rwp@1John:2:20 @{Anointing} (\chrisma\). Old word for result (\mat\) and for the material, from \chri\, to anoint, perhaps suggested by the use of \antichristoi\ in verse 18|. Christians are "anointed ones," \christoi\ in this sense, with which compare kjv@Psalms:105:15|: "Touch not my anointed ones" (\m hapssthe tn christn mou\)...Christ do have "the oil of ...(\to elaion tou chrismatos\, kjv@Exodus:29:7|), the Holy Spirit. This word in the N.T. only here and verse 27|. Later the term was applied to baptism after baptismal remission came to be taught (Tertullian, etc.). {From the Holy One} (\apo tou hagiou\). They receive this anointing of the Holy Spirit from the Anointed One, Jesus Christ (the Holy One). Cf. kjv@John:6:69; kjv@Acts:3:14|. {And ye know all things} (\kai oidate panta\). But the best MSS. read \pantes\ rather than \panta\, "Ye all know it." This anointing is open to all Christians, not just a select few.
rwp@Acts:20:8 @{Many lights} (\lampades hikanai\). It was dark at night since the full moon (passover)...were probably filled with oil and ...{In the upper room} (\en ti huperii\). As in 1:13| which see.
rwp@Acts:22:22 @{They gave him audience} (\kouon\). Imperfect active, they kept on listening, at least with respectful attention. {Unto this word} (\achri toutou tou logou\)...a torch to an oil tank. ...-up indignation broke out instantly worse than at first (21:30|). {Away with such a fellow from the earth} (\Aire apo ts gs ton toiouton\). They renew the cry with the very words in 21:36|, but with "from the earth" for vehemence. {For it is not fit} (\ou gar kathken\). Imperfect active of \kathk\, old verb to come down to, to become, to fit. In the N.T. only here and kjv@Romans:1:28|. The imperfect is a neat Greek idiom for impatience about an obligation: It was not fitting, he ought to have been put to death long ago. The obligation is conceived as not lived up to like our "ought" (past of owe). See Robertson, _Grammar_, p. 886.
rwp@Hebrews:1:9 @{Hath anointed thee} (\echrisen se\). First aorist active indicative of \chri\, to anoint, from which verb the verbal \Christos\ (Anointed One) comes. See Christ's use of \echrisen\ in kjv@Luke:4:18| from kjv@Isaiah:66:1|. {With the oil of gladness} (\elaion agalliases\). Accusative case with \echrisen\ (second accusative besides \se\). Perhaps the festive anointing on occasions of joy (12:2|). See kjv@Luke:1:44|. {Fellows} (\metochous\). Old word from \metech\, partners, sharers, in N.T. only in Hebrews save kjv@Luke:5:7|. Note \para\ with accusative here, beside, beyond, above (by comparison, extending beyond).
rwp@Hebrews:9:19 @{When every commandment had been spoken} (\laltheiss\). Genitive absolute with first aorist passive participle feminine singular of \lale\. The author uses the account in kjv@Exodus:24:3f.| "with characteristic freedom" (Moffatt). There is nothing there about the water, the scarlet wool (\erion\, diminutive of \eros, eiros\, old word, here and in kjv@Revelation:1:14|; for \kokkinos\ see on ¯Matthew:27:6,28|), and hyssop (\husspou\, a plant mentioned in kjv@John:19:29|). It had become the custom to mingle water with the blood and to use a wisp of wool or a stem of hyssop for sprinkling (Numbers:10:2-10|). {Both the book itself} (\auto te to biblion\)...omits the use of oil in ...40:9f.; kjv@Leviticus:8:10f.| and applies blood to all the details. {Sprinkled} (\erantisen\). First aorist active indicative from \rantiz\ (from \rantos\ and this from \rain\), like \baptiz\ from \bapt\. Cf. kjv@Mark:7:4; kjv@Hebrews:10:22; kjv@Revelation:19:13|.
rwp@James:5:14 @{Is any among you sick?} (\asthenei tis en humin;\). Present active indicative of \asthene\, old verb, to be weak (without strength), often in N.T. (Matthew:10:8|). {Let him call for} (\proskalesasth\). First aorist (ingressive) middle imperative of \proskale\. Note change of tense (aorist) and middle (indirect) voice. Care for the sick is urged in kjv@1Thessalonians:5:14| ("help the sick"). Note the plural here, "elders of the church, as in kjv@Acts:20:17; 15:6,22; 21:18; kjv@Phillipians:1:1| (bishops). {Let them pray over him} (\proseuxasthsan ep' auton\). First aorist middle imperative of \proseuchomai\. Prayer for the sick is clearly enjoined. {Anointing him with oil} (\aleipsantes elaii\). First aorist active participle of \aleiph\, old verb, to anoint, and the instrumental case of \elaion\ (oil). The aorist participle can be either simultaneous or antecedent with \proseuxasthsan\ (pray). See the same use of \aleiph elaii\ in kjv@Mark:6:13|...The use of olive oil was ...6:13|...the use of the oil and ...(after the eighth century). It is by no means certain that \aleiph\ here and in kjv@Mark:6:13| means "anoint" in a ceremonial fashion rather than "rub" as it commonly does in medical treatises. Trench (N.T. Synonyms) says: "\Aleiphein\ is the mundane and profane, \chriein\ the sacred and religious, word." At bottom in James we have God and medicine, God and the doctor, and that is precisely where we are today. The best physicians believe in God and want the help of prayer.
