OT.filter - rwp You:

rwp@1Corinthians:1:4 @{I thank my God} (\eucharist ti thei\). Singular as in strkjv@Romans:1:8; strkjv@Phillipians:1:3; strkjv@Philemon:1:4|, but plural in strkjv@1Thessalonians:1:2; strkjv@Colossians:1:3|. The grounds of Paul's thanksgivings in his Epistles are worthy of study. Even in the church in Corinth he finds something to thank God for, though in II Cor. there is no expression of thanksgiving because of the acute crisis in Corinth nor is there any in Galatians. But Paul is gracious here and allows his general attitude (always, \pantote\) concerning (\peri\, around) the Corinthians to override the specific causes of irritation. {For the grace of God which was given to you in Christ Jesus} (\epi ti chariti tou theou ti dotheisi humin en Christi Isou\). Upon the basis of (\epi\) God's grace, not in general, but specifically given (\dotheisi\, first aorist passive participle of \didmi\), in the sphere of (\en\ as in verse 2|) Christ Jesus.

rwp@1Corinthians:1:6 @{Even as} (\kaths\). In proportion as (1Thessalonians:1:5|) and so inasmuch as (Phillipians:1:7; strkjv@Ephesians:1:4|). {The testimony of Christ} (\to marturion tou Christou\). Objective genitive, the testimony to or concerning Christ, the witness of Paul's preaching. {Was confirmed in you} (\ebebaith en humin\). First aorist passive of \bebaio\, old verb from \bebaios\ and that from \bain\, to make to stand, to make stable. These special gifts of the Holy Spirit which they had so lavishly received (ch. strkjv@1Corinthians:12|) were for that very purpose.

rwp@1Corinthians:3:2 @{I fed you with milk, not with meat} (\gala humas epotisa, ou brma\). Note two accusatives with the verb, \epotisa\, first aorist active indicative of \potiz\, as with other causative verbs, that of the person and of the thing. In the LXX and the papyri the verb often means to irrigate. \Brma\ does not mean meat (flesh) as opposed to bread, but all solid food as in "meats and drinks" (Hebrews:9:7|). It is a zeugma to use \epotisa\ with \brma\. Paul did not glory in making his sermons thin and watery. Simplicity does not require lack of ideas or dulness. It is pathetic to think how the preacher has to clip the wings of thought and imagination because the hearers cannot go with him. But nothing hinders great preaching like the dulness caused by sin on the part of auditors who are impatient with the high demands of the gospel.

rwp@1Corinthians:6:5 @{I say this to move you to shame} (\pros entropn humin leg\). Old word \entrop\ from \entrep\, to turn in (1Corinthians:4:14| which see). In N.T. only here and strkjv@15:34|. {One wise man} (\sophos\). From sarcasm to pathos Paul turns. {Does there not exist} (\eni\, short form for \enesti\)? With double negative \ouk--oudeis\, expecting the answer yes. Surely {one} such man exists in the church. {Who} (\hos\). Almost consecutive in idea, of such wisdom that he will be able. {To decide between his brethren} (\diakrinai ana meson tou adelphou autou\). \Krinai\ is to judge or decide (first aorist active infinitive of \krin\ and \dia\ (two) carries on the idea of between. Then \ana meson\ makes it still plainer, in the midst as {arbitrator} between brother and brother like \ana meson emou kai sou\ (Genesis:23:15|). It is even so a condensed expression with part of it unexpressed (\ana meson kai tou adelphou autou\) between brother and his brother. The use of \adelphos\ has a sharp reflection on them for their going to heathen judges to settle disputes between brothers in Christ.

rwp@1Corinthians:6:7 @{Nay, already it is altogether a defect among you} (\d men oun hols httma humin estin\). "Indeed therefore there is to you already (to begin with, \d\, before any question of courts) wholly defeat." \Httma\ (from \httaomai\) is only here, strkjv@Romans:11:12; strkjv@Isaiah:31:8| and ecclesiastical writers. See \httaomai\ (from \httn\, less) in strkjv@2Corinthians:12:13; strkjv@2Peter:2:19f.| \Nik\ was victory and \htta\ defeat with the Greeks. It is defeat for Christians to have lawsuits (\krimata\, usually decrees or judgments) with one another. This was proof of the failure of love and forgiveness (Colossians:3:13|). {Take wrong} (\adikeisthe\). Present middle indicative, of old verb \adike\ (from \adikos\, not right). Better undergo wrong yourself than suffer {defeat} in the matter of love and forgiveness of a brother. {Be defrauded} (\apostereisthe\). Permissive middle again like \adikeisthe\. Allow yourselves to be robbed (old verb to deprive, to rob) rather than have a lawsuit.

rwp@1Corinthians:6:8 @{Nay, but ye yourselves do wrong and defraud} (\alla humeis adikeite kai apostereite\). "But (adversative \alla\, on the contrary) you (emphatic) do the wronging and the robbing" (active voices) "and that your brethren" (\kai touto adelphous\). Same idiom as at close of verse 6|. The very climax of wrong-doings, to stoop to do this with one's brethren in Christ.

rwp@1Corinthians:6:11 @{And such were some of you} (\kai tauta tines te\). A sharp homethrust. Literally, "And these things (\tauta\, neuter plural) were ye (some of you)." The horror is shown by \tauta\, but by \tines\ Paul narrows the picture to some, not all. But that was in the past (\te\, imperfect indicative) like strkjv@Romans:6:17|. Thank God the blood of Jesus does cleanse from such sins as these. But do not go back to them. {But ye were washed} (\apelousasthe\). First aorist middle indicative, not passive, of \apolou\. Either direct middle, ye washed yourselves, or indirect middle, as in strkjv@Acts:22:16|, ye washed your sins away (force of \apo\). This was their own voluntary act in baptism which was the outward expression of the previous act of God in cleansing (\hgiasthte\, ye were sanctified or cleansed before the baptism) and justified (\edikaithte\, ye were put right with God before the act of baptism). "These twin conceptions of the Christian state in its beginning appear commonly in the reverse order" (Findlay). The outward expression is usually mentioned before the inward change which precedes it. In this passage the Trinity appear as in the baptismal command in strkjv@Matthew:28:19|.

rwp@1Corinthians:6:19 @{Your body is a temple} (\to sma humn naos estin\). A sanctuary as in strkjv@3:16| which see. Our spirits dwell in our bodies and the Holy Spirit dwells in our spirits. Some of the Gnostics split hairs between the sins of the body and fellowship with God in the spirit. Paul will have none of this subterfuge. One's body is the very shrine for the Holy Spirit. In Corinth was the temple to Aphrodite in which fornication was regarded as consecration instead of desecration. Prostitutes were there as priestesses of Aphrodite, to help men worship the goddess by fornication. {Ye are not your own} (\ouk este heautn\). Predicate genitive. Ye do not belong to yourselves, even if you could commit fornication without personal contamination or self-violation. Christianity makes unchastity dishonour in both sexes. There is no double standard of morality. Paul's plea here is primarily to men to be clean as members of Christ's body.

