CONCORDANCE:String = prohibition
rwp@1Corinthians:5:10 @{Not altogether} (\ou pants\)...a limitation on his prohibition and ...(this world, \tou kosmou toutou\). {The covetous} (\tois pleonektais\). Old word for the over-reachers, those avaricious for more and more (\pleon, ech\, to have more). In N.T. only here, 6:10; kjv@Ephesians:5:5|. It always comes in bad company (the licentious and the idolaters) like the modern gangsters who form a combination of liquor, lewdness, lawlessness for money and power. {Extortioners} (\harpaxin\). An old adjective with only one gender, rapacious (Matthew:7:15; kjv@Luke:18:11|), and as a substantive robber or extortioner (here and 6:10|). Bandits, hijackers, grafters they would be called today. {Idolaters} (\eidlolatrais\). Late word for hirelings (\latris\) of the idols (\eidlon\), so our very word idolater. See 6:9; 10:7; kjv@Ephesians:5:5; kjv@Revelation:21:8; 22:15|. Nageli regards this word as a Christian formation. {For then must ye needs} (\epei pheilete oun\). This neat Greek idiom of \epei\ with the imperfect indicative (\pheilete\, from \opheil\, to be under obligation) is really the conclusion of a second-class condition with the condition unexpressed (Robertson, _Grammar_, p. 965). Sometimes \an\ is used also as in kjv@Hebrews:10:2|, but with verbs of obligation or necessity \an\ is usually absent as here (cf. kjv@Hebrews:9:20|). The unexpressed condition here would be, "if that were true" (including fornicators, the covetous, extortioners, idolaters of the outside world). \Ara\ means in that case.
rwp@1Corinthians:6:13 @{But God shall bring to nought both it and them} (\ho de theos kai tautn kai tauta katargsei\). Another proverb about the adaptation of the belly (\koilia\) and food (\brmata\, not just flesh), which had apparently been used by some in Corinth to justify sexual license (fornication and adultery). These Gentiles mixed up matters not alike at all (questions of food and sensuality). " We have traces of this gross moral confusion in the circumstances which dictated the Apostolic Letter (Acts:15:23-29|)...be avoided and a prohibition of ...(Lightfoot). Both the belly (\tautn\) and the foods (\tauta\) God will bring to an end by death and change. {But the body is not for fornication, but for the Lord, and the Lord for the body} (\to de sma ou ti porneii alla ti kurii, kai ho kurios ti smati\). Paul here boldly shows the fallacy in the parallel about appetite of the belly for food. The human body has a higher mission than the mere gratification of sensual appetite. Sex is of God for the propagation of the race, not for prostitution. Paul had already stated that God dwells in us as the sanctuary of the Holy Spirit (3:16f.|). This higher function of the body he here puts forward against the debased Greek philosophy of the time which ignored completely Paul's idea, "the body for the Lord and the Lord for the body" (dative of personal interest in both cases). "The Lord Jesus and \porneia\ contested for the bodies of Christian men; loyal to him they must renounce _that_, yielding to _that_ they renounce him" (Findlay).
rwp@1Corinthians:9:9 @{Thou shalt not muzzle the ox when he treadeth out the corn} (\ou phimseis boun alonta\). Quotation from kjv@Deuteronomy:25:4|. Prohibition by \ou\ and the volitive future indicative. \Phimo\, to muzzle (from \phimos\, a muzzle for dogs and oxen), appears first in Aristophanes (_Clouds_, 592) and not again till LXX and N.T., though in the papyri also. Evidently a vernacular word, perhaps a slang word. See metaphorical use in kjv@Matthew:22:12,34|. \Alonta\ is present active participle of the old verb \aloa\, occurs in the N.T. only here (and verse 10|) and kjv@1Timothy:5:18| where it is also quoted. It is probably derived from \halos\ or \halon\, a threshing-floor, or the disc of a shield or of the sun and moon. The Egyptians according to the monuments, used oxen to thresh out the grain, sometimes donkeys, by pulling a drag over the grain. The same process may be found today in Andalusia, Italy, Palestine. A hieroglyphic inscription at Eileithyas reads:
rwp@1John:2:15 @{Love not the world} (\m agapte ton kosmon\). Prohibition with \m\ and the present active imperative of \agapa\, either stop doing it or do not have the habit of doing it. This use of \kosmos\ is common in John's Gospel (1:10; 17:14ff.|) and appears also in kjv@1John:5:19|. In epitome the Roman Empire represented it. See it also in kjv@James:4:4|. It confronts every believer today. {If any man love} (\ean tis agapi\). Third-class condition with \ean\ and present active subjunctive of \agapa\ (same form as indicative), "if any keep on loving the world." {The love of the Father} (\h agap tou patros\). Objective genitive, this phrase only here in N.T., with which compare "love of God" in 2:5|. In antithesis to love of the world.
rwp@1Peter:3:14 @{But and if ye should suffer} (\all' ei kai paschoite\). "But if ye should also (or even) suffer." Condition of the fourth class with \ei\ and the optative (undetermined with less likelihood), a rare condition in the vernacular _Koin_, since the optative was a dying mode. If matters, in spite of the prophetic note of victory in verse 13|, should come to actual suffering "for righteousness' sake" (\dia dikaiosunn\) as in kjv@Matthew:5:10| (\heneken\, not \dia\), then "blessed" (\makarioi\, the very word of Jesus there which see, a word meaning "happy," not \eulogtoi\) "are ye" (not in the Greek). If the conclusion were expressed regularly, it would be \eite an\ (ye would be), not \este\ (ye are). It is interesting to note the third-class condition in verse 13| just before the fourth-class one in verse 14|. {Fear not their fear} (\ton phobon autn m phobthte\). Prohibition with \m\ and the first aorist (ingressive) passive subjunctive of \phobeomai\, to fear, and the cognate accusative \phobon\ (fear, terror). "Do not fear their threats" (Bigg). Quotation from kjv@Isaiah:8:12f|. {Neither be troubled} (\mde taraxthte\). Prohibition with \mde\ and the first aorist (ingressive) subjunctive of \tarass\, to disturb (Matthew:2:6; kjv@John:12:27|). Part of the same quotation. Cf. 3:6|.
