OT-PROPHET.filter - rwp placed:

rwp@1Corinthians:3:10 @{As a wise masterbuilder} (\hs sophos architektn\). Paul does not shirk his share in the work at Corinth with all the sad outcome there. He absolves Apollos from responsibility for the divisions. He denies that he himself is to blame. In doing so he has to praise himself because the Judaizers who fomented the trouble at Corinth had directly blamed Paul. It is not always wise for a preacher to defend himself against attack, but it is sometimes necessary. Factions in the church were now a fact and Paul went to the bottom of the matter. God gave Paul the grace to do what he did. This is the only New Testament example of the old and common word \architektn\, our architect. \Tektn\ is from \tikt\, to beget, and means a begetter, then a worker in wood or stone, a carpenter or mason (Matthew:13:55; strkjv@Mark:6:3|). \Archi-\ is an old inseparable prefix like \archaggelos\ (archangel), \archepiscopos\ (archbishop), \archiereus\ (chiefpriest). \Architektn\ occurs in the papyri and inscriptions in an even wider sense than our use of architect, sometimes of the chief engineers. But Paul means to claim primacy as pastor of the church in Corinth as is true of every pastor who is the architect of the whole church life and work. All the workmen (\tektones\, carpenters) work under the direction of the architect (Plato, _Statesman_, 259). "As a wise architect I laid a foundation" (\themelion ethka\). Much depends on the wisdom of the architect in laying the foundation. This is the technical phrase (Luke:6:48; strkjv@14:29|), a cognate accusative for \themelion\. The substantive \themelion\ is from the same root \the\ as \ethka\ (\ti-thmi\). We cannot neatly reproduce the idiom in English. "I placed a placing" does only moderately well. Paul refers directly to the events described by Luke in strkjv@Acts:18:1-18|. The aorist \ethka\ is the correct text, not the perfect \tetheika\. {Another buildeth thereon} (\allos epoikodomei\). Note the preposition \epi\ with the verb each time (10,11,12,14|). The successor to Paul did not have to lay a new foundation, but only to go on building on that already laid. It is a pity when the new pastor has to dig up the foundation and start all over again as if an earthquake had come. {Take heed how he buildeth thereon} (\blepet ps epoikodomei\). The carpenters have need of caution how they carry out the plans of the original architect. Successive architects of great cathedrals carry on through centuries the original design. The result becomes the wonder of succeeding generations. There is no room for individual caprice in the superstructure.

rwp@1Corinthians:12:8 @{To one} (\hi men\). Demonstrative \hos\ with \men\ in dative case, to this one. The distribution or correlation is carried on by \alli de\ (verses 8,9,10|), \heteri de\ (verses 9,10|) for variety, nine manifestations of the Spirit's work in verses 8-10|. {The Word of wisdom} (\logos sophias\). Old words. \Logos\ is reason, then speech. Wisdom is intelligence, then practical action in accord with it. Here it is speech full of God's wisdom (2:7|) under the impulse of the Spirit of God. This gift is placed first (revelation by the Spirit). {The word of knowledge} (\logos gnses\). This gift is insight (illumination) according to (\kata\) the same Spirit.

rwp@1Corinthians:12:10 @{Workings of miracles} (\energmata dunamen\). Workings of powers. Cf. \energn dunameis\ in strkjv@Galatians:3:5; strkjv@Hebrews:2:4| where all three words are used (\smeia\, signs, \terata\, wonders, \dunameis\, powers). Some of the miracles were not healings as the blindness on Elymas the sorcerer. {Prophecy} (\prophteia\). Late word from \prophts\ and \prophmi\, to speak forth. Common in papyri. This gift Paul will praise most (chapter strkjv@1Corinthians:14|). Not always prediction, but a speaking forth of God's message under the guidance of the Holy Spirit. {Discernings of spirits} (\diakriseis pneumatn\). \Diakrisis\ is old word from \diakrin\ (see strkjv@11:29|) and in N.T. only here; strkjv@Romans:14:1; strkjv@Hebrews:5:14|. A most needed gift to tell whether the gifts were really of the Holy Spirit and supernatural (cf. so-called "gifts" today) or merely strange though natural or even diabolical (1Timothy:4:1; strkjv@1John:4:1f.|). {Divers kinds of tongues} (\gen glssn\). No word for "divers" in the Greek. There has arisen a great deal of confusion concerning the gift of tongues as found in Corinth. They prided themselves chiefly on this gift which had become a source of confusion and disorder. There were varieties (kinds, \gen\) in this gift, but the gift was essentially an ecstatic utterance of highly wrought emotion that edified the speaker (14:4|) and was intelligible to God (14:2,28|). It was not always true that the speaker in tongues could make clear what he had said to those who did not know the tongue (14:13|): It was not mere gibberish or jargon like the modern "tongues," but in a real language that could be understood by one familiar with that tongue as was seen on the great Day of Pentecost when people who spoke different languages were present. In Corinth, where no such variety of people existed, it required an interpreter to explain the tongue to those who knew it not. Hence Paul placed this gift lowest of all. It created wonder, but did little real good. This is the error of the Irvingites and others who have tried to reproduce this early gift of the Holy Spirit which was clearly for a special emergency and which was not designed to help spread the gospel among men. See on ¯Acts:2:13-21; strkjv@10:44-46; strkjv@19:6|. {The interpretation of tongues} (\hermneia glssn\). Old word, here only and strkjv@14:26| in N.T., from \hermneu\ from \Herms\ (the god of speech). Cf. on \diermneu\ in strkjv@Luke:24:27; strkjv@Acts:9:36|. In case there was no one present who understood the particular tongue it required a special gift of the Spirit to some one to interpret it if any one was to receive benefit from it.

rwp@1John:3:22 @{Whatsoever we ask} (\ho ean aitmen\). Indefinite relative clause with modal \an\ and the present active subjunctive, like \hoti ean kataginski\ in verse 20|. In form no limitations are placed here save that of complete fellowship with God, which means complete surrender of our will to that of God our Father. See the clear teaching of Jesus on this subject in strkjv@Mark:11:24; strkjv@Luke:11:9; strkjv@John:14:12f.; strkjv@16:23| and his example (Mark:14:36; strkjv@Matthew:26:39; strkjv@Luke:22:42|). The answer may not always be in the form that we expect, but it will be better. {We receive of him} (\lambanomen ap' autou\). See strkjv@1:5| for \ap' autou\ (from him). {Because} (\hoti\). Twofold reason why we receive regularly (\lambanomen\) the answer to our prayers (1) "we keep" (\troumen\, for which see strkjv@2:3|) his commandments and (2) "we do" (\poioumen\, we practise regularly) "the things that are pleasing" (\ta aresta\, old verbal adjective from \aresk\, to please, with dative in strkjv@John:8:29| with same phrase; strkjv@Acts:12:3| and infinitive in strkjv@Acts:6:2|, only other N.T. examples) "in his sight" (\enpion autou\, common late vernacular preposition in papyri, LXX, and in N.T., except Matthew and Mark, chiefly by Luke and in the Apocalypse), in God's eye, as in strkjv@Hebrews:13:21|.

