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rwp@1Corinthians:4:11 @{Even unto this present hour} (\achri tˆs arti h“ras\). \Arti\ (just now, this very minute) accents the continuity of the contrast as applied to Paul. Ten verbs and four participles from 11-13| give a graphic picture of Paul's condition in Ephesus when he is writing this epistle. {We hunger} (\pein“men\), {we thirst} (\dips“men\), {are naked} (\gumniteuomen\), late verb for scant clothing from \gumnˆtˆs\, {are buffeted} (\kolaphizometha\), to strike a blow with the fist from \kolaphos\ and one of the few N.T. and ecclesiastical words and see on ¯Matthew:26:67|, {have no certain dwelling place} (\astatoumen\) from \astatos\, strolling about and only here save Anthol. Pal. and Aquila in strkjv@Isaiah:58:7|. Field in _Notes_, p. 170 renders strkjv@1Corinthians:4:11| "and are vagabonds" or spiritual hobos.

rwp@1Corinthians:7:11 @{But and if she depart} (\ean de kai ch“risthˆi\). Third class condition, undetermined. If, in spite of Christ's clear prohibition, she get separated (ingressive passive subjunctive), {let her remain unmarried} (\menet“ agamos\). Paul here makes no allowance for remarriage of the innocent party as Jesus does by implication. {Or else be reconciled to her husband} (\ˆ t“i andri katallagˆt“\). Second aorist (ingressive) passive imperative of \katallass“\, old compound verb to exchange coins as of equal value, to reconcile. One of Paul's great words for reconciliation with God (2Corinthians:5:18-20; strkjv@Romans:5:10|). \Diallass“\ (Matthew:5:24| which see) was more common in the older Greek, but \katallass“\ in the later. The difference in idea is very slight, \dia-\ accents notion of exchange, \kat-\ the perfective idea (complete reconciliation). Dative of personal interest is the case of \andri\. This sentence is a parenthesis between the two infinitives \ch“risthˆnai\ and \aphienai\ (both indirect commands after \paraggell“\). {And that the husband leave not his wife} (\kai andra mˆ aphienai\). This is also part of the Lord's command (Mark:10:11|). \Apolu“\ occurs in Mark of the husband's act and \aphienai\ here, both meaning to send away. Bengel actually stresses the difference between \ch“risthˆnai\ of the woman as like _separatur_ in Latin and calls the wife "pars ignobilior" and the husband "nobilior." I doubt if Paul would stand for that extreme.

rwp@1Corinthians:7:12 @{But to the rest say I, not the Lord} (\tois de loipois leg“ eg“, ouch ho Kurios\). Paul has no word about marriage from Jesus beyond the problem of divorce. This is no disclaimer of inspiration. He simply means that here he is not quoting a command of Jesus. {An unbelieving wife} (\gunaika apiston\). This is a new problem, the result of work among the Gentiles, that did not arise in the time of Jesus. The form \apiston\ is the same as the masculine because a compound adjective. Paul has to deal with mixed marriages as missionaries do today in heathen lands. The rest (\hoi loipoi\) for Gentiles (Ephesians:2:3|) we have already had in strkjv@1Thessalonians:4:13; strkjv@5:6| which see. The Christian husband married his wife when he himself was an unbeliever. The word \apistos\ sometimes means unfaithful (Luke:12:46|), but not here (cf. strkjv@John:20:27|). {She is content} (\suneudokei\). Late compound verb to be pleased together with, agree together. In the papyri. {Let him not leave her} (\mˆ aphiet“ autˆn\). Perhaps here and in verses 11,13| \aphiˆmi\ should be translated "put away" like \apolu“\ in strkjv@Mark:10:1|. Some understand \aphiˆmi\ as separation from bed and board, not divorce.

rwp@1John:3:17 @{Whoso hath} (\hos an echˆi\). Indefinite relative clause with modal \an\ with \hos\ and the present active subjunctive of \ech“\. {The world's goods} (\ton bion tou kosmou\). "The living or livelihood (not \z“ˆ\, the principle of life, and see strkjv@2:16| for \bios\) of the world" (not in the sense of evil or wicked, but simply this mundane sphere). {Beholdeth} (\the“rei\). Present active subjunctive of \the“re“\, like \echei\ just before. {In need} (\chreian echonta\). "Having need" (present active predicate participle of \ech“\, agreeing with \adelphon\). See the vivid picture of a like case in strkjv@James:2:15f|. {Shutteth up} (\kleisˆi\). First aorist (effective) active subjunctive of \klei“\, to close like the door, changed on purpose from present tense to aorist (graphic slamming the door of his compassion, \splagchna\, common in LXX and N.T. for the nobler viscera, the seat of the emotions, as in strkjv@Phillipians:2:11; strkjv@Colossians:3:12|). Only here in John. {How} (\p“s\). Rhetorical question like that in strkjv@James:2:16| (what is the use?). It is practical, not speculative, that counts in the hour of need.

rwp@1John:4:18 @{Fear} (\phobos\). Like a bond-slave (Romans:8:15|), not the reverence of a son (\eulabeia\, strkjv@Hebrews:5:7f.|) or the obedience to a father (\en phob“i\, strkjv@1Peter:1:17|). This kind of dread is the opposite of \parrˆsia\ (boldness). {Perfect love} (\hˆ teleia agapˆ\). There is such a thing, perfect because it has been perfected (verses 12,17|). Cf. strkjv@James:1:4|. {Casteth out fear} (\ex“ ballei ton phobon\). "Drives fear out" so that it does not exist in real love. See \ekball“ ex“\ in strkjv@John:6:37; strkjv@9:34f.; strkjv@12:31; strkjv@15:6| to turn out-of-doors, a powerful metaphor. Perfect love harbours no suspicion and no dread (1Corinthians:13|). {Hath punishment} (\kolasin echei\). Old word, in N.T. only here and strkjv@Matthew:25:46|. \Tim“ria\ has only the idea of penalty, \kolasis\ has also that of discipline, while \paideia\ has that of chastisement (Hebrews:12:7|). The one who still dreads (\phoboumenos\) has not been made perfect in love (\ou tetelei“tai\). Bengel graphically describes different types of men: "sine timore et amore; cum timore sine amore; cum timore et amore; sine timore cum amore."

rwp@1Peter:1:4 @{Unto an inheritance} (\eis klˆronomian\). Old word (from \klˆronomos\, heir) for the property received by the heir (Matthew:21:38|), here a picture of the blessedness in store for us pilgrims (Galatians:3:18|). {Incorruptible} (\aphtharton\). Old compound adjective (alpha privative and \phtheir“\, to corrupt), imperishable. Songs:many inheritances vanish away before they are obtained. {Undefiled} (\amianton\). Old verbal adjective (note alliteration) from alpha privative and \miain“\, to defile, without defect or flaw in the title, in N.T. only here, strkjv@James:1:27; strkjv@Hebrews:13:4|. {That fadeth not away} (\amaranton\). Alliterative and verbal adjective again from alpha privative and \marain“\ (to dry up, to wither, as in strkjv@James:1:11|), late and rare word in several inscriptions on tombs, here only in N.T. These inscriptions will fade away, but not this inheritance in Christ. It will not be like a faded rose. {Reserved} (\tetˆrˆmenˆn\). Perfect passive participle of \tˆre“\, old verb, to take care of, to guard. No burglars or bandits can break through where this inheritance is kept (Matthew:6:19f.; strkjv@John:17:11f.|). Cf. strkjv@Colossians:1:5|, where laid away" (\apokeimenˆn\) occurs. {For you} (\eis humas\). More graphic than the mere dative.

rwp@1Peter:2:20 @{For what glory} (\poion gar kleos\). Qualitative interrogative (what kind of glory). "What price glory?" \Kleos\ is old word from \kle“\ (\kale“\, to call), report, praise, glory, here only in N.T. {If ye shall take it patiently} (\ei hupomeneite\). First-class condition with \ei\ and future active indicative of \hupomen“\, for which see strkjv@James:1:12|. Same condition also in next sentence (\all' ei\, etc.). {When ye sin} (\hamartanontes\). Present active participle of \hamartan“\ (continued repetition). {And are buffeted for it} (\kai kolaphizomenoi\). Present passive participle of \kolaphiz“\, late word (from \kolaphos\ fist), only in N.T. (cf. strkjv@Matthew:26:67|) and ecclesiastical writers. Repeated action again. No posing as a martyr allowed here. Christians do sometimes deserve persecution, as Jesus implied (Matthew:5:10-12|). {When ye do well} (\agathopoiountes\). Present active participle of \agathopoie“\ as in verse 15|. {And suffer for it} (\kai paschontes\). Present active participle of \pasch“\ (verse 19|). No "for it" in the Greek here or in the previous sentence. {This is acceptable with God} (\touto charis para the“i\). "This thing (neuter) is thanks (verse 19|) by the side of (\para\) God (as God looks at it)."

rwp@1Thessalonians:1:8 @{From you hath sounded forth} (\aph' hum“n exˆchˆtai\). Perfect passive indicative of \exˆche“\, late compound verb (\ex, ˆchos, ˆch“, ˆchˆ\, our echo) to sound out of a trumpet or of thunder, to reverberate like our echo. Nowhere else in the N.T. Songs:"from you" as a sounding board or radio transmitting station (to use a modern figure). It marks forcibly "both the clear and the persuasive nature of the \logos tou Kuriou\" (Ellicott). This phrase, the word of the Lord, may be subjective with the Lord as its author or objective with the Lord as the object. It is both. It is a graphic picture with a pardonable touch of hyperbole (Moffatt) for Thessalonica was a great commercial and political centre for disseminating the news of salvation (on the Egnation Way). {But in every place} (\all' en panti top“i\). In contrast to Macedonia and Achaia. The sentence would naturally stop here, but Paul is dictating rapidly and earnestly and goes on. {Your faith to God-ward} (\hˆ pistis hum“n hˆ pros ton theon\). Literally, {the faith of you that toward the God}. The repeated article makes clear that their faith is now directed toward the true God and not toward the idols from which they had turned (verse 10|). {Is gone forth} (\exelˆluthen\). Second perfect active indicative of old verb \exerchomai\, to go out, state of completion like \exˆchˆtai\ above. {Songs:that we need not to speak anything} (\h“ste mˆ chreian echein hˆmƒs lalein ti\). \H“ste\ with the infinitive for actual result as in verse 7|. No vital distinction between \lalein\ (originally to chatter as of birds) and \legein\, both being used in the _Koin‚_ for speaking and preaching (in the N.T.).

rwp@1Timothy:3:3 @{No brawler} (\mˆ paroinon\). Later word for the earlier \paroinios\, one who sits long at (beside, \para\) his wine. In N.T. only here and strkjv@Titus:1:3|. {No striker} (\mˆ plˆktˆn\). Late word from \plˆss“\, to strike. In N.T. only here and strkjv@Titus:1:3|. {Gentle} (\epieikˆ\). See on ¯Phillipians:4:5| for this interesting word. {Not contentious} (\amachon\). Old word (from \a\ privative and \machˆ\), not a fighter. In N.T. only here and strkjv@Titus:3:2|. {No lover of money} (\aphilarguron\). Late word (\a\ privative and compound \phil-arguros\) in inscriptions and papyri (Nageli; also Deissmann, _Light_, etc., pp. 85f.). In N.T. only here and strkjv@Hebrews:13:5|.

rwp@1Timothy:4:1 @{Expressly} (\rˆt“s\). Late adverb, here alone in N.T., from verbal adjective \rˆtos\ (from root \re“\). The reference is to the Holy Spirit, but whether to O.T. prophecy (Acts:1:16|) or to some Christian utterance (2Thessalonians:2:2; strkjv@1Corinthians:14:1ff.|) we do not know. Parry recalls the words of Jesus in strkjv@Matthew:24:10,24|. {In later times} (\en husterois kairois\). Old adjective (Matthew:21:31|) usually as adverb, \husteron\ (Matthew:4:2|). Relative time from the prediction, now coming true (a present danger). {Some shall fall away} (\apostˆsontai tines\). Future middle of \aphistˆmi\, intransitive use, shall stand off from, to fall away, apostatize (2Corinthians:12:8|). {From the faith} (\tˆs piste“s\). Ablative case (separation). Not creed, but faith in God through Christ. {Giving heed} (\prosechontes\). Supply \ton noun\ (the mind) as in strkjv@3:8|. {Seducing spirits} (\pneumasin planois\). Old adjective (\planˆ\, wandering), here active sense (deceiving). As substantive in strkjv@2Corinthians:6:8|. Probably some heathen or the worst of the Gnostics. {Doctrines of devils} (\didaskaliais daimoni“n\). "Teachings of \daimons\." Definite explanation of the preceding. Cf. strkjv@1Corinthians:10:20f|.

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

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

rwp@2Corinthians:12:8 @{Concerning this thing} (\huper toutou\). More likely, "concerning this messenger of Satan." {That it might depart from me} (\hina apostˆi aph' emou\). Second aorist active (intransitive) subjunctive of \aphistˆmi\ in final clause, "that he stand off from me for good."

rwp@2Corinthians:12:20 @{Lest by any means, when I come, I should find you not such as I would} (\mˆ p“s elth“n ouch hoious thel“ heur“ humas\). An idiomatic construction after the verb of fearing (\phoboumai\) with \mˆ p“s\ as the conjunction and with \ouch\ as the negative of the verb \heur“\ (second aorist active subjunctive of \heurisk“\), \mˆ\ the conjunction, \ouch\ the negative. See Robertson, _Grammar_, p. 995. {And I be found} (\kag“ heureth“\). Same construction with first aorist passive subjunctive. {Such as ye would not} (\hoion ou thelete\). Neat change in voice just before and position of the negative here. {Lest by any means} (\mˆ p“s\). Still further negative purpose by repeating the conjunction. With graphic pen pictures Paul describes what had been going on against him during his long absence. {Backbitings} (\katalaliai\). Late and rare word. In N.T. only here and strkjv@1Peter:2:1|. If it only existed nowhere else! {Whisperings} (\psithurismoi\). Late word from \psithuriz“\, to whisper into one's ear. An onomatopoetic word for the sibilant murmur of a snake charmer (Ecclesiastes:10:11|). Only here in N.T. {Swellings} (\phusi“seis\). From \phusio“\, to swell up, late word only here and in ecclesiastical writers. Did Paul make up the word for the occasion? See on ¯1Corinthians:4:6| for verb. {Tumults} (\akatastasiai\). See on strkjv@2Corinthians:6:5|.

rwp@Info_2Peter @ BALANCE OF PROBABILITY There are difficulties in any decision about the authorship and character of II Peter. But, when all things are considered, I agree with Bigg that the Epistle is what it professes to be by Simon Peter. Else it is pseudonymous. The Epistle more closely resembles the other New Testament books than it does the large pseudepigraphic literature of the second and third centuries.

rwp@Info_1Thessalonians @ SECOND THESSALONIANS FROM CORINTH A.D. 50 OR 51 BY WAY OF INTRODUCTION It is plain that First Thessalonians did not settle all the difficulties in Thessalonica. With some there was precisely the opposite result. There was some opposition to Paul's authority and even defiance. Songs:Paul repeats his "command" for discipline (2Thessalonians:3:6|) as he had done when with them (3:10|). He makes this Epistle a test of obedience (3:14|) and finds it necessary to warn the Thessalonians against the zeal of some deceivers who even invent epistles in Paul's name to carry their point in the church (2:1f.|), an early instance of pseudepigraphic "Pauline" epistles, but not for a "pious" purpose. Paul's keen resentment against the practise should make us slow to accept the pseudepigraphic theory about other Pauline Epistles. He calls attention to his own signature at the close of each genuine letter. As a rule he dictated the epistle, but signed it with his own hand (3:17|). Paul writes to calm excitement (Ellicott) and to make it plain that he had not said that the Second Coming was to be right away.

rwp@2Timothy:2:19 @{Howbeit} (\mentoi\). Strong adversative, "however." {Firm} (\stereos\). Old adjective, solid, compact, in N.T. only here, strkjv@1Peter:5:9; strkjv@Hebrews:5:12,14|. See \stere“ma\ in strkjv@Colossians:2:5|. For \themelios\ see strkjv@1Corinthians:3:11; Rom strkjv@15:20; strkjv@1Timothy:6:19|. Cf. \hedrai“ma\ in strkjv@1Timothy:3:15|. {Seal} (\sphragis\). See strkjv@1Corinthians:9:2; strkjv@Romans:4:11|. {Knoweth} (\egn“\). Timeless aorist active indicative of \gin“sk“\. Quotation from strkjv@Numbers:16:5|. {Let every one depart} (\apostˆt“ pƒs\). Paraphrase of strkjv@Numbers:16:27; strkjv@Isaiah:26:13; strkjv@52:11; strkjv@Jeremiah:20:9|. Second aorist active imperative of \aphistˆmi\ (intransitive use), "Let every one stand off from." Probably another echo of the rebellion of Korah.

rwp@2Timothy:3:3 @{Slanderers} (\diaboloi\). See strkjv@1Timothy:3:11; strkjv@Titus:2:3|. {Without self-control} (\akrateis\). Old word (\a\ privative and \kratos\), here only in N.T. {Fierce} (\anˆmeroi\). Old word (\a\ privative and \hˆmeros\, tame), only here in N.T. {No lovers of good} (\aphilagathoi\). Found only here (\a\ privative and \philagathos\, for which see strkjv@Titus:1:8|). See also strkjv@Phillipians:4:8|. A papyrus describes Antoninus as \philagathos\ and has \aphilokagathia\.