rwp@1Peter:4:3 @{Past} (\parelluths\). Perfect active participle of the compound verb \parerchomai\, old verb, to go by (beside) as in kjv@Matthew:14:15| with \hra\ (hour). {May suffice} (\arketos\). No copula in the Greek, probably \estin\ (is) rather than \dunatai\ (can). Late and rare verbal adjective from \arke\, to suffice, in the papyri several times, in N.T. only here and kjv@Matthew:6:34; 10:25|, apparently referring to Christ's words in kjv@Matthew:6:34| (possibly an axiom or proverb). {To have wrought} (\kateirgasthai\). Perfect middle infinitive of \katergazomai\, common compound (\kata, ergon\ work) as in kjv@1Corinthians:5:3|. {The desire} (\to boulma\). Correct text, not \thelma\. Either means the thing desired, willed. Jews sometimes fell in with the ways of Gentiles (Romans:2:21-24; 3:9-18; kjv@Ephesians:2:1-3|) as today some Christians copy the ways of the world. {And to have walked} (\peporeumenous\). Perfect middle participle of \poreuomai\ in the accusative plural of general reference with the infinitive \kateirgasthai\. Literally, "having walked or gone." {In lasciviousness} (\en aselgeiais\). All these sins are in the locative case with \en\. "In unbridled lustful excesses" (2Peter:2:7; kjv@2Corinthians:12:21|). {Lusts} (\epithumiais\). Cf. 2:11; 4:2|. {Winebibbings} (\oinophlugiais\). Old compound (\oinos\, wine, \phlu\, to bubble up), for drunkenness, here only in N.T. (also in kjv@Deuteronomy:21:20|). {Revellings} (\komois\). Old word (from \keimai\, to lie down), rioting drinking parties, in N.T. here and kjv@Galatians:5:21; kjv@Romans:13:13|. {Carousings} (\potois\). Old word for drinking carousal (from \pin\, to drink)...say nothing of the prohibition law. ...(Aphrodite, for instance). {Abominable idolatries} (\athemitois eidlolatriais\). To the Christian all "idolatry," (\eidlon, latreia\), worship of idols, is "abominable," not allowed (alpha privative and \themitos\, \themistos\ the old form, verbal of \themiz\, to make lawful), but particularly those associated with drinking and licentiousness. The only other N.T. example of \athemitos\ is by Peter also (Acts:10:28|) and about the Mosaic law. That may be the idea here, for Jews often fell into idolatrous practices (Deissmann, _Bible Studies_, p. 274).
rwp@1Peter:4:12 @{Think it not strange} (\m xenizesthe\). Prohibition with \m\ and the present passive imperative of \xeniz\, for which verb see 4:4|. "Be not amazed." {Concerning the fiery trial among you} (\tei en humin pursei\). Instrumental case, "by the among you burning," metaphorical sense of old word (since Aristotle), from \puro\, to burn (\pur\ fire). See 1:7| for the metaphor. See kjv@Revelation:18:9,18| only other N.T. examples. It occurs in kjv@Proverbs:27:21| for the smelting of gold and silver and so in kjv@Psalms:56:10| (LXX 65:10): "Thou didst smelt us as silver is smelted" (\epursas hms hs puroutai to argurion\). {Which cometh upon you} (\humin ginomeni\). Present middle participle of \ginomai\ (already coming) with dative case \humin\. {To prove you} (\pros peirasmon\). "For testing." {As though a strange thing happened unto you} (\hs xenou humin sumbainontos\). Genitive absolute with \hs\, giving the alleged reason, and \humin\, dative case with \sumbainontos\ (present active participle of \sumbain\, to go together, to happen (Mark:10:32|), agreeing with \xenou\ (strange, kjv@Hebrews:13:9|).
rwp@1Peter:4:15 @{Let no one of you suffer} (\m tis humn paschet\). Prohibition with \m\ and present active imperative (habit prohibited). {As} (\hs\). Charged as and being so. Two specific crimes (murderer, thief) and one general phrase (\kakopoios\, evildoer, kjv@1Peter:2:12,14|), and one unusual term \allotriepiscopos\ (a meddler in other men's matters). Note \ hs\ (or as) = or "also only as" (Wohlenberg). The word was apparently coined by Peter (occurring elsewhere only in Dionys. Areop. and late eccles. writers) from \allotrios\ (belonging to another, kjv@2Corinthians:10:15|) and \episkopos\, overseer, inspector, kjv@1Peter:2:25|). The idea is apparently one who spies out the affairs of other men. Deissmann (_Bible Studies_, p. 224) gives a second-century papyrus with \allotrin epithumts\ a _speculator alienorum_. Epictetus has a like idea (iii. 22. 97). Biggs takes it to refer to "things forbidden." Clement of Alexandria tells of a disciple of the Apostle John who became a bandit chief. Ramsay (_Church in the Roman Empire_, pp. 293, 348) thinks the word refers to breaking up family relationships. Hart refers us to the gadders-about in kjv@1Thessalonians:4:11; kjv@2Thessalonians:3:11| and women as gossipers in kjv@1Thessalonians:5:13|. It is interesting to note also that \episkopos\ here is the word for "bishop" and so suggests also preachers meddling in the work of other preachers.
rwp@1Peter:4:16 @{But if as a Christian} (\ei de hs Christianos\). Supply the verb \paschei\ (condition of first class, "if one suffer as a Christian"). This word occurs only three times in the N.T. (Acts:11:26; 26:28; kjv@1Peter:4:16|). It is word of Latin formation coined to distinguish followers of Christ from Jews and Gentiles (Acts:11:26|). Each instance bears that idea. It is not the usual term at first like \mathtai\ (disciples), saints (\hagioi\), believers (\pisteuontes\), etc. The Jews used \Nazraioi\ (Nazarenes) as a nickname for Christians (Acts:24:5|). By A.D. 64 the name Christian was in common use in Rome (Tacitus, Ann. XV. 44). Owing to itacism it was sometimes spelled \Chrstianoi\ (\i, ei\ and \\ pronounced alike). {Let him not be ashamed} (\m aischunesth\). Prohibition with \m\ and present passive imperative of \aischun\. Peter had once been ashamed to suffer reproach or even a sneer for being a disciple of Christ (Mark:14:68|). See the words of Jesus in kjv@Mark:8:38| and Paul's in kjv@2Timothy:1:12|. Peter is not ashamed now. In this name (\en ti onomati touti\). Of Christian as in kjv@Mark:9:41|, "because ye are Christ's."
rwp@1Thessalonians:4:2 @{What charge} (\tinas paraggelias\). Plural, charges or precepts, command (Acts:16:24|), prohibition (Acts:5:28|), right living (1Timothy:1:5|). Military term in Xenophon and Polybius.
