OT.filter - rwp absolute:

rwp@Info_1Peter @ SOME BOOKS Alford, H., Vol. IV. 1 of his _Greek Testament_ (1870). Baldwin, _The Fisherman of Galilee_ (1923). Barnes, _St. Peter in Rome and His Tomb on the Vatican Hill_. Beck, J. T., _Erklarung der Briefe Petri_ (1895). Bennett, W. H., _New-Century Bible_ (1901). Bigg, C., _Intern. Crit. Comm_. (1901). Birks, _Studies in the Life and Character of St. Peter_ (1887). Blenkin, _The First Ep. General of St. Peter_ (1915). Camerlinck, _Commentarius in epistolas catholicas_ (1909). Cooke and Lumby, _Speaker's Comm_. (1881). Couard, _Commentaire_ (1895). Couard, _Simon Petrus der Apostel des Herrn_. Davidson, _St. Peter and His Training_. Elert, _Die Religiositat des Petrus_ (1911). Erbes, _Die Todestage der Apostels Paulus and Petrus_ (1899). Foakes-Jackson, F. J., _Peter Prince of Apostles_ (1927). Foster, Ora D., _The Literary Relations of the First Epistle of Peter_ (1913). Fouard, C., _St. Peter and the First Years of Christianity_ (1892). Gallagher, M., _Was the Apostle Peter Ever at Rome?_ (1894). Goutard, _Essai critique et historique sur la prem. e'pitre de S. Pierre_ (1905). Green, S. G., _The Apostle Peter: His Life and Letters_ (1880). Guignebert, _Lamentations:Primaute' de Pierre et la Venue de Pierre a Rome_ (1909). Gunkel, H., _Die Schriften d. N.T_. 3 Aufl. (1917). Hart, J. H. A., _Expos. Greek Test_. (1910). Henriott, _Saint Pierre_ (1891). Hort, F. J. A., _The First Epistle of St. Peter strkjv@1:1-2:17_ (1898). Howson, J., _Horae Petrinae_ (1883). Jenkins, R. C., _The Apostle Peter. Claims of Catholics_ (1875). Johnstone, _The First Epistle of Peter_ (1888). Kasteren, Van, _Deuteronomy:Eerste Brief Van d. Ap. Petrus_ (1911). Keil, C. F., _Comm. uber die Briefe des Petrus und Juda_ (1883). Knopf, R., _Die Briefe Petri und Juda_ (1912). Kogel, J., _Die Gedankenheit des Ersten Briefes Petri_ (1902). Kuhl, E., _Die Briefe Petri und Judae_ (Meyer Komm., 6 Aufl., 1897). Lietzmann, _Petrus and Paulus in Rom_. Lumby, J. R., _Expositor's Bible_ (1893). Masterman, J. H. B., _Epistles of St. Peter_ (1900). McInnis, J.M., _Simon Peter Fisherman and Philosopher_ (1928). Meyer, F. B., _Peter: Fisherman, Disciple, Apostle_ (1920). Moffatt, James, _Moffatt Comm. on N.T._ (1930). Monneir, J., _Lamentations:premiere e'pitre de l'apotre Pierre_ (1900). Perdelwitz, _Die Mysterienreligion und das Problem des ersten Petrusbriefes_ (1911). Plumptre, _Cambridge Bible_ (1879). Reagan, _The Preaching of Peter, the Beginning of Christian Apologetics_ (1922). Robinson, C. G., _Simon Peter: His Life and Times_ (1889). Ross, J. M. E., _The First Epistle of Peter_ (1913). Salmond, A. D. F., _Schaff's Comm_. (1883). Scharfe, _Die petrinische Stromung der neut. Literatur_ (1893). Schmid, _Petrus in Rome_ (1879). Seeley, _The Life and Writings of St. Peter_. Soden, Von, H., _Hand-Komm_. (3 Aufl., 1899). Taylor, W. M., _Peter the Apostle_ (1876). Thomas, W. H., Griffith, _The Apostle Peter_ (2nd ed., 1905). Thompson, _Life-Work of Peter the Apostle_. Upham, _Simon Peter Shepherd_ (1910). Usteri, J. M., _Wiss. und prakt. Komm. uber den I Petrus- brief_ (1887). Volter, D., _Der I Petrusbrief_ (1906). Weiss, B., _Die erste Petrusbrief und die Kritik_ (1906). _Der petrinische Lehrbegriff_ (1855). Williams, N. M., _American Comm_. Windisch, H., _Die Katholische Briefe. Handbuch zum N.T._ (2 Aufl., 1930). Wohlenberg, G., _Der erste und zweite Petrusbrief und der Judasbrief_. (Zahn Komm., 2 Aufl., 1915.) strkjv@1Peter:1:1 @{Peter} (\Petros\). Greek form for the Aramaic (Chaldaic) \Cphs\, the nickname given Simon by Jesus when he first saw him (John:1:42|) and reaffirmed in the Greek form on his great confession (Matthew:16:18|), with an allusion to \petra\, another form for a rock, ledge, or cliff. In strkjv@2Peter:1:1| we have both \Simn\ and \Petros\. Paul in his Epistles always terms himself Paul, not Saul. Songs:Peter uses this name, not Cephas or Simon, because he is writing to Christians scattered over Asia Minor. The nominative absolute occurs here as in strkjv@James:1:1|, but without \chairein\ as there, the usual form of greeting in letters (Acts:23:26|) so common in the papyri. {An apostle of Jesus Christ} (\apostolos Isou Christou\). This is his official title, but in strkjv@2Peter:1:1| \doulos\ is added, which occurs alone in strkjv@James:1:1|. In II and III John we have only \ho presbuteros\ (the elder), as Peter terms himself \sunpresbuteros\ in strkjv@1Peter:5:1|. Paul's usage varies greatly: only the names in I and II Thessalonians, the title \apostolos\ added and defended in Galatians and Romans as also in I and II Corinthians and Colossians and Ephesians and II Timothy with "by the will of God" added, and in I Timothy with the addition of "according to the command of God." In Philippians Paul has only "\doulos\ (slave) \Christou Isou\," like James and Jude. In Romans and Titus Paul has both \doulos\ and \apostolos\, like II Peter, while in Philemon he uses only \desmios\ (prisoner) \Isou Christou\. {To the elect} (\eklektois\). Without article (with the article in strkjv@Matthew:24:22,24,31|) and dative case, "to elect persons" (viewed as a group). Bigg takes \eklektois\ (old, but rare verbal adjective from \ekleg\, to pick out, to select) as an adjective describing the next word, "to elect sojourners." That is possible and is like \genos eklekton\ in strkjv@2:9|. See the distinction between \kltoi\ (called) and \eklektoi\ (chosen) in strkjv@Matthew:22:14|. {Who are sojourners} (\parepidmois\). Late double compound adjective (\para, epidmountes\, strkjv@Acts:2:10|, to sojourn by the side of natives), strangers sojourning for a while in a particular place. Songs:in Polybius, papyri, in LXX only twice (Genesis:23:4|; 38 or 39 12), in N.T. only here, strkjv@2:11; strkjv@Hebrews:11:13|. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth. {Of the Dispersion} (\diaspors\). See strkjv@John:7:35| for literal sense of the word for scattered (from \diaspeir\, to scatter abroad, strkjv@Acts:8:1|) Jews outside of Palestine, and strkjv@James:1:1| for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from strkjv@Colossians:1:6,23|.

