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rwp@1Corinthians:1:20 @{Where is the wise? Where is the scribe? Where is the disputer of this world?} (\Pou sophos; pou grammateus; pou sunzˆtˆtˆs tou ai“nos toutou;\). Paul makes use of strkjv@Isaiah:33:18| without exact quotation. The sudden retreat of Sennacherib with the annihilation of his officers. "On the tablet of Shalmaneser in the Assyrian Gallery of the British Museum there is a surprisingly exact picture of the scene described by Isaiah" (Robertson and Plummer). Note the absence of the Greek article in each of these rhetorical questions though the idea is clearly definite. Probably \sophos\ refers to the Greek philosopher, \grammateus\ to the Jewish scribe and \sunzˆtˆtˆs\ suits both the Greek and the Jewish disputant and doubter (Acts:6:9; strkjv@9:29; strkjv@17:18; strkjv@28:29|). There is a note of triumph in these questions. The word \sunzˆtˆtˆs\ occurs here alone in the N.T. and elsewhere only in Ignatius, Eph. 18 quoting this passage, but the papyri give the verb \sunzˆte“\ for disputing (questioning together). {Hath not God made foolish?} (\ouchi em“ranen ho theos;\). Strong negative form with aorist active indicative difficult of precise translation, "Did not God make foolish?" The old verb \m“rain“\ from \m“ros\, foolish, was to be foolish, to act foolish, then to prove one foolish as here or to make foolish as in strkjv@Romans:1:22|. In strkjv@Matthew:5:13; strkjv@Luke:14:34| it is used of salt that is tasteless. {World} (\kosmou\). Synonymous with \ai“n\ (age), orderly arrangement, then the non-Christian cosmos.

rwp@1Corinthians:4:14 @{To shame you} (\entrep“n\). Literally, shaming you (present active participle of \entrep“\), old verb to turn one on himself either middle or with reflexive pronoun and active, but the reflexive \heautois\ is not expressed here. See on ¯2Thessalonians:3:14|. The harsh tone has suddenly changed.

rwp@1Corinthians:15:4 @{And that he was buried} (\kai hoti etaphˆ\). Note \hoti\ repeated before each of the four verbs as a separate item. Second aorist passive indicative of \thapt“\, old verb, to bury. This item is an important detail as the Gospels show. {And that he hath been raised} (\kai hoti egˆgertai\). Perfect passive indicative, not \ˆgerthˆ\ like {rose} of the King James' Version. There is reason for this sudden change of tense. Paul wishes to emphasize the permanence of the resurrection of Jesus. He is still risen. {On the third day} (\tˆi hˆmerƒi tˆi tritˆi\). Locative case of time. Whether Paul had seen either of the Gospels we do not know, but this item is closely identified with the fact of Christ's resurrection. We have it in Peter's speech (Acts:10:40|) and Jesus points it out as part of prophecy (Luke:24:46|). The other expression occasionally found "after three days" (Mark:10:34|) is merely free vernacular for the same idea and not even strkjv@Matthew:12:40| disturbs it. See on ¯Luke:24:1| for record of the empty tomb on the first day of the week (the third day).

rwp@1Peter:3:6 @{As Sarah} (\h“s Sarra\). {Obeyed Abraham} (\hupˆkouen t“i Abraam\). Imperfect active of \hupakou“\, "used to obey" (with dative). {Calling him lord} (\kurion auton kalousa\). Present active participle of \kale“\. See Gen strkjv@18:12|. {Whose children ye now are} (\hˆs egenˆthˆte tekna\). First aorist passive indicative of \ginomai\, "whose children ye became." {If ye do well} (\agathopoiousai\). Present active feminine plural participle of \agathopoie“\ (2:15|), "doing good." {And are not put in fear by any terror} (\kai mˆ phoboumenai mˆdemian ptoˆsin\). Free quotation from strkjv@Proverbs:3:25|, "and not fearing any terror" (cognate accusative of \ptoˆsis\, after \phoboumenai\, present middle participle, late and rare word from \ptoe“\, to terrify, as in strkjv@Luke:21:9|, here only in N.T.). Perhaps Peter regards Sarah's falsehood as the yielding to a sudden terror (Hart). Hannah could also be named along with Sarah. The women somehow do not organize "daughters of Sarah" societies.

rwp@1Peter:4:5 @{Who shall give account} (\hoi apod“sousin logon\). Future active indicative of \apodid“mi\. For this use with \logon\ (account) see strkjv@Matthew:12:36; strkjv@Luke:16:2; strkjv@Acts:19:40; strkjv@Hebrews:13:17|. For the sudden use of the relative \hoi\ see strkjv@Romans:3:8|. {To him that is ready to judge} (\t“i hetoim“s krinonti\). Dative, "to the one readily judging," correct text, not \hetoim“s echonti krinai\, "to the one ready to judge," which "softens the rugged original" (Hart). That is Christ apparently (1:13; strkjv@2Corinthians:5:10|), but the Father in strkjv@1:17|. {The quick and the dead} (\z“ntas kai nekrous\). "Living and dead." Those living at the time and those already dead (1Thessalonians:4:15|).

rwp@1Thessalonians:2:7 @{But we were gentle in the midst of you} (\alla egenˆthˆmen nˆpioi en mes“i hum“n\). Note \egenˆthˆmen\ (became), not \ˆmetha\ (were). This rendering follows \ˆpioi\ instead of \nˆpioi\ (Aleph B D C Vulg. Boh.) which is clearly correct, though Dibelius, Moffatt, Ellicott, Weiss prefer \ˆpioi\ as making better sense. Dibelius terms \nˆpioi\ _unmoglich_ (impossible), but surely that is too strong. Paul is fond of the word \nˆpioi\ (babes). Lightfoot admits that he here works the metaphor to the limit in his passion, but does not mar it as Ellicott holds. {As when a nurse cherishes her own children} (\h“s ean trophos thalpˆi ta heautˆs tekna\). This comparative clause with \h“s ean\ (Mark:4:26; strkjv@Galatians:6:10| without \ean\ or \an\) and the subjunctive (Robertson, _Grammar_, p. 968) has a sudden change of the metaphor, as is common with Paul (1Timothy:5:24; strkjv@2Corinthians:3:13ff.|) from {babes} to {nurse} (\trophos\), old word, here only in the N.T., from \treph“\, to nourish, \trophˆ\, nourishment. It is really the mother-nurse "who suckles and nurses her own children" (Lightfoot), a use found in Sophocles, and a picture of Paul's tender affection for the Thessalonians. \Thalp“\ is an old word to keep warm, to cherish with tender love, to foster. In N.T. only here and strkjv@Ephesians:5:29|.

rwp@1Thessalonians:5:2 @{Know perfectly} (\akrib“s oidate\). Accurately know, not "the times and the seasons," but their own ignorance. {As a thief in the night} (\h“s kleptˆs en nukti\). As a thief at night, suddenly and unexpectedly. Reminiscence of the word of Jesus (Matthew:24:43; strkjv@Luke:12:39|), used also in strkjv@2Peter:3:10; strkjv@Revelation:3:3; strkjv@16:15|. {Cometh} (\erchetai\). Prophetic or futuristic present tense.

rwp@1Thessalonians:5:3 @{When they are saying} (\hotan leg“sin\). Present active subjunctive picturing these false prophets of {peace and safety} like strkjv@Ezekiel:13:10| (Peace, and there is no peace). \Asphaleia\ only in N.T. in strkjv@Luke:1:4| (which see); strkjv@Acts:5:23| and here. {Sudden destruction} (\aiphnidios olethros\). \Olethros\ old word from \ollumi\, to destroy. See also strkjv@2Thessalonians:1:9|. \Aiphnidios\, old adjective akin to \aphn“\ and in N.T. only here and strkjv@Luke:21:34| where Westcott and Hort spell it \ephnidios\. {Cometh upon them} (\autois epistatai\). Unaspirated form instead of the usual \ephistatai\ (present middle indicative) from \ephistˆmi\ perhaps due to confusion with \epistamai\. {As travail upon a woman with child} (\h“sper hˆ “din tˆi en gastri echousˆi\). Earlier form \“dis\ for birth-pang used also by Jesus (Mark:13:8; strkjv@Matthew:24:8|). Technical phrase for pregnancy, {to the one who has it in belly} (cf. strkjv@Matthew:1:18| of Mary). {They shall in no wise escape} (\ou mˆ ekphug“sin\). Strong negative like that in strkjv@4:15| \ou mˆ\ (double negative) and the second aorist active subjunctive.

rwp@1Timothy:3:7 @{From them that are without} (\apo t“n ex“then\). "From the outside (of the church) ones." Paul's care for the witness of outsiders is seen in strkjv@1Thessalonians:4:12; strkjv@1Corinthians:10:32; strkjv@Colossians:4:5|. There are, of course, two sides to this matter. {Reproach} (\oneidismon\). Late word from \oneidiz“\. See strkjv@Romans:15:3|. {The snare of the devil} (\pagida tou diabolou\). Here subjective genitive, snare set by the devil. \Pagis\, old word from \pˆgnumi\, to make fast. Songs:a snare for birds (Luke:21:35|), any sudden trap (Romans:11:9|), of sin (1Timothy:6:9|), of the devil (1Timothy:3:7; strkjv@2Timothy:2:26|). Ancients used it of the snares of love. The devil sets special snares for preachers (conceit verse 6|, money strkjv@6:9|, women, ambition).

rwp@2Corinthians:2:14 @{But thanks be unto God} (\t“i de the“i charis\). Sudden outburst of gratitude in contrast to the previous dejection in Troas. Surely a new paragraph should begin here. In point of fact Paul makes a long digression from here to strkjv@6:10| on the subject of the Glory of the Christian Ministry as Bachmann points out in his _Kommentar_ (p. 124), only he runs it from strkjv@2:12-7:1| (_Aus der Tiefe in die Hohe_, Out of the Depths to the Heights). We can be grateful for this emotional outburst, Paul's rebound of joy on meeting Titus in Macedonia, for it has given the world the finest exposition of all sides of the Christian ministry in existence, one that reveals the wealth of Paul's nature and his mature grasp of the great things in service for Christ. See my _The Glory of the Ministry (An Exposition of II Cor. strkjv@2:12-6:10_). {Always} (\pantote\). The sense of present triumph has blotted out the gloom at Troas. {Leadeth in triumph} (\thriambeuonti\). Late common _Koin‚_ word from \thriambos\ (Latin _triumphus_, a hymn sung in festal processions to Bacchus). Verbs in \-eu“\ (like \mathˆteu“\, to make disciples) may be causative, but no example of \thriambeu“\ has been found with this meaning. It is always to lead in triumph, in papyri sometimes to make a show of. Picture here is of Paul as captive in God's triumphal procession. {The savour} (\tˆn osmˆn\). In a Roman triumph garlands of flowers scattered sweet odour and incense bearers dispensed perfumes. The knowledge of God is here the aroma which Paul had scattered like an incense bearer.