rwp@Info_1Peter @ THE USE OF PAUL'S EPISTLES There are two extremes about the relation of Peter to Paul. One is that of violent antithesis, with Peter and Paul opposing one another by exaggerating and prolonging Paul's denunciation of Peter's cowardice in Antioch (Galatians:2:11-21|) and making Peter also the exponent of a Jewish type of Christianity (practically a Judaizing type). This view of Baur once had quite a following, but it has nearly disappeared. Under its influence Acts and Peter's Epistles were considered not genuine, but documents designed to patch up the disagreement between Peter and Paul. The other extreme is to deny any Pauline influence on Peter or of Peter on Paul. Paul was friendly to Peter (Galatians:1:18|), but was independent of his ecclesiastical authority (Galatians:2:1-10|) and Peter championed Paul's cause in the Jerusalem Conference (Acts:15:7-13|). Peter was certainly not a Judaizer (Acts:11:1-18|), in spite of his temporary defection in Antioch. Undoubtedly Peter was won back to cordial relations with Paul if any confidence can be placed in strkjv@2Peter:3:15f|. There is no reason for doubting that Peter was familiar with some of Paul's Epistles as there indicated. There is some indication of Peter's use of Romans and Ephesians in this Epistle. It is not always conclusive to find the same words and even ideas which are not formally quoted, because there was a Christian vocabulary and a body of doctrinal ideas in common though with personal variations in expression. Peter may have read James, but not the Pastoral Epistles. There are points of contact with Hebrews which Von Soden considers sufficiently accounted for by the fact that Peter and the author of Hebrews were contemporaries.

rwp@1Timothy:3:8 @{Deacons} (\diakonous\). Accusative case of general reference like the preceding with \dei einai\ understood. Technical sense of the word here as in strkjv@Phillipians:1:1| which see (two classes of church officers, bishops or elders, deacons). {Grave} (\semnous\). See strkjv@Phillipians:4:8|. Repeated in verse 11; strkjv@Titus:2:2|. {Not double-tongued} (\m dilogous\). Rare word (\dis, leg\) saying same thing twice. Xenophon has \diloge\ and \dilogia\. In Pollux, but LXX has \diglssos\ (double-tongued, Latin _bilinguis_). Only here in N.T. One placed between two persons and saying one thing to one, another to the other. Like Bunyan's Parson "Mr. Two-Tongues." {Not given to much wine} (\m oini polli prosechontas\). "Not holding the mind (\ton noun\ understood as usual with \prosech\, strkjv@1Timothy:1:4|) on much wine" (\oini\, dative case). That attitude leads to over-indulgence. {Not greedy of filthy lucre} (\m aischrokerdeis\). Old word from \aischros\ (Ephesians:5:12|) and \kerdos\ (Phillipians:1:21|). "Making small gains in mean ways" (Parry). Not genuine in verse 3|. In N.T. only here and strkjv@Titus:1:7| (of bishops).

rwp@1Timothy:5:5 @{Desolate} (\memonmen\). Perfect passive participle of \mono\ (from \monos\), "left alone," old verb, here alone in N.T. Without husband, children, or other close kin. {Hath her hope set on God} (\lpiken epi theon\). Perfect active indicative of \elpiz\, "hath placed her hope (and keeps it) on God." Text doubtful whether God (\theon\) or Lord (\Kurion\). {Continues} (\prosmenei\). See on ¯1:3|. With dative case here. {Night and day} (\nuktos kai hmeras\). "By night and by day" (genitive, not accusative). Paul does not say that she should pray "all night and day."

rwp@Info_2Peter @ SLOW IN GENERAL ACCEPTANCE It was accepted in the canon by the council at Laodicea (372) and at Carthage (397). Jerome accepted it for the Vulgate, though it was absent from the Peshito Syriac Version. Eusebius placed it among the disputed books, while Origen was inclined to accept it. Clement of Alexandria accepted it and apparently wrote a commentary on it. It is probable that the so-called Apocalypse of Peter (early second century) used it and the Epistle of Jude:either used it or II Peter used Jude. There are undoubted allusions also to phrases in II Peter in Aristides, Justin Martyr, Irenaeus, Ignatius, Clement of Rome. When one considers the brevity of the Epistle, the use of it is really as strong as one can expect. Athanasius and Augustine accepted it as genuine, as did Luther, while Calvin doubted and Erasmus rejected it. It may be said for it that it won its way under criticism and was not accepted blindly.

rwp@Acts:4:35 @{Distribution was made} (\diedideto\). Imperfect passive of \diadidmi\, late omega form for \diedidoto\ (the stem vowel \o\ displaced by \e\). Impersonal use of the verb here. {According as any one had need} (\kathoti an tis chreian eichen\). Imperfect active of \ech\ with \kathoti\ and \an\ with the notion of customary repetition in a comparative clause (Robertson, _Grammar_, p. 967).

rwp@Acts:6:1 @{When the number of the disciples was multiplying} (\plthunontn tn mathtn\). Genitive absolute of \plthun\, old verb from \plthos\, fulness, to increase. The new freedom from the intercession of Gamaliel was bearing rich fruit. {A murmuring of the Grecian Jews} (\goggusmos tn Hellnistn\). Late onomatopoetic word (LXX) from the late verb \gogguz\, to mutter, to murmur. The substantive occurs also in strkjv@John:7:12; strkjv@Phillipians:2:14; strkjv@1Peter:4:9|. It is the secret grumblings that buzz away till they are heard. These "Grecian Jews" or Hellenists are members of the church in Jerusalem who are Jews from outside of Palestine like Barnabas from Cyprus. These Hellenists had points of contact with the Gentile world without having gone over to the habits of the Gentiles, the Jews of the Western Dispersion. They spoke Greek. {Against the Hebrews} (\pros tous Ebraious\). The Jewish Christians from Jerusalem and Palestine. The Aramaean Jews of the Eastern Dispersion are usually classed with the Hebrew (speaking Aramaic) as distinct from the Grecian Jews or Hellenists. {Were neglected} (\paretherounto\). Imperfect passive of \parathere\, old verb, to examine things placed beside (\para\) each other, to look beyond (\para\ also), to overlook, to neglect. Here only in the N.T. These widows may receive daily (\kathmerini\, late adjective from \kath' hmeran\, only here in the N.T.) help from the common fund provided for all who need it (Acts:4:32-37|). The temple funds for widows were probably not available for those who have now become Christians. Though they were all Christians here concerned, yet the same line of cleavage existed as among the other Jews (Hebrew or Aramaean Jews and Hellenists). It is not here said that the murmuring arose among the widows, but because of them. Women and money occasion the first serious disturbance in the church life. There was evident sensitiveness that called for wisdom.

rwp@Acts:6:11 @{Then they suborned men} (\tote hupebalon andras\). Second aorist active indicative of \hupoball\, old verb, but here only in the N.T., to put under like a carpet, to bring men under one's control by suggestion or by money. One recalls the plight of Caiaphas in the trial of Jesus when he sought false witnesses. _Subornaverunt_. They put these men forward in an underhand way for fraud. {Blasphemous words against Moses and God} (\blasphma eis Musn kai ton theon\). The punishment for blasphemy was stoning to death. See strkjv@Matthew:12:31| for discussion of the word \blasphmia, blasphme, blasphmos\, all in the N.T. from \blapt\, to harm, and \phm\, speech, harmful speech, or \blax\, stupid, and \phm\. But the charge against Stephen was untrue. Please note that Moses is here placed before God and practically on a par with God in the matter of blasphemy. The purpose of this charge is to stir the prejudices of the people in the matter of Jewish rights and privileges. It is the Pharisees who are conducting this attack on Stephen while the Sadducees had led them against Peter and John. The position of Stephen is critical in the extreme for the Sadducees will not help him as Gamaliel did the apostles.