rwp@1Corinthians:6:20 @{For ye were bought with a price} (\gorasthte gar tims\). First aorist passive indicative of \agoraz\, old verb to buy in the marketplace (\agora\). With genitive of price. Paul does not here state the price as Peter does in strkjv@1Peter:1:19| (the blood of Christ) and as Jesus does in strkjv@Matthew:20:28| (his life a ransom). The Corinthians understood his meaning. {Glorify God therefore in your body} (\doxasate d ton theon en ti smati humn\). Passionate conclusion to his powerful argument against sexual uncleanness. \D\ is a shortened form of \d\ and is an urgent inferential particle. See on ¯Luke:2:15|. Paul holds to his high ideal of the destiny of the body and urges glorifying God in it. Some of the later Christians felt that Paul's words could be lightened a bit by adding "and in your spirits which are his," but these words are found only in late MSS. and are clearly not genuine. Paul's argument stands four-square for the dignity of the body as the sanctuary of the Holy Spirit united to the Lord Jesus.

rwp@1Corinthians:15:31 @{I protest by that glorying in you} (\n tn humeteran kauchsin\). No word for "I protest." Paul takes solemn oath by the use of \n\ (common in Attic) with the accusative. Only here in N.T., but in LXX (Genesis:42:15f.|). For other solemn oaths by Paul see strkjv@2Corinthians:1:18,23; strkjv@11:10f.,31; strkjv@Romans:9:1|. For \kauchsis\ see on ¯1Thessalonians:2:19|. The possessive pronoun (\humeteran\) is objective as \emn\ in strkjv@1Corinthians:11:24|. {I die daily} (\kath' hmeran apothnsk\). I am in daily peril of death (2Corinthians:4:11; strkjv@11:23; strkjv@Romans:8:36|).

rwp@1Peter:2:12 @{Seemly} (\kaln\). Predicate adjective with \anastrophn\, for which see strkjv@1:15,18|. The Gentiles are on the watch for slips in moral conduct by the Christians. {That} (\hina\). Final conjunction with \doxassin\ (they may glorify, first aorist active subjunctive of \doxaz\, the purpose of the Christians about the Gentiles. {Wherein} (\en hi\). "In what thing." {As evil-doers} (\hs kakopoin\). As they did and do, old word (from \kakon\ and \poie\, strkjv@John:18:30|), in N.T. only here and verse 14| in correct text. Heathen talk against us (\katalalousin\) gleefully. {By your good works} (\ek tn kaln ergn\). "Out of (as a result of) your good (beautiful) deeds." {Which they behold} (\epopteuontes\). Present active participle of \epopteu\, old verb (from, \epopts\, overseer, spectator, strkjv@2Peter:1:16|), to be an overseer, to view carefully, in N.T. only here and strkjv@3:2|. {In the day of visitation} (\en hmeri episkops\). From strkjv@Isaiah:10:33|. Cf. its use in strkjv@Luke:19:44|, which see for the word \episkop\ (from \episkope\, to inspect (Hebrews:12:15|). Clear echo here of strkjv@Matthew:5:16|.

rwp@1Peter:3:21 @{Which also} (\ho kai\). Water just mentioned. {After a true likeness} (\antitupon\). Water in baptism now as an anti-type of Noah's deliverance by water. For \baptisma\ see on ¯Matthew:3:7|. For \antitupon\ see on ¯Hebrews:9:24| (only other N.T. example) where the word is used of the earthly tabernacle corresponding (\antitupa\) to the heavenly, which is the pattern (\tupon\ strkjv@Hebrews:8:5|) for the earthly. Songs:here baptism is presented as corresponding to (prefigured by) the deliverance of Noah's family by water. It is only a vague parallel, but not over-fanciful. {Doth now save you} (\humas nun szei\). Simplex verb (\sz\, not the compound \diasz\). The saving by baptism which Peter here mentions is only symbolic (a metaphor or picture as in strkjv@Romans:6:2-6|), not actual as Peter hastens to explain. {Not the putting away of the filth of the flesh} (\ou sarkos apothesis rupou\). \Apothesis\ is old word from \apotithmi\ (2:1|), in N.T. only here and strkjv@2Peter:1:14|. \Rupou\ (genitive of \rupos\) is old word (cf. \ruparos\, filthy, in strkjv@James:2:2; strkjv@Revelation:22:11|), here only in N.T. (cf. strkjv@Isaiah:3:3; strkjv@4:4|). Baptism, Peter explains, does not wash away the filth of the flesh either in a literal sense, as a bath for the body, or in a metaphorical sense of the filth of the soul. No ceremonies really affect the conscience (Hebrews:9:13f.|). Peter here expressly denies baptismal remission of sin. {But the interrogation of a good conscience toward God} (\alla suneidses agaths epertma eis theon\). Old word from \eperta\ (to question as in strkjv@Mark:9:32; strkjv@Matthew:16:1|), here only in N.T. In ancient Greek it never means answer, but only inquiry. The inscriptions of the age of the Antonines use it of the Senate's approval after inquiry. That may be the sense here, that is, avowal of consecration to God after inquiry, having repented and turned to God and now making this public proclamation of that fact by means of baptism (the symbol of the previous inward change of heart). Thus taken, it matters little whether \eis theon\ (toward God) be taken with \epertma\ or \suneidses\. {Through the resurrection of Jesus Christ} (\di' anastases Isou Christou\). For baptism is a symbolic picture of the resurrection of Christ as well as of our own spiritual renewal (Romans:6:2-6|). See strkjv@1:3| for regeneration made possible by the resurrection of Jesus.

rwp@1Timothy:4:12 @{Despise} (\kataphroneit\). Imperative active third singular of \kataphrone\, old verb, to think down on, to despise (Romans:2:4|). {Thy youth} (\sou ts neottos\). Genitive case of old word (from \neos\) as in strkjv@Mark:10:20|. {Be thou} (\ginou\). Present middle imperative of \ginomai\. "Keep on becoming thou." {An ensample} (\tupos\). Old word from \tupt\, a type. Pauline use of the word (1Thessalonians:1:7; strkjv@2Thessalonians:3:9; strkjv@Phillipians:3:17; strkjv@Titus:2:7|). {To them that believe} (\tn pistn\). Objective genitive. {In word} (\en logi\). In conversation as well as in public speech. {In manner of life} (\en anastrophi\). "In bearing" (Galatians:1:13; strkjv@Ephesians:4:22|). {In purity} (\en hagneii\). Old word from \hagneu\ (\hagnos\). Sinlessness of life. Used of a Nazirite (Numbers:6:2,21|). Only here and strkjv@5:2| in N.T.

rwp@2Corinthians:9:5 @{I thought} (\hegsamn\). Epistolary aorist again. See strkjv@Phillipians:2:25| for the expression here. {Go before} (\proelthsin\). Second aorist active of \proerchomai\. Go to you before I come. {Make up beforehand} (\prokatartissi\). Late and rare double compound verb \prokatartiz\ (in Hippocrates). Only here in N.T. See \katartiz\ in strkjv@1Corinthians:1:10|. {Your afore-promised bounty} (\tn proepggelmenn eulogian humn\). "Blessing" (\eulogia\) literally, but applied to good deeds also as well as good words (Genesis:33:11|). Note third use of "pro" before. He literally rubs it in that the pledge was overdue. {That the same might be ready} (\tautn hetoimn einai\). Here the infinitive alone (\einai\) is used to express purpose without \hste\ or \eis to\ or \pros to\ with the accusative of general reference (\tautn\). The feminine form \hetoimn\ is regular (1Peter:1:5|) though \hetoimos\ also occurs with the feminine like the masculine (Matthew:25:10|). {And not of extortion} (\kai m hs pleonexian\). "And not as covetousness." Some offerings exhibit covetousness on the part of the giver by their very niggardliness.