rwp@2Corinthians:7:1 @{These promises} (\tautas tas epaggelias\). Songs:many and so precious (2Peter:2:4| \epaggelmata\; strkjv@Hebrews:11:39f.|). {Let us cleanse ourselves} (\katharis“men heautous\). Old Greek used \kathair“\ (in N.T. only in strkjv@John:15:2|, to prune). In _Koin‚_ \kathariz“\ occurs in inscriptions for ceremonial cleansing (Deissmann, _Bible Studies_, p. 216f.). Paul includes himself in this volitive aorist subjunctive. {From all defilement} (\apo pantos molusmou\). Ablative alone would have done, but with \apo\ it is plainer as in strkjv@Hebrews:9:14|. \Molusmos\ is a late word from \molun“\, to stain (see on ¯1Corinthians:8:7|), to pollute. In the LXX, Plutarch, Josephus. It includes all sorts of filthiness, physical, moral, mental, ceremonial, "of flesh and spirit." Missionaries in China and India can appreciate the atmosphere of pollution in Corinth, for instance. {Perfecting holiness} (\epitelountes hagiosunˆn\). Not merely negative goodness (cleansing), but aggressive and progressive (present tense of \epitele“\) holiness, not a sudden attainment of complete holiness, but a continuous process (1Thessalonians:3:13; strkjv@Romans:1:4; strkjv@1:6|).

rwp@2Corinthians:9:12 @{Service} (\leitourgias\). Old word from \le“s\ (people, \laos\), \leitos\ like \dˆmosios\, public, and \ergon\, work. Songs:public service either in worship to God (Luke:1:23|) or benefaction to others (2Corinthians:9:12; strkjv@Phillipians:2:30|). Our word liturgy is this word. {Filleth up} (\estin prosanaplˆrousa\). Present active periphrastic indicative of double compound verb \prosanaplˆro“\, _Koin‚_ word, here and strkjv@11:9| only in N.T., to fill up by adding to. The Corinthians simply added to the total from others. {Unto God} (\t“i the“i\). Dative case and with a certain suddenness as at close of verse 11|, really a parenthesis between in the somewhat tangled sentence.

rwp@2Corinthians:11:26 @{In journeyings} (\hodoiporiais\). Locative case of old word, only here in N.T. and strkjv@John:4:6|, from \hodoiporos\, wayfarer. {In perils} (\kindunois\). Locative case of \kindunos\, old word for danger or peril. In N.T. only this verse and strkjv@Romans:8:35|. The repetition here is very effective without the preposition \en\ (in) and without conjunctions (asyndeton). They are in contrasted pairs. The rivers of Asia Minor are still subject to sudden swellings from floods in the mountains. Cicero and Pompey won fame fighting the Cilician pirates and robbers (note \lˆist“n\, not \klept“n\, thieves, brigands or bandits on which see ¯Matthew:26:55|). The Jewish perils (\ek genous\, from my race) can be illustrated in strkjv@Acts:9:23,29; strkjv@13:50; strkjv@14:5; strkjv@17:5,13; strkjv@18:12; strkjv@23:12; strkjv@24:27|, and they were all perils in the city also. Perils from the Gentiles (\ex ethn“n\) we know in Philippi (Acts:16:20|) and in Ephesus (Acts:19:23f.|). Travel in the mountains and in the wilderness was perilous in spite of the great Roman highways. {Among false brethren} (\en pseudadelphois\). Chapters strkjv@2Corinthians:10; 11| throw a lurid light on this aspect of the subject.

rwp@2Peter:1:14 @{The putting off of my tabernacle} (\hˆ apothesis tou skˆnn“matos mou\). For \apothesis\ see on ¯1Peter:3:21| and for \skˆn“ma\ verse 13|. For the metaphor see strkjv@2Corinthians:5:3f|. {Cometh swiftly} (\tachinˆ estin\). Late adjective (Theocritus, LXX, inscription), in N.T. only here and strkjv@2:1|. It is not clear whether \tachinos\ means soon or speedy as in strkjv@Isaiah:59:7| and like \tachus\ in strkjv@James:1:19|, or sudden, like \tachus\ in Plato (_Republ_. 553 D). Either sense agrees with the urgent tone of Peter here, whether he felt his death to be near or violent or both. {Signified unto me} (\edˆl“sen moi\). First aorist active indicative of \dˆlo“\, old verb (from \delos\), as in strkjv@1Peter:1:11|. Peter refers to the incident told in strkjv@John:21:18f.|, which he knew by personal experience before John wrote it down.

rwp@2Peter:3:10 @{The day of the Lord} (\hˆmera kuriou\). Songs:Peter in strkjv@Acts:2:20| (from strkjv@Joel:3:4|) and Paul in strkjv@1Thessalonians:5:2,4; strkjv@2Thessalonians:2:2; strkjv@1Corinthians:5:5|; and day of Christ in strkjv@Phillipians:2:16| and day of God in strkjv@2:12| and day of judgment already in strkjv@2:9; strkjv@3:7|. This great day will certainly come (\hˆxei\). Future active of \hˆk“\, old verb, to arrive, but in God's own time. {As a thief} (\h“s kleptˆs\). That is suddenly, without notice. This very metaphor Jesus had used (Luke:12:39; strkjv@Matthew:24:43|) and Paul after him (1Thessalonians:5:2|) and John will quote it also (Revelation:3:3; strkjv@16:15|). {In the which} (\en hˆi\). The day when the Lord comes. {Shall pass away} (\pareleusontai\). Future middle of \parerchomai\, old verb, to pass by. {With a great noise} (\roizˆdon\). Late and rare adverb (from \roize“, roizos\)-- Lycophron, Nicander, here only in N.T., onomatopoetic, whizzing sound of rapid motion through the air like the flight of a bird, thunder, fierce flame. {The elements} (\ta stoicheia\). Old word (from \stoichos\ a row), in Plato in this sense, in other senses also in N.T. as the alphabet, ceremonial regulations (Hebrews:5:12; strkjv@Galatians:4:3; strkjv@5:1; strkjv@Colossians:2:8|). {Shall be dissolved} (\luthˆsetai\). Future passive of \lu“\, to loosen, singular because \stoicheia\ is neuter plural. {With fervent heat} (\kausoumena\). Present passive participle of \kauso“\, late verb (from \kausos\, usually medical term for fever) and nearly always employed for fever temperature. Mayor suggests a conflagration from internal heat. Bigg thinks it merely a vernacular (Doric) future for \kausomena\ (from \kai“\, to burn). {Shall be burned up} (\katakaˆsetai\). Repeated in verse 12|. Second future passive of the compound verb \katakai“\, to burn down (up), according to A L. But Aleph B K P read \heurethˆsetai\ (future passive of \heurisk“\, to find) "shall be found." There are various other readings here. The text seems corrupt.

rwp@2Thessalonians:2:3 @{Let no man beguile you in any wise} (\mˆ tis humas exapatˆsˆi kata mˆdena tropon\). First aorist active subjunctive of \exapata“\ (old verb to deceive, strengthened form of simple verb \apata“\) with double negative (\mˆ tis, mˆdena\) in accord with regular Greek idiom as in strkjv@1Corinthians:16:11| rather than the aorist imperative which does occur sometimes in the third person as in strkjv@Mark:13:15| (\mˆ katabat“\). Paul broadens the warning to go beyond conversation and letter. He includes "tricks" of any kind. It is amazing how gullible some of the saints are when a new deceiver pulls off some stunts in religion. {For it will not be} (\hoti\). There is an ellipse here of \ouk estai\ (or \genˆsetai\) to be supplied after \hoti\. Westcott and Hort make an anacoluthon at the end of verse 4|. The meaning is clear. \Hoti\ is causal, because, but the verb is understood. The second coming not only is not "imminent," but will not take place before certain important things take place, a definite rebuff to the false enthusiasts of verse 2|. {Except the falling away come first} (\ean mˆ elthˆi hˆ apostasia pr“ton\). Negative condition of the third class, undetermined with prospect of determination and the aorist subjunctive. \Apostasia\ is the late form of \apostasis\ and is our word apostasy. Plutarch uses it of political revolt and it occurs in I Macc. strkjv@2:15 about Antiochus Epiphanes who was enforcing the apostasy from Judaism to Hellenism. In strkjv@Joshua:22:22| it occurs for rebellion against the Lord. It seems clear that the word here means a religious revolt and the use of the definite article (\hˆ\) seems to mean that Paul had spoken to the Thessalonians about it. The only other New Testament use of the word is in strkjv@Acts:21:21| where it means apostasy from Moses. It is not clear whether Paul means revolt of the Jews from God, of Gentiles from God, of Christians from God, or of the apostasy that includes all classes within and without the body of Christians. But it is to be {first} (\pr“ton\) before Christ comes again. Note this adverb when only two events are compared (cf. strkjv@Acts:1:1|). {And the man of sin be revealed, the son of perdition} (\kai apokaluphthˆi ho anthr“pos tˆs anomias, ho huios tˆs ap“leias\). First aorist passive subjunctive after \ean mˆ\ and same condition as with \elthˆi\. The use of this verb \apokalupt“\, like \apokalupsin\ of the second coming in strkjv@1:7|, seems to note the superhuman character (Milligan) of the event and the same verb is repeated in verses 6,8|. The implication is that {the man of sin} is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2Corinthians:11:13ff.|), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in verse 8|) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (verse 4|). He seems to be the Antichrist of strkjv@1John:2:18|. The terrible phrase, the son of perdition, is applied to Judas in strkjv@John:17:12| (like Judas doomed to perdition), but here to the lawless one (\ho anomos\, verse 8|), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time.

rwp@Acts:2:2 @{Suddenly} (\aphn“\). Old adverb, but in the N.T. only in Acts (2:2; strkjv@16:26; strkjv@28:6|). Kin to \exaiphnˆs\ (Acts:22:61|). {A sound} (\ˆchos\). Our \echo\. Old word, already in strkjv@Luke:4:37| for rumour and strkjv@Luke:21:25| for the roar of the sea. It was not wind, but a roar or reverberation "as of the rushing of a mighty wind" (\h“sper pheromenˆs pnoˆs biaias\). This is not a strict translation nor is it the genitive absolute. It was "an echoing sound as of a mighty wind borne violently" (or rushing along like the whirr of a tornado). \Pnoˆ\ (wind) is used here (in the N.T. only here and strkjv@17:25| though old word) probably because of the use of \pneuma\ in verse 4| of the Holy Spirit. In strkjv@John:3:5-8| \pneuma\ occurs for both wind and Spirit. {Filled} (\eplˆr“sen\). "As a bath is filled with water, that they might be baptized with the Holy Ghost, in fulfilment of strkjv@Acts:1:5|" (Canon Cook). {They were sitting} (\ˆsan kathˆmenoi\). Periphrastic imperfect middle of \kathˆmai\.