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

rwp@Acts:9:37 @{In an upper chamber} (\en huperii\). See on ¯1:13|. Also in verse 39|. In that house. This service was rendered by the women, though Luke has \lousantes\ (masculine plural aorist active participle of \lou\), a general way of saying "they washed." The interment was not hurried as in Jerusalem (Ananias and Sapphira) and the upper room is where the body was usually placed.

rwp@Acts:10:44 @{While Peter yet spake} (\eti lalountos tou Petrou\). Genitive absolute of present participle, still going on. {The Holy Ghost fell} (\epepesen to pneuma to hagion\). Second aorist active indicative of \epipipt\, old verb to fall upon, to recline, to come upon. Used of the Holy Spirit in strkjv@8:16; strkjv@10:44; strkjv@11:15|. It appears that Peter was interrupted in his sermon by this remarkable event. The Jews had received the Holy Spirit (2:4|), the Samaritans (8:17|), and now Gentiles. But on this occasion it was before baptism, as was apparently true in Paul's case (9:17f.|). In strkjv@8:16; strkjv@19:5| the hands of the apostles were also placed after baptism on those who received the Holy Spirit. Here it was unexpected by Peter and by Cornelius and was indubitable proof of the conversion of these Gentiles who had accepted Peter's message and had believed on Jesus Christ as Saviour.

rwp@Acts:18:24 @{Apollos} (\Apolls\). Genitive \-\ Attic second declension. Probably a contraction of \Apollonios\ as D has it here. {An Alexandrian} (\Alexandreus\). Alexander the Great founded this city B.C. 332 and placed a colony of Jews there which flourished greatly, one-third of the population at this time. There was a great university and library there. The Jewish-Alexandrian philosophy developed here of which Philo was the chief exponent who was still living. Apollos was undoubtedly a man of the schools and a man of parts. {A learned man} (\anr logios\). Or eloquent, as the word can mean either a man of words (like one "wordy," verbose) or a man of ideas, since \logos\ was used either for reason or speech. Apollos was doubtless both learned (mighty in the Scriptures) and eloquent, though eloquence varies greatly in people's ideas. {Mighty in the Scriptures} (\dunatos n en tais graphais\). Being powerful (\dunatos\ verbal of \dunamai\ and same root as \dunamis\, dynamite, dynamo) in the Scriptures (in the knowledge and the use of the Scriptures), as should be true of every preacher. There is no excuse for ignorance of the Scriptures on the part of preachers, the professed interpreters of the word of God. The last lecture made to the New Testament English class in Southern Baptist Theological Seminary by John A. Broadus was on this passage with a plea for his students to be mighty in the Scriptures. In Alexandria Clement of Alexandria and Origen taught in the Christian theological school.

rwp@Acts:19:37 @{Neither robbers of temples} (\oute hierosulous\). Common word in Greek writers from \hieron\, temple, and \sula\, to rob, be guilty of sacrilege. The word is found also on inscriptions in Ephesus. The Jews were sometimes guilty of this crime (Romans:2:22|), since the heathen temples often had vast treasures like banks. The ancients felt as strongly about temple-robbing as westerners used to feel about a horse-thief. {Nor blasphemers of our goddess} (\oute blasphmountas tn theon hmn\). Nor those who blasphemed our goddess. That is to say, these men (Gaius and Aristarchus) as Christians had so conducted themselves (Colossians:4:5|) that no charge could be placed against them either in act (temple-robbery) or word (blasphemy). They had done a rash thing since these men are innocent. Paul had used tact in Ephesus as in Athens in avoiding illegalities.

rwp@Acts:21:16 @{Certain of the disciples} (\tn mathtn\). The genitive here occurs with \tines\ understood as often in the Greek idiom, the partitive genitive used as nominative (Robertson, _Grammar_, p. 502). {Bringing} (\agontes\). Nominative plural participle agreeing with \tines\ understood, not with case of \mathtn\. {One Mnason of Cyprus, an early disciple, with whom we should lodge} (\par hi xenisthmen Mnasni tini Kuprii archaii mathti\). A thoroughly idiomatic Greek idiom, incorporation and attraction of the antecedent into the relative clause (Robertson, _Grammar_, p. 718). \Mnasni\ is really the object of \agontes\ or the accusative with \para\ or \pros\ understood and should be accusative, but it is placed in the clause after the relative and in the same locative case with the relative \hi\ (due to \par'\, beside, with). Then the rest agrees in case with \Mnasni\. He was originally from Cyprus, but now in Caesarea. The Codex Bezae adds \eis tina kmn\ (to a certain village) and makes it mean that they were to lodge with Mnason at his home there about halfway to Jerusalem. This may be true. The use of the subjunctive \xenisthmen\ (first aorist passive of \xeniz\, to entertain strangers as in strkjv@Acts:10:6,23,32| already) may be volitive of purpose with the relative (Robertson, _Grammar_, pp. 955, 989). The use of \archaii\ for "early" may refer to the fact that he was one of the original disciples at Pentecost as Peter in strkjv@15:7| uses \hmern archain\ (early days) to refer to his experience at Ceasarea in strkjv@Acts:10|. "As the number of the first disciples lessened, the next generation accorded a sort of honour to the survivors" (Furneaux).

rwp@Acts:23:12 @{Banded together} (\poisantes sustrophn\). See on strkjv@19:40| (riot), but here conspiracy, secret combination, binding together like twisted cords. {Bound themselves under a curse} (\anethematisan heautous\). First aorist active indicative of \anathematiz\, a late word, said by Cremer and Thayer to be wholly Biblical or ecclesiastical. But Deissmann (_Light from the Ancient East_, p. 95) quotes several examples of the verb in an Attic cursing tablet from Megara of the first or second century A.D. This proof shows that the word, as well as \anathema\ (substantive) from which the verb is derived, was employed by pagans as well as by Jews. Deissmann suggests that Greek Jews like the seven sons of Sceva may have been the first to coin it. It occurs in the LXX as well as strkjv@Mark:14:71| (which see and Luke strkjv@21:5|); strkjv@Acts:23:12,14,21|. They placed themselves under an anathema or curse, devoted themselves to God (cf. strkjv@Leviticus:27:28f.; strkjv@1Corinthians:16:22|). {Drink} (\pein=piein\). Second aorist active infinitive of \pin\. For this shortened form see Robertson, _Grammar_, p. 343. {Till they had killed} (\hes hou apokteinsin\). First aorist active subjunctive of \apoktein\, common verb. No reason to translate "had killed," simply "till they should kill," the aorist merely punctiliar action, the subjunctive retained instead of the optative for vividness as usual in the _Koin_ (Robertson, _Grammar_, pp. 974-6). Same construction in verse 14|. King Saul took an "anathema" that imperilled Jonathan (1Samuel:14:24|). Perhaps the forty felt that the rabbis could find some way to absolve the curse if they failed. See this verse repeated in verse 21|.

