\nˆsteian\, the great day of atonement of the Jews, strkjv@Leviticus:16:29ff.|) occurring about the end of September. The ancients considered navigation on the Mediterranean unsafe from early October till the middle of March. In A.D. 59 the Fast occurred on Oct. 5. There is nothing strange in Luke using this Jewish note of time as in strkjv@20:6| though a Gentile Christian. Paul did it also (1Corinthians:16:8|). It is no proof that Luke was a Jewish proselyte. We do not know precisely when the party left Caesarea (possibly in August), but in ample time to arrive in Rome before October if conditions had been more favourable. But the contrary winds had made the voyage very slow and difficult all the way (verse 7|) besides the long delay here in this harbour of Fair Havens. {Paul admonished them} (\parˆinˆi ho Paulos\). Imperfect active of \paraine“\, old word to exhort from \para\ and \aine“\, to praise (3:8|), only here and verse 22| in N.T. It is remarkable that a prisoner like Paul should venture to give advice at all and to keep on doing it (imperfect tense inchoative, began to admonish and kept on at it). Paul had clearly won the respect of the centurion and officers and also felt it to be his duty to give this unasked for warning. {I perceive} (\the“r“\). Old word from \the“ros\, a spectator. See strkjv@Luke:10:18|. Paul does not here claim prophecy, but he had plenty of experience with three shipwrecks already (2Corinthians:11:25|) to justify his apprehension. {Will be} (\mellein esesthai\). Infinitive in indirect assertion followed by future infinitive after \mellein\ in spite of \hoti\ which would naturally call for present indicative \mellei\, an anacoluthon due to the long sentence (Robertson, _Grammar_, p. 478). {With injury} (\meta hubre“s\). An old word from \huper\ (above, upper, like our "uppishness") and so pride, insult, personal injury, the legal word for personal assault (Page). Josephus (_Ant_. III. 6, 4) uses it of the injury of the elements. {Loss} (\zˆmian\). Old word, opposite of \kerdos\, gain or profit (Phillipians:3:7f.|). Nowhere else in N.T. {Lading} (\phortiou\). Diminutive of \phortos\ (from \pher“\, to bear) only in form. Common word, but in N.T. only here in literal sense, as metaphor in strkjv@Matthew:11:30; strkjv@23:4; strkjv@Luke:11:46; strkjv@Galatians:6:5|. {But also of our lives} (\alla kai t“n psuch“n\). Common use of \psuchˆ\ for life, originally "breath of life" (Acts:20:10|), and also "soul" (14:2|). Fortunately no lives were lost, though all else was. But this outcome was due to the special mercy of God for the sake of Paul (verse 24|), not to the wisdom of the officers in rejecting Paul's advice. Paul begins now to occupy the leading role in this marvellous voyage.

rwp@Acts:27:30 @{The sailors} (\t“n naut“n\). Old word from \naus\ (ship), in N.T. only here, verse 30; strkjv@Revelation:18:17|. {Were seeking} (\zˆtount“n\). Genitive absolute again with present active participle of \zˆte“\ to seek. {Had lowered} (\chalasant“n\). Aorist active participle of \chalaz“\. {Under colour} (\prophasei\). Possibly the same word as "prophecy" (from \pro-phˆmi\, to speak forth), but here pretence, pretext, although it may come from \prophain“\, to show forth. The use here is an old one and appears also in strkjv@Mark:12:40; strkjv@Luke:20:47; strkjv@1Thessalonians:2:5; strkjv@Phillipians:1:18|. {As though} (\h“s\). The alleged reason, a common Greek idiom with \h“s\ and the participle (Robertson, _Grammar_, p. 966). Here with \mellont“n\. {From the foreship} (\ek pr“irˆs\). Old word for prow of the ship. In the N.T. only here and verse 41|. Note here \ekteinein\ (lay out, stretch out) rather than \rhipsantes\ (casting) in verse 29|, for they pretended to need the small boat to stretch out or lay out the anchors in front.

rwp@Acts:27:33 @{While the day was coming on} (\achri hou hˆmera ˆmellen ginesthai\). More likely here \achri hou\ (for \achri toutou h“i\) with the imperfect \ˆmellen\, has its usual meaning, "until which time day was about to come on (\ginesthai\, present middle infinitive, linear action)." That is Paul kept on exhorting or beseeching (\parekalei\, imperfect active) them until dawn began to come on (cf. verse 39| when day came). In strkjv@Hebrews:3:13| \achri hou\ with the present indicative has to mean "so long as" or while, but that is not true here (Robertson, _Grammar_, p. 975). See on ¯Acts:2:46| for the same phrase for partaking food (\metalamban“ trophˆs\, genitive case) as also in strkjv@27:34|. Paul wanted them to be ready for action when day really came. "Fourteenth day" repeated (verse 27|), only here in the accusative of duration of time (\hˆmeran\). It is not clear whether the "waiting" (\prosdok“ntes\, present active participle predicate nominative complementary participle after \diateleite\, Robertson, _Grammar_, p. 1121) means fourteen days of continuous fasting or only fourteen successive nights of eager watching without food. Galen and Dionysius of Halicarnassus employ the very idiom used here by Luke (\asitos diatele“\). {Having taken nothing} (\mˆthen proslabomenoi\). Second aorist middle participle of \proslamban“\ with the accusative \mˆthen\ rather than the more usual \mˆden\. Probably Paul means that they had taken no regular meals, only bits of food now and then.