rwp@Acts:2:3 @{Parting asunder} (\diamerizomenai\). Present middle (or passive) participle of \diameriz“\, old verb, to cleave asunder, to cut in pieces as a butcher does meat (aorist passive in strkjv@Luke:11:17f.|). Songs:middle here would mean, parting themselves asunder or distributing themselves. The passive voice would be "being distributed." The middle is probably correct and means that "the fire-like appearance presented itself at first, as it were, in a single body, and then suddenly parted in this direction and that; so that a portion of it rested on each of those present" (Hackett). The idea is not that each tongue was cloven, but each separate tongue looked like fire, not real fire, but looking like (\h“sei\, as if) fire. The audible sign is followed by a visible one (Knowling). "Fire had always been, with the Jews, the symbol of the Divine presence (cf. strkjv@Exodus:3:2; strkjv@Deuteronomy:5:4|). No symbol could be more fitting to express the Spirit's purifying energy and refining energy" (Furneaux). The Baptist had predicted a baptizing by the Messiah in the Holy Spirit and in fire (Matthew:3:11|). {It sat} (\ekathisen\). Singular verb here, though plural \“pthˆsan\ with tongues (\gl“ssai\). A tongue that looked like fire sat upon each one.

rwp@Acts:4:1 @{The captain of the temple} (\ho stratˆgos tou hierou\). Twenty-four bands of Levites guarded the temple, one guard at a time. They watched the gates. The commander of each band was called captain (\stratˆgos\). Josephus names this captain of the temple police next to the high priest (_War_. VI. 5, 3). {The Sadducees} (\hoi Saddoukaioi\). Most of the priests were Sadducees now and all the chief priests since John Hyrcanus I deserted the Pharisees (Josephus, _Ant_. XVII. 10, 6; XVIII. 1, 4; XX. 9, 1). The Sadducees were slow to line up with the Pharisees against Jesus, but they now take the lead against Peter and John. {Came upon them} (\epestˆsan autois\). Second aorist active indicative (intransitive). Burst upon them suddenly or stood by them in a hostile attitude here (Luke:20:1; strkjv@24:4; strkjv@Acts:6:12; strkjv@17:5; strkjv@22:20; strkjv@23:11|).

rwp@Acts:5:5 @{Hearing} (\akou“n\). Present active participle of \akou“\, while hearing. {Fell down} (\pes“n\). Second aorist active participle of \pipt“\, fell all of a sudden while listening. {Gave up the ghost} (\exepsuxen\). First aorist active indicative of \ekpsuch“\, late verb in LXX and Hippocrates, to breathe out, to expire. In the N.T. only here, verse 10; strkjv@12:23|. It is needless to blame Peter for the death of Ananias. He had brought the end upon himself. It was the judgment of God. Physically the nervous shock could have caused the collapse.

rwp@Acts:6:8 @{Wrought} (\epoiei\). Imperfect active, repeatedly wrought. Evidently a man like Stephen would not confine his "ministry" to "serving tables." He was called in verse 5| "full of faith and the Holy Spirit." Here he is termed "full of grace (so the best MSS., not faith) and power." The four words give a picture of remarkable attractiveness. The grace of God gave him the power and so "he kept on doing great wonders and signs among the people." He was a sudden whirlwind of power in the very realm of Peter and John and the rest.

rwp@Acts:7:26 @{The day following} (\tˆi epiousˆi hˆmerƒi\). Locative case, "on the following day" (from \epeimi\, to come upon, to approach, present active participle \epi“n -ousa, -on\). Common phrase in old Greek both with \hˆmera\ (day) as here and without as strkjv@16:11|. Only in Acts in the N.T. {Appeared} (\“phthˆ\). First aorist passive indicative of \hora“\ not with idea that only a vision but rather that it was sudden or unexpected. {As they strove} (\machomenois\). Present middle participle of \machomai\, actually fighting. {Would have set them at one again} (\sunˆllassen autous eis eirˆnen\). Better, he tried to reconcile them (or change them into peace). It is the conative imperfect active as in strkjv@Matthew:3:14| of \sunallass“\, only here in the N.T. though common in the old Greek. Vulgate has _reconciliabat_. The usual word in the N.T. for reconcile is \katallass“\. {Do ye wrong one to another} (\adikeite allˆlous\). The same word used in verse 24| of the wrong done one of the Hebrews by the Egyptian, but here both are "brethren."

rwp@Acts:8:39 @{Out of the water} (\ek tou hudatos\). Not from the edge of the water, but up out of the water as in strkjv@Mark:1:10|. {Caught away} (\hˆrpasen\). Suddenly and miraculously, for \harpaz“\, like the Latin _rapio_, means to carry off. Cf. strkjv@2Corinthians:12:2; strkjv@1Thessalonians:4:17|. {Went on his way} (\eporeueto\). Kept on going, imperfect active.

rwp@Acts:9:3 @{As he journeyed} (\en t“i poreuesthai\). Luke's common idiom for a temporal clause (in the journeying), \en\ with the locative articular middle infinitive. {Drew nigh} (\eggizein\). Present active infinitive, was drawing nigh. {Shone round about him} (\auton periˆstrapsen\). First aorist (ingressive) active indicative of \periastrapt“\, late compound verb common in LXX and Byzantine writers, here and strkjv@22:6| alone in the N.T. "A light from heaven suddenly flashed around him." It was like a flash of lightning. Paul uses the same verb in strkjv@22:5|, but in strkjv@26:13| he employs \perilampsan\ (shining around). There are numerous variations in the historical narrative of Saul's conversion in strkjv@9:3-18| and Luke's report of Paul's two addresses, one on the steps of the Tower of Antonia facing the murderous mob (22:6-16|), the other before Festus and Agrippa (26:12-20|). A great deal of capital has been made of these variations to the discredit of Luke as a writer as if he should have made Paul's two speeches conform at every point with his own narrative. This objection has no weight except for those who hold that Luke composed Paul's speeches freely as some Greek writers used to do. But, if Luke had notes of Paul's speeches or help from Paul himself, he naturally preserved the form of the two addresses without trying to make them agree with each other in all details or with his own narrative in chapter 9. Luke evidently attached great importance to the story of Saul's conversion as the turning point not simply in the career of the man, but an epoch in the history of apostolic Christianity. In broad outline and in all essentials the three accounts agree and testify to the truthfulness of the account of the conversion of Saul. It is impossible to overestimate the worth to the student of Christianity of this event from every angle because we have in Paul's Epistles his own emphasis on the actual appearance of Jesus to him as the fact that changed his whole life (1Corinthians:15:8; strkjv@Galatians:1:16f.|). The variations that appear in the three accounts do not mar the story, when rightly understood, as we shall see. Here, for instance, Luke simply mentions "a light from heaven," while in strkjv@22:6| Paul calls it "a great (\hikanon\) light" "about noon" and in strkjv@26:13| "above the brightness of the sun," as it would have to be "at midday" with the sun shining.

rwp@Acts:9:9 @{Not seeing} (\mˆ blep“n\). The usual negative \mˆ\ of the participle. It was a crisis for Saul, this sudden blindness for three days (\hˆmeras treis\, accusative of extent of time). Later (Galatians:4:15|) Paul has an affection of the eyes which may have been caused by this experience on the road to Damascus or at least his eyes may have been predisposed by it to weakness in the glare of the Syrian sun in the land where today so much eye trouble exists. He neither ate nor drank anything, for his appetite had gone as often happens in a crisis of the soul. These must have been days of terrible stress and strain.

rwp@Acts:9:22 @{Increased the more} (\mƒllon enedunamouto\). Imperfect passive indicative of \endunamo“\, to receive power (late verb), progressive increase in strength as opposition grew. Saul's recantation stirred controversy and Saul grew in power. See also Paul in strkjv@Phillipians:4:13; strkjv@1Timothy:1:12; strkjv@2Timothy:2:1; strkjv@4:17; strkjv@Romans:4:20|. Christ, the dynamo of spiritual energy, was now pouring power (Acts:1:8|) into Paul who is already filled with the Holy Spirit (Acts:9:17|). {Confounded} (\sunechunnen\). Imperfect active indicative of \sunchunn“\ (late form of \sunche“\, to pour together, commingle, make confusion. The more Saul preached, the more the Jews were confused. {Proving} (\sunbibaz“n\). Present active participle of \sunbibaz“\, old verb to make go together, to coalesce, to knit together. It is the very word that Luke will use in strkjv@16:10| of the conclusion reached at Troas concerning the vision of Paul. Here Saul took the various items in the life of Jesus of Nazareth and found in them the proof that he was in reality "the Messiah" (\ho Christos\). This method of argument Paul continued to use with the Jews (Acts:17:3|). It was irresistible argument and spread consternation among the Jews. It was the most powerful piece of artillery in the Jewish camp that was suddenly turned round upon them. It is probable that at this juncture Saul went into Arabia for several years (Galatians:1:12-24|). Luke makes no mention of this important event, but he leaves ample room for it at this point.

rwp@Acts:10:46 @{They heard} (\ˆkouon\). Imperfect active, were hearing, kept on hearing. {Speak} (\lalount“n\). Present active participle, speaking, for they kept it up. {With tongues} (\gl“ssais\). Instrumental case as in strkjv@2:4,11| which see. The fuller statement there makes it clear that here it was new and strange tongues also as in strkjv@19:6; strkjv@1Corinthians:14:4-19|. This sudden manifestation of the Holy Spirit's power on uncircumcised Gentiles was probably necessary to convince Peter and the six brethren of the circumcision that God had opened the door wide to Gentiles. It was proof that a Gentile Pentecost had come and Peter used it effectively in his defence in Jerusalem (Acts:11:15|).