rwp@Colossians:1:13 @{Delivered} (\erusato\). First aorist middle indicative of \ruomai\, old verb, to rescue. This appositional relative clause further describes God the Father's redemptive work and marks the transition to the wonderful picture of the person and work of Christ in nature and grace in verses 14-20|, a full and final answer to the Gnostic depreciation of Jesus Christ by speculative philosophy and to all modern efforts after a "reduced" picture of Christ. God rescued us out from (\ek\) the power (\exousias\) of the kingdom of darkness (\skotous\) in which we were held as slaves. {Translated} (\metestsen\). First aorist active indicative of \methistmi\ and transitive (not intransitive like second aorist \metest\). Old word. See strkjv@1Corinthians:13:2|. Changed us from the kingdom of darkness to the kingdom of light. {Of the Son of his love} (\tou huiou ts agaps autou\). Probably objective genitive (\agaps\), the Son who is the object of the Father's love like \agaptos\ (beloved) in strkjv@Matthew:3:17|. Others would take it as describing love as the origin of the Son which is true, but hardly pertinent here. But Paul here rules out the whole system of aeons and angels that the Gnostics placed above Christ. It is Christ's Kingdom in which he is King. He has moral and spiritual sovereignty.

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

rwp@1Corinthians:7:21 There seems to be a misplaced ')'. I think it should appear

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

rwp@Ephesians:3:17 @{That Christ may dwell} (\katoiksai ton Christon\). Another infinitive (first aorist active) after \hina di\. \Katoike\ is an old verb to make one's home, to be at home. Christ (\Christon\ accusative of general reference) is asked to make his home in our hearts. This is the ideal, but a deal of fixing would have to be done in our hearts for Christ. {Being rooted and grounded in love} (\en agapi errizmenoi kai tethemelimenoi\). But it is not certain whether \en agapi\ should go with these participles or with the preceding infinitive \katoiksai\ (dwell). Besides, these two perfect passive participles (from \rizo\, old verb, in N.T. only here and strkjv@Colossians:2:7|, and from \themelio\, see also strkjv@Colossians:1:23|) are in the nominative case and are to be taken with \hina exischuste\ and are proleptically placed before \hina\. Verse 18| should really begin with these participles. Paul piles up metaphors (dwelling, rooted, grounded).

rwp@Info_Epistles-General @ GENERAL EPISTLES BY WAY OF INTRODUCTION NOT A HAPPY TITLE There are various explanations of the term catholic (\katholikai epistolai\) as applied to this group of seven short letters by four writers (one by James, two by Peter, one by Jude, three by John). The Latin for \katholikos\ is _generalis_, though the Vulgate terms these letters _Catholicae_. The meaning is not orthodox as opposed to heretical or canonical, though they are sometimes termed \Epistolae canonicae\. As a matter of fact five of the seven (all but First Peter and First John) Eusebius placed among the "disputed" (\antilegomena\) books of the New Testament. "A canonical book is primarily one which has been measured and tested, and secondarily that which is itself a measure or standard" (Alfred Plummer). Canon is from \kann\ (cane) and is like a yardstick cut to the right measure and then used as a measure. Some see in the term \katholikos\ the idea that these Epistles are meant for both Jews and Gentiles, but the Epistle of James seems addressed to Jewish Christians. There were two other chief groups of New Testament writings in the old Greek manuscripts (the Gospels and Acts, then the Epistles of Paul). This group of seven Epistles and the Apocalypse constitute the remainder of the New Testament. The usual interpretation of the term \katholikos\ here is that these seven Epistles were not addressed to any particular church, but are general in their distribution. This is clearly true of I Peter, as is shown by the language in strkjv@1Peter:1:1|, where seven Roman provinces are mentioned. The language of strkjv@2Peter:3:1| bears the same idea. Apparently the Epistle of Jude:is general also as is I John. But II John is addressed to "an elect lady" (verse strkjv@2John:1:1|) and III John to Gaius (verse strkjv@3John:1:1|), both of them individuals, and therefore in no sense are these two brief letters general or catholic. The earliest instance of the word \katholikos\ is in an inscription (B.C. 6) with the meaning "general" (\ti katholiki mou prothesei\, my general purpose). It was common after that. The earliest example of it in Christian literature is in Ignatius' Epistle to the Church of Smyrna (VIII) where he has "the catholic church" (\h katholik ekklsia\), "the general church," not a local body. Clement of Alexandria (_Strom_. IV. xv) applies this adjective to the letter sent to the Gentile Christians "in Antioch and Syria and Cilicia" from the Jerusalem Conference (Acts:15:23|).

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

rwp@Hebrews:6:7 @{Which hath drunk} (\h piousa\). Articular second aorist active participle of \pin\, to drink. {Herbs} (\botann\). Old word from \bosk\, to feed, green plant, only here in N.T. Cf. our botany. {Meet} (\eutheton\). Old compound verbal (\eu, tithmi\) well-placed, fit (Luke:9:62|). {It is tilled} (\gergeitai\). Present passive indicative of \gerge\, old and rare verb from \gergos\ (tiller of the soil, \g, ergon\, strkjv@2Timothy:2:6|), here only in the N.T. {Receives} (\metalambanei\). Present active indicative of \metalamban\, old verb to share in, with genitive (\eulogias\) as here (Acts:2:46|) or with accusative (Acts:24:25|).

rwp@Hebrews:6:18 @{By two immutable things} (\dia duo pragmatn ametathetn\). See verse 17|. God's promise and God's oath, both unchangeable. {In which it is impossible for God to lie} (\en hois adunaton pseusasthai theon\). Put this "impossibility" by that in verses 4-6|. {Theon} is accusative of general reference with \pseusasthai\, first aorist middle infinitive of \pseudomai\. {That we may have} (\hina echmen\). Purpose clause with \hina\ and the present active subjunctive of \ech\, "that we may keep on having." {Strong consolation} (\ischuran paraklsin\). "Strong encouragement" by those two immutable things. {Who have fled for refuge} (\hoi kataphugontes\). Articular effective second aorist active participle of \katapheug\, old verb, in N.T. only here and strkjv@Acts:14:6|. The word occurs for fleeing to the cities of refuge (Deuteronomy:4:42; strkjv@19:5; strkjv@Joshua:20:9|). {To lay hold of} (\kratsai\). First aorist active (single act) infinitive of \krate\ in contrast with present tense in strkjv@4:14| (hold fast). {Set before us} (\prokeimens\). Placed before us as the goal. See this same participle used with the "joy" (\charas\) set before Jesus (12:2|).

