CONCORDANCE:String = year
rwp@Info_1Corinthians @...not know the precise year, though ...(in round numbers) at Ephesus (Acts:20:31|). Like all the years in Paul's ministry we have to allow a sliding scale in relation to his other engagements. One may guess the early spring of A.D. 54 or 55.
rwp@1Corinthians:1:7 @{Songs:that ye come behind in no gift} (\hste humas m hustereisthai en mdeni charismati\). Consecutive clause with \hste\ and the infinitive and the double negative. Come behind (\hustereisthai\) is to be late (\husteros\), old verb seen already in kjv@Mark:10:21; kjv@Matthew:19:20|. It is a wonderful record here recorded. But in kjv@2Corinthians:8:7-11; 9:1-7|...pledges made over a year before, ...{Waiting for the revelation} (\apekdechomenous tn apokalupsin\). This double compound is late and rare outside of Paul (1Corinthians:1:7; kjv@Galatians:5:5; kjv@Romans:8:19,23,25; kjv@Phillipians:3:20|), kjv@1Peter:3:20; kjv@Hebrews:9:28|. It is an eager expectancy of the second coming of Christ here termed revelation like the eagerness in \prosdechomenoi\ in kjv@Titus:2:13| for the same event. "As if that attitude of expectation were the highest posture that can be attained here by the Christian" (F.W. Robertson).
rwp@Info_2Corinthians @...not know the precise year, though ...(in round numbers) at Ephesus (Acts:20:31|). Like all the years in Paul's ministry we have to allow a sliding scale in relation to his other engagements. One may guess the early spring of A.D. 54 or 55.
rwp@2Corinthians:8:10 @{Judgment} (\gnmn\). Deliberate opinion, but not a "command" (\epitag\ verse 8|). Cf. kjv@1Corinthians:7:25|. {A year ago} (\apo perusi\) From last year. {Not only to do, but also to will} (\ou monon to poisai, alla kai to thelein\). Articular infinitives the objects of \proenrxasthe\ on which verb see verse 6|). That is to say, the Corinthians promised before any others.
rwp@Info_1Thessalonians @...sent within the same year as ...2Thessalonians:1:1 @{Paul, etc.} (\Paulos, etc.\). This address or superscription is identical with that in kjv@1Thessalonians:1:1| save that our (\hmn\) is added after {Father} (\patri\).
rwp@Acts:2:13 @{Mocking} (\diachleuazontes\). Old verb, but only here in the N.T., though the simple verb (without \dia\) in 17:32|. \Chleu\ means a joke. {With new wine} (\gleukous\)...Sweet wine kept a year was ...\memestmenoi eisin\ (periphrastic perfect passive indicative), old verb \mesto\, only here in the N.T. Tanked up with new wine, state of fulness.
rwp@Acts:3:21 @{Restoration} (\apokatastases\). Double compound (\apo, kata, histmi\), here only in the N.T., though common in late writers. In papyri and inscriptions for repairs to temples and this phrase occurs in Jewish apocalyptic writings, something like the new heaven and the new earth of kjv@Revelation:21:1|. Paul has a mystical allusion also to the agony of nature in kjv@Romans:8:20-22|. The verb \apokathistmi\ is used by Jesus of the spiritual and moral restoration wrought by the Baptist as Elijah (Matthew:17:11; kjv@Mark:9:12|) and by the disciples to Jesus in kjv@Acts:1:6|...of inheritances in the year of ...\palingenesia\ (renewal, new birth) in kjv@Matthew:19:28; kjv@Titus:3:5|. This universalism of Peter will be clearer to him after Joppa and Caesarea.
rwp@Acts:5:37 @{Of the enrolment} (\ts apographs\). Described by Josephus (_Ant_. XV. 1, 1). The same word used by Luke of the first enrolment started by Augustus B.C. 8 to 6 (Luke:2:2|). See the discussion on ¯Luke:2:2|...enrolment in the fourteen year cycle ...(_The Bearing of Recent Discovery on the Trustworthiness of the N.T._) has produced proof from inscriptions that Quirinius was twice in Syria as Luke reports (Robertson, _Luke the Historian in the Light of Research_). {Drew away} (\apestse\). Causative sense of the first aorist active indicative of \aphistmi\, made people (\laon\, no need of "some of the") to revolt (apostatize) with him. {He also} (\kakeinos\, crasis for \kai ekeinos\). That one, also. {Were scattered abroad} (\dieskorpisthsan\). First aorist (effective) passive indicative of \diaskorpiz\, old verb to disperse. Used of sheep (Mark:14:27|), of property (Luke:15:13|). Aorist here after imperfect (\epeithonto\) as in verse 36|.
rwp@Acts:7:23 @{When he was well-nigh forty years old} (\Hs eplrouto auti tessarakontaets chronos\)...English: "When a forty year old ...(same idiom in kjv@Acts:13:18| and only twice in the N.T.) was being fulfilled (\eplrouto\, imperfect passive) for him (dative case)...three periods of forty years each ...(in Egypt 40 years, in Midian 40, governed Israel 40, 120 when he died, kjv@Deuteronomy:34:7|). {It came into his heart} (\aneb epi tn kardian autou\). Second aorist active indicative of \anabain\, common verb. Came up as if from the lower deeps of his nature. This Hebrew image occurs in kjv@Jeremiah:3:16; kjv@Isaiah:65:17; kjv@1Corinthians:2:9|. {To visit} (\episkepsasthai\). First aorist middle infinitive of \episkeptomai\, old verb to go to see for oneself, with his own eyes, to help if possible. Used of God visiting his people (Luke:7:16|). Our "visit" is from Latin _video_, to see, _visito_, to go to see. During the Welsh mining troubles the Prince of Wales made a sympathetic visit to see for himself the actual condition of the coal miners. Moses desired to know first hand how his kinsmen were faring.
rwp@Acts:11:26 @{Even for a whole year} (\kai eniauton holon\)...of time, probably the year A.D. ...44, the year preceding the visit to Jerusalem (11:30|)...the famine. The preceding years with ...37 (39) to 44. {They were gathered together with the church} (\sunachthnai en ti ekklsii\). First aorist passive infinitive of \sunag\, old verb, probably here to meet together as in kjv@Matthew:28:12|. In kjv@Acts:14:27| the verb is used of gathering together the church, but here \en ti ekklsii\ excludes that idea. Barnabas met together "in the church" (note first use of the word for the disciples at Antioch). This peculiar phrase accents the leadership and co-operation of Barnabas and Saul in teaching (\didaxai\, first aorist active infinitive) much people. Both infinitives are in the nominative case, the subject of \egeneto\ (it came to pass). {And that the disciples were called Christians first in Antioch} (\chrmatisai te prts en Antiocheii tous mathtas Christianous\). This first active infinitive \chrmatisai\ is also a subject of \egeneto\ and is added as a separate item by the use of \te\ rather than \kai\. For the word itself in the sense of divine command see on ¯Matthew:2:12,22; kjv@Luke:2:26; kjv@Acts:10:22|. Here and in kjv@Romans:7:3| it means to be called or named (assuming a name from one's business, \chrma\, from \chraomai\, to use or to do business). Polybius uses it in this sense as here. \Tous mathtas\ (the disciples) is in the accusative of general reference with the infinitive. \Christianous\ (Christians) is simply predicate accusative. This word is made after the pattern of \Herodianus\ (Matthew:22:16|, \Heridianoi\, followers of Herod), \Caesarianus\, a follower of Caesar (Deissmann, _Light from the Ancient East_, p. 377, gives papyri examples of the genitive \Kaisaros\ meaning also "belonging to Caesar" like the common adjective \Caesarianus\). It is made thus like a Latin adjective, though it is a Greek word, and it refers to the Hebrew belief in a Messiah (Page). The name was evidently given to the followers of Christ by the Gentiles to distinguish them from the Jews since they were Greeks, not Grecian Jews. The Jews would not call them Christians because of their own use of \Christos\ the Messiah. The Jews termed them Galileans or Nazarenes. The followers of Christ called themselves disciples (learners), believers, brethren, saints, those of the Way. The three uses of Christian in the N.T. are from the heathen standpoint (here), kjv@Acts:26:28| (a term of contempt in the mouth of Agrippa), and kjv@1Peter:4:16| (persecution from the Roman government). It is a clear distinction from both Jews and Gentiles and it is not strange that it came into use first here in Antioch when the large Greek church gave occasion for it. Later Ignatius was bishop in Antioch and was given to the lions in Rome, and John Chrysostom preached here his wonderful sermons.