rwp@Acts:12:7 @{Stood by him} (\epestˆ\). Ingressive second aorist active indicative of \ephistˆmi\, intransitive. This very form occurs in strkjv@Luke:2:9| of the sudden appearance of the angel of the Lord to the shepherds. Page notes that this second aorist of \ephistˆmi\ occurs seven times in the Gospel of Luke, eight times in the Acts, and nowhere else in the N.T. Note also the same form \apestˆ\ (departed from, from \aphistˆmi\, stood off from) of the disappearance of the angel in verse 10|. {In the cell} (\en t“i oikˆmati\). Literally, a dwelling place or habitation (from \oike“\, to dwell, \oikos\, house), but here not the prison as a whole as in Thucydides, but the room in the prison (cell) where Peter was chained to the two guards. Old word, but only here in the N.T. {He smote Peter on the side} (\pataxas tˆn pleuran tou Petrou\). More exactly, "smote the side of Peter." Strongly enough to wake Peter up who was sound asleep and yet not rouse the two guards. It was probably between 3 A.M. and 6 A.M., hours when changes in the guards were made. {Rise up} (\anasta\). Short form (_Koin‚_) of \anastˆthi\, second aorist active imperative of \anistˆmi\, intransitive. Songs:also strkjv@Acts:9:11| (Westcott and Hort text); strkjv@Ephesians:5:14|. {Fell off} (\exepesan\). Second aorist active with \a\ ending like first aorist of \expipt“\, old verb. This miracle was necessary if Peter was to escape without rousing the two guards.

rwp@Acts:14:20 @{Stood round about him} (\kukl“sant“n auton\). Genitive absolute with first aorist active participle of \kuklo“\, old verb from \kuklos\ (circle, cycle) to make a circle round, to encircle. The would-be murderers left and a group of disciples gathered round to see if Paul was dead or alive and, if dead, to bury him. In that group Timothy may very well have been along with Eunice and Barnabas. Timothy, a lad of about fifteen, would not soon forget that solemn scene (2Timothy:3:11|). But Paul suddenly (apparently a miraculous recovery) rose up (\anastas\) and entered the city to the surprise and joy of the disciples who were willing to brave persecution with Paul. {With Barnabas} (\sun t“i Barnabƒi\). With the assistance of Barnabas. It was plainly unwise to continue in Lystra so that they set out on the next day (\tˆi epaurion\, ten times in Acts), shaken and bruised as Paul was. Derbe was some forty miles distant, near the pass to the Cilician Gates.

rwp@Acts:16:10 @{We sought} (\ezˆtˆsamen\). This sudden use of the plural, dropped in strkjv@17:1| when Paul leaves Philippi, and resumed in strkjv@20:5| when Paul rejoins Luke in Philippi, argues conclusively that Luke, the author, is in the party ("we" portions of Acts) and shows in a writer of such literary skill as Luke that he is not copying a document in a blundering sort of way. Paul told his vision to the party and they were all ready to respond to the call. {Concluding} (\sunbibazontes\). A very striking word, present active participle of \sunbibaz“\, old verb to make go together, to coalesce or knit together, to make this and that agree and so to conclude. Already in strkjv@9:22| of Paul's preaching. This word here gives a good illustration of the proper use of the reason in connection with revelation, to decide whether it is a revelation from God, to find out what it means for us, and to see that we obey the revelation when understood. God had called them to preach to the Macedonians. They had to go.

rwp@Acts:16:22 @{Rose up together} (\sunepestˆ\). Second aorist (ingressive) active of the double compound \sunephistˆmi\, intransitive, old verb, but only here in the N.T. (cf. \katepestˆsan\ in strkjv@18:12|). There was no actual attack of the mob as Paul and Silas were in the hands of the officers, but a sudden and violent uprising of the people, the appeal to race and national prejudice having raised a ferment. {Rent their garments off them} (\perirˆxantes aut“n ta himatia\). First aorist active participle of \perirˆgnumi\, old verb, to break off all around, to strip or rend all round. Here only in the N.T. The duumvirs probably gave orders for Paul and Silas to be stripped of their outer garments (\himatia\), though not actually doing it with their own hands, least of all not stripping off their own garments in horror as Ramsay thinks. That would call for the middle voice. In II Macc. strkjv@4:38 the active voice is used as here of stripping off the garments of others. Paul in strkjv@1Thessalonians:2:2| refers to the shameful treatment received in Philippi, "insulted" (\hubristhentas\). As a Roman citizen this was unlawful, but the duumvirs looked on Paul and Silas as vagabond and seditious Jews and "acted with the highhandedness characteristic of the fussy provincial authorities" (Knowling). {Commanded} (\ekeleuon\). Imperfect active, repeatedly ordered. The usual formula of command was: "Go, lictors; strip off their garments; let them be scourged." {To beat them with rods} (\rhabdizein\). Present active infinitive of \rhabdiz“\, old verb, but in the N.T.=_virgis caedere_ only here and strkjv@2Corinthians:11:25| where Paul alludes to this incident and two others not given by Luke (\tris erhabdisthˆn\). He came near getting another in Jerusalem (Acts:22:25|). Why did not Paul say here that he was a Roman citizen as he does later (verse 37|) and in Jerusalem (22:26f.|)? It might have done no good in this hubbub and no opportunity was allowed for defence of any kind.

rwp@Acts:17:34 @{Clave unto him and believed} (\kollˆthentes aut“i episteusan\). First aorist passive of this strong word \kolla“\, to glue to, common in Acts (5:13; strkjv@8:29; strkjv@9:26; strkjv@10:28|) No sermon is a failure which leads a group of men (\andres\) to believe (ingressive aorist of \pisteu“\) in Jesus Christ. Many so-called great or grand sermons reap no such harvest. {Dionysius the Areopagite} (\Dionusios ho Areopagitˆs\). One of the judges of the Court of the Areopagus. That of itself was no small victory. He was one of this college of twelve judges who had helped to make Athens famous. Eusebius says that he became afterwards bishop of the Church at Athens and died a martyr. {A woman named Damaris} (\gunˆ onomati Damaris\). A woman by name Damaris. Not the wife of Dionysius as some have thought, but an aristocratic woman, not necessarily an educated courtezan as Furneaux holds. And there were "others" (\heteroi\) with them, a group strong enough to keep the fire burning in Athens. It is common to say that Paul in strkjv@1Corinthians:2:1-5| alludes to his failure with philosophy in Athens when he failed to preach Christ crucified and he determined never to make that mistake again. On the other hand Paul determined to stick to the Cross of Christ in spite of the fact that the intellectual pride and superficial culture of Athens had prevented the largest success. As he faced Corinth with its veneer of culture and imitation of philosophy and sudden wealth he would go on with the same gospel of the Cross, the only gospel that Paul knew or preached. And it was a great thing to give the world a sermon like that preached in Athens.

rwp@Acts:18:16 @{He drave them} (\apˆlasen autous\). First aorist active indicative of \apelaun“\, old word, but here alone in the N.T. The Jews were stunned by this sudden blow from the mild proconsul and wanted to linger to argue the case further, but they had to go.

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

rwp@Acts:21:32 @{Forthwith} (\exautˆs\). Common in the _Koin‚_ (\ex autˆs\, supply \h“ras\, hour). {He took} (\paralab“n\). See verses 24,26|. {Centurions} (\hekatontarchas\). See on ¯Luke:7:2| for discussion. Plural shows that Lysias the chiliarch took several hundred soldiers along (a centurion with each hundred). {Ran down} (\katedramen\). Effective second aorist active indicative of \katatrech“\. From the tower of Antonia, vivid scene. {And they} (\hoi de\). Demonstrative use of \hoi\. The Jewish mob who had begun the work of killing Paul (verse 31|). {Left off beating Paul} (\epausanto tuptontes ton Paulon\). The participle with \pauomai\ describes what they were already doing, the supplementary participle (Robertson, _Grammar_, p. 1121). They stopped before the job was over because of the sudden onset of the Roman soldiers. Some ten years before in a riot at the passover the Roman guard marched down and in the panic several hundred were trampled to death.

rwp@Acts:22:2 @{He spake} (\proseph“nei\). Imperfect active, was speaking. See aorist active \proseph“nˆsen\ in strkjv@21:40|. {They were the more quiet} (\mƒllon pareschon hˆsuchian\). Literally, The more (\mƒllon\) they furnished or supplied (second aorist active indicative of \parech“\) quietness (\hˆsuchian\, old word, in the N.T. only here and strkjv@2Thessalonians:3:12; strkjv@1Timothy:2:11ff.|). Precisely this idiom occurs in Plutarch (_Cor_. 18) and the LXX (Job:34:29|). Knowling notes the fondness of Luke for words of silence (\sigˆ, siga“, hˆsuchaz“\) as in strkjv@Luke:14:4; strkjv@15:26; strkjv@Acts:11:18; strkjv@12:17; strkjv@15:12; strkjv@21:14,40|. It is a vivid picture of the sudden hush that swept over the vast mob under the spell of the Aramaic. They would have understood Paul's _Koin‚_ Greek, but they much preferred the Aramaic. It was a masterstroke.

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

rwp@Acts:27:15 @{When the ship was caught} (\sunarpasthentos tou ploiou\). Genitive absolute again with first aorist passive of \sunarpaz“\, old word, in N.T. only strkjv@Luke:8:29; strkjv@Acts:6:12; strkjv@19:29|, and here. Graphic picture as if the ship was seized by a great monster. {Face the wind} (\antophthalmein t“i anem“i\). Dative case with the vivid infinitive of \antophthalme“\ from \antophthalmos\, looking in the eye, or eye to eye (\anti\, facing and \opthalmos\, eye). Eyes were painted on the prows of vessels. The ship could not face the wind enough to get to Phoenix. Modern sailors talk of sailing into the eye of the wind. We were not able to look the wind in the eye. _Koin‚_ verb used by Polybius. Some MSS. have it in strkjv@Acts:6:11|, but only here in N.T. In Wisdom of Sol. strkjv@12:14 it is used of a prince who cannot look God in the face. Clement of Rome 34 uses it of an idle workman not able to look his employer in the face (Milligan and Moulton's _Vocabulary_). {We gave way} (\epidontes\). Second aorist active participle of \epidid“mi\, giving way to the wind. {Were driven} (\epherometha\). Imperfect passive of \pher“\, "we were being borne along." We "scudded before the gale" (Page). "The suddenness of the hurricane gave no time to furl the great mainsail" (Furneaux).