rwp@Acts:2:7 @{Were amazed} (\existanto\). Imperfect middle of \existˆmi\, to stand out of themselves, wide-open astonishment. {Marvelled} (\ethaumazon\). Imperfect active. The wonder grew and grew. {Galileans} (\Galilaioi\). There were few followers of Jesus as yet from Jerusalem. The Galileans spoke a rude Aramaic (Mark:14:70|) and probably crude Greek vernacular also. They were not strong on language and yet these are the very people who now show such remarkable linguistic powers. These people who have come together are all Jews and therefore know Aramaic and the vernacular _Koin‚_, but there were various local tongues "wherein we were born" (\en hˆi egennˆthˆmen\). An example is the Lycaonian (Acts:14:11|). These Galilean Christians are now heard speaking these various local tongues. The lists in verses 9-11| are not linguistic, but geographical and merely illustrate how widespread the Dispersion (\Diaspora\) of the Jews was as represented on this occasion. Jews were everywhere, these "Jews among the nations" (Acts:21:21|). Page notes four main divisions here: (I) The Eastern or Babylonian, like the Parthians, Medes, Elamites, Mesopotamians. (2) The Syrian like Judea, Cappadocia, Pontus, Asia, Phrygia, Pamphylia. (3) The Egyptian like Egypt, Libya, Cyrene. (4) The Roman. {Jews and proselytes} (\prosˆlutoi\). These last from \proserchomai\, to come to, to join, Gentile converts to Judaism (circumcision, baptism, sacrifice). This proselyte baptism was immersion as is shown by I. Abrahams (_Studies in Pharisaism and the Gospels_, p. 38). Many remained uncircumcised and were called proselytes of the gate.

rwp@Acts:2:23 @{Him} (\touton\). "This one," resumptive and emphatic object of "did crucify and slay." {Being delivered up} (\ekdoton\). Verbal adjective from \ekdid“mi\, to give out or over. Old word, but here only in the N.T. Delivered up by Judas, Peter means. {By the determinate counsel and foreknowledge of God} (\tˆi h“rismenˆi boulˆi kai progn“sˆi tou theou\). Instrumental case. Note both purpose (\boulˆ\) and foreknowledge (\progn“sis\) of God and "determined" (\h“rismenˆ\, perfect passive participle, state of completion). God had willed the death of Jesus (John:3:16|) and the death of Judas (Acts:1:16|), but that fact did not absolve Judas from his responsibility and guilt (Luke:22:22|). He acted as a free moral agent. {By the hand} (\dia cheiros\). Luke is fond of these figures (hand, face, etc.) very much like the Hebrew though the vernacular of all languages uses them. {Lawless men} (\anom“n\). Men without law, who recognize no law for their conduct, like men in high and low stations today who defy the laws of God and man. Old word, very common in the LXX. {Ye did crucify} (\prospˆxantes\). First aorist active participle of \prospˆgnumi\, rare compound word in Dio Cassius and here only in the N.T. One must supply \t“i staur“i\ and so it means "fastened to the cross," a graphic picture like Paul's "nailed to the cross" (\prosˆl“sas t“i staur“i\) in strkjv@Colossians:2:14|. {Did slay} (\aneilate\). Second aorist active indicative with first aorist vowel \a\ instead of \o\ as is common in the _Koin‚_. This verb \anaire“\, to take up, is often used for kill as in strkjv@Acts:12:2|. Note Peter's boldness now under the power of the Holy Spirit. He charges the people to their faces with the death of Christ.

rwp@Acts:5:9 @{Ye have agreed together} (\suneph“nˆthˆ humin\). First aorist passive indicative of \sumph“ne“\ (to voice together, symphony), impersonal with dative; It was agreed together by you (or for you). "Your souls were allured together respecting this deceit" (Vincent). {To tempt the Spirit of the Lord} (\peirasai to pneuma kuriou\). Like "Thou shalt not tempt the Lord thy God." It was close to the unpardonable sin which was attributing the manifest work of the Holy Spirit to Beelzebub. {The feet} (\hoi podes\). Graphic picture by Peter as he heard the steps of the young men at the door.

rwp@Acts:5:22 @{The officers} (\hoi hupˆretai\). Under-rowers, literally (Matthew:5:25|). The servants or officers who executed the orders of the Sanhedrin. {Shut} (\kekleismenon\). Perfect passive participle of \klei“\. Shut tight. {Standing at the doors} (\hest“tas epi t“n thur“n\). Graphic picture of the sentinels at the prison doors.

rwp@Acts:5:37 @{Of the enrolment} (\tˆs apographˆs\). Described by Josephus (_Ant_. XV. 1, 1). The same word used by Luke of the first enrolment started by Augustus B.C. 8 to 6 (Luke:2:2|). See the discussion on ¯Luke:2:2|. This is the second enrolment in the fourteen year cycle carried on for centuries as shown by numerous dated papyri. Ramsay (_The Bearing of Recent Discovery on the Trustworthiness of the N.T._) has produced proof from inscriptions that Quirinius was twice in Syria as Luke reports (Robertson, _Luke the Historian in the Light of Research_). {Drew away} (\apestˆse\). Causative sense of the first aorist active indicative of \aphistˆmi\, made people (\laon\, no need of "some of the") to revolt (apostatize) with him. {He also} (\kakeinos\, crasis for \kai ekeinos\). That one, also. {Were scattered abroad} (\dieskorpisthˆsan\). First aorist (effective) passive indicative of \diaskorpiz“\, old verb to disperse. Used of sheep (Mark:14:27|), of property (Luke:15:13|). Aorist here after imperfect (\epeithonto\) as in verse 36|.

rwp@Acts:5:38 @{Refrain from} (\apostˆte apo\). Second aorist (ingressive) active imperative of \aphistˆmi\ of verse 37|. Do ye stand off from these men. "Hands off" was the policy of Gamaliel. {For if--be} (\hoti ean--ˆi\). \Hoti\ gives the reason for the advice. Gamaliel presents two alternatives in terms of two conditional clauses. The first one is stated as a condition of the third class, \ean\ with the present subjunctive \ˆi\, undetermined with prospect of determination. Assuming that it is from men, "it will be overthrown" (\kataluthˆsetai\, first future passive of \katalu“\, to loosen down like a falling house) as was true of the following of Theudas and Judas the Galilean.

rwp@Acts:9:31 @{Songs:the church} (\Hˆ men oun ekklˆsia\). The singular \ekklˆsia\ is undoubtedly the true reading here (all the great documents have it so). By this time there were churches scattered over Judea, Galilee, and Samaria (Galatians:1:22|), but Luke either regards the disciples in Palestine as still members of the one great church in Jerusalem (instance already the work of Philip in Samaria and soon of Peter in Joppa and Caesarea) or he employs the term \ekklˆsia\ in a geographical or collective sense covering all of Palestine. The strictly local sense we have seen already in strkjv@8:1,3| (and strkjv@Matthew:18:17|) and the general spiritual sense in strkjv@Matthew:16:18|. But in strkjv@Acts:8:3| it is plain that the term is applied to the organization of Jerusalem Christians even when scattered in their homes. The use of \men oun\ (so) is Luke's common way of gathering up the connection. The obvious meaning is that the persecution ceased because the persecutor had been converted. The wolf no longer ravined the sheep. It is true also that the effort of Caligula A.D. 39 to set up his image in the temple in Jerusalem for the Jews to worship greatly excited the Jews and gave them troubles of their own (Josephus, _Ant_. XVIII. 8, 2-9). {Had peace} (\eichen eirˆnˆn\). Imperfect active. Kept on having peace, enjoying peace, because the persecution had ceased. Many of the disciples came back to Jerusalem and the apostles began to make preaching tours out from the city. This idiom (\ech“ eirˆnˆn\) occurs again in strkjv@Romans:5:1| (\eirˆnˆn ech“men\, present active subjunctive) where it has been grievously misunderstood. There it is an exhortation to keep on enjoying the peace with God already made, not to make peace with God which would be \eirˆnˆn sch“men\ (ingressive aorist subjunctive). {Edified} (\oikodomoumenˆ\). Present passive participle, linear action also. One result of the enjoyment of peace after the persecution was the continued edification (Latin word _aedificatio_ for building up a house), a favourite figure with Paul (1Corinthians:14; strkjv@Ephesians:3|) and scattered throughout the N.T., old Greek verb. In strkjv@1Peter:2:5| Peter speaks of "the spiritual house" throughout the five Roman provinces being "built up" (cf. strkjv@Matthew:16:18|). {In the comfort of the Holy Spirit} (\tˆi paraklˆsei tou hagiou pneumatos\). Either locative ({in}) or instrumental case ({by}). The Holy Spirit had been promised by Jesus as "another Paraclete" and now this is shown to be true. The only instance in Acts of the use of \paraklˆsis\ with the Holy Spirit. The word, of course, means calling to one's side (\parakale“\) either for advice or for consolation. {Was multiplied} (\eplˆthuneto\). Imperfect middle passive. The multiplication of the disciples kept pace with the peace, the edification, the walking in the fear of the Lord, the comfort of the Holy Spirit. The blood of the martyrs was already becoming the seed of the church. Stephen had not borne his witness in vain.

rwp@Acts:11:4 @{Began} (\arxamenos\). Not pleonastic here, but graphically showing how Peter began at the beginning and gave the full story of God's dealings with him in Joppa and Caesarea. {Expounded} (\exetitheto\). Imperfect middle of \ektithˆmi\, to set forth, old verb, but in the N.T. only in Acts (7:21; strkjv@11:4; strkjv@18:26; strkjv@28:23|), a deliberate and detailed narrative "in order" (\kathexˆs\). Old word for in succession. In the N.T. only in strkjv@Luke:1:2; strkjv@8:1; strkjv@Acts:3:24; strkjv@11:14; strkjv@18:23|. Luke evidently considered this defence of Peter important and he preserves the marks of authenticity. It came originally from Peter himself (verses 5,6,15,16|). "The case of Cornelius was a test case of primary importance" (Page), "the first great difficulty of the early Church." Part of the story Luke gives three times (10:3-6,30-32; strkjv@11:13f.|). See the discussion chapter 10 for details given here.

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:14:10 @{Upright} (\orthos\). Predicate adjective. In this sense Galen and Hippocrates frequently use \orthos\ (erect, straight). Paul spoke in a loud (\megalˆi\) voice so that all could hear and know. {He leaped up and walked} (\hˆlato kai periepatei\). Rather, He leaped up with a single bound and began to walk. The second aorist middle indicative (with first aorist vowel \a\) of \hallomai\ (late verb, in papyri) and inchoative imperfect active of \peripate“\, common verb to walk around. This graphic picture is concealed by the usual English rendering. It is possible that Luke obtained the vivid report of this incident from Timothy who may have witnessed it and who was probably converted during Paul's stay here (16:3|). His father was a prominent Greek and his mother Eunice, possibly a widow, may have lived here with her mother Lois (2Timothy:1:5|).

rwp@Acts:14:17 @{And yet} (\kaitoi\). Old Greek compound particle (\kai toi\). In the N.T. twice only, once with finite verb as here, once with the participle (Hebrews:4:3|). {Without witness} (\amarturon\). Old adjective (\a\ privative and \martus\, witness), only here in the N.T. {Left} (\aphˆken\). First aorist active (\k\ aorist indicative of \aphiˆmi\). {In that he did good} (\agathourg“n\). Present active causal participle of \agathourge“\, late and rare verb (also \agathoerge“\ strkjv@1Timothy:6:18|), reading of the oldest MSS. here for \agathopoie“\, to do good. Note two other causal participles here parallel with \agathourg“n\, viz., \didous\ ("giving you") present active of \did“mi, empipl“n\ ("filling") present active of \empimpla“\ (late form of \empimplˆmi\). This witness to God (his doing good, giving rains and fruitful seasons, filling your hearts with food and gladness) they could receive without the help of the Old Testament revelation (Romans:1:20|). Zeus was regarded as the god of rain (Jupiter Pluvius) and Paul claims the rain and the fruitful (\karpophorous, karpos\, and \pher“\, fruit bearing, old word, here alone in N.T.) seasons as coming from God. Lycaonia was often dry and it would be an appropriate item. "Mercury, as the God of merchandise, was also the dispenser of food" (Vincent). Paul does not talk about laws of nature as if they governed themselves, but he sees the living God "behind the drama of the physical world" (Furneaux). These simple country people could grasp his ideas as he claims everything for the one true God. {Gladness} (\euphrosunˆs\). Old word from \euphr“n\ (\eu\ and \phrˆn\), good cheer. In the N.T. only strkjv@Acts:2:28| and here. Cheerfulness should be our normal attitude when we consider God's goodness. Paul does not here mention Christ because he had the single definite purpose to dissuade them from worshipping Barnabas and himself.

rwp@Acts:15:38 @{But Paul thought not good to take with them} (\Paulos de ˆxiou--mˆ sunparalambanein touton\). The Greek is far more effective than this English rendering. It is the imperfect active of \axio“\, old verb to think meet or right and the present active infinitive of the same verb (\sunparalamban“\) with negative used with this infinitive. Literally, "But Paul kept on deeming it wise not to be taking along with them this one." Barnabas looked on it as a simple punctiliar proposal (aorist infinitive), but Paul felt a lively realization of the problem of having a quitter on his hands (present infinitive). Each was insistent in his position (two imperfects). Paul had a definite reason for his view describing John Mark as "him who withdrew from them from Pamphylia" (\ton apostanta ap' aut“n apo Pamphulias\). Second aorist active articular participle of \aphistˆmi\, intransitive use, "the one who stood off from, apostatized from" (our very word "apostasy"). And also as the one who "went not with them to the work" (\kai mˆ sunelthonta autois eis to ergon\). At Perga Mark had faced the same task that Paul and Barnabas did, but he flinched and flickered and quit. Paul declined to repeat the experiment with Mark.

rwp@Acts:16:6 @{The region of Phrygia and Galatia} (\tˆn Phrugian kai Galatikˆn ch“ran\). This is probably the correct text with one article and apparently describes one "Region" or District in The Province of Galatia which was also Phrygian (the old-ethnographic name with which compare the use of Lycaonia in strkjv@14:6|). Strictly speaking Derbe and Lystra, though in the Province of Galatia, were not Phrygian, and so Luke would here be not resumptive of the record in verses 1-5|; but a reference to the country around Iconium and Antioch in Pisidia in North Galatia is not included. This verse is hotly disputed at every point by the advocates of the North Galatian theory as represented by Chase and the South Galatian theory by Ramsay. Whatever is true in regard to the language of Luke here and in strkjv@18:23|, it is still possible for Paul in strkjv@Galatians:1:2| to use the term Galatia of the whole province of that name which could, in fact, apply to either South or North Galatia or to both. He could, of course, use it also in the ethnographic sense of the real Gauls or Celts who dwelt in North Galatia. Certainly the first tour of Paul and Barnabas was in the Province of Galatia though touching only the Regions of Pisidia, Phrygia, and Lycaonia, which province included besides the Gauls to the north. In this second tour Lycaonia has been already touched (Derbe and Lystra) and now Phrygia. The question arises why Luke here and in strkjv@18:23| adds the term "of Galatia" (\Galatikˆn\) though not in strkjv@13:14| (Pisidian Antioch) nor in strkjv@14:6| (cities of Lycaonia). Does Luke mean to use "of Galatia" in the same ethnographic sense as "of Phrygia" or does he here add the province (Galatia) to the name of the Region (Phrygia)? In itself either view is possible and it really matters very little except that the question is raised whether Paul went into the North Galatian Region on this occasion or later (18:23|). He could have done so and the Epistle be addressed to the churches of South Galatia, North Galatia, or the province as a whole. But the Greek participle \k“luthentes\ ("having been forbidden") plays a part in the argument that cannot be overlooked whether Luke means to say that Paul went north or not. This aorist passive participle of \k“lu“\, to hinder, can only express simultaneous or antecedent action, not subsequent action as Ramsay argues. No example of the so-called subsequent use of the aorist participle has ever been found in Greek as all Greek grammarians agree (Robertson, _Grammar_, pp. 860-63, 1112-14). The only natural meaning of \k“luthentes\ is that Paul with Silas and Timothy "passed through the region of Phrygia and Galatia" because they were hindered by the Holy Spirit from speaking the word in Asia (the Province of Asia of which Ephesus was the chief city and west of Derbe and Lystra). This construction implies that the country called "the region of Phrygia and Galatia" is not in the direct line west toward Ephesus. What follows in verse 7| throws further light on the point.

rwp@Acts:16:12 @{To Philippi} (\eis Philippous\). The plural like \Athˆnai\ (Athens) is probably due to separate sections of the city united (Winer-Moulton, _Grammar_, p. 220). The city (ancient name Krenides or Wells) was renamed after himself by Philip, the father of Alexander the Great. It was situated about a mile east of the small stream Gangites which flows into the river Strymon some thirty miles away. In this valley the Battle of Philippi was fought B.C. 42 between the Second Triumvirate (Octavius, Antonius, Lepidus) and Brutus and Cassius. In memory of the victory Octavius made it a colony (\kol“nia\) with all the privileges of Roman citizenship, such as freedom from scourging, freedom from arrest save in extreme cases, and the right of appeal to the emperor. This Latin word occurs here alone in the N.T. Octavius planted here a colony of Roman veterans with farms attached, a military outpost and a miniature of Rome itself. The language was Latin. Here Paul is face to face with the Roman power and empire in a new sense. He was a new Alexander, come from Asia to conquer Europe for Christ, a new Caesar to build the Kingdom of Christ on the work of Alexander and Caesar. One need not think that Paul was conscious of all that was involved in destiny for the world. Philippi was on the Egnatian Way, one of the great Roman roads, that ran from here to Dyrrachium on the shores of the Adriatic, a road that linked the east with the west. {The first of the district} (\pr“tˆ tˆs meridos\). Philippi was not the first city of Macedonia nor does Luke say so. That honour belonged to Thessalonica and even Amphipolis was larger than Philippi. It is not clear whether by \meris\ Luke means a formal division of the province, though the _Koin‚_ has examples of this geographical sense (papyri). There is no article with \pr“tˆ\ and Luke may not mean to stress unduly the position of Philippi in comparison with Amphipolis. But it was certainly a leading city of this district of Macedonia. {We were tarrying} (\ˆmen diatribontes\). Periphrastic imperfect active.