rwp@1Peter:3:20 @{Which aforetime were disobedient} (\apeithsasin pote\). First aorist active participle of \apeithe\ (for which verb see strkjv@3:20|) in the dative plural agreeing with \pneumasin\. These spirits now in prison once upon a time (\pote\) were disobedient (typical rebels, Hart calls them). {Waited} (\apexedecheto\). Imperfect middle of the double compound \apekdechomai\, late verb, probably first by Paul (1Corinthians:1:7|), though in the apocryphal _Acta Pauli_ (iii) and other late writings cited by Nageli (p. 43). Perfective use of the two prepositions (\apo, ek\) to wait out to the end, as for Christ's Second Coming (Phillipians:3:20|). A hundred years apparently after the warning (Genesis:5:32; strkjv@6:3; strkjv@7:6|) Noah was preparing the ark and Noah as a preacher of righteousness (2Peter:2:5|) forewarned the people, who disregarded it. {While the ark was a preparing} (\kataskeuazomens kibtou\). Genitive absolute with present passive participle of \kataskeuaz\, old compound (Matthew:11:10|), for \kibtos\ (ark) see on ¯Matthew:24:38|. {Wherein} (\eis hn\). "Into which" (the ark). {That is} (\tout' estin\). Explanatory expression like our English idiom (Romans:10:6|, etc.). {Souls} (\psuchai\). Persons of both sexes (living men) as in strkjv@Acts:2:41; strkjv@27:37|, etc. {Were saved} (\diesthsan\). First aorist passive indicative of \diasz\, old compound, to bring safe through as in strkjv@Acts:27:44|. {Through water} (\di' hudatos\). "By means of water" as the intermediate agent, an apparent change in the use of \dia\ in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Hebrews:11:7|) for the sake of the following illustration.