rwp@Acts:28:6 @{But they expected} (\hoi de prosedok“n\). Imperfect active, were expecting, continued to expect. {That he would have swollen} (\auton mellein pimprasthai\). More exactly, "Expecting him to be about (or that he was about) to swell up." \Pimprasthai\ is present middle infinitive from \pimprˆmi\, to blow, to burn, to inflame, to cause to swell. \Prˆth“\, to swell, seems connected and both use the aorist \eprˆsa\. Our word "inflammation" likewise means a burning and a swelling. This verb is a common medical term used as Luke has it. It occurs here only in N.T. {Or fallen down dead suddenly} (\ˆ katapiptein aphn“ nekron\). Rather, "or was about to fall down dead suddenly." The two common results of a bite by a viper or other poisonous snake, both medical terms used by Luke. {But when they were long in expectation} (\epi polu de aut“n prosdok“nt“n\). Genitive absolute. "But while they were expecting for much time." {Nothing amiss come to him} (\mˆden atopon eis auton ginomenon\). "Nothing out of place coming to him" (present middle participle). \Mˆden\ the usual negative of the participle and the accusative case the object of \the“rount“n\ (genitive absolute). {Changed their minds} (\metabalomenoi\). Aorist middle (direct) participle of \metaball“\, old verb to turn about or around, turning themselves about, changing their minds. Plato uses this very verb in middle voice for changing the mind. {That he was a god} (\auton einai theon\). Accusative and infinitive in indirect discourse. At Lystra Paul was first received as a god (Mercury) and then they stoned him to kill him (Acts:14:11,19|). Songs:fickle is popular favour.

rwp@Ephesians:5:2 @{An offering and a sacrifice to God} (\prosphoran kai thusian t“i the“i\). Accusative in apposition with \heauton\ (himself). Christ's death was an offering to God "in our behalf" (\huper hˆm“n\) not an offering to the devil (Anselm), a ransom (\lutron\) as Christ himself said (Matthew:20:28|), Christ's own view of his atoning death. {For an odour of a sweet smell} (\eis osmˆn eu“dias\). Same words in strkjv@Phillipians:4:18| from strkjv@Leviticus:4:31| (of the expiatory offering). Paul often presents Christ's death as a propitiation (Romans:3:25|) as in strkjv@1John:2:2|.

rwp@Info_Epistles-Pastorial @ Objections on internal grounds are made on the lines laid down by Baur and followed by Renan. They are chiefly four. The "most decisive" as argued by McGiffert (_History of Christianity in the Apostolic Age_, p. 402) is that "the Christianity of the Pastoral Epistles is not the Christianity of Paul." He means as we know Paul in the other Epistles. But this charge is untrue. It is true that Paul here lists faith with the virtues, but he does that in strkjv@Galatians:5:22|. Nowhere does Paul give a loftier word about faith than in strkjv@1Timothy:1:12-17|. Another objection urged is that the ecclesiastical organization seen in the Pastoral Epistles belongs to the second century, not to the time of Paul's life. Now we have the Epistles of Ignatius in the early part of the second century in which "bishop" is placed over "elders" of which there is no trace in the New Testament (Lightfoot). A forger in the second century would certainly have reproduced the ecclesiastical organization of that century instead of the first as we have it in the Pastoral Epistles. There is only here the normal development of bishop (=elder) and deacon. A third objection is made on the ground that there is no room in Paul's life as we know it in the Acts and the other Pauline Epistles for the events alluded to in the Pastoral Epistles and it is also argued on late and inconclusive testimony that Paul was put to death A.D. 64 and had only one Roman imprisonment. If Paul was executed A.D. 64, this objection has force in it, though Bartlet (_The Apostolic Age_) tries to make room for them in the period covered by the Acts. Duncan makes the same attempt for the Pauline scraps admitted by him as belonging to the hypothecated imprisonment in Ephesus. But, if we admit the release of Paul from the first Roman imprisonment, there is ample room before his execution in A.D. 68 for the events referred to in the Pastoral Epistles and the writing of the letters (his going east to Ephesus, Macedonia, to Crete, to Troas, to Corinth, to Miletus, to Nicopolis, to Rome), including the visit to Spain before Crete once planned for (Romans:15:24,28|) and mentioned by Clement of Rome as a fact ("the limit of the west"). The fourth objection is that of the language in the Pastoral Epistles. Probably more men are influenced by this argument than by any other. The ablest presentation of this difficulty is made by P. N. Harrison in _The Problem of the Pastoral Epistles_ (1921). Besides the arguments Dr. Harrison has printed the Greek text in a fashion to help the eye see the facts. Words not in the other Pauline Epistles are in red, Pauline phrases (from the other ten) are underlined, _hapax legomena_ are marked by an asterisk. At a superficial glance one can see that the words here not in the other Pauline Epistles and the common Pauline phrases are about equal. The data as to mere words are broadly as follows according to Harrison: Words in the Pastorals, not elsewhere in the N.T. (Pastoral _hapax legomena_) 175 (168 according to Rutherford); words in the other ten Pauline Epistles not elsewhere in the N.T. 470 (627 according to Rutherford). Variations in MSS. will account for some of the difficulty of counting. Clearly there is a larger proportion of new words in the Pastorals (about twice as many) than in the other Pauline Epistles. But Harrison's tables show remarkable differences in the other Epistles also. The average of such words per page in Romans is 4, but 5.6 in II Corinthians, 6.2 in Philippians, and only 4 in Philemon. Parry (_Comm._, p. CXVIII) notes that of the 845 words in the Pastorals as compared with each other 278 occur only in I Tim., 96 only in Titus, 185 only in II Tim. "If vocabulary alone is taken, this would point to separate authorship of each epistle." And yet the same style clearly runs through all three. After all vocabulary is not wholly a personal problem. It varies with age in the same person and with the subject matter also. Precisely such differences exist in the writings of Shakespeare and Milton as critics have long ago observed. The only problem that remains is whether the differences are so great in the Pastoral Epistles as to prohibit the Pauline authorship when "Paul the aged" writes on the problem of pastoral leadership to two of the young ministers trained by him who have to meet the same incipient Gnostic heresy already faced in Colossians and Ephesians. My judgment is that, all things considered, the contents and style of the Pastoral Epistles are genuinely Pauline, mellowed by age and wisdom and perhaps written in his own hand or at least by the same amanuensis in all three instances. Lock suggests Luke as the amanuensis for the Pastorals.