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@Colossians:1:26 @{The mystery} (\to mustˆrion\). See on strkjv@1Corinthians:2:7| for this interesting word from \mustˆs\ (initiate), from \mue“\, to wink, to blink. The Gnostics talked much of "mysteries." Paul takes their very word (already in common use, strkjv@Matthew:13:11|) and uses it for the gospel. {Which hath been hid} (\to apokekrummenon\). Perfect passive articular participle from \apokrupt“\, old verb, to hide, to conceal from (1Corinthians:2:7; strkjv@Ephesians:3:9|). {But now it hath been manifested} (\nun de ephaner“thˆ\). First aorist passive indicative of \phanero“\, to make manifest (\phaneros\). The construction is suddenly changed (anacoluthon) from the participle to the finite verb.

rwp@Colossians:2:14 @{Having blotted out} (\exaleipsas\). And so "cancelled." First aorist active participle of old verb \exaleiph“\, to rub out, wipe off, erase. In N.T. only in strkjv@Acts:3:19| (LXX); strkjv@Revelation:3:5; strkjv@Colossians:2:14|. Here the word explains \charisamenos\ and is simultaneous with it. Plato used it of blotting out a writing. Often MSS. were rubbed or scraped and written over again (palimpsests, like Codex C). {The bond written in ordinances that was against us} (\to kath' hˆm“n cheirographon tois dogmasin\). The late compound \cheirographon\ (\cheir\, hand, \graph“\) is very common in the papyri for a certificate of debt or bond, many of the original \cheirographa\ (handwriting, "chirography"). See Deissmann, _Bible Studies_, p. 247. The signature made a legal debt or bond as Paul says in strkjv@Philemon:1:18f.|: "I Paul have written it with mine own hand, I will repay it." Many of the papyri examples have been "crossed out" thus X as we do today and so cancelled. One decree is described as "neither washed out nor written over" (Milligan, N. T. _Documents_, p. 16). Undoubtedly "the handwriting in decrees" (\dogmasin\, the Mosaic law, strkjv@Ephesians:2:15|) was against the Jews (Exodus:24:3; strkjv@Deuteronomy:27:14-26|) for they accepted it, but the Gentiles also gave moral assent to God's law written in their hearts (Romans:2:14f.|). Songs:Paul says "against us" (\kath' hˆm“n\) and adds "which was contrary to us" (\ho ˆn hupenantion hˆmin\) because we (neither Jew nor Gentile) could not keep it. \Hupenantios\ is an old double compound adjective (\hupo, en, antios\) set over against, only here in N.T. except strkjv@Hebrews:10:27| when it is used as a substantive. It is striking that Paul has connected the common word \cheirographon\ for bond or debt with the Cross of Christ (Deissmann, _Light, etc._, p. 332). {And he hath taken it out of the way} (\kai ˆrken ek tou mesou\). Perfect active indicative of \air“\, old and common verb, to lift up, to bear, to take away. The word used by the Baptist of Jesus as "the Lamb of God that bears away (\air“n\) the sin of the world" (John:1:29|). The perfect tense emphasizes the permanence of the removal of the bond which has been paid and cancelled and cannot be presented again. Lightfoot argues for Christ as the subject of \ˆrken\, but that is not necessary, though Paul does use sudden anacolutha. God has taken the bond against us "out of the midst" (\ek tou mesou\). Nailing it to the cross (\prosˆl“sas auto t“i staur“i\). First aorist active participle of old and common verb \prosˆlo“\, to fasten with nails to a thing (with dative \staur“i\). Here alone in N.T., but in III Macc. strkjv@4:9 with the very word \staur“i\. The victim was nailed to the cross as was Christ. "When Christ was crucified, God nailed the Law to His cross" (Peake). Hence the "bond" is cancelled for us. Business men today sometimes file cancelled accounts. No evidence exists that Paul alluded to such a custom here.

rwp@Info_Epistles-Paul @ THE EPISTLES OF PAUL BY WAY OF INTRODUCTION IMPORTANCE OF PAUL'S WORK It is impossible to put too much emphasis on the life and work of Paul as the great interpreter of Christ. He has been misunderstood in modern times as he was during his career. Some accuse him of perverting the pure gospel of Christ about the Kingdom of God into a theological and ecclesiastical system. He has been accused of rabbinizing the gospel by carrying over his Pharisaism, while others denounce him for Hellenizing the gospel with Greek philosophy and the Greek mystery-religions. But out of all the welter of attacks Paul's Epistles stand as the marvellous expression of his own conception of Christ and the application of the gospel to the life of the Christians in the Graeco-Roman world in which they lived by eternal principles that apply to us today. In order to understand Paul's Epistles one must know the Acts of the Apostles in which Luke has drawn with graphic power the sudden change of the foremost opponent of Christ into the chief expounder and proclaimer of the gospel of the Risen Christ. The Acts and the Epistles supplement each other in a marvellous way, though chiefly in an incidental fashion. It is by no means certain that Luke had access to any of Paul's Epistles before he wrote the Acts, though that was quite possible for the early Epistles. It does not greatly matter for Luke had access to Paul himself both in Caesarea and in Rome. The best life of Paul one can get comes by combining the Acts with the Epistles if he knows how to do it. Paul is Luke's hero, but he has not overdrawn the picture in the Acts as is made clear by the Epistles themselves which reveal his own grasp and growth. The literature on Paul is vast and constantly growing. He possesses a fascination for students of the New Testament and of Christianity. It is impossible here to allude even to the most important in so vast a field. Conybeare and Howson's _Life and Epistles of St. Paul_ still has value. Sir W. M. Ramsay has a small library on Paul and his Epistles. Stalker's masterful little book on Paul still grips men as does the work of Sabatier. Deissmann's _St. Paul _ continues to throw light on the great Apostle to the Gentiles. Those who wish my own view at greater length will find them in my various books on Paul (_Epochs in the Life of Paul_, _Paul the Interpreter of Christ_, etc.).

rwp@Galatians:2:2 @{By revelation} (\kata apokalupsin\). In strkjv@Acts:15:2| the church sent them. But surely there is no inconsistency here. {I laid before them} (\anethemˆn autois\). Second aorist middle indicative of old word \anatithˆmi\, to put up, to place before, with the dative case. But who were the "them" (\autois\)? Evidently not the private conference for he distinguishes this address from that, "but privately" (\kat' idian\). Just place strkjv@Acts:15:4f.| beside the first clause and it is clear: "I laid before them the gospel which I preach among the Gentiles," precisely as Luke has recorded. Then came the private conference after the uproar caused by the Judaizers (Acts:15:5|). {Before them who were of repute} (\tois dokousin\). He names three of them (Cephas, James, and John). James the Lord's brother, for the other James is now dead (Acts:12:1f.|). But there were others also, a select group of real leaders. The decision reached by this group would shape the decision of the public conference in the adjourned meeting. Songs:far as we know Paul had not met John before, though he had met Peter and James at the other visit. Lightfoot has much to say about the Big Four (St. Paul and the Three) who here discuss the problems of mission work among Jews and Gentiles. It was of the utmost importance that they should see eye to eye. The Judaizers were assuming that the twelve apostles and James the Lord's brother would side with them against Paul and Barnabas. Peter had already been before the Jerusalem Church for his work in Caesarea (Acts:11:1-18|). James was considered a very loyal Jew. {Lest by any means I should be running or had run in vain} (\mˆ p“s eis kenon trech“ ˆ edramon\). Negative purpose with the present subjunctive (\trech“\) and then by a sudden change the aorist indicative (\edramon\), as a sort of afterthought or retrospect (Moulton, _Prolegomena_, p. 201; Robertson, _Grammar_, p. 988). There are plenty of classical parallels. See also strkjv@1Thessalonians:3:5| for both together again.

rwp@Hebrews:2:17 @{Wherefore} (\hothen\). Old relative adverb (\ho\ and enclitic \then\, whence of place (Matthew:12:44|), of source (1John:2:18|), of cause as here and often in Hebrews (3:1; strkjv@7:25; strkjv@8:3; strkjv@9:18; strkjv@11:19|). {It behoved him} (\“pheilen\). Imperfect active of \opheil“\, old verb to owe, money (Matthew:18:28|), service and love (Romans:13:8|), duty or obligation as here and often in N.T. (Luke:17:10|). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John:3:16|), voluntarily (John:10:17|), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. {In all things} (\kata panta\). Except yielding to sin (Hebrews:4:15|) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark:1:13|). Jesus fought through to victory over Satan. {To be made like unto his brethren} (\tois adelphois homoi“thˆnai\). First aorist passive infinitive of \homoio“\, old and common verb from \homoios\ (like), as in strkjv@Matthew:6:8|, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Phillipians:2:7| "in the likeness of men") as we shall resemble him in the end (Romans:8:29| "first-born among many brethren"; strkjv@1John:3:2| "like him"), where the same root is used as here (\hoi“ma, homoios\). That he might be (\hina genˆtai\). Purpose clause with \hina\ and the second aorist middle subjunctive of \ginomai\, to become, "that he might become." That was only possible by being like his brethren in actual human nature. {Merciful and faithful high priest} (\eleˆm“n kai pistos archiereus\). The sudden use of \archiereus\ here for Jesus has been anticipated by strkjv@1:3; strkjv@2:9| and see strkjv@3:1|. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (\eleˆm“n\ and \pistos\) touch the chief points in the function of the high priest (5:1-10|), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. {In things pertaining to God} (\ta pros ton theon\). The adverbial accusative of the article is a common idiom. See the very idiom \ta pros ton theon\ in strkjv@Exodus:18:19; strkjv@Romans:15:17|. This use of \pros\ we had already in strkjv@Hebrews:1:7f|. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. {To make propitiation for} (\eis to hilaskesthai\). Purpose clause with \eis to\ and the infinitive (common Greek idiom), here present indirect middle of \hilaskomai\, to render propitious to oneself (from \hilaos\, Attic \hile“s\, gracious). This idea occurs in the LXX (Psalms:65:3|), but only here in N.T., though in strkjv@Luke:18:13| the passive form (\hilasthˆti\) occurs as in strkjv@2Kings:5:18|. In strkjv@1John:2:2| we have \hilasmos\ used of Christ (cf. strkjv@Hebrews:7:25|). The inscriptions illustrate the meaning in strkjv@Hebrews:2:17| as well as the LXX.

rwp@Hebrews:5:2 @{Who can bear gently} (\metriopathein dunamenos\). Present active infinitive of the late verb \metriopathe“\ (\metrios\, moderate, \pate“\, to feel or suffer). It is a philosophical term used by Aristotle to oppose the \apatheia\ (lack of feeling) of the Stoics. Philo ranks it below \apatheia\. Josephus (_Ant_. XII. 32) uses it of the moderation of Vespasian and Titus towards the Jews. It occurs here only in the N.T. "If the priest is cordially to plead with God for the sinner, he must bridle his natural disgust at the loathsomeness of sensuality, his impatience at the frequently recurring fall, his hopeless alienation from the hypocrite and the superficial, his indignation at any confession he hears from the penitent" (Dods). {With the ignorant} (\tois agnoousin\). Dative case of the articular present active participle of \agnoe“\, old verb not to know (Mark:9:32|). {And erring} (\kai plan“menois\). Present middle participle (dative case) of \plana“\. The one article with both participles probably makes it a hendiadys, sins of ignorance (both accidence and sudden passion) as opposed to high-handed sins of presumption and deliberate purpose. People who sinned "willingly" (\hekousi“s\, strkjv@10:26|) had no provision in the Levitical system. For deliberate apostasy (3:12; strkjv@10:26|) no pardon is offered. {Is compassed with infirmity} (\perikeitai astheneian\). Present passive indicative of the old verb \perikeimai\ here used transitively as in strkjv@Acts:28:20| (\halusin\, chain). The priest himself has weakness lying around him like a chain. Not so Jesus.