rwp@Acts:7:5 @{Not so much as to set his foot on} (\oude bma podos\). From strkjv@Deuteronomy:2:5|. Old word from \bain\, to go, to step. "Stepping of a foot," only instance of this original meaning in the N.T. From this it comes to mean a platform reached by steps, official seat of a judge (Matthew:27:19|). The field purchased by Abraham (Genesis:23:9-17|) was not a gift from God. {Promised} (\epggeilato\). First aorist middle indicative of \epaggell\, common verb. See strkjv@Genesis:12:7; strkjv@17:8; strkjv@48:4| for this promise. Songs:God appeared again to Abraham in a strange land. {In possession} (\eis kataschesin\). Late word, in LXX, and in N.T. only here and verse 45|. From \katech\, to hold back, then to hold fast (or down), to possess. It was fulfilled in the descendants of Abraham. {When as yet he had no child} (\ouk ontos auti teknou\). Genitive absolute with negative \ouk\ rather than \m\ to emphasize actual absence of a child. He had only the promise of God about the land and the child.

rwp@Acts:7:21 @{When he was cast out} (\ektethentos autou\). Genitive absolute with first aorist passive participle of \ektithmi\. {Took up} (\aneilato\). Second aorist middle indicative (with first aorist vowel \a\ instead of \e\ as often in the _Koin_) of \anaire\, common in the N.T. in the sense of take up and make away with, to kill as in verse 28|, but here only in the N.T. in the original sense of taking up from the ground and with the middle voice (for oneself). Quoted here from strkjv@Exodus:2:5|. The word was used of old for picking up exposed children as here. Vincent quotes Aristophanes (_Clouds_, 531): "I exposed (the child), and some other women, having taken it, adopted (\aneileto\) it." Vulgate has _sustulit_. "Adopted" is the idea here. "After the birth of a child the father took it up to his bosom, if he meant to rear it; otherwise it was doomed to perish" (Hackett). {Nourished him for her own son} (\anethrepsato auton heauti eis huion\). Literally, "she nursed him up for herself (\heauti\ besides middle voice) as a son." This use of \eis\=as occurs in the old Greek, but is very common in the LXX as a translation of the Hebrew _le_. The tradition is that she designed Moses for the throne as the Pharaoh had no son (Josephus, _Ant_. ii. 9, 7).

rwp@Acts:9:2 @{Asked} (\itsato\). First aorist middle indicative, the indirect middle, asked for himself (as a favour to himself). Felten notes that "Saul as a Pharisee makes request of a Sadducee" (the high priest) either Caiaphas if before A.D. 35, but if in 36 Jonathan, son of Caiaphas or if in 37 Theophilus, another son of Caiaphas. {Letters} (\epistolas\). Julius Ceasar and Augustus had granted the high priest and Sanhedrin jurisdiction over Jews in foreign cities, but this central ecclesiastical authority was not always recognized in every local community outside of Judea. Paul says that he received his authority to go to Damascus from the priests (Acts strkjv@26:10|) and "the estate of the elders" (22:5|), that is the Sanhedrin. {To Damascus} (\eis Damaskon\). As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2Corinthians:11:32|). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul's persecution in Judea and still worshipped in the synagogues. Paul's language in strkjv@Acts:26:11| seems to mean that Damascus is merely one of other "foreign cities" to which he carried the persecution. {If he found} (\ean heuri\). Third class condition with aorist subjunctive retained after secondary tense (asked). {The Way} (\ts hodou\). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in strkjv@19:9,23; strkjv@22:4; strkjv@24:14,22| or the way of salvation (16:17|) or the way of the Lord (18:25|). It is a Jewish definition of life as in strkjv@Isaiah:40:3| "the way of the Lord," strkjv@Psalms:1:6| "the way of the righteous," "the way of the wicked." Jesus called himself "the way" (John:14:6|), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. {That he might bring them bound} (\hops dedemenous agagi\). Final clause with \hops\ (less common than \hina\) and aorist (effective) subjunctive (\agagi\, reduplicated aorist of \ag\, common verb) and perfect passive participle (\dedemenous\) of \de\, in a state of sheer helplessness like his other victims both men and women. Three times (8:3; strkjv@9:2; strkjv@22:4|) this fact of persecuting women is mentioned as a special blot in Paul's cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1Timothy:1:15|).