rwp@1Timothy:4:14 @{Neglect not} (\m amelei\)...Present active imperative in prohibition of ...\amele\, old verb, rare in N.T. (Matthew:22:5; kjv@1Timothy:4:14; kjv@Hebrews:2:3; 8:9|). From \amels\ (\a\ privative and \melei\, not to care). Use with genitive. {The gift that is in thee} (\tou en soi charismatos\). Late word of result from \charizomai\, in papyri (Preisigke), a regular Pauline word in N.T. (1Corinthians:1:7; kjv@2Corinthians:1:11; kjv@Romans:1:11|; etc.). Here it is God's gift to Timothy as in kjv@2Timothy:1:6|. {By prophecy} (\dia prophteias\). Accompanied by prophecy (1:18|), not bestowed by prophecy. {With the laying on of the hands of the presbytery} (\meta epitheses tn cheirn tou presbuteriou\). In kjv@Acts:13:2f.|, when Barnabas and Saul were formally set apart to the mission campaign (not then ordained as ministers, for they were already that), there was the call of the Spirit and the laying on of hands with prayer. Here again \meta\ does not express instrument or means, but merely accompaniment. In kjv@2Timothy:1:6| Paul speaks only of his own laying on of hands, but the rest of the presbytery no doubt did so at the same time and the reference is to this incident. There is no way to tell when and where it was done, whether at Lystra when Timothy joined Paul's party or at Ephesus just before Paul left Timothy there (1:3|). \Epithesis\ (\from epitithmi\, to lay upon) is an old word, in LXX, etc. In the N.T. we find it only here, kjv@2Timothy:1:16; kjv@Acts:8:18; kjv@Hebrews:6:2|, but the verb \epitithmi\ with \tas cheiras\ more frequently (Acts:6:6| of the deacons; 8:19; 13:3; kjv@1Timothy:5:22|, etc.). \Presbuterion\ is a late word (ecclesiastical use also), first for the Jewish Sanhedrin (Luke:22:66; kjv@Acts:22:5|), then (here only in N.T.) of Christian elders (common in Ignatius), though \presbuteros\ (elder) for preachers (bishops) is common (Acts:11:30; 15:2; 20:17|, etc.).
rwp@1Timothy:5:16 @{That believeth} (\pist\). "Believing woman." {Hath widows} (\echei chras\). The "any believing woman" is one of the household-rulers of verse 14|. The "widows" here are the widows dependent on her and who are considered as candidates to be enrolled in the list. {Let her relieve them} (\eparkeit autais\). For this verb (imperative present active) see verse 10|. {Let not be burdened} (\m bareisth\). Present passive imperative (in prohibition \m\) of \bare\, old verb (\baros\, burden), Pauline word (2Corinthians:1:8|). {That are widows indeed} (\tais onts chrais\). Dative case with \eparkesi\ (first aorist active subjunctive with \hina\, final clause). See verse 3| for this use of \onts\ with \chrais\ "the qualified and enrolled widows." Cf. verse 9|.
rwp@1Timothy:5:18 @{Thou shalt not muzzle} (\ou phimseis\). Prohibition by \ou\ and future (volitive) indicative of \phimo\ (from \phimos\, muzzle), old word, quoted also in kjv@1Corinthians:9:9| as here from kjv@Deuteronomy:25:4|, and for the same purpose, to show the preacher's right to pay for his work. See kjv@1Corinthians:9:9| for \alonta\ ({when he treadeth out the corn}). {The labourer is worthy of his hire} (\axios ho ergats tou misthou autou\). These words occur in precisely this form in kjv@Luke:10:7|. It appears also in kjv@Matthew:10:10| with \ts trophs\ (food) instead of \tou misthou\. In kjv@1Corinthians:9:14| Paul has the sense of it and says: "so also the Lord ordained," clearly meaning that Jesus had so said. It only remains to tell whether Paul here is quoting an unwritten saying of Jesus as he did in kjv@Acts:20:35| or even the Gospel of Luke or Q (the Logia of Jesus). There is no way to decide this question. If Luke wrote his Gospel before A.D. 62 as is quite possible and Acts by A.D. 63, he could refer to the Gospel. It is not clear whether Scripture is here meant to apply to this quotation from the Lord Jesus. For \ergats\ (labourer) see kjv@Phillipians:3:2|.
rwp@1Timothy:5:22 @{Lay hands hastily} (\cheiras taches epitithei\). Present active imperative of \epitithmi\ in the sense of approval (ordination) as in kjv@Acts:6:6; 13:3|. But it is not clear whether it is the case of ministers just ordained as in 4:14| (\epithesis\), or of warning against hasty ordination of untried men, or the recognition and restoration of deposed ministers (verse 20|)...suits the context. The prohibition suits ...{Be partakers of other men's sins} (\koinnei hamartiais allotriais\). Present active imperative of \koinne\ (from \koinnos\, partner) with \m\ in prohibition with associative instrumental case as in kjv@2John:1:11; kjv@Romans:12:13|. On \allotrios\ (belonging to another) see kjv@Romans:14:4|. {Keep thyself pure} (\seauton hagnon trei\). "Keep on keeping thyself pure." Present active imperative of \tre\.
rwp@2Corinthians:6:14 @{Be not unequally yoked with unbelievers} (\m ginesthe heterozugountes apistois\). No other example of this verb has yet been found, though the adjective from which it is apparently formed, \heterozugos\ (yoked with a different yoke) occurs in kjv@Leviticus:19:19| of the union of beasts of different kinds. In kjv@Deuteronomy:22:10| we read: "Thou shalt not plough with an ox and an ass together." Literally, "Stop becoming (\m ginesthe\ present imperative, not \m gensthe\ aorist subj.) unequally yoked with unconverted heathen (unbelievers)." Some were already guilty. Marriage is certainly included, but other unions may be in mind. Cf. kjv@Ephesians:5:7|. Paul gives as the reason (\gar\) for this prohibition five words in questions to distinguish the contrasts. {Fellowship} (\metoch\). Sharing with and followed by associative instrumental case of \dikaiosuni\ (righteousness) and iniquity (\anomii\). A pertinent challenge today when church members wink at violations of laws of the land and laws of God. {Communion} (\koinnia\). Partnership to light (\phti\ dative case) with (\pros\), facing darkness.
rwp@2Corinthians:11:16 @{Let no man think me foolish} (\m tis me doxi aphrona einai\)...construction in a negative prohibition with ...\m\ and the aorist subjunctive \doxi\ (Robertson, _Grammar_, p. 933). {But if ye do} (\ei de m ge\). Literally, "But if not at least (or otherwise)," that is, If you do think me foolish. {Yet as foolish} (\kan hs aphrona\). "Even if as foolish." Paul feels compelled to boast of his career and work as an apostle of Christ after the terrible picture just drawn of the Judaizers. He feels greatly embarrassed in doing it. Some men can do it with complete composure (_sang froid_).
rwp@2Thessalonians:3:13 @{But ye, brethren, be not weary in well-doing} (\humeis de, adelphoi, m enkakste kalopoiountes\). Emphatic position of \humeis\ in contrast to these piddlers. \M\...aorist subjunctive is a prohibition against ...(Robertson, _Grammar_, pp. 851-4). It is a late verb and means to behave badly in, to be cowardly, to lose courage, to flag, to faint, (\en, kakos\) and outside of kjv@Luke:18:1| in the N.T. is only in Paul's Epistles (2Thessalonians:3:13; kjv@2Corinthians:4:1,16; kjv@Galatians:6:9; kjv@Ephesians:3:13|). It occurs in Polybius. The late verb \kalopoie\, to do the fair (\kalos\) or honourable thing occurs nowhere else in the N.T., but is in the LXX and a late papyrus. Paul uses \to kalon poiein\ in kjv@2Corinthians:13:7; kjv@Galatians:6:9; kjv@Romans:7:21| with the same idea. He has \agathopoie\, to do good, in kjv@1Timothy:6:18|.