rwp@2Peter:2:2 @{Lascivious doings} (\aselgeiais\). Associative instrumental ease after \exakolouthsousin\ (future active, for which verb see strkjv@1:16|). See strkjv@1Peter:4:3| for this word. {By reason of whom} (\di' hous\). "Because of whom" (accusative case of relative, referring to \polloi\, many). \Autn\ (their) refers to \pseudodidaskaloi\ (false teachers) while \polloi\ to their deluded followers. See strkjv@Romans:2:23f.| for a picture of such conduct by Jews (quotation from strkjv@Isaiah:52:5|, with \blasphme\ used as here with \di' humas\, because of you). {The way of truth} (\h hodos ts altheias\). \Hodos\ (way) occurs often in N.T. for Christianity (Acts:9:2; strkjv@16:17; strkjv@18:25; strkjv@22:4; strkjv@24:14|). This phrase is in strkjv@Genesis:24:48| as "the right road," and that is what Peter means here. Songs:Psalms:119:30|. See again strkjv@2:15,21|.

rwp@2Peter:2:3 @{In covetousness} (\en pleonexii\). As did Balaam (verse 15|). These licentious Gnostics made money out of their dupes. A merely intellectual Gnosticism had its fruit in immorality and fraud. {With feigned words} (\plastois logois\). Instrumental case. \Plastos\ is verbal adjective (from \plass\, to mould as from clay, for which see strkjv@Romans:9:20|), here only in N.T. "With forged words." See sample in strkjv@3:4|. {Shall make merchandise of you} (\humas emporeusontai\). Future middle of \emporeuomai\ (from \emporos\, a travelling merchant), old word, to go in for trade, in N.T. only here and strkjv@James:4:13|, which see. Cf. our emporium (John:2:16|, market house). {Whose sentence} (\hois to krima\). "For whom (dative case) the sentence" (verdict, not process \krisis\). {Now from of old} (\ekpalai\). Late and common compound adverb, in N.T. only here and strkjv@3:5|. {Lingereth not} (\ouk argei\). "Is not idle," old verb, \arge\ (from \argos\ not working, alpha privative and \ergon\), here only in N.T. {Slumbereth not} (\ou nustazei\). Old and common verb (from \nu\ to nod), in N.T. only here and strkjv@Matthew:25:5|. Note \apleia\ (destruction) three times in verses 1-3|.

rwp@2Thessalonians:3:16 @{The Lord of peace himself} (\autos ho kurios ts eirns\). See strkjv@1Thessalonians:5:23| for {the God of peace himself}. {Give you peace} (\doi humin tn eirnn\). Second aorist active optative (_Koin_) of \didmi\, not \di\ (subjunctive). Songs:also strkjv@Romans:15:5; strkjv@2Timothy:1:16,18|. The Lord Jesus whose characteristic is peace, can alone give real peace to the heart and to the world. (John:14:27|).

rwp@Acts:3:26 @{Unto you first} (\Humin prton\). The Jews were first in privilege and it was through the Jews that the Messiah was to come for "all the families of the earth." {His servant} (\ton paida autou\). As in verse 13|, the Messiah as God's Servant. {To bless you} (\eulogounta humas\). Present active participle to express purpose, blessing you (Robertson, _Grammar_, p. 991). In turning away (\en ti apostrephein\). Articular infinitive in the locative case, almost preserved in the English.

rwp@Acts:7:2 @{Brethren and fathers} (\andres adelphoi kai pateres\). The spectators (brethren) and members of the Sanhedrin (fathers) as Paul in strkjv@Acts:22:1|. {Hearken} (\akousate\). First aorist (ingressive) active imperative, Give me your attention now. {The God of glory} (\Hosea:theos ts doxs\). The God characterized by glory (genitive case, genus or kind) as seen in the Shekinah, the visible radiance of God. Jesus is also called "the Glory"=the Shekinah in strkjv@James:2:1|. Cf. strkjv@Exodus:25:22; strkjv@40:34; strkjv@Leviticus:9:6; strkjv@Hebrews:9:5|. By these words Stephen refutes the charge of blasphemy against God in strkjv@Acts:6:11|. {Appeared} (\phth\). First aorist passive indicative of \hora\. See on ¯Luke:23:43|. Before there was temple or tabernacle and away over in Mesopotamia (Ur of the Chaldees, strkjv@Genesis:11:31|), even before (\prin \ with the infinitive) he dwelt in Haran (\Charran\, or Carrae not far from Edessa, where Crassus met death after his defeat by the Parthians B.C. 53).

rwp@Acts:7:4 @{When his father was dead} (\meta to apothanein auton\). \Meta\ with the accusative of the articular infinitive and the accusative of general reference (\auton\), regular Greek idiom. In strkjv@Genesis:11:32| it is stated that Terah died at Haran at the age of 205. There are various explanations of the discrepancy, but no one that seems certain. It is possible (Hackett, Felten) that Abraham is mentioned first in strkjv@Genesis:11:26| because he became the most prominent and was really younger than Haran his brother who died before the first migration who was really sixty years older than Abraham. According to this view Terah was 130 years old at the birth of Abraham, leaving Abraham 75 at the death of Terah (205). {Wherein ye now dwell} (\eis hn humeis nun katoikeite\). Note \eis\ in the sense of \en\ as often. Note also emphatic use of \humeis\ (ye) and now (\nun\).

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

rwp@Acts:12:8 @{Gird thyself} (\zsai\). Direct middle first aorist (ingressive) imperative (Robertson, _Grammar_, pp. 806f.) from \znnumi\ (\znnu\). Old verb, but in the N.T. only here and strkjv@John:21:18| (twice to Peter) where the active voice and the reflexive pronoun occur in the first example. The girdle was worn round the \chitn\ or undergarment. {Bind on} (\hupodsai\). Indirect middle (by yourself or for yourself) first aorist imperative of \hupode\, to bind under, old verb, only three times in the N.T. (Mark:6:9; strkjv@Acts:12:8; strkjv@Ephesians:6:15| (middle)). {Sandals} (\sandalia\). Persian word common from Herodotus on, a sole made of wood or leather covering the bottom of the foot and bound on with thongs. In the N.T. only here and strkjv@Mark:6:9|. In the LXX used indiscriminately with \hupodma\. {Cast about thee} (\peribalou\). Second aorist middle (indirect) imperative of \periball\, old and common verb to throw around, especially clothing around the body as here. The \himation\ (outer garment) was put over the \chitn\. It was not a hurried flight. {Follow me} (\akolouthei moi\). Present (linear) active imperative, keep on following me (associative instrumental case).

