rwp behind
rwp@1Corinthians:1:7 @{Songs:that ye come behind in no gift} (\hste humas m hustereisthai en mdeni charismati\). Consecutive clause with \hste\...the double negative. Come behind... (\hustereisthai\) is to be late (\husteros\), old verb seen already in strkjv@Mark:10:21; strkjv@Matthew:19:20|. It is a wonderful record here recorded. But in strkjv@2Corinthians:8:7-11; strkjv@9:1-7| Paul will have to complain that they have not paid their pledges for the collection, pledges made over a year before, a very modern complaint. {Waiting for the revelation} (\apekdechomenous tn apokalupsin\). This double compound is late and rare outside of Paul (1Corinthians:1:7; strkjv@Galatians:5:5; strkjv@Romans:8:19,23,25; strkjv@Phillipians:3:20|), strkjv@1Peter:3:20; strkjv@Hebrews:9:28|. It is an eager expectancy of the second coming of Christ here termed revelation like the eagerness in \prosdechomenoi\ in strkjv@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@1Corinthians:3:17 @{Destroyeth} (\phtheirei\). The outward temple is merely the symbol of God's presence, the Shechinah (the Glory). God makes his home in the hearts of his people or the church in any given place like Corinth. It is a terrible thing to tear down ruthlessly a church or temple of God like an earthquake that shatters a building in ruins. This old verb \phtheir\ means to corrupt, to deprave, to destroy. It is a gross sin to be a church-...few preachers who leave behind them...{Him shall God destroy} (\phtherei touton ho theos\). There is a solemn repetition of the same verb in the future active indicative. The condition is the first class and is assumed to be true. Then the punishment is certain and equally effective. The church-wrecker God will wreck. What does Paul mean by "will destroy"? Does he mean punishment here or hereafter? May it not be both? Certainly he does not mean annihilation of the man's soul, though it may well include eternal punishment. There is warning enough here to make every pastor pause before he tears a church to pieces in order to vindicate himself. {Holy} (\hagios\). Hence deserves reverential treatment. It is not the building or house of which Paul speaks as "the sanctuary of God" (\ton naon tou theou\), but the spiritual organization or organism of God's people in whom God dwells, "which temple ye are" (\hoitines este humeis\). The qualitative relative pronoun \hoitines\ is plural to agree with \humeis\ (ye) and refers to the holy temple just mentioned. The Corinthians themselves in their angry disputes had forgotten their holy heritage and calling, though this failing was no excuse for the ringleaders who had led them on. In strkjv@6:19| Paul reminds the Corinthians again that the body is the temple (\naos\, sanctuary) of the Holy Spirit, which fact they had forgotten in their immoralities.
rwp@1Corinthians:16:1 @{Now concerning the collection for the saints} (\peri de ts logias ts eis tous hagious\). Paul has discussed all the problems raised by the Corinthians. Now he has on his own heart the collection for the saints in Jerusalem (see chapters strkjv@2Corinthians:8; 9|). This word \logia\ (or \-eia\) is now known to be derived from a late verb \logeu\, to collect, recently found in papyri and inscriptions (Deissmann, _Bible Studies_, p. 143). The word \logia\ is chiefly found in papyri, ostraca, and inscriptions that tell of religious collections for a god or a temple (Deissmann, _Light from the Ancient East_, p. 105)...but the Corinthians were behind with...{Songs:also do ye} (\houts kai humas poisate\). Paul had given orders (\dietaxa\) to the churches of Galatia and now gives them like commands. As a matter of fact, they had promised a long time before this (2Corinthians:8:10; strkjv@9:1-5|). Now do what you pledged.
rwp@1Peter:2:21 @{For hereunto were ye called} (\eis touto gar eklthte\). First aorist indicative of \kale\, to call. They were called to suffer without flinching (Hort), if need be. {Because} (\hoti\). The fact that Christ suffered (\epathen\) lifts their suffering to a new plane. {Leaving you an example} (\humin hupolimpann hupogrammon\). Present active participle of the late Ionic verb \hupolimpan\ (in the papyri) for the common \hupoleip\, to leave behind (under), here only in N.T. \Hupogrammos\ is also a late and rare word (from \hupograph\, to write under), a writing-copy for one to imitate, in II Macc. strkjv@2:28; Philo, Clement of Rome, here only in N.T. Clement of Alex. (_Strom_. V. 8. 49) uses it of the copy-head at the top of a child's exercise book for the child to imitate, including all the letters of the alphabet. The papyri give many examples of \hupograph\ and \hupograph\ in the sense of copying a letter. {That ye should follow his steps} (\hina epakolouthste tois ichnesin autou\). Purpose clause with \hina\ and first aorist active subjunctive of \epakolouthe\, old verb, to follow closely upon, with the associative-instrumental (1Timothy:5:10,24|) or the locative here. \Ichnos\ is old word (from \hik\, to go), tracks, footprints, in N.T. only here, strkjv@2Corinthians:12:18; strkjv@Romans:4:12|. Peter does not mean that Christ suffered only as an example (1:18|), but he did leave us his example for our copying (1John:2:6|).
rwp@1Timothy:5:15 @{Are turned aside} (\exetrapsan\). Second aorist (effective) passive indicative of \ektrep\. See strkjv@1:6|. {After Satan} (\opis tou Satan\). "Behind Satan." Late use of \opis\ (behind)...Jesus of disciples coming behind... (after) him (Matthew:16:24|).
rwp@1Timothy:6:16 @{Who only hath immortality} (\ho monos echn athanasian\). "The one who alone has immortality." \Athanasia\ (\athanatos\, \a\ privative and \thanatos\), old word, in N.T. only here and strkjv@1Corinthians:15:53f|. Domitian demanded that he be addressed as "_Dominus et Deus noster_...Emperor worship may be behind the...\monos\ (alone) here. {Unapproachable} (\aprositon\). See strkjv@Psalms:104:2|. Late compound verbal adjective (\a\ privative, \pros, ienai\, to go). Here only in N.T. Literary _Koin_ word. {Nor can see} (\oude idein dunatai\). See \aoraton\ in strkjv@Colossians:1:15| and also strkjv@John:1:18; strkjv@Matthew:11:27|. The "amen" marks the close of the doxology as in strkjv@1:17|.
rwp@2Corinthians:8:7 @{In this grace also} (\kai en tauti ti chariti\). This gifted church (1Corinthians:12-14|) had fallen behind in the grace of giving. Kindly irony in this allusion.
rwp@2Corinthians:11:5 @{...am not a whit behind the...} (\mden husterkenai tn huperlian apostoln\). Perfect active infinitive of \hustere\, old verb to fall short with the ablative case. The rare compound adverb \huperlian\ (possibly in use in the vernacular) is probably ironical also, "the super apostles" as these Judaizers set themselves up to be. "The extra-super apostles" (Farrar). Also in strkjv@12:11|. He is not referring to the pillar-apostles of strkjv@Galatians:2:9|.
rwp@2Corinthians:12:11 @{I am become foolish} (\gegona aphrn\). Perfect active indicative of \ginomai\. In spite of what he said in verse 6| that he would not be foolish if he gloried in the other Paul. But he feels that he has dropped back to the mood of strkjv@11:1,16|. He has been swept on by the memory of the ecstasy. {For I ought to have been commended by you} (\eg gar pheilon huph' humn sunistasthai\). Explanation of "ye compelled me." Imperfect active \pheilon\ of \opheil\, to be under obligation, and the tense here expresses an unfulfilled obligation about the present. But \sunistasthai\ is present passive infinitive, not aorist or perfect passive. He literally means, "I ought now to be commended by you" instead of having to glorify myself. He repeats his boast already made (11:5f.|)...he is no whit behind "the...-extra apostles" (the Judaizers), "though I am nothing" (\ei kai ouden eimi\). Even boasting himself against those false apostles causes a reaction of feeling that he has to express (cf. strkjv@1Corinthians:15:9; strkjv@1Timothy:1:15f.|).
rwp@2Thessalonians:2:4 @{He that opposeth and exalteth himself} (\ho antikeimenos kai huperairomenos\). Like John's Antichrist this one opposes (\anti-\) Christ and exalts himself (direct middle of \huperair\, old verb to lift oneself up {above} others, only here and strkjv@2Corinthians:12:7| in N.T.), but not Satan, but an agent of Satan. This participial clause is in apposition with the two preceding phrases, the man of sin, the son of perdition. Note strkjv@1Corinthians:8:5| about one called God and strkjv@Acts:17:23| for \sebasma\ (from \sebazomai\), object of worship, late word, in N.T. only in these two passages. {Songs:that he sitteth in the temple of God} (\hste auton eis ton naon tou theou kathisai\). Another example of the infinitive with \hste\...This incident may lie behind Paul's...{Setting himself forth as God} (\apodeiknunta heauton hoti estin theos\). Present active participle (\mi\ form) of \apodeiknumi\, agreeing in case with \auton\, {showing himself that he is God}. Caligula claimed to be God. Moffatt doubts if Paul is identifying this deception with the imperial cultus at this stage. Lightfoot thinks that the deification of the Roman emperor supplied Paul's language here. Wetstein notes a coin of Julius with \theos\ on one side and \Thessaloniken\ on the other. In strkjv@1John:2:18| we are told of "many antichrists" some of whom had already come. Hence it is not clear that Paul has in mind only one individual or even individuals at all rather than evil principles, for in verse 6| he speaks of \to katechon\ (that which restraineth) while in verse 7| it is \ho katechn\ (the one that restraineth). Frame argues for a combination of Belial and Antichrist as the explanation of Paul's language. But the whole subject is left by Paul in such a vague form that we can hardly hope to clear it up. It is possible that his own preaching while with them gave his readers a clue that we do not possess.