rwp@Acts:17:6 @{When they found them not} (\mˆ heurontes\). Usual negative \mˆ\ with the participle in the _Koin‚_, second aorist (effective) active participle, complete failure with all the noise and "bums." {They dragged} (\esuron\). Imperfect active, vivid picture, they were dragging (literally). See already strkjv@8:3; strkjv@16:19|. If they could not find Paul, they could drag Jason his host and some other Christians whom we do not know. {Before the rulers of the city} (\epi tous politarchas\). This word does not occur in Greek literature and used to be cited as an example of Luke's blunders. But now it is found in an inscription on an arch in the modern city preserved in the British Museum. It is also found in seventeen inscriptions (five from Thessalonica) where the word or the verb \politarche“\ occurs. It is a fine illustration of the historical accuracy of Luke in matters of detail. This title for city officers in Thessalonica, a free city, is correct. They were burgomasters or "rulers of the city." {Crying} (\bo“ntes\). Yelling as if the house was on fire like the mob in Jerusalem (21:28|). {These that have turned the world upside down} (\hoi tˆn oikoumenˆn anastat“santes\). The use of \oikoumenˆn\ (supply \gen\ or \ch“ran\, the inhabited earth, present passive participle of \oike“\) means the Roman Empire, since it is a political charge, a natural hyperbole in their excitement, but the phrase occurs for the Roman Empire in strkjv@Luke:2:1|. It is possible that news had come to Thessalonica of the expulsion of the Jews from Rome by Claudius. There is truth in the accusation, for Christianity is revolutionary, but on this particular occasion the uproar (verse 5|) was created by the rabbis and the hired loafers. The verb \anastato“\ (here first aorist active participle) does not occur in the ancient writers, but is in LXX and in strkjv@Acts:17:6; strkjv@21:38; strkjv@Galatians:5:12|. It occurs also in Harpocration (A.D. 4th cent.) and about 100 B.C. \exanastato“\ is found in a fragment of papyrus (Tebtunis no. 2) and in a Paris Magical Papyrus l. 2243f. But in an Egyptian letter of Aug. 4, 41 A.D. (Oxyrhynchus Pap. no. 119, 10) "the bad boy" uses it = "he upsets me" or " he drives me out of my senses" (\anastatoi me\). See Deissmann, _Light from the Ancient East_, pp. 84f. It is not a "Biblical word" at all, but belongs to the current _Koin‚_. It is a vigorous and graphic term.

rwp@Acts:19:9 @{But when some were hardened} (\h“s de tines esklˆrunonto\). Imperfect passive of \sklˆrun“\, causative like _hiphil_ in Hebrew, to make hard (\sklˆros\) or rough or harsh (Matthew:25:24|). In LXX and Hippocrates and Galen (in medical writings). In N.T. only here and strkjv@Romans:9:18| and 4 times in strkjv@Hebrews:3:8,13,15; strkjv@4:7,8| quoting and referring to strkjv@Psalms:95:8| about hardening the heart like a gristle. The inevitable reaction against Paul went on even in Ephesus though slowly. {Disobedient} (\epeithoun\). Imperfect again, showing the growing disbelief and disobedience (\apeithˆs\), both ideas as in strkjv@14:2; strkjv@17:5|, first refusal to believe and then refusal to obey. Both \sklˆrun“\ and \apeithe“\ occur together, as here, in Ecclus. strkjv@30:12. {Speaking evil of the Way} (\kakologountes tˆn hodon\). Late verb from \kakologos\ (speaker of evil) for the old \kak“s leg“\. Already in strkjv@Mark:7:10; strkjv@9:39; strkjv@Matthew:15:4|. Now these Jews are aggressive opponents of Paul and seek to injure his influence with the crowd. Note "the Way" as in strkjv@9:2| for Christianity. {He departed from them} (\apostas ap' aut“n\). Second aorist active participle of \aphistˆmi\, made an "apostasy" (standing off, cleavage) as he did at Corinth (18:7|, \metabas\, making a change). {Separated the disciples} (\aph“risen tous mathˆtas\). First aorist active indicative of \aphoriz“\, old verb to mark limits (horizon) as already in strkjv@13:2|. Paul himself was a spiritual Pharisee "separated" to Christ (Romans:1:1|). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Matthew:25:32|). Paul now made a separate church as he had done at Thessalonica and Corinth. {In the school of Tyrannus} (\en tˆi scholˆi Turannou\). \Scholˆ\ (our school) is an old word from \schein\ (\ech“\) to hold on, leisure and then in later Greek (Plutarch, etc.) a place where there is leisure as here. Only this example in the N.T. This is the Greek notion of "school," the Jewish being that of "yoke" as in strkjv@Matthew:11:29|. The name Tyrannus (our tyrant) is a common one. It is an inscription in the Columbarium of the Empress Livia as that of a physician in the court. Furneaux suggests the possibility that a relative of this physician was lecturing on medicine in Ephesus and so as a friend of Luke, the physician, would be glad to help Paul about a place to preach. It was probably a public building or lecture hall with this name whether hired by Paul or loaned to him. The pagan sophists often spoke in such halls. The Codex Bezae adds "from the fifth hour to the tenth" as the time allotted Paul for his work in this hall, which is quite possible, from just before midday till the close of the afternoon (from before the noon meal till two hours before sunset) each day. Here Paul had great freedom and a great hearing. As the church grows there will be other places of meeting as the church in the house of Aquila and Priscilla (1Corinthians:16:19|).

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

rwp@Acts:19:33 @{And they brought Alexander out of the crowd} (\ek de tou ochlou sunebibasan Alexandron\). The correct text (Aleph A B) has this verb \sunebibasan\ (from \sunbibaz“\, to put together) instead of \proebibasan\ (from \probibaz“\, to put forward). It is a graphic word, causal of \bain“\, to go, and occurs in strkjv@Acts:16:10; strkjv@Colossians:2:19; strkjv@Ephesians:4:16|. Evidently some of the Jews grew afraid that the mob would turn on the Jews as well as on the Christians. Paul was a Jew and so was Aristarchus, one of the prisoners. The Jews were as strongly opposed to idolatry as were the Christians. {The Jews putting him forward} (\probalont“n auton t“n Ioudai“n\). Genitive absolute of the second aorist active participle of \proball“\, old verb to push forward as leaves in the spring (Luke:21:30|). In the N.T. only in these two passages. Alexandria had already disgraceful scenes of Jew-baiting and there was real peril now in Ephesus with this wild mob. Songs:Alexander was pushed forward as the champion to defend the Jews to the excited mob. He may be the same Alexander the coppersmith who did Paul much evil (2Timothy:4:14|), against whom Paul will warn Timothy then in Ephesus. "The Jews were likely to deal in the copper and silver required for the shrines, so he may have had some trade connexion with the craftsmen which would give him influence" (Furneaux). {Beckoned with the hand} (\kataseisas tˆn cheira\). Old verb \katasei“\, to shake down, here the hand, rapidly waving the hand up and down to get a hearing. In the N.T. elsewhere only in strkjv@Acts:12:17; strkjv@13:16; strkjv@21:40| where "with the hand" (\tˆi cheiri\, instrumental case) is used instead of \tˆn cheira\ (the accusative). {Would have made a defence unto the people} (\ˆthelen apologeisthai t“i dˆm“i\). Imperfect active, wanted to make a defence, tried to, started to, but apparently never got out a word. \Apologeisthai\ (present middle infinitive, direct middle, to defend oneself), regular word for formal apology, but in N.T. only by Luke and Paul (twice in Gospel, six times in Acts, and in strkjv@Romans:2:15; strkjv@2Corinthians:12:19|).

rwp@Acts:19:41 @{Dismissed the assembly} (\apelusen tˆn ekklˆsian\). The town-clerk thus gave a semblance of law and order to the mob by formally dismissing them, this much to protect them against the charge to which they were liable. This vivid, graphic picture given by Luke has all the earmarks of historical accuracy. Paul does not describe the incidents in his letters, was not in the theatre in fact, but Luke evidently obtained the details from one who was there. Aristarchus, we know, was with Luke in Caesarea and in Rome and could have supplied all the data necessary. Certainly both Gaius and Aristarchus were lively witnesses of these events since their own lives were involved.

rwp@Acts:20:29 @{After my departing} (\meta tˆn aphixin mou\). Not his death, but his departure from them. From \aphikneomai\ and usually meant arrival, but departure in Herodotus IX. 17, 76 as here. {Grievous wolves} (\lukoi bareis\). \Bareis\ is heavy, rapacious, harsh. Jesus had already so described false teachers who would raven the fold (John:10:12|). Whether Paul had in mind the Judaizers who had given him so much trouble in Antioch, Jerusalem, Galatia, Corinth or the Gnostics the shadow of whose coming he already foresaw is not perfectly clear. But it will not be many years before Epaphras will come to Rome from Colossae with news of the new peril there (Epistle to the Colossians). In writing to Timothy (1Timothy:1:20|) Paul will warn him against some who have already made shipwreck of their faith. In strkjv@Revelation:2:2| John will represent Jesus as describing false apostles in Ephesus. {Not sparing the flock} (\mˆ pheidomenoi tou poimniou\). Litotes again as so often in Acts. Sparing the flock was not the fashion of wolves. Jesus sent the seventy as lambs in the midst of wolves (Luke:10:3|). In the Sermon on the Mount Jesus had pictured the false prophets who would come as ravening wolves in sheep's clothing (Matthew:7:15|).

rwp@Acts:20:37 @{They all wept sore} (\hikanos klauthmos egeneto pant“n\). Literally, There came considerable weeping of all (on the part of all, genitive case). {Kissed him} (\katephiloun auton\). Imperfect active of \kataphile“\, old verb, intensive with \kata\ and repetition shown also by the tense: They kept on kissing or kissed repeatedly, probably one after the other falling on his neck. Cf. also strkjv@Matthew:26:49|.

rwp@Acts:20:38 @{Sorrowing} (\odun“menoi\). Present middle participle of \oduna“\, old verb to cause intense pain, to torment (Luke:16:24|), middle to distress oneself (Luke:2:48; strkjv@Acts:20:38|). Nowhere else in N.T. {Which he had spoken} (\h“i eirˆkei\). Relative attracted to the case of the antecedent \log“i\ (word). Past perfect indicative of \eipon\. {They brought him on his way} (\proepempon auton\). Imperfect active of \propemp“\, old verb to send forward, to accompany as in strkjv@Acts:15:3; strkjv@20:38; strkjv@21:5; strkjv@1Corinthians:16:6,11; strkjv@2Corinthians:1:16; strkjv@Titus:3:13; strkjv@3John:1:6|. Graphic picture of Paul's departure from this group of ministers.

rwp@Acts:22:3 @{I am a Jew} (\Eg“ eimi anˆr Ioudaios\). Note use of \Eg“\ for emphasis. Paul recounts his Jewish advantages or privileges with manifest pride as in strkjv@Acts:26:4f.; strkjv@2Corinthians:11:22; strkjv@Galatians:1:14; strkjv@Phillipians:3:4-7|. {Born} (\gegennˆmenos\). Perfect passive participle of \genna“\. See above in strkjv@21:39| for the claim of Tarsus as his birth-place. He was a Hellenistic Jew, not an Aramaean Jew (cf. strkjv@Acts:6:1|). {Brought up} (\anatethrammenos\). Perfect passive participle again of \anatreph“\, to nurse up, to nourish up, common old verb, but in the N.T. only here, strkjv@7:20ff.|, and MSS. in strkjv@Luke:4:16|. The implication is that Paul was sent to Jerusalem while still young, "from my youth" (26:4|), how young we do not know, possibly thirteen or fourteen years old. He apparently had not seen Jesus in the flesh (2Corinthians:5:16|). {At the feet of Gamaliel} (\pros tous podas Gamaliˆl\). The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter strkjv@5:34ff|. He was one of the seven Rabbis to whom the Jews gave the highest title \Rabban\ (our Rabbi). \Rabbi\ (my teacher) was next, the lowest being \Rab\ (teacher). "As Aquinas among the schoolmen was called _Doctor Angelicus_, and Bonaventura _Doctor Seraphicus_, so Gamaliel was called _the Beauty of the Law_" (Conybeare and Howson). {Instructed} (\pepaideumenos\). Perfect passive participle again (each participle beginning a clause), this time of \paideu“\, old verb to train a child (\pais\) as in strkjv@7:22| which see. In this sense also in strkjv@1Timothy:1:20; strkjv@Titus:2:12|. Then to chastise as in strkjv@Luke:23:16,22| (which see); strkjv@2Timothy:2:25; strkjv@Hebrews:12:6f|. {According to the strict manner} (\kata akribeian\). Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in strkjv@26:5|. See also strkjv@Romans:10:2; Gal strkjv@1:4; strkjv@Phillipians:3:4-7|. {Of our fathers} (\patr“iou\). Old adjective from \pater\, only here and strkjv@24:14| in N.T. Means descending from father to son, especially property and other inherited privileges. \Patrikos\ (patrician) refers more to personal attributes and affiliations. {Being zealous for God} (\zˆl“tˆs huparch“n tou theou\). Not adjective, but substantive {zealot} (same word used by James of the thousands of Jewish Christians in Jerusalem, strkjv@21:20| which see) with objective genitive \tou theou\ (for God). See also verse 14; strkjv@28:17; strkjv@2Timothy:1:3| where he makes a similar claim. Songs:did Peter (Acts:3:13; strkjv@5:30|) and Stephen (7:32|). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally "a zealot for God" "even as ye all are this day" (\kath“s pantes humeis este sˆmeron\). In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct.

rwp@Acts:22:7 @{I fell} (\epesa\). Second aorist active indicative with \-a\ rather than \epeson\, the usual form of \pipt“\. {Unto the ground} (\eis to edaphos\). Old word, here alone in N.T. Songs:the verb \edaphiz“\, is in strkjv@Luke:19:44| alone in the N.T. {A voice saying} (\ph“nˆs legousˆs\). Genitive after \ˆkousa\, though in strkjv@26:14| the accusative is used after \ˆkousa\, as in strkjv@22:14| after \akousai\, either being allowable. See on ¯9:7| for discussion of the difference in case. Saul's name repeated each time (9:4; strkjv@22:7; strkjv@26:14|). Same question also in each report: "Why persecuted thou me?" (\Ti me di“keis?\). These piercing words stuck in Paul's mind.

rwp@Acts:22:29 @{Departed from him} (\apestˆsan ap' autou\). Second aorist active indicative (intransitive) of \aphistˆmi\, stood off from him at once. {Was afraid} (\ephobˆthˆ\). Ingressive aorist passive indicative of \phobeomai\, became afraid. He had reason to be. {That he was a Roman} (\hoti Romaios estin\). Indirect assertion with tense of \estin\ retained. {Because he had bound him} (\hoti auton ˆn dedek“s\). Causal \hoti\ here after declarative \hoti\ just before. Periphrastic past perfect active of \de“\, to bind.

rwp@Acts:23:16 @{Their lying in wait} (\tˆn enedran\). Old word from \en\ (in) and \hedra\ (seat), ambush. In N.T. only here and strkjv@25:3|. Accusative object of \akousas\. {He came} (\paragenomenos\). Second aorist middle participle of \paraginomai\. It may mean, "having come upon them" and so discount their plot, a graphic touch. Vincent thinks that some Pharisee, since Paul was a Pharisee and so a member of the "guild," told his nephew of the plot. Perhaps, and perhaps not. {Told Paul} (\apˆggeilen t“i Paul“i\). This nephew is not known otherwise. He may be a student here from Tarsus as Paul once was. Anyhow he knows what to do when he catches on to the conspirators. He had enough address to get into the barracks where Paul was. He ran the risk of death if discovered.

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:27:18 @{As we laboured exceedingly with the storm} (\sphodr“s cheimazomen“n hˆm“n\). Genitive absolute with present passive participle of \cheimaz“\, old verb to afflict with a tempest (\cheima\, stormy weather), to toss upon the waves, here alone in N.T. {They began to throw overboard} (\ekbalˆn epoiounto\). Literally, "They began to make (inchoative imperfect middle of \poie“\) a casting out" (\ekbolˆn\ from \ekball“\, to cast out, old word, only here in N.T.). Cf. Latin _jacturam facere_. This to lighten the ship by throwing overboard the cargo. The grain in the ship would shift and make it list and so added to the danger. {They cast out} (\eripsan\). Third person plural aorist active of \ript“\, not \eripsamen\ as Textus Receptus. {With their own hands} (\autocheires\). Old word (\autos, cheir\) but here alone in N.T. Vivid and graphic touch by Luke who, of course, watched every movement day by day. {The tackling} (\tˆn skeuˆn\). The furniture of the ship that could be spared. It was becoming desperate.

rwp@Acts:28:25 @{When they agreed not} (\asumph“noi ontes\). Old adjective, only here in N.T., double compound (\a\ privative, \sum, ph“nˆ\), without symphony, out of harmony, dissonant, discordant. It was a triumph to gain adherents at all in such an audience. {They departed} (\apeluonto\). Imperfect middle (direct) indicative, "They loosed themselves from Paul." Graphic close. {After that Paul had spoken one word} (\eipontos tou Paulou rhˆma hen\). Genitive absolute. One last word (like a preacher) after the all day exposition. {Well} (\kal“s\). Cf. strkjv@Matthew:14:7; strkjv@Mark:7:6,9| (irony). Here strong indignation in the very position of the word (Page). {To your fathers} (\pros tous pateras hum“n\). Songs:Aleph A B instead of \hˆm“n\ (our) like Stephen in strkjv@7:52| whose words Paul had heard. By mentioning the Holy Spirit Paul shows (Knowling) that they are resisting God (7:52|).

rwp@Info_Ephesians @ SPECIAL BOOKS ON EPHESIANS One may note Abbott (_Int. Crit. Comm_. 1897), Gross Alexander (1910), Beet (1891), Belser (1908), Candlish (1895), Dale (_Lectures on Ephesians_), Dibelius (_Handbuch_, 1912), Eadie (1883), Ellicott (1884), Ewald (_Zahn Komm._, 2 Auf. 1910), Findlay (1892), Gore (_Practical Exposition_, 1898), Haupt (_Meyer Komm._, 8 Auf. 1902), Hitchcock (1913), Hort (_Intr_. 1895), Knabenbauer (1913), Krukenberg (1903), Lidgett (1915), Lock (1929), Lueken (1906), Martin (_New Century Bible_), McPhail (1893), McPherson (1892), Meinertz (1917), Moule (1900), Mullins (1913), Murray (1915), Oltramare (1891), Robinson (1903), Salmond (1903), E. F. Scott (_Moffatt Comm._, 1930), Stroeter (_The Glory of the Body of Christ_, 1909), Von Soden (2 Aufl. 1893), F. B. Westcott (1906), Wohlenberg (1895). strkjv@Ephesians:1:1 @{Of Christ Jesus} (\Christou Iˆsou\). Songs:B D, though Aleph A L have \Iˆsou Christou\. Paul is named as the author and so he is. Otherwise the Epistle is pseudepigraphic. {By the will of God} (\dia thelˆmatos theou\). As in strkjv@1Corinthians:1:1; strkjv@2Corinthians:1:1; strkjv@Romans:1:1|. {At Ephesus} (\en Ephes“i\). In Aleph and B these words are inserted by later hands, though both MSS. give the title \Pros Ephesious\. Origen explains the words \tois hagiois tois ousin\ as meaning "the saints that are" (genuine saints), showing that his MSS. did not have the words \en Ephes“i\. The explanation of the insertion of these words has already been given in the remarks on "The Destination" as one copy of the general letter that was preserved in Ephesus. It is perfectly proper to call it the Epistle to the Ephesians if we understand the facts.

rwp@Info_Epistles-Pastorial @ The conclusion of Lock is that "either they are genuine 'letters' or artificial 'Epistles'" (_Int. Crit. Comm._, p. XXV). If not genuine, they are forgeries in Paul's name (pseudepigraphic). "The argument from style is in favour of the Pauline authorship, that from vocabulary strongly, though not quite conclusively, against it" (Lock, _Op. Cit._, p. XXIX). I should put the case for the Pauline authorship more strongly than that and shall treat them as Paul's own. Parry (_Comm._, p. CXIII) well says: "It is not reasonable to expect that a private letter, addressed to a personal friend, for his own instruction and consideration, should exhibit the same features as a letter addressed to a community for public, oral communication."