rwp@Acts:9:4 @{He fell upon the earth} (\pesn epi tn gn\). Second aorist active participle. Songs:in strkjv@22:7| Paul says: "I fell unto the ground" (\epesa eis to edaphos\) using an old word rather than the common \gn\. In strkjv@26:14| Paul states that "we were all fallen to the earth" (\pantn katapesontn hmn eis tn gn\, genitive absolute construction). But here in verse 7| "the men that journeyed with him stood speechless" (\histkeisan eneoi\). But surely the points of time are different. In strkjv@26:14| Paul refers to the first appearance of the vision when all fell to the earth. Here in verse 7| Luke refers to what occurred after the vision when both Saul and the men had risen from the ground. {Saul, Saul} (\Saoul, Saoul\). The Hebrew form occurs also in strkjv@22:7; strkjv@26:14| where it is expressly stated that the voice was in the Hebrew (Aramaic) tongue as also in strkjv@9:17| (Ananias). Deissmann (_Bible Studies_, p. 316) terms this use of \Saoul\ "the historian's sense of liturgical rhythm." For the repetition of names by Jesus note strkjv@Luke:10:41| (Martha, Martha), strkjv@Luke:22:31| (Simon, Simon). {Me} (\me\). In persecuting the disciples, Saul was persecuting Jesus, as the words of Jesus in verse 5| made plain. Christ had already spoken of the mystic union between himself and his followers (Matthew:10:40; strkjv@25:40,45; strkjv@John:15:1-5|). The proverb (Pindar) that Jesus quotes to Saul about kicking against the goad is genuine in strkjv@26:14|, but not here.

rwp@Acts:12:13 @{When he knocked at the door of the gate} (\krousantos autou tn thuran tou pulnos\). Genitive absolute with aorist active participle of \krou\, common verb to knock or knock at. Songs:from the outside (Luke:13:25|). \Puln\ here is the gateway or passageway from the door (\thura\) that leads to the house. In verse 14| it is still the passageway without the use of \thura\ (door, so for both door and passageway). {To answer} (\hupakousai\). To listen under before opening. First aorist active infinitive of \hupakou\, common verb to obey, to hearken. {A maid} (\paidisk\). Portress as in strkjv@John:18:17|. A diminutive of \pais\, a female slave (so on an ostracon of second century A.D., Deissmann, _Light from the Ancient East_, p. 200). {Rhoda}. A rose. Women can have such beautiful names like Dorcas (Gazelle), Euodia (Sweet Aroma), Syntyche (Good Luck). Mark or Peter could tell Luke her name.

rwp@Acts:12:18 @{As soon as it was day} (\Genomens hmeras\). Genitive absolute, day having come. {No small stir} (\tarachos ouk oligos\). Litotes (\ouk oligos\), occurs eight times in the Acts as in strkjv@15:2|, and nowhere else in the N.T. \Tarachos\ (stir) is an old word from \tarass\, to agitate. In the N.T only here and strkjv@19:23|. Probably all sixteen soldiers were agitated over this remarkable escape. They were responsible for the prisoner with their lives (cf. strkjv@Acts:16:27; strkjv@27:42|). Furneaux suggests that Manaen, the king's foster-brother and a Christian (13:1|), was the "angel" who rescued Peter from the prison. That is not the way that Peter looked at it. {What was become of Peter} (\ti ara ho Petros egeneto\). An indirect question with the aorist indicative retained. \Ara\ adds a syllogism (therefore) to the problem as in strkjv@Luke:1:66|. The use of the neuter \ti\ (as in strkjv@Acts:13:25|) is different from \tis\, though nominative like \Petros\, literally, "what then Peter had become," "what had happened to Peter" (in one idiom). See the same idiom in strkjv@John:21:21| (\houtos de ti\). {But this one what} (verb \gensetai\ not used).

rwp@Acts:12:19 @{He examined} (\anakrinas\). First aorist active participle of \anakrin\, old verb to sift up and down, to question thoroughly, in a forensic sense (Luke:23:14; strkjv@Acts:4:9; strkjv@12:19; strkjv@28:18|). {That they should be put to death} (\apachthnai\). First aorist passive infinitive (indirect command) of \apag\, old verb to lead away, especially to execution as in strkjv@Matthew:27:31|. Here it is used absolutely. This was the ordinary Roman routine and not a proof of special cruelty on the part of Herod Agrippa. {Tarried} (\dietriben\). Imperfect active. Herod Agrippa made his home in Jerusalem, but he went to Caesarea to the public games in honour of Emperor Claudius.

rwp@Acts:13:42 @{And as they went out} (\Exiontn de autn\). Genitive absolute with present active participle of \exeimi\, to go out, old verb, in the N.T. only in strkjv@Acts:12:42; strkjv@17:15; strkjv@20:7; strkjv@27:43|. As they (Paul and Barnabas) were going out with all the excitement and hubbub created by the sermon. {They besought} (\parekaloun\). Imperfect active, inchoative, began to beseech. The Textus Receptus inserts wrongly \ta ethn\ (the Gentiles) as if the Jews were opposed to Paul from the first as some doubtless were. But both Jews and Gentiles asked for the repetition of the sermon (\lalthnai\, first aorist passive infinitive object of \parekaloun\ with accusative of general reference). {The next Sabbath} (\eis to metaxu sabbaton\). Late use (Josephus, Plutarch, etc.) of \metaxu\ (\meta\ and \xun\=\sun\) in sense of after or next instead of between (sense of \meta\ prevailing). Note use of \eis\ for "on" or "by."