rwp@Acts:12:12 @{When he had considered} (\sunidn\). Second aorist active participle of \suneidon\ (for the defective verb \sunora\), to see together, to grasp as a whole, old verb, but in the N.T. only here and strkjv@14:6|, save the perfect indicative \sunoida\ (1Corinthians:4:4|) and participle (Acts:5:2|). It is the word from which \suneidsis\ (conscience) comes (Romans:2:15|). Peter's mind worked rapidly and he decided what to do. He took in his situation clearly. {To the house of Mary} (\epi tn oikian ts Marias\). Another Mary (the others were Mary the mother of Jesus, Mary of Bethany, Mary Magdalene, Mary wife of Cleopas, Mary the mother of James and Joses). She may have been a widow and was possessed of some means since her house was large enough to hold the large group of disciples there. Barnabas, cousin of John Mark her son (Colossians:4:10|), was also a man of property or had been (Acts:4:36f.|). It is probable that the disciples had been in the habit of meeting in her house, a fact known to Peter and he was evidently fond of John Mark whom he afterwards calls "my son" (1Peter:5:13|) and whom he had met here. The upper room of strkjv@Acts:1:13| may have been in Mary's house and Mark may have been the man bearing a pitcher of water (Luke:22:10|) and the young man who fled in the Garden of Gethsemane (Mark:14:51f.|). There was a gate and portress here as in the house of the highpriest (John:18:16|). Peter knew where to go and even at this early hour hoped to find some of the disciples. Mary is one of the many mothers who have become famous by reason of their sons, though she was undoubtedly a woman of high character herself. {Were gathered together and were praying} (\san sunthroismenoi kai proseuchomenoi\). Note difference in the tenses, one periphrastic past perfect passive (\sunathroiz\ old verb, in the N.T. here only and strkjv@19:25| and the uncompounded \throiz\ in strkjv@Luke:24:33|) and the periphrastic imperfect. The praying apparently had been going on all night and a large number (many, \hikanoi\) of the disciples were there. One recalls the time when they had gathered to pray (4:31|) after Peter had told the disciples of the threats of the Sanhedrin (4:23|). God had rescued Peter then. Would he let him be put to death now as James had been?

rwp@Acts:13:38 @{Through this man} (\dia toutou\). This very man whom the Jews had crucified and whom God had raised from the dead. Remission of sins (\aphesis hamartin\) is proclaimed (\kataggelletai\) to you. This is the keynote of Paul's message as it had been that of Peter at Pentecost (2:38; strkjv@5:31; strkjv@10:43|). Cf. strkjv@26:18|. This glorious message Paul now presses home in his exhortation.

rwp@Acts:13:40 @{Beware therefore} (\blepete oun\). The warning is pertinent. Perhaps Paul noticed anger on the faces of some of the rabbis. {Lest there come upon you} (\m epelthi\). Second aorist active subjunctive with the negative final conjunction \m\. {In the prophets} (\en tois prophtais\). The quotation is from the LXX text of strkjv@Habbakkuk:1:5|. The plural here refers to the prophetic collection (Luke:24:44; strkjv@Acts:24:14|). "The Jews of Habakkuk's day had refused to believe in the impending invasion by the Chaldeans, and yet it had come" (Furneaux).

rwp@Acts:13:41 @{Ye despisers} (\hoi kataphrontai\). Not in the Hebrew, but in the LXX. It is pertinent for Paul's purpose. {Perish} (\aphanisthte\). Or vanish away. First aorist passive imperative. Added by the LXX to the Hebrew. {If one declare it unto you} (\ean tis ekdigtai humin\). Condition of third class with present middle subjunctive, if one keep on outlining (double compound, \ek-di-geomai\) it unto you. Paul has hurled a thunderbolt at the close.

rwp@Acts:14:15 @{Sirs} (\andres\). Literally, Men. Abrupt, but courteous. {We also are men of like passions with you} (\kai hmeis homoiopatheis esmen humin anthrpoi\). Old adjective from \homoios\ (like) and \pasch\, to experience. In the N.T. only here and strkjv@James:5:17|. It means "of like nature" more exactly and affected by like sensations, not "gods" at all. Their conduct was more serious than the obeisance of Cornelius to Peter (10:25f.|). \Humin\ is associative instrumental case. {And bring you good tidings} (\euaggelizomenoi\). No "and" in the Greek, just the present middle participle, "gospelizing you." They are not gods, but evangelists. Here we have Paul's message to a pagan audience without the Jewish environment and he makes the same line of argument seen in strkjv@Acts:17:21-32; strkjv@Romans:1:18-23|. At Antioch in Pisidia we saw Paul's line of approach to Jews and proselytes (Acts:13:16-41|). {That ye should turn from these vain things} (\apo toutn tn matain epistrephein\). He boldly calls the worship of Jupiter and Mercury and all idols "vain" or empty things, pointing to the statues and the temple. {Unto the living God} (\epi theon znta\). They must go the whole way. Our God is a live God, not a dead statue. Paul is fond of this phrase (2Corinthians:6:16; strkjv@Romans:9:26|). {Who made} (\hos epoisen\). The one God is alive and is the Creator of the Universe just as Paul will argue in Athens (Acts:17:24|). Paul here quotes strkjv@Psalms:146:6| and has strkjv@Genesis:1:1| in mind. See also strkjv@1Thessalonians:1:9| where a new allegiance is also claimed as here.

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} (\aphken\). First aorist active (\k\ aorist indicative of \aphimi\). {In that he did good} (\agathourgn\). 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 \agathourgn\, viz., \didous\ ("giving you") present active of \didmi, empipln\ ("filling") present active of \empimpla\ (late form of \empimplmi\). 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} (\euphrosuns\). Old word from \euphrn\ (\eu\ and \phrn\), 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:20:34 @{Ye yourselves} (\autoi\). Intensive pronoun. Certainly they knew that the church in Ephesus had not supported Paul while there. {These hands} (\hai cheires hautai\). Paul was not above manual labour. He pointed to his hands with pride as proof that he toiled at his trade of tent-making as at Thessalonica and Corinth for his own needs (\chreiais\) and for those with him (probably Aquila and Priscilla) with whom he lived and probably Timothy because of his often infirmities (1Timothy:5:23|). {Ministered} (\hupretsan\). First aorist active of \huprete\, to act as under rower, old verb, but in the N.T. only in strkjv@Acts:13:36; strkjv@20:34; strkjv@24:23|. While in Ephesus Paul wrote to Corinth: "We toil, working with our own hands" (1Corinthians:4:12|). "As he held them up, they saw a tongue of truth in every seam that marked them" (Furneaux).

rwp@Acts:20:35 @{I gave you an example} (\hupedeixa\). First aorist active indicative of \hupodeiknumi\, old verb to show under one's eyes, to give object lesson, by deed as well as by word (Luke:6:47|). \Hupodeigma\ means example (John:13:15; strkjv@James:5:10|). Songs:Paul appeals to his example in strkjv@1Corinthians:11:1; strkjv@Phillipians:3:17|. \Panta\ is accusative plural of general reference (in all things). {Songs:labouring ye ought to help} (\houts kopintas dei antilambanesthai\). So, as I did. Necessity (\dei\). Toiling (\kopintas\) not just for ourselves, but to help (\antilambanesthai\), to take hold yourselves (middle voice) at the other end (\anti\). This verb common in the old Greek, but in the N.T. only in strkjv@Luke:1:54; strkjv@Acts:20:35; strkjv@1Timothy:6:2|. This noble plea to help the weak is the very spirit of Christ (1Thessalonians:5:14; strkjv@1Corinthians:12:28; strkjv@Romans:5:6; strkjv@14:1|). In strkjv@1Thessalonians:5:14| \antechesthe tn asthenountn\ we have Paul's very idea again. Every Community Chest appeal today re-echoes Paul's plea. {He himself said} (\autos eipen\). Not in the Gospels, one of the sayings of Jesus in current use that Paul had received and treasured. Various other _Agrapha_ of Jesus have been preserved in ancient writers and some in recently discovered papyri which may be genuine or not. We are grateful that Paul treasured this one. This Beatitude (on \makarion\ see on strkjv@Matthew:5:3-11|) is illustrated by the whole life of Jesus with the Cross as the culmination. Aristotle (Eth. IV. I) has a saying somewhat like this, but assigns the feeling of superiority as the reason (Page), an utterly different idea from that here. This quotation raises the question of how much Paul personally knew of the life and sayings of Jesus.