rwp@Acts:12:3 @{That it pleased the Jews} (\hoti areston estin tois Ioudaiois\). Indirect assertion with the present tense \estin\ retained. \Areston\ is the verbal adjective from \aresk\ followed by the dative as in kjv@John:8:29|. {Proceeded to seize} (\prosetheto sullabein\). A patent Hebraism in kjv@Luke:20:11f.| already, and nowhere else in the N.T. It occurs in the LXX (Genesis:4:2; 8:12; 18:29|, etc.). Second aorist middle indicative of \prostithmi\ and the second aorist active infinitive of \sullamban\. Literally, he added to seize, he seized Peter in addition to James. {The days of unleavened bread} (\hmerai tn azumn\)...the time of the year when ...(12:12|).
rwp@Acts:18:11 @{A year and six months} (\eniauton kai mnas hex\)...probably a couple of years in ...(2Corinthians:11:10|) and there was a church in Cenchreae (Romans:16:1|).
rwp@Acts:18:18 @{Having tarried after this yet many days} (\eti prosmeinas hmeras hikanas\). First aorist (constative) active participle of \prosmen\, old verb, to remain besides (\pros\ as in kjv@1Timothy:1:3|) and that idea is expressed also in \eti\ (yet). The accusative is extent of time. On Luke's frequent use of \hikanos\ see 8:11|...is included in the year and ...11| or is in addition to it which is most likely. Vindicated as Paul was, there was no reason for haste in leaving, though he usually left after such a crisis was passed. {Took his leave} (\apotaxamenos\). First aorist middle (direct), old verb, to separate oneself, to bid farewell (Vulgate _valefacio_), as in verse 21; kjv@Mark:6:46|. {Sailed thence} (\exeplei\). Imperfect active of \ekple\, old and common verb, inchoative imperfect, started to sail. Only Priscilla and Aquila are mentioned as his companions though others may have been in the party. {Having shorn his head} (\keiramenos tn kephaln\). First aorist middle (causative) of \keir\, old verb to shear (sheep) and the hair as also in kjv@1Corinthians:11:6|. The participle is masculine and so cannot refer to Priscilla. Aquila comes next to the participle, but since mention of Priscilla and Aquila is parenthetical and the two other participles (\prosmeinas, apotaxamenos\) refer to Paul it seems clear that this one does also. {For he had a vow} (\eichen gar euchn\). Imperfect active showing the continuance of the vow up till this time in Cenchreae, the port of Corinth when it expired. It was not a Nazarite vow which could be absolved only in Jerusalem. It is possible that the hair was only polled or trimmed, cut shorter, not "shaved" (\xura\ as in 21:24|) for there is a distinction as both verbs are contrasted in kjv@1Corinthians:11:6| (\keirsthai xursthai\). It is not clear what sort of a vow Paul had taken nor why he took it. It may have been a thank offering for the outcome at Corinth (Hackett). Paul as a Jew kept up his observance of the ceremonial law, but refused to impose it on the Gentiles.
rwp@Acts:19:35 @{The town-clerk} (\ho grammateus\). Ephesus was a free city and elected its own officers and the recorder or secretary was the chief magistrate of the city, though the proconsul of the province of Asia resided there. This officer is not a mere secretary of another officer or like the copyists and students of the law among the Jews, but the most influential person in Ephesus who drafted decrees with the aid of the \stratgoi\...Ephesus issued in his year of ...{Had quieted the multitude} (\katasteilas ton ochlon\). First aorist active participle of \katastell\, to send down, arrange dress (Euripides), lower (Plutarch), restrain (papyrus example), only twice in the N.T. (here and verse 36|, be quiet), but in LXX and Josephus. He evidently took the rostrum and his very presence as the city's chief officer had a quieting effect on the billowy turmoil and a semblance of order came. He waited, however, till the hubbub had nearly exhausted itself (two hours) and did not speak till there was a chance to be heard. {Saith} (\phsin\). Historical present for vividness. {How that}. Merely participle \ousan\ and accusative \polin\ in indirect discourse, no conjunction at all (Robertson, _Grammar_, pp. 1040ff.), common idiom after \ginsk\, to know. {Temple-keeper} (\nekoron\). Old word from \nes\ (\naos)\, temple, and \kore\, to sweep. Warden, verger, cleaner of the temple, a sacristan. Songs:in Xenophon and Plato. Inscriptions so describe Ephesus as \nekoron ts Artemidos\ as Luke has it here and also applied to the imperial _cultus_ which finally had several such temples in Ephesus. Other cities claimed the same honour of being \nekoros\, but it was the peculiar boast of Ephesus because of the great temple of Artemis. A coin of A.D. 65 describes Ephesus as \nekoros\. There are papyri examples of the term applied to individuals, one to Priene as \nekoros\ of the temple in Ephesus (Moulton and Milligan, _Vocabulary_). {And of the image which fell down from Jupiter} (\kai tou diopetous\). Supply \agalma\ (image), "the from heaven-fallen image." From Zeus (\Dios\) and \pet\ (\pipt, pipet\), to fall. Zeus (Jupiter) was considered lord of the sky or heaven and that is the idea in \diopetous\ here. The legend about a statue fallen from heaven occurs concerning the statue of Artemis at Tauris, Minerva at Athens, etc. Thus the recorder soothed the vanity (Rackham) of the crowd by appeal to the world-wide fame of Ephesus as sacristan of Artemis and of her heaven-fallen image.
rwp@Acts:20:1 @{After the uproar was ceased} (\meta to pausasthai ton thorubon\). Literally, after the ceasing (accusative of articular aorist middle infinitive of \pau\, to make cease) as to the uproar (accusative of general reference). Noise and riot, already in kjv@Matthew:26:5; 27:24; kjv@Mark:5:38; 14:2|; and see in kjv@Acts:21:34; 24:18|. Pictures the whole incident as bustle and confusion. {Took leave} (\aspamenos\). First aorist middle participle of \aspazomai\, old verb from \a\ intensive and \spa\, to draw, to draw to oneself in embrace either in greeting or farewell. Here it is in farewell as in 21:6|. Salutation in 21:7,19|. {Departed for to go into Macedonia} (\exlthen poreuesthai eis Makedonian\)...was probably a whole year of ...(2Corinthians:10:10|). "This epistle more than any other is a revelation of S. Paul's own heart: it is his spiritual autobiography and _apologia pro vita sua_."
rwp@Acts:20:6 @{After the days of unleavened bread} (\meta tas hmers tn azumn\). Paul was a Jew, though a Christian, and observed the Jewish feasts, though he protested against Gentiles being forced to do it (Galatians:4:10; kjv@Colossians:2:16|). Was Luke a proselyte because he notes the Jewish feasts as here and in kjv@Acts:27:9|...this passover was a year after ...(1Corinthians:16:8|). He was hoping now to reach Jerusalem by Pentecost (Acts:20:16|)...not know the precise year, possibly ...56 or 57. {In five days} (\achri hmern pente\). Up to five days (cf. kjv@Luke:2:37|). D has \pemptaioi\, "fifth day men," a correct gloss. Cf. \deuteraioi\, second-day men (Acts:28:13|). In kjv@Acts:16:11| they made the voyage in two days. Probably adverse winds held them back here. {Seven days} (\hepta hmeras\). To atone for the short stay in Troas before (2Corinthians:2:12f.|) when Paul was so restless. Now he preaches a week to them.