rwp@3John:1:11 @{Imitate not} (\m mimou\)...Present middle imperative in prohibition... (do not have the habit of imitating) of \mimeomai\ (from \mimos\, actor, mimic), old word, in N.T. only here, kjv@2Thessalonians:3:7,9; kjv@Hebrews:13:7|. {That which is evil} (\to kakon\). "The bad," as in kjv@Romans:12:21| (neuter singular abstract). {But that which is good} (\alla to agathon\). "But the good." As in kjv@Romans:12:21| again. Probably by the contrast between Diotrephes and Demetrius. {He that doeth good} (\ho agathopoin\). Articular present active participle of \agathopoie\, late and rare verb, in contrast with \ho kakopoin\ (old and common verb) as in kjv@Mark:3:4; kjv@Luke:6:9; kjv@1Peter:3:17|. {Is of God} (\ek tou theou estin\). As in kjv@1John:3:9f|. {Hath not seen God} (\ouch heraken ton theon\). As in kjv@1John:3:6|. He does not say \ek tou diabolou\ as Jesus does in kjv@John:8:44|, but he means it.
rwp@Acts:5:40 @{To him they agreed} (\epeisthsan auti\). First aorist passive indicative of \peith\, to persuade, the passive to be persuaded by, to listen to, to obey. Gamaliel's shrewd advice scored as against the Sadducaic contention (verse 17|). {Not to speak} (\m lalein\)...The Sanhedrin repeated the prohibition of ...4:18| which the apostles had steadily refused to obey. The Sanhedrin stood by their guns, but refused to shoot. It was a "draw" with Gamaliel as tactical victor over the Sadducees. Clearly now the disciples were set free because only the Sadducees had become enraged while the Pharisees held aloof.
rwp@Acts:8:5 @{Philip} (\Philippos\). The deacon (6:5|) and evangelist (21:8|), not the apostle of the same name (Mark:3:18|). {To the city of Samaria} (\eis tn polin ts Samarias\). Genitive of apposition. Samaria is the name of the city here. This is the first instance cited of the expansion noted in verse 4|. Jesus had an early and fruitful ministry in Samaria (John:4|), though the twelve were forbidden to go into a Samaritan city during the third tour of Galilee (Matthew:10:5|), a temporary prohibition withdrawn before Jesus ascended on high (Acts:1:8|). {Proclaimed} (\ekrussen\). Imperfect active, began to preach and kept on at it. Note \euaggelizomenoi\ in verse 4| of missionaries of good news (Page) while \ekrussen\ here presents the preacher as a herald. He is also a teacher (\didaskalos\) like Jesus. Luke probably obtained valuable information from Philip and his daughters about these early days when in his home in Caesarea (Acts:21:8|).
rwp@Acts:10:16 @{Thrice} (\epitris\)...unconvinced even by the prohibition of ...{Was received up} (\anelmphth\). First aorist passive indicative of \analamban\, to take up. The word used of the Ascension (1:22|).
rwp@Acts:15:28 @{To the Holy Spirit and to us} (\ti pneumati ti hagii kai hmin\). Dative case after \edoxen\ (third example, verses 22,25,28|). Definite claim that the church in this action had the guidance of the Holy Spirit. That fact was plain to the church from what had taken place in Caesarea and in this campaign of Paul and Barnabas (verse 8|). Jesus had promised that the Holy Spirit would guide them into all truth (John:16:13|). Even so the church deliberated carefully before deciding. What a blessing it would be if this were always true! But even so the Judaizers are only silenced for the present, not convinced and only waiting for a better day to start over again. {No greater burden} (\mden pleon baros\). The restrictions named did constitute some burden (cf. kjv@Matthew:20:12|), for the old word \baros\...is all law a prohibition against ...
rwp@Acts:16:28 @{Do thyself no harm} (\mden praxis seauti kakon\). The usual construction (\m\ and the aorist subjunctive) for a prohibition not to {begin} to do a thing. The older Greek would probably have used \poisis\ here. The later Greek does not always preserve the old distinction between \poie\, to do a thing, and \prass\, to practice, though \prassete\ keeps it in kjv@Phillipians:4:9| and \poie\ is rightly used in kjv@Luke:3:10-14|. As a matter of fact \prass\ does not occur in Matthew or in Mark, only twice in John, six times in Luke's Gospel, thirteen in Acts, and elsewhere by Paul. {Sprang in} (\eisepdsen\). First aorist active of \eispda\, old verb, but here only in the N.T. Cf. \ekpda\ in 14:14|. The jailor was at the outer door and he wanted lights to see what was inside in the inner prison.
rwp@Colossians:2:16 @{Let no one judge you} (\m tis humas krinet\). Prohibition present active imperative third singular, forbidding the habit of passing judgment in such matters. For \krin\ see on ¯Matthew:7:1|. Paul has here in mind the ascetic regulations and practices of one wing of the Gnostics (possibly Essenic or even Pharisaic influence). He makes a plea for freedom in such matters on a par with that in kjv@1Corinthians:8-9; kjv@Romans:14; 15|. The Essenes went far beyond the Mosaic regulations. For the Jewish feasts see on ¯Galatians:4:10|. Josephus (_Ant_. III. 10, 1) expressly explains the "seventh day" as called "_sabbata_" (plural form as here, an effort to transliterate the Aramaic _sabbathah_).
rwp@Colossians:2:21 @{Handle not, nor taste, nor touch} (\m hapsi mde geusi mde thigis\). Specimens of Gnostic rules. The Essenes took the Mosaic regulations and carried them much further and the Pharisees demanded ceremonially clean hands for all food. Later ascetics (the Latin commentators Ambrose, Hilary, Pelagius)...finding that the noble prohibition law ...\m\, a prohibition against handling or touching these forbidden things. Two of them do not differ greatly in meaning. \Hapsi\ is aorist middle subjunctive of \hapt\, to fasten to, middle, to cling to, to handle. \Thigis\ is second aorist active subjunctive of \thiggan\, old verb, to touch, to handle. In N.T. only here and kjv@Hebrews:11:28; 12:20|. \Geusi\ is second aorist middle subjunctive of \geu\, to give taste of, only middle in N.T. to taste as here.