rwp@Info_Epistles-Paul @ The study of Paul's Epistles in the order of their writing is the best possible way of seeing his own growth as a theologian and interpreter of Christ. Sabatier long ago laid emphasis on this point in his book _The Apostle Paul_ as did Matheson in _The Spiritual Development of Paul_. It is a tragedy to have to read Paul's Epistles as printed in the usual Greek text of Westcott and Hort and the English translations, beginning with Romans and ending with Philemon. In the manuscripts that give Paul's Epistles Romans comes first as the largest and most important, but Titus and Philemon come after II Timothy (the last just before his death). We know something of Paul's early preaching how he laid emphasis on the Messiahship of Jesus proven by his resurrection, Paul himself having seen the Risen Christ (Acts:9:22|). This conviction and experience lay at the foundation of all his work and he never faltered concerning it (Acts:17:3). In the earliest sermon of which we have a full report Paul proclaims justification by faith in Christ with forgiveness of sins (Acts:13:38f.|), blessings not obtained by the law of Moses. In the unfolding life of Paul he grappled with great problems of Jewish rabbinism and Greek philosophy and mystery-religions and Paul himself grew in stature as he courageously and victoriously faced Judaizer and Gnostic. There are scholars who claim that Paul surrendered to the appeal of Gnostic sacramentarianism and so went back on his great doctrine of justification by faith, not by works. It will be shown at the proper time that this view misinterprets Paul's attitude. The events given by Luke in the Acts fit in with the self-revelation of Paul in his own Epistles as we read them. Each one of the four groups of Epistles has a slightly different style and vocabulary as is natural when one comes to think of it. The same thing is true of the plays of Shakespeare and the poems of Milton. Style is the man, Buffon says. Yes, but style is also a function of the subject. Particularly is this true of vocabulary which has to vary with the different topics treated. But style in the same man varies with different ages. Ripened old age mellows the exuberance of youth and the passionate vehemence of manhood. We shall see Paul himself in his Epistles, letting himself go in various ways and in different moods. But in all the changing phases of his life and work there is the same masterful man who glories in being the slave of Jesus Christ and the Apostle to the Gentiles. The passion of Paul is Christ and one can feel the throb of the heart of the chief of sinners who became the chief of saints in all his Epistles. There is the Pauline glow and glory in them all.

rwp@Galatians:3:23 @{Before faith came} (\pro tou elthein tˆn pistin\). "Before the coming (second aorist active infinitive of \erchomai\, definite event) as to the Faith" (note article, meaning the faith in verse 22| made possible by the historic coming of Christ the Redeemer), the faith in Christ as Saviour (verse 22|). {We were kept in ward under the law} (\huper nomon ephrouroumetha\). Imperfect passive of \phroure“\, to guard (from \phrouros\, a guard). See on ¯Acts:9:24; strkjv@2Corinthians:11:32|. It was a long progressive imprisonment. {Unto the faith which should afterwards be revealed} (\eis tˆn mellousan pistin apokaluphthˆnai\). "Unto the faith (verse 22| again) about to be revealed." \Mell“\ and the first aorist passive infinitive (regular idiom).

rwp@Hebrews:1:14 @{Ministering spirits} (\leitourgika pneumata\). Thayer says that \leitourgikos\ was not found in profane authors, but it occurs in the papyri for "work tax" (money in place of service) and for religious service also. The word is made from \leitourgia\ (Luke:1:23; strkjv@Hebrews:8:6; strkjv@9:21|). {Sent forth} (\apostellomena\). Present passive participle of \apostell“\, sent forth repeatedly, from time to time as occasion requires. {For the sake of} (\dia\). With the accusative, the usual causal meaning of \dia\. {That shall inherit} (\tous mellontas klˆronomein\). "That are going to inherit," common idiom of \mell“\ (present active participle) with the infinitive (present active here), "destined to inherit" (Matthew:11:14|). {Salvation} (\s“tˆrian\). Here used of the final salvation in its consummation. Only here in the N.T. do we have "inherent salvation," but see strkjv@6:12; strkjv@12:17|. We do not have here the doctrine of special guardian angels for each of us, but simply the fact that angels are used for our good. "And if so, may we not be aided, inspired, guided by a cloud of witnesses--not witnesses only, but helpers, agents like ourselves of the immanent God?" (Sir Oliver Lodge, _The Hibbert Journal_, Jan., 1903, p. 223).

rwp@Hebrews:2:5 @{For not unto angels} (\ou gar aggelois\). The author now proceeds to show (2:5-18|) that the very humanity of Jesus, the Son of Man, likewise proves his superiority to angels. {The world to come} (\tˆn oikoumenˆn tˆn mellousan\). The new order, the salvation just described. See a like use of \mell“\ (as participle) with \s“tˆria\ (1:14|), \ai“n\ (6:4f.|), \agatha\ (9:11; strkjv@10:1|), \polis\ (13:14|). {Whereof we speak} (\peri hˆs laloumen\). The author is discussing this new order introduced by Christ which makes obsolete the old dispensation of rites and symbols. God did not put this new order in charge of angels.