rwp@Acts:20:16 @{For Paul had determined} (\kekrikei gar ho Paulos\). Past perfect active (correct text) of \krin\ and not the aorist \ekrine\. Either Paul controlled the ship or the captain was willing to oblige him. {To sail past Ephesus} (\parapleusai tn Epheson\). First aorist active infinitive of \paraple\, old verb to sail beside, only here in the N.T. {That he might not have} (\hops m gentai auti\). Final clause (negative) with aorist middle subjunctive of \ginomai\ and dative "that it might not happen to him." {To spend time} (\chronotribsai\). First aorist active of the late compound verb \chronotribe\ (\chronos\, time, \trib\, to spend), only here in the N.T. The verb \trib\...It was only a year ago ...(Romans:15|) that the presentation of this collection at Pentecost to the Jewish Christians would have a wholesome influence as it had done once before (Acts:11:30|). {He was hastening} (\espeuden\). Imperfect active of \speud\, old verb to hasten as in kjv@Luke:2:16; 19:56|. {If it were possible for him} (\ei dunaton ei auti\). Condition of the fourth class (optative mode), if it should be possible for him. The form is a remote possibility. It was only some thirty days till Pentecost. {The day of Pentecost} (\tn hmeran ts pentkosts\). Note the accusative case. Paul wanted to be there for the whole day. See kjv@Acts:2:1| for this very phrase.
rwp@Acts:24:27 @{But when two years were fulfilled} (\dietias de plrtheiss\). Genitive absolute first aorist passive of \plro\, common verb to fill full. \Dietia\, late word in LXX and Philo, common in the papyri, in N.T. only here and kjv@Acts:28:30|. Compound of \dia\, two (\duo, dis\) and \etos\...travels Paul spent several years each ...(Luke:1:1-4|). {Was succeeded by} (\elaben diadochon\). Literally, "received as successor." \Diadochos\ is an old word from \diadechomai\, to receive in succession (\dia, duo\, two) and occurs here alone in the N.T. Deissmann (_Bible Studies_, p. 115) gives papyri examples where \hoi diadochoi\ means "higher officials at the court of the Ptolemies," probably "deputies," a usage growing out of the "successors" of Alexander the Great (Moulton and Milligan's _Vocabulary_), though here the original notion of "successor" occurs (cf. Josephus, _Ant_. XX. 8, 9)...that during these two years the ...-place in Caesarea. Felix put the soldiers on the mob and many Jews were killed. The Jews made formal complaint to the Emperor with the result that Felix was recalled and Porcius Festus sent in his stead. {Porcius Festus} (\Porkion Phston\). We know very little about this man. He is usually considered a worthier man than Felix, but Paul fared no better at his hands and he exhibits the same insincerity and eagerness to please the Jews. Josephus (_Ant_. XX. 8, 9)...to Felix." The precise year when ...62, so that it is probable that Festus came A.D. 58 (or 59)...in a couple of years though ..._sicarii_. Some scholars argue for an earlier date for the recall of Felix. Nero became Emperor Oct. 13, A.D. 54. Poppaea, his Jewish mistress and finally wife, may have had something to do with the recall of Felix at the request of the Jews. {Desiring to gain favour with the Jews} (\theln te charita katathesthai tois Ioudaiois\). Reason for his conduct. Note second aorist (ingressive) middle infinitive \katathesthai\ from \katatithmi\, old verb to place down, to make a deposit, to deposit a favour with, to do something to win favour. Only here and 25:9| in N.T., though in some MSS. in kjv@Mark:15:46|. It is a banking figure. {Left Paul in bonds} (\katelipe ton Paulon dedemenon\). Effective aorist active indicative of \kataleip\, to leave behind. Paul "in bonds" (\dedemenon\, perfect passive participle of \de\, to bind) was the "deposit" (\katathesthai\) for their favour. Codex Bezae adds that Felix left Paul in custody "because of Drusilla" (\dia Drousillan\). She disliked Paul as much as Herodias did John the Baptist. Songs:Pilate surrendered to the Jews about the death of Jesus when they threatened to report him to Caesar. Some critics would date the third group of Paul's Epistles (Philippians, Philemon, Colossians, Ephesians) to the imprisonment here in Caesarea, some even to one in Ephesus. But the arguments for either of these two views are more specious than convincing. Furneaux would even put kjv@2Timothy:4:9-22| here in spite of the flat contradiction with kjv@Acts:21:29| about Trophimus being in Jerusalem instead of Miletus (2Timothy:4:20|), a "mistake" which he attributes to Luke! That sort of criticism can prove anything.
rwp@Acts:25:26 @{No certain thing} (\asphales ti--ou\). Nothing definite or reliable (\a\ privative, \sphall\, to trip). All the charges of the Sanhedrin slipped away or were tripped up by Paul. Festus confesses that he had nothing left and thereby convicts himself of gross insincerity in his proposal to Paul in verse 9| about going up to Jerusalem. By his own statement he should have set Paul free. The various details here bear the marks of the eyewitness. Luke was surely present and witnessed this grand spectacle with Paul as chief performer. {Unto my lord} (\ti kurii\). Augustus (Octavius) and Tiberius refused the title of \kurios\ (lord) as too much like _rex_ (king) and like master and slave, but the servility of the subjects gave it to the other emperors who accepted it (Nero among them). Antoninus Pius put it on his coins. Deissmann (_Light from the Ancient East_, p. 105)...the words "in the year nine ...(\enatou Nernos tou kuriou\). Deissmann (_op. cit._, pp. 349ff.) runs a most interesting parallel "between the cult of Christ and the cult of Caesar in the application of the term \kurios\, lord" in ostraca, papyri, inscriptions. Beyond a doubt Paul has all this fully in mind when he says in kjv@1Corinthians:12:3| that "no one is able to say \Kurios Isous\ except in the Holy Spirit" (cf. also kjv@Phillipians:2:11|). The Christians claimed this word for Christ and it became the test in the Roman persecutions as when Polycarp steadily refused to say " Lord Caesar" and insisted on saying "Lord Jesus" when it meant his certain death. {Before you} (\eph' humn\). The whole company. In no sense a new trial, but an examination in the presence of these prominent men to secure data and to furnish entertainment and pleasure to Agrippa (verse 22|). {Especially before thee} (\malista epi sou\). Out of courtesy. It was the main reason as verse 22| shows. Agrippa was a Jew and Festus was glad of the chance to see what he thought of Paul's case. {After examination had} (\ts anakrises genomens\). Genitive absolute, "the examination having taken place." \Anakrisis\ from \anakrin\ (cf. 12:19; 24:8; 28:18|) is a legal term for preliminary examination. Only here in the N.T. Inscriptions and papyri give it as examination of slaves or other property. {That I may have somewhat to write} (\hops sch ti graps\). Ingressive aorist subjunctive \sch\ (may get) with \hops\ (final particle like \hina\). \Ti graps\ in indirect question after \sch\ is either future indicative or aorist subjunctive (Robertson, _Grammar_, p. 1045). Festus makes it plain that this is not a "trial," but an examination for his convenience to help him out of a predicament.
rwp@Info_Colossians @ THE DATE Clearly it was sent at the same time with the Epistle to Philemon and the one to the Ephesians since Tychicus the bearer of the letter to Ephesus (Ephesians:6:21f.|) and the one to Colossae (Colossians:4:7f.|) was a companion of Onesimus (Colossians:4:9|) the bearer of that to Philemon (Philemon:1:10-12|). If Paul is a prisoner (Colossians:4:3; kjv@Ephesians:6:20; kjv@Philemon:1:9|) in Rome, as most scholars hold, and not in Ephesus as Deissmann and Duncan argue, the probable date would be A.D. 63. I still believe that Paul is in Rome when he sends out these epistles. If so, the time would be after the arrival in Rome from Jerusalem as told in kjv@Acts:28|...marks the last probable year for ...