rwp@2Thessalonians:2:5 @{When I was yet with you} (\eti n pros humas\). The present participle takes the time of the verb \elegon\ (imperfect active), {I used to tell you these things}. Songs:Paul recalls their memory of his words and leaves us without the clue to his idea. We know that one of the charges against him was that Jesus was another king, a rival to Caesar (Acts:17:7|)..."with an unfinished sentence behind him"...(verses 3f.|), even "with a trace of impatience."
rwp@2Timothy:4:7 @{I have fought the good fight} (\ton kalon agna gnismai\). Perfect middle indicative of \agnizomai\, a favourite figure with Paul (1Corinthians:9:25; strkjv@Colossians:1:29|), with the cognate accusative \agna\ (Phillipians:1:27,30|, etc.). The "fight" is the athletic contest of his struggle for Christ. {I have finished the course} (\ton dromon teteleka\). Perfect active indicative of \tele\. He had used this metaphor also of himself to the elders at Ephesus (Acts:20:24|)...him. Now it is behind him....{I have kept the faith} (\tn pistin tetrka\). Perfect active indicative again of \tre\. Paul has not deserted. He has kept faith with Christ. For this phrase, see strkjv@Revelation:14:12|. Deissmann (_Light, etc._, p. 309) gives inscriptions in Ephesus of a man who says: "I have kept faith" (\tn pistin etrsa\) and another of a man of whom it is said: "He fought three fights, and twice was crowned."
rwp@Acts:6:15 @{As if the face of an angel} (\hsei prospon aggelou\). Even his enemies saw that, wicked as they were. See strkjv@Exodus:34:30| for the face of Moses when he came down from Sinai (2Corinthians:3:7|). Page quotes Tennyson: "God's glory smote him on the face." Where were Peter and John at this crisis? Apparently Stephen stands alone before the Sanhedrin as Jesus did. But he was not alone for he saw Jesus standing at the right hand of God (Acts:7:56|)...for the Pharisees were behind the...
rwp@Acts:16:24 @{Into the inner prison} (\eis tn esteran phulakn\). The comparative form from the adverb \es\ (within), Ionic and old Attic for \eis\. In the LXX, but in the N.T. only here and strkjv@Hebrews:6:19|...and outer prison and behind this...{Made their feet fast} (\tous podas sphalisato autn\). First aorist (effective) middle of \asphaliz\, from \asphals\ (safe), common verb in late Greek, in the N.T. only here and strkjv@Matthew:24:64ff|. The inner prison was safe enough without this refinement of cruelty. {In the stocks} (\eis to xulon\). \Xulon\, from \xu\, to scrape or plane, is used for a piece of wood whether a cross or gibbet (Acts:5:30; strkjv@10:39; strkjv@13:29; strkjv@Galatians:3:13; strkjv@1Peter:2:24|) or a log or timber with five holes (four for the wrists and ankles and one for the neck) or two for the feet as here, \xuloped\, Latin _vervus_, to shackle the feet stretched apart (Job:33:11|). This torment was practiced in Sparta, Athens, Rome, and Adonirom Judson suffered it in Burmah. \Xulon\ is also used in the N.T. for stick or staff (Matthew:26:47|) and even a tree (Luke:23:31|). Tertullian said of Christians in the stocks: _Nihil crus sentit in vervo, quum animus in caelo est_ (Nothing the limb feels in the stocks when the mind is in heaven).
rwp@Acts:16:30 @{Brought them out} (\progagn autous ex\). Second aorist active participle of \proag\...may have been superstition behind his...
rwp@Acts:17:14 @{And then immediately} (\euthes de tote\). They acted swiftly as in Thessalonica. {Sent forth} (\exapesteilan\). Double compound (\ex, apo\, both out and away) common in late Greek. First aorist active indicative (\exapostell\, liquid verb). Same form in strkjv@9:30|. {As far as to the sea} (\hes epi tn thalassan\). It is not clear whether Paul went all the way to Athens by land or took ship at Dium or Pydna, some sixteen miles away, and sailed to Athens. Some even think that Paul gave the Jews the slip and went all the way by land when they expected him to go by sea. At any rate we know that Paul was grieved to cut short his work in Macedonia, probably not over six months in all, which had been so fruitful in Philippi, Thessalonica, and Beroea. Silas and Timothy (note his presence) remained behind in Beroea and they would keep the work going. Paul no doubt hoped to return soon. Silas and Timothy in Beroea would also serve to screen his flight for the Jews wanted his blood, not theirs. The work in Macedonia spread widely (1Thessalonians:1:7f.|).
rwp@Acts:17:29 @{We ought not to think} (\ouk opheilomen nomizein\). It is a logical conclusion (\oun\, therefore) from the very language of Aratus and Cleanthes. {That the Godhead is like} (\to theion einai homoion\). Infinitive with accusative of general reference in indirect discourse. \To theion\ is strictly "the divine" nature like \theiots\ (Romans:1:20|) rather than like \theots\ (Colossians:2:9|). Paul may have used \to theion\...here to get back behind all...\homoios\ (like) the associative instrumental case is used as with \chrusi, arguri, lithi\. {Graven by art and device of man} (\charagmati techns kai enthumses anthrpou\). Apposition with preceding and so \charagmati\ in associative instrumental case. Literally, graven work or sculpture from \charass\, to engrave, old word, but here alone in N.T. outside of Revelation (the mark of the beast). Graven work of art (\techns\) or external craft, and of thought or device (\enthumses\) or internal conception of man.
rwp@Acts:27:4 @{We sailed under the lee of Cyprus} (\hupepleusamen tn Kupron\). First aorist active indicative of \hupople\, to sail under. Cyprus was thus on the left between the ship and the wind from the northwest, under the protection of Cyprus. {Because the winds were contrary} (\dia to tous anemous einai enantious\). The articular infinitive after \dia\ and the accusative of general reference (\anemous\) with predicate accusative (\enantious\, facing them, in their very teeth if they went that way)...right. They must run behind Cyprus...
rwp@Acts:27:16 @{Running under the lee of} (\hupodramontes\). Second aorist active participle of \hupotrech\. Same use of \hupo\ as in \hupepleusamen\ (verses 4,8|) for "under the lee", under the protection of. \Nsion\ is diminutive of \nsos\, a small island. The MSS. vary between Cauda (B) and Clauda (Aleph). {To secure the boat} (\perikrateis genesthai ts skaphs\). "To become masters (\perikrateis\ from \peri\ and \kratos\, power over, found in Susannah and ecclesiastical writers, and here only in N.T.) of the boat ("dug out," like Indian boats, literally, from \skapt\, to dig, old word, here only in N.T. and verses 30,32|). The smooth water behind the little island enabled them to do this. {When they had hoisted it up} (\hn rantes\). "Which (the little boat) having hoisted up (\arantes\, verse 13|)." Even so it was "with difficulty" (\molis\). Perhaps the little boat was waterlogged. {Used helps} (\botheiais echrnto\). Imperfect middle of \chraomai\ with instrumental case. The "helps" were ropes or chains, no doubt. {Under-girding the ship} (\hupoznnuntes to ploion\). Present active participle of \hupoznnumi\. Old verb, here only in N.T. Probably cables (\hupozmata\) or ropes were used under the hull of the ship laterally or even longitudinally, tightly secured on deck. This "frapping" was more necessary for ancient vessels because of the heavy mast. The little island made it possible to do this also. {Lest we be cast upon the Syrtis} (\m eis tn Surtin ekpessin\). Final clause after verb of fearing (\phoboumenoi\) with \m\ and the second aorist active subjunctive of \ekpipt\, old verb to fall out or off, to be cast away. Songs:here and verses 26,29|, a classical use of the verb for a ship driven out of its course on to shoals or rocks (Page who cites Xenophon, _Anab_. VII. 5, 12). The Syrtis was the name for two quicksands between Carthage and Cyrenaica, this clearly being the Syrtis Major most dangerous because of the sandbanks (\surtis\, from \sur\). The wind would drive the ship right into this peril if something were not done. {They lowered the gear} (\chalasantes to skeuos\). First aorist active participle of \chala\ (cf. strkjv@Luke:5:4| for lowering the nets). \Skeuos\ means vessel or gear. They slackened or reduced sail, especially the mainsail, but leaving enough to keep the ship's head as close to the wind as was practicable. {Songs:were driven} (\houts epheronto\). Imperfect passive indicative again as in verse 15| with the addition of \houts\ (thus). The ship was now fixed as near to the wind (E N E) as possible (seven points). That would enable the ship to go actually W by N and so avoid the quicksands. J. Smith has shown that, a day being lost around Cauda, the ship going 36 miles in 24 hours in 13 days would make 468 miles. The Island of Malta (Melita) is precisely in that direction (W by N) from Cauda and is 480 miles. Page sees a difficulty about this explanation of the steady drift of the ship in the word \diapheromenon\ in verse 27|, but that was at the end of the drifting and the varied winds could have come then and not before. The whole narrative as explained carefully in Smith's _Voyage and Shipwreck of St. Paul_ is a masterpiece of precise and accurate scholarship. A resume of his results appears in my _Luke the Historian in the Light of Research_.