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:1:22 @{And I was still unknown} (\ˆmˆn de agnoumenos\). Periphrastic imperfect passive of \agnoe“\, not to know. {By face} (\t“i pros“p“i\). Associative instrumental case. {Of Judea} (\tˆs Ioudaias\). As distinct from Jerusalem, for he had once scattered the church there and had revisited them before coming to Tarsus (Acts:9:26-30|). In strkjv@Acts:9:31| the singular of \ekklˆsia\ is used, but in a geographic sense for Judea, Samaria, and Galilee.

rwp@Galatians:3:13 @{Redeemed us} (\hˆmas exˆgorasen\). First aorist active of the compound verb \exagoraz“\ (Polybius, Plutarch, Diodorus), to buy from, to buy back, to ransom. The simple verb \agoraz“\ (1Corinthians:6:20; strkjv@7:23|) is used in an inscription for the purchase of slaves in a will (Deissmann, _Light from the Ancient East_, p. 324). See also strkjv@Galatians:4:5; strkjv@Colossians:4:5; strkjv@Ephesians:5:16|. Christ purchased us {from the curse of the law} (\ek tˆs kataras tou nomou\). "Out from (\ek\ repeated) under (\hupo\ in verse 10|) the curse of the law." {Having become a curse for us} (\genomenos huper hˆm“n katara\). Here the graphic picture is completed. We were under (\hupo\) a curse, Christ became a curse {over} (\huper\) us and so between us and the overhanging curse which fell on him instead of on us. Thus he bought us out (\ek\) and we are free from the curse which he took on himself. This use of \huper\ for substitution is common in the papyri and in ancient Greek as in the N.T. (John:11:50; strkjv@2Corinthians:5:14f.|). {That hangeth on a tree} (\ho kremamenos epi xulou\). Quotation from strkjv@Deuteronomy:21:23| with the omission of \hupo theou\ (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua:10:26|). \Xulon\ means wood, not usually tree, though so in strkjv@Luke:23:31| and in later Greek. It was used of gallows, crosses, etc. See strkjv@Acts:5:30; strkjv@10:39; strkjv@1Peter:2:24|. On the present middle participle from the old verb \kremannumi\, to hang, see on ¯Matthew:18:6; strkjv@Acts:5:30|.

rwp@Info_Hebrews @ SOME BOOKS ON HEBREWS ANDEL, _Deuteronomy:Brief aan de Hebraer_ (1906). ANDERSON, R., _The Hebrews Epistle in the Light of the Types_ (1911). AYLES, _Destination, Date and Authorship of the Epistle to the Hebrews_ (1899). BAILEY, _Leading Ideas of the Epistle to the Hebrews_ (1907). BLASS, F., _Brief an die Hebraer, Text, Angabe der Rhythmen_ (1903). BLEEK, F., _Der Hebraerbrief Erklart_ (1840). BRUCE, A. B., _The Epistle to the Hebrews_ (1899). DALE, R. W., _The Jewish Temple in the Christian Church_ (1865). DAVIDSON, A. B., _The Epistle to the Hebrews_ (1882). DELITZSCH, F., _Commentary on the Hebrews_ (1857). DIBELIUS, M., _Der Verfasser des Hebraerbriefes_ (1910). DODS, M., _Expositor's Greek Testament_ (1910). DU BOSE, W. P., _High Priesthood and sacrifice_ (1908). EDWARDS, T. C., _Expositor's Bible_ (1888). FARRAR, F. W., _Cambridge Greek Testament_ (1893). GOODSPEED, E. J., _Bible for Home and School_ (1908). GRIFFTH-THOMAS, W. H., _Let Us Go On_ (1923). HEIGL, _Verfalser und Addresse des Briefes an die Hebraer_ (1905). HOLLMANN, _Schriften d. N. T_. 2 Aufl. (1907). KENDRICK, A. C., _American Commentary_ (1890). LIDGETT, J. S., _Sonship and Salvation_ (1921). LOWRIE, _An Explanation of Hebrews_ (1921). LUNEMANN, G., _Meyer Komm_. (1882). MACFADYEN, J. F., _Through the Eternal Spirit_ (1925). MACNEILL, _The Christology of the Epistle to the Hebrews_ (1914). MENEGOZ, E., _Lamentations:Theologie de l'epitre aux Hebreaux_ (1894). MILLIGAN, G., _The Theology of the Epistle to the Hebrews_ (1899). MOFFATT JAMES, _Int. and Cosit. Comm_. (1924) MOULE, H. C., _Messages from the Epistle to the Hebrews_ (1909). MURRAY, ANDREW, _Devotional Commentary_. NAIRNE, A., _The Epistle of Priesthood_ (1913). NAIRNE, A., _The Alexandrian Gospel_ (1917). PEAKE, A. S., _New Century Bible_ (1904). PORTER, S. J., _The Twelve-Gemmed Crown_ (1913). RENDALL, F., _The Theology of the Hebrew Christians_ (1886). RIGGENBACH, M., _Zoeckler Komm_. 2 Aufl. (1913). ROTHERHAM, _The Epistle to the Hebrews_ (1906). SAPHIR, A., _Exposition of Hebrews_. SCOTT, E. F., _The Epistle to the Hebrews_ (1922). SEEBERG, A., _Der Brief an die Hebraer_ (1912). SLOT, _Deuteronomy:Letterkundige Vorm van den Brief aan de Hebraer (1912). SODEN, VON, _Hand-Comm_. (1899). THOLUCK, A., _Komm. zum Briefe an die Hebraer_. VAUGHAN, C. J., _Epistle to the Hebrews_ (1899). WADE, _The Epistle to the Hebrews_ (1923). WEISS, B., _Meyer-Komm_. 6 Aufl. (1902). WEISS, B., _Der Hebraerbrief in Zeitgeschichtlicher Bekuch- tung_ (1910). WELCH, _Authorship of the Epistle to the Hebrews_ (1899). WESTCOTT, B. F., _Epistle to the Hebrews_ (3rd ed. 1906). WICKHAM, E. C., _Westminster Comm_. (1910). WINDISCH, H., _Handbuch zum N.T_. (1913). WREDE, W., _Das literarisches Ratsel des Hebraerbriefs_ (1906). strkjv@Hebrews:1:1 @{God} (\ho theos\). This Epistle begins like Genesis and the Fourth Gospel with God, who is the Author of the old revelation in the prophets and of the new in his Son. Verses 1-3| are a _proemium_ (Delitzsch) or introduction to the whole Epistle. The periodic structure of the sentence (1-4|) reminds one of strkjv@Luke:1:1-4, strkjv@Romans:1:1-7, strkjv@1John:1:1-4|. The sentence could have concluded with \en hui“i\ in verse 2|, but by means of three relatives (\hon, di' hou, hos\) the author presents the Son as "the exact counterpart of God" (Moffatt). {Of old time} (\palai\). "Long ago" as in strkjv@Matthew:11:21|. {Having spoken} (\lalˆsas\). First aorist active participle of \lale“\, originally chattering of birds, then used of the highest form of speech as here. {Unto the fathers} (\tois patrasin\). Dative case. The Old Testament worthies in general without "our" or "your" as in strkjv@John:6:58; strkjv@7:22; strkjv@Romans:9:5|. {In the prophets} (\en tois prophˆtais\). As the quickening power of their life (Westcott). strkjv@Songs:4:7|. {By divers portions} (\polumer“s\). "In many portions." Adverb from late adjective \polumerˆs\ (in papyri), both in _Vettius Valens_, here only in N.T., but in Wisdom strkjv@7:22 and Josephus (_Ant_. VIII, 3, 9). The Old Testament revelation came at different times and in various stages, a progressive revelation of God to men. {In divers manners} (\polutrop“s\). "In many ways." Adverb from old adjective \polutropos\, in Philo, only here in N.T. The two adverbs together are "a sonorous hendiadys for 'variously'" (Moffatt) as Chrysostom (\diaphor“s\). God spoke by dream, by direct voice, by signs, in different ways to different men (Abraham, Jacob, Moses, Elijah, Isaiah, etc.).

rwp@Hebrews:2:8 @{In that he subjected} (\en t“i hupotaxai\). First aorist active articular infinitive of \hupatass“\ in the locative case, "in the subjecting." {He left} (\aphˆken\). First aorist active indicative (kappa aorist) of \aphiˆmi\. {Nothing that is not subject to him} (\ouden aut“i anupotakton\). Later verbal of \hupotass“\ with \a\ privative. Here in passive sense, active sense in strkjv@1Timothy:1:9|. Man's sovereignty was meant to be all-inclusive including the administration of "the world to come." "He is crowned king of nature, invested with a divine authority over creation" (Moffatt). But how far short of this destiny has man come! {But now we see not yet} (\nun de oup“ hor“men\). Not even today in the wonderful twentieth century with man's triumphs over nature has he reached that goal, wonderful as are the researches by the help of telescope and microscope, the mechanism of the airplane, the submarine, steam, electricity, radio.

rwp@Hebrews:2:15 @{And might deliver} (\kai apallaxˆi\). Further purpose with the first aorist active subjunctive of \appallass“\, old verb to change from, to set free from, in N.T. only here, strkjv@Luke:12:58; strkjv@Acts:19:12|. {Through fear of death} (\phob“i thanatou\). Instrumental case of \phobos\. The ancients had great fear of death though the philosophers like Seneca argued against it. There is today a flippant attitude towards death with denial of the future life and rejection of God. But the author of Hebrews saw judgement after death (9:27f.|). Hence our need of Christ to break the power of sin and Satan in death. {All their lifetime} (\dia pantos tou zˆin\). Present active infinitive with \pas\ and the article in the genitive case with \dia\, "through all the living." {Subject to bondage} (\enochoi douleias\). Old adjective from \enech“\, "held in," "bound to," with genitive, bond-slaves of fear, a graphic picture. Jesus has the keys of life and death and said: "I am the life." Thank God for that.

rwp@Hebrews:3:12 @{Take heed} (\blepete\). Present active imperative as in strkjv@Phillipians:3:2| (three times) of \blep“\ in place of the more usual \horate\. Solemn warning to the Jewish Christians from the experience of the Israelites as told in strkjv@Psalms:95|. {Lest haply there shall be} (\mˆ pote estai\). Negative purpose with \mˆ pote\ and the future indicative as in strkjv@Mark:14:2|. But we have in strkjv@Colossians:2:8| \mˆ tis estai\ as in strkjv@Hebrews:12:25|; \mˆ\ occurs with the aorist subjunctive, and \mˆ pote\ with present subjunctive (Hebrews:4:1|) or aorist subjunctive (Acts:5:39|). {In any one of you} (\en tini hum“n\). The application is personal and pointed. {An evil heart of unbelief} (\kardia ponˆra apistias\). A remarkable combination. {Heart} (\kardia\) is common in the LXX (about 1,000 times), but "evil heart" only twice in the O.T. (Jeremiah:16:12; strkjv@18:12|). \Apistias\ is more than mere unbelief, here rather disbelief, refusal to believe, genitive case describing the evil heart marked by disbelief which is no mark of intelligence then or now. {In falling away from the living God} (\en t“i apostˆnai apo theou z“ntos\). "In the falling away" (locative case with \en\ of the second aorist active (intransitive) infinitive of \aphistˆmi\, to stand off from, to step aside from (\apo\ with the ablative case \theou\) the living God (common phrase in the O.T. and the N.T. for God as opposed to lifeless idols)). "Remember that to apostatize from Christ in whom you have found God is to apostatize from God" (Dods). That is true today. See strkjv@Ezekiel:20:8| for this use of the verb.

rwp@Hebrews:6:1 @{Wherefore} (\dio\). Because of the argument already made about the difficulty of the subject and the dulness of the readers. {Let us cease to speak} (\aphentes ton logon\). Second aorist active participle of \aphiˆmi\, to leave off or behind. {Of the first principles of Christ} (\tˆs archˆs tou Christou\). Objective genitive \Christou\ (about Christ). "Leaving behind the discussion of the beginning about Christ," another way of saying again \ta stoicheia tˆs archˆs t“n logi“n tou theou\ of strkjv@5:12|. {And press on} (\kai pher“metha\). Volitive present subjunctive passive, "Let us be borne on" (both the writer and the readers). The Pythagorean Schools use \pher“metha\ in precisely this sense of being borne on to a higher stage of instruction. Bleek quotes several instances of Greek writers using together as here of \aphentes pher“metha\ (Eurip., _Androm_. 393, for instance). {Unto perfection} (\epi tˆn teleiotˆta\). Old word from \teleios\ mature, adults as in strkjv@5:14|. Only twice in N.T. (here and strkjv@Colossians:3:14|). Let us go on to the stage of adults, not babes, able to masticate solid spiritual food. The writer will assume that the readers are adults in his discussion of the topic. {Not laying again the foundation} (\mˆ palin themelion kataballomenoi\). The regular idiom for laying down the foundation of a building (\themelion\, strkjv@Luke:6:48f.|). The metaphor is common (1Corinthians:3:11|) and the foundation is important, but one cannot be laying the foundation always if he is to build the house. There are six items mentioned here as part of the "foundation," though the accusative \didachˆn\ in apposition with \themelion\ may mean that there are only four included in the \themelion\. Two are qualitative genitives after \themelion\ (\metanoias\ and \piste“s\). What is meant by "dead works" (\apo nekr“n erg“n\) is not clear (9:14|), though the reference may be to touching a corpse (Numbers:19:1f.; strkjv@31:19|). There are frequent allusions to the deadening power of sin (James:2:17,26; strkjv@John:7:25; Rom strkjv@6:1,11; strkjv@7:8; strkjv@Colossians:2:13; strkjv@Ephesians:2:1,5|). The use of repentance and faith together occurs also elsewhere (Mark:1:15; strkjv@Acts:20:21; strkjv@1Thessalonians:1:9|).

rwp@Hebrews:9:27 @{It is appointed} (\apokeitai\). Present middle (or passive) of \apokeimai\, "is laid away" for men. Cf. same verb in strkjv@Luke:19:20; strkjv@Colossians:1:5; strkjv@2Timothy:4:8| (Paul's crown). {Once to die} (\hapax apothanein\). Once for all to die, as once for all to live here. No reincarnation here. {After this cometh judgement} (\meta touto krisis\). Death is not all. Man has to meet Christ as Judge as Jesus himself graphically pictures (Matthew:25:31-46; strkjv@John:5:25-29|).

rwp@Hebrews:10:11 @{Standeth} (\hestˆken\). Perfect active indicative of \histˆmi\ (intransitive), vivid picture. {Ministering and offering} (\leitourg“n kai prospher“n\). Present active participles graphically describing the priest. {Take away} (\perielein\). Second aorist active infinitive of \periaire“\, old verb to take from around, to remove utterly as in strkjv@Acts:27:20|.

rwp@Hebrews:11:8 @{Not knowing whither he went} (\mˆ epistamenos pou erchetai\). Usual negative \mˆ\ with a participle (present middle from \epistamai\, old and common verb to put the mind on). Present middle indicative (\erchetai\) preserved in the indirect question after the secondary tense \exˆlthen\ (went out) from which \epistamenos\ gets its time. Abraham is a sublime and graphic example of faith. He did not even know where the land was that he was going to receive "as an inheritance" (\eis klˆronomian\).

rwp@Hebrews:11:38 @{Of whom the world was not worthy} (\h“n ouk ˆn axios ho kosmos\) Graphic picture in a short parenthetical relative clause (\h“n\, genitive plural with \axios\), a phrase to stir the blood of the readers. {Wandering} (\plan“menoi\). Present middle participle of \plana“\, like lost sheep, hunted by wolves. {Caves} (\spˆlaiois\). Old word from \speos\ (cavern) as in strkjv@Matthew:21:13|. {Holes} (\opais\). Old word, perhaps from \ops\ (root of \hora“\, to see), opening, in N.T. only here and strkjv@James:3:11|. Cf. strkjv@1Kings:18:4|; II Macc. strkjv@5:27; strkjv@10:6 (about Judas Maccabeus and others).