rwp@Acts:13:43 @{When the synagogue broke up} (\lutheiss ts sunaggs\). Genitive absolute of first aorist passive participle of \lu\. Apparently Paul and Barnabas had gone out before the synagogue was formally dismissed. {Of the devout proselytes} (\tn sebomenn proslutn\). Of the worshipping proselytes described in verses 16,25| as "those who fear God" (cf. strkjv@16:14|) employed usually of the uncircumcised Gentiles who yet attended the synagogue worship, but the word \proslutoi\ (\pros, lutos\ verbal from \erchomai\, a new-comer) means usually those who had become circumcised (proselytes of righteousness). Yet the rabbis used it also of proselytes of the gate who had not yet become circumcised, probably the idea here. In the N.T. the word occurs only in strkjv@Matthew:23:15; strkjv@Acts:2:10; strkjv@6:5; strkjv@13:43|. Many (both Jews and proselytes) followed (\kolouthsan\, ingressive aorist active indicative of \akolouthe\) Paul and Barnabas to hear more without waiting till the next Sabbath. Songs:we are to picture Paul and Barnabas speaking (\proslalountes\, late compound, in N.T. only here and strkjv@28:20|) to eager groups. {Urged} (\epeithon\). Imperfect active of \peith\, either descriptive (were persuading) or conative (were trying to persuade). Paul had great powers of persuasion (18:4; strkjv@19:8,26; strkjv@26:28; strkjv@28:23; strkjv@2Corinthians:5:11; strkjv@Galatians:1:10|). These Jews "were beginning to understand for the first time the true meaning of their national history" (Furneaux), "the grace of God" to them.

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

rwp@Hebrews:4:4 @{Somewhere on this wise} (\pou houts\). See strkjv@2:6| for \pou tis\ for a like indefinite allusion to an Old Testament quotation. Here it is strkjv@Genesis:2:2| (cf. strkjv@Exodus:20:11; strkjv@31:17|). Moffatt notes that Philo quotes strkjv@Genesis:2:2| with the same "literary mannerism." {Rested} (\katepausen\). First aorist active indicative of \katapau\, intransitive here, but transitive in verse 8|. It is not, of course, absolute rest from all creative activity as Jesus shows in strkjv@John:5:17|. But the seventh day of God's rest was still going on (clearly not a twenty-four hour day).

rwp@Hebrews:6:14 @{Surely} (\ei mn\). By itacism for \ mn\ (Deissmann, _Bible Studies_, p. 205). The quotation is from strkjv@Genesis:22:16f|. (the promise renewed to Abraham with an oath after offering of Isaac). {Blessing} (\eulogn\). Hebraism (present active participle) for the Hebrew infinitive absolute and so with \plthunn\ (multiplying).

rwp@Hebrews:7:12 @{The priesthood being changed} (\metatithemens ts hierosuns\). Genitive absolute with present passive participle of \metatithmi\, old word to transfer (Galatians:1:6|). {A change} (\metathesis\). Old substantive from \metatithmi\. In N.T. only in Heb. (7:12; strkjv@11:5; strkjv@12:27|). God's choice of another kind of priesthood for his Son, left the Levitical line off to one side, forever discounted, passed by "the order of Aaron" (\tn taxin Aarn\).

rwp@Hebrews:9:8 @{The Holy Ghost this signifying} (\touto dlountos tou pneumatos tou hagiou\). Genitive absolute with present active participle of \dlo\, to make plain. Used as in strkjv@12:27|. {The way into the Holy place} (\tn tn hagin hodon\). Here as in verses 12,25| \tn hagin\ is used for the very Presence of God as in strkjv@8:2| and is in the objective genitive. \Hodon\ is the accusative of general reference with the infinitive. {Hath not yet been made manifest} (\mp pephanersthai\). Perfect passive infinitive of \phanero\, to make plain (\phaneros\) in indirect discourse after \dlountos\ with negative \mp\. {While as the first tabernacle is yet standing} (\eti ts prts skns echouss stasin\). Another genitive absolute with present active participle of \ech\ (having standing \stasin\), "the first tabernacle still having a place." The veil at the entrance kept the people out of the first tent as the second veil (verse 3|) kept the priests out of the Holy of Holies (the very Presence of God).