rwp@Colossians:3:9 @{Lie not to another} (\m pseudesthe eis alllous\). Lying (\pseudos\)...pointedly thus in the prohibition... (\m\ and the present middle imperative). It means either "stop lying" or "do not have the habit of lying." {Seeing that ye have put off} (\apekdusamenoi\). First aorist middle participle (causal sense of the circumstantial participle) of the double compound verb \apekduomai\, for which see 2:15|. The \apo\ has the perfective sense (wholly), "having stripped clean off." The same metaphor as \apothesthe\ in verse 8|. {The old man} (\ton palaion anthrpon\). Here Paul brings in another metaphor (mixes his metaphors as he often does), that of the old life of sin regarded as "the ancient man" of sin already crucified (Romans:6:6|) and dropped now once and for all as a mode of life (aorist tense). See same figure in kjv@Ephesians:4:22|. \Palaios\ is ancient in contrast with \neos\ (young, new) as in kjv@Matthew:9:17| or \kainos\ (fresh, unused) as in kjv@Matthew:13:52|. {With his doings} (\sun tais praxesin autou\). Practice must square with profession.
rwp@Ephesians:4:26 @{Be ye angry and sin not} (\orgizesthe kai m hamartanete\). Permissive imperative, not a command to be angry. Prohibition against sinning as the peril in anger. Quotation from kjv@Psalms:4:4|. {Let not the sun go down upon your wrath} (\ho hlios m epiduet epi parorgismi\). Danger in settled mood of anger. \Parorgismos\ (provocation), from \parorgiz\, to exasperate to anger, occurs only in LXX and here in N.T.
rwp@Hebrews:3:8 @{Harden not} (\m sklrunte\). Prohibition with \m\ and first aorist (ingressive) active subjunctive of \sklrun\, late verb from \sklros\ (dried up, stiff, hard) as in kjv@Acts:19:9; kjv@Romans:9:18|. {As in the provocation} (\hs n ti parapikrasmi\). Late compound from \parapikrain\, late verb to embitter (\para, pikros\), found only in LXX and here and verse 15|. It means embitterment, exasperation. For the simple verb \pikrain\, to make bitter, see kjv@Colossians:3:19|. The reference is to _Meribah_ (Ex. 17:1-7|). {Like as in the day} (\kata tn hmeran\). "According to the day" as in kjv@Acts:12:1; 19:23|. {Of the temptation} (\tou peirasmou\). The reference is to _Massah_ which took place at Rephidim.
rwp@Hebrews:10:35 @{Cast not away therefore your boldness} (\m apobalte oun tn parrsian humn\). Prohibition with \m\ and the second aorist active subjunctive of \apoball\. Old verb to throw away from one as worthless, only twice in the N.T., here in a figurative sense and kjv@Mark:10:50| in a literal sense (garment by Bartimaeus). The Jewish Christians in question were in peril of a panic and of stampeding away from Christ. Recall \katechmen\ in verse 23|.
rwp@Hebrews:12:5 @{Ye have forgotten} (\eklelsthe\). Perfect middle indicative of \eklanthan\, to cause to forget, old verb, here only in the N.T. with genitive case as usual. {Reasoneth with you} (\humin dialegetai\). Present middle indicative of \dialegomai\, old verb to ponder different (\dia-\) things, to converse, with dative. Cf. kjv@Acts:19:8f|. The quotation is from kjv@Proverbs:3:11f|. {Regard not lightly} (\m oligrei\). Prohibition with \m\ and the present active imperative of \oligre\, old verb from \oligros\ and this from \oligos\ (little) and \hra\ (hour), old verb, here only in N.T. {Chastening} (\paideias\). Old word from \paideu\, to train a child (\pais\), instruction (2Timothy:3:16|), which naturally includes correction and punishment as here. See also kjv@Ephesians:6:4|. {Nor faint} (\mde ekluou\). Prohibition with \m\ and present passive imperative of \eklu\ (see verse 3|).
rwp@Hebrews:12:13 @{Straight paths} (\trochias orthas\). Track of a wheel (\trochos\, kjv@James:3:6| from \trech\, to run), here only in N.T. "Straight (\orthas\) wheel tracks." {Be not turned out of the way} (\hina m ektrapi\). Negative final clause with \hina m\ and second aorist passive of \ektrep\, old verb to turn out, to twist, to put out of joint. kjv@Songs:1Timothy:1:6|. Vivid picture of concern for the lame (\chlon\, as in kjv@Matthew:11:5|)...a good argument for prohibition also. ...
rwp@Hebrews:13:9 @{Be not carried away} (\m parapheresthe\). Prohibition with \m\ and present passive imperative of \parapher\, old verb to lead along (Jude:1:12|), to carry past (Mark:14:36|), to lead astray as here. {By divers and strange teachings} (\didachais poikilais kai xenais\). For \poikilos\ (many coloured) see 2:4|. \Xenos\ for guest we have had in 11:13|, but here as adjective meaning unheard of (1Peter:4:12|) as in older Greek also. The new is not always wrong any more than the old is always right (Matthew:13:52|). But the air was already full of new and strange teachings that fascinated many by their very novelty. The warning here is always needed. Cf. kjv@Galatians:1:6-9; kjv@2Timothy:3:16|. {That the heart be established by grace} (\chariti bebaiousthai tn kardian\). Present passive infinitive of \bebaio\ (from \bain\) to make stable with the instrumental case \chariti\ (by grace) and the accusative of general reference (\tn kardian\). How true it is that in the atmosphere of so many windy theories only the heart is stable that has an experience of God's grace in Christ. {That occupied themselves} (\hoi peripatountes\). "That walked" in the ritualistic Jewish rules about meats. {Were not profited} (\ouk phelthsan\). First aorist passive indicative of \phele\, to help. Mere Jewish ceremonialism and ritualism failed to build up the spiritual life. It was sheer folly to give up Christ for Pharisaism or for Moses.
rwp@Hebrews:13:16 @{To do good} (\ts eupoiias\). Genitive case. Late compound from \eupoios\ (\eupoie\), common in Epictetus, but here only in N.T., a doing good. {To communicate} (\koinnias\). Genitive case. See kjv@2Corinthians:9:13| for use for contribution, beneficence. Moffatt notes that the three great definitions of worship and religious service in the N.T. (here, kjv@Romans:12:1f.; kjv@James:1:27|) are all inward and ethical. {Forget not} (\m epilanthanesthe\). Prohibition with \m\ and the present middle imperative of \epilanthan\ (6:10; 13:2|). Here with the genitive case. {Is well pleased} (\euaresteitai\). Present passive indicative of \euareste\ (Hebrews:11:5|). With the associative instrumental case \thusiais\ (sacrifices).
rwp@James:1:16 @{Be not deceived} (\m plansthe\). Prohibition with \m\ and the present passive imperative of \plana\, common verb to lead astray. This is the way of sin to deceive and to kill (Romans:7:7-14|). The devil is a pastmaster at blinding men's eyes about sin (2Corinthians:4:4; kjv@Romans:1:27; kjv@Ephesians:4:14|; etc.).