rwp@Hebrews:7:24 @{Because he abideth} (\dia to menein auton\). Same idiom as in verse 23|, "because of the abiding as to him" (accusative of general reference, \auton\). {Unchangeable} (\aparabaton\). Predicate adjective in the accusative (feminine of compound adjective like masculine), late double compound verbal adjective in Plutarch and papyri, from alpha privative and \parabain\, valid or inviolate. The same idea in verse 3|. God placed Christ in this priesthood and no one else can step into it. See verse 11| for \hiersun\.

rwp@James:2:3 @{And ye have regard to} (\epiblepste de epi\). First aorist active subjunctive (still with \ean\ of verse 2|) of \epiblep\, followed by repeated preposition \epi\, to gaze upon, old compound, in N.T. only here and strkjv@Luke:1:48; strkjv@9:38|. {Weareth} (\phorounta\). "Wearing," present active participle of the old frequentative verb \phore\ (from \pher\), to bear constantly, to wear (Matthew:11:8|). Note repeated article \tn\ (the) with \esthta\ pointing to verse 2|. {And say} (\kai eipte\). Continuing the third-class condition with \ean\ and second aorist active subjunctive of \eipon\. {Sit thou here in a good place} (\su kathou hde kals\). Emphatic position of \su\, "Do thou sit here in a good place." Present middle imperative of \kathmai\ to sit for the literary \kathso\. See strkjv@Matthew:23:6| for the first seats in the synagogue (places of honour). {And ye say to the poor man} (\kai ti ptchi eipte\). Third class condition with \ean\ continued as before (\eipte\). Note article \ti\ pointing to verse 2|. {Stand thou there} (\su stthi ekei\). Second aorist (intransitive) active imperative of \histmi\, to place. Ingressive aorist, Take a stand. \Su\ emphatic again. The MSS. vary in the position of \ekei\ (there). {Or sit under my footstool} (\ kathou hupo to hupopodion mou\). For this use of \hupo\ "down against" or "down beside" see strkjv@Exodus:19:17| \hupo to oros\ ("at the foot of the mountain") and \hupo se\ ("at thy feet") (Deuteronomy:33:3|). Conquerors often placed their feet on the necks of the victims (Luke:20:43|).

rwp@James:5:14 @{Is any among you sick?} (\asthenei tis en humin;\). Present active indicative of \asthene\, old verb, to be weak (without strength), often in N.T. (Matthew:10:8|). {Let him call for} (\proskalesasth\). First aorist (ingressive) middle imperative of \proskale\. Note change of tense (aorist) and middle (indirect) voice. Care for the sick is urged in strkjv@1Thessalonians:5:14| ("help the sick"). Note the plural here, "elders of the church, as in strkjv@Acts:20:17; strkjv@15:6,22; strkjv@21:18; strkjv@Phillipians:1:1| (bishops). {Let them pray over him} (\proseuxasthsan ep' auton\). First aorist middle imperative of \proseuchomai\. Prayer for the sick is clearly enjoined. {Anointing him with oil} (\aleipsantes elaii\). First aorist active participle of \aleiph\, old verb, to anoint, and the instrumental case of \elaion\ (oil). The aorist participle can be either simultaneous or antecedent with \proseuxasthsan\ (pray). See the same use of \aleiph elaii\ in strkjv@Mark:6:13|. The use of olive oil was one of the best remedial agencies known to the ancients. They used it internally and externally. Some physicians prescribe it today. It is clear both in strkjv@Mark:6:13| and here that medicinal value is attached to the use of the oil and emphasis is placed on the worth of prayer. There is nothing here of the pagan magic or of the later practice of "extreme unction" (after the eighth century). It is by no means certain that \aleiph\ here and in strkjv@Mark:6:13| means "anoint" in a ceremonial fashion rather than "rub" as it commonly does in medical treatises. Trench (N.T. Synonyms) says: "\Aleiphein\ is the mundane and profane, \chriein\ the sacred and religious, word." At bottom in James we have God and medicine, God and the doctor, and that is precisely where we are today. The best physicians believe in God and want the help of prayer.

rwp@John:8:9 @{Went out} (\exrchonto\). 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 tn presbutern\). "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} (\kateleiphth 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 h gun en mesi 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:8:20 @{In the treasury} (\en ti gazophulakii\). See already strkjv@Mark:12:41; strkjv@Luke:21:1| for this word for the treasure-chambers of the temple. "It abutted on the Court of the Women, and against its walls were placed chests, trumpet-like in form, as receptacles for the offerings of the worshippers" (Bernard). The Persian word _gaza_ (treasure) occurs only once in the N.T. (Acts:8:27|) and the compound (\phulak\, guard) only here in John. Jesus hardly taught within a treasure-chamber. It probably means "at the treasury in the temple." This court was probably the most public part of the temple (Vincent). {And} (\kai\)="and yet" as in strkjv@1:10|, etc. {Because his hour was not yet come} (\hoti oup elluthei h hra autou\). {Reason} (\hoti\) given why no one seized (\epiasen\, cf. strkjv@7:30|) him. \Elluthei\ is past perfect active of \erchomai\, "had not yet come." This very use of \hra\ appears in strkjv@2:4| and the very clause in strkjv@7:30| which see.

rwp@John:19:1 @{Took and scourged} (\elaben kai emastigsen\). First aorist active indicative of \lamban\ and \mastigo\ (from \mastix\, whip). For this redundant use of \lamban\ see also verse 6|. It is the causative use of \mastigo\, for Pilate did not actually scourge Jesus. He simply ordered it done, perhaps to see if the mob would be satisfied with this penalty on the alleged pretender to royalty (Luke:23:22|) whom Pilate had pronounced innocent (John:18:38|), an illegal act therefore. It was a preliminary to crucifixion, but Jesus was not yet condemned. The Sanhedrin had previously mocked Jesus (Mark:14:65; strkjv@Matthew:26:67f.; strkjv@Luke:22:63ff.|) as the soldiers will do later (Mark:15:16-19; strkjv@Matthew:27:27-30|). This later mock coronation (Mark and Matthew) was after the condemnation. {Plaited a crown of thorns} (\plexantes stephanon ex akanthn\). Old verb \plek\, to weave, in the N.T. only here, strkjv@Mark:15:17; strkjv@Matthew:27:19|. Not impossible for the mock coronation to be repeated. {Arrayed him} (\periebalon auton\). "Placed around him" (second aorist active indicative of \periball\). {In a purple garment} (\himation porphuroun\). Old adjective \porphureos\ from \porphura\, purple cloth (Mark:15:17,20|), dyed in purple, in the N.T. only here and strkjv@Revelation:18:16|. Jesus had been stripped of his outer garment \himation\ (Matthew:27:28|) and the scarlet cloak of one of the soldiers may have been put on him (Matthew:27:28|).