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:1:38 @{Turned} (\strapheis\). Second aorist passive participle of \streph“\, vividly picturing the sudden act of Jesus on hearing their steps behind him. {Beheld} (\theasamenos\). First aorist middle participle of \theaomai\ (verse 32|). Both participles here express antecedent action to \legei\ (saith). {Following} (\akolothountas\). Present active participle of \akolouthe“\ (verse 37|). It was Christ's first experience of this kind and the two came from the Baptist to Jesus. {What seek ye?} (\Ti zˆteite;\). Not "whom" (\tina\ strkjv@18:4; strkjv@20:15|), but "what purpose have you." The first words of Jesus preserved in this Gospel. See strkjv@Luke:2:49; strkjv@Matthew:3:15| for words spoken before this and strkjv@Mark:1:15| for Mark's first report in the Galilean ministry. {Rabbi} (\Rabbei\). Aramaic title for "Teacher" which John here translates by \Didaskale\ as he is writing late and for general readers. Luke, a Greek Christian, does not use it, but John recalls his first use of this term to Jesus and explains it. Matthew has it only in the greeting of Judas to the Master (Matthew:26:25,49|) and Mark once by Judas (Mark:14:45|) and twice by Peter (Mark:9:5; strkjv@11:21|). John's Gospel has the disciples at first addressing Jesus by Rabbi while others address him by \Kurie\ (Lord or Sir) as in strkjv@4:11,49; strkjv@5:7|. Peter uses \Kurie\ in strkjv@6:68|. In the end the disciples usually say \Kurie\ (13:6,25|, etc.), but Mary Magdalene says \Rabbounei\ (20:16|). {Being interpreted} (\methermˆmeuomenon\). Present passive participle of \methermˆneu“\, late compound of \meta\ and \hermˆneu“\, to explain (John:1:42|), old word from \Hermes\, the god of speech (hermeneutics). John often explains Aramaic words (1:38,41,42; strkjv@4:25; strkjv@9:7|, etc.). {Where abidest thou?} (\Pou meneis;\). They wished a place for quiet converse with Jesus.

rwp@John:4:16 @{Go, call thy husband} (\Hupage ph“nˆson sou ton andra\). Two imperatives (present active, first aorist active). Had she started to leave after her perplexed reply? Her frequent trips to the well were partly for her husband. We may not have all the conversation preserved, but clearly Jesus by this sudden sharp turn gives the woman a conviction of sin and guilt without which she cannot understand his use of water as a metaphor for eternal life.

rwp@John:6:19 @{When therefore they had rowed} (\elˆlakotes oun\). Perfect active participle of \elaun“\, old verb to march (Xenophon), to drive (James:3:4|), to row (Mark:6:48|). {Furlongs} (\stadious\). Stadia, accusative of extent of space, a little over halfway across, "in the midst of the sea" (Mark:6:47|). It was about forty stadia (six miles) across. {They behold} (\the“rousin\). Graphic dramatic present active indicative of \the“re“\, vividly preserving the emotions of the disciples. {Walking} (\peripatounta\). Present active participle in the accusative case agreeing with \Iˆsoun\. {Drawing nigh unto the boat} (\eggus tou ploiou ginomenon\). Present middle participle of \ginomai\ describing the process. "Coming near the boat." They behold Jesus slipping closer and closer to them on the water. {They were afraid} (\ephobˆthˆsan\). Ingressive aorist passive indicative of \phobeomai\, "they became afraid." Sudden change to the regular historical sequence.

rwp@John:7:19 @{And yet} (\kai\). Clear use of \kai\ in the adversative sense of "and yet" or "but." They marvelled at Christ's "ignorance" and boasted of their own knowledge of the law of Moses. And yet they violated that law by not practising it. {Why seek ye to kill me?} (\Ti me zˆteite apokteinai;\). A sudden and startling question as an illustration of their failure to do the law of Moses. Jesus had previously known (5:39,45-47|) that the Jews really rejected the teaching of Moses while professing to believe it. On that very occasion they had sought to kill him (5:18|), the very language used here. Apparently he had not been to Jerusalem since then. He undoubtedly alludes to their conduct then and charges them with the same purpose now.

rwp@John:7:27 @{Howbeit} (\alla\). Clearly adversative here. {This man} (\touton\). Possibly contemptuous use of \houtos\ as may be true in 25,26|. {Whence he is} (\pothen estin\). The Galilean Jews knew the family of Jesus (6:42|), but they knew Jesus only as from Nazareth, not as born in Bethlehem (verse 42|). {When the Christ cometh} (\ho Christos hotan erchˆtai\). Prolepsis of \ho Christos\ and indefinite temporal clause with \hotan\ and the present middle subjunctive \erchˆtai\ rather than the more usual second aorist active \elthˆi\ as in verse 31|, a trifle more picturesque. This is a piece of popular theology. "Three things come wholly unexpected--Messiah, a godsend, and a scorpion" (_Sanhedrin_ 97a). The rulers knew the birthplace to be Bethlehem (7:42; strkjv@Matthew:2:5f.|), but some even expected the Messiah to drop suddenly from the skies as Satan proposed to Jesus to fall down from the pinnacle of the temple. The Jews generally expected a sudden emergence of the Messiah from concealment with an anointing by Elijah (_Apoc. of Bar_. XXIX. 3; 2Esdr. strkjv@7:28; strkjv@13:32; Justin Martyr, _Tryph_. 110).

rwp@John:7:37 @{Now on the last day} (\en de tˆi eschatˆi hˆmerƒi\). The eighth day which was "an holy convocation," kept as a Sabbath (Leviticus:33:36|), apparently observed as a memorial of the entrance into Canaan, hence "the great day of the feast" (\tˆi megalˆi tˆs heortˆs\). {Stood and cried} (\histˆkei kai ekrasen\). Past perfect active of \histˆmi\ used as imperfect and intransitive and first aorist active of \kraz“\. Picture Jesus standing (linear) and suddenly crying out (punctiliar). {If any man thirst} (\ean tis dipsƒi\). Third class condition with \ean\ and present active subjunctive of \dipsa“\, "if any one is thirsty." On each of the seven preceding days water was drawn in a golden pitcher from the pool of Siloam and carried in procession to the temple and offered by the priests as the singers chanted strkjv@Isaiah:12:3|: "With joy shall ye draw water out of the wells of salvation." "It is uncertain whether the libations were made upon the eighth day. If they were not made, the significant cessation of the striking rite on this one day of the feast would give a still more fitting occasion for the words" (Westcott).

rwp@John:8:55 @{And ye have not known him} (\kai ouk egn“kate auton\). Adversative use again of \kai\="and yet." Perfect active indicative of \gin“sk“\, the verb for experiential knowledge. This was true of the \kosmos\ (1:10; strkjv@17:25|) and of the hostile Jews (16:3|). Jesus prays that the world may know (17:23|) and the handful of disciples had come to know (17:25|). {But I know him} (\eg“ de oida auton\). Equipped by eternal fellowship to reveal the Father (1:1-18|). This peculiar intimate knowledge Jesus had already claimed (7:29|). Jesus used \oida\ (8:19; strkjv@15:21|) or \gin“sk“\ (17:23,25|) for the knowledge of the Father. No undue distinction can be drawn here. {And if I should say} (\kan eip“\). Third-class condition (concession), "even if I say," with \kai ean\ (\kan\) and second aorist active subjunctive. "Suppose I say." {I shall be like you a liar} (\esomai homoios humin pseustˆs\). Apodosis of the condition. \Homoios\ (like) is followed by the associative-instrumental case \humin\. The word \pseustˆs\ (liar), in spite of the statement that they are the children of the devil, the father of lying (8:44|), comes with a sudden jolt because it is a direct charge. This word liar is not considered polite today in public speech when hurled at definite individuals. There is a rather free use of the word in strkjv@1John:2:4,22; strkjv@4:20; strkjv@5:10|. It is not hard to imagine the quick anger of these Pharisees.

rwp@John:11:26 @{Shall never die} (\ou mˆ apothanˆi eis ton ai“na\). Strong double negative \ou mˆ\ with second aorist active subjunctive of \apothnˆsk“\ again (but spiritual death, this time), "shall not die for ever" (eternal death). {Believest thou this?} (\pisteueis touto;\) Sudden test of Martha's insight and faith with all the subtle turns of thought involved.

rwp@John:11:29 @{And she} (\kai ekeinˆ\). Emphatic use of the demonstrative \ekeinos\ as often in John, "And that one." {Arose quickly} (\ˆgerthˆ\). First aorist (ingressive) passive of \egeir“\ and intransitive. Naturally so on the sudden impulse of joy. {And went unto him} (\kai ˆrcheto pros auton\). Imperfect middle, possibly inchoative, started towards him, certainly picturing her as she was going.

rwp@John:13:8 @{Thou shalt never wash my feet} (\ou mˆ nipsˆis mou tous podas eis ton ai“na\). Strong double negative \ou mˆ\ with first aorist active subjunctive of \nipt“\ with \eis ton ai“na\ (for ever) added and \mou\ (my) made emphatic by position. Peter's sudden humility should settle the issue, he felt. {If I wash thee not} (\ean mˆ nips“ se\). Third-class condition with \ean mˆ\ (negative). Jesus picks up the challenge of Peter whose act amounted to irreverence and want of confidence. "The first condition of discipleship is self-surrender" (Westcott). Songs:"Jesus, waiting with the basin" (Dods), concludes. {Thou hast no part with me} (\ouk echeis meros met' emou\). Not simply here at the supper with its fellowship, but in the deeper sense of mystic fellowship as Peter was quick to see. Jesus does not make foot-washing essential to spiritual fellowship, but simply tests Peter's real pride and mock-humility by this symbol of fellowship.