rwp@Colossians:3:10 @{And have put on} (\kai endusamenoi\). First aorist middle participle (in causal sense as before) of \endun\, old and common verb (Latin _induo_, English endue) for putting on a garment. Used of putting on Christ (Galatians:3:27; strkjv@Romans:13:14|). {The new man} (\ton neon\). "The new (young as opposed to old \palaion\) man" (though \anthrpon\ is not here expressed, but understood from the preceding phrase). In strkjv@Ephesians:4:24| Paul has \endusasthai ton kainon\ (fresh as opposed to worn out) \anthrpon\. {Which is being renewed} (\ton anakainoumenon\). Present passive articular participle of \anakaino\. Paul apparently coined this word on the analogy of \ananeomai\. \Anakainiz\ already existed (Hebrews:6:6|). Paul also uses \anakainsis\ (Romans:12:2; strkjv@Titus:3:5|) found nowhere before him. By this word Paul adds the meaning of \kainos\ to that of \neos\ just before. It is a continual refreshment (\kainos\) of the new (\neos\, young) man in Christ Jesus. {Unto knowledge} (\eis epignsin\). "Unto full (additional) knowledge," one of the keywords in this Epistle. {After the image} (\kat' eikona\). An allusion to strkjv@Genesis:1:26,28|. The restoration of the image of God in us is gradual and progressive (2Corinthians:3:18|), but will be complete in the final result (Romans:8:29; strkjv@1John:3:2|).

rwp@Galatians:5:1 @{With freedom} (\ti eleutherii\). Rather dative case instead of instrumental, "for freedom," "for the (article) freedom that belongs to us children of the freewoman" (4:31|). {Did Christ set us free} (\hmas Christos leuthersen\). Effective aorist active indicative of \eleuthero\ (from \erchomai\, to go, go free). {Stand fast therefore} (\stkete oun\). See on strkjv@Mark:3:31; strkjv@1Corinthians:16:13| for this late word from perfect stem of \histmi\, "keep on standing therefore," "stay free since Christ set you free." {Be not entangled again} (\m palin enechesthe\). "Stop being held in by a yoke of bondage." Common word for ensnare by trap. The Judaizers were trying to lasso the Galatians for the old yoke of Judaism.

rwp@Hebrews:13:2 @{As bound with them} (\hs sundedemenoi\). Perfect passive participle of \sunde\, old verb, here only in N.T. For sympathy with prisoners see strkjv@10:34|. {As being yourselves also in the body} (\hs kai autoi ontes en smati\). And so subject to evil treatment. See strkjv@11:37| for \kakouche\ and strkjv@11:25| for \sunkakouche\.

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 \aphilargurs\ --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. \autarks\ 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 eirken\). 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 m\ with the second aorist active subjunctive \an\ from \animi\, to relate, as in strkjv@Acts:16:26|; \oud' ou m\ 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:4:8 @{Draw nigh to God} (\eggisate ti thei\). First aorist active imperative of \eggiz\, late verb from \eggus\ (near) as in strkjv@Matthew:3:2|. With dative case again of personal relation. The priests in the sanctuary drew nigh to God (Exodus:19:22|), as we should now. {Cleanse your hands} (\katharisate cheiras\). First aorist active imperative of \kathariz\, to cleanse, from dirt in a ritual sense (Exodus:30:19-21; strkjv@Mark:7:3,19|). Here it is figurative, as in strkjv@Hosea:1:16; strkjv@Psalms:24:4|. If we always had clean (from sin) hands and hearts? {Ye sinners} (\hamartloi\). A sharp term to strike the conscience, "a reproach meant to startle and sting" (Ropes). {Purify your hearts} (\hagnisate kardias\). First aorist active imperative of \hagniz\, old verb from \hagnos\ (James:3:17|), ceremonially (Acts:21:24,26|), but here morally as in strkjv@1Peter:1:22; strkjv@1John:3:3|. Anarthrous use of \kardias\ as of \cheiras\ (wash hands, purify hearts). {Ye double-minded} (\dipsuchoi\). As in strkjv@1:8|.

rwp@James:5:19 @{If any one among you do err} (\ean tis en humin planthi\). Third-class condition (supposed case) with \ean\ and the first aorist passive subjunctive of \plana\, old verb, to go astray, to wander (Matthew:18:12|), figuratively (Hebrews:5:2|). {From the truth} (\apo ts altheias\). For truth see strkjv@1:18; strkjv@3:14; strkjv@John:8:32; strkjv@1John:1:6; strkjv@3:18f|. It was easy then, and is now, to be led astray from Christ, who is the Truth. {And one convert him} (\kai epistrepsi tis auton\). Continuation of the third-class condition with the first aorist active subjunctive of \epistreph\, old verb, to turn (transitive here as in strkjv@Luke:1:16f.|, but intransitive often as strkjv@Acts:9:35|).

rwp@John:1:5 @{Shineth} (\phainei\). Linear present active indicative of \phain\, old verb from \pha\, to shine (\phaos, phs\). "The light keeps on giving light." {In the darkness} (\en ti skotii\). Late word for the common \skotos\ (kin to \skia\, shadow). An evident allusion to the darkness brought on by sin. In strkjv@2Peter:2:17| we have \ho zophos tou skotou\ (the blackness of darkness). The Logos, the only real moral light, keeps on shining both in the Pre-incarnate state and after the Incarnation. John is fond of \skotia\ (\skotos\) for moral darkness from sin and \phs\ (\phtiz, phain\) for the light that is in Christ alone. In strkjv@1John:2:8| he proclaims that "the darkness is passing by and the true light is already shining." The Gnostics often employed these words and John takes them and puts them in the proper place. {Apprehended it not} (\auto ou katelaben\). Second aorist active indicative of \katalamban\, old verb to lay hold of, to seize. This very phrase occurs in strkjv@John:12:35| (\hina m skotia humas katalabi\) "that darkness overtake you not," the metaphor of night following day and in strkjv@1Thessalonians:5:4| the same idiom (\hina katalabi\) is used of day overtaking one as a thief. This is the view of Origen and appears also in 2Macc. strkjv@8:18. The same word appears in Aleph D in strkjv@John:6:17| \katelabe de autous h skotia\ ("but darkness overtook them," came down on them). Hence, in spite of the Vulgate _comprehenderunt_, "overtook" or "overcame" seems to be the idea here. The light kept on shining in spite of the darkness that was worse than a London fog as the Old Testament and archaeological discoveries in Egypt, Assyria, Babylonia, Persia, Crete, Asia Minor show.