rwp@Hebrews:9:9 @{Which} (\hˆtis\). "Which very thing," the first tent (\tˆs pr“tˆs skˆnˆs\, division of the tabernacle), a parenthesis and explanation. {A parable} (\parabolˆ\). Only in the Synoptic Gospels in the N.T. and strkjv@Hebrews:9:9; strkjv@11:19|. See on ¯Matthew:13:3| for the word (from \paraball“\, to place alongside). Here like \tupos\ (type or shadow of "the heavenly reality," Moffatt). {For the time now present} (\eis ton kairon ton enestˆkota\). "For the present crisis " (\kairon\, not \ai“na\, age, not \chronon\, time). Perfect active articular (repeated article) participle of \enistˆmi\ (intransitive), the age in which they lived, not the past, not the future. See strkjv@1Corinthians:3:22; strkjv@Romans:8:38| for contrast between \enest“ta\ and \mellonta\. This age of crisis, foreshadowed by the old tabernacle, pointed on to the richer fulfilment still to come. {According to which} (\kath' hˆn\). Here the relative refers to \parabolˆ\ just mentioned, not to \skˆnˆs\. See strkjv@5:1; strkjv@8:3|. {As touching the conscience} (\kata suneidˆsin\). For \suneidˆsis\ see strkjv@1Corinthians:8:10; strkjv@10:17; strkjv@Romans:2:15|. This was the real failure of animal sacrifice (10:1-4|). {Make the worshipper perfect} (\telei“sai ton latreuonta\). First aorist active infinitive (2:10|). At best it was only ritual or ceremonial purification (7:11|), that called for endless repetition (10:1-4|).

rwp@Hebrews:9:11 @{Having come} (\paragenomenos\). Second aorist middle participle of \paraginomai\. This is the great historic event that is the crux of history. "Christ came on the scene, and all was changed" (Moffatt). {Of the good things to come} (\t“n mellont“n agath“n\). But B D read \genomen“n\ (that are come). It is a nice question which is the true text. Both aspects are true, for Christ is High Priest of good things that have already come as well as of the glorious future of hope. Westcott prefers \genomen“n\, Moffatt \mellont“n\. {Through the greater and more perfect tabernacle} (\dia tˆs meizonos kai teleioteras skˆnˆs\). Probably the instrumental use of \dia\ (2Corinthians:2:4; strkjv@Romans:2:27; strkjv@14:20|) as accompaniment, not the local idea (4:14; strkjv@10:20|). Christ as High Priest employed in his work the heavenly tabernacle (8:2|) after which the earthly was patterned (9:24|). {Not made with hands} (\ou cheiropoiˆtou\). Old compound verbal for which see strkjv@Mark:14:58; strkjv@Acts:7:48; strkjv@17:24|. Cf. strkjv@Hebrews:8:2|. Here in the predicate position. {Not of this creation} (\ou tautˆs tˆs ktise“s\). Explanation of \ou chieropoiˆtou\. For \ktisis\ see strkjv@2Corinthians:5:17; strkjv@Romans:8:19|. For the idea see strkjv@2Corinthians:4:18; strkjv@Hebrews:8:2|. This greater and more perfect tabernacle is heaven itself (9:24|).

rwp@Hebrews:11:20 @{Even concerning things to come} (\kai peri mellont“n\). As told in strkjv@Genesis:27:28-40| when Isaac blessed Jacob and Esau.

rwp@Info_John @ A DIFFERENT STYLE OF TEACHING Songs:different is it in fact that some men bluntly assert that Jesus could not have spoken in the same fashion as presented in the Synoptics and in the Fourth Gospel. Such critics need to recall the Socrates of Xenophon's _Memorabilia_ and of Plato's _Dialogues_. There is a difference beyond a doubt, but there is also some difference in the reports in the Synoptics. Jesus for the most part spoke in Aramaic, sometimes in Greek, as to the great crowds from around Palestine (the Sermon on the Mount, for instance). There is the Logia of Jesus (Q of criticism) preserved in the non-Markan portions of Matthew and Luke besides Mark, and the rest of Matthew and Luke. Certain natural individualities are preserved. The difference is greater in the Fourth Gospel, because John writes in the ripeness of age and in the richness of his long experience. He gives his reminiscences mellowed by long reflection and yet with rare dramatic power. The simplicity of the language leads many to think that they understand this Gospel when they fail to see the graphic pictures as in chapters strkjv@John:7-11|. The book fairly throbs with life. There is, no doubt, a Johannine style here, but curiously enough there exists in the Logia (Q) a genuine Johannine passage written long before the Fourth Gospel (Matthew:11:25-30; strkjv@Luke:10:21-24|). The use of "the Father" and "the Son" is thoroughly Johannine. It is clear that Jesus used the Johannine type of teaching also. Perhaps critics do not make enough allowance for the versatility and variety in Jesus.

rwp@John:4:47 @{When he heard} (\akousas\). First aorist active participle of \akou“\. The news spread rapidly about Jesus. {Was come} (\hˆkei\). Present active indicative of \hˆk“\, one of the perfective presents, retained in indirect discourse. He had heard the people talk about the miracles in Jerusalem and the first one in Cana. {Went and besought} (\apˆlthen kai ˆr“ta\). Ingressive aorist indicative (went off at once) and imperfect active (\ˆr“ta\, began to beg and kept it up). {That he would come down} (\hina katabˆi\, \hina\ and second aorist active subjunctive of \katabain“\, come down at once) {and heal his son} (\kai iasˆtai autou ton huion\, \hina\ construction, sub-final use or object clause, with first aorist middle subjunctive of \iaomai\, completely heal). {For he was at the point of death} (\ˆmellen gar apothnˆskein\). Reason (\gar\) for the urgency. Imperfect active of \mell“\ with present active infinitive old and common verb for what is about to be and it is used with the infinitive present as here, the aorist infinitive (Revelation:13:16|), or the future infinitive (Acts:11:28|). The idiom is used of the impending death of Jesus (John:11:51; strkjv@12:33; strkjv@18:32|).

rwp@John:6:6 @{To prove him} (\peiraz“n auton\). Present active participle of \peiraz“\, testing him, not here in bad sense of tempting as so often (Matthew:4:1|). {What he would do} (\ti ˆmellen poiein\). Indirect question with change of tense to imperfect. As in strkjv@2:25| so here John explains why Jesus put the question to Philip.