rwp@Hebrews:6:1 @{Wherefore} (\dio\). Because of the argument already made about the difficulty of the subject and the dulness of the readers. {Let us cease to speak} (\aphentes ton logon\). Second aorist active participle of \aphimi\...to leave off or behind.... {Of the first principles of Christ} (\ts archs tou Christou\). Objective genitive \Christou\ (about Christ). "Leaving behind the discussion of the beginning about Christ," another way of saying again \ta stoicheia ts archs tn login tou theou\ of strkjv@5:12|. {And press on} (\kai phermetha\). Volitive present subjunctive passive, "Let us be borne on" (both the writer and the readers). The Pythagorean Schools use \phermetha\ in precisely this sense of being borne on to a higher stage of instruction. Bleek quotes several instances of Greek writers using together as here of \aphentes phermetha\ (Eurip., _Androm_. 393, for instance). {Unto perfection} (\epi tn teleiotta\). Old word from \teleios\ mature, adults as in strkjv@5:14|. Only twice in N.T. (here and strkjv@Colossians:3:14|). Let us go on to the stage of adults, not babes, able to masticate solid spiritual food. The writer will assume that the readers are adults in his discussion of the topic. {Not laying again the foundation} (\m palin themelion kataballomenoi\). The regular idiom for laying down the foundation of a building (\themelion\, strkjv@Luke:6:48f.|). The metaphor is common (1Corinthians:3:11|) and the foundation is important, but one cannot be laying the foundation always if he is to build the house. There are six items mentioned here as part of the "foundation," though the accusative \didachn\ in apposition with \themelion\ may mean that there are only four included in the \themelion\. Two are qualitative genitives after \themelion\ (\metanoias\ and \pistes\). What is meant by "dead works" (\apo nekrn ergn\) is not clear (9:14|), though the reference may be to touching a corpse (Numbers:19:1f.; strkjv@31:19|). There are frequent allusions to the deadening power of sin (James:2:17,26; strkjv@John:7:25; Rom strkjv@6:1,11; strkjv@7:8; strkjv@Colossians:2:13; strkjv@Ephesians:2:1,5|). The use of repentance and faith together occurs also elsewhere (Mark:1:15; strkjv@Acts:20:21; strkjv@1Thessalonians:1:9|).
rwp@Hebrews:6:19 @{Which} (\hn\). Which hope. What would life be without this blessed hope based on Christ as our Redeemer? {As an anchor of the soul} (\hs agkuran ts psuchs\). Old word, literally in strkjv@Acts:27:29|, figuratively here, only N.T. examples. The ancient anchors were much like the modern ones with iron hooks to grapple the rocks and so hold on to prevent shipwreck (1Timothy:1:19|). {Both sure and steadfast} (\asphal te kai bebaian\). This anchor of hope will not slip (alpha privative and \sphall\, to totter) or lose its grip (\bebaia\, from \bain\, to go, firm, trusty). {That which is within the veil} (\to esteron tou katapetasmatos\). The Holy of Holies, "the inner part of the veil" (the space behind the veil), in N.T. only here and strkjv@Acts:16:24| (of the inner prison). The anchor is out of sight, but it holds. That is what matters.
rwp@Hebrews:11:3 @{By faith} (\pistei\). Instrumental case of \pistis\ which he now illustrates in a marvellous way. Each example as far as verse 31| is formally and with rhetorical skill introduced by \pistei\. After that only a summary is given. {We understand} (\nooumen\). Present active indicative of \noe\, old verb (from \nous\, intellect) as in strkjv@Matthew:15:17; strkjv@Romans:1:20|...a Supreme Mind is behind and...{The worlds} (\tous ainas\). "The ages" as in strkjv@1:2| (cf. Einstein's fourth dimension, time). Accusative case of general reference. {Have been framed} (\katrtisthai\). Perfect passive infinitive of \katartiz\, to mend, to equip, to perfect (Luke:6:40|), in indirect discourse after \nooumen\. {Songs:that} (\eis to\). As a rule \eis to\ with the infinitive is final, but sometimes as here it expresses result as in strkjv@Romans:12:3| (Robertson, _Grammar_, p. 1003). {Hath been made} (\gegonenai\). Perfect active infinitive of \ginomai\. {What is seen} (\to blepomenon\). Present passive articular participle (accusative case of general reference) of \blep\. {Of things which do appear} (\ek phainomenn\). Ablative case with \ek\ (out of) of the present passive participle. The author denies the eternity of matter, a common theory then and now, and places God before the visible universe as many modern scientists now gladly do.
rwp@James:1:17 @{Gift} (\dosis\) {--boon} (\drma\). Both old substantives from the same original verb (\didmi\), to give. \Dosis\ is the act of giving (ending \-sis\), but sometimes by metonymy for the thing given like \ktisis\ for \ktisma\ (Colossians:1:15|). But \drma\ (from \dre\, from \dron\ a gift) only means a gift, a benefaction (Romans:5:16|). The contrast here argues for "giving" as the idea in \dosis\. Curiously enough there is a perfect hexameter line here: \psa do / sis aga / th kai / pn d / rma te / leion\. Such accidental rhythm occurs occasionally in many writers. Ropes (like Ewald and Mayor) argues for a quotation from an unknown source because of the poetical word \drma\, but that is not conclusive. {From above} (\anthen\). That is, from heaven. Cf. strkjv@John:3:31; strkjv@19:11|. {Coming down} (\katabainon\). Present active neuter singular participle of \katabain\ agreeing with \drma\, expanding and explaining \anthen\ (from above). {From the Father of lights} (\apo tou patros tn phtn\). "Of the lights" (the heavenly bodies). For this use of \patr\ see strkjv@Job:38:28| (Father of rain); strkjv@2Corinthians:1:3; strkjv@Ephesians:1:17|. God is the Author of light and lights. {With whom} (\par' hi\). For \para\ (beside) with locative sense for standpoint of God see \para ti thei\ (Mark:10:27; strkjv@Romans:2:11; strkjv@9:14; strkjv@Ephesians:6:9|. {Can be no} (\ouk eni\). This old idiom (also in strkjv@Galatians:3:28; strkjv@Colossians:3:11|) may be merely the original form of \en\ with recessive accent (Winer, Mayor) or a shortened form of \enesti\. The use of \eni en\ in strkjv@1Corinthians:6:5| argues for this view, as does the use of \eine\ (\einai\) in Modern Greek (Robertson, _Grammar_, p. 313). {Variation} (\parallag\). Old word from \parallass\, to make things alternate, here only in N.T. In Aristeas in sense of alternate stones in pavements. Dio Cassius has \parallaxis\ without reference to the modern astronomical parallax, though James here is comparing God (Father of the lights) to the sun (Malachi:4:2|), which does have periodic variations. {Shadow that is cast by turning} (\trops aposkiasma\). \Trop\ is an old word for "turning" (from \trep\ to turn), here only in N.T. \Aposkiasma\ is a late and rare word (\aposkiasmos\ in Plutarch) from \aposkiaz\ (\apo, skia\) a shade cast by one object on another. It is not clear what the precise metaphor is, whether the shadow thrown on the dial (\aposkiaz\ in Plato)...us as it goes behind the...\h trops aposkiasmatos\ (the variation of the turning of the shadow). Ropes argues strongly for this reading, and rather convincingly. At any rate there is no such periodic variation in God like that we see in the heavenly bodies.
rwp@John:1:4 @{In him was life} (\en auti z n\). That which has come into being (verse 3|) in the Logos was life. The power that creates and sustains life in the universe is the Logos. This is what Paul means by the perfect passive verb \ektistai\ (stands created) in strkjv@Colossians:1:16|. This is also the claim of Jesus to Martha (John:11:25|). This is the idea in strkjv@Hebrews:1:3| "bearing (upholding) the all things by the word of his power." Once this language might have been termed unscientific, but not so now after the spiritual interpretation of the physical world by Eddington and Jeans. Usually in John \z\ means spiritual life, but here the term is unlimited and includes all life; only it is not \bios\ (manner of life)...life. That is spiritual behind the...\estin\ here instead of \n\ to bring out clearly the timelessness of this phrase of the work of the \Logos\. {And the life was the light of men} (\kai h z n to phs tn anthrpn\). Here the article with both \z\ and \phs\ makes them interchangeable. "The light was the life of men" is also true. That statement is curiously like the view of some physicists who find in electricity (both light and power) the nearest equivalent to life in its ultimate physical form. Later Jesus will call himself the light of the world (John:8:12|). John is fond of these words life and light in Gospel, Epistles, Revelation. He here combines them to picture his conception of the Pre-incarnate Logos in his relation to the race. He was and is the Life of men (\tn anthrpon\, generic use of the article) and the Light of men. John asserts this relation of the Logos to the race of men in particular before the Incarnation.