rwp@John:12:3 @{A pound} (\litran\). Latin _libra_, late _Koin_ (Polybius, Plutarch) word with weight of 12 ounces, in N.T. only here and 19:39|. Mark (Mark:14:3|) and Matthew (Matthew:26:7|) have alabaster cruse. {Of ointment of spikenard} (\murou nardou pistiks\). "Of oil of nard." See already 11:2| for \murou\ (also kjv@Matthew:26:7|). Nard is the head or spike of an East Indian plant, very fragrant. Occurs also in kjv@Mark:14:3|. \Pistiks\ here and in kjv@Mark:14:3| probably means genuine (\pistikos\, from \pistos\, reliable). Only two instances in the N.T. {Very precious} (\polutimou\). Old compound adjective (\polus\, much, \tim\), in N.T. only here, kjv@Matthew:13:46; kjv@1Peter:1:7|. Mark has \polutelous\ (very costly). Matthew (Matthew:26:7|) has here \barutimou\ of weighty value (only N.T. instance). {Anointed} (\leipsen\). First aorist active indicative of \aleiph\, old word (Mark:16:1|). {The feet} (\tous podas\). Mark (Mark:14:3|) and Matthew (Matthew:26:7|) have "his head." Why not both, though neither Gospel mentions both? The Latin MS. _fuldensis_ and the Syriac Sinatic do give both head and feet here. {Wiped} (\exemaxen\). First aorist active indicative of \ekmass\, old verb to wipe off already in 11:2; kjv@Luke:7:38,44|. {With her hair} (\tais thrixin auts\). Instrumental plural. It is this item that is relied on largely by those who identify Mary of Bethany with the sinful woman in Luke 7 and with Mary Magdalene. It is no doubt true that it was usually considered immodest for a woman to wear her hair loose. But it is not impossible that Mary of Bethany in her carefully planned love-offering for Jesus on this occasion was only glad to throw such a punctilio to the winds. Such an act on this occasion does not brand her a woman of loose character. {Was filled with the odour of the ointment} (\eplrth ek ts osms tou murou\). Effective first aorist passive of \plro\ and a natural result.
rwp@John:18:3 @{The band of soldiers} (\tn speiran\). No word for "of soldiers" in the Greek, but the Latin _spira_ (roll or ball) was used for a military cohort (Polybius 11, 23, 1) as in kjv@Matthew:27:27; kjv@Acts:10:1|, etc., here for a small band secured from the Tower of Antonia. The Synoptics do not mention the soldiers, but only the "officers" as here (\hupretas\ for which see kjv@Matthew:26:58; kjv@Mark:14:54,65|) or temple police from the Sanhedrin. {Cometh} (\erchetai\). Dramatic historical present middle indicative. {With lanterns and torches} (\meta phann kai lampadn\). Both old words, \phanos\ only here in N.T., \lampas\, an oil lamp (Matthew:25:1|). It was full moon, but Judas took no chances for it may have been cloudy and there were dark places by the walls and under the olive trees. \Meta\ is accompanied with {and weapons} (\kai hopln\). Mark (Mark:14:43|) mentions "swords and staves." Probably the temple guard had weapons as well as the soldiers.
rwp@Luke:10:34 @{Bound up his wounds} (\katedsen ta traumata\). First aorist active indicative of \katade\, old verb, but here only in the N.T. The verb means "bound down." We say "bind up." Medical detail that interested Luke. The word for "wounds" (\traumata\) here only in the N.T. {Pouring on them oil and wine} (\epichen elaion kai oinon\). Old verb again, but here only in the N.T. Oil and wine were household remedies even for wounds (soothing oil, antiseptic alcohol)...sprinkle with wine and oil."... {Set him} (\epibibasas\). An old verb \epibibaz\ (\epi\, \bibaz\), to cause to mount. In the N.T. only here and kjv@Acts:19:35; 23:24|, common in LXX. {Beast} (\ktnos\). Old word from \ktaomai\, to acquire, and so property (\ktma\) especially cattle or any beast of burden. {An inn} (\pandocheion\). The old Attic form was \pandokeion\ (from \pan\, all, and \dechomai\, to receive). A public place for receiving all comers and a more pretentious caravanserai than a \kataluma\ like that in kjv@Luke:2:7|. Here only in the N.T. There are ruins of two inns about halfway between Bethany and Jericho.
