rwp Paulos
rwp@1Corinthians:1:13 @{Is Christ divided?} (\memeristai ho Christos;\). Perfect passive indicative, Does Christ stand divided? It is not certain, though probable, that this is interrogative like the following clauses. Hofmann calls the assertory form a "rhetorical impossibility." The absence of \m\ here merely allows an affirmative answer which is true. The fourth or Christ party claimed to possess Christ in a sense not true of the others. Perhaps the leaders of this Christ party with their arrogant assumptions of superiority are the false apostles, ministers of Satan posing as angels of light (2Corinthians:11:12-15|). {Was Paul crucified for you?} (\M Paulos estaurth huper humn;\). An indignant "No" is demanded by \m\. Paul shows his tact by employing himself as the illustration, rather than Apollos or Cephas. Probably \huper\, over, in behalf of, rather than \peri\ (concerning, around) is genuine, though either makes good sense here. In the _Koin_ \huper\ encroaches on \peri\ as in strkjv@2Thessalonians:2:1|. {Were ye baptized into the name of Paul?} (\eis to onoma Paulou ebaptisthte;\). It is unnecessary to say {into} for \eis\ rather than {in} since \eis\ is the same preposition originally as \en\ and both are used with \baptiz\ as in strkjv@Acts:8:16; strkjv@10:48| with no difference in idea (Robertson, _Grammar_, p. 592). Paul evidently knows the idea in strkjv@Matthew:28:19| and scouts the notion of being put on a par with Christ or the Trinity. He is no rival of Christ. This use of \onoma\ for the person is not only in the LXX, but the papyri, ostraca, and inscriptions give numerous examples of the name of the king or the god for the power and authority of the king or god (Deissmann, _Bible Studies_, pp. 146ff., 196ff.; _Light from the Ancient East_, p. 121).
rwp@Acts:16:3 @{Him would Paul have to go forth with him} (\touton thelsen ho Paulos sun auti exelthein\). This one (note emphatic position) Paul wanted (first aorist active indicative of \thel\ with temporal augment as if from \ethel\ the old form). Here was a gifted young man who was both Jew and Greek. {He took and circumcised him} (\labn perietemen auton\). Any one could perform this rite. Paul had stoutly resisted circumcision in the case of Titus, a pure Greek (Galatians:2:3,5|), because the whole principle of Gentile liberty was at stake. But Timothy was both Jew and Greek and would continually give offence to the Jews with no advantage to the cause of Gentile freedom. Songs:here for the sake of expediency, "because of the Jews" (\dia tous Ioudaious\), Paul voluntarily removed this stumbling-block to the ministry of Timothy. Otherwise Timothy could not have been allowed to preach ln the synagogues. _Idem non est semper idem_. But Timothy's case was not the case of Titus. Here it was a question of efficient service, not an essential of salvation. Hovey notes that Timothy was circumcised because of Jewish unbelievers, not because of Jewish believers. {Was a Greek} (\Helln huprchen\). Imperfect active in indirect assertion where ordinarily the present \huparchei\ would be retained, possibly indicating that his father was no longer living.
rwp@Acts:17:33 @{Thus Paul went out from among them} (\houts ho Paulos exlthen ek mesou autn\). No further questions, no effort to arrest him, no further ridicule. He walked out never to return to Athens. Had he failed?
rwp@Acts:19:13 @{Of the strolling Jews, exorcists} (\tn perierchomenn Ioudain exorkistn\). These exorcists travelled around (\peri\) from place to place like modern Gypsy fortune-tellers. The Jews were especially addicted to such practices with spells of sorcery connected with the name of Solomon (Josephus, _Ant_. VIII. 2.5). See also Tobit strkjv@8:1-3. Jesus alludes to those in Palestine (Matthew:12:27; strkjv@Luke:11:19|). The exorcists were originally those who administered an oath (from \exorkiz\, to exact an oath), then to use an oath as a spell or charm. Only instance here in the N.T. These men regarded Paul as one of their own number just as Simon Magus treated Simon Peter. Only here these exorcists paid Paul the compliment of imitation instead of offering money as Magus did. {To name over} (\onomazein epi\). They heard what Paul said and treated his words as a magic charm or spell to drive the evil spirits out. {I adjure you by Jesus whom Paul preacheth} (\Horkiz humas ton Isoun hon Paulos krussei\). Note two accusatives with the verb of swearing (cf. strkjv@Mark:5:7|) as a causative verb (Robertson, _Grammar_, p. 483). The papyri furnish numerous instances of \horkiz\ in such constructions (Deissmann, _Bible Studies_, p. 281). Note also the article with Jesus, "the Jesus," as if to identify the magic word to the demons with the addition "whom Paul preaches." They thought that success turned on the correct use of the magical formula. The Ephesian mysteries included Christianity, so they supposed.
rwp@Acts:19:26 @{At Ephesus} (\Ephesou\). Genitive of place as also with \Asias\ (Asia). Cf. Robertson, _Grammar_, pp. 494f. {This Paul} (\ho Paulos houtos\). Contemptuous use of \houtos\. {Hath turned away} (\metestsen\). Changed, transposed. First aorist active indicative, did change. Tribute to Paul's powers as a preacher borne out by Luke's record in strkjv@19:10|. There may be an element of exaggeration on the part of Demetrius to incite the workmen to action, for the worship of Artemis was their wealth. Paul had cut the nerve of their business. There had long been a Jewish colony in Ephesus, but their protest against idolatry was as nothing compared with Paul's preaching (Furneaux). {Which are made with hands} (\hoi dia cheirn ginomenoi\). Note the present tense, made from time to time. No doubt Paul had put the point sharply as in Athens (Acts:17:29|). Isaiah (Isaiah:44:9-17|) had pictured graphically the absurdity of worshipping stocks and stones, flatly forbidden by the Old Testament (Exodus:20:4; strkjv@Psalms:135:15-18|). The people identified their gods with the images of them and Demetrius reflects that point of view. He was jealous of the brand of gods turned out by his factory. The artisans would stand by him on this point. It was a reflection on their work.
rwp@Acts:25:19 @{But had} (\de eichon\). Descriptive imperfect active of \ech\ and \de\ of contrast (but). {Concerning their own religion} (\peri ts idias deisidaimonias\). See on ¯17:22| for discussion of this word. Festus would hardly mean "superstition," whatever he really thought, because Agrippa was a Jew. {And of one Jesus} (\kai peri tinos Isou\). This is the climax of supercilious scorn toward both Paul and "one Jesus." {Who was dead} (\tethnkotos\). Perfect active participle of \thnsk\ agreeing with \Isou\ (genitive). As being dead. {Whom Paul affirmed to be alive} (\hon ephasken ho Paulos zin\). Imperfect active of \phask\, old form of \phmi\ to say, in the N.T. only here and strkjv@Acts:24:9; strkjv@Romans:1:22|. Infinitive \zin\ in indirect discourse with \hon\ (whom) the accusative of general reference. With all his top-loftical airs Festus has here correctly stated the central point of Paul's preaching about Jesus as no longer dead, but living.
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