rwp@John:1:38 @{Turned} (\strapheis\). Second aorist passive participle of \streph\...on hearing their steps behind him....{Beheld} (\theasamenos\). First aorist middle participle of \theaomai\ (verse 32|). Both participles here express antecedent action to \legei\ (saith). {Following} (\akolothountas\). Present active participle of \akolouthe\ (verse 37|). It was Christ's first experience of this kind and the two came from the Baptist to Jesus. {What seek ye?} (\Ti zteite;\). Not "whom" (\tina\ strkjv@18:4; strkjv@20:15|), but "what purpose have you." The first words of Jesus preserved in this Gospel. See strkjv@Luke:2:49; strkjv@Matthew:3:15| for words spoken before this and strkjv@Mark:1:15| for Mark's first report in the Galilean ministry. {Rabbi} (\Rabbei\). Aramaic title for "Teacher" which John here translates by \Didaskale\ as he is writing late and for general readers. Luke, a Greek Christian, does not use it, but John recalls his first use of this term to Jesus and explains it. Matthew has it only in the greeting of Judas to the Master (Matthew:26:25,49|) and Mark once by Judas (Mark:14:45|) and twice by Peter (Mark:9:5; strkjv@11:21|). John's Gospel has the disciples at first addressing Jesus by Rabbi while others address him by \Kurie\ (Lord or Sir) as in strkjv@4:11,49; strkjv@5:7|. Peter uses \Kurie\ in strkjv@6:68|. In the end the disciples usually say \Kurie\ (13:6,25|, etc.), but Mary Magdalene says \Rabbounei\ (20:16|). {Being interpreted} (\methermmeuomenon\). Present passive participle of \methermneu\, late compound of \meta\ and \hermneu\, to explain (John:1:42|), old word from \Hermes\, the god of speech (hermeneutics). John often explains Aramaic words (1:38,41,42; strkjv@4:25; strkjv@9:7|, etc.). {Where abidest thou?} (\Pou meneis;\). They wished a place for quiet converse with Jesus.
rwp@John:6:66 @{Upon this} (\ek toutou\). Same idiom in strkjv@19:12|. "Out of this saying or circumstance." Jesus drew the line of cleavage between the true and the false believers. {Went back} (\aplthon eis ta opis\). Aorist (ingressive) active indicative of \aperchomai\ with \eis ta opis\, "to the rear" (the behind things) as in strkjv@18:6|. {Walked no more with him} (\ouketi met' autou periepatoun\). Imperfect active of \peripate\. The crisis had come. These half-hearted seekers after the loaves and fishes and political power turned abruptly from Jesus, walked out of the synagogue with a deal of bluster and were walking with Jesus no more. Jesus had completely disillusioned these hungry camp-followers who did not care for spiritual manna that consisted in intimate appropriation of the life of Jesus as God's Son.
rwp@John:8:9 @{Went out} (\exrchonto\). Inchoative imperfect. Graphic picture. {One by one} (\heis kath' heis\). Not a Johannine phrase, but in strkjv@Mark:14:19| where also the second nominative is retained as if \kath'\ (\kata\) is regarded as a mere adverb and not as a preposition. {Beginning from the eldest} (\arxamenoi apo tn presbutern\). "From the elder (comparative form, common in _Koin_ as superlative) men," as was natural for they had more sins of this sort which they recalled. "They are summoned to judge themselves rather than the woman" (Dods). {Was left alone} (\kateleiphth monos\). First aorist effective passive indicative of \kataleip\, to leave behind, with predicate nominative \monos\. "Jesus was left behind alone." {And the woman, where she was, in the midst} (\kai h gun en mesi ousa\)...The woman was left behind also...(verse 3|) before they were conscience stricken and left.
rwp@John:11:2 @{And it was that Mary which anointed the Lord with ointment, and wiped his feet with her hair} (\n de Mariam h aleipsasa ton kurion muri kai ekmaxasa tous podas autou tais thrixin auts\). This description is added to make plainer who Mary is "whose brother Lazarus was sick" (\hs ho adelphos Lazaros sthenei\). There is an evident proleptic allusion to the incident described by John in strkjv@12:1-8|...century it was all behind him,...(\h aleipsasa\, first aorist active articular participle of \aleiph\, old verb for which see strkjv@Mark:6:13|) took place after the events in chapter 11. The aorist participle is timeless and merely pictures the punctiliar act. The same remark applies to \ekmaxasa\, old verb \ekmass\, to wipe off or away (Isaiah:12:3; strkjv@13:5; strkjv@Luke:7:38,44|). Note the Aramaic form \Mariam\ as usual in John, but \Marias\ in verse 1|. When John wrote, it was as Jesus had foretold (Matthew:26:13|), for the fame of Mary of Bethany rested on the incident of the anointing of Jesus. The effort to link Mary of Bethany with Mary Magdalene and then both names with the sinful woman of strkjv@Luke:7:36-50| is gratuitous and to my mind grotesque and cruel to the memory of both Mary of Bethany and Mary Magdalene. Bernard may be taken as a specimen: "The conclusion is inevitable that John (or his editor) regarded Mary of Bethany as the same person who is described by Luke as \hamartlos\." This critical and artistic heresy has already been discussed in Vol. II on Luke's Gospel. Suffice it here to say that Luke introduces Mary Magdalene as an entirely new character in strkjv@8:2| and that the details in strkjv@Luke:7:36-50; strkjv@John:12:1-8| have only superficial resemblances and serious disagreements. John is not here alluding to Luke's record, but preparing for his own in chapter 12. What earthly difficulty is there in two different women under wholly different circumstances doing a similar act for utterly different purposes?
rwp@John:18:12 @{The chief captain} (\ho chiliarchos\). They actually had the Roman commander of the cohort along (cf. strkjv@Acts:21:31|), not mentioned before. {Seized} (\sunelabon\). Second aorist active of \sullamban\, old verb to grasp together, to arrest (technical word) in the Synoptics in this context (Mark:14:48; strkjv@Matthew:26:55|), here alone in John. {Bound} (\edsan\). First aorist active indicative of \de\...course, with the hands behind his...{To Annas first} (\pros Annan prton\). Ex-high priest and father-in-law (\pentheros\, old word, only here in N.T.) of Caiaphas the actual high priest. Then Jesus was subjected to a preliminary and superfluous inquiry by Annas (given only by John) while the Sanhedrin were gathering before Caiaphas. Bernard curiously thinks that the night trial actually took place here before Annas and only the early morning ratification was before Caiaphas. Songs:he calmly says that "Matthew inserts the name _Caiaphas_ at this point (the night trial) in which he seems to have been mistaken." But why "mistaken"? {That year} (\tou eniautou ekeinou\). Genitive of time.
rwp@John:20:14 @{She turned herself back} (\estraph eis ta opis\). Second aorist passive indicative of \streph\ in an intransitive and almost reflective sense. In the disappearance of the aorist middle before the aorist passive see Robertson, _Grammar_, p.817. See also \strapheisa\ (second aorist passive participle) in verse 16|. On \eis ta opis\ see strkjv@6:66; strkjv@18:6|. {Standing} (\hestta\). Second perfect active (intransitive) of \histmi\...presence of some one behind her....{Was} (\estin\). Present active indicative retained in indirect discourse after \idei\ (knew).
rwp@Jude:1:6 @{And angels} (\aggelous de\). The second example in Jude, the fallen angels, accusative case after \tetrken\ (perfect active indicative of \tre\, for which verb see strkjv@2Peter:2:4,7|) at the end of the verse (two emphatic positions, beginning and end of the clause). {Kept not} (\m trsantas\). First aorist active participle with negative \m\, with play on "kept not" and "he hath kept." {Principality} (\archn\). Literally, "beginning," "rule," (first place of power as in strkjv@1Corinthians:15:24; strkjv@Romans:8:38|). In strkjv@Acts:10:11| it is used for "corners" (beginnings) of the sheet. In strkjv@Ephesians:6:12| the word is used for evil angels. See strkjv@Deuteronomy:32:8|. Both Enoch and Philo (and Milton) discuss the fallen angels. {But left} (\alla apolipontas\). Second aorist active participle of \apoleip\...old verb, to leave behind... (2Timothy:4:13,20|). {Their own proper habitation} (\to idion oiktrion\). Old word for dwelling-place (from \oiktr\, dweller at home, from \oikos\), in N.T. only here and strkjv@2Corinthians:5:2| (the body as the abode of the spirit). {In everlasting bonds} (\desmois aidiois\). Either locative (in) or instrumental (by, with). \Aidios\ (from \aei\, always), old adjective, in N.T. only here and strkjv@Romans:1:20| (of God's power and deity). It is synonymous with \ainios\ (Matthew:25:46|). Mayor terms \aidios\ an Aristotelian word, while \ainios\ is Platonic. {Under darkness} (\hupo zophon\). See strkjv@2Peter:2:4| for \zophos\. In Wisd. strkjv@17:2 we find \desmioi skotous\ (prisoners of darkness). {Great} (\megals\). Not in strkjv@2Peter:2:9|, which see for discussion.