rwp@Luke:10:30 @{Made answer} (\hupolabn\). Second aorist active participle of \hupolamban\ (see strkjv@7:43|), to take up literally, and then in thought and speech, old verb, but in this sense of interrupting in talk only in the N.T. {Was going down} (\katebainen\). Imperfect active describing the journey. {Fell among robbers} (\listais periepesen\). Second aorist ingressive active indicative of \peripipt\, old verb with associative instrumental case, to fall among and to be encompassed by (\peri\, around), to be surrounded by robbers. A common experience to this day on the road to Jericho. The Romans placed a fort on this "red and bloody way." These were bandits, not petty thieves. {Stripped} (\ekdusantes\). Of his clothing as well as of his money, the meanest sort of robbers. {Beat him} (\plgas epithentes\). Second aorist active participle of \epitithmi\, a common verb. Literally, "placing strokes or blows" (\plgas\, plagues) upon him. See strkjv@Luke:12:48; strkjv@Acts:16:23; strkjv@Revelation:15:1,6,8| for "plagues." {Half-dead} (\hmithan\). Late word from \hmi\, half, and \thnsk\, to die. Only here in the N.T. Vivid picture of the robbery.

rwp@Luke:12:39 @{The thief} (\ho klepts\). 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} (\egrgorsen an\). Apodosis of second-class condition, determined as unfulfilled, made plain by use of \an\ with aorist indicative which is not repeated with \ouk aphken\ (first aorist active indicative of \aphimi\, \k\ aorist), though it is sometimes repeated (Matthew:24:43|).

rwp@Luke:12:46 @{Shall cut him asunder} (\dichotomsei\). An old and somewhat rare word from \dichotomos\ and that from \dicha\ and \temn\, to cut, to cut in two. Used literally here. In the N.T. only here and strkjv@Matthew:24:51|. {With the unfaithful} (\meta tn apistn\). Not here "the unbelieving" though that is a common meaning of \apistos\ (\a\ privative and \pistos\, from \peith\), but the unreliable, the untrustworthy. Here strkjv@Matthew:24:51| has "with the hypocrites," the same point. The parallel with strkjv@Matthew:24:43-51| ends here. strkjv@Matthew:24:51| adds the saying about the wailing and the gnashing of teeth. Clearly there Luke places the parable of the wise steward in this context while Matthew has it in the great eschatological discourse. Once again we must either think that Jesus repeated the parable or that one of the writers has misplaced it. Luke alone preserves what he gives in verses 47,48|.

rwp@Luke:13:2 @{Sinners above all} (\hamartloi para pantas\). \Para\ means "beside," placed beside all the Galileans, and so beyond or above (with the accusative). {Have suffered} (\peponthasin\). Second perfect active indicative third plural from \pasch\, common verb, to experience, suffer. The tense notes that it is "an irrevocable fact" (Bruce).

rwp@Luke:13:15 @{The Lord answered him} (\apekrith de auti ho Kurios\). Note use of "the Lord" of Jesus again in Luke's narrative. Jesus answered the ruler of the synagogue who had spoken to the crowd, but about Jesus. It was a crushing and overwhelming reply. {Hypocrites} (\hupokritai\). This pretentious faultfinder and all who agree with him. {Each of you} (\hekastos humn\). An _argumentum ad hominen_. These very critics of Jesus cared too much for an ox or an ass to leave it all the sabbath without water. {Stall} (\phatns\). Old word, in the N.T. only here and strkjv@Luke:2:7,12,16| the manger where the infant Jesus was placed. {To watering} (\potizei\). Old verb, causative, to give to drink.

rwp@Luke:14:7 @{A parable for those which were bidden} (\pros tous keklmenous paraboln\). Perfect passive participle of \kale\, to call, to invite. This parable is for the guests who were there and who had been watching Jesus. {When he marked} (\epechn\). Present active participle of \epech\ with \ton noun\ understood, holding the mind upon them, old verb and common. {They chose out} (\exelegonto\). Imperfect middle, were picking out for themselves. {The chief seats} (\tas prtoklisias\). The first reclining places at the table. Jesus condemned the Pharisees later for this very thing (Matthew:23:6; strkjv@Mark:12:39; strkjv@Luke:20:46|). On a couch holding three the middle place was the chief one. At banquets today the name of the guests are usually placed at the plates. The place next to the host on the right was then, as now, the post of honour.

rwp@Luke:17:2 @{It were well for him} (\lusitelei auti\). An old word, but only here in the N.T., from \lusitels\ and this from \lu\, to pay, and \ta tel\, the taxes. Songs:it pays the taxes, it returns expenses, it is profitable. Literally here, "It is profitable for him" (dative case, \auti\). Matthew has \sumpherei\ (it is advantageous, bears together for). {If a millstone were hanged} (\ei lithos mulikos perikeitai\). Literally, "if a millstone is hanged." Present passive indicative from \perikeimai\ (to lie or be placed around). It is used as a perfect passive of \peritithmi\. Songs:it is a first-class condition, determined as fulfilled, not second-class as the English translations imply. \Mulikos\ is simply a stone (\lithos\), belonging to a mill. Here only in the text of Westcott and Hort, not in strkjv@Mark:9:42| which is like strkjv@Matthew:18:6| \mulos onikos\ where the upper millstone is turned by an ass, which see. {Were thrown} (\erriptai\). Perfect passive indicative from \rhipt\, old verb. Literally, is thrown or has been thrown or cast or hurled. Mark has \bebltai\ and Matthew \katapontisthi\, which see, all three verbs vivid and expressive. Rather than (\\). The comparative is not here expressed before \\ as one would expect. It is implied in \lusitelei\. See the same idiom in strkjv@Luke:15:7|.

rwp@Mark:6:6 @{And he marvelled because of their unbelief} (\kai ethaumasen dia tn apistian autn\). Aorist tense, but Westcott and Hort put the imperfect in the margin. Jesus had divine knowledge and accurate insight into the human heart, but he had human limitations in certain things that are not clear to us. He marvelled at the faith of the Roman centurion where one would not expect faith (Matthew:8:10; strkjv@Luke:7:9|). Here he marvels at the lack of faith where he had a right to expect it, not merely among the Jews, but in his own home town, among his kinspeople, even in his own home. One may excuse Mary, the mother of Jesus, from this unbelief, puzzled, as she probably was, by his recent conduct (Mark:3:21,31|). There is no proof that she ever lost faith in her wonderful Son. {He went round about the villages teaching} (\perigen ts kmas kukli didaskn\). A good illustration of the frequent poor verse division. An entirely new paragraph begins with these words, the third tour of Galilee. They should certainly be placed with verse 7|. The Revised Version would be justified if it had done nothing else than give us paragraphs according to the sense and connection. "Jesus resumes the role of a wandering preacher in Galilee" (Bruce). Imperfect tense, \perigen\.

rwp@Mark:7:9 @{Full well do ye reject the commandment of God that ye may keep your traditions} (\kals atheteite tn entoln tou theou hina tn paradosin humn trste\). One can almost see the scribes withering under this terrible arraignment. It was biting sarcasm that cut to the bone. The evident irony should prevent literal interpretation as commendation of the Pharisaic pervasion of God's word. See my _The Pharisees and Jesus_ for illustrations of the way that they placed this oral tradition above the written law. See on ¯Matthew:15:7|.