rwp@Hebrews:11:4 @{A more excellent sacrifice} (\pleiona thusian\). Literally, "more sacrifice" (comparative of \polus\, much). For this rather free use of \plein\ with the point implied rather than stated see strkjv@Matthew:6:25; strkjv@Luke:10:31; strkjv@12:23; strkjv@Hebrews:3:3|. {Than Cain} (\para Kain\). For this use of \para\ after comparative see strkjv@1:4,9|. For the incident see strkjv@Genesis:4:4|. {Through which} (\di' hs\). The sacrifice (\thusia\). {He had Witness borne to him} (\emarturth\). First aorist passive indicative of \marture\ as in verse 2|, "he was witnessed to." {That he was righteous} (\einai dikaios\). Infinitive in indirect discourse after \emarturth\, personal construction of \dikaios\ (predicate nominative after \einai\) agreeing with the subject of \emarturth\ (cf. strkjv@Romans:1:22|, \einai sophoi\). {God bearing witness} (\marturountos tou theou\). Genitive absolute with present active participle of \marture\. {Through it} (\di' auts\). Through his faith (as shown by his sacrifice). Precisely why Abel's sacrifice was better than that of Cain apart from his faith is not shown. {Being dead} (\apothann\). Second aorist active participle of \apothnsk\, "having died." {Yet speaketh} (\eti lalei\). Cf. strkjv@Genesis:4:10; strkjv@Hebrews:12:24|. Speaks still through his faith.

rwp@James:5:17 @{Of like passions with us} (\homoiopaths hmin\). Associative-instrumental case \hmin\ as with \homoios\. This old compound adjective (\homoios, pasch\), suffering the like with another, in N.T. only here and strkjv@Acts:14:15|. {He prayed fervently} (\proseuchi prosuxato\). First aorist middle indicative of \proseuchomai\ and the instrumental case \proseuchi\ (cognate substantive), after idiom for intensity in classical Greek, like \pheugein phugi\, to flee with all speed (_figura etymologica_), but particularly frequent in the LXX (Genesis:2:17; strkjv@31:30|) in imitation of the Hebrew infinitive absolute. Songs:Luke:22:15; strkjv@John:3:29; strkjv@Acts:4:17|. {That it might not rain} (\tou m brexai\). Genitive of the articular infinitive (\brexai\, first aorist active of \brech\, old verb, to moisten, strkjv@Luke:7:38|, to rain, strkjv@Matthew:5:45|) with negative \m\ used either for direct purpose, for an object clause as here and strkjv@Acts:3:12; strkjv@15:20|, or even for result. {For three years and six months} (\eniautous treis kai mnas hex\). Accusative of extent of time.

rwp@John:1:7 @{For witness} (\eis marturian\). Old word from \marture\ (from \martus\), both more common in John's writings than the rest of the N.T. This the purpose of the Baptist's ministry. {That he might bear witness} (\hina martursi\). Final clause with \hina\ and aorist active subjunctive of \marture\ to make clearer \eis marturian\. {Of the light} (\peri tou phtos\). "Concerning the light." The light was shining and men with blinded eyes were not seeing the light (John:1:26|), blinded by the god of this world still (2Corinthians:4:4|). John had his own eyes opened so that he saw and told what he saw. That is the mission of every preacher of Christ. But he must first have his own eyes opened. {That all might believe} (\hina pisteussin\). Final clause with \hina\ and first aorist active subjunctive of \pisteu\, ingressive aorist "come to believe." This is one of John's great words (about 100 times), "with nine times the frequency with which it is used by the Synoptists" (Bernard). And yet \pistis\, so common in Paul, John uses only in strkjv@1John:5:4| and four times in the Apocalypse where \pisteu\ does not occur at all. Here it is used absolutely as in strkjv@John:1:50|, etc. {Through him} (\di' autou\). As the intermediate agent in winning men to believe in Christ (the Logos) as the Light and the Life of men. This is likewise the purpose of the author of this book (21:31|). The preacher is merely the herald to point men to Christ.

rwp@John:8:58 @{Before Abraham was} (\prin Abraam genesthai\). Usual idiom with \prin\ in positive sentence with infinitive (second aorist middle of \ginomai\) and the accusative of general reference, "before coming as to Abraham," "before Abraham came into existence or was born." {I am} (\eg eimi\). Undoubtedly here Jesus claims eternal existence with the absolute phrase used of God. The contrast between \genesthai\ (entrance into existence of Abraham) and \eimi\ (timeless being) is complete. See the same contrast between \en\ in strkjv@1:1| and \egeneto\ in strkjv@1:14|. See the contrast also in strkjv@Psalms:90:2| between God (\ei\, art) and the mountains (\genthnai\). See the same use of \eimi\ in strkjv@John:6:20; strkjv@9:9; strkjv@8:24,28; strkjv@18:6|.

rwp@Luke:21:26 @{Men fainting} (\apopsuchontn anthrpn\). Genitive absolute of \apopsuch\, to expire, to breathe off or out. Old word. Here only in N.T. {Expectation} (\prosdokias\). Old word from \prosdoka\, to look for or towards. In the N.T. only here and strkjv@Acts:12:11|. {The world} (\ti oikoumeni\). Dative case, "the inhabited" (earth, \gi\).