rwp@John:6:15 @{Perceiving} (\gnous\). Second aorist active participle of \gin“sk“\. It was not hard for Christ to read the mind of this excited mob. {They were about} (\mellousin\). Present active indicative of \mell“\. Probably the leaders were already starting. {Take him by force} (\harpazein\). Present active infinitive of \harpaz“\, old verb for violent seizing (Matthew:11:12; strkjv@13:19|). There was a movement to start a revolution against Roman rule in Palestine by proclaiming Jesus King and driving away Pilate. {To make him king} (\hina poiˆs“sin basilea\). Purpose clause with \hina\ and the first aorist active subjunctive of \poie“\ with \basilea\ as predicate accusative. It was a crisis that called for quick action. {Himself alone} (\autos monos\). At first he had the disciples with him (verse 3|). But he sent them hurriedly by boat to the western side (Mark:6:45f.; strkjv@Matthew:14:22f.|) because clearly the apostles were sympathetic with the revolutionary impulse of the crowd. Then Jesus sent the multitudes away also and went up into the mountain alone. He was alone in every sense, for no one but the Father understood him at this stage, not even his own disciples. He went up to pray (Mark:6:46; strkjv@Matthew:14:23|).

rwp@John:7:35 @{Among themselves} (\pros heautous\). These Jewish leaders of verse 32| talk among themselves about what Jesus said in a spirit of contempt (this man or fellow, \houtos\). {That} (\hoti\). Almost result like \hoti\ in strkjv@Matthew:8:27|. {Will he go?} (\mˆ mellei poreuesthai;\). Negative answer expected in an ironical question, "Is he about to go?" {Unto the Dispersion among the Greeks} (\eis tˆn diasporan t“n Hellˆn“n\). Objective genitive \t“n Hellˆn“n\ (of the Greeks) translated here "among," because it is the Dispersion of Jews among the Greeks. \Diaspora\ is from \diaspeir“\, to scatter apart (Acts:8:1,4|). It occurs in Plutarch and is common in the LXX, in the N.T. only here, strkjv@James:1:1; strkjv@1Peter:1:1|. There were millions of these scattered Jews. {And teach the Greeks} (\kai didaskein tous Hellˆnas\). Confessing his failure to teach the Jews in Palestine, "thus ignorantly anticipating the course Christianity took; what seemed unlikely and impossible to them became actual" (Dods).

rwp@John:7:39 @{Which} (\hou\). Genitive by attraction of the relative \ho\ (accusative singular object of \lambanein\) to the case of \tou pneumatos\ (the Spirit) the antecedent. But it is purely grammatical gender (neuter \ho\ because of \pneuma\) which we do not have in English. Even here one should say "whom," not which, of the Spirit of God. {Were to receive} (\emellon lambanein\). Imperfect active of \mell“\ with the present active infinitive \lambanein\, to receive, one of the three constructions with \mell“\ (present, aorist, or future infinitive). Literally, "whom they were about to receive," a clear reference to the great pentecost. {For the Spirit was not yet given} (\oup“ gar ˆn pneuma\). No verb for "given" in the Greek. The reference is not to the existence of the Spirit, but to the dispensation of the Spirit. This same use of \eimi\ like \pareimi\ (to be present) appears in strkjv@Acts:19:2| of the Spirit's activity. John, writing at the close of the century, inserts this comment and interpretation of the language of Jesus as an allusion to the coming of the Holy Spirit at pentecost (the Promise of the Father). {Because Jesus was not yet glorified} (\hoti Iˆsous oup“ edoxasthˆ\). Reason for the previous statement, the pentecostal outpouring following the death of Jesus here called "glorified" (\edoxasthˆ\, first aorist passive indicative of \doxaz“\), used later of the death of Jesus (12:16|), even by Jesus himself (12:23; strkjv@13:31|).

rwp@John:11:51 @{Not of himself} (\aph' heautou ouk\). Not wholly of himself, John means. There was more in what Caiaphas said than he understood. His language is repeated in strkjv@18:14|. {Prophesied} (\eprophˆteusen\). Aorist active indicative of \prophˆteu“\. But certainly unconscious prophecy on his part and purely accidental. Caiaphas meant only what was mean and selfish. {That Jesus should die} (\hoti emellen Iˆsous apothnˆskein\). Imperfect active of \mell“\ in indirect discourse instead of the usual present retained after a secondary tense (\eprophˆteusen\) as sometimes occurs (see strkjv@2:25|).

rwp@John:12:4 @{Judas Iscariot} (\Ioudas ho Iskari“tˆs\). See \ho Iskari“tˆs\ in strkjv@14:22|. See strkjv@6:71; strkjv@13:1| for like description of Judas save that in strkjv@6:71| the father's name is given in the genitive, \Sim“nos\ and \Iskari“tou\ (agreeing with the father), but in strkjv@13:1| \Iskari“tˆs\ agrees with \Ioudas\, not with \Sim“nos\. Clearly then both father and son were called "Iscariot" or man of Kerioth in the tribe of Judah (Joshua:15:25|). Judas is the only one of the twelve not a Galilean. {One of his disciples} (\heis t“n mathˆt“n autou\). Likewise in strkjv@6:71|, only there \ek\ is used after \heis\ as some MSS. have here. This is the shameful fact that clung to the name of Judas. {Which should betray him} (\ho mell“n auton paradidonai\). John does not say in strkjv@6:71| (\emellen paradidonai auton\) or here that Judas "was predestined to betray Jesus" as Bernard suggests. He had his own responsibility for his guilt as Jesus said (Matthew:26:24|). \Mell“\ here simply points to the act as future, not as necessary. Note the contrast between Mary and Judas. "Mary in her devotion unconsciously provides for the honour of the dead. Judas in his selfishness unconsciously brings about the death itself" (Westcott).

rwp@John:12:33 @{Signifying} (\sˆmain“n\). Present active participle of \semain“\, old verb to give a sign (\sˆmeion\) as in strkjv@Acts:25:27|, and the whole phrase repeated in strkjv@18:32| and nearly so in strkjv@21:19|. The indirect question here and in strkjv@18:32| has the imperfect \emellen\ with present infinitive rather than the usual present \mellei\ retained while in strkjv@21:19| the future indicative \doxasei\ occurs according to rule. The point in \poi“i\ (qualitative relative in the instrumental case with \thanat“i\) is the Cross (lifted up) as the kind of death before Christ.