rwp@James:3:1 @{Be not many teachers} (\m polloi didaskaloi ginesthe\). Prohibition with \m\ and present middle imperative of \ginomai\. "Stop becoming many teachers" (so many of you). There is thus a clear complaint that too many of the Jewish Christians were attempting to teach what they did not clearly comprehend. There was a call for wise teachers (verses 13f.|), not for foolish ones. This soon became an acute question, as one can see in I Cor. 12 to 14. They were not all teachers (1Corinthians:12:28f.; 14:26|). The teacher is here treated as the wise man (3:13-18|) as he ought to be. The rabbi was the teacher (Matthew:23:7f.; kjv@John:1:38; 3:10; 20:16|). Teachers occupied an honourable position among the Christians (Ephesians:4:11; kjv@Acts:13:1|). James counts himself a teacher (we shall receive, 3:1|) and this discussion is linked on with 1:19-27|. Teachers are necessary, but incompetent and unworthy ones do much harm. {Heavier judgment} (\meizon krima\). "Greater sentence." See kjv@Mark:12:40; kjv@Luke:20:47| for \perrisoteron krima\ (the sentence from the judge, kjv@Romans:13:2|). The reason is obvious. The pretence of knowledge adds to the teacher's responsibility and condemnation.
rwp@James:4:11 @{Speak not one against another} (\m katalaleite allln\). Prohibition against such a habit or a command to quit doing it, with \m\ and the present imperative of \katalale\, old compound usually with the accusative in ancient Greek, in N.T. only with the genitive (here, kjv@1Peter:2:12; 3:16|). Often harsh words about the absent. James returns to the subject of the tongue as he does again in 5:12| (twice before, 1:26; 3:1-12|). {Judgeth} (\krinn\). In the sense of harsh judgment as in kjv@Matthew:7:1; kjv@Luke:6:37| (explained by \katadikaz\). {Not a doer of the law, but a judge} (\ouk poits nomou, alla krits\). This tone of superiority to law is here sharply condemned. James has in mind God's law, of course, but the point is the same for all laws under which we live. We cannot select the laws which we will obey unless some contravene God's law, and so our own conscience (Acts:4:20|). Then we are willing to give our lives for our rebellion if need be.
rwp@James:5:9 @{Murmur not} (\m stenazete\). Prohibition with \m\ and the present active imperative of \stenaz\, old verb, to groan. "Stop groaning against one another," as some were already doing in view of their troubles. In view of the hope of the Second Coming lift up your heads. {That ye be not judged} (\hina m krithte\). Negative purpose clause with \hina m\ and the first aorist passive subjunctive of \krin\. As already indicated (2:12f.; 4:12|) and repeated in 5:12|. Reminiscence of the words of Jesus in kjv@Matthew:7:1f|. {Standeth before the doors} (\pro tn thurn hestken\). Perfect active indicative of \histmi\, "is standing now." Again like the language of Jesus in kjv@Matthew:24:33| (\epi thurais\) and kjv@Mark:13:29|. Jesus the Judge is pictured as ready to enter for the judgment.
rwp@James:5:12 @{Above all things} (\pro pantn\). No connection with what immediately precedes. Probably an allusion to the words of Jesus (Matthew:5:34-37|). It is not out of place here. See the same phrase in kjv@1Peter:4:8|. Robinson (_Ephesians_, p. 279) cites like examples from the papyri at the close of letters. Here it means "But especially" (Ropes). {Swear not} (\m omnuete\). Prohibition of the habit (or to quit doing it if guilty) with \m\ and the present active imperative of \omnu\. The various oaths (profanity) forbidden (\mte\, thrice) are in the accusative case after \omnuete\, according to rule (\ouranon, gn, horkon\)...oaths" which violate the prohibition of ...{Let be} (\t\). Imperative active third singular of \eimi\, late form (1Corinthians:16:22|) for \est\. "Your yea be yea" (and no more). A different form from that in kjv@Matthew:5:37|. {That ye fall not under judgment} (\hina m hupo krisin peste\). Negative purpose with \hina m\ and the second aorist active subjunctive of \pipt\, to fall. See \hina m krithte\ in verse 9|. \Krisis\ (from \krin\) is the act of judging rather than the judgment rendered (\krima\ kjv@James:3:1|).
rwp@John:5:45 @{Think not} (\m dokeite\). Prohibition with \m\ and the present imperative. See on verse 39| for \doke\ for mistaken opinions in John. {I will accuse you} (\eg katgors humn\). Emphasis on \eg\ (I). Future active indicative of \katgore\ (\kata\, against, \agoreu\, to speak in the assembly \agora\, to bring an accusation in court, a public accusation). See kjv@Romans:3:9| for \proaitiaomai\ for making previous charge and kjv@Luke:16:1| for \diaball\, a secret malicious accusation, and kjv@Romans:8:33| for \egkale\, for public charge, not necessarily before tribunal. {Even Moses} (\Muss\). No "even" in the Greek. {On whom ye have set your hope} (\eis hon humeis lpikate\). Perfect active indicative of \elpiz\, state of repose in Moses. Only example of \elpiz\ in John. See kjv@2Corinthians:1:10| for use of \eis\ with \elpiz\ instead of the usual \epi\ (1Timothy:4:10|).
rwp@John:6:20 @{Be not afraid} (\m phobeisthe\). Prohibition with \m\ and present middle imperative of \phobeomai\. Songs:in kjv@Mark:6:50| (Matthew:14:27|). John does not tell that the disciples thought Jesus was an apparition (Mark:6:49; kjv@Matthew:14:26|), nor does he give the account of Peter walking on the water (Matthew:14:28-31|).
rwp@John:6:27 @{Work not for} (\m ergazesthe\). Prohibition with \m\ and present middle imperative of \ergazomai\, old verb from \ergon\, work. {The meat} (\tn brsin\). The act of eating (Romans:14:17|), corrosion (Matthew:6:19|), the thing eaten as here (2Corinthians:9:10|). See on ¯John:4:32|. {Which perisheth} (\tn apollumenn\). Present middle participle of \apollumi\. They were already hungry again. {Unto eternal life} (\eis zn ainion\). Mystical metaphor quite beyond this crowd hungry only for more loaves and fishes. Bernard thinks that John has here put together various sayings of Christ to make one discourse, a gratuitous interpretation. {Will give} (\dsei\). Future active indicative of \didmi\. The outcome is still future and will be decided by their attitude towards the Son of man (verse 51|). {For him the Father, even God, hath sealed} (\touton gar ho patr esphragisen ho theos\). Literally, "For this one the Father sealed, God." First aorist active indicative of \sphragiz\, to seal. See elsewhere in kjv@John:3:33| (attestation by man). Sealing by God is rare in N.T. (2Corinthians:1:22; kjv@Ephesians:1:13; 4:30|). It is not clear to what item, if any single one, John refers when the Father set his seal of approval on the Son. It was done at his baptism when the Holy Spirit came upon him and the Father spoke to him. Cf. 5:37|.
rwp@John:6:43 @{Murmur not} (\m gogguzete\). Prohibition with \m\ and the present active imperative, "stop murmuring" (the very word of verse 41|). There was a rising tide of protest.