rwp@John:19:22 @{What I have written I have written} (\ho gegrapha gegrapha\). With emphasis on the permanence of the accusation on the board. Pilate has a sudden spirit of stubbornness in this detail to the surprise of the chief priests. Technically he was correct, for he had condemned Jesus on this charge made by the chief priests.

rwp@John:20:20 @{Showed} (\edeixen\). First aorist active indicative of \deiknumi\. This body, not yet glorified, retained the marks of the nails and of the soldier's spear, ample proof of the bodily resurrection against the modern view that only Christ's "spirit" arose and against the Docetic notion that Jesus had no actual human body. Luke (Luke:24:39f.|) adds feet to hands and side. {Were glad} (\echarˆsan\). Second aorist passive indicative of \chair“\. Jesus had said (16:22|) that it would be so. Luke adds (Luke:24:41|) that they "disbelieved for joy." It was too good to be true, though terror had first seized them when Jesus appeared (Luke:24:37|) because of the suddenness of Christ's appearance and their highly wrought state.

rwp@Luke:2:38 @{Coming up} (\epistƒsa\). Second aorist active participle. The word often has the notion of coming suddenly or bursting in as of Martha in strkjv@Luke:10:40|. But here it probably means coming up and standing by and so hearing Simeon's wonderful words so that her words form a kind of footnote to his. {Gave thanks} (\anth“mologeito\). Imperfect middle of a verb (\anthomologe“\) in common use in Greek writers and in the LXX though here alone in the N.T. It had the idea of a mutual agreement or of saying something before one (\anti\). Anna was evidently deeply moved and repeated her thanksgiving and kept speaking (\elalei\, imperfect again) "to all them that were looking for (\prosdechomenois\, as in strkjv@1:35| of Simeon) the redemption of Jerusalem (\lutr“sin Ierousalˆm\)." There was evidently a group of such spirits that gathered in the temple either men around her and Simeon or whom she met from time to time. There was thus a nucleus of old saints in Jerusalem prepared for the coming of the Messiah when he at last appears as the Messiah in Jerusalem (John 2 and 3). These probably all passed away. But they had a happy hour of hope and joy. The late MSS. have "in Jerusalem" but "of Jerusalem" is correct. What they meant by the "redemption of Jerusalem" is not clear, whether political or spiritual or both. Simeon was looking for the consolation of Israel (2:25|) and Zacharias (1:68|) sang of redemption for Israel (Isaiah:40:2|).

rwp@Luke:4:33 @{Which had} (\ech“n\). Mark has \en\. {A spirit of an unclean demon} (\pneuma daimoniou akathartou\). Mark has "unclean spirit." Luke's phrase here is unique in this combination. Plummer notes that Matthew has \daimonion\ ten times and \akatharton\ twice as an epithet of \pneuma\; Mark has \daimonion\ thirteen times and \akatharton\ eleven times as an epithet of \pneuma\. Luke's Gospel uses \daimonion\ twenty-two times and \akatharton\ as an epithet, once of \daimonion\ as here and once of \pneuma\. In Mark the man is in (\en\) the power of the unclean spirit, while here the man "has" a spirit of an unclean demon. {With a loud voice} (\ph“nˆi megalˆi\). Not in Mark. Really a scream caused by the sudden contact of the demon with Jesus.

rwp@Luke:12:49 @{I came to cast fire} (\Pur ˆlthon balein\). Suddenly Jesus lets the volcano in his own heart burst forth. The fire was already burning. "Christ came to set the world on fire, and the conflagration had already begun" (Plummer). The very passion in Christ's heart would set his friends on fire and his foes in opposition as we have just seen (Luke:11:53f.|). It is like the saying of Jesus that he came to bring not peace, but a sword, to bring cleavage among men (Matthew:10:34-36|). {And what will I, if it is already kindled?} (\kai ti thel“ ei ˆdˆ anˆphthˆ;\). It is not clear what this passage means. Probably \ti\ is be taken in the sense of "how" (\p“s\). How I wish. Then \ei\ can be taken as equal to \hoti\. How I wish that it were already kindled. \Anˆphthˆ\ is first aorist passive of \anapt“\, to set fire to, to kindle, to make blaze. Probably Luke means the conflagration to come by his death on the Cross for he changes the figure and refers to that more plainly.

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@Luke:16:4 @{I am resolved} (\egn“n\). Second aorist active indicative of \gin“sk“\. A difficult tense to reproduce in English. I knew, I know, I have known, all miss it a bit. It is a burst of daylight to the puzzled, darkened man: I've got it, I see into it now, a sudden solution. {What to do} (\ti poiˆs“\). Either deliberative first aorist active subjunctive or deliberative future active indicative. {When I am put out} (\hotan metastath“\). First aorist passive subjunctive of \methistˆmi\, (\meta, histˆmi\), old verb, to transpose, transfer, remove. He is expecting to be put out. {They may receive me} (\dex“ntai\). First aorist middle subjunctive of \dechomai\, common verb. Subjunctive with final particle \hina\. He wishes to put the debtors under obligation to himself. {Debtors} (\t“n chreophilet“n\). A late word. In the N.T. only here and strkjv@Luke:7:41| from \chreos\, loan, and \opheiletˆs\, debtor. It is probable that he dealt with "each one" separately.

rwp@Luke:17:24 @{Lighteneth} (\astraptousa\). An old and common verb, though only here and strkjv@24:4| in the N.T. The second coming will be sudden and universally visible. There are still some poor souls who are waiting in Jerusalem under the delusion that Jesus will come there and nowhere else.

rwp@Mark:1:35 @{In the morning, a great while before day} (\pr“i ennucha lian\). Luke has only "when it was day" (\genomenˆs hˆmeras\). The word \pr“i\ in Mark means the last watch of the night from three to six A.M. \Ennucha lian\ means in the early part of the watch while it was still a bit dark (cf. strkjv@Mark:16:2| \lian pr“i\). {Rose up and went out} (\anastas exˆlthen\). Out of the house and out of the city, off (\apˆlthen\, even if not genuine, possibly a conflate reading from strkjv@6:32,46|). "Flight from the unexpected reality into which His ideal conception of His calling had brought Him" (H.J. Holtzmann). Gould notes that Jesus seems to retreat before his sudden popularity, to prayer with the Father "that he might not be ensnared by this popularity, or in any way induced to accept the ways of ease instead of duty." But Jesus also had a plan for a preaching tour of Galilee and "He felt He could not begin too soon. He left in the night, fearing opposition from the people" (Bruce). Surely many a popular preacher can understand this mood of Jesus when in the night he slips away to a solitary place for prayer. Jesus knew what it was to spend a whole night in prayer. He knew the blessing of prayer and the power of prayer. {And there prayed} (\k'akei prosˆucheto\). Imperfect tense picturing Jesus as praying through the early morning hours.

rwp@Mark:2:14 @{And as he passed by} (\kai parag“n\). Present participle active, was passing by. Jesus was constantly on the alert for opportunities to do good. An unlikely specimen was Levi (Matthew), son of Alpheus, sitting at the toll-gate (\tel“nion\) on the Great West Road from Damascus to the Mediterranean. He was a publican (\tel“nˆs\) who collected toll for Herod Antipas. The Jews hated or despised these publicans and classed them with sinners (\hamart“loi\). The challenge of Jesus was sudden and sharp, but Levi (Matthew) was ready to respond at once. He had heard of Jesus and quickly decided. Great decisions are often made on a moment's notice. Levi is a fine object lesson for business men who put off service to Christ to carry on their business.

rwp@Mark:4:37 @{There ariseth a great storm of wind} (\ginetai lailaps megalˆ anemou\). Mark's vivid historical present again. strkjv@Matthew:8:24| has \egeneto\ (arose) and strkjv@Luke:8:23| \katebˆ\ (came down). Luke has also \lailaps\, but Matthew \seismos\ (tempest), a violent upheaval like an earthquake. \Lailaps\ is an old word for these cyclonic gusts or storms. Luke's "came down" shows that the storm fell suddenly from Mount Hermon down into the Jordan Valley and smote the Sea of Galilee violently at its depth of 682 feet below the Mediterranean Sea. The hot air at this depth draws the storm down with sudden power. These sudden storms continue to this day on the Sea of Galilee. The word occurs in the LXX of the whirlwind out of which God answered Job:(Job:38:1|) and in strkjv@Jonah:1:4|. {The waves beat into the boat} (\ta kumata epeballen eis to ploion\). Imperfect tense (were beating) vividly picturing the rolling over the sides of the boat "so that the boat was covered with the waves" (Matthew:8:24|). Mark has it: "insomuch that the boat was now filling" (\h“ste ˆdˆ gemizesthai to ploion\). Graphic description of the plight of the disciples.

rwp@Mark:4:39 @{Rebuked the wind} (\epetimˆsen t“i anem“i\) as in strkjv@Matthew:8:26| and strkjv@Luke:8:24|. He spoke to the sea also. All three Gospels speak of the sudden calm (\galˆnˆ\) and the rebuke to the disciples for this lack of faith.

rwp@Mark:9:8 @{Suddenly looking round about} (\exapina periblepsamenoi\). strkjv@Matthew:17:8| has it "lifting up their eyes." Mark is more graphic. The sudden glance around on the mountain side when the cloud with Moses and Elijah was gone. {Jesus only with themselves} (\meth' heaut“n ei mˆ Iˆsoun monon\). Mark shows their surprise at the situation. They were sore afraid (Matthew:17:6|) before Jesus touched them.

rwp@Mark:9:15 @{Were greatly amazed} (\exethambˆthˆsan\). First aorist passive ingressive aorist with perfective compound \ex-\. The sudden and opportune appearance of Jesus in the midst of the dispute when no one was looking for him turned all eyes to him. He would not fail, however the disciples might do so. The people were awed for the moment and then running began to welcome him (\protrechontes ˆspazonto\). Present participle and imperfect middle indicative.

rwp@Matthew:8:14 @{Lying sick of a fever} (\biblˆmenˆn kai puressousan\). Two participles, bedridden (perfect passive of \ball“\) and burning with fever (present active). How long the fever had had her we have no means of knowing, possibly a sudden and severe attack (Mark:1:30|), as they tell Jesus about her on reaching the house of Peter. We are not told what kind of fever it was. Fever itself was considered a disease. "Fever" is from German feuer (fire) like the Greek \pur\.

rwp@Matthew:8:24 @{But he was asleep} (\autos de ekatheuden\). Imperfect, was sleeping. Picturesque scene. The Sea of Galilee is 680 feet below the Mediterranean Sea. These sudden squalls come down from the summit of Hermon with terrific force (\seismos megas\) like an earthquake. Mark (Mark:4:37|) and Luke (Luke:8:23|) term it a whirlwind (\lailaps\) in furious gusts.