rwp@John:19:39 @{Nicodemus also} (\kai Nikodˆmos\). The Synoptics tell about Joseph of Arimathea, but only John adds the help that Nicodemus gave him in the burial of Jesus, these two timid disciples, Nicodemus now at last taking an open stand. {At the first} (\to pr“ton\). Adverbial accusative and reference to strkjv@3:1ff|. {Mixture} (\migma\). Late word from \mignumi\, to mix, only here in the N.T. Many old MSS. have here \heligma\ (roll), from \heliss“\ (Hebrews:1:12|), another late word here only in N.T. It was common to use sweet-smelling spices in the burial (2Chronicles:16:14|). {Pound} (\litras\). Late word for twelve ounces, in N.T. only here and strkjv@12:3|. Nicodemus was a rich man and probably covered the entire body with the spices.

rwp@Luke:7:2 @{Centurion's servant} (\Hekatontarchou tinos doulos\). Slave of a certain centurion (Latin word \centurio\, commander of a century or hundred). strkjv@Mark:15:39,44| has the Latin word in Greek letters, \kenturi“n\. The centurion commanded a company which varied from fifty to a hundred. Each cohort had six centuries. Each legion had ten cohorts or bands (Acts:10:1|). The centurions mentioned in the N.T. all seem to be fine men as Polybius states that the best men in the army had this position. See also strkjv@Luke:23:47|. The Greek has two forms of the word, both from \hekaton\, hundred, and \arch“\, to rule, and they appear to be used interchangeably. Songs:we have \hekatontarchos\; here, the form is \-archos\, and \hekatontarchˆs\, the form is \-archˆs\ in verse 6|. The manuscripts differ about it in almost every instance. The \-archos\ form is accepted by Westcott and Hort only in the nominative save the genitive singular here in strkjv@Luke:7:2| and the accusative singular in strkjv@Acts:22:25|. See like variation between them in strkjv@Matthew:8:5,8| (\-archos\) and strkjv@Matthew:8:13| (\archˆi\). Songs:also \-archon\ (Acts:22:25|) and \-archˆs\ (Acts:22:26|). {Dear to him} (\aut“i entimos\). Held in honour, prized, precious, dear (Luke:14:8; strkjv@1Peter:2:4; strkjv@Phillipians:2:29|), common Greek word. Even though a slave he was dear to him. {Was sick} (\kak“s ech“n\). Having it bad. Common idiom. See already strkjv@Matthew:4:24; strkjv@8:16; strkjv@Mark:2:17; strkjv@Luke:5:31|, etc. strkjv@Matthew:8:6| notes that the slave was a paralytic. {And at the point of death} (\ˆmellen teleutƒin\). Imperfect active of \mell“\ (note double augment \ˆ\) which is used either with the present infinitive as here, the aorist (Revelation:3:16|), or even the future because of the future idea in \mell“\ (Acts:11:28; strkjv@24:15|). He was about to die.

rwp@Luke:13:9 @{And if it bear fruit thenceforth} (\k'an men poiˆsˆi karpon eis to mellon\). Aposiopesis, sudden breaking off for effect (Robertson, _Grammar_, p. 1203). See it also in strkjv@Mark:11:32; strkjv@Acts:23:9|. Trench (_Parables_) tells a story like this of intercession for the fig tree for one year more which is widely current among the Arabs today who say that it will certainly bear fruit this time.

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

rwp@Matthew:23:23 @{Ye tithe} (\apodekatoute\). The tithe had to be paid upon "all the increase of thy seed" (Deuteronomy:14:22; strkjv@Leviticus:27:30|). The English word tithe is tenth. These small aromatic herbs, mint (\to hˆduosmon\, sweet-smelling), anise or dill (\anˆthon\), cummin (\kuminon\, with aromatic seeds), show the Pharisaic scrupulous conscientiousness, all marketable commodities. "The Talmud tells of the ass of a certain Rabbi which had been so well trained as to refuse corn of which the tithes had not been taken" (Vincent). {These ye ought} (\tauta edei\). Jesus does not condemn tithing. What he does condemn is doing it to the neglect of the {weightier matters} (\ta barutera\). The Pharisees were externalists; cf. strkjv@Luke:11:39-44|.

rwp@Philippians:4:18 @{I have all things} (\apech“ panta\). As a receipt in full in appreciation of their kindness. \Apech“\ is common in the papyri and the ostraca for "receipt in full" (Deissmann, _Bible Studies_, p. 110). See strkjv@Matthew:6:2,5,16|. {I am filled} (\peplˆr“mai\). Perfect passive indicative of \plˆro“\. "Classical Greek would hardly use the word in this personal sense" (Kennedy). {An odour of a sweet smell} (\osmˆn eu“dias\). \Osmˆ\, old word from \oz“\, to smell. \Eu“dia\, old word from \eu\ and \oz“\. In strkjv@Ephesians:5:2| both words come together as here and in strkjv@2Corinthians:2:15| we have \eu“dia\ (only other N.T. example) and in verse strkjv@2Corinthians:2:16| \osmˆ\ twice. \Eu“dias\ here is genitive of quality. {Sacrifice} (\thusian\). Not the act, but the offering as in strkjv@Romans:12:1|. {Well-pleasing} (\euareston\). As in strkjv@Romans:12:1|.

