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rwp@Acts:28:17 @{Those that were the chief of the Jews} (\tous ontas tn Ioudain prtous\). This use of \prtos\ for the leading men of a city or among the Jews we have already had in strkjv@13:50; strkjv@25:2; strkjv@Luke:19:47|. Literally, "Those that were first among the Jews." The position of the participle \ontas\ between the article and the adjective \prtous\ is regular (Robertson, _Grammar_, p. 777). {When they were come together} (\sunelthontn autn\). Genitive absolute again. Paul could not go to the synagogue, as his custom was, being a bound prisoner. Songs:he invited the Jewish leaders to come to his lodging and hear his explanation of his presence in Rome as a prisoner with an appeal to Caesar. He is anxious that they may understand that this appeal was forced upon him by Festus following Felix and lot because he has come to make an attack on the Jewish people. He was sure that false reports had come to Rome. These non-Christian Jews accepted Paul's invitation. {Nothing against} (\ouden enantion\). Adjective here as in strkjv@26:9|, not preposition as in strkjv@7:10; strkjv@8:32|. From \en\ and \antios\ (\anti\), face to face. Concessive participle \poisas\ as in verse 4| (\diasthenta\) which see. {Yet was I delivered prisoner from Jerusalem into the hands of the Romans} (\desmios ex Ierosolumn paredothn eis tas cheiras tn Romain\). This condensed statement does not explain how he "was delivered," for in fact the Jews were trying to kill him when Lysias rescued him from the mob (22:27-36|). The Jews were responsible for his being in the hands of the Romans, though they had hoped to kill him first.

rwp@John:1:17 @{Was given} (\edoth\). First aorist passive indicative of \didmi\. {By Moses} (\dia Muses\). "Through Moses" as the intermediate agent of God. {Came} (\egeneto\). The historical event, the beginning of Christianity. {By Jesus Christ} (\dia Isou Christou\). "Through Jesus Christ," the intermediate agent of God the Father. Here in plain terms John identifies the Pre-incarnate Logos with Jesus of Nazareth, the Messiah. The full historical name "Jesus Christ" is here for the first time in John. See also strkjv@17:3| and four times in 1John and five times in Revelation. Without Christ there would have been no Christianity. John's theology is here pictured by the words "grace and truth" (\h charis kai h altheia\), each with the article and each supplementary to the other. It is grace in contrast with law as Paul sets forth in Galatians and Romans. Paul had made grace "a Christian commonplace" (Bernard) before John wrote. It is truth as opposed to Gnostic and all other heresy as Paul shows in Colossians and Ephesians. The two words aptly describe two aspects of the Logos and John drops the use of \Logos\ and \charis\, but clings to \altheia\ (see strkjv@8:32| for the freedom brought by truth), though the ideas in these three words run all through his Gospel.

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 strkjv@Mark:14:5|, while in strkjv@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; strkjv@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) would equal a day labourer's wages for a year (Dods).

rwp@Luke:4:17 @{Was delivered} (\epedoth\). First aorist passive indicative of \epididmi\, to give over to, a common verb. At the proper stage of the service "the attendant" or "minister" (\huprets\, under rower) or "beadle" took out a roll of the law from the ark, unwrapped it, and gave it to some one to read. On sabbath days some seven persons were asked to read small portions of the law. This was the first lesson or _Parashah_. This was followed by a reading from the prophets and a discourse, the second lesson or _Haphtarah_. This last is what Jesus did. {The book of the prophet Isaiah} (\biblion tou prophtou Esaiou\). Literally, "a roll of the prophet Isaiah." Apparently Isaiah was handed to Jesus without his asking for it. But certainly Jesus cared more for the prophets than for the ceremonial law. It was a congenial service that he was asked to perform. Jesus used Deuteronomy in his temptations and now Isaiah for this sermon. The Syriac Sinaitic manuscript has it that Jesus stood up after the attendant handed him the roll. {Opened} (\anoixas\). Really it was {unrolled} (\anaptuxas\) as Aleph D have it. But the more general term \anoixas\ (from \anoig\, common verb) is probably genuine. \Anaptuss\ does not occur in the N.T. outside of this passage if genuine. {Found the place} (\heuren ton topon\). Second aorist active indicative. He continued to unroll (rolling up the other side) till he found the passage desired. It may have been a fixed lesson for the day or it may have been his own choosing. At any rate it was a marvellously appropriate passage (Isaiah:61:1,2| with one clause omitted and some words from strkjv@Isaiah:58:6|). It is a free quotation from the Septuagint. {Where it was written} (\hou n gegrammenon\). Periphrastic pluperfect passive again as in strkjv@4:16|.

rwp@Luke:10:22 @{Knoweth who the Son is} (\ginskei tis estin ho huios\). Knows by experience, \ginskei\. Here strkjv@Matthew:11:27| has \epiginskei\ (fully knows) and simply \ton huion\ (the Son) instead of the "who" (\tis\) clause. Songs:also in "who the Father is" (\tis estin ho pater\). But the same use and contrast of "the Father," "the Son." in both Matthew and Luke, "an aerolite from the Johannean heaven" (Hase). No sane criticism can get rid of this Johannine bit in these Gospels written long before the Fourth Gospel was composed. We are dealing here with the oldest known document about Christ (the Logia) and the picture is that drawn in the Fourth Gospel (see my _The Christ of the Logia_). It is idle to try to whittle away by fantastic exegesis the high claims made by Jesus in this passage. It is an ecstatic prayer in the presence of the Seventy under the rapture of the Holy Spirit on terms of perfect equality and understanding between the Father and the Son in the tone of the priestly prayer in strkjv@John:17|. We are justified in saying that this prayer of supreme Fellowship with the Father in contemplation of final victory over Satan gives us a glimpse of the prayers with the Father when the Son spent whole nights on the mountain alone with the Father. Here is the Messianic consciousness in complete control and with perfect confidence in the outcome. Here as in strkjv@Matthew:11:27| by the use of {willeth to reveal him} (\boultai apokalupsai\). The Son claims the power to reveal the Father "to whomsoever he wills" (\hi an boultai\, indefinite relative and present subjunctive of \boulomai\, to will, not the future indicative). This is divine sovereignty most assuredly. Human free agency is also true, but it is full divine sovereignty in salvation that is here claimed along with possession (\paredoth\, timeless aorist passive indicative) of all power from the Father. Let that supreme claim stand.

rwp@Luke:12:48 @{To whomsoever much is given} (\panti de hi edoth polu\). Here is inverse attraction from \hoi\ to \panti\ (Robertson, _Grammar_, pp. 767f.). Note \par' autou\ (from him) without any regard to \panti\. {They commit} (\parethento\). Second aorist middle indicative