rwp@Info_Epistles-Paul @ DATES OF HIS EPISTLES Unfortunately there is not complete agreement among scholars as to the dates of some of Paul's Epistles. Baur denied the Pauline authorship of all the Epistles save I and II Corinthians, Galatians, Romans. Today some deny that Paul wrote the Pastoral Epistles, though admitting the others. Some admit Pauline fragments even in the Pastoral Epistles, but more about this when these Epistles are reached. There is more doubt about the date of Galatians than any of the others. Lightfoot put it just before Romans, while Ramsay now makes it the earliest of all. The Epistle itself has no notes of place or time. The Epistles to the Thessalonians were written from Corinth after Timothy had been sent from Athens by Paul to Thessalonica (1Thessalonians:3:1f.|) and had just returned to Paul (1Thessalonians:3:6|) which we know was in Corinth (Acts:18:5|) shortly before Gallio came as Proconsul of Achaia (Acts:18:12|). We can now feel certain from the new "acclamation" of Claudius in the inscription at Delphi recently explained by Deissmann in his _St. Paul_ that the Thessalonian Epistles were written 50 to 51 A.D. We know also that he wrote I Corinthians while in Ephesus (1Corinthians:16:8|)...But he spent three years at ...(Acts:19:8,10; 20:31|) and he wrote just before he left, probably spring of A.D. 54 or 55. He wrote II Corinthians from Macedonia shortly after leaving Ephesus (2Corinthians:2:12|) ] apparently the same year. Romans was written from Corinth and sent by Phoebe of Cenchreae (Romans:16:1f.|) unless kjv@Romans:16| be considered a separate Epistle to Ephesus as some hold, a view that does not commend itself to me. Deissmann (_New Testament in the Light of Modern Research_, p. 33) accepts a modern theory that Ephesus was the place of the writing of the first prison Epistles (Philippians, Philemon, Colossians, Ephesians) as well as I Corinthians and Galatians and dates them all between A.D. 52 and 55. But we shall find that these prison Epistles most naturally fall to Rome between A.D. 61 and 63. If the Pastoral Epistles are genuine, as I hold, they come between A.D. 65 and 68. Bartlet argues for a date before A.D. 64, accepting the view that Paul was put to death then. But it is still far more probable that Paul met his death in Rome in A.D. 68 shortly before Nero's death which was June 8, A.D. 68. It will thus be seen that the dates of several of the Epistles are fairly clear, while some remain quite uncertain. In a broad outlook they must all come between A.D. 50 and 68.
rwp@Galatians:4:10 @{Ye observe} (\paratreisthe\). Present middle indicative of old verb to stand beside and watch carefully, sometimes with evil intent as in kjv@Luke:6:7|, but often with scrupulous care as here (so in Dio Cassius and Josephus). The meticulous observance of the Pharisees Paul knew to a nicety. It hurt him to the quick after his own merciful deliverance to see these Gentile Christians drawn into this spider-web of Judaizing Christians, once set free, now enslaved again. Paul does not itemize the "days" (Sabbaths, fast-days, feast-days, new moons) nor the "months" (Isaiah:66:23|) which were particularly observed in the exile nor the "seasons" (passover, pentecost, tabernacles, etc.) nor the "years" (sabbatical years every seventh year and the Year of Jubilee). Paul does not object to these observances for he kept them himself as a Jew. He objected to Gentiles taking to them as a means of salvation.
rwp@Hebrews:9:7 @{Alone} (\monos\). Predicate adjective with \ho archiereus\. {Once in the year} (\hapax tou eniautou\). Once for each year (not \pote\, at any time) with genitive of time. {Not without blood} (\ou chris haimatos\). According to kjv@Leviticus:16:14f|. Not even he could enter the second tent (Holy of Holies) without blood. {The errors of the people} (\tn tou laou agnomatn\). Late word from \agnoe\, not to know (5:2|), only here in the N.T., but in LXX, papyri, and inscriptions where a distinction is drawn between errors (\agnomata\) and crimes (\harmartmata\). In kjv@Genesis:43:12| \agnoma\ is "an oversight." But these sins of ignorance (\agnomata\) were sins and called for atonement. See kjv@Hebrews:10:26| for wilful sinning.
rwp@James:4:13 @{Go to now} (\age nun\). Interjectional use of \age\ (from \ag\) as in 5:1| (only N.T. instances) with a plural verb (\hoi legontes\, present active articular participle, ye that say) as is common in ancient Greek like \ide nun kousate\ (Matthew:26:65|). {Today or tomorrow} (\smeron aurion\). Correct text (Aleph B), not \kai\ (and). {Into this city} (\eis tnde tn polin\). Old demonstrative \hode\, rare in N.T. (Luke:10:39|) save in neuter plural \tade\ (these things kjv@Acts:21:11|). One would point out the city on the map (Mayor) as he made the proposal (we will go, \poreusometha\). {And spend a year there} (\kai poisomen ekei eniauton\). Another future (active of \poie\)..."We will do a year there." ...{And trade} (\kai emporeusometha\). Future middle of \emporeuomai\ (\en, poreuomai\, to go in), old verb from \emporos\ (a merchant or trader, a drummer, one going in and getting the trade, kjv@Matthew:13:45|), a vivid picture of the Jewish merchants of the time. {And get gain} (\kai kerdsomen\). Future (Ionic form) active of \kerdain\, old verb from \kerdos\ (gain, kjv@Phillipians:1:21|), as in kjv@Matthew:16:26|.
rwp@Info_John @ THE USE OF THE SYNOPTIC GOSPELS As the latest of the Gospels and by the oldest living apostle, it is only natural that there should be an infrequent use of the Synoptic Gospels. Outside of the events of Passion Week and the Resurrection period the Fourth Gospel touches the Synoptic narrative in only one incident, that of the Feeding of the Five Thousand and the walking on the water. The author supplements the Synoptic record in various ways. He mentions two passovers not given by the other Gospels (John:2:23; 6:4|) and another (John:5:1|)...knowledge of the first year of ...("the year of obscurity," Stalker) without which we should know little of this beginning (John:1:19-4:45|). The Synoptics give mainly the Galilean and Perean and Judean ministry, but John adds a considerable Jerusalem ministry which is really demanded by allusions in the Synoptics. The Prologue (John:1:1-18|) relates the Incarnation to God's eternal purpose as in kjv@Colossians:1:14-20| and kjv@Hebrews:1:1-3| and employs the language of the intellectuals of the time (\Logos\ -- Word) to interpret Christ as the Incarnate Son of God.
rwp@John:1:19 @{And this is the witness of John} (\kai haut estin h marturia tou Ianou\). He had twice already alluded to it (verses 7f., 15|)...knowledge of this first year of ...{When the Jews sent unto him} (\hote apesteilan pros auton hoi Ioudaioi\). John, writing in Ephesus near the close of the first century long after the destruction of Jerusalem, constantly uses the phrase "the Jews" as descriptive of the people as distinct from the Gentile world and from the followers of Christ (at first Jews also). Often he uses it of the Jewish leaders and rulers in particular who soon took a hostile attitude toward both John and Jesus. Here it is the Jews from Jerusalem who sent (\apesteilan\, first aorist active indicative of \apostell\). {Priests and Levites} (\hiereis kai Leueitas\). Sadducees these were. Down below in verse 24| the author explains that it was the Pharisees who sent the Sadducees. The Synoptics throw a flood of light on this circumstance, for in kjv@Matthew:3:7| we are told that the Baptist called the Pharisees and Sadducees "offspring of vipers" (Luke:3:7|). Popular interest in John grew till people were wondering "in their hearts concerning John whether haply he were the Christ" (Luke:3:15|). Songs:the Sanhedrin finally sent a committee to John to get his own view of himself, but the Pharisees saw to it that Sadducees were sent. {To ask him} (\hina ertssin auton\). Final \hina\ and the first aorist active subjunctive of \erta\, old verb to ask a question as here and often in the _Koin_ to ask for something (John:14:16|) like \aite\. {Who art thou?} (\su tis ei;\). Direct question preserved and note proleptic position of \su\, "Thou, who art thou?" The committee from the Sanhedrin put the question sharply up to John to define his claims concerning the Messiah.