rwp@Hebrews:13:5 @{Be ye free from the love of money} (\aphilarguros ho tropos\). No copula, but supply \esto\: "Let your manner of life (\tropos\, way, strkjv@Matthew:23:37|), be without love of money" (\aphilarguros\, double compound), once found only in the N.T., here and strkjv@1Timothy:3:3|, but now several times--or the adverb \aphilargur“s\ --in papyri and inscriptions (Deissmann, _Light_, etc., pp. 85f.). Alpha privative and \philos\ and \arguros\. The N.T. is full of the peril of money on the character as modern life is also. {Content with such things as ye have} (\arkoumenoi tois parousin\). Present passive participle of \arke“\, to suffice, to be content as in strkjv@Luke:3:14|. Cf. \autarkˆs\ in strkjv@Phillipians:4:11|. Here in the nominative plural with no substantive or pronoun (anacoluthon, as in strkjv@2Corinthians:1:7|) or the participle used as a principal verb as in strkjv@Romans:12:16|. "Contented with the present things" (\tois parousin\, associative instrumental case of \ta paronta\, present active neuter plural participle of \pareimi\, to be present or on hand). {For himself hath said} (\autos gar eirˆken\). God himself as in strkjv@Acts:20:33| of Christ. Perfect active indicative as in strkjv@1:13; strkjv@4:3f.; strkjv@10:9|. The quotation is a free paraphrase of strkjv@Genesis:28:15; strkjv@Deuteronomy:31:8; strkjv@Joshua:1:5; strkjv@1Chronicles:28:20|. Philo (de Confus. Ling. 32) has it in this form, "a popular paraphrase" (Moffatt). Note the five negatives strengthening each other (\ou mˆ\ with the second aorist active subjunctive \an“\ from \aniˆmi\, to relate, as in strkjv@Acts:16:26|; \oud' ou mˆ\ with second aorist active subjunctive \egkatalip“\ from \egkataleip“\, to leave behind, as in strkjv@Matthew:27:46; strkjv@2Timothy:4:10|). A noble promise in times of depression.

rwp@James:5:15 @{The prayer of faith} (\hˆ euchˆ tˆs piste“s\). Cf. strkjv@1:6| for prayer marked by faith. {Shall save} (\s“sei\). Future active of \s“z“\, to make well. As in strkjv@Matthew:9:21f.; strkjv@Mark:6:56|. No reference here to salvation of the soul. The medicine does not heal the sick, but it helps nature (God) do it. The doctor cooperates with God in nature. {The sick} (\ton kamnonta\). Present active articular participle of \kamn“\, old verb, to grow weary (Hebrews:12:3|), to be sick (here), only N.T. examples. {The Lord shall raise him up} (\egerei auton ho kurios\). Future active of \egeir“\. Precious promise, but not for a professional "faith-healer" who scoffs at medicine and makes merchandise out of prayer. {And if he have committed sins} (\kan hamartias ˆi pepoiˆk“s\). Periphrastic perfect active subjunctive (unusual idiom) with \kai ean\ (crasis \kan\) in condition of third class. Supposing that he has committed sins as many sick people have (Mark:2:5ff.; strkjv@John:5:14; strkjv@9:2f.; strkjv@1Corinthians:11:30|). {It shall be forgiven him} (\aphethˆsetai aut“i\). Future passive of \aphiˆmi\ (impersonal passive as in strkjv@Matthew:7:2,7; strkjv@Romans:10:10|). Not in any magical way, not because his sickness has been healed, not without change of heart and turning to God through Christ. Much is assumed here that is not expressed.

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

rwp@John:1:29 @{On the morrow} (\tˆi epaurion\). Locative case with \hˆmˆrƒi\ (day) understood after the adverb \epaurion\. "Second day of this spiritual diary" (Bernard) from verse 19|. {Seeth Jesus coming} (\blepei ton Iˆsoun erchomenon\). Dramatic historical present indicative (\blepei\) with vivid present middle participle (\erchomenon\). Graphic picture. {Behold the Lamb of God} (\ide ho amnos tou theou\). Exclamation \ide\ like \idou\, not verb, and so nominative \amnos\. Common idiom in John (1:36; strkjv@3:26|, etc.). For "the Lamb of God" see strkjv@1Corinthians:5:7| (cf. strkjv@John:19:36|) and strkjv@1Peter:1:19|. The passage in strkjv@Isaiah:53:6f.| is directly applied to Christ by Philip in strkjv@Acts:8:32|. See also strkjv@Matthew:8:17; strkjv@1Peter:2:22f.; strkjv@Hebrews:9:28|. But the Jews did not look for a suffering Messiah (John:12:34|) nor did the disciples at first (Mark:9:32; strkjv@Luke:24:21|). But was it not possible for John, the Forerunner of the Messiah, to have a prophetic insight concerning the Messiah as the Paschal Lamb, already in strkjv@Isaiah:53|, even if the rabbis did not see it there? Symeon had it dimly (Luke:2:35|), but John more clearly. Songs:Westcott rightly. Bernard is unwilling to believe that John the Baptist had more insight on this point than current Judaism. Then why and how did he recognize Jesus as Messiah at all? Certainly the Baptist did not have to be as ignorant as the rabbis. {Which taketh away the sin of the world} (\ho air“n tˆn hamartian tou kosmou\). Note singular \hamartian\ not plural \hamartias\ (1John:3:5|) where same verb \air“\, to bear away, is used. The future work of the Lamb of God here described in present tense as in strkjv@1John:1:7| about the blood of Christ. He is the Lamb of God for the world, not just for Jews.

rwp@John:3:23 @{John was also baptizing} (\ˆn de kai ho I“anˆs baptiz“n\). Periphrastic imperfect picturing the continued activity of the Baptist simultaneous with the growing work of Jesus. There was no real rivalry except in people's minds. {In Aenon near to Salim} (\en Ain“n eggus tou Saleim\). It is not clearly known where this place was. Eusebius locates it in the Jordan valley south of Beisan west of the river where are many springs (fountains, eyes). There is a place called Salim east of Shechem in Samaria with a village called 'Aimen, but with no water there. There may have been water there then, of course. {Because there was much water there} (\hoti hudata polla ˆn ekei\). "Because many waters were there." Not for drinking, but for baptizing. "Therefore even in summer baptism by immersion could be continued" (Marcus Dods). {And they came, and were baptized} (\kai pareginonto kai ebaptizonto\). Imperfects both, one middle and the other passive, graphically picturing the long procession of pilgrims who came to John confessing their sins and receiving baptism at his hands.

rwp@John:4:3 @{Left Judea} (\aphˆken tˆn Ioudaian\). Unusual use of \aphiˆmi\. First (\Kappa\) aorist active indicative. Originally the word means to send away, to dismiss, to forsake, to forgive, to allow. Jesus uses it in this sense in strkjv@16:28|. Evidently because Jesus did not wish to bring the coming conflict with the Pharisees to an issue yet. Songs:he mainly avoids Jerusalem and Judea now till the end. Each time hereafter that Jesus appears in Jerusalem and Judea before the last visit there is an open breach with the Pharisees who attack him (John:5:1-47; strkjv@7:14-10:21; strkjv@10:22-42; strkjv@11:17-53|). {Again into Galilee} (\palin eis tˆn Galilaian\). Reference to strkjv@2:1-12|. The Synoptics tell nothing of this early work in Perea (John:1:19-51|), Galilee, or Judea (2:13-4:2|). John supplements their records purposely.

rwp@John:4:6 @{Jacob's well} (\pˆgˆ tou Iak“b\). "A spring of Jacob" (here and verse 14|), but \phrear\ (well, pit, cistern) in verses 11,12|. It is really a cistern 100 feet deep dug by a stranger apparently in a land of abundant springs (Genesis:26:19|). {Wearied} (\kekopiak“s\). Perfect active participle of \kopia“\, a state of weariness. The verb means to toil excessively (Luke:5:5|). John emphasizes the human emotions of Jesus (1:14; strkjv@11:3,33,35,38,41f.; strkjv@12:27; strkjv@13:21; strkjv@19:28|). {With his journey} (\ek tˆs hodoiporias\). As a result (\ek\) of the journey. Old compound word from \hodoporos\ (wayfarer), in N.T. only here and strkjv@2Corinthians:11:26|. {Sat} (\ekathezeto\). Imperfect (descriptive) middle of \kathezomai\, "was sitting." {Thus} (\hout“s\). Probably "thus wearied," graphic picture. {By the well} (\epi tˆi pˆgˆi\). Literally, "upon the curbstone of the well." {Sixth hour} (\h“s hektˆ\). Roman time, about 6 P.M., the usual time for drawing water.

rwp@John:4:28 @{Left her waterpot} (\aphˆken tˆn hudrian\). First aorist active indicative of \aphiˆmi\, ingressive aorist, in her excitement and embarrassment. It was too large for speed anyhow (2:6|). And says (\kai legei\). Graphic historic present indicative again.

rwp@John:4:30 @{They went out} (\exˆlthon\). Second aorist (effective) indicative of \exerchomai\, at once and in a rush. {And were coming to him} (\kai ˆrchonto pros auton\). Imperfect middle, graphically picturing the long procession as they approached Jesus.

rwp@John:5:18 @{Sought the more} (\mallon ezˆtoun\). Imperfect active of \zˆte“\, graphic picture of increased and untiring effort "to kill him" (\auton apokteinai\, first aorist active, to kill him off and be done with him). John repeats this clause "they sought to kill him" in strkjv@7:1,19,25; strkjv@8:37,40|. Their own blood was up on this Sabbath issue and they bend every energy to put Jesus to death. If this is a passover, this bitter anger, murderous wrath, will go on and grow for two years. {Not only brake the Sabbath} (\ou monon elue to sabbaton\). Imperfect active of \lu“\. He was now a common and regular Sabbath-breaker. \Lu“\ means to loosen, to set at naught. The papyri give examples of \lu“\ in this sense like \luein ta penthˆ\ (to break the period of mourning). This was the first grudge against Jesus, but his defence had made the offence worse and had given them a far graver charge. {But also called God his own Father} (\alla kai patera idion elege ton theon\). "His own" (\idion\) in a sense not true of others. That is precisely what Jesus meant by "My Father." See strkjv@Romans:8:32| for \ho idios huios\, "his own Son." {Making himself equal with God} (\ison heauton poi“n t“i the“i\). \Isos\ is an old common adjective (in papyri also) and means {equal}. In strkjv@Phillipians:2:6| Paul calls the Pre-incarnate Christ \isa the“i\, "equal to God" (plural \isa\, attributes of God). Bernard thinks that Jesus would not claim to be \isos the“i\ because in strkjv@John:14:28| he says: "The Father is greater than I." And yet he says in strkjv@14:7| that the one who sees him sees in him the Father. Certainly the Jews understood Jesus to claim equality with the Father in nature and privilege and power as also in strkjv@10:33; strkjv@19:7|. Besides, if the Jews misunderstood Jesus on this point, it was open and easy for him to deny it and to clear up the misapprehension. This is precisely what he does not do. On the contrary Jesus gives a powerful apologetic in defence of his claim to equality with the Father (verses 19-47|).

rwp@John:6:17 @{Were going} (\ˆrchonto\). Picturesque imperfect. {It was now dark} (\skotia ˆdˆ egegonei\). Past perfect active of \ginomai\. While they were going, "darkness had already come." {And Jesus had not yet come to them} (\kai ouk elˆluthei pros autous ho Iˆsous\). Another past perfect active of \erchomai\ with negative \oup“\. Darkness had come, but Jesus had not come, while they were going over the sea. The tenses in these verses are very graphic.

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:8:9 @{Went out} (\exˆrchonto\). Inchoative imperfect. Graphic picture. {One by one} (\heis kath' heis\). Not a Johannine phrase, but in strkjv@Mark:14:19| where also the second nominative is retained as if \kath'\ (\kata\) is regarded as a mere adverb and not as a preposition. {Beginning from the eldest} (\arxamenoi apo t“n presbuter“n\). "From the elder (comparative form, common in _Koin‚_ as superlative) men," as was natural for they had more sins of this sort which they recalled. "They are summoned to judge themselves rather than the woman" (Dods). {Was left alone} (\kateleiphthˆ monos\). First aorist effective passive indicative of \kataleip“\, to leave behind, with predicate nominative \monos\. "Jesus was left behind alone." {And the woman, where she was, in the midst} (\kai hˆ gunˆ en mes“i ousa\). The woman was left behind also "being in the midst" as they had placed her (verse 3|) before they were conscience stricken and left.

rwp@John:8:29 @{Is with me} (\met' emou estin\). The Incarnation brought separation from the Father in one sense, but in essence there is complete harmony and fellowship as he had already said (8:16|) and will expand in strkjv@17:21-26|. {He hath not left me alone} (\ouk aphˆken me monon\). First aorist active indicative of \aphiˆmi\. "He did not leave me alone." However much the crowds and the disciples misunderstood or left Jesus, the Father always comforted and understood him (Mark:6:46; strkjv@Matthew:14:23; strkjv@John:6:15|). {That are pleasing to him} (\ta aresta aut“i\). This old verbal adjective, from \aresk“\, to please, in N.T. only here, strkjv@Acts:6:2; strkjv@12:3; strkjv@1John:3:32|. The joy of Jesus was in doing the will of the Father who sent him (4:34|).

rwp@John:10:12 @{He that is a hireling} (\ho misth“tos\). Old word from \mistho“\, to hire (Matthew:20:1|) from \misthos\ (hire, wages, strkjv@Luke:10:7|), in N.T. only in this passage. Literally, "the hireling and not being a shepherd" (\ho misth“tos kai ouk “n poimˆn\). Note \ouk\ with the participle \“n\ to emphasize the certainty that he is not a shepherd in contrast with \mˆ eiserchomenos\ in verse 1| (conceived case). See same contrast in strkjv@1Peter:1:8| between \ouk idontes\ and \mˆ hor“ntes\. The hireling here is not necessarily the thief and robber of verses 1,8|. He may conceivably be a nominal shepherd (pastor) of the flock who serves only for the money, a sin against which Peter warned the shepherds of the flock "not for shameful gain" (1Peter:5:2|). {Whose own} (\hou idia\). Every true shepherd considers the sheep in his care "his own" (\idia\) even if he does not actually "own" them. The mere "hireling" does not feel so. {Beholdeth} (\the“rei\). Vivid dramatic present, active indicative of \the“re“\, a graphic picture. {The wolf coming} (\ton lukon erchomenon\). Present middle predicate participle of \erchomai\. {Leaveth the sheep, and fleeth} (\aphiˆsin ta probata kai pheugei\). Graphic present actives again of \aphiˆmi\ and \pheug“\. The cowardly hireling cares naught for the sheep, but only for his own skin. The wolf was the chief peril to sheep in Palestine. See strkjv@Matthew:10:6| where Jesus says: "Behold I send you forth as sheep in the midst of wolves." {And the wolf snatcheth them and scattereth them} (\kai ho lukos harpazei kai skorpizei\). Vivid parenthesis in the midst of the picture of the conduct of the hireling. Bold verbs these. For the old verb \harpaz“\ see strkjv@John:6:15; strkjv@Matthew:11:12|, and for \skorpiz“\, late word (Plutarch) for the Attic \skedannumi\, see strkjv@Matthew:12:30|. It occurs in the vision of Ezekiel (Ezekiel:34:5|) where because of the careless shepherds "the sheep became meat to all the beasts of the field, and were scattered." Jesus uses \harpaz“\ in strkjv@10:29| where no one is able "to snatch" one out of the Father's hand.

rwp@John:11:20 @{That Jesus was coming} (\hoti Iˆsous erchetai\). Present middle indicative retained in indirect discourse after the secondary tense \ˆkousen\ (first aorist active). {Went and met him} (\hupˆntˆsen aut“i\). First aorist (ingressive) active indicative of \hupanta“\, old compound verb, to go to meet (Matthew:8:28|) with the associative instrumental case \aut“i\. {But Mary still sat in the house} (\Mariam de en t“i oik“i ekathezeto\). Imperfect middle of \kathezomai\, old verb to sit down, graphic picture of Mary, "while Mary was sitting in the house." Both Martha and Mary act true to form here as in strkjv@Luke:10:38-42|.

rwp@John:11:44 @{He that was dead came forth} (\exˆlthen ho tethnˆk“s\). Literally, "Came out the dead man," (effective aorist active indicative and perfect active articular participle of \thnˆsk“\). Just as he was and at once. {Bound hand and foot} (\dedemenos tous podas kai tas cheiras\). Perfect passive participle of \de“\ with the accusative loosely retained according to the common Greek idiom (Robertson, _Grammar_, p. 486), but literally "as to the feet and hands" (opposite order from the English). Probably the legs were bound separately. {With grave-clothes} (\keiriais\). Or "with bands." Instrumental case of this late and rare word (in Plutarch, medical papyrus in the form \kˆria\, and strkjv@Proverbs:7:16|). Only here in N.T. {His face} (\hˆ opsis autou\). Old word, but \pros“pon\ is usual in N.T. See strkjv@Revelation:1:16| for another instance. {Was bound about} (\periededeto\). Past perfect passive of \peride“\, old verb to bind around, only here in N.T. {With a napkin} (\soudari“i\). Instrumental case of \soudarion\ (Latin word _sudarium_ from _sudor_, sweat). In N.T. here, strkjv@20:7; strkjv@Luke:19:20; strkjv@Acts:19:12|. Our handkerchief. {Loose him} (\lusate auton\). First aorist active imperative of \lu“\. From the various bands. {Let him go} (\aphete auton hupagein\). Second aorist active imperative of \aphiˆmi\ and present active infinitive.