rwp@Jude:1:25 @{To the only God our Saviour} (\moni thei stri hmn\). Dative in the noble doxology. See strkjv@Romans:16:27|, \moni sophi thei\ (to the alone wise God), where also we have \dia Isou Christou\, but without \tou kuriou hmn\ (our Lord) as here. \Str\ is used of God eight times in the N.T., six of them in the Pastoral Epistles. \Doxa\ (glory) to God or Christ in all the doxologies except strkjv@1Timothy:6:16|. \Megalosun\ (Majesty) is a late LXX word, in N.T. only here and strkjv@Hebrews:1:3; strkjv@8:1|. {Before all time} (\pro pantos tou ainos\). Eternity behind us. See same idea in strkjv@1Corinthians:2:7| \pro tn ainn\. {Now} (\nun\). The present. {For ever more} (\eis pantas tous ainas\). "Unto all the ages." All the future. As complete a statement of eternity as can be made in human language.
rwp@Luke:1:2 @{Even as} (\kaths\). This particle was condemned by the Atticists though occurring occasionally from Aristotle on. It is in the papyri. Luke asserts that the previous narratives had their sound basis. {Delivered unto us} (\paredsan hmin\). Second aorist active indicative of \paradidmi\. Luke received this tradition along with those who are mentioned above (the many). That is he was not one of the "eyewitnesses." He was a secondary, not a primary, witness of the events. Tradition has come to have a meaning of unreliability with us, but that is not the idea here. Luke means to say that the handing down was dependable, not mere wives' fables. Those who drew up the narratives had as sources of knowledge those who handed down the data. Here we have both written and oral sources. Luke had access to both kinds. {Which from the beginning were eyewitnesses and ministers of the word} (\hoi ap' archs autoptai kai hupretai genomenoi tou logou\). "Who" is better than "which" for the article here. The word for {eyewitnesses} (\autoptai\) is an old Greek word and appears in the papyri also. It means seeing with one's own eyes. It occurs here only in the N.T. We have the very word in the medical term _autopsy_. Greek medical writers often had the word. It is a different word from \epoptai\ (eyewitness) in strkjv@2Peter:1:16|, a word used of those who beheld heavenly mysteries. The word for "ministers" (\hupretai\), under rowers or servants we have had already in strkjv@Matthew:5:25; strkjv@26:58; strkjv@Mark:14:54,65|, which see. We shall see it again in strkjv@Luke:4:20| of the attendant in the synagogue. In the sense of a preacher of the gospel as here, it occurs also in strkjv@Acts:26:16|. Here "the word" means the gospel message, as in strkjv@Acts:6:4; strkjv@8:4|, etc. {From the beginning} apparently refers to the beginning of the ministry of Jesus as was true of the apostles (Acts:1:22|) and of the early apostolic preaching (Acts:10:37-43|)...Gospel of Luke goes behind this...1 and 2 as does Matthew in chapters 1 and 2. But Luke is not here referring to himself. The matters about the childhood of Jesus Christ would not form part of the traditional preaching for obvious reasons.
rwp@Luke:7:38 @{Standing behind at his feet} (\stsa opis para tous podas autou\). Second aorist active participle from \histmi\ and intransitive, first aorist \estsa\ being transitive. The guest removed his sandals before the meal and he reclined on the left side with the feet outward. She was standing beside (\para\) his feet {weeping} (\klaiousa\). She was drawn irresistibly by gratitude to Jesus and is overcome with emotion before she can use the ointment; her tears (\tois dakrusin\, instrumental case of \dakru\) take the place of the ointment. {Wiped them with the hair of her head} (\tais thrixin ts kephals auts exemassen\). Inchoative imperfect of an old verb \ekmass\, to rub out or off, began to wipe off, an act of impulse evidently and of embarrassment. "Among the Jews it was a shameful thing for a woman to let down her hair in public; but she makes this sacrifice" (Plummer). Songs:Mary of Bethany wiped the feet of Jesus with her hair (John:12:3|) with a similar sacrifice out of her great love for Jesus. This fact is relied on by some to prove that Mary of Bethany had been a woman of bad character, surely an utter failure to recognize Mary's motive and act. {Kissed} (\katephilei\). Imperfect active of \kataphile\, to kiss repeatedly (force of \kata\), and accented by the tense of continued action here. The word in the N.T. occurs here, of the prodigal's father (15:20|), of the kiss of Judas (Mark:14:45; strkjv@Matthew:26:49|), of the Ephesian elders (Acts:20:37|). " Kissing the feet was a common mark of deep reverence, especially to leading rabbis" (Plummer). {Anointed them with the ointment} (\leiphen ti muri\). Imperfect active again of \aleiph\, a very common verb. \Chri\ has a more religious sense. The anointing came after the burst of emotional excitement.
rwp@Luke:7:44 @{Turning} (\strapheis\). Second aorist passive participle. {Seest thou} (\blepeis\)...at her. She was behind Jesus....{water}, {kiss}, {oil}.
rwp@Luke:14:20 @{I cannot come} (\ou dunamai elthein\). Less polite than the others but a more plausible pretence if he wanted to make it so. The law excused a newly married man from war (Deuteronomy:24:5|), "but not from social courtesy" (Ragg). The new wife would probably have been glad to go with him to the feast if asked. But see strkjv@1Corinthians:7:33|...offered and the reasons behind them....
rwp@Luke:15:13 @{Not many days after} (\met' ou pollas hmeras\). Literally, after not many days. Luke is fond of this idiom (7:6; strkjv@Acts:1:5|). {Took his journey} (\apedmsen\). First aorist active indicative of \apodme\ (from \apodmos\, away from home). Common verb. In the N.T. here and strkjv@Matthew:21:33; strkjv@25:14; strkjv@Mark:12:1; strkjv@Luke:20:9|...burned all his bridges behind him,...{Wasted} (\dieskorpisen\). First aorist active indicative of \diaskorpiz\, a somewhat rare verb, the very opposite of "gathered together" (\sunagogn\). More exactly he scattered his property. It is the word used of winnowing grain (Matthew:25:24|). {With riotous living} (\zn asts\). Living dissolutely or profligately. The late adverb \asts\ (only here in the N.T.) from the common adjective \astos\ (\a\ privative and \sz\), one that cannot be saved, one who does not save, a spendthrift, an abandoned man, a profligate, a prodigal. He went the limit of sinful excesses. It makes sense taken actively or passively (_prodigus_ or _perditus_), active probably here.
rwp@Luke:15:14 @{When he had spent} (\dapansantos autou\). Genitive absolute. The verb is here used in a bad sense as in strkjv@James:4:3|. See on \dapan\ ¯Luke:14:28|. {He} (\autos\). Emphasis. {To be in want} (\hustereisthai\). The verb is from \husteros\, behind or later (comparative). We use "fall behind" (Vincent) of one in straitened circumstances. Plummer notes the coincidences of Providence. The very land was in a famine when the boy had spent all.
rwp@Luke:17:32 @{Remember Lot's wife} (\mnmoneuete ts gunaikos Lt\)...what has been left behind... (Genesis:19:26|).
rwp@Info_Mark @ THE GOSPEL ACCORDING TO MARK BY WAY OF INTRODUCTION One of the clearest results of modern critical study of the Gospels is the early date of Mark's Gospel. Precisely how early is not definitely known, but there are leading scholars who hold that A.D. 50 is quite probable. My own views are given in detail in my _Studies in Mark's Gospel_...of Mark's Gospel lies behind both...(_Logia of Jesus_) or not is not yet shown, though it is possible. But Mark and Q constitute the two oldest known sources of our Matthew and Luke. We have much of Q preserved in the Non-Markan portions of both Matthew and Luke, though the document itself has disappeared. But Mark's work has remained in spite of its exhaustive use by Matthew and Luke, all except the disputed close. For this preservation we are all grateful. Streeter (_The Four Gospels_) has emphasized the local use of texts in preserving portions of the New Testament. If Mark wrote in Rome, as is quite possible, his book was looked upon as the Roman Gospel and had a powerful environment in which to take root. It has distinctive merits of its own that helped to keep it in use. It is mainly narrative and the style is direct and simple with many vivid touches, like the historical present of an eyewitness. The early writers all agree that Mark was the interpreter for Simon Peter with whom he was at one time, according to Peter's own statement, either in Babylon or Rome (1Peter:5:13|).