rwp@Matthew:8:27 @{Even the winds and the sea obey him} (\Kai hoi anˆmoi kai hˆ thalassa aut“i hupakouousin\). A nature miracle. Even a sudden drop in the wind would not at once calm the sea. "J. Weiss explains that by 'an astonishing coincidence' the storm happened to lull at the moment that Jesus spoke!" (McNeile). Some minds are easily satisfied by their own stupidities.

rwp@Matthew:22:12 @{Not having a wedding-garment} (\mˆ ech“n enduma gamou\). \Mˆ\ is in the _Koin‚_ the usual negative with participles unless special emphasis on the negative is desired as in \ouk endedumenon\. There is a subtle distinction between \mˆ\ and \ou\ like our subjective and objective notions. Some hold that the wedding-garment here is a portion of a lost parable separate from that of the Wedding Feast, but there is no evidence for that idea. Wunsche does report a parable by a rabbi of a king who set no time for his feast and the guests arrived, some properly dressed waiting at the door; others in their working clothes did not wait, but went off to work and, when the summons suddenly came, they had no time to dress properly and were made to stand and watch while the others partook of the feast.

rwp@Matthew:24:22 @{Had been shortened} (\ekolob“thˆsan\). From \kolobos\, lopped, mutilated, as the hands, the feet. It is a second-class condition, determined as unfulfilled. It is a prophetic figure, the future regarded as past. {For the elect's sake} (\dia tous eklektous\). See strkjv@Matthew:22:14| for another use of this phrase by Jesus and also strkjv@24:31|. The siege was shortened by various historical events like the stopping of the strengthening of the walls by Herod Agrippa by orders from the Emperor, the sudden arrival of Titus, the neglect of the Jews to prepare for a long siege. "Titus himself confessed that God was against the Jews, since otherwise neither his armies nor his engines would have availed against their defences" (Vincent).

rwp@Matthew:25:6 @{There is a cry} (\kraugˆ gegonen\). A cry has come. Dramatic use of the present perfect (second perfect active) indicative, not the perfect for the aorist. It is not \estin\, but \gegonen\ which emphasizes the sudden outcry which has rent the air. The very memory of it is preserved by this tense with all the bustle and confusion, the rushing to the oil-venders. {Come ye forth to meet him} (\exerchesthe eis apantˆsin\). Or, Go out for meeting him, dependent on whether the cry comes from outside the house or inside the house where they were sleeping because of the delay. It was a ceremonial salutation neatly expressed by the Greek phrase.

rwp@Matthew:26:75 @{Peter remembered} (\emnˆsthˆ ho Petros\). A small thing, but _magna circumstantia_ (Bengel). In a flash of lightning rapidity he recalled the words of Jesus a few hours before (Matthew:26:34|) which he had then scouted with the proud boast that "even if I must die with thee, yet will I not deny thee" (26:35|). And now this triple denial was a fact. There is no extenuation for the base denials of Peter. He had incurred the dread penalty involved in the words of Jesus in strkjv@Matthew:10:33| of denial by Jesus before the Father in heaven. But Peter's revulsion of feeling was as sudden as his sin. {He went out and wept bitterly} (\exelth“n ex“ eklausen pikr“s\). Luke adds that the Lord turned and looked upon Peter (Luke:22:61|). That look brought Peter back to his senses. He could not stay where he now was with the revilers of Jesus. He did not feel worthy or able to go openly into the hall where Jesus was. Songs:outside he went with a broken heart. The constative aorist here does not emphasize as Mark's imperfect does (Mark:14:72|, \eklaien\) the continued weeping that was now Peter's only consolation. The tears were bitter, all the more so by reason of that look of understanding pity that Jesus gave him. One of the tragedies of the Cross is the bleeding heart of Peter. Judas was a total wreck and Peter was a near derelict. Satan had sifted them all as wheat, but Jesus had prayed specially for Peter (Luke:22:31f.|). Will Satan show Peter to be all chaff as Judas was?

rwp@Matthew:27:5 @{Hanged himself} (\apˆgxato\). Direct middle. His act was sudden after he hurled the money into the sanctuary (\eis ton naon\), the sacred enclosure where the priests were. The motives of Judas in the betrayal were mixed as is usually the case with criminals. The money cut a small figure with him save as an expression of contempt as the current price of a slave.

rwp@Matthew:28:9 @{Jesus met them} (\Iˆsous hupˆntˆsen autais\). Came suddenly face to face (\anta“, hupo\) with them as they brooded over the message of the angel and the fact of the empty tomb (associative instrumental, \autais\). Cf. strkjv@8:34; strkjv@24:1-6|. Probably the lost portion of Mark's Gospel contained the story of this meeting with Jesus which changed their fears into joy and peace. His greeting was the ordinary "Hail" (\chairete\). They fell at his feet and held them in reverence while they worshipped him. Jesus allowed this act of worship though he forbade eager handling of his body by Mary Magdalene (John:20:17|). It was a great moment of faith and cheer.

rwp@Philippians:3:1 @{Finally} (\to loipon\). Accusative of general reference, literally, "as for the rest." Songs:again in strkjv@4:8|. It (or just \loipon\) is a common phrase towards the close of Paul's Epistles (2Thessalonians:3:1; strkjv@2Corinthians:13:11|). In strkjv@Ephesians:6:10| we have \tou loipou\ (genitive case). But Paul uses the idiom elsewhere also as in strkjv@1Corinthians:7:29; strkjv@1Thessalonians:4:1| before the close of the letter is in sight. It is wholly needless to understand Paul as about to finish and then suddenly changing his mind like some preachers who announce the end a half dozen times. {To write the same things} (\ta auta graphein\). Present active articular infinitive, "the going on writing the same things." What things? He has just used \chairete\ (go on rejoicing) again and he will repeat it in strkjv@4:4|. But in verse 2| he uses \blepete\ three times. At any rate Paul, as a true teacher, is not afraid of repetition. {Irksome} (\oknˆron\). Old adjective from \okne“\, to delay, to hesitate. It is not tiresome to me to repeat what is "safe" (\asphales\) for you. Old adjective from \a\ privative and \sphall“\, to totter, to reel. See strkjv@Acts:21:34|.

rwp@Philippians:3:12 @{Not that} (\ouch hoti\). To guard against a misunderstanding as in strkjv@John:6:26; strkjv@12:6; strkjv@2Corinthians:1:24; strkjv@Phillipians:4:11,17|. {I have already obtained} (\ˆdˆ elabon\). Rather, "I did already obtain," constative second aorist active indicative of \lamban“\, summing up all his previous experiences as a single event. {Or am already made perfect} (\ˆ ˆdˆ tetelei“mai\). Perfect passive indicative (state of completion) of \teleio“\, old verb from \teleios\ and that from \telos\ (end). Paul pointedly denies that he has reached a spiritual impasse of non- development. Certainly he knew nothing of so-called sudden absolute perfection by any single experience. Paul has made great progress in Christlikeness, but the goal is still before him, not behind him. {But I press on} (\di“k“ de\). He is not discouraged, but encouraged. He keeps up the chase (real idea in \di“k“\, as in strkjv@1Corinthians:14:1; strkjv@Romans:9:30; strkjv@1Timothy:6:11|). {If so be that} (\ei kai\). "I follow after." The condition (third class, \ei--katalab“\, second aorist active subjunctive of \katalamban“\) is really a sort of purpose clause or aim. There are plenty of examples in the _Koin‚_ of the use of \ei\ and the subjunctive as here (Robertson, _Grammar_, p. 1017), "if I also may lay hold of that for which (\eph' h“i\, purpose expressed by \epi\) I was laid hold of (\katelˆmphthˆn\, first aorist passive of the same verb \katalamban“\) by Christ Jesus." His conversion was the beginning, not the end of the chase.

rwp@Revelation:17:16 @{These shall hate the harlot} (\houtoi misˆsousin tˆn pornˆn\). Future active of \mise“\. \Houtoi\ is resumptive demonstrative pronoun (masculine) referring to the ten horns and the beast (neuter); construction according to sense. The downfall of Rome will come from the sudden change in subject peoples. {Shall make her desolate and naked} (\ˆrˆm“menˆn poiˆsousin autˆn kai gumnˆn\). Future active of \poie“\ and perfect passive predicate accusative participle of \erˆmo“\, old verb (from \erˆmos\ desolate), again in strkjv@18:16,19|. \Gumnˆn\ (naked) is predicate adjective. {Shall eat her flesh} (\tas sarkas autˆs phagontai\). Future middle of the defective verb \esthi“\, to eat. Note plural \sarkas\, portions of flesh (James:5:3|) as in strkjv@Psalms:27:2; strkjv@Micah:3:3|. {Shall burn her utterly with fire} (\autˆn katakausousin en puri\). Future active of \katakai“\, to burn down (perfective use of \kai“\). John wrote before the days of Alaric, Genseric, Ricimer, Totila, with their hordes which devastated Rome and the west in the fifth and sixth centuries. "No reader of the _Decline and Fall_ can be at a loss for materials which will at once illustrate and justify the general trend of St. John's prophecy" (Swete).

rwp@Revelation:18:8 @{Therefore} (\dia touto\). Because of her presumption added to her crimes. {In one day} (\en miƒi hˆmerƒi\). Symbolical term for suddenness like \miƒi h“rƒi\, in one hour (18:10,16,19|). John has in mind still strkjv@Isaiah:47:7-9|. {Shall come} (\hˆxousin\). Future active of \hˆk“\. Her plagues are named (death, mourning, famine). {She shall be utterly burned} (\katakauthˆsetai\). Future passive of \katakai“\ (perfective use of \kata\). {With fire} (\en puri\). "In fire," as in strkjv@17:16|. {Which judged her} (\ho krinas autˆn\). Articular first aorist active participle of \krin“\ referring to \kurios ho theos\ (the Lord God). The doom of Babylon is certain because of the power of God.

rwp@Romans:2:21 @{Thou therefore that teachest another} (\ho oun didask“n heteron\). Paul suddenly breaks off (anacoluthon) the long sentence that began in verse 17| and starts over again with a phrase that gathers it all up in small compass (teachest) and drives it home (therefore) on the Jew (thyself). {Not to steal} (\mˆ kleptein\). Infinitive with \mˆ\ in indirect command (indirect discourse) after \keruss“n\. {Dost thou steal?} (\klepteis?\). The preaching (\keruss“n\) was fine, but the practice? A home-thrust. {Should not commit adultery} (\mˆ moicheuein\). Infinitive in direct command again after \leg“n\. "The Talmud charges the crime of adultery upon the three most illustrious Rabbins" (Vincent).

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