rwp@John:11:56 @{They sought therefore for Jesus} (\ezˆtoun oun ton Iˆsoun\). Imperfect active of \zˆte“\ and common \oun\ of which John is so fond. They were seeking Jesus six months before at the feast of tabernacles (7:11|), but now they really mean to kill him. {As they stood in the temple} (\en t“i hier“i hestˆkotes\). Perfect active participle (intransitive) of \histˆmi\, a graphic picture of the various groups of leaders in Jerusalem and from other lands, "the knots of people in the Temple precincts" (Bernard). They had done this at the tabernacles (7:11-13|), but now there is new excitement due to the recent raising of Lazarus and to the public order for the arrest of Jesus. {That he will not come to the feast?} (\hoti ou mˆ elthˆi eis tˆn heortˆn;\). The form of the question (indirect discourse after \dokeite\) assumes strongly that Jesus will not (\ou mˆ\, double negative with second aorist active \elthˆi\ from \erchomai\) dare to come this time for the reason given in verse 57|.

rwp@John:12:7 @{Suffer her to keep it against the day of my burying} (\Aphes autˆn, hina eis tˆn hˆmeran tou entaphiasmou mou tˆrˆsˆi auto\). This reading (\hina tˆrˆsˆi\, purpose clause with \hina\ and first aorist active subjunctive of \tˆre“\) rather than that of the Textus Receptus (just \tetˆreken\, perfect active indicative) is correct. It is supported by Aleph B D L W Theta. The \hina\ can be rendered as above after \aphes\ according to _Koin‚_ idiom or more probably: "Let her alone: it was that," etc. (supplying "it was"). Either makes good sense. The word \entaphiasmos\ is a later and rare substantive from the late verb \entaphiaz“\, to prepare for burial (Matthew:26:12; strkjv@John:19:40|), and means preparation for burial. In N.T. only here and strkjv@Mark:14:8|. "Preparation for my burial" is the idea here and in Mark. The idea of Jesus is that Mary had saved this money to use in preparing his body for burial. She is giving him the flowers before the funeral. We can hardly take it that Mary did not use all of the ointment for Mark (Mark:14:3|) says that she broke it and yet he adds (Mark:14:8|) what John has here. It is a paradox, but Jesus is fond of paradoxes. Mary has kept this precious gift by giving it now beforehand as a preparation for my burial. We really keep what we give to Christ. This is Mary's glory that she had some glimmering comprehension of Christ's death which none of the disciples possessed.

rwp@John:12:19 @{The Pharisees therefore laid among themselves} (\hoi oun Pharisaioi eipan pros heautous\). Graphic picture of the predicament of the Pharisees standing off and watching the enthusiastic crowds sweep by. As people usually do, they blame each other for the defeat of their plots against Jesus and for his final victory, as it seemed. {Behold how ye prevail nothing} (\the“reite hoti ouk “pheleite ouden\). It was a pathetic confession of failure because the rest of the plotters had bungled the whole thing. "Ye help nothing at all" by your plots and plans. {Lo, the world is gone after him} (\ide ho kosmos opis“ autou apˆlthen\). Exclamatory use of \ide\ and timeless aorist active indicative of \aperchomai\. The "world" is a bunch of fools, they feel, but see for yourselves. And the Sanhedrin had advertised to "find" Jesus! They can find him now!

rwp@John:12:27 @{My soul} (\hˆ psuchˆ mou\). The soul (\psuchˆ\) here is synonymous with spirit (\pneuma\) in strkjv@13:21|. {Is troubled} (\tetaraktai\). Perfect passive indicative of \tarass“\, used also in strkjv@11:33; strkjv@13:21| of Jesus. While John proves the deity of Jesus in his Gospel, he assumes throughout his real humanity as here (cf. strkjv@4:6|). The language is an echo of that in strkjv@Psalms:6:4; strkjv@42:7|. John does not give the agony in Gethsemane which the Synoptics have (Mark:14:35f.; strkjv@Matthew:26:39; strkjv@Luke:22:42|), but it is quite beside the mark to suggest, as Bernard does, that the account here is John's version of the Gethsemane experience. Why do some critics feel called upon to level down to a dead plane every variety of experience in Christ's life? {And what shall I say?} (\kai ti eip“;\). Deliberative subjunctive which expresses vividly "a genuine, if momentary indecision" (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. {Father, save me from this hour} (\pater, s“son me ek tˆs h“ras tautˆs\). Jesus began his prayers with "Father" (11:41|). Dods thinks that this should be a question also. Westcott draws a distinction between \ek\ (out of) and \apo\ (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets \ek\ in strkjv@Hebrews:5:7|, but that distinction will not stand, for in strkjv@John:1:44| \ek\ and \apo\ are used in the same sense and in the Synoptics (Mark:14:35f.; strkjv@Matthew:26:39; strkjv@Luke:52:42|) we have \apo\. If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. {But for this cause came I unto this hour} (\alla dia touto ˆlthon eis tˆn h“ran tautˆn\). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning.

rwp@John:19:40 @{In linen cloths} (\othoniois\). Late diminutive for the old \othonˆ\, used for ships' sails, in N.T. here and strkjv@Luke:24:12|. Case here either locative or instrumental. {With the spices} (\meta t“n ar“mat“n\). Late word \ar“ma\ for spices, from fumes. {To bury} (\entaphiazein\). Late verb, from \entaphia\ (\en, taphos\) the burial preparations of all sorts (flowers, perfumes, etc.), in N.T. only here and strkjv@Matthew:26:12|.

rwp@John:20:23 @{Whosesoever sins ye forgive} (\an tin“n aphˆte tas hamartias\). "If the sins of any ye forgive" (\aphˆte\, second aorist active subjunctive with \an\ in the sense of \ean\), a condition of the third class. Precisely so with "retain" (\kratˆte\, present active subjunctive of \krate“\). {They are forgiven} (\aphe“ntai\). Perfect passive indicative of \aphiˆmi\, Doric perfect for \apheintai\. {Are retained} (\kekratˆntai\). Perfect passive indicative of \krate“\. The power to forgive sin belongs only to God, but Jesus claimed to have this power and right (Mark:2:5-7|). What he commits to the disciples and to us is the power and privilege of giving assurance of the forgiveness of sins by God by correctly announcing the terms of forgiveness. There is no proof that he actually transferred to the apostles or their successors the power in and of themselves to forgive sins. In strkjv@Matthew:16:19; strkjv@18:18| we have a similar use of the rabbinical metaphor of binding and loosing by proclaiming and teaching. Jesus put into the hands of Peter and of all believers the keys of the Kingdom which we should use to open the door for those who wish to enter. This glorious promise applies to all believers who will tell the story of Christ's love for men.

rwp@Luke:2:37 @{Which departed not} (\hˆ ouk aphistato\). Imperfect indicative middle. She kept on not leaving. The Spirit kept her in the temple as he led Simon to the temple (Plummer). The case of "the temple" (\tou hierou\) is ablative. {Night and day} (\nukta kai hˆmeran\). Accusative of duration of time, all night and all day. She never missed a service in the temple.

rwp@Luke:4:5 @{The world} (\tˆs oikoumenˆs\). The inhabited world. In strkjv@Matthew:4:8| it is \tou kosmou\. {In a moment of time} (\en stigmˆi chronou\). Only in Luke and the word \stigmˆ\ nowhere else in the N.T. (from \stiz“\, to prick, or puncture), a point or dot. In Demosthenes, Aristotle, Plutarch. Like our "second" of time or tick of the clock. This panorama of all the kingdoms of the world and the glory of them in a moment of time was mental, a great feat of the imagination (a mental satanic "movie" performance), but this fact in no way discredits the idea of the actual visible appearance of Satan also. This second temptation in Luke is the third in Matthew's order. Luke's order is geographical (wilderness, mountain, Jerusalem). Matthew's is climacteric (hunger, nervous dread, ambition). There is a climax in Luke's order also (sense, man, God). There is no way to tell the actual order.

rwp@Luke:4:40 @{When the sun was setting} (\dunontos tou hˆliou\). Genitive absolute and present participle (\dun“\, late form of \du“\) picturing the sunset scene. Even strkjv@Mark:1:32| has here the aorist indicative \edusen\ (punctiliar active). It was not only cooler, but it was the end of the sabbath when it was not regarded as work (Vincent) to carry a sick person (John:5:10|). And also by now the news of the cure of the demoniac of Peter's mother-in-law had spread all over the town. {Had} (\eichon\). Imperfect tense including all the chronic cases. {With divers diseases} (\nosois poikilais\). Instrumental case. For "divers" say "many coloured" or "variegated." See on ¯Matthew:4:24; strkjv@Mark:1:34|. {Brought} (\ˆgagon\). Constative summary second aorist active indicative like strkjv@Matthew:8:16|, \prosenegkan\, where strkjv@Mark:1:32| has the imperfect \epheron\, brought one after another. {He laid his hands on every one of them and healed them} (\ho de heni hekast“i aut“n tas cheiras epititheis etherapeuen autous\). Note the present active participle \epititheis\ and the imperfect active \etherapeuen\, picturing the healing one by one with the tender touch upon each one. Luke alone gives this graphic detail which was more than a mere ceremonial laying on of hands. Clearly the cures of Jesus reached the physical, mental, and spiritual planes of human nature. He is Lord of life and acted here as Master of each case as it came.

rwp@Luke:5:1 @{Pressed upon him} (\epikeisthai\). Luke in this paragraph (5:1-11; strkjv@Mark:1:16-20; strkjv@Matthew:4:18-22|) does not follow the chronology of Mark as he usually does. It seems reasonably clear that the renewed call of the four fishermen came before the first tour of Galilee in strkjv@Luke:4:42-44|. It is here assumed that Luke is describing in his own way the incident given in Mark and Matthew above. Luke singles out Simon in a graphic way. This verb \epikeisthai\ is an old one and means to \lie upon\, rest upon as of a stone on the tomb (John:11:38|) or of fish on the burning coals (John:21:9|). Songs:it is used of a tempest (Acts:27:20|) and of the urgent demands for Christ's crucifixion (Luke:23:23|). Here it vividly pictures the eager crowds around Jesus. \En t“i epikeisthai\ is a favourite idiom with Luke as we have already seen, \en\ with the articular infinitive in the locative case. {That} (\kai\). \Kai\ does not technically mean the declarative conjunction "that," but it is a fair rendering of the somewhat awkward idiom of Luke to a certain extent imitating the Hebrew use of _wav_. {Was standing} (\ˆn hest“s\). Periphrastic second past perfect of \histˆmi\ which here is equal to a practical imperfect. {By the lake} (\para tˆn limnˆn\). The use of the accusative with \para\, alongside, after a verb of rest used to be called the pregnant use, came and was standing. But that is no longer necessary, for the accusative as the case of extension is the oldest of the cases and in later Greek regains many of the earlier uses of the other cases employed for more precise distinctions. See the same idiom in verse 2|. We need not here stress the notion of extension. "With characteristic accuracy Luke never calls it a sea, while the others never call it a lake" (Plummer).

rwp@Luke:5:20 @{Their faith} (\tˆn pistin aut“n\). In all three Gospels. {Man} (\anthr“pe\). Mark and Matthew have "child" or "Son" (\teknon\). Are forgiven (\aphe“ntai\). This Doric form of the perfect passive indicative is for the Attic \apheintai\. It appears also in strkjv@Luke:5:23; strkjv@7:47,48; strkjv@John:20:23; strkjv@1John:2:12|. strkjv@Mark:2:6; strkjv@Matthew:9:2| have the present passive \aphientai\. Possibly this man's malady was due to his sin as is sometimes true (John:5:14|). The man had faith along with that of the four, but he was still a paralytic when Jesus forgave his sins.

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

rwp@Luke:7:45 @{Hath not ceased to kiss} (\ou dielipen kataphilousa\). Supplementary participle.

rwp@Luke:7:47 @{Are forgiven} (\aphe“ntai\). Doric perfect passive form. See strkjv@Luke:5:21,23|. {For she loved much} (\hoti ˆgapˆsen polu\). Illustration or proof, not reason for the forgiveness. Her sins had been already forgiven and remained forgiven. {But to whom little is forgiven, the same loveth little} (\H“i de oligon aphietai oligon agapƒi\). This explanation proves that the meaning of \hoti\ preceding is proof, not cause.

rwp@Luke:7:49 @{Who even forgiveth sins} (\hos kai hamartias aphiˆsin\). Present indicative active of same verb, \aphiˆmi\. Once before the Pharisees considered Jesus guilty of blasphemy in claiming the power to forgive sins (Luke:5:21|). Jesus read their inmost thoughts as he always does.

rwp@Luke:8:13 @{Which for a while believe} (\hoi pros kairon pisteuousin\). Ostensibly they are sincere and have made a real start in the life of faith. {They fall away} (\aphistantai\). Present middle indicative. They stand off, lose interest, stop coming to church, drop out of sight. It is positively amazing the number of new church members who "stumble" as strkjv@Mark:4:17| has it (\skandalizontai\), do not like the pastor, take offence at something said or done by somebody, object to the appeals for money, feel slighted. The "season of trial" becomes a "season of temptation" (\en kair“i peirasmou\) for these superficial, emotional people who have to be periodically rounded up if kept within the fold.

rwp@Luke:9:31 @{There talked with him} (\sunelaloun aut“i\). Imperfect active, were talking with him. {Who appeared in glory} (\hoi ophthentes en doxˆi\). First aorist passive participle of \hora“\. This item peculiar to Luke. Compare verse 26|. {Spake of his decease} (\elegon tˆn exodon\). Imperfect active, were talking about his \exodus\ (departure from earth to heaven) very much like our English word "decease" (Latin _decessus_, a going away). The glorious light graphically revealed Moses and Elijah talking with Jesus about the very subject concerning which Peter had dared to rebuke Jesus for mentioning (Mark:8:32; strkjv@Matthew:16:22|). This very word \exodus\ (way out) in the sense of death occurs in strkjv@2Peter:1:15| and is followed by a brief description of the Transfiguration glory. Other words for death (\thanatos\) in the N.T. are \ekbasis\, going out as departure (Hebrews:13:7|), \aphixis\, departing (Acts:20:29|), \analusis\, loosening anchor (2Timothy:4:6|) and \analusai\ (Phillipians:1:23|). {To accomplish} (\plˆroun\). To fulfil. Moses had led the Exodus from Egypt. Jesus will accomplish the exodus of God's people into the Promised Land on high. See on Mark and Matthew for discussion of significance of the appearance of Moses and Elijah as representatives of law and prophecy and with a peculiar death. The purpose of the Transfiguration was to strengthen the heart of Jesus as he was praying long about his approaching death and to give these chosen three disciples a glimpse of his glory for the hour of darkness coming. No one on earth understood the heart of Jesus and so Moses and Elijah came. The poor disciples utterly failed to grasp the significance of it all.

rwp@Luke:11:1 @{As he was praying in a certain place} (\en t“i einai auton en top“i tini proseuchomenon\). Characteristically Lukan idiom: \en\ with articular periphrastic infinitive (\einai proseuchomenon\) with accusative of general reference (\auton\). {That}. Not in the Greek, asyndeton (\kai egeneto eipen\). {When he ceased} (\h“s epausato\). Supply \proseuchomenos\ (praying), complementary or supplementary participle. {Teach us} (\didaxon hˆmas\). Jesus had taught them by precept (Matthew:6:7-15|) and example (Luke:9:29|). Somehow the example of Jesus on this occasion stirred them to fresh interest in the subject and to revival of interest in John's teachings (Luke:5:33|). Songs:Jesus gave them the substance of the Model Prayer in Matthew, but in shorter form. Some of the MSS. have one or all of the phrases in Matthew, but the oldest documents have it in the simplest form. See on ¯Matthew:6:7-15| for discussion of these details (Father, hallowed, kingdom, daily bread, forgiveness, bringing us into temptation). In strkjv@Matthew:6:11| "give" is \dos\ (second aorist active imperative second singular, a single act) while here strkjv@Luke:11:3| "give" is \didou\ (present active imperative, both from \did“mi\) and means, "keep on giving." Songs:in strkjv@Luke:11:4| we have "For we ourselves also forgive" (\kai gar autoi aphiomen\), present active indicative of the late \“\ verb \aphi“\ while strkjv@Matthew:6:12| has "as we also forgave" (\h“s kai hˆmeis aphˆkamen\), first aorist (\k\ aorist) active of \aphiˆmi\. Songs:also where strkjv@Matthew:6:12| has "debts" (\ta opheilˆmata\) strkjv@Luke:11:4| has "sins" (\tas hamartias\). But the spirit of each prayer is the same. There is no evidence that Jesus meant either form to be a ritual. In both strkjv@Matthew:6:13; strkjv@Luke:11:4| \mˆ eisenegkˆis\ occurs (second aorist subjunctive with \mˆ\ in prohibition, ingressive aorist). "Bring us not" is a better translation than "lead us not." There is no such thing as God enticing one to sin (James:1:13|). Jesus urges us to pray not to be tempted as in strkjv@Luke:22:40| in Gethsemane.

rwp@Luke:11:17 @{But he} (\autos de\). In contrast with them. {Knowing their thoughts} (\eid“s aut“n ta dianoˆmata\). From \dianoe“\, to think through or distinguish. This substantive is common in Plato, but occurs nowhere else in the N.T. It means intent, purpose. Jesus knew that they were trying to tempt him. {And a house divided against a house falleth} (\kai oikos epi oikon piptei\). It is not certain that \diameristheisa\ (divided) is to be repeated here as in strkjv@Matthew:12:25; strkjv@Mark:3:25|. It may mean, {and house falls upon house}, "one tumbling house knocking down its neighbour, a graphic picture of what happens when a kingdom is divided against itself" (Bruce).