rwp@John:1:51 @{Verily, Verily} (\Amn, amn\). Hebrew word transliterated into Greek and then into English, our "amen." John always repeats it, not singly as in the Synoptics, and only in the words of Jesus, an illustration of Christ's authoritative manner of speaking as shown also by \leg humin\ (I say unto you). Note plural \humin\ though \auti\ just before is singular (to him). Jesus addresses thus others besides Nathanael. {The heaven opened} (\ton ouranon aneigota\). Second perfect active participle of \anoig\ with double reduplication, standing open. The words remind one of what took place at the baptism of Jesus (Matthew:3:16; strkjv@Luke:3:21|), but the immediate reference is to the opened heaven as the symbol of free intercourse between God and man (Isaiah:64:1|) and as it was later illustrated in the death of Stephen (Acts:7:56|). There is a quotation from strkjv@Genesis:28:12f.|, Jacob's vision at Bethel. That was a dream to Jacob, but Christ is himself the bond of fellowship between heaven and earth, between God and man, for Jesus is both "the Son of God" as Nathanael said and "the Son of Man" (\epi ton huion tou anthrpou\) as Jesus here calls himself. God and man meet in Christ. He is the true Jacob's Ladder. "I am the Way," Jesus will say. He is more than King of Israel, he is the Son of Man (the race). Songs:quickly has this Gospel brought out in the witness of the Baptist, the faith of the first disciples, the claims of Jesus Christ, the fully developed picture of the Logos who is both God and man, moving among men and winning them to his service. At the close of the ministry Christ will tell Caiaphas that he will see the Son of Man sitting at the right hand of power and coming with the clouds of heaven (Mark:14:62|). Here at the start Jesus is conscious of the final culmination and in apocalyptic eschatological language that we do not fully understand he sets forth the dignity and majesty of his Person.

rwp@John:4:19 @{Sir} (\Kurie\). Songs:still. {I perceive} (\ther\). "I am beginning to perceive" from what you say, your knowledge of my private life (verse 29|). See strkjv@2:23| for \there\ which John's Gospel has 23 times, of bodily sight (20:6,14|), of mental contemplation (12:45; strkjv@14:17|). See both \there\ and \optomai\ in strkjv@1:51; strkjv@16:16|. {That thou art a prophet} (\hoti prophts ei su\). "That a prophet art thou" (emphasis on "thou"). She felt that this was the explanation of his knowledge of her life and she wanted to change the subject at once to the outstanding theological dispute.

rwp@John:4:22 @{That which ye know not} (\ho ouk oidate\). Cf. strkjv@Acts:17:23|. "You know whom to worship, but you do not know him" (Westcott). The Samaritans rejected the prophets and the Psalms and so cut themselves off from the fuller knowledge of God. {We} (\hmeis\). We Jews. Jesus is a Jew as he fully recognizes (Matthew:15:24|). {That which we know} (\ho oidamen\). Neuter singular relative as before. The Jews, as the chosen people, had fuller revelations of God (Psalms:147:19f.; strkjv@Romans:9:3-5|). But even so the Jews as a whole failed to recognize God in Christ (1:11,26; strkjv@7:28|). {For salvation is from the Jews} (\hoti h stria ek tn Ioudain estin\). "The salvation," the Messianic salvation which had long been the hope and guiding star of the chosen people (Luke:1:69,71,77; strkjv@Acts:13:26,47|). It was for the whole world (John:3:17|), but it comes "out of" (\ek\) the Jews. This tremendous fact should never be forgotten, however unworthy the Jews may have proved of their privilege. The Messiah, God's Son, was a Jew.

rwp@John:5:38 @{And} (\kai\). "And yet" as in strkjv@1:10| and strkjv@5:40| below. {His word abiding in you} (\ton logon autou en humin menonta\). But God's word had come to them through the centuries by the prophets. For the phrase see strkjv@10:35; strkjv@15:3; strkjv@17:6; strkjv@1John:1:10; strkjv@2:14|. {Him ye believe not} (\touti humeis ou pisteuete\). "This one" (\touti\, dative case with \pisteuete\) in emphatic relation to preceding "he" (\ekeinos\, God). Jesus has given them God's word, but they reject both Jesus and God's word (John:14:9|).

rwp@John:8:25 @{Who art thou?} (\Su tis ei;\). Proleptic use of \su\ before \tis\, "Thou, who art thou?" Cf. strkjv@1:19|. He had virtually claimed to be the Messiah and on a par with God as in strkjv@5:15|. They wish to pin him down and to charge him with blasphemy. {Even that which I have also spoken unto you from the beginning} (\tn archn hoti kai lal humin\). A difficult sentence. It is not clear whether it is an affirmation or a question. The Latin and Syriac versions treat it as affirmative. Westcott and Hort follow Meyer and take it as interrogative. The Greek fathers take it as an exclamation. It seems clear that the adverbial accusative \tn archn\ cannot mean "from the beginning" like \ap' archs\ (15:27|) or \ex archs\ (16:4|). The LXX has \tn archn\ for "at the beginning" or "at the first" (Genesis:43:20|). There are examples in Greek, chiefly negative, where \tn archn\ means "at all," "essentially," "primarily." Vincent and Bernard so take it here, "Primarily what I am telling you." Jesus avoids the term Messiah with its political connotations. He stands by his high claims already made.

rwp@John:8:26 @{I have many things to speak and to judge concerning you} (\polla ech peri humn lalein kai krinein\). Instead of further talk about his own claims (already plain enough) Jesus turns to speak and to judge concerning them and their attitude towards him (cf. verse 16|). Whatever they think of Jesus the Father who sent him is true (\alths\). They cannot evade responsibility for the message heard. Songs:Jesus goes on speaking it from the Father.

rwp@John:8:36 @{If therefore the son shall make you free} (\ean oun ho huios humas eleuthersi\). Condition of third class with \ean\ and first aorist (ingressive) active subjunctive. "If therefore the Son set you free," as he has the power to do. {Ye shall be free indeed} (\onts eleutheroi esesthe\). Old and common adverb from participle \ontn\, actually, really (cf. strkjv@Luke:24:34|). But this spiritual freedom was beyond the concept or wish of these Jews.

rwp@John:8:37 @{Yet ye seek to kill me} (\alla zteite me apokteinai\). As at the recent feast (7:20,25,30,32; strkjv@8:20|). Some of these very professed believers were even now glowering with murderous vengeance. {Hath not free course in you} (\ou chrei en humin\). Intransitive use of \chre\, old verb from \chros\ (space, place), to have space or room for. They would not abide in Christ's word (verse 31|). They had no longer room for his word when once they understood the spiritual aspect of his message. Jerusalem was now just like Galilee once before (6:60-66|).

rwp@John:8:38 @{With my Father} (\para ti patri\). Locative case of \patr\ and article used as possessive (common idiom), "by the side of my Father," picture of intimate fellowship like \pros ton theon\ (face to face with God) in strkjv@1:1|. {From your father} (\para tou patros\). Ablative case with \para\ (from the side of) and same possessive use of \tou\ in each instance, though "the" will really answer both times. But \ho patr\ does not mean the same person. Christ's Father by contrast is not their father.

rwp@John:8:40 @{But now} (\nun de\). Clear statement that they are not doing "the works of Abraham" in seeking to kill him. See this use of \nun de\ after a condition of second class without \an\ in strkjv@John:16:22,24|. {This did not Abraham} (\touto Abraam ouk epoisen\). Blunt and pointed of their unlikeness to Abraham. {A man that hath told you the truth} (\anthrpon hos ten altheian humin lelalka\). \Anthrpon\ (here=person, one) is accusative case in apposition with {me} (\me\) just before. The perfect active indicative \lelalka\ from \lale\ is in the first person singular because the relative \hos\ has the person of \me\, an idiom not retained in the English {that hath} (that have or who have) though it is retained in the English of strkjv@1Corinthians:15:9| "that am" for \hos eimi\. {Which I heard from God} (\hn kousa para tou theou\). Here we have "I" in the English. "God" here is equal to "My Father" in verse 38|. The only crime of Jesus is telling the truth directly from God.