rwp@Mark:1:27 @{They questioned among themselves} (\sunztein autous\). By look and word. {A new teaching} (\didach kain\). One surprise had followed another this day. The teaching was fresh (\kain\), original as the dew of the morning on the blossoms just blown. That was a novelty in that synagogue where only staid and stilted rabbinical rules had been heretofore droned out. This new teaching charmed the people, but soon will be rated as heresy by the rabbis. And it was with authority (\kat' exousian\)...new teaching with authority behind it,"...(\kai tois pneumasin tois akathartois epitassei\). The position is equivocal and may be due to the fact that "Mark gives the incoherent and excited remarks of the crowd in this natural form" (Swete). But the most astonishing thing of all is that the demons "obey him" (\hupakouousin auti\). The people were accustomed to the use of magical formulae by the Jewish exorcists (Matthew:12:27; strkjv@Acts:19:13|), but here was something utterly different. Simon Magus could not understand how Simon Peter could do his miracles without some secret trick and even offered to buy it (Acts:8:19|).
rwp@Mark:11:8 @{Branches} (\stibadas\). A litter of leaves and rushes from the fields. Textus Receptus spells this word \stoibadas\. strkjv@Matthew:21:8| has \kladous\, from \kla\, to break, branches broken or cut from trees. strkjv@John:12:13| uses the branches of the palm trees (\ta baia tn phoinikn\), "the feathery fronds forming the tufted crown of the tree" (Vincent). That is to say, some of the crowd did one of these things, some another. See on ¯Matthew:21:4-9| for discussion of other details. The deliberate conduct of Jesus on this occasion could have but one meaning. It was the public proclamation of himself as the Messiah, now at last for his "hour" has come. The excited crowds in front (\hoi proagontes\) and behind (\hoi akolouthountes\) fully realize the significance of it all. Hence their unrestrained enthusiasm. They expect Jesus, of course, now to set up his rule in opposition to that of Caesar, to drive Rome out of Palestine, to conquer the world for the Jews.
rwp@Matthew:5:3 @{Blessed} (\makarioi\). The English word "blessed" is more exactly represented by the Greek verbal \eulogtoi\ as in strkjv@Luke:1:68| of God by Zacharias, or the perfect passive participle \eulogmenos\ as in strkjv@Luke:1:42| of Mary by Elizabeth and in strkjv@Matthew:21:9|. Both forms come from \euloge\, to speak well of (\eu, logos\). The Greek word here (\makarioi\) is an adjective that means "happy" which in English etymology goes back to hap, chance, good-luck as seen in our words haply, hapless, happily, happiness. "Blessedness is, of course, an infinitely higher and better thing than mere happiness" (Weymouth). English has thus ennobled "blessed" to a higher rank than "happy." But "happy" is what Jesus said and the _Braid Scots New Testament_ dares to say "Happy" each time here as does the _Improved Edition of the American Bible Union Version_. The Greek word is as old as Homer and Pindar and was used of the Greek gods and also of men, but largely of outward prosperity. Then it is applied to the dead who died in the Lord as in strkjv@Revelation:14:13|. Already in the Old Testament the Septuagint uses it of moral quality. "Shaking itself loose from all thoughts of outward good, it becomes the express symbol of a happiness identified with pure character. Behind it lies the clear cognition of sin as the fountain-head of all misery, and of holiness as the final and effectual cure for every woe. For knowledge as the basis of virtue, and therefore of happiness, it substitutes faith and love" (Vincent). Jesus takes this word "happy" and puts it in this rich environment. "This is one of the words which have been transformed and ennobled by New Testament use; by association, as in the Beatitudes, with unusual conditions, accounted by the world miserable, or with rare and difficult" (Bruce). It is a pity that we have not kept the word "happy" to the high and holy plane where Jesus placed it. "If you know these things, happy (\makarioi\) are you if you do them" (John:13:17|). "Happy (\makarioi\) are those who have not seen and yet have believed" (John:20:29|). And Paul applies this adjective to God, "according to the gospel of the glory of the happy (\makariou\) God" (1Timothy:1:11|. Cf. also strkjv@Titus:2:13|). The term "Beatitudes" (Latin _beatus_) comes close to the meaning of Christ here by \makarioi\. It will repay one to make a careful study of all the "beatitudes" in the New Testament where this word is employed. It occurs nine times here (3-11|), though the beatitudes in verses 10 and 11 are very much alike. The copula is not expressed in either of these nine beatitudes. In each case a reason is given for the beatitude, "for" (\hoti\), that shows the spiritual quality involved. Some of the phrases employed by Jesus here occur in the Psalms, some even in the Talmud (itself later than the New Testament, though of separate origin). That is of small moment. "The originality of Jesus lies in putting the due value on these thoughts, collecting them, and making them as prominent as the Ten Commandments. No greater service can be rendered to mankind than to rescue from obscurity neglected moral commonplaces " (Bruce). Jesus repeated his sayings many times as all great teachers and preachers do, but this sermon has unity, progress, and consummation. It does not contain all that Jesus taught by any means, but it stands out as the greatest single sermon of all time, in its penetration, pungency, and power. {The poor in spirit} (\hoi ptchoi ti pneumati\). Luke has only "the poor," but he means the same by it as this form in Matthew, "the pious in Israel, for the most part poor, whom the worldly rich despised and persecuted" (McNeile). The word used here (\ptchoi\) is applied to the beggar Lazarus in strkjv@Luke:16:20,22| and suggests spiritual destitution (from \ptss\ to crouch, to cower). The other word \pens\ is from \penomai\, to work for one's daily bread and so means one who works for his living. The word \ptchos\ is more frequent in the New Testament and implies deeper poverty than \pens\. "The kingdom of heaven" here means the reign of God in the heart and life. This is the _summum bonum_ and is what matters most.
rwp@Matthew:11:1 @{He departed thence to teach and preach} (\meteb ekeithen tou didaskein kai krussein\). In five instances (7:28; strkjv@11:1; strkjv@13:53; strkjv@19:1; strkjv@26:1|) after great discourses by Jesus "the transition to what follows is made with the formula, 'And it came to pass when Jesus had ended'" (McNeile). This is a wrong chapter division, for strkjv@11:1| belongs with the preceding section. "{Commanding}" (\diatassn\, complementary participle with \etelesen\), means giving orders in detail (\dia-\) for each of them. Note both "teach and preach" as in strkjv@4:23|...go? Did he follow behind the...(Luke:10:1|)...Jesus would naturally follow behind at...(Mark:6:30|). Matthew follows the general outline of Mark, but the events are not grouped in chronological order here.
rwp@Matthew:13:43 @{Shine forth} (\eklampsousin\)...the sun comes from behind a...(Vincent) and drive away the darkness after the separation has come (cf. strkjv@Daniel:12:3|).
rwp@Matthew:16:23 @{But he turned} (\ho de strapheis\). Second aorist passive participle, quick ingressive action, away from Peter in revulsion, and toward the other disciples (Mark:8:33| has \epistrapheis\ and \idn tous mathtas autou\). {Get thee behind me, Satan} (\Hupage opis mou, Satan\). Just before Peter played the part of a rock in the noble confession and was given a place of leadership. Now he is playing the part of Satan and is ordered to the rear. Peter was tempting Jesus not to go on to the cross as Satan had done in the wilderness. "None are more formidable instruments of temptation than well-meaning friends, who care more for our comfort than for our character" (Bruce). "In Peter the banished Satan had once more returned" (Plummer). {A stumbling-block unto me} (\skandalon ei emou\). Objective genitive. Peter was acting as Satan's catspaw, in ignorance, surely, but none the less really. He had set a trap for Christ that would undo all his mission to earth. "Thou art not, as before, a noble block, lying in its right position as a massive foundation stone. On the contrary, thou art like a stone quite out of its proper place, and lying right across the road in which I must go--lying as a stone of stumbling" (Morison). {Thou mindest not} (\ou phroneis\). "Your outlook is not God's, but man's" (Moffatt). You do not think God's thoughts. Clearly the consciousness of the coming cross is not a new idea with Jesus. We do not know when he first foresaw this outcome any more than we know when first the Messianic consciousness appeared in Jesus. He had the glimmerings of it as a boy of twelve, when he spoke of "My Father's house." He knows now that he must die on the cross.
rwp@Matthew:27:22 @{What then shall I do unto Jesus which is called Christ?} (\ti oun pois Isoun ton legomenon Christon;\). They had asked for Barabbas under the tutelage of the Sanhedrin, but Pilate pressed home the problem of Jesus with the dim hope that they might ask for Jesus also. But they had learned their lesson. Some of the very people who shouted "Hosannah" on the Sunday morning of the Triumphal Entry now shout {Let him be crucified} (\staurtht\)...own weakness and injustice behind popular...
rwp@Philippians:2:13 @{Which worketh in you} (\ho energn en humin\). Articular present active participle of \energe\ from \energos\ (\en, ergon\) one at work, common verb from Aristotle on, to be at work, to energize. God is the Energy and the Energizer of the universe. Modern scientists, like Eddington, Jeans, and Whitney, are not afraid to agree with Paul and to put God back of all activity in nature. {Both to will and to work} (\kai to thelein kai to energein\). "Both the willing and the working (the energizing)." God does it all, then. Yes, but he puts us to work also and our part is essential, as he has shown in verse 12|, though secondary to that of God. {For his good-pleasure} (\huper ts eudokias\)..."the will of God" behind gravitation...