rwp@Luke:11:42 @{Tithe} (\apodekatoute\). Late verb for the more common \dekateu“\. Songs:in strkjv@Matthew:23:23|. Take a tenth off (\apo-\). Rue (\pˆganon\). Botanical term in late writers from \pˆgnumi\, to make fast because of its thick leaves. Here strkjv@Matthew:23:23| has "anise." {Every herb} (\pƒn lachanon\). General term as in strkjv@Mark:4:32|. Matthew has "cummin." {Pass by} (\parerchesthe\). Present middle indicative of \parerchomai\, common verb, to go by or beside. strkjv@Matthew:23:23| has "ye have left undone" (\aphˆkate\). Luke here has "love" (\agapˆn\), not in Matthew. {Ought} (\edei\). As in Matthew. Imperfect of a present obligation, not lived up to just like our "ought" (\owed\, not paid). \Pareinai\, as in Matthew, the second aorist active infinitive of \aphiˆmi\. to leave off. Common verb. Luke does not have the remark about straining out the gnat and swallowing the camel (Matthew:23:34|). It is plain that the terrible exposure of the scribes and Pharisees in strkjv@Matthew:23| in the temple was simply the culmination of previous conflicts such as this one.

rwp@Luke:11:54 @{Laying wait for him} (\enedreuontes auton\). An old verb from \en\ and \hedra\, a seat, so to lie in ambush for one. Here only and strkjv@Acts:23:21| in the N.T. Vivid picture of the anger of these rabbis who were treating Jesus as if he were a beast of prey. {To catch something out of his mouth} (\thˆreusai to ek tou stomatos autou\). An old Greek verb, though here only in the N.T., from \thˆra\ (cf. strkjv@Romans:11:9|), to ensnare, to catch in hunting, to hunt. These graphic words from the chase show the rage of the rabbis toward Jesus. Luke gives more details here than in strkjv@20:45-47; strkjv@Matthew:23:1-7|, but there is no reason at all why Jesus should not have had this conflict at the Pharisee's breakfast before that in the temple in the great Tuesday debate.

rwp@Luke:12:39 @{The thief} (\ho kleptˆs\). The change here almost makes a new parable to illustrate the other, the parable of the housebreaking (verses 39,40|) to illustrate the parable of the waiting servants (35-38|). This same language appears in strkjv@Matthew:24:43f|. "The Master returning from a wedding is replaced by a thief whose study it is to come to the house he means to plunder at an unexpected time" (Bruce). The parallel in strkjv@Matthew:24:43-51| with strkjv@Luke:12:39-46| does not have the interruption by Peter. {He would have watched} (\egrˆgorˆsen an\). Apodosis of second-class condition, determined as unfulfilled, made plain by use of \an\ with aorist indicative which is not repeated with \ouk aphˆken\ (first aorist active indicative of \aphiˆmi\, \k\ aorist), though it is sometimes repeated (Matthew:24:43|).

rwp@Luke:15:32 @{It was meet} (\edei\). Imperfect tense. It expressed a necessity in the father's heart and in the joy of the return that justifies the feasting. \Euphranthˆnai\ is used again (first aorist passive infinitive) and \charˆnai\ (second aorist passive infinitive) is more than mere hilarity, deep-seated joy. The father repeats to the elder son the language of his heart used in verse 24| to his servants. A real father could do no less. One can well imagine how completely the Pharisees and scribes (verse 2|) were put to silence by these three marvellous parables. The third does it with a graphic picture of their own attitude in the case of the surly elder brother. Luke was called a painter by the ancients. Certainly he has produced a graphic pen picture here of God's love for the lost that justifies forever the coming of Christ to the world to seek and to save the lost. It glorifies also soul-saving on the part of his followers who are willing to go with Jesus after the lost in city and country, in every land and of every race.

rwp@Mark:2:2 @{Songs:that there was no longer room for them, no, not even about the door} (\h“ste mˆketi ch“rein mˆde ta pros tˆn thuran\). Another graphic Markan detail seen through Peter's eyes. The double compound negative in the Greek intensifies the negative. This house door apparently opened into the street, not into a court as in the larger houses. The house was packed inside and there was a jam outside. {And he spake the word unto them} (\kai elalei autois ton logon\). And he was speaking the word unto them, Mark's favourite descriptive imperfect tense (\elalei\). Note this word \lale“\ about the preaching of Jesus (originally just sounds like the chatter of birds, the prattling of children, but here of the most serious kind of speech. As contrasted with \leg“\ (to say) it is rather an onomatopoetic word with some emphasis on the sound and manner of speaking. The word is com- mon in the vernacular papyri examples of social inter-course.

rwp@Mark:2:5 @{Their faith} (\tˆn pistin aut“n\). The faith of the four men and of the man himself. There is no reason for excluding his faith. They all had confidence in the power and willingness of Jesus to heal this desperate case. {Are forgiven} (\aphientai\, aoristic present passive, cf. punctiliar action, Robertson's _Grammar_, pp. 864ff.). Songs:Matthew:9:3|, but strkjv@Luke:5:20| has the Doric perfect passive \aphe“ntai\. The astonishing thing both to the paralytic and to the four friends is that Jesus forgave his sins instead of healing him. The sins had probably caused the paralysis.

rwp@Mark:4:30 @{How shall we liken?} (\P“s homoi“s“men?\) Deliberative first aorist subjunctive. This question alone in Mark. Songs:with the other question: {In what parable shall we set it forth?} (\en tini autˆn parabolˆi th“men;\). Deliberative second aorist subjunctive. The graphic question draws the interest of the hearers (_we_) by fine tact. strkjv@Luke:13:18f.| retains the double question which strkjv@Matthew:13:31f.| does not have, though he has it in a very different context, probably an illustration of Christ's favourite sayings often repeated to different audiences as is true of all teachers and preachers.

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:4:38 @{Asleep on the cushion} (\epi to proskephalaion katheud“n\). Mark also mentions the cushion or bolster and the stern of the boat (\en tˆi prumnˆi\). strkjv@Matthew:8:24| notes that Jesus was sleeping (\ekatheuden\), Luke that {he fell asleep} (\aphupn“sen\, ingressive aorist indicative). He was worn out from the toil of this day. {They awake him} (\egeirousin auton\). Songs:Mark's graphic present. Matthew and Luke both have "awoke him." Mark has also what the others do not: "Carest thou not?" (\ou melei soi;\). It was a rebuke to Jesus for sleeping in such a storm. We are perishing (\apollumetha\, linear present middle). Precisely this same form also in strkjv@Matthew:8:25| and strkjv@Luke:8:24|.

rwp@Mark:5:13 @{And he gave them leave} (\kai epetrepsen autois\). These words present the crucial difficulty for interpreters as to why Jesus allowed the demons to enter the hogs and destroy them instead of sending them back to the abyss. Certainly it was better for hogs to perish than men, but this loss of property raises a difficulty of its own akin to the problem of tornadoes and earthquakes. The question of one man containing so many demons is difficult also, but not much more so than how one demon can dwell in a man and make his home there. One is reminded of the man out of whom a demon was cast, but the demon came back with seven other demons and took possession. Gould thinks that this man with a legion of demons merely makes a historical exaggeration. "I feel as if I were possessed by a thousand devils." That is too easy an explanation. See on ¯Matthew:8:32| for "rushed down the steep." {They were choked} (\epnigonto\). Imperfect tense picturing graphically the disappearance of pig after pig in the sea. strkjv@Luke:8:33| has \apegnigˆ\, {choked off}, constative second aorist passive indicative, treated as a whole, strkjv@Matthew:8:32| merely has "perished" (\apethanon\; died).

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:9:18 @{Wheresoever it taketh him} (\hopou ean auton katalabˆi\). Seizes him down. Our word catalepsy is this same word. The word is used by Galen and Hippocrates for fits. The word is very common in the papyri in various senses as in the older Greek. Each of the verbs here in Mark is a graphic picture. {Dashes down} (\rˆssei\). Also \rˆgnumi, mi\ form. Convulses, rends, tears asunder. Old and common word. {Foameth} (\aphrizei\). Here only in the N.T. Poetic and late word. {Grindeth} (\trizei\). Another _hapax legomenon_ in the N.T. Old word for making a shrill cry or squeak. {Pineth away} (\xˆrainetai\). Old word for drying or withering as of grass in strkjv@James:1:11|. {And they were not able} (\kai ouk ischusan\). They did not have the strength (\ischus\) to handle this case. See strkjv@Matthew:17:16; strkjv@Luke:9:40| (\kai ouk ˆdunˆthˆsan\, first aorist passive). It was a tragedy.

rwp@Mark:10:25 @{Needle's eye} (\trumaliƒs rhaphidos\). See on ¯Matthew:19:24| for discussion. Luke uses the surgical needle, \belonˆs\. Matthew has the word \rhaphis\ like Mark from \rhapt“\, to sew, and it appears in the papyri. Both Matthew and Luke employ \trˆmatos\ for eye, a perforation or hole from \titra“\, to bore. Mark's word \trumalias\ is from \tru“\, to wear away, to perforate. In the LXX and Plutarch.

rwp@Mark:14:8 @{She hath done what she could} (\ho eschen epoiˆsen\). This alone in Mark. Two aorists. Literally, "what she had she did." Mary could not comprehend the Lord's death, but she at least showed her sympathy with him and some understanding of the coming tragedy, a thing that not one of her critics had done. {She hath anointed my body aforehand for the burying} (\proelaben murisai to s“ma mou eis ton entaphiasmon\). Literally, "she took beforehand to anoint my body for the burial." She anticipated the event. This is Christ's justification of her noble deed. strkjv@Matthew:26:12| also speaks of the burial preparation by Mary, using the verb \entaphiasai\.

rwp@Matthew:2:1 @{Now when Jesus was born} (\tou de Iˆsou gennˆthentos\). The fact of the birth of Jesus is stated by the genitive absolute construction (first aorist passive participle of the same verb \genna“\ used twice already of the birth of Jesus, strkjv@1:16,20|, and used in the genealogy, strkjv@1:2-16|). Matthew does not propose to give biographic details of the supernatural birth of Jesus, wonderful as it was and disbelieved as it is by some today who actually deny that Jesus was born at all or ever lived, men who talk of the Jesus Myth, the Christ Myth, etc. "The main purpose is to show the reception given by the world to the new-born Messianic King. Homage from afar, hostility at home; foreshadowing the fortunes of the new faith: reception by the Gentiles, rejection by the Jews" (Bruce).

rwp@Matthew:4:5 @{Then the devil taketh him} (\tote paralambanei auton ho diabolos\). Matthew is very fond of this temporal adverb (\tote\). See already strkjv@2:7; strkjv@3:13; strkjv@4:1,5|. Note historic present with vivid picturesqueness. Luke puts this temptation third, the geographical order. But was the person of Christ allowed to be at the disposal of the devil during these temptations? Alford so holds. {On the pinnacle of the temple} (\epi to pterugion tou hierou\). Literally "wing:" the English word "pinnacle" is from the Latin _pinnaculum_, a diminutive of _pinna_ (wing). "_The temple_" (\tou hierou\) here includes the whole temple area, not just the sanctuary (\ho naos\), the Holy Place and Most Holy Place. It is not clear what place is meant by "wing." It may refer to Herod's royal portico which overhung the Kedron Valley and looked down some four hundred and fifty feet, a dizzy height (Josephus, _Ant_. XV. xi. 5). This was on the south of the temple court. Hegesippus says that James the Lord's brother was later placed on the wing of the temple and thrown down therefrom.

rwp@Matthew:4:11 @{Then the devil leaveth him} (\tote aphiˆsin auton ho diabolos\). Note the use of "then" (\tote\) again and the historical present. The movement is swift. "And behold" (\kai idou\) as so often in Matthew carries on the life-like picture. "{Angels came} (aorist tense \prosˆlthon\ punctiliar action) {and were ministering} (\diˆkonoun\, picturesque imperfect, linear action) {unto him}." The victory was won in spite of the fast of forty days and the repeated onsets of the devil who had tried every avenue of approach. The angels could cheer him in the inevitable nervous and spiritual reaction from the strain of conflict, and probably also with food as in the case of Elijah (1Kings:19:6f.|). The issues at stake were of vast import as the champions of light and darkness grappled for the mastery of men. strkjv@Luke:4:13| adds, that the devil left Jesus only "until a good opportunity" (\achri kairou\).

rwp@Matthew:9:2 @{They brought} (\prosepheron\). Imperfect, "were bringing," graphic picture made very vivid by the details in strkjv@Mark:2:1-4| and strkjv@Luke:5:17|. "{Lying on a bed}" (stretched on a couch), perfect passive participle, a little bed or couch (\klinidion\) in strkjv@Luke:5:19|, "a pallet" (\krabatos\) in strkjv@Mark:2:4,9,11|. {Thy sins are forgiven} (\aphientai\). Present passive indicative (aoristic present). Luke (Luke:5:21|) has \aphe“ntai\, Doric and Ionic perfect passive indicative for the Attic \apheintai\, one of the dialectical forms appearing in the _Koin‚_.

rwp@Matthew:13:57 @{And they were offended in him} (\kai eskandalizonto en aut“i\). Graphic imperfect passive. Literally, "They stumbled at him," "They were repelled by him" (Moffatt), "They turned against him" (Weymouth). It was unpardonable for Jesus not to be commonplace like themselves. {Not without honour} (\ouk estin atimos\). This is a proverb found in Jewish, Greek, and Roman writers. Seen also in the _Logia of Jesus_ (_Oxyr. Papyri_ i. 3).

rwp@Matthew:15:14 @{They are blind guides} (\tuphloi eisin hodˆgoi\). Graphic picture. Once in Cincinnati a blind man introduced me to his blind friend. He said that he was showing him the city. Jesus is not afraid of the Pharisees. Let them alone to do their worst. Blind leaders and blind victims will land in the ditch. A proverbial expression in the O.T.

rwp@Matthew:19:24 @{It is easier for a camel to go through a needle's eye} (\eukop“teron estin kamˆlon dia trˆmatos rhaphidos eiselthein\). Jesus, of course, means by this comparison, whether an eastern proverb or not, to express the impossible. The efforts to explain it away are jejune like a ship's cable, \kamilon\ or \rhaphis\ as a narrow gorge or gate of entrance for camels which recognized stooping, etc. All these are hopeless, for Jesus pointedly calls the thing "impossible" (verse 26|). The Jews in the Babylonian Talmud did have a proverb that a man even in his dreams did not see an elephant pass through the eye of a needle (Vincent). The Koran speaks of the wicked finding the gates of heaven shut "till a camel shall pass through the eye of a needle." But the Koran may have got this figure from the New Testament. The word for an ordinary needle is \rhaphis\, but, Luke (Luke:18:25|) employs \belonˆ\, the medical term for the surgical needle not elsewhere in the N.T.

rwp@Matthew:21:44 @{Shall be broken to pieces} (\sunthlasthˆsetai\). Some ancient manuscripts do not have this verse. But it graphically pictures the fate of the man who rejects Christ. The verb means to shatter. We are familiar with an automobile that dashes against a stone wall, a tree, or a train and the ruin that follows. {Will scatter him as dust} (\likmˆsei\). The verb was used of winnowing out the chaff and then of grinding to powder. This is the fate of him on whom this Rejected Stone falls.

rwp@Matthew:26:12 @{To prepare me for burial} (\pros to entaphiasai me\). Mary alone had understood what Jesus had repeatedly said about his approaching death. The disciples were so wrapped up in their own notions of a political kingdom that they failed utterly to sympathize with Jesus as he faced the cross. But Mary with the woman's fine intuitions did begin to understand and this was her way of expressing her high emotions and loyalty. The word here is the same used in strkjv@John:19:40| about what Joseph of Arimathea and Nicodemus did for the body of Jesus before burial with the addition of \pros to\ showing the purpose of Mary (the infinitive of purpose). Mary was vindicated by Jesus and her noble deed has become a "memorial of her" (\eis mnˆmosumon autˆs\) as well as of Jesus.

rwp@Matthew:26:68 @{Thou Christ} (\Christe\). With definite sneer at his claims under oath in strkjv@26:63|. With uncontrolled glee and abandon like a lot of hoodlums these doctors of divinity insulted Jesus. They actually spat in his face, buffeted him on the neck (\ekolaphisan\, from \kolaphos\ the fist), and struck him in the face with the palms of their hands (\erapisan\, from \rapis\, a rod), all personal indignities after the legal injustice already done. They thus gave vent to their spite and hatred.

rwp@Philippians:2:23 @{Songs:soon as I shall see} (\h“s an aphid“\). Indefinite temporal clause with \h“s an\ and the second aorist active subjunctive of \aphora“\. The oldest MSS. (Aleph A B D) have \aphid“\ (old aspirated form) rather than \apid“\. {How it will go with me} (\ta peri eme\). On the force of \apo\ with \hora“\ (look away) see strkjv@Hebrews:12:2|. "The things concerning me," the outcome of the trial. Cf. strkjv@1Corinthians:4:17,19|.

rwp@Revelation:1:11 @{Write in a book} (\grapson eis biblion\). First aorist active imperative of \graph“\ for instantaneous action. The commission covers the whole series of visions which all grow out of this first vision of the Risen Christ. {Send} (\pempson\). First aorist active imperative of \pemp“\. Part of the commission from Christ. The names of the seven churches of strkjv@1:4| are now given, and the particular message to each church comes in chapters 2 and 3 and in the same order, the geographical order going north from Ephesus, then east and south to Laodicea. But apparently the whole book was to be read to each of the seven churches. It would probably also be copied at each church.

rwp@Revelation:1:18 @{And I was dead} (\kai egenomˆn nekros\). "And I be came dead" (aorist middle participle of \ginomai\ as in strkjv@1:9,10|, definite reference to the Cross). {I am alive} (\z“n eimi\). Periphrastic present active indicative, "I am living," as the words \ho z“n\ just used mean. {Forevermore} (\eis tous ai“nas t“n ai“n“n\). "Unto the ages of the ages," a stronger expression of eternity even than in strkjv@1:6|. {The keys} (\tas kleis\). One of the forms for the accusative plural along with \kleidas\, the usual one (Matthew:16:19|). {Of death and of Hades} (\tou thanatou kai tou hƒidou\). Conceived as in strkjv@Matthew:16:18| as a prison house or walled city. The keys are the symbol of authority, as we speak of honouring one by giving him the keys of the city. Hades here means the unseen world to which death is the portal. Jesus has the keys because of his victory over death. See this same graphic picture in strkjv@6:8; strkjv@20:13f|. For the key of David see strkjv@3:7|, for the key of the abyss see strkjv@9:1; strkjv@20:1|.