rwp@Revelation:1:19 @{Therefore} (\oun\). In view of Christ's words about himself in verse 18| and the command in verse 11|. {Which thou sawest} (\ha eides\). The vision of the Glorified Christ in verses 13-18|. {The things which are} (\ha eisin\). Plural verb (individualising the items) though \ha\ is neuter plural, certainly the messages to the seven churches (1:20-3:22|) in relation to the world in general, possibly also partly epexegetic or explanatory of \ha eides\. {The things which shall come to pass hereafter} (\ha mellei ginesthai meta tauta\). Present middle infinitive with \mellei\, though both aorist and future are also used. Singular verb here (\mellei\) blending in a single view the future. In a rough outline this part begins in strkjv@4:1 and goes to end of chapter 22, though the future appears also in chapters 2 and 3 and the present occurs in 4 to 22 and the elements in the vision of Christ (1:13-18|) reappear repeatedly.

rwp@Revelation:2:10 @{Fear not} (\mˆ phobou\). As in strkjv@1:17|. Worse things are about to come than poverty and blasphemy, perhaps prison and death, for the devil "is about to cast" (\mellei ballein\), "is going to cast." {Some of you} (\ex hum“n\). Without \tinas\ (some) before \ex hum“n\, a common idiom as in strkjv@3:9; strkjv@11:19; strkjv@Luke:11:49|. {That ye may be tried} (\hina peirasthˆte\). Purpose clause with \hina\ and the first aorist passive subjunctive of \peiraz“\. John himself is in exile. Peter and John had often been in prison together. James the brother of John, Paul, and Peter had all suffered martyrdom. In strkjv@3:10| a general persecution is outlined by \peirasmos\. {Ye shall have} (\hexete\). Future active, but some MSS. read \echˆte\ (present active subjunctive with hina, "that ye may have"). {Tribulation ten days} (\thlipsin hˆmer“n deka\). "Tribulation of ten days" (or "within ten days"). It is unwise to seek a literal meaning for ten days. Even ten days of suffering might seem an eternity while they lasted. {Be thou faithful} (\ginou pistos\). "Keep on becoming faithful" (present middle imperative of \ginomai\), "keep on proving faithful unto death" (Hebrews:12:4|) as the martyrs have done (Jesus most of all). {The crown of life} (\ton stephanon tˆs z“ˆs\). See this very image in strkjv@James:1:12|, a familiar metaphor in the games at Smyrna and elsewhere in which the prize was a garland. See also strkjv@3:11|. The crown consists in life (2:7|). See Paul's use of \stephanos\ in strkjv@1Corinthians:9:25; strkjv@2Timothy:4:8|.

rwp@Revelation:3:2 @{Be thou watchful} (\ginou grˆgor“n\). Periphrastic imperative with present middle of \ginomai\ (keep on becoming) and present active participle of \grˆgore“\ (late present from perfect \egrˆgora\ and that from \egeir“\, as in strkjv@Matthew:24:42|) and see strkjv@16:15| for \grˆgore“\ also. He does not say "Arise from the dead" (Ephesians:5:14|), for there are vestiges of life. Those still alive are addressed through the angel of the church. {Stablish the things that remain} (\stˆrison ta loipa\). First aorist active imperative of \stˆriz“\, to make stable. Those not actually dead, but in grave peril. See a like command to Titus in Crete (Titus:1:5|). Every new pastor faces such a problem. {Which were ready to die} (\ha emellon apothanein\). Imperfect active plural because the individuals, though neuter plural, are regarded as living realities. The imperfect looking on the situation "with a delicate optimism" (Swete) as having passed the crisis, a sort of epistolary imperfect. {For I have found no works of thine} (\ou gar heurˆka sou erga\). "For I have not found any works of thine." Perfect active indicative of \heurisk“\. The church as a whole represented by \sou\ (thy). {Fulfilled} (\peplˆr“mena\). Perfect passive predicate participle of \plˆro“\. Their works have not measured up to God's standard (\en“pion tou theou mou\).

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

rwp@Revelation:3:16 @{Lukewarm} (\chliaros\). Tepid. Old adjective from \chli“\, to liquefy, to melt, here alone in N.T. {I will} (\mell“\). "I am about to," on the point of. {Spew thee} (\se emesai\). First aorist active infinitive of \eme“\, old verb to vomit, to reject with extreme disgust, here alone in N.T.

rwp@Revelation:6:11 @{A white robe} (\stolˆ leukˆ\). Old word from \stell“\, to equip, an equipment in clothes, a flowing robe (Mark:12:38|). For the white robe for martyrs see strkjv@3:4f.; strkjv@4:4; strkjv@7:9,13; strkjv@19:14|. {That they should rest} (\hina anapausontai\). Sub-final clause with \hina\ and the future indicative (as in strkjv@3:9; strkjv@6:4|) middle rather than the aorist middle subjunctive \anapaus“ntai\ of Aleph C. {Yet for a little time} (\eti chronon mikron\). Accusative of extension of time as in strkjv@20:3|. Perhaps rest from their cry for vengeance and also rest in peace (14:13|). For the verb \anapau“\ see on ¯Matthew:11:28|. {Until should be fulfilled} (\he“s plˆr“th“sin\). Future indefinite temporal clause with \he“s\ and the first aorist passive subjunctive of \plˆro“\, to fill full (Matthew:23:32; strkjv@Colossians:2:10|), "until be filled full" (the number of), regular Greek idiom. {Which should be killed} (\hoi mellontes apoktennesthai\). Regular construction of articular present active participle of \mell“\ (about to be, going to be) with the present passive infinitive of \apoktenn“\, Aeolic and late form for \apoktein“\, to kill (also in strkjv@Mark:12:5|). John foresees more persecution coming (2:10; strkjv@3:10|).