rwp@John:2:13 @{The passover of the Jews} (\to pascha tn Ioudain\). The Synoptics do not give "of the Jews," but John is writing after the destruction of the temple and for Gentile readers. John mentions the passovers in Christ's ministry outside of the one when Christ was crucified, this one and one in 6:4|. There may be another (5:1|)...was much over a year in ...
rwp@John:4:35 @{Say not ye?} (\Ouch humeis legete;\). It is not possible to tell whether Jesus is alluding to a rural proverb of which nothing is known about there being four months from seedtime to harvest (a longer time than four months in fact) or whether he means that it was then actually four months to harvest. In the latter sense, since harvest began about the middle of April, it would be December when Jesus spoke. {There are yet four months} (\eti tetramnos estin\). The use of \eti\ (yet) and the fact that the space between seedtime and harvest is longer than four months (\tetra\, Aeolic for \tessara\, and \mn\, month) argue against the proverb idea. {And then cometh the harvest} (\kai ho therismos erchetai\). "And the harvest (\therismos\, from \theriz\, rare in Greek writers) comes." The possible Iambic verse here is purely accidental as in 5:14|. {Lift up your eyes} (\eparate tous ophthalmous humn\). First aorist active imperative of \epair\. Deliberate looking as in kjv@John:6:5| where \theaomai\ also is used as here. {Fields} (\chras\). Cultivated or ploughed ground as in kjv@Luke:21:21|. {White} (\leukai\). Ripened grain like grey hair (Matthew:5:36|). {Already unto harvest} (\pros therismon d\). Probably \d\ (already) goes with verse 36|...the spring of the year and ...13|.
rwp@John:5:1 @{After these things} (\meta tauta\). John is fond of this vague phrase (3:22; 6:1|)...undoubtedly come within a year of ...(6:4|). {A feast of the Jews} (\heort tn Ioudain\). Some manuscripts have the article (\h\) "the feast" which would naturally mean the passover. As a matter of fact there is no way of telling what feast it was which Jesus here attended. Even if it was not the passover, there may well be another passover not mentioned besides the three named by John (2:13,23; 6:4: 12:1|). {Went up} (\aneb\). Second aorist active indicative of \anabain\. It was up towards Jerusalem from every direction save from Hebron.
rwp@John:6:1 @{After these things} (\meta tauta\). A common, but indefinite, note of time in John (3:22; 5:1; 6:1; 7:1|)...of fact, a whole year may ...5 in Jerusalem and those in chapter 6 in Galilee. There is no sufficient reason for believing that chapter 6 originally preceded chapter 5. The feeding of the five thousand is the only event before the last visit to Jerusalem recorded in all Four Gospels (Mark:6:30-44; kjv@Matthew:14:13-21; kjv@Luke:9:10-17; kjv@John:6:1-13|). The disciples have returned from the tour of Galilee and report to Jesus. It was the passover time (John:6:4|) just a year before the end. {To the other side of the Sea of Galilee} (\peran ts thalasss ts Galilaias\). The name given in Mark and Matthew. It is called Gennesaret in kjv@Luke:5:1| and "Sea of Tiberias" in kjv@John:21:1|. Here "of Tiberias" (\ts Tiberiados\) is added as further description. Herod Antipas A.D. 22 built Tiberias to the west of the Sea of Galilee and made it his capital. See verse 23| for this city. Luke (Luke:9:10|) explains that it was the eastern Bethsaida (Julias) to which Jesus took the disciples, not the western Bethsaida of kjv@Mark:6:45| in Galilee.
rwp@John:7:1 @{After these things} (\meta tauta\). John's favourite general note of the order of events. Bernard conceives that the events in 7:1-14| follow 7:15-24| and both follow chapter 5, not chapter 6, a wholly needless readjustment of the narrative to suit a preconceived theory. John simply supplements the narrative in the Synoptics at points deemed important. He now skips the period of withdrawal from Galilee of about six months (from passover to tabernacles). {Walked} (\periepatei\). Imperfect active, a literal picture of the itinerant ministry of Jesus. He has returned to Galilee from the region of Caesarea Philippi. He had been avoiding Galilee as well as Judea for six months. {For he would not walk in Judea} (\ou gar thelen en ti Ioudaii\). Imperfect active of \thel\ picturing the attitude of refusal to work in Judea after the events in chapter 5 (perhaps a year and a half before). {Sought to kill} (\eztoun apokteinai\). Imperfect active again, progressive attitude, had been seeking to kill him as shown in 5:18| where the same words occur.
rwp@John:7:3 @{His brethren} (\hoi adelphoi autou\). "His brothers" (half-brothers actually), who "were not believing on him" (\oude episteuon eis auton\) as stated in verse 5|. They were hostile to the Messianic assumptions of Jesus, a natural attitude as one can well see, though at first they were friendly (2:12|). {Depart hence} (\metabthi enteuthen\). Second aorist active imperative of \metabain\, to pass to another place (5:24; 13:1|). It was impertinence on their part. {That thy disciples also may behold} (\hina kai hoi mathtai sou thersousin\). Final clause with \hina\ and the future active indicative of \there\. Jesus had many disciples in Judea at the start (2:23; 4:1|) and had left it because of the jealousy of the Pharisees over his success (4:3|). The brothers may have heard of the great defection in the synagogue in Capernaum (6:66|), but the advice is clearly ironical. {Which thou doest} (\ha poieis\)...from Judea for a year and ...
rwp@John:11:49 @{Caiaphas} (\Kaiaphas\). Son-in-law of Annas and successor and high priest for 18 years (A.D. 18 to 36). {That year} (\tou eniautou ekeinou\). Genitive of time; his high-priesthood included that year (A.D. 29 or 30). Songs:he took the lead at this meeting. {Ye know nothing at all} (\humeis ouk oidate ouden\). In this he is correct, for no solution of their problem had been offered.
rwp@John:12:5 @{Sold} (\eprath\). First aorist passive indicative of \piprask\, old verb to sell (Matthew:13:46|). {For three hundred pence} (\triakosin dnarin\). Genitive of price. Same item in kjv@Mark:14:5|, while in kjv@Matthew:26:9| it is simply "for much" (\pollou\). But all three have "given to the poor" (\edoth ptchois\). First aorist passive indicative of \didmi\ with dative case \ptchois\ (note absence of the article, poor people), real beggars, mendicants (Matthew:19:21; kjv@Luke:14:13|). But only John singles out Judas as the one who made the protest against this waste of money while Mark says that "some" had indignation and Matthew has it that "the disciples" had indignation. Clearly Judas was the spokesman for the group who chimed in and agreed with his protest. The amount here spent by Mary (ten guineas)...labourer's wages for a year... (Dods).