rwp@John:10:37 @{If I do not} (\ei ou poi\). Condition of first class, assumed as true, with negative \ou\, not \ei m\=unless. {Believe me not} (\m pisteuete moi\). Prohibition with \m\ and the present active imperative. Either "cease believing me" or "do not have the habit of believing me." Jesus rests his case on his doing the works of "my Father" (\tou patros mou\), repeating his claims to sonship and deity.
rwp@John:14:27 @{My peace} (\eirnn tn emn\). This is Christ's bequest to the disciples before he goes, the _shalom_ of the orient for greeting and parting, used by Jesus in his appearances after the resurrection (20:19,21,26|) as in kjv@2John:1:3; kjv@3John:1:14|, but here and in 16:33| in the sense of spiritual peace such as only Christ can give and which his Incarnation offers to men (Luke:2:14|). {Neither let it be fearful} (\med deiliat\). Added to the prohibition in verse 1|, only N.T. example of \deilia\ (rare word in Aristotle, in a papyrus of one condemned to death), common in LXX, like palpitating of the heart (from \deilos\).
rwp@John:20:17 @{Touch me not} (\m mou haptou\)...Present middle imperative in prohibition with ...(\ekratsan\) and worship (\prosekunsan\) as we read in kjv@Matthew:28:9|. The prohibition here reminds Mary that the previous personal fellowship by sight, sound, and touch no longer exists and that the final state of glory was not yet begun. Jesus checks Mary's impulsive eagerness. {For I am not yet ascended} (\oup gar anabebka\). Perfect active indicative. Jesus is here at all only because he has not yet gone home. He had said (16:7|) that it was good for them that he should go to the Father when the Holy Spirit will come through whom they will have fellowship with the Father and Christ. {My God} (\theou mou\). Jesus had said "My God" on the Cross (Mark:15:34|). Note it also in kjv@Revelation:3:2|. Songs:Paul in kjv@Romans:15:6|, etc., has "the God and Father of our Lord Jesus Christ."
rwp@Luke:6:29 @{On the cheek} (\epi tn siagona\). kjv@Matthew:5:39| has "right." Old word meaning jaw or jawbone, but in the N.T. only here and kjv@Matthew:5:39|, which see for discussion. It seems an act of violence rather than contempt. Sticklers for extreme literalism find trouble with the conduct of Jesus in kjv@John:18:22f.| where Jesus, on receiving a slap in the face, protested against it. {Thy cloke} (\to himation\), {thy coat} (\ton chitna\). Here the upper and more valuable garment (\himation\) is first taken, the under and less valuable \chitn\ last. In kjv@Matthew:5:40| the process (apparently a legal one) is reversed. {Withhold not} (\m klusis\). Aorist subjunctive in prohibition against committing an act. Do not hinder him in his robbing. It is usually useless anyhow with modern armed bandits.
rwp@Luke:9:50 @{"Against you is for you"} (\kath' hmn huper hmn\). kjv@Mark:9:40| has "against us is for us" (\hmn ... hmn\). The _Koin_ Greek \\ and \\ were often pronounced alike and it was easy to interchange them. Songs:many MSS. here read just as in Mark. The point is precisely the same as it is a proverbial saying. See a similar saying in kjv@Luke:11:23|...is against me." The prohibition here ...9:39| is general: "Stop hindering him" (\m kluete, m\ and the present imperative, not \m\ and the aorist subjunctive). The lesson of toleration in methods of work for Christ is needed today.
rwp@Luke:17:31 @{Let him not go down} (\m katabat\). Second aorist active imperative of \katabain\ with \m\ in a prohibition in the third person singular. The usual idiom here would be \m\ and the aorist subjunctive. See kjv@Mark:13:15f.; kjv@Matthew:24:17f.| when these words occur in the great eschatological discussion concerning flight before the destruction of Jerusalem. Here the application is "absolute indifference to all worldly interests as the attitude of readiness for the Son of Man" (Plummer).
rwp@Mark:5:7 @{I adjure thee by God} (\horkiz se ton theon\). The demoniac puts Jesus on oath (two accusatives) after the startled outcry just like the one in 1:24|, which see. He calls Jesus here "son of the Most High God" (\huie tou theou tou hupsistou\) as in kjv@Luke:8:28| (cf. kjv@Genesis:14:18f.|). {Torment me not} (\m me basanisis\). Prohibition with \m\ and the ingressive aorist subjunctive. The word means to test metals and then to test one by torture (cf. our "third degree"). Same word in all three Gospels.
rwp@Mark:13:11 @{Be not anxious beforehand what ye shall speak} (\m promerimnte ti lalste\)...to make a general prohibition or ...\merimna\ is from \meriz\ (\meris\), to be drawn in opposite directions, to be distracted. See on ¯Matthew:6:25|. They are not to be stricken with fright beforehand, but to face fearlessly those in high places who are seeking to overthrow the preaching of the gospel. There is no excuse here for the lazy preacher who fails to prepare his sermon out of the mistaken reliance upon the Holy Spirit. They will need and will receive the special help of the Holy Spirit (cf. kjv@John:14-16|).
rwp@Matthew:6:25 @Vincent quotes Bacon (Henry VII): "Harris, an alderman of London, was put in trouble and died with thought and anguish." But words change with time and now this passage is actually quoted (Lightfoot) "as an objection to the moral teaching of the Sermon on the Mount, on the ground that it encouraged, nay, commanded, a reckless neglect of the future." We have narrowed the word to mere planning without any notion of anxiety which is in the Greek word. The verb \merimna\ is from \meris, meriz\, because care or anxiety distracts and divides. It occurs in Christ's rebuke to Martha for her excessive solicitude about something to eat (Luke:10:41|). The notion of proper care and forethought appears in kjv@1Corinthians:7:32; 12:25; kjv@Phillipians:2:20|. It is here the present imperative with the negative, a command not to have the habit of petulant worry about food and clothing, a source of anxiety to many housewives, a word for women especially as the command not to worship mammon may be called a word for men. The command can mean that they must stop such worry if already indulging in it. In verse 31| Jesus repeats the prohibition with the ingressive aorist subjunctive: "Do not become anxious," "Do not grow anxious." Here the direct question with the deliberative subjunctive occurs with each verb (\phagmen, pimen, peribalmetha\). This deliberative subjunctive of the direct question is retained in the indirect question employed in verse 25|. A different verb for clothing occurs, both in the indirect middle (\peribalmetha\, fling round ourselves in 31|, \endussthe\, put on yourselves in 25|).
rwp@Matthew:10:5 @{These twelve Jesus sent forth} (\toutous tous ddeka apesteilen ho Isous\). The word "sent forth" (\apesteilen\) is the same root as "apostles." The same word reappears in 10:16|. {Way of the Gentiles} (\hodon ethnn\)...to the Gentiles. This prohibition against ...(Matthew:28:19|).