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

rwp@Revelation:10:4 @{I was about to write} (\ˆmellon graphein\). Imperfect active of \mell“\ (double augment as in strkjv@John:4:47; strkjv@12:33; strkjv@18:32|) and the present (inchoative) active infinitive of \graph“\, "I was on the point of beginning to write," as commanded in strkjv@1:11,19|. {Seal up} (\sphragison\). Aorist active imperative of \sphragiz“\, tense of urgency, "seal up at once." {And write them not} (\kai mˆ auta grapsˆis\). Prohibition with \mˆ\ and the ingressive aorist active subjunctive of \graph“\, "Do not begin to write." It is idle to conjecture what was in the utterances. Compare Paul's silence in strkjv@2Corinthians:12:4|.

rwp@Revelation:10:7 @{When he is about to sound} (\hotan mellˆi salpizein\). Indefinite temporal clause with \hotan\ and the present active subjunctive of \mell“\ and the present (inchoative) active infinitive of \salpiz“\, "whenever he is about to begin to sound" (in contrast to the aorist in strkjv@11:15|). {Then} (\kai\). Songs:in apodosis often (14:10|). {Is finished} (\etelesthˆ\). First aorist passive indicative of \tele“\, proleptic or futuristic use of the aorist as in strkjv@1Corinthians:7:28|. Songs:also strkjv@15:1|. {The mystery of God} (\to mustˆrion tou theou\). This same phrase by Paul in strkjv@1Corinthians:2:1; strkjv@Colossians:2:2|. Here apparently the whole purpose of God in human history is meant. {According to the good tidings which he declared} (\h“s euˆggelisen\). "As he gospelized to," first aorist active indicative of \euaggeliz“\, a rare use of the active as in strkjv@14:6| with the accusative. See the middle so used in strkjv@Galatians:1:9; strkjv@1Peter:1:12|. See strkjv@Amos:3:7; strkjv@Jeremiah:7:25; strkjv@25:4| for this idea in the O.T. prophets who hoped for a cleaning up of all mysteries in the last days.

rwp@Revelation:12:5 @{She was delivered of a son} (\eteken huion\). Literally, "she bore a son" (second aorist active indicative of \tikt“\). {A man child} (\arsen\). Songs:A C with the neuter \teknon\ or \paidion\ in mind, as often in O.T. (\eteken arsen\, strkjv@Exodus:1:16ff.; strkjv@2:2; strkjv@Leviticus:12:2,7; strkjv@Isaiah:66:7; strkjv@Jeremiah:20:15|, etc.), but P and some cursives read \arsena\ (masculine accusative), as in verse 13| (\ton arsena\), while Aleph Q have \arrena\. The word is old (either \arsˆn\ or \arrˆn\), as in strkjv@Matthew:19:4|, only in this chapter in the Apocalypse. It is really redundant after \huion\ (son), as in Tob. strkjv@6:12 (Aleph). {Who is to rule all the nations with a rod of iron} (\hos mellei poimainein panta ta ethnˆ en rabd“i sidˆrƒi\). See strkjv@2:27| for these words (from strkjv@Psalms:2:9|) applied there to victorious Christians also, and in strkjv@19:15| to the triumphant Christian. His rule will go beyond the Jews (Matthew:2:6|). There is here, of course, direct reference to the birth of Jesus from Mary, who thus represented in her person this "ideal woman" (God's people). {Was caught unto God} (\hˆrpasthˆ\). First aorist passive indicative of \harpaz“\, old verb for seizing or snatching away, as in strkjv@John:10:12|, here alone in the Apocalypse. Reference to the ascension of Christ, with omission of the ministry, crucifixion, and resurrection of Christ because he is here simply showing that "the Dragon's vigilance was futile" (Swete). "The Messiah, so far from being destroyed, is caught up to a share in God's throne" (Beckwith).

rwp@Revelation:17:8 @{Was and is not} (\ˆn kai ouk estin\). Imperfect and present of \eimi\, an apparent antithesis to \ho ˆn kai ho “n\ of strkjv@1:4|. This is a picture of the beast of strkjv@13:1ff.| which the woman is riding, but no longer just the empire, but one of the emperors who died (\ouk estin\, is not). {And is about to come up out of the abyss} (\kai mellei anabainein ek tˆs abussou\). That is, he is going to come to life again. {And to go into perdition} (\kai eis ap“leian hupagei\). Songs:(and he goes into perdition) the best MSS. read rather than the infinitive \hupagein\. Most interpreters see here an allusion to the "Nero _redivivus_" expectancy realized in Domitian, who was ruling when John wrote and who was called Nero _redivivus_. {Shall wonder} (\thaumasthˆsontai\). First future passive (deponent) of \thaumaz“\, with which compare \ethaumasthˆ\ in strkjv@13:3|. John had wondered (\ethaumasa\) in verse 6| "with the amazement of a horrible surprise; the world will wonder and admire" (Swete). {Whose name} (\h“n onoma\). Singular \onoma\, like \pt“ma\ in strkjv@11:8|. See strkjv@13:8| for the same description of those who worship the beast and for discussion of details. {When they behold} (\blepont“n\). Genitive plural of the present active participle of \blep“\, agreeing with \h“n\ (genitive relative) rather than with \hoi katoikountes\ (nominative just before \h“n\). {How that} (\hoti\). "Namely that." {He was, and is not, and shall come} (\ˆn kai ouk estin kai parestai\). Repetition of what is in verse 7| with \parestai\ (future of \pareimi\, from which \parousia\ comes) in place of \mellei\, "parody of the divine name" (Charles) in strkjv@1:4,8; strkjv@4:8|, "as the hellish antitype of Christ." The Neronic Antichrist has also a \parousia\.

rwp@Romans:8:13 @{Ye must die} (\mellete apothnˆskein\). Present indicative of \mell“\, to be about to do and present active infinitive of \apothnˆsk“\, to die. "Ye are on the point of dying." Eternal death. {By the spirit} (\pneumati\). Holy Spirit, instrumental case. {Ye shall live} (\zˆsesthe\). Future active indicative of \za“\. Eternal life.

rwp@Romans:8:18 @{To us-ward} (\eis hˆmƒs\). We shall be included in the radiance of the coming glory which will put in the shadow the present sufferings. Precisely the same idiom here with \mellousan doxan\ (aorist passive infinitive of \apokaluphthˆnai\) occurs in strkjv@Galatians:3:23| with \mellousan pistin\, which see.

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