rwp@John:12:13 @{Took} (\elabon\). Second aorist active indicative of \lamban\. {The branches of the palm-trees} (\ta baia tn phoinikn\). \Phoinix\ is an old word for palm-tree (Revelation:7:9| for the branches) and in kjv@Acts:27:12| the name of a city. \Baion\ is apparently a word of Egyptian origin, palm branches, here only in N.T., but in the papyri and I Macc. 13:51. Here we have "the palm branches of the palm-trees." The use in 1 Macc. 13:51 (cf. II Macc. 10:7) is in the account of Simon's triumphal entry into Jerusalem. Bernard notes that to carry palms was a mark of triumphant homage to a victor or a king (Revelation:7:9|). Palm-trees grew on the Mount of Olives (Mark:11:8|) on the road from Bethany to Jerusalem. The crowds (one in front and one behind, kjv@Mark:11:9; kjv@Matthew:21:9; kjv@John:2:18|) cut the branches as they came (Matthew:21:8|). {To meet him} (\eis hupantsin auti\). Literally, {for a meeting} (\hupantsis\, late word from the verb \hupanta\, kjv@Matthew:8:28; kjv@John:11:20,30; 12:18|, in the papyri, but only here in the N.T.) with him" (\auti\, associative instrumental case after \hupantsin\ as after the verb in verse 18|). It was a scene of growing excitement. {And cried out} (\kai ekraugazon\). Imperfect active of \kraugaz\, old and rare verb (from \kraug\) as in kjv@Matthew:12:19; kjv@John:19:15|. {Hosannah} (\Hsannah\). Transliteration of the Hebrew word meaning "Save now." The LXX renders it by \Sson d\ (Save now). {Blessed is he that cometh in the name of the Lord} (\eulogmenos ho erchomenos en onomati kuriou\). Perfect passive participle of \euloge\. Quotation from kjv@Psalms:118:25f.|, written, some think, for the dedication of the second temple, or, as others think, for the feast of tabernacles after the return (Ezra:3:1f.|). It was sung in the processional recitation then as a welcome to the worshippers. Here the words are addressed to the Messiah as is made plain by the addition of the words, "even the king of Israel" (\kai ho basileus tou Isral\) as Nathanael called him (1:49|). Jesus is here hailed by the multitudes as the long-looked for Messiah of Jewish hope and he allows them so to greet him (Luke:19:38-40|)...that he prevented a year before ...(John:6:14f.|). It is probable that "in the name of the Lord" should be taken with "blessed" as in kjv@Deuteronomy:21:5; kjv@2Samuel:6:18; kjv@1Kings:22:16; kjv@2Kings:2:24|. The Messiah was recognized by Martha as the Coming One (John:11:27|) and is so described by the Baptist (Matthew:11:3|). Mark (Mark:11:10|) adds "the kingdom that cometh" while Luke (19:38|) has "the king that cometh." "It was this public acclamation of Jesus as King of Israel or King of the Jews which was the foundation of the charge made against him before Pilate (18:33|)" (Bernard).
rwp@John:13:2 @{During supper} (\deipnou ginomenou\). Correct text, present middle participle of \ginomai\ (not \genomenou\, second aorist middle participle, "being ended") genitive absolute. Verse 4| shows plainly that the meal was still going on. {The devil having already put} (\tou diabolou d beblkotos\). Another genitive absolute without a connective (asyndeton), perfect active participle of \ball\, to cast, to put. Luke (Luke:22:3|) says that Satan entered Judas when he offered to betray Jesus. Hence John's "already" (\d\) is pertinent. John repeats his statement in verse 27|. In kjv@John:6:70| Jesus a year ago had seen that Judas was a devil. {To betray him} (\hina paradoi auton\). Cf. kjv@Acts:5:3|. Purpose clause with \hina\ and second aorist active subjunctive of \paradidmi\ (form in \-oi\ as in kjv@Mark:14:10| rather than the usual \-i\ in kjv@Luke:22:4|). Satan had an open door by now into the heart of Judas.
rwp@John:13:10 @{He that is bathed} (\ho leloumenos\). Perfect passive articular participle of \lou\, to bathe the whole body (Acts:9:37|). {Save to wash his feet} (\ei m tous podas nipsasthai\). Aleph and some old Latin MSS. have only \nipsasthai\, but the other words are genuine and are really involved by the use of \nipsasthai\ (first aorist middle infinitive of \nipt\, to wash parts of the body) instead of \lousasthai\, to bathe the whole body (just used before). The guest was supposed to bathe (\lou\) before coming to a feast and so only the feet had to be washed (\nipt\) on removing the sandals. {Clean} (\katharos\). Because of the bath. For \katharos\ meaning external cleanliness see kjv@Matthew:23:26; 27:59;| but in kjv@John:15:3| it is used for spiritual purity as here in "ye are clean" (\katharoi\). {Every whit} (\holos\). All of the body because of the bath. For this same predicate use of \holos\ see 9:34|. {But not all} (\all' ouchi pantes\). Strongly put exception (\ouchi\). Plain hint of the treachery of Judas who is reclining at the table after having made the bargain with the Sanhedrin (Mark:14:11|). A year ago Jesus knew that Judas was a devil and said to the apostles: "One of you is a devil" (6:64,70|). But it did not hurt them then nor did they suspect each other then or now. It is far-fetched to make Jesus here refer to the cleansing power of his blood or to baptism as some do.
rwp@John:13:11 @{For he knew him that should betray him} (\idei gar ton paradidonta auton\). Past perfect \idei\...had known for a year at ...(6:64,70|) and yet he treated Judas with his usual courtesy. The articular present participle of \paradidmi\, "the betraying one," for Judas was already engaged in the process. Did Judas wince at this thrust from Jesus?
rwp@John:13:21 @{He was troubled in the spirit} (\etarachth toi pneumati\). First aorist passive indicative of \tarass\ and the locative case of \pneuma\. See already 11:33; 12:27| for this use of \tarass\ for the agitation of Christ's spirit. In 14:1,27| it is used of the disciples. Jesus was one with God (5:19|) and yet he had our real humanity (1:14|). {Testified} (\emartursen\). First aorist active indicative of \marture\, definite witness as in 4:44; 18:37|. {One of you shall betray me} (\heis ex humn paradsei me\). Future active of \paradidmi\, to betray, the word so often used of Judas. This very language occurs in kjv@Mark:14:18; kjv@Matthew:26:21| and the idea in kjv@Luke:22:21|...Jesus had said a year ago ...(John:6:70|), but it made no such stir then. Now it was a bolt from the blue sky as Jesus swept his eyes around and looked at the disciples.
rwp@Luke:1:27 @{Betrothed} (\emnsteumenn\)...Betrothal usually lasted a year and ...(Deuteronomy:23:24f.|).
rwp@Luke:3:23 @{Jesus Himself} (\autos Isous\). Emphatic intensive pronoun calling attention to the personality of Jesus at this juncture. When he entered upon his Messianic work. {When he began to teach} (\archomenos\)...to be about thirty years of ...(\didaskein\) after the present participle \archomenos\. Either the infinitive or the participle can follow \archomai\, usually the infinitive in the _Koin_. It is not necessary to supply anything (Acts:1:22|). {Was about thirty years of age} (\n hsei etn triakonta\)...over thirty or a year or ...{Being Son (as was supposed) of Joseph, the son of Heli} (\n huios hs enomizeto Isph tou Helei\). For the discussion of the genealogy of Jesus see on ¯Matthew:1:1-17|. The two genealogies differ very widely and many theories have been proposed about them. At once one notices that Luke begins with Jesus and goes back to Adam, the Son of God, while Matthew begins with Abraham and comes to "Joseph the husband of Mary of whom was born Jesus who is called Christ" (Matthew:1:16|). Matthew employs the word "begot" each time, while Luke has the article \tou\ repeating \huiou\ (Son) except before Joseph. They agree in the mention of Joseph, but Matthew says that "Jacob begat Joseph" while Luke calls "Joseph the son of Heli." There are other differences, but this one makes one pause. Joseph, of course, did not have two fathers. If we understand Luke to be giving the real genealogy of Jesus through Mary, the matter is simple enough. The two genealogies differ from Joseph to David except in the cases of Zorobabel and Salathiel. Luke evidently means to suggest something unusual in his genealogy by the use of the phrase "as was supposed" (\hs enomizeto\). His own narrative in kjv@Luke:1:26-38| has shown that Joseph was not the actual father of Jesus. Plummer objects that, if Luke is giving the genealogy of Jesus through Mary, \huios\ must be used in two senses here (son as was supposed of Joseph, and grandson through Mary of Heli). But that is not an unheard of thing. In neither list does Matthew or Luke give a complete genealogy. Just as Matthew uses "begat" for descent, so does Luke employ "son" in the same way for descendant. It was natural for Matthew, writing for Jews, to give the legal genealogy through Joseph, though he took pains to show in kjv@Matthew:1:16,18-25| that Joseph was not the actual father of Jesus. It was equally natural for Luke, a Greek himself and writing for the whole world, to give the actual genealogy of Jesus through Mary. It is in harmony with Pauline universality (Plummer) that Luke carries the genealogy back to Adam and does not stop with Abraham. It is not clear why Luke adds "the Son of God" after Adam (3:38|). Certainly he does not mean that Jesus is the Son of God only in the sense that Adam is. Possibly he wishes to dispose of the heathen myths about the origin of man and to show that God is the Creator of the whole human race, Father of all men in that sense. No mere animal origin of man is in harmony with this conception.