rwp@Mark:5:35 @{While he yet spake} (\Eti autou lalountos\). Genitive absolute. Another vivid touch in Mark and strkjv@Luke:8:49|. The phrase is in strkjv@Genesis:29:9|. Nowhere does Mark preserve better the lifelike traits of an eyewitness like Peter than in these incidents in chapter 5. The arrival of the messengers from Jairus was opportune for the woman just healed of the issue of blood (\en husei haimatos\) for it diverted attention from her. Now the ruler's daughter has died (\apethane\). {Why troublest thou the master any further?} (\Ti eti skulleis ton didaskalon;\). It was all over, so they felt. Jesus had raised from the dead the son of the widow of Nain (Luke:7:11-17|), but people in general did not expect him to raise the dead. The word \skull\, from \skulon\ (_skin, pelt, spoils_), means to skin, to flay, in Aeschylus. Then it comes to mean to vex, annoy, distress as in strkjv@Matthew:9:36|, which see. The middle is common in the papyri for bother, worry, as in strkjv@Luke:7:6|. There was no further use in troubling the Teacher about the girl.

rwp@Mark:6:21 @{When a convenient day was come} (\genomens hmeras eukairou\). Genitive absolute. A day well appointed \eu\, well, \kairos\, time) for the purpose, the day for which she had long waited. She had her plans all laid to spring a trap for her husband Herod Antipas and to make him do her will with the Baptist. Herod was not to know that he was the mere catspaw of Herodias till it was all over. See on ¯Matthew:14:6| for discussion of Herod's birthday (\genesiois\, locative case or associative instrumental of time). {Made a supper} (\deipnon epoisen\). Banquet. {To his lords} (\tois megistsin autou\). From \megistan\ (that from \megas\, great), common in the LXX and later Greek. Cf. strkjv@Revelation:6:15; strkjv@18:23|. In the papyri. The grandees, magnates, nobles, the chief men of civil life. {The high captains} (\tois chiliarchois\). Military tribunes, commanders of a thousand men. {The chief men of Galilee} (\tois prtois ts Galilaias\). The first men of social importance and prominence. A notable gathering that included these three groups at the banquet on Herod's birthday.

rwp@Matthew:1:18 @{Betrothed to Joseph} (\Mnsteutheiss ti Isph\). Matthew proceeds to explain his statement in strkjv@1:16| which implied that Joseph, though the legal father of Jesus in the royal line, was not the actual father of Mary's Son. Betrothal with the Jews was a serious matter, not lightly entered into and not lightly broken. The man who betrothed a maiden was legally husband (Genesis:29:21; strkjv@Deuteronomy:22:23f.|) and "an informal cancelling of betrothal was impossible" (McNeile). Though they did not live together as husband and wife till actual marriage, breach of faithfulness on the part of the betrothed was treated as adultery and punished with death. _The New Testament in Braid Scots_ actually has "mairry't till Joseph" for "betrothed to Joseph." Matthew uses the genitive absolute construction here, a very common Greek idiom.

rwp@Revelation:7:4 @{The number of the sealed} (\ton arithmon tn esphragismenn\). Accusative case object of \kousa\ and genitive of the perfect passive articular participle of \sphragiz\. He did not see the sealing or count them himself, but only heard. {A hundred and forty and four thousand} (\hekaton tesserakonta tessares chiliades\). Symbolical, of course, and not meant to be a complete number of the sealed (or saved) even in that generation, let alone for all time. The number connotes perfection (Alford), 12x12x1000 = a hundred and forty-four thousands (\chiliades\, strkjv@5:11|). Nominative absolute, not agreeing in case either with \arithmon\ (accusative) or \esphragismenn\ (genitive). Songs:as to the case of \esphragismenoi\. {Out of every tribe of the children of Israel} (\ek pss phuls huin Isral\). There are two opposite views here, one taking the sealed as referring only to Jews (either actual Jews as a remnant or just Jewish Christians), the other including Gentiles as well as Jewish Christians, that is the true Israel as in strkjv@2:9; strkjv@3:9ff.| and like Paul in Galatians and Romans. This is the more probable view and it takes the twelve tribes in a spiritual sense. But in either view there remains the difficulty about names of the tribes. The list is not geographical, since Levi is included, but Dan is omitted and Manasseh put in his place, though he as the son of Joseph is included in Joseph. Irenaeus suggested that Antichrist was expected to come from the tribe of Dan and hence the omission here. There are various lists of the tribes in the O.T. (Genesis:35:22f.; strkjv@46:8ff.,49; strkjv@Exodus:1:1ff.; strkjv@Numbers:1:2; strkjv@13:4ff; strkjv@26:34; strkjv@Deuteronomy:27:11f.; strkjv@33:6ff.; strkjv@Joshua:13-22; strkjv@Judges:5; strkjv@1Chronicles:2-8; strkjv@12:24ff.; strkjv@27:16ff.; strkjv@Ezekiel:48|) and given in various orders. In strkjv@1Chronicles:7:12| both Dan and Zebulon are omitted. Joseph is given here in place of Ephraim. The distribution is equal (12,000) to each tribe.