rwp@Revelation:2:4 @{This against thee, that} (\kata sou hoti\). For the phrase "have against" see strkjv@Matthew:5:23|. The \hoti\ clause is the object of \ech“\. {Thou didst leave} (\aphˆkes\). First aorist active (kappa aorist, but with \-es\ instead of \-as\) of \aphiˆmi\, a definite and sad departure. {Thy first love} (\tˆn agapˆn sou tˆn pr“tˆn\). "Thy love the first." This early love, proof of the new life in Christ (1John:3:13f.|), had cooled off in spite of their doctrinal purity. They had remained orthodox, but had become unloving partly because of the controversies with the Nicolaitans.

rwp@Revelation:2:20 @{Thou sufferest} (\apheis\). Late vernacular present active indicative second person singular as if from a form \aphe“\ instead of the usual \aphiˆmi\ forms. {The woman Jezebel} (\tˆn gunaika Iezabel\). Symbolical name for some prominent woman in the church in Thyatira, like the infamous wife of Ahab who was guilty of whoredom and witchcraft (1Kings:16:31; strkjv@2Kings:9:22|) and who sought to drive out the worship of God from Israel. Some MSS. here (A Q 40 min.s) have \sou\ (thy wife, thy woman Ramsay makes it), but surely Aleph C P rightly reject \sou\. Otherwise she is the pastor's wife! {Which calleth herself a prophetess} (\hˆ legousa heautˆn prophˆtin\). Nominative articular participle of \leg“\ in apposition with the accusative \gunaika\ like \ho martus\ in apposition with \Antipas\ in strkjv@2:13|. \Prophˆtis\ is an old word, feminine form for \prophˆtˆs\, in N.T. only here and strkjv@Luke:2:36| (Anna), two extremes surely. See strkjv@Acts:21:9| for the daughters of Philip who prophesied. {And she teacheth and seduceth} (\kai didaskei kai planƒi\). A resolution of the participles (\didaskousa kai plan“sa\) into finite verbs (present active indicatives) as in strkjv@1:5f|. This woman was not a real prophetess, but a false one with loud claims and loose living. One is puzzled to know how such a woman had so much shrewdness and sex-appeal as to lead astray the servants of God in that church. The church tolerated the Nicolaitans and this leader whose primary object was sexual immorality (Charles) and became too much involved with her to handle the heresy.

rwp@Revelation:4:5 @{Out of the throne} (\ek tou thronou\). Back to the throne itself. The imagery is kin to that in strkjv@Exodus:19:16; strkjv@24:9f.; strkjv@Ezekiel:1:22,27|. {Proceed} (\ekporeuontai\). Graphic historical present. {Lightnings and voices and thunders} (\astrapai kai ph“nai kai brontai\). Songs:exactly in strkjv@11:19; strkjv@16:18|, but in strkjv@8:5| with \brontai\ first, \astrapai\ last, all old and common words. "The thunderstorm is in Hebrew poetry a familiar symbol of the Divine power: cf., e.g., strkjv@1Samuel:2:10; strkjv@Psalms:18:9f.; strkjv@Job:37:4f|." (Swete). {Seven lamps of fire} (\hepta lampades puros\). Return to the nominative (\idou\, not \eidon\) with \ˆsan\ (were) understood. Metaphor drawn from strkjv@Ezekiel:1:13; strkjv@Zechariah:4:12ff|. Our word "lamp," but here a torch as in strkjv@8:10|, identified with the Holy Spirit (the Seven Spirits of God) as in strkjv@1:4; strkjv@3:1|, not \luchniai\ (lampstands) as in strkjv@1:12,20|, nor \luchnos\ a hand-lamp with oil (Matthew:5:15|). "These torches blaze perpetually before the throne of God" (Swete).

rwp@Revelation:4:8 @{Each one of them} (\hen kath' hen aut“n\). "One by one of them," a vernacular idiom like \heis kata heis\ in strkjv@Mark:14:19|. {Having} (\ech“n\). Masculine participle again as in verse 7|, though \z“on\ neuter. {Six wings} (\ana pterugas hex\). Distributive use of \ana\, "six wings apiece" as in strkjv@Luke:10:1| (\ana duo\, by twos). Like strkjv@Isaiah:6:2|, not like strkjv@Ezekiel:1:6|, where only four wings are given apiece. {Are full of} (\gemousin\). Plural verb, though \z“a\ neuter, to individualize each one. {Round about and within} (\kuklothen kai es“then\). Perhaps before and behind (4:6|) and under the wings, "pointing to the secret energies of nature" (Swete). {Rest} (\anapausin\). See also strkjv@14:11|. Old word (from \anapau“\, to relax), as in strkjv@Matthew:11:29|. God and Christ cease not their activity (John:5:17|). "This ceaseless activity of nature under the hand of God is a ceaseless tribute of praise" (Swete). {Day and night} (\hˆmeras kai nuktos\). Genitive of time, by day and by night. {Holy, holy, holy} (\hagios, hagios, hagios\). "The task of the Cherubim together with the Seraphim and Ophannim is to sing the praises of God" (Charles) in the \trisagion\ (triple repetition of \hagios\). {Is the Lord God} (\Kurios ho theos\). See strkjv@Isaiah:6:3|. The copula \estin\ (is) is not expressed, but is implied. {The Almighty} (\ho pantokrat“r\). See on ¯1:8|. {Which was and which is and which is to come} (\ho ˆn kai ho “n kai ho erchomenos\). Just as in strkjv@1:4,8|, but with the order changed.

rwp@Revelation:10:2 @{And he had} (\kai ech“n\). This use of the participle in place of \eichen\ (imperfect) is like that in strkjv@4:7f.; strkjv@12:2; strkjv@19:12; strkjv@21:12,14|, a Semitic idiom (Charles), or as if \katabain“n\ (nominative) had preceded in place of \katabainonta\. {A little book} (\biblaridion\). A diminutive of \biblarion\ (papyri), itself a diminutive of \biblion\ (5:1|) and perhaps in contrast with it, a rare form in Hermas and strkjv@Revelation:10:2,9,10|. In strkjv@10:8| Tischendorf reads \biblidarion\, diminutive of \biblidion\ (Aristophanes) instead of \biblion\ (Westcott and Hort). The contents of this little book are found in strkjv@11:1-13|. {Open} (\ˆne“igmenon\). See strkjv@Ezekiel:2:9f|. Perfect (triple reduplication) passive participle of \anoig“\, in contrast to the closed book in strkjv@5:1|. There also we have \epi\ (upon) \tˆn dexian\ (the right hand), for it was a large roll, but here the little open roll is held in the hand (\en tˆi cheiri\), apparently the left hand (verse 5|). {He set} (\ethˆken\). First aorist active indicative of \tithˆmi\. The size of the angel is colossal, for he bestrides both land and sea. Apparently there is no special point in the right foot (\ton poda ton dexion\) being on the sea (\epi tˆs thalassˆs\) and the left (\ton eu“numon\) upon the land (\epi tˆs gˆs\). It makes a bold and graphic picture. {As a lion roareth} (\h“sper le“n mukƒtai\). Only instance of \h“sper\ in the Apocalypse, but \h“s\ in the same sense several times. Present middle indicative of \mukaomai\, an old onomatopoetic word from \mu\ or \moo\ (the sound which a cow utters), common for the lowing and bellowing of cattle, Latin _mugire_, but in Theocritus for the roaring of a lion as here, though in strkjv@1Peter:5:8| we have \“ruomai\. Homer uses \mukaomai\ for the clangour of the shield and Aristophanes for thunder. It occurs here alone in the N.T. It does not mean that what the angel said was unintelligible, only loud. Cf. strkjv@1:10; strkjv@5:2,12; strkjv@6:10; strkjv@7:2,10|, etc.

rwp@Revelation:11:9 @{Men from among} (\ek t“n\ etc.). No word for "men" (\anthr“poi\ or \polloi\) before \ek t“n\, but it is implied (partitive use of \ek\) as in strkjv@2:10| and often. See also strkjv@5:9; strkjv@7:9| for this enumeration of races and nations. {Do look upon} (\blepousin\). Present (vivid dramatic) active indicative of \blep“\. {Three days and a half} (\hˆmeras treis kai hˆmisu\). Accusative of extent of time. \Hˆmisu\ is neuter singular though \hˆmeras\ (days) is feminine as in strkjv@Mark:6:23; strkjv@Revelation:12:14|. The days of the gloating over the dead bodies are as many as the years of the prophesying by the witnesses (11:3|), but there is no necessary correspondence (day for a year). This delight of the spectators "is represented as at once fiendish and childish" (Swete). {Suffer not} (\ouk aphiousin\). Present active indicative of \aphi“\, late form for \aphiˆmi\, as in strkjv@Mark:1:34| (cf. \apheis\ in strkjv@Revelation:2:20|). This use of \aphiˆmi\ with the infinitive is here alone in the Apocalypse, though common elsewhere (John:11:44,48; strkjv@12:7; strkjv@18:8|). {Their dead bodies} (\ta pt“mata aut“n\). "Their corpses," plural here, though singular just before and in verse 8|. {To be laid in a tomb} (\tethˆnai eis mnˆma\). First aorist passive of \tithˆmi\, to place. \Mnˆma\ (old word from \mimnˆsk“\, to remind) is a memorial, a monument, a sepulchre, a tomb (Mark:5:3|). "In a country where burial regularly took place on the day of death the time of exposure and indignity would be regarded long" (Beckwith). See Tobit strkjv@1:18ff.

rwp@Revelation:12:4 @{His tail} (\hˆ oura autou\). See strkjv@9:10,19|. {Draweth} (\surei\). Present active indicative of \sur“\, old verb, to drag, here alone in the Apocalypse, but see strkjv@John:21:8|. {The third part of the stars} (\to triton t“n aster“n\). Like a great comet is this monster. See strkjv@Daniel:8:10|. Perhaps only the third is meant to soften the picture as in strkjv@Revelation:8:7f|. {Did cast them} (\ebalen autous\). Second aorist active indicative. Charles takes this to refer to a war in heaven between the good angels and Satan, with the fall of some angels (Jude:1:6|). But John may have in mind the martyrs before Christ (Hebrews:11:32f.|) and after Christ's ascension (Matthew:23:35|). {Stood} (\estˆken\). Imperfect active of a late verb, \stˆk“\, from the perfect \hestˆka\ of \histˆmi\, graphic picture of the dragon's challenge of the woman who is about to give birth. {When she was delivered} (\hotan tekˆi\). Indefinite temporal clause with \hotan\ and the second aorist active subjunctive of \tikt“\, "whenever she gives birth." {That he might devour} (\hina kataphagˆi\). Purpose clause with \hina\ and the second aorist active subjunctive of \katesthi“\, to eat up (down). Cf. strkjv@Jeremiah:28:34|. This is what Pharaoh did to Israel (Exodus:1:15-22; strkjv@Psalms:85:13; strkjv@Isaiah:27:1; strkjv@51:9; strkjv@Ezekiel:29:3|). Precisely so the devil tried to destroy the child Jesus on his birth.

rwp@Revelation:19:14 @{The armies which are in heaven} (\ta strateumata ta en t“i ouran“i\). See strkjv@12:7| for Michael and angels warring with the dragon, and also strkjv@Matthew:26:53| for the angels at Christ's call, not to say strkjv@Hebrews:1:6f.,14; strkjv@Matthew:13:41; strkjv@Revelation:5:11f|. {Followed} (\ˆkolouthei\). Imperfect active and singular (\strateumata\, neuter plural) of \akolouthe“\, graphic picture of the celestial Warrior with his angelic hosts "upon white horses" (\eph' hippois leukois\) like the Leader and, like him "clothed in fine linen white and pure" (\endedumenoi bussinon leukon katharon\) like the Leader again (19:8|). Note \endedumenoi\ here as in strkjv@1:13; strkjv@15:6|.

rwp@Info_Revelation @ EMPEROR WORSHIP AS THE OCCASION FOR JOHN'S APOCALYPSE There is no doubt at all that the emperor cult (emperor worship) played a main part in the persecution of the Christians that was the occasion for this great Christian apocalypse. The book itself bears ample witness to this fact, if the two beasts refer to the Roman power as the agent of Satan. It is not possible to single out each individual emperor in the graphic picture. Most would take the dragon to be Satan and the first and the second beasts to be the imperial and provincial Roman power. The Roman emperors posed as gods and did the work of Satan. In particular there were two persecuting emperors (Nero and Domitian) who were responsible for many martyrs for Christ. But emperor worship began before Nero. Julius Caesar was worshipped in the provinces. Octavius was called Augustus (\Sebastos\, Reverend). The crazy Emperor Caius Caligula not simply claimed to be divine, but actually demanded that his statue be set up for worship in the Holy of Holies in the Temple in Jerusalem. He was killed in January A.D. 41 before he could execute his dire purpose. But the madcap Nero likewise demanded worship and blamed in A.D. 64 the burning of Rome on the Christians, though guilty of it himself. He set the style for persecuting Christians, which slumbered on and burst into flames again under Domitian, who had himself commonly termed _Dominus ac Deus noster_ (Our Lord and God). The worship of the emperor did not disturb the worshippers of other gods save the Jews and the Christians, and in particular the Christians were persecuted after the burning of Rome when they were distinguished from the Jews. Up till then Christians were regarded (as by Gallio in Corinth) as a variety of Jews and so entitled to tolerance as a _religio licita_, but they had no standing in law by themselves and their refusal to worship the emperor early gave offence, as Paul indicates in strkjv@1Corinthians:12:3|. It was \Kurios Iˆsous\ or \Kurios Kaisar\. On this very issue Polycarp lost his life. The emperors as a rule were tolerant about it, save Nero and Domitian, who was called Nero _redivivus_, or Nero back again. Trajan in his famous letter to Pliny advised tolerance except in stubborn cases, when the Christians had to be put to death. After Nero it was a crime to be a Christian and all sorts of slanders about them were circulated. We have seen already in strkjv@2Thessalonians:2:3ff.|, the man of sin who sets himself above God as the object of worship. We have seen also in strkjv@1John:2:18,22; strkjv@4:3; strkjv@2John:1:7| the term antichrist applied apparently to Gnostic heretics. One may wonder if, as Beckwith argues, in the Apocalypse the man of sin and the antichrist are united in the beast.

rwp@Romans:4:7 @{Blessed} (\makarioi\). See on strkjv@Matthew:5:3|. {Are forgiven} (\aphethˆsan\). First aorist passive indicative of \aphiˆmi\, without augment (\apheithˆsan\, regular form). Paul quotes strkjv@Psalms:32:1f.| and as from David. Paul thus confirms his interpretation of strkjv@Genesis:15:6|. {Iniquities} (\anomiai\). Violations of law whereas \hamartiai\ (sins) include all kinds. {Are covered} (\epekaluphthˆsan\). First aorist passive of \epikalupt“\, old verb, to cover over (upon, \epi\) as a shroud. Only here in N.T.

rwp@Romans:4:18 @{In hope believed against hope} (\par' elpida ep' elpidi episteusen\). "Past hope in (upon) hope he trusted." Graphic picture. {To the end that he might become} (\eis to genesthai auton\). Purpose clause again with \eis\ to and the infinitive as in verses 11-16|.

rwp@Romans:10:14 @{How then shall they call?} (\p“s oun epikales“ntai?\). Deliberative subjunctive (first aorist middle) of \epikaleomai\ (see verses 12,13|). The antecedent of \eis hon\ (in whom) is not expressed. {How shall they believe?} (\pos pisteus“sin?\). Deliberative subjunctive again (first aorist active of \pisteu“\ just used). Each time Paul picks up the preceding verb and challenges that. Here again the antecedent \eis touton\ before \hon\ is not expressed. {How shall they hear?} (\pos akous“sin?\). Deliberative subjunctive (first aorist active of \akou“\). {Without a preacher?} (\ch“ris kˆrussontos?\). Preposition \ch“ris\ with ablative singular masculine present active participle of \kˆruss“\, "without one preaching." {How shall they preach?} (\p“s kˆrux“sin?\). Deliberative subjunctive again (first aorist active \kˆruss“\, to preach). {Except they be sent?} (\ean mˆ apostal“sin?\). Second aorist passive deliberative subjunctive of \apostell“\, to send, from which verb \apostolos\ apostle comes. Negative condition of third class. In graphic style Paul has made a powerful plea for missions. It is just as true today as then.

rwp@Romans:16:19 @{Is come abroad} (\aphiketo\). Second aorist middle indicative of \aphikneomai\, old verb, to come from, then to arrive at, only here in N.T. {Over you} (\eph' humin\). "Upon you." Simple unto that which is evil (\akeraious eis to kakon\). Old adjective from \a\ privative and \kerannumi\, to mix. Unmixed with evil, unadulterated.

rwp@Titus:1:7 @{The bishop} (\ton episkopon\). Same office as "elder" in strkjv@1:5|. "Elder is the title, oversight is the function" (B. Weiss). {As God's steward} (\h“s theou oikonomon\). See strkjv@1Corinthians:4:1f.| for Paul's idea of the bishop (elder) as God's steward (cf. strkjv@1Corinthians:9:17; strkjv@Colossians:1:25; strkjv@Ephesians:3:2; strkjv@1Timothy:1:4|). {Not self-willed} (\mˆ authadˆ\). Old word (from \autos, hˆdomai\), self-pleasing, arrogant. In N.T. only here and strkjv@2Peter:2:10|. {Not soon angry} (\orgilon\). Old adjective from \orgˆ\ (anger). Here only in N.T. Vulgate, _iracundum_. For "brawler" and "striker" see strkjv@1Timothy:3:2|. {Not greedy of filthy lucre} (\aischrokerdˆ\). "Not greedy of shameful gain." Used of deacons in strkjv@1Timothy:3:8|, \aphilarguron\ used of elders in strkjv@1Timothy:3:3|.

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