rwp@Luke:4:14 @{Returned} (\hupestrepsen\)...that tells of the year of ...(Stalker) in various parts of the Holy Land. {In the power of the Spirit} (\en ti dunamei tou pneumatos\). Luke in these two verses (14,15|) gives a description of the Galilean Ministry with three marked characteristics (Plummer): the power of the spirit, rapid spread of Christ's fame, use of the Jewish synagogues. Luke often notes the power of the Holy Spirit in the work of Christ. Our word dynamite is this same word \dunamis\ (power). {A fame} (\phm\). An old Greek word found in the N.T. only here and kjv@Matthew:9:26|. It is from \phmi\, to say. Talk ran rapidly in every direction. It assumes the previous ministry as told by John.
rwp@Luke:4:16 @{Where he had been brought up} (\hou n tethrammenos\). Past perfect passive periphrastic indicative, a state of completion in past time, from \treph\, a common Greek verb. This visit is before that recorded in kjv@Mark:6:1-6; kjv@Matthew:13:54-58|...comes back after a year of ...(Luke:4:15|). Luke may have in mind 2:51|, but for some time now Nazareth had not been his home and that fact may be implied by the past perfect tense. {As his custom was} (\kata to eithos auti\). Second perfect active neuter singular participle of an old \eth\ (Homer), to be accustomed. Literally according to what was customary to him (\auti\, dative case). This is one of the flashlights on the early life of Jesus. He had the habit of going to public worship in the synagogue as a boy, a habit that he kept up when a grown man. If the child does not form the habit of going to church, the man is almost certain not to have it. We have already had in Matthew and Mark frequent instances of the word synagogue which played such a large part in Jewish life after the restoration from Babylon. {Stood up} (\anest\). Second aorist active indicative and intransitive. Very common verb. It was the custom for the reader to stand except when the Book of Esther was read at the feast of Purim when he might sit. It is not here stated that Jesus had been in the habit of standing up to read here or elsewhere. It was his habit to go to the synagogue for worship. Since he entered upon his Messianic work his habit was to teach in the synagogues (Luke:4:15|). This was apparently the first time that he had done so in Nazareth. He may have been asked to read as Paul was in Antioch in Pisidia (Acts:13:15|). The ruler of the synagogue for that day may have invited Jesus to read and speak because of his now great reputation as a teacher. Jesus could have stood up voluntarily and appropriately because of his interest in his home town. {To read} (\anagnnai\). Second aorist active infinitive of \anaginsk\, to recognize again the written characters and so to read and then to read aloud. It appears first in Pindar in the sense of read and always so in the N.T. This public reading aloud with occasional comments may explain the parenthesis in kjv@Matthew:24:15| (Let him that readeth understand).
rwp@Luke:4:18 @{Anointed me} (\echrisen me\). First aorist active indicative of the verb \chri\ from which {Christ} (\Christos\)...is picturing the Jubilee year and ...(Luke:3:21|) where he was also "anointed" for his mission by the Father's voice (3:22|). {To the poor} (\ptchois\). Jesus singles this out also as one of the items to tell John the Baptist in prison (Luke:7:22|). Our word _Gospel_ is a translation of the Greek \Euaggelion\, and it is for the poor. {He hath sent me} (\apestalken me\). Change of tense to perfect active indicative. He is now on that mission here. Jesus is God's _Apostle_ to men (John:17:3|, Whom thou didst send). {Proclaim} (\kruxai\). As a herald like Noah (2Peter:2:5|). {To the captives} (\aichmaltois\). Prisoners of war will be released (\aichm\, a spear point, and \haltos\, from \haliskomai\, to be captured). Captured by the spear point. Common word, but here only in the N.T. {Set at liberty} (\aposteilai\). First aorist active infinitive of \apostell\. Same verb as \apestalken\, above. Brought in here from kjv@Isaiah:58:6|. Plummer suggests that Luke inserts it here from memory. But Jesus could easily have turned back the roll and read it so. {Them that are bruised} (\tethrausmenous\). Perfect passive participle of \thrau\, an old verb, but here only in the N.T. It means to break in pieces broken in heart and often in body as well. One loves to think that Jesus felt it to be his mission to mend broken hearts like pieces of broken earthenware, real rescue-mission work. Jesus mends them and sets them free from their limitations.
rwp@Luke:4:19 @{The acceptable year of the Lord} (\eniauton Kuriou dekton\)...first day of the year of ...(Leviticus:25:8-17|). This great passage justly pictures Christ's conception of his mission and message.
rwp@Luke:4:21 @{And he began to say} (\rxato de legein\). Aorist ingressive active indicative and present infinitive. He began speaking. The moment of hushed expectancy was passed. These may or may not be the first words uttered here by Jesus. Often the first sentence is the crucial one in winning an audience. Certainly this is an arresting opening sentence. {Hath been fulfilled} (\peplrtai\). Perfect passive indicative, {stands fulfilled}. "Today this scripture (Isaiah:61:1,2|, just read)...mean that the real year of ...-hearted. The words were too good to be true and to be spoken here at Nazareth by one of their own townsmen!
rwp@Luke:13:9 @{And if it bear fruit thenceforth} (\k'an men poisi karpon eis to mellon\). Aposiopesis, sudden breaking off for effect (Robertson, _Grammar_, p. 1203). See it also in kjv@Mark:11:32; kjv@Acts:23:9|. Trench (_Parables_)...fig tree for one year more ...
rwp@Luke:18:12 @{Twice in the week} (\dis tou sabbatou\). One fast a year was required by the law (Leviticus:16:29; kjv@Numbers:29:7|). The Pharisees added others, twice a week between passover and pentecost, and between tabernacles and dedication of the temple. {I get} (\ktmai\). Present middle indicative, not perfect middle \kektmai\ (I possess). He gave a tithe of his income, not of his property.
rwp@Luke:19:38 @{The king cometh} (\ho erchomenos, ho basileus\)...of immediate realization. A year ago ...(John:6:15|). The phrase "the coming king" like "the coming prophet" (John:6:14; kjv@Deuteronomy:18:15|) expressed the hope of the long-looked-for Messiah. They are singing from the Hallel in their joy that Jesus at last is making public proclamation of his Messiahship. {Peace in heaven, and glory in the highest} (\en ourani eirn kai doxa en hupsistois\). This language reminds one strongly of the song of the angels at the birth of Jesus (Luke:2:14|). kjv@Mark:11:10; kjv@Matthew:21:9| have "Hosannah in the highest."