rwp@Mark:6:13 @{...and they anointed with oil...} (\exeballon kai leiphon elaii\). Imperfect tenses, continued repetition. Alone in Mark. This is the only example in the N.T. of \aleiph elaii\ used in connection with healing save in kjv@James:5:14|...that the use of oil... (olive oil) as a medicine is the basis of the practice. See kjv@Luke:10:34| for pouring oil and wine upon the wounds. It was the best medicine of the ancients and was used internally and externally. It was employed often after bathing. The papyri give a number of examples of it. The only problem is whether \aleiph\ in Mark and James is used wholly in a ritualistic and ceremonial sense or partly as medicine and partly as a symbol of divine healing. The very word \aleiph\ can be translated rub or anoint without any ceremony. "Traces of a ritual use of the unction of the sick appear first among Gnostic practices of the second century" (Swete). We have today, as in the first century, God and medicine. God through nature does the real healing when we use medicine and the doctor.
rwp@Matthew:25:1 @{Ten virgins} (\deka parthenois\). No special point in the number ten. The scene is apparently centered round the house of the bride to which the bridegroom is coming for the wedding festivities. But Plummer places the scene near the house of the bridegroom who has gone to bring the bride home. It is not pertinent to the point of the parable to settle it. {Lamps} (\lampadas\)...or cloth dipped in oil or ...\lampas\...has the meaning of oil lamp ...(\luchnos\) as in kjv@Acts:20:8|. That may be the meaning here (Rutherford, _New Phrynichus_).
rwp@Matthew:25:3 @{Took no oil with them} (\ouk elabon meth' heautn elaion\)...realizing their lack of oil till ...
rwp@Matthew:25:4 @{In their vessels} (\en tois aggeiois\). Here alone in the N.T., through \agg\ in 13:48|...these receptacles besides the oil in ...
rwp@Matthew:25:7 @{Trimmed} (\ekosmsan\)...while they slept, fresh oil put ...(_View of the Hindoos_) in Trench's _Parables_: "After waiting two or three hours, at length near midnight it was announced, as in the very words of Scripture, 'Behold the bridegroom cometh; go ye out to meet him.'"
rwp@Matthew:25:9 @{Peradventure there will not be enough for us and you} (\mpote ou m arkesei hmn kai humn\). There is an elliptical construction here that is not easy of explanation. Some MSS. Aleph A L Z have \ouk\ instead of \ou m\. But even so \m pote\ has to be explained either by supplying an imperative like \ginesth\ or by a verb of fearing like \phoboumetha\ (this most likely). Either \ouk\ or \ou m\ would be proper with the futuristic subjunctive \arkesei\ (Moulton, _Prolegomena_, p. 192; Robertson, _Grammar_, pp. 1161,1174)...is a denial of oil by ...(Plummer). It is a courteous reply, but it is decisive. The compound Greek negatives are very expressive, \mpote--ou m\.
rwp@Revelation:4:5 @{Out of the throne} (\ek tou thronou\). Back to the throne itself. The imagery is kin to that in kjv@Exodus:19:16; 24:9f.; kjv@Ezekiel:1:22,27|. {Proceed} (\ekporeuontai\). Graphic historical present. {Lightnings and voices and thunders} (\astrapai kai phnai kai brontai\). Songs:exactly in 11:19; 16:18|, but in 8:5| with \brontai\ first, \astrapai\ last, all old and common words. "The thunderstorm is in Hebrew poetry a familiar symbol of the Divine power: cf., e.g., kjv@1Samuel:2:10; kjv@Psalms:18:9f.; kjv@Job:37:4f|." (Swete). {Seven lamps of fire} (\hepta lampades puros\). Return to the nominative (\idou\, not \eidon\) with \san\ (were) understood. Metaphor drawn from kjv@Ezekiel:1:13; kjv@Zechariah:4:12ff|. Our word "lamp," but here a torch as in 8:10|, identified with the Holy Spirit (the Seven Spirits of God) as in 1:4; 3:1|, not \luchniai\ (lampstands) as in 1:12,20|, nor \luchnos\ a hand-lamp with oil (Matthew:5:15|). "These torches blaze perpetually before the throne of God" (Swete).
rwp@Revelation:6:6 @{As it were a voice} (\hs phnn\). "This use of \hs\, giving a certain vagueness or mysteriousness to a phrase, is one of the characteristics of the writer's style, e.g., 8:1; 14:3; 19:1,6|" (Beckwith). This voice comes from the midst of the four living creatures, "the protest of nature against the horrors of famine" (Swete). {A measure} (\choinix\). Old word for less than a quart with us, here only in N.T. {Of wheat} (\sitou\). Old word for wheat, a number of times in N.T., in Rev. only here and 18:13|. This was enough wheat to keep a man of moderate appetite alive for a day. {For a penny} (\dnariou\). Genitive of price, the wages of a day laborer (Matthew:20:2|), about eighteen cents in our money today. {Of barley} (\krithn\). Old word \krith\, usually in plural as here. Barley was the food of the poor and it was cheaper even in the famine and it took more of it to support life. Here the proportion is three to one (cf. kjv@2Kings:7:18|). The proclamation forbids famine prices for food (solid and liquid). {Hurt thou not} (\m adiksis\). Prohibition with \m\ and the ingressive first aorist active subjunctive of \adike\. See 7:3; 9:4| for \adike\ for injury to vegetable life. "The prohibition is addressed to the nameless rider who represents Dearth" (Swete). Wheat and barley, oil and the vine, were the staple foods in Palestine and Asia Minor.