rwp@John:8:41 @{Ye do the works of your father} (\humeis poieite ta erga tou patros humn\). Who is not Abraham and not God as Jesus plainly indicates. {We were not born of fornication} (\hmeis ek porneias egennthmen\). First aorist passive indicative of \genna\. This they said as a proud boast. Jesus had admitted that they were physical (Deuteronomy:23:2|) descendants of Abraham (37|), but now denies that they are spiritual children of Abraham (like Paul in strkjv@Romans:9:7|). \Porneia\ is from \pornos\ (harlot) and that from \pernmi\, to sell, a woman who sells her body for sexual uses. It is vaguely possible that in this stern denial the Pharisees may have an indirect fling at Jesus as the bastard son of Mary (so Talmud). {We have one Father, even God} (\hena patera echomen ton theon\). No "even" in the Greek, "One Father we have, God." This in direct reply to the implication of Jesus (verse 38|) that God was not their spiritual Father.

rwp@John:8:44 @{Ye are of your father the devil} (\humeis ek tou patros tou diabolou\). Certainly they can "understand" (\ginskete\ in 43|) this "talk" (\lalian\) though they will be greatly angered. But they had to hear it (\akouein\ in 43|). It was like a bombshell in spite of the preliminary preparation. {Your will to do} (\thelete poiein\). Present active indicative of \thel\ and present active infinitive, "Ye wish to go on doing." This same idea Jesus presents in strkjv@Matthew:13:38| (the sons of the evil one, the devil) and strkjv@23:15| (twofold more a son of Gehenna than you). See also strkjv@1John:3:8| for "of the devil" (\ek tou diabolou\) for the one who persists in sinning. In strkjv@Revelation:12:9| the devil is one who leads all the world astray. The Gnostic view that Jesus means "the father of the devil" is grotesque. Jesus does not, of course, here deny that the Jews, like all men, are children of God the Creator, like Paul's offspring of God for all men in strkjv@Acts:17:28|. What he denies to these Pharisees is that they are spiritual children of God who do his will. They do the lusts and will of the devil. The Baptist had denied this same spiritual fatherhood to the merely physical descendants of Abraham (Matthew:3:9|). He even called them "broods of vipers" as Jesus did later (Matthew:12:34|). {A murderer} (\anthrpoktonos\). Old and rare word (Euripides) from \anthrpos\, man, and \ktein\, to kill. In N.T. only here and strkjv@1John:3:15|. The Jews were seeking to kill Jesus and so like their father the devil. {Stood not in the truth} (\en ti altheii ouk estken\). Since \ouk\, not \ouch\, is genuine, the form of the verb is \esteken\ the imperfect of the late present stem \stk\ (Mark:11:25|) from the perfect active \hestka\ (intransitive) of \histmi\, to place. {No truth in him} (\ouk estin altheia en auti\). Inside him or outside (environment). The devil and truth have no contact. {When he speaketh a lie} (\hotan lali to pseudos\). Indefinite temporal clause with \hotan\ and the present active subjunctive of \lale\. But note the article \to\: "Whenever he speaks the lie," as he is sure to do because it is his nature. Hence "he speaks out of his own" (\ek tn idin lalei\) like a fountain bubbling up (cf. strkjv@Matthew:12:34|). {For he is a liar} (\hoti pseusts estin\). Old word for the agent in a conscious falsehood (\pseudos\). See strkjv@1John:1:10; strkjv@Romans:3:4|. Common word in John because of the emphasis on \altheia\ (truth). {And the father thereof} (\kai ho patr autou\). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. {Autou} in the genitive can be either neuter or masculine. Westcott takes it thus, "because he is a liar and his father (the devil) is a liar," making "one," not the devil, the subject of "whenever he speaks," a very doubtful expression.

rwp@Luke:11:11 @{Of which of you that is a father} (\tina de ex humn ton patera\). There is a decided anacoluthon here. The MSS. differ a great deal. The text of Westcott and Hort makes \ton patera\ (the father) in apposition with \tina\ (of whom) and in the accusative the object of \aitsei\ (shall ask) which has also another accusative (both person and thing) "a loaf." Songs:far so good. But the rest of the sentence is, {will ye give him a stone?} (\m lithon epidsei auti;\). \M\ shows that the answer No is expected, but the trouble is that the interrogative \tina\ in the first clause is in the accusative the object of \aitsei\ while here the same man (he) is the subject of \epidsei\. It is a very awkward piece of Greek and yet it is intelligible. Some of the old MSS. do not have the part about "loaf" and "stone," but only the two remaining parts about "fish" and "serpent," "egg" and "scorpion." The same difficult construction is carried over into these questions also.

rwp@Mark:10:3 @{What did Moses command you?} (\Ti humin eneteilato Muss;\). Jesus at once brought up the issue concerning the teaching of Moses (Deuteronomy:24:1|). But Jesus goes back beyond this concession here allowed by Moses to the ideal state commanded in strkjv@Genesis:1:27|.

rwp@Mark:10:4 @{To write a bill of divorcement and to put her away} (\biblion apostasiou grapsai kai apolusai\). The word for "bill" (\biblion\) is a diminutive and means "little book," like the Latin _libellus_, from which comes our word _libel_ (Vincent). Wycliff has it here "a libel of forsaking." This same point the Pharisees raise in strkjv@Matthew:19:7|, showing probably that they held to the liberal view of Hillel, easy divorce for almost any cause. That was the popular view as now. See on ¯Matthew:19:7| for this and for discussion of "for your hardness of heart" (\sklrokardia\). Jesus expounds the purpose of marriage (Genesis:2:24|) and takes the stricter view of divorce, that of the school of Shammai. See on ¯Matthew:19:1-12| for discussion. strkjv@Mark:10:10| notes that the disciples asked Jesus about this problem "in the house" after they had gone away from the crowd.

rwp@Matthew:3:9 @{And think not to say within yourselves} (\kai m doxte legein en heautois\). John touched the tender spot, their ecclesiastical pride. They felt that the "merits of the fathers," especially of Abraham, were enough for all Israelites. At once John made clear that, reformer as he was, a breach existed between him and the religious leaders of the time. {Of these stones} (\ek tn lithn toutn\). "Pointing, as he spoke to the pebbles on the beach of the Jordan" (Vincent).

rwp@Matthew:10:17 @{Beware of men} (\prosechete apo tn anthrpn\). Ablative case with \apo\. Hold your mind (\noun\ understood) away from. The article with \anthrpn\ points back to \lukn\ (wolves) in strkjv@10:16|.

rwp@Matthew:26:29 @{When I drink it new with you} (\hotan auto pin meth' humn kaimon\). This language rather implies that Jesus himself partook of the bread and the wine, though it is not distinctly stated. In the Messianic banquet it is not necessary to suppose that Jesus means the language literally, "the fruit of the vine." Deissmann (_Bible Studies_, pp. 109f.) gives an instance of \genma\ used of the vine in a papyrus 230 B.C. The language here employed does not make it obligatory to employ wine rather than pure grape juice if one wishes the other.