rwp@Philippians:3:12 @{Not that} (\ouch hoti\). To guard against a misunderstanding as in strkjv@John:6:26; strkjv@12:6; strkjv@2Corinthians:1:24; strkjv@Phillipians:4:11,17|. {I have already obtained} (\d elabon\). Rather, "I did already obtain," constative second aorist active indicative of \lamban\, summing up all his previous experiences as a single event. {Or am already made perfect} (\ d teteleimai\). Perfect passive indicative (state of completion) of \teleio\, old verb from \teleios\ and that from \telos\ (end). Paul pointedly denies that he has reached a spiritual impasse of non- development. Certainly he knew nothing of so-...still before him, not behind him....{But I press on} (\dik de\). He is not discouraged, but encouraged. He keeps up the chase (real idea in \dik\, as in strkjv@1Corinthians:14:1; strkjv@Romans:9:30; strkjv@1Timothy:6:11|). {If so be that} (\ei kai\). "I follow after." The condition (third class, \ei--katalab\, second aorist active subjunctive of \katalamban\) is really a sort of purpose clause or aim. There are plenty of examples in the _Koin_ of the use of \ei\ and the subjunctive as here (Robertson, _Grammar_, p. 1017), "if I also may lay hold of that for which (\eph' hi\, purpose expressed by \epi\) I was laid hold of (\katelmphthn\, first aorist passive of the same verb \katalamban\) by Christ Jesus." His conversion was the beginning, not the end of the chase.
rwp@Philippians:4:11 @{In respect of want} (\kath' hustersin\). Late and rare word from \hustere\, to be behind or too late, only here and strkjv@Mark:12:44| in N.T. {I have learned} (\emathon\). Simply, "I did learn" (constative second aorist active indicative of \manthan\, to learn, looking at his long experience as a unit. {In whatsoever state I am} (\en hois eimi\). "In what things (circumstances) I am." {To be content} (\autarks einai\). Predicate nominative with the infinitive of the old adjective \autarks\ (from \autos\ and \arke\, to be self-sufficient), self-sufficing. Favourite word with the Stoics, only here in N.T., though \autarkeia\ occurs in strkjv@2Corinthians:9:8; strkjv@1Timothy:6:6|. Paul is contented with his lot and he learned that lesson long ago. Socrates said as to who is wealthiest: "He that is content with least, for \autarkeia\ is nature's wealth."
rwp@Revelation:3:7 @{In Philadelphia} (\en Philadelphii\). Some twenty-eight miles south-east of Sardis, in Lydia, subject to earthquakes, rebuilt by Tiberius after the great earthquake of A.D. 17, for a time called in coins Neo-Caesarea, in wine-growing district with Bacchus (Dionysos) as the chief deity, on fine Roman roads and of commercial importance, though not a large city, called by Ramsay (_op. cit._, p. 392) "the Missionary City" to promote the spread of the Graeco-Roman civilization and then of Christianity, later offering stubborn resistance to the Turks (1379-90 A.D.) and now called Ala-Sheher (...from the red hills behind... it). The chief opposition to the faithful little church is from the Jews (cf. strkjv@Romans:9-11|). There are some 1,000 Christians there today. {The holy, he that is true} (\ho hagios, ho althinos\). Separate articles (four in all) for each item in this description. "The holy, the genuine." Asyndeton in the Greek. Latin Vulgate, _Sanctus et Verus_. \Hosea:hagios\ is ascribed to God in strkjv@4:8; strkjv@6:10| (both \hagios\ and \althinos\ as here), but to Christ in strkjv@Mark:1:24; strkjv@Luke:4:34; strkjv@John:6:69; strkjv@Acts:4:27,30; strkjv@1John:2:20|, a recognized title of the Messiah as the consecrated one set apart. Swete notes that \althinos\ is _verus_ as distinguished from _verax_ (\alths\). Songs:it is applied to God in strkjv@6:10| and to Christ in strkjv@3:14; strkjv@19:11| as in strkjv@John:1:9; strkjv@6:32; strkjv@15:1|. {He that hath the key of David} (\ho echn tn klein Daueid\). This epithet comes from strkjv@Isaiah:22:22|, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation:5:5; strkjv@22:16|) has exclusive power in heaven, on earth, and in Hades (Matthew:16:19; strkjv@28:18; strkjv@Romans:14:9; strkjv@Phillipians:2:9f.; strkjv@Revelation:1:18|). Christ has power to admit and exclude of his own will (Matthew:25:10f.; strkjv@Ephesians:1:22; strkjv@Revelation:3:21; strkjv@19:11-16; strkjv@20:4; strkjv@22:16|). {And none shall shut} (\kai oudeis kleisei\). Charles calls the structure Hebrew (future active indicative of \klei\), and not Greek because it does not correspond to the present articular participle just before \ho anoign\ (the one opening), but it occurs often in this book as in the very next clause, "and none openeth" (\kai oudeis anoigei\) over against \klein\ (present active participle, opening) though here some MSS. read \kleiei\ (present active indicative, open).
rwp@Revelation:4:1 @{After these things} (\meta tauta\). Change in the panorama, not chronology (7:1,9; strkjv@15:5; strkjv@18:1; strkjv@19:1|). This vision is of heaven, not of earth as was true of chapters strkjv@Revelation:1; 2|. The first vision of Christ and the messages to the seven churches began in strkjv@1:12f|. This new vision of the throne in heaven (4:1-11|) succeeds that to which it here alludes. {I saw} (\eidon\). Second aorist active indicative of \hora\. {Behold} (\idou\). Exclamation of vivid emotion as John looked. No effect on the structure and nominative case \thura\ (door) follows it. {Opened} (\neigmen\). Perfect (triple reduplication) passive participle of \anoig\ as in strkjv@3:8| (door of opportunity) and strkjv@3:20| (door of the heart), here the door of revelation (Swete). {In heaven} (\en ti ourani\). As in strkjv@Ezekiel:1:1; strkjv@Mark:1:10; strkjv@John:1:51|. In Revelation always in singular except strkjv@12:12|. {The first} (\h prt\). Reference is to strkjv@1:10|. {Speaking} (\lalouss\). From \lale\, rather \legouss\ of strkjv@1:10| from \leg\, both agreeing with \salpiggos\ (trumpet). {Saying} (\legn\). Present active participle of \leg\ repeating the idea of \lalouss\, but in the nominative masculine singular construed with \phn\ (feminine singular)...because of the person behind the...11:15; strkjv@19:14|. {Come up} (\anaba\). Short _Koin_ form for \anabthi\ (second aorist active imperative second person singular of \anabain\). {Hither} (\hde\). Originally "here," but vernacular use (John:6:25; strkjv@10:27|). {I will show} (\deix\). Future active of \deiknumi\ in same sense in strkjv@1:1|. {Hereafter} (\meta tauta\). Some editors (Westcott and Hort) connect these words with the beginning of verse 2|.
rwp@Revelation:4:8 @{Each one of them} (\hen kath' hen autn\). "One by one of them," a vernacular idiom like \heis kata heis\ in strkjv@Mark:14:19|. {Having} (\echn\). Masculine participle again as in verse 7|, though \zon\ neuter. {Six wings} (\ana pterugas hex\). Distributive use of \ana\, "six wings apiece" as in strkjv@Luke:10:1| (\ana duo\, by twos). Like strkjv@Isaiah:6:2|, not like strkjv@Ezekiel:1:6|, where only four wings are given apiece. {Are full of} (\gemousin\). Plural verb, though \za\ neuter, to individualize each one. {Round about and within} (\kuklothen kai esthen\). Perhaps before and behind (4:6|) and under the wings, "pointing to the secret energies of nature" (Swete). {Rest} (\anapausin\). See also strkjv@14:11|. Old word (from \anapau\, to relax), as in strkjv@Matthew:11:29|. God and Christ cease not their activity (John:5:17|). "This ceaseless activity of nature under the hand of God is a ceaseless tribute of praise" (Swete). {Day and night} (\hmeras kai nuktos\). Genitive of time, by day and by night. {Holy, holy, holy} (\hagios, hagios, hagios\). "The task of the Cherubim together with the Seraphim and Ophannim is to sing the praises of God" (Charles) in the \trisagion\ (triple repetition of \hagios\). {Is the Lord God} (\Kurios ho theos\). See strkjv@Isaiah:6:3|. The copula \estin\ (is) is not expressed, but is implied. {The Almighty} (\ho pantokratr\). See on ¯1:8|. {Which was and which is and which is to come} (\ho n kai ho n kai ho erchomenos\). Just as in strkjv@1:4,8|, but with the order changed.