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

rwp@Matthew:6:13 @The Doxology is placed in the margin of the Revised Version. It is wanting in the oldest and best Greek manuscripts. The earliest forms vary very much, some shorter, some longer than the one in the Authorized Version. The use of a doxology arose when this prayer began to be used as a liturgy to be recited or to be chanted in public worship. It was not an original part of the Model Prayer as given by Jesus.

rwp@Matthew:9:9 @{At the place of toll} (\epi to telnion\). The tax-office or custom-house of Capernaum placed here to collect taxes from the boats going across the lake outside of Herod's territory or from people going from Damascus to the coast, a regular caravan route. "{Called Matthew}" (\Maththaion legomenon\) and in strkjv@10:3| Matthew the publican is named as one of the Twelve Apostles. Mark (Mark:2:14|) and Luke (Luke:5:27|) call this man Levi. He had two names as was common, Matthew Levi. The publicans (\telnai\) get their name in English from the Latin _publicanus_ (a man who did public duty), not a very accurate designation. They were detested because they practised graft. Even Gabinius the proconsul of Syria was accused by Cicero of relieving Syrians and Jews of legitimate taxes for graft. He ordered some of the tax-officers removed. Already Jesus had spoken of the publican (5:46|) in a way that shows the public disfavour in which they were held.

rwp@Matthew:13:1 @{On that day} (\en ti hmerai ekeini\). Songs:this group of parables is placed by Matthew on the same day as the blasphemous accusation and the visit of the mother of Jesus. It is called "the Busy Day," not because it was the only one, but simply that so much is told of this day that it serves as a specimen of many others filled to the full with stress and strain. {Sat by the seaside} (\ekathto para tn thalassan\). The accusative case need give no difficulty. Jesus came out of the stuffy house and took his seat (\ekathto\, imperfect) along the shore with the crowds stretched up and down, a picturesque scene.

rwp@Matthew:13:21 @{Tribulation} (\thlipses\). From \thlib\, to press, to oppress, to squeeze (cf. strkjv@7:14|). The English word is from the Latin _tribulum_, the roller used by the Romans for pressing wheat. Cf. our "steam roller" Trench (_Synonyms of the N.T._, pp. 202-4): "When, according to the ancient law of England, those who wilfully refused to plead, had heavy weights placed on their breasts, and were pressed and crushed to death, this was literally \thlipsis\." The iron cage was \stenochria\.

rwp@Matthew:13:24 @{Set he before them} (\parethken\). Songs:again in strkjv@13:31|. He placed another parable beside (\para\) the one already given and explained. The same verb (\paratheinai\) occurs in strkjv@Luke:9:16|. {Is likened} (\hmoith\). Timeless aorist passive and a common way of introducing these parables of the kingdom where a comparison is drawn (18:23; strkjv@22:2; strkjv@25:1|). The case of \anthrpi\ is associative instrumental.

rwp@Matthew:15:3 @{Ye also} (\kai hmeis\). Jesus admits that the disciples had transgressed the rabbinical traditions. Jesus treats it as a matter of no great importance in itself save as they had put the tradition of the elders in the place of the commandment of God. When the two clashed, as was often the case, the rabbis transgress the commandment of God "because of your tradition" (\dia tn paradosin hmn\). The accusative with \dia\ means that, not "by means of." Tradition is not good or bad in itself. It is merely what is handed on from one to another. Custom tended to make these traditions binding like law. The Talmud is a monument of their struggle with tradition. There could be no compromise on this subject and Jesus accepts the issue. He stands for real righteousness and spiritual freedom, not for bondage to mere ceremonialism and tradition. The rabbis placed tradition (the oral law) above the law of God.

rwp@Matthew:24:15 @{The abomination of desolation} (\to bdelugma ts eremses\). An allusion to strkjv@Daniel:9:27; strkjv@11:31; strkjv@12:11|. Antiochus Epiphanes erected an altar to Zeus on the altar of Jehovah (1Macc. strkjv@1:54,59; strkjv@6:7; 2Macc. strkjv@6:1-5). The desolation in the mind of Jesus is apparently the Roman army (Luke:21:20|) in the temple, an application of the words of Daniel to this dread event. The verb \bdelussomai\ is to feel nausea because of stench, to abhor, to detest. Idolatry was a stench to God (Luke:16:15; strkjv@Revelation:17:4|). Josephus tells us that the Romans burned the temple and offered sacrifices to their ensigns placed by the eastern gate when they proclaimed Titus as Emperor.

rwp@Matthew:25:1 @{Ten virgins} (\deka parthenois\). No special point in the number ten. The scene is apparently centered round the house of the bride to which the bridegroom is coming for the wedding festivities. But Plummer places the scene near the house of the bridegroom who has gone to bring the bride home. It is not pertinent to the point of the parable to settle it. {Lamps} (\lampadas\). Probably torches with a wooden staff and a dish on top in which was placed a piece of rope or cloth dipped in oil or pitch. But sometimes \lampas\ has the meaning of oil lamp (\luchnos\) as in strkjv@Acts:20:8|. That may be the meaning here (Rutherford, _New Phrynichus_).

rwp@Matthew:26:15 @{What are ye willing to give me?} (\ti thelete moi dounai?\) This "brings out the _chaffering_ aspect of the transaction" (Vincent). "Mary and Judas extreme opposites: she freely spending in love, he willing to sell his Master for money" (Bruce). And her act of love provoked Judas to his despicable deed, this rebuke of Jesus added to all the rest. {And I will deliver him unto you} (\kag hmin parads auton\). The use of \kai\ with a co-ordinate clause is a colloquialism (common in the _Koin_ as in the Hebrew use of _wav_. "A colloquialism or a Hebraism, the traitor mean in style as in spirit" (Bruce). The use of \eg\ seems to mean "I though one of his disciples will hand him over to you if you give me enough." {They weighed unto him} (\hoi de estsan auto\). They placed the money in the balances or scales. "Coined money was in use, but the shekels may have been weighed out in antique fashion by men careful to do an iniquitous thing in the most orthodox way" (Bruce). It is not known whether the Sanhedrin had offered a reward for the arrest of Jesus or not. {Thirty pieces of silver} (\triakonta arguria\). A reference to strkjv@Zechariah:11:12|. If a man's ox gored a servant, he had to pay this amount (Exodus:21:32|). Some manuscripts have \statras\ (staters). These thirty silver shekels were equal to 120 \denarii\, less than five English pounds, less than twenty-five dollars, the current price of a slave. There was no doubt contempt for Jesus in the minds of both the Sanhedrin and Judas in this bargain.

rwp@Matthew:27:11 @{Now Jesus stood before the governor} (\ho de Isous estath emprosthen tou hgemonos\). Here is one of the dramatic episodes of history. Jesus stood face to face with the Roman governor. The verb \estath\, not \est\ (second aorist active), is first aorist passive and can mean "was placed" there, but he stood, not sat. The term \hgemn\ (from \hgeomai\, to lead) was technically a _legatus Caesaris_, an officer of the Emperor, more exactly procurator, ruler under the Emperor of a less important province than propraetor (as over Syria). The senatorial provinces like Achaia were governed by proconsuls. Pilate represented Roman law. {Art thou the King of the Jews?} (\Su ei ho basileus tn Ioudain;\). This is what really mattered. Matthew does not give the charges made by the Sanhedrin (Luke:23:2|) nor the private interview with Pilate (John:18:28-32|). He could not ignore the accusation that Jesus claimed to be King of the Jews. Else he could be himself accused to Caesar for disloyalty. Rivals and pretenders were common all over the empire. Songs:here was one more. By his answer ({thou sayest}) Jesus confesses that he is. Songs:Pilate has a problem on his hands. What sort of a king does this one claim to be? {Thou} (\su\) the King of the Jews?