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

rwp@Revelation:2:13 @{Where} (\pou--hopou\). \Pou\ is interrogative adverb used here in an indirect question as in strkjv@John:1:39|. \Hopou\ is relative adverb referring to \pou\. Satan's throne (\ho thronos tou Satan\). Satan not simply resided in Pergamum, but his "throne" or seat of power of king or judge (Matthew:19:28; strkjv@Luke:1:32,52|). The symbol of Asklepios was the serpent as it is of Satan (12:9; strkjv@20:2|). There was, besides, a great throne altar to Zeus cut on the Acropolis rock, symbol of "rampant paganism" (Swete) and the new Caesar-worship with the recent martyrdom of Antipas made Pergamum indeed a very throne of Satan. {Holdest fast my name} (\krateis to onoma sou\). Present active indicative of \krate\, "dost keep on holding," as in strkjv@2:25, strkjv@3:11|. This church refused to say \Kurios Kaisar\ (_Martyrd. Polyc_. 8f.) and continued to say \Kurios Isous\ (1Corinthians:12:3|). They stood true against the emperor-worship. {Didst not deny} (\ouk rns\). First aorist middle second person singular of \arneomai\. Reference to a specific incident not known to us. {My faith} (\tn pistin mou\). Objective genitive, "thy faith in me." {Of Antipas} (\Antipas\). Indeclinable in this form. It is possible that \Antipa\ (genitive) was really written, though unimportant as the nominative follows in apposition. Nothing is really known of this early martyr in Pergamum before the writing of the Apocalypse. One legend is that he was burnt to death in a brazen bull. Other martyrs followed him at Pergamum (Agathonice, Attalus, Carpus, Polybus). {My witness} (\ho martus mou\). Nominative in apposition with a genitive as in strkjv@1:5| (with ablative), common solecism in the Apocalypse. "Witness" as Jesus had said they should be (Acts:1:8|) and Stephen was (Acts:22:20|) and others were (Revelation:17:6|). The word later (by third century) took on the modern meaning of martyr. {My faithful one} (\ho pistos mou\). Nominative also, with \mou\ also. Jesus gives Antipas his own title (Swete) as in strkjv@1:5; strkjv@3:14|. Faithful unto death. {Was killed} (\apektanth\). First aorist passive indicative of \apoktein\, this passive form common in the Apocalypse (?2:13; strkjv@6:11; strkjv@5:9,13; strkjv@13:10,15; 18, 20; strkjv@19:21?). {Among you} (\par humin\). By your side. Proof of the throne of Satan, "where Satan dwells" (\hopou ho Satans katoikei\), repeated for emphasis.

rwp@Revelation:18:19 @{They cast dust} (\ebalon choun\). Second aorist active of \ball\. \Chous\ is old word (from \che\ to pour) for heap of earth, dust, in N.T. only here and strkjv@Mark:6:11|. Cf. strkjv@Ezekiel:27:30; strkjv@Luke:10:13|. This is the dirge of the sea-folk (cf. verses 10,16|). {By reason of her costliness} (\ek ts timiottos auts\). Occasionally in later literary Greek, though here only in N.T. and not in LXX. The same use of \tim\ appears in strkjv@1Peter:2:7|. Common in the papyri as a title like "Your Honor" (Moulton and Milligan's _Vocabulary_).

rwp@Revelation:18:20 @{Rejoice over her} (\Euphrainou ep' auti\). Present middle imperative of \euphrain\, for which verb see strkjv@11:10|, used there of the joy of the wicked over the death of the two witnesses, just the opposite picture to this. "The song of doom" (Charles) here seems to be voiced by John himself. {God hath judged your judgment} (\ekrinen ho theos to krima\). First aorist (prophetic) active of \krin\ and cognate accusative \krima\, here a case for trial (Exodus:18:22; strkjv@1Corinthians:6:7|), not a sentence as in strkjv@17:1|. God has approved the case of heaven.

rwp@Romans:6:11 @{Reckon ye also yourselves} (\kai humeis logizesthe\). Direct middle imperative of \logizomai\ and complete proof that Paul does not mean that baptism makes one dead to sin and alive to God. That is a spiritual operation "in Christ Jesus" and only pictured by baptism. This is a plea to live up to the ideal of the baptized life.

rwp@Romans:6:12 @{Reign} (\basileuet\). Present active imperative, "let not sin continue to reign" as it did once (5:12|). {Mortal} (\thntoi\). Verbal adjective from \thnsk\, subject to death. The reign of sin is over with you. Self-indulgence is inconsistent with trust in the vicarious atonement. {That ye should obey} (\eis to hupakouein\). With a view to obeying.

rwp@Romans:6:13 @{Neither present} (\mde paristanete\). Present active imperative in prohibition of \paristan\, late form of \paristmi\, to place beside. Stop presenting your members or do not have the habit of doing so, "do not go on putting your members to sin as weapons of unrighteousness." {Instruments} (\hopla\). Old word for tools of any kind for shop or war (John:18:3; strkjv@2Corinthians:6:7; strkjv@10:4; strkjv@Romans:13:12|). Possibly here figure of two armies arrayed against each other (Galatians:5:16-24|), and see \hopla dikaiosuns\ below. The two sets of \hopla\ clash. {But present yourselves unto God} (\alla parastsate heautous ti thei\). First aorist active imperative of \paristmi\, same verb, but different tense, do it now and completely. Our "members" (\mel\) should be at the call of God "as alive from the dead."

rwp@Romans:6:14 @{Shall not have dominion} (\ou kurieusei\). Future active indicative of \kurieu\, old verb from \kurios\, "shall not lord it over you," even if not yet wholly dead. Cf. strkjv@2Corinthians:1:24|.

rwp@Romans:6:18 @{Ye became servants of righteousness} (\edoulthte ti dikaiosuni\). First aorist passive indicative of \doulo\, to enslave. "Ye were made slaves to righteousness." You have simply changed masters, no longer slaves of sin (set free from that tyrant), but ye are slaves of righteousness. There is no middle ground, no "no man's land" in this war.

rwp@Romans:6:19 @{I speak after the manner of men} (\anthrpinon leg\). "I speak a human word." He begs pardon for using "slaving" in connection with righteousness. But it is a good word, especially for our times when self-assertiveness and personal liberty bulk so large in modern speech. See strkjv@3:5; strkjv@Galatians:3:15| where he uses \kata anthrpon\. {Because of the infirmity of your flesh} (\dia tn astheneian ts sarkos humn\). Because of defective spiritual insight largely due to moral defects also. {Servants to uncleanness} (\doula ti akatharsii\). Neuter plural form of \doulos\ to agree with \mel\ (members). Patently true in sexual sins, in drunkenness, and all fleshly sins, absolutely slaves like narcotic fiends. {Songs:now} (\houts nun\). Now that you are born again in Christ. Paul uses twice again the same verb \paristmi\, to present (\parestsate, parastsate\). {Servants to righteousness} (\doula ti dikaiosuni\). Repeats the idea of verse 18|. {Unto sanctification} (\eis hagiasmon\). This the goal, the blessed consummation that demands and deserves the new slavery without occasional lapses or sprees (verse 15|). This late word appears only in LXX, N.T., and ecclesiastical writers so far. See on strkjv@1Thessalonians:4:3; strkjv@1Corinthians:1:30|. Paul includes sanctification in his conception of the God-kind (1:17|) of righteousness (both justification, strkjv@1:18-5:21| and sanctification, chapters 6-8|). It is a life process of consecration, not an instantaneous act. Paul shows that we ought to be sanctified (6:1-7:6|) and illustrates the obligation by death (6:1-14|), by slavery (6:15-23|), and by marriage (7:1-6|).

rwp@Romans:6:22 @{Ye have your fruit unto sanctification} (\echete ton karpon humn eis hagiasmon\). Freedom from sin and slavery to God bring permanent fruit that leads to sanctification. {And the end eternal life} (\to de telos zn ainion\). Note accusative case \zn ainion\, object of \echete\ (ye have), though \thanatos\ in contrast above is nominative.