rwp@Revelation:12:1 @{A great sign} (\smeion mega\). The first of the visions to be so described (13:3; strkjv@15:1|), and it is introduced by \phth\ as in strkjv@11:19; strkjv@12:3|, not by \meta tauto\ or by \eidon\ or by \eidon kai idou\ as heretofore. This "sign" is really a \teras\ (wonder), as it is so by association in strkjv@Matthew:24:24; strkjv@John:4:48; strkjv@Acts:2:22; strkjv@5:12|. The element of wonder is not in the word \smeion\ as in \teras\, but often in the thing itself as in strkjv@Luke:21:11; strkjv@John:9:16; strkjv@Revelation:13:13ff.; strkjv@15:1; strkjv@16:14; strkjv@19:20|. {A woman} (\gun\). Nominative case in apposition with \smeion\. "The first 'sign in heaven' is a Woman--the earliest appearance of a female figure in the Apocalyptic vision" (Swete). {Arrayed with the sun} (\peribeblmen ton hlion\). Perfect passive participle of \periball\, with the accusative retained as so often (9 times)...mythological ideas and sources behind the...17| makes clear. Beckwith takes her to be "the heavenly representative of the people of God, the _ideal_ Zion, which, so far as it is embodied in concrete realities, is represented alike by the people of the Old and the New Covenants." John may have in mind strkjv@Isaiah:7:14| (Matthew:1:23; strkjv@Luke:1:31|) as well as strkjv@Micah:4:10; strkjv@Isaiah:26:17f.; strkjv@66:7| without a definite picture of Mary. The metaphor of childbirth is common enough (John:16:21; strkjv@Galatians:4:19|). The figure is a bold one with the moon "under her feet" (\hupokat tn podn auts\) and "a crown of twelve stars" (\stephanos astern ddeka\), a possible allusion to the twelve tribes (James:1:1; strkjv@Revelation:21:12|) or to the twelve apostles (Revelation:21:14|).
rwp@Revelation:12:10 @{A great voice saying} (\phnn megaln legousan\). Accusative after \kousa\ in this phrase as in strkjv@5:11; strkjv@10:4; strkjv@14:2; strkjv@18:4|, but the genitive \phns legouss\ in strkjv@11:12; strkjv@14:13|. We are not told whence this voice or song comes, possibly from one of the twenty-four elders (Swete) or some other heavenly beings (11:15|) who can sympathize with human beings (19:10|), the martyrs in heaven (Charles). {Now is come} (\arti egeneto\). \Arti\ (John:13:33|)...here proleptically pictured as behind us...(aorist tense \egeneto\). {The salvation} (\h stria\). Here "the victory" as in strkjv@7:10; strkjv@19:1|. {The power} (\h dunamis\). Gods power over the dragon (cf. strkjv@7:12; strkjv@11:17; strkjv@19:1|). {The kingdom} (\h basileia\). "The empire of God" as in strkjv@11:15|. {The authority of his Christ} (\h exousia tou Christou autou\). Which Christ received from the Father (Matthew:28:18; strkjv@John:17:2|). See strkjv@11:15| (Psalms:2:2|) for "his Anointed." {The accuser} (\ho katgr\). The regular form, \katgoros\, occurs in strkjv@John:8:10; strkjv@Acts:23:30,35; strkjv@25:16,18| and in many MSS. here in strkjv@Revelation:12:10|, but A reads \katgr\, which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (_Light_, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century A.D. with no sign of Jewish or Christian influence, just as \diakn\ appears as a vernacular form of \diakonos\. Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful. {Of our brethren} (\tn adelphn hmn\). The saints still on earth battling with Satan and his devices. {Which accuseth them} (\ho katgorn autous\). Articular present active participle of \katgore\, old verb, to accuse, usually with the genitive of the person (John:5:45|), but here with the accusative. This is the devil's constant occupation (Job:1:6f.|). {Day and night} (\hmeras kai nuktos\). Genitive of time. "By day and by night."
rwp@Revelation:20:2 @{He laid hold on} (\ekratsen\). First aorist active indicative of \krate\, to seize. {The dragon} (\ton drakonta\). Accusative after \ekratsen\ instead of the genitive as in strkjv@2:1|. He has been behind the beast and the false prophet from the start. Now he is seized. {The old serpent} (\ho ophis ho archaios\). Precisely the description in strkjv@12:9|, only the nominative is here retained, though in apposition with the accusative \ton drakonta\, a frequent anacoluthon in the Apocalypse (1:5|, etc.). Swete calls it a parenthesis. {Which is} (\hos estin\). The relative here relieves the construction and takes the place of \ho kaloumenos\ in strkjv@12:9| before \Diabolos kai ho Satans\. {And bound him} (\kai edsen auton\). First aorist active indicative of \de\. {For a thousand years} (\chilia et\). Accusative of extent of time. Here we confront the same problem found in the 1260 days. In this book of symbols how long is a thousand years? All sorts of theories are proposed, none of which fully satisfy one. Perhaps Peter has given us the only solution open to us in strkjv@2Peter:3:8| when he argues that "one day with the Lord is as a thousand years and a thousand years as one day." It will help us all to remember that God's clock does not run by ours and that times and seasons and programs are with him. This wonderful book was written to comfort the saints in a time of great trial, not to create strife among them.
rwp@Revelation:21:1 @{A new heaven and a new earth} (\ouranon kainon kai gn kainn\). This new vision (\eidon\) is the picture of the bliss of the saints. {The first heaven and the first earth} (\ho prtos ouranos kai h prt g\) {are passed away} (\aplthan\, went away, second aorist active indicative of \aperchomai\). "Fled away" (\ephugen\) in strkjv@20:11|. {And the sea is no more} (\kai h thalassa ouk estin eti\). The sea had given up its dead (20:13|). There were great risks on the sea (18:17ff.|). The old physical world is gone in this vision. It is not a picture of renovation of this earth, but of the disappearance of this earth and sky (not heaven where God dwells). It is a glorious picture here in strkjv@21:1-8| in sharp contrast to the lake of fire in strkjv@20:11-15|...a glorious reality exists behind it...
rwp@Info_Revelation @ THE UNITY OF THE APOCALYPSE Repeated efforts have been made to show that the Apocalypse of John is not the work of one man, but a series of Jewish and Christian apocalypses pieced together in a more or less bungling fashion. Spitta argued for this in 1889. Vischer was followed by Harnack in the view there was a Jewish apocalypse worked over by a Christian. Gunkel (_Creation and Chaos_, 1895)...the argument for sources behind the...12| where the supposed Jewish source is urged more vigorously about the woman, the dragon, and the man child. There are no differences in language (vocabulary or grammar) that argue for varied sources. The author may indeed make use of events in the reign of Nero as well as in the reign of Domitian, but the essential unity of the book has stood the test of the keenest criticism.
rwp@Romans:5:12 @{Therefore} (\dia touto\). "For this reason." What reason? Probably the argument made in verses 1-11|, assuming our justification and urging exultant joy in Christ because of the present reconciliation by Christ's death and the certainty of future final salvation by his life. {As through one man} (\hsper di' henos anthrpou\). Paul begins a comparison between the effects of Adam's sin and the effects of the redemptive work of Christ, but he does not give the second member of the comparison. Instead of that he discusses some problems about sin and death and starts over again in verse 15|. The general point is plain that the effects of Adam's sin are transmitted to his descendants, though he does not say how it was done whether by the natural or the federal headship of Adam. It is important to note that Paul does not say that the whole race receives the full benefit of Christ's atoning death, but only those who do. Christ is the head of all believers as Adam is the head of the race. In this sense Adam "is a figure of him that was to come." {Sin entered into the world} (\h hamartia eis ton kosmon eislthen\). Personification of sin and represented as coming from the outside into the world of humanity. Paul does not discuss the origin of evil beyond this fact. There are some today who deny the fact of sin at all and who call it merely "an error of mortal mind" (a notion) while others regard it as merely an animal inheritance devoid of ethical quality. {And so death passed unto all men} (\kai houts eis pantas anthrpous dilthen\). Note use of \dierchomai\ rather than \eiserchomai\, just before, second aorist active indicative in both instances. By "death" in strkjv@Genesis:2:17; strkjv@3:19| physical death is meant, but in verses 17,21|...and that lurks constantly behind physical...{For that all sinned} (\eph' hi pantes hmarton\). Constative (summary) aorist active indicative of \hamartan\, gathering up in this one tense the history of the race (committed sin). The transmission from Adam became facts of experience. In the old Greek \eph' hi\ usually meant "on condition that," but "because" in N.T. (Robertson, _Grammar_, p. 963).
rwp@Romans:8:28 @{All things work together} (\panta sunergei\). A B have \ho theos\ as the subject of \sunergei\ (old verb, see on ¯1Corinthians:16:16; strkjv@2Corinthians:6:1|). That is the idea anyhow. It is God who makes "all things work together" in our lives "for good" (\eis agathon\), ultimate good. {According to his purpose} (\kata prothesin\). Old word, seen already in strkjv@Acts:27:13| and for "shewbread" in strkjv@Matthew:12:4|. The verb \protithmi\ Paul uses in strkjv@3:24|...human free agency but behind it...(9:11; strkjv@3:11; strkjv@2Timothy:1:9|).
rwp@Romans:9:27 @{Isaiah} (\Esaias\). Shortened quotation from strkjv@Isaiah:10:22| (LXX). {It is the remnant that shall be saved} (\to hupoleimma sthsetai\). First future passive of \sz\. Literally, "the remnant will be saved." Late word from \hupoleip\, to leave behind (11:3|), here only in N.T. Textus Receptus has \kataleimma\, but Aleph A B have \hupoleimma\. Isaiah cries in anguish over the outlook for Israel, but sees hope for the remnant.
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