rwp@Matthew:21:19 @{A fig tree} (\sukn mian\). "A single fig tree" (Margin of Rev. Version). But \heis\ was often used = \tis\ or like our indefinite article. See kjv@Matthew:8:10; 26:69|. The Greek has strictly no indefinite article as the Latin has no definite article. {Let there be no fruit from thee henceforward for ever} (\ou mketi sou karpos gentai eis ton aina\)...a prediction, not a prohibition or ...11:14| (optative \phagoi\). "On you no fruit shall ever grow again" (Weymouth). The double negative \ou m\ with the aorist subjunctive (or future indicative)...sometimes amounts to a prohibition like ...\ou\ and the future indicative (Robertson, _Grammar_, pp. 926f.). The early figs start in spring before the leaves and develop after the leaves. The main fig crop was early autumn (Mark:11:14|). There should have been figs on the tree with the crop of leaves. It was a vivid object lesson. Matthew does not distinguish between the two mornings as Mark does (Mark:11:13,20|), but says "immediately" (\parachrma\) twice (21:19,20|). This word is really \para to chrma\ like our "on the spot" (Thayer). It occurs in the papyri in monetary transactions for immediate cash payment.
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\...to vegetable life. "The prohibition is ...(Swete). Wheat and barley, oil and the vine, were the staple foods in Palestine and Asia Minor.
rwp@Revelation:7:3 @{Hurt not} (\m adikste\). Prohibition with \m\ and the ingressive aorist active subjunctive of \adike\, not to begin to hurt. {Till we shall have sealed} (\achri sphragismen\). Temporal clause of indefinite action for the future with \achri\ (sometimes \achris hou\ or \achris hou an\) and the aorist subjunctive as in 15:8; 20:3,5| or the future indicative (17:7|), usually with the notion of ascent (up to) rather than extent like \mechri\. {An} (modal) sometimes occurs, but it is not necessary. But there is no _futurum exactum_ idea in the aorist subjunctive, simply "till we seal," not "till we shall have sealed." {Upon their foreheads} (\epi tn metpn\). From kjv@Ezekiel:9:4|. Old word (\meta, ps\, after the eye, above the eye, the space above or between the eyes), in N.T. only in the Apocalypse (7:3; 9:4; 13:16; 14:1,9; 17:5; 20:4; 22:4|). For "the servants of God" (\tous doulous tou theou\) who are to be thus marked linked with angels in the service of God see kjv@Revelation:1:1; 2:20; 19:2,5; 22:3,6|.
rwp@Revelation:10:4 @{I was about to write} (\mellon graphein\). Imperfect active of \mell\ (double augment as in kjv@John:4:47; 12:33; 18:32|) and the present (inchoative) active infinitive of \graph\, "I was on the point of beginning to write," as commanded in 1:11,19|. {Seal up} (\sphragison\). Aorist active imperative of \sphragiz\, tense of urgency, "seal up at once." {And write them not} (\kai m auta grapsis\). Prohibition with \m\ and the ingressive aorist active subjunctive of \graph\, "Do not begin to write." It is idle to conjecture what was in the utterances. Compare Paul's silence in kjv@2Corinthians:12:4|.
rwp@Revelation:11:2 @{The court} (\tn auln\). The uncovered yard outside the house. There were usually two, one between the door and the street, the outer court, the other the inner court surrounded by the buildings (Mark:14:66|). This is here the outer court, "which is without the temple" (\tn exthen tou naou\), outside of the sanctuary, but within the \hieron\ where the Gentiles could go (carrying out the imagery of the Jerusalem temple). {Leave without} (\ekbale exthen\). Literally, "cast without" (second aorist active imperative of \ekball\. {Do not measure it} (\m autn metrsis\). Prohibition with \m\ and the first aorist active (ingressive) subjunctive of \metre\. This outer court is left to its fate. In Herod's temple the outer court was marked off from the inner by "the middle wall of partition" (\to mesoitoichon tou phragmou\, kjv@Ephesians:2:15|), beyond which a Gentile could not go. In this outer court was a house of prayer for the Gentiles (Mark:11:17|), but now John is to cast it out and leave to its fate (given to the Gentiles in another sense) to be profaned by them. {They shall tread under foot} (\patsousin\). Future active of \pate\, here to trample with contempt as in kjv@Luke:21:24|, even the holy city (Matthew:4:5; kjv@Isaiah:48:2; kjv@Nehemiah:11:1|). Charles thinks that only the heavenly city can be so called here (21:2,10; 22:19|) because of 11:8| (Sodom and Gomorrah). But the language may be merely symbolical. See kjv@Daniel:9:24|. {Forty and two months} (\mnas tesserakonta kai duo\). Accusative of extent of time. This period in kjv@Daniel:7:25; 12:7|. It occurs in three forms in the Apocalypse (forty-two months, here and 13:5|; 1260 days, 11:3; 12:6|; time, times and half a time or 3 1/2 years, 12:14| and so in Daniel). This period, however its length may be construed, covers the duration of the triumph of the Gentiles, of the prophesying of the two witnesses, of the sojourn of the woman in the wilderness.
rwp@Revelation:22:10 @{And he saith unto me} (\kai legei moi\). The angel resumes as in 19:9|. {Seal not up} (\m sphragisis\). Prohibition with \m\ and the ingressive first aorist active subjunctive of \sphragiz\. Charles takes this to be the command of Christ because in verses 7,18| "the words of the prophecy of this book" come from Christ. But that is not a conclusive argument, though Charles, as already stated, rearranges these chapters to suit his own notion. Once only (10:4|) was John directed to seal and not to write. See there for discussion of \sphragiz\. This book is to be left open for all to read (1:3; 13:18; 17:9; 22:7,18|). {At hand} (\eggus\). As in 1:3|.
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; kjv@2Corinthians:6:7; 10:4; kjv@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:7:8 @{Finding occasion} (\aphormn labousa\). See kjv@2Corinthians:5:12; 11:12; kjv@Galatians:5:13| for \aphormn\...drinking men use the prohibition laws ...{Wrought in me} (\kateirgasato en emoi\). First aorist active middle indicative of the intensive verb \katergazomai\, to work out (to the finish), effective aorist. The command not to lust made me lust more. {Dead} (\nekra\). Inactive, not non-existent. Sin in reality was there in a dormant state.
rwp@Titus:2:15 @{With all authority} (\meta pass epitags\). See kjv@1Corinthians:7:6; kjv@2Corinthians:8:8|. Assertion of authority is sometimes necessary. {Let no man despise thee} (\mdeis sou periphroneit\)...Present active imperative in prohibition of ...\periphrone\, old verb, only here in N.T., to think around (on all sides). Literally, "let no man think around thee" (and so despise thee). In kjv@1Timothy:4:12| it is \kataphroneit\ (think down on), a stronger word of scorn, but this one implies the possibility of one making mental circles around one and so "out-thinking" him. The best way for the modern minister to command respect for his "authority" is to do thinking that will deserve it.