rwp@Mark:1:14 @{Jesus came into Galilee} (\lthen ho Isous eis tn Galilaian\)...not know of the year of ...(Perea, Galilee, Judea, Samaria) preceding the Galilean ministry. John supplements the Synoptic Gospels at this point as often. The arrest of John had much to do with the departure of Jesus from Judea to Galilee (John:4:1-4|). {Preaching the gospel of God} (\krussn to euaggelion tou theou\). It is the subjective genitive, the gospel that comes from God. Swete observes that repentance (\metanoia\) is the keynote in the message of the Baptist as gospel (\euaggelion\) is with Jesus. But Jesus took the same line as John and proclaimed both repentance and the arrival of the kingdom of God. Mark adds to Matthew's report the words "the time is fulfilled" (\peplrtai ho kairos\). It is a significant fact that John looks backward to the promise of the coming of the Messiah and signalizes the fulfilment as near at hand (perfect passive indicative). It is like Paul's fulness of time (\plrma tou chronou\) in kjv@Galatians:4:4| and fulness of the times (\plrma ton kairn\) in kjv@Ephesians:1:10| when he employs the word \kairos\, opportunity or crisis as here in Mark rather than the more general term \chronos\. Mark adds here also: "and believe in the gospel" (\kai pisteuete en ti euaggelii\). Both repent and believe in the gospel. Usually faith in Jesus (or God) is expected as in John 14:1|. But this crisis called for faith in the message of Jesus that the Messiah had come. He did not use here the term Messiah, for it had come to have political connotations that made its use at present unwise. But the kingdom of God had arrived with the presence of the King. It does make a difference what one believes. Belief or disbelief in the message of Jesus made a sharp cleavage in those who heard him. "Faith in the message was the first step; a creed of some kind lies at the basis of confidence in the Person of Christ, and the occurrence of the phrase \pistuete en ti euaggelii\ in the oldest record of the teaching of our Lord is a valuable witness to this fact" (Swete).
rwp@Mark:1:21 @{And taught} (\edidasken\). Inchoative imperfect, began to teach as soon as he entered the synagogue in Capernaum on the sabbath. The synagogue in Capernaum afforded the best opening for the teaching of Jesus. He had now made Capernaum (Tell Hum) his headquarters after the rejection in Nazareth as explained in kjv@Luke:4:16-31| and kjv@Matthew:4:13-16|. The ruins of this synagogue have been discovered and there is even talk of restoring the building since the stones are in a good state of preservation. Jesus both taught (\didask\) and preached (\kruss\) in the Jewish synagogues as opportunity was offered by the chief or leader of the synagogue (\archisunaggos\). The service consisted of prayer, praise, reading of scripture, and exposition by any rabbi or other competent person. Often Paul was invited to speak at such meetings. In kjv@Luke:4:20| Jesus gave back the roll of Isaiah to the attendant or beadle (\ti hupreti\)...preacher of over a year when ...(Luke:4:14|).
rwp@Mark:6:40 @{They sat down in ranks} (\anepesan prasiai prasiai\). They half-way reclined (\anaklithnai\, verse 39|). Fell up here (we have to say fell down), the word \anepesan\ means. But they were arranged in groups by hundreds and by fifties and they looked like garden beds with their many-coloured clothes which even men wore in the Orient. Then again Mark repeats the word, \prasiai prasiai\, in the nominative absolute as in verse 39| instead of using \ana\ or \kata\...Palestine much of the year, mainly ...-year ministry of Jesus (Gould)...It is still one year before ...
rwp@Mark:6:45 @{To Bethsaida} (\pros Bthsaidan\). This is Bethsaida on the Western side, not Bethsaida Julias on the Eastern side where they had just been (Luke:9:10|). {While he himself sendeth the multitude away} (\hes autos apoluei ton ochlon\). kjv@Matthew:14:22| has it "till he should send away" (\hes hou apolusi\) with the aorist subjunctive of purpose. Mark with the present indicative \apoluei\ pictures Jesus as personally engaged in persuading the crowds to go away now. kjv@John:6:41f.| explains this activity of Jesus. The crowds had become so excited that they were in the mood to start a revolution against the Roman government and proclaim Jesus king. He had already forced in reality the disciples to leave in a boat {to go before him} (\proagein\) in order to get them out of this atmosphere of overwrought excitement with a political twist to the whole conception of the Messianic Kingdom. They were in grave danger of being swept off their feet and falling heedlessly into the Pharisaic conception and so defeating the whole teaching and training of Jesus with them. See on ¯Matthew:14:22,23|...things had come one year before ...
rwp@Matthew:3:1 @{And in those days cometh John the Baptist} (\en de tais hmerais paraginetai Ians ho Baptists\). Here the synoptic narrative begins with the baptism of John (Mt. 3:1; kjv@Mark:1:2; kjv@Luke:3:1|) as given by Peter in kjv@Acts:1:22|, "from the baptism of John, unto the day that he was received up from us" (cf. also kjv@Acts:10:37-43|, Peter's summary to Cornelius very much like the outline of Mark's Gospel). Matthew does not indicate the date when John appeared as Luke does in ch. 3 (the fifteenth year of Tiberius's reign)...It was some thirty years after ...(\paraginetai\) "came on the scene," but it is the historical present and calls for a vivid imagination on the part of the reader. There he is as he comes forward, makes his appearance. His name John means "Gift of Jehovah" (cf. German _Gotthold_) and is a shortened form of Johanan. He is described as "the Baptist," "the Baptizer" for that is the rite that distinguishes him. The Jews probably had proselyte baptism as I. Abrahams shows (_Studies in Pharisaism and the Gospels_, p. 37). But this rite was meant for the Gentiles who accepted Judaism. John is treating the Jews as Gentiles in demanding baptism at their hands on the basis of repentance.
rwp@Matthew:4:12 @{Now when he heard} (\akousas de\)...Galilean ministry, a whole year. But ...1:19-3:36| we should know nothing of the "year of obscurity" (Stalker)...in prison for a year or ...
rwp@Matthew:4:17 @{Began Jesus to preach} (\rxato ho Isous krussein\)...preaching for over a year already ...(Matthew:3:2|) being at hand. The same word for "preaching" (\krussein\) from \krux\, herald, is used of Jesus as of John. Both proclaimed the good news of the kingdom. Jesus is more usually described as the Teacher, (\ho didaskalos\) who taught (\edidasken\) the people. He was both herald and teacher as every preacher should be.
rwp@Matthew:18:24 @{Ten thousand talents} (\murin talantn\)...and Samaria for one year were ...600 talents while Galilee and Perea paid 200 (Josephus, _Ant_. xi. 4). But oriental kings were free in the use of money and in making debts like the native kings of India today.
rwp@Matthew:27:26 @{Scourged} (\phragellsas\). The Latin verb _flagellare_. Pilate apparently lost interest in Jesus when he discovered that he had no friends in the crowd. The religious leaders had been eager to get Jesus condemned before many of the Galilean crowd friendly to Jesus came into the city. They had apparently succeeded. The scourging before the crucifixion was a brutal Roman custom. The scourging was part of the capital punishment. Deissmann (_Light from the Ancient East_, p. 269)...Florentine papyrus of the year... 85 A.D. wherein G. Septimius Vegetus, governor of Egypt, says of a certain Phibion: "Thou hadst been worthy of scourging ... but I will give thee to the people."
rwp@Info_Romans @ THE TIME AND PLACE The place is settled if we accept kjv@Romans:16:1|...The time of the year is ...(Romans:15:25|). In kjv@Acts:20:3| we read that Paul spent three months in Corinth. In II Corinthians we have a full account of the collection for the poor saints in Jerusalem. The account of the journey from Corinth to Jerusalem is given in kjv@Acts:20:3-21:17|. It was in the spring between passover at Philippi (Acts:20:6|) and pentecost in Jerusalem (20:16; 21:17|). The precise year is not quite so certain, but we may suggest A.D. 57 or 58 with reasonable confidence.