rwp@Matthew:27:27 @{Into the palace} (\eis to praitrion\). In Rome the praetorium was the camp of the praetorian (from praetor) guard of soldiers (Phillipians:1:13|), but in the provinces it was the palace in which the governor resided as in strkjv@Acts:23:35| in Caesarea. Songs:here in Jerusalem Pilate ordered Jesus and all the band or cohort (\holn tn speiran\) of soldiers to be led into the palace in front of which the judgment-seat had been placed. The Latin _spira_ was anything rolled into a circle like a twisted ball of thread. These Latin words are natural here in the atmosphere of the court and the military environment. The soldiers were gathered together for the sport of seeing the scourging. These heathen soldiers would also enjoy showing their contempt for the Jews as well as for the condemned man.

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

rwp@Matthew:27:57 @{And when even was come} (\opsias de genomens\). It was the Preparation (\paraskeu\), the day before the sabbath (Mark:15:42; strkjv@Luke:23:54; strkjv@John:31:42|). \Paraskeu\ is the name in modern Greek today for Friday. The Jews were anxious that these bodies should be taken down before the sabbath began at 6 P.M. The request of Joseph of Arimathea for the body of Jesus was a relief to Pilate and to the Jews also. We know little about this member of the Sanhedrin save his name Joseph, his town Arimathea, that he was rich, a secret disciple, and had not agreed to the death of Jesus. Probably he now wished that he had made an open profession. But he has courage now when others are cowardly and asked for the personal privilege (\itsato\, middle voice, asked for himself) of placing the body of Jesus in his new tomb. Some today identify this tomb with one of the rock tombs now visible under Gordon's Calvary. It was a mournful privilege and dignity that came to Joseph and Nicodemus (John:19:39-41|) as they wrapped the body of Jesus in clean linen cloth and with proper spices placed it in this fresh (\kaini\) tomb in which no body had yet been placed. It was cut in the rock (\elatomsen\) for his own body, but now it was for Jesus. But now (verse 60|) he rolled a great stone to the door of the tomb and departed. That was for safety. But two women had watched the sad and lonely ceremony, Mary Magdalene and the other Mary (mother of James and Joseph). They were sitting opposite and looking in silence.

rwp@Matthew:28:11 @{Told unto the chief priests} (\apggeilan tois archiereusin\). These Roman soldiers had been placed at the disposal of the Sanhedrin. They were probably afraid also to report to Pilate and tell him what had happened. They apparently told a truthful account as far as they understood it. But were the Sanhedrin convinced of the resurrection of Jesus?

rwp@Revelation:21:9 @{One of the seven angels} (\heis ek tn hepta aggeln\). As in strkjv@17:1| with the same introduction when the angel made the announcement about the harlot city (Babylon), so here the description of the heavenly city, the New Jerusalem, is given by one of the same group of angels who had the seven bowls. Thus the \numph\ (Bride) is placed in sharp contrast with the \porn\ (Harlot). The New Jerusalem was briefly presented in verse 2|, but now is pictured at length (21:9-22:5|) in a nearer and clearer vision. {The bride the wife of the Lamb} (\tn numphn tn gunaika tou arniou\). Twice already the metaphor of the Bride has been used (19:7; strkjv@21:2|), here termed "wife" (\gunaika\), mentioned proleptically as in strkjv@19:7| if the marriage is not yet a reality. For the use of the same metaphor elsewhere in the N.T. see on ¯19:7|.

rwp@Romans:1:25 @{Exchanged} (\metllaxan\). First aorist active indicative of \metallass\, old word for exchanging trade, only here and verse 26| in N.T. What a bargain they made, "the truth of God for (\en\) the (\ti\) lie." "The price of mythology" (Bengel). {Worshipped} (\esebasthsan\). First aorist passive (used transitively) of \sebazomai\, old verb, used in late Greek like \sebomai\, to worship. {Rather than the Creator} (\para ton ktisanta\). Placed side by side (\para\, the Creator and the creature, \ktisis\) they preferred the creature. {Who is blessed forever. Amen} (\hos estin eulogtos. Amn\). One of Paul's doxologies which may come at any moment when he is greatly stirred, as in strkjv@9:5|. \Eulogtos\ is verbal of \euloge\.

rwp@Romans:4:11 @{The sign of circumcision} (\smeion peritoms\). It is the genitive of apposition, circumcision being the sign. {A seal of the righteousness of the faith} (\sphragida ts dikaiosuns ts pistes\). \Sphragis\ is old word for the seal placed on books (Revelation:5:1|), for a signet-ring (Revelation:7:2|), the stamp made by the seal (2Timothy:2:19|), that by which anything is confirmed (1Corinthians:9:2|) as here. The circumcision did not convey the righteousness, but only gave outward confirmation. It came by faith and "the faith which he had while in uncircumcision" (\ts en ti akrobustii\), "the in the state of uncircumcision faith." Whatever parallel exists between baptism and circumcision as here stated by Paul argues for faith before baptism and for baptism as the sign and seal of the faith already had before baptism. {That he might be} (\eis to einai auton\). This idiom may be God's purpose (contemplated result) as in \eis to logisthnai\ below, or even actual result (so that he was) as in strkjv@1:20|. {Though they be in uncircumcision} (\di' akrobustias\). Simply, "of those who believe while in the condition of uncircumcision."

rwp@Romans:8:29 @{Foreknew} (\proegn\). Second aorist active indicative of \proginsk\, old verb as in strkjv@Acts:26:5|. See strkjv@Psalms:1:6| (LXX) and strkjv@Matthew:7:23|. This fore-knowledge and choice is placed in eternity in strkjv@Ephesians:1:4|. {He foreordained} (\prorisen\). First aorist active indicative of \prooriz\, late verb to appoint beforehand as in strkjv@Acts:4:28; strkjv@1Corinthians:2:7|. Another compound with \pro-\ (for eternity). {Conformed to the image} (\summorphous ts eikonos\). Late adjective from \sun\ and \morph\ and so an inward and not merely superficial conformity. \Eikn\ is used of Christ as the very image of the Father (2Corinthians:4:4; strkjv@Colossians:1:15|). See strkjv@Phillipians:2:6f.| for \morph\. Here we have both \morph\ and \eikn\ to express the gradual change in us till we acquire the likeness of Christ the Son of God so that we ourselves shall ultimately have the family likeness of sons of God. Glorious destiny. {That he might be} (\eis to einai auton\). Common idiom for purpose. {First born among many brethren} (\prtotokon en pollois adelphois\). Christ is "first born" of all creation (Colossians:1:15|), but here he is "first born from the dead" (Colossians:1:18|), the Eldest Brother in this family of God's sons, though "Son" in a sense not true of us.