rwp@Revelation:20:11 @{A great white throne} (\thronon megan leukon\). Here \megan\ (great) is added to the throne pictures in strkjv@4:4; strkjv@20:4|. The scene is prepared for the last judgment often mentioned in the N.T. (Matthew:25:31-46; strkjv@Romans:14:10; strkjv@2Corinthians:5:10|). "The absolute purity of this Supreme Court is symbolized by the colour of the Throne" (Swete) as in strkjv@Daniel:7:9; strkjv@Psalms:9:1; strkjv@97:2|. The name of God is not mentioned, but the Almighty Father sits upon the throne (4:2f.,9; strkjv@5:1,7,13; strkjv@6:16; strkjv@7:10,15; strkjv@19:4; strkjv@21:5|), and the Son sits there with him (Hebrews:1:3|) and works with the Father (John:5:19-21; strkjv@10:30; strkjv@Matthew:25:31ff.; strkjv@Acts:17:31; strkjv@2Corinthians:5:10; strkjv@2Timothy:4:1|). {From whose face the earth and the heaven fled away} (\hou apo prospou ephugen h ge kai ho ouranos\). Second aorist (prophetic) active of \pheug\. See strkjv@16:20|. The non-eternity of matter is a common teaching in the O.T. (Psalms:97:5; strkjv@102:27; strkjv@Isaiah:51:6|) as in the N.T. (Mark:13:31; strkjv@2Peter:3:10|). {Was found} (\heureth\). First aorist passive indicative of \heurisk\. All is now spiritual. Even scientists today are speaking of the non-eternity of the universe.

rwp@Romans:5:13 @{Until the law} (\achri nomou\). Until the Mosaic law. Sin was there before the Mosaic law, for the Jews were like Gentiles who had the law of reason and conscience (2:12-16|), but the coming of the law increased their responsibility and their guilt (2:9|). {Sin is not imputed} (\hamartia de ouk ellogeitai\). Present passive indicative of late verb \elloga\ (\-e\) from \en\ and \logos\, to put down in the ledger to one's account, examples in inscription and papyri. {When there is no law} (\m ontos nomou\). Genitive absolute, no law of any kind, he means. There was law _before_ the Mosaic law. But what about infants and idiots in case of death? Do they have responsibility? Surely not. The sinful nature which they inherit is met by Christ's atoning death and grace. No longer do men speak of "elect infants."

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:7:3 @{While the husband liveth} (\zntos tou andros\). Genitive absolute of present active participle of \za\. {She shall be called} (\chrmatisei\). Future active indicative of \chrmatiz\, old verb, to receive a name as in strkjv@Acts:11:26|, from \chrma\, business, from \chraomai\, to use, then to give an oracle, etc. {An adulteress} (\moichalis\). Late word, in Plutarch, LXX. See on ¯Matthew:12:39|. {If she be joined} (\ean gentai\). Third class condition, "if she come to." {Songs:that she is no adulteress} (\tou m einai autn moichalida\). It is a fact that \tou\ and the infinitive is used for result as we saw in strkjv@1:24|. Conceived result may explain the idiom here.

rwp@Romans:9:1 @{In Christ} (\en Christi\). Paul really takes a triple oath here so strongly is he stirred. He makes a positive affirmation in Christ, a negative one (not lying), the appeal to his conscience as co-witness (\sunmarturouss\, genitive absolute as in strkjv@2:15| which see) "in the Holy Spirit."

rwp@Romans:9:11 @{The children being not yet born} (\mp gennthentn\). Genitive absolute with first aorist passive participle of \genna\, to beget, to be born, though no word for children nor even the pronoun \autn\ (they). {Neither having done anything good or bad} (\mde praxantn ti agathon phaulon\). Genitive absolute again with first active participle of \prass\. On \phaulon\, see strkjv@2Corinthians:5:10|. {The purpose of God} (\h prothesis tou theou\). See strkjv@8:28| for \prothesis\. {According to election} (\kat' eklogn\). Old word from \ekleg\, to select, to choose out. See strkjv@1Thessalonians:1:4|. Here it is the purpose (\prothesis\) of God which has worked according to the principles of election. {Not of works} (\ouk ex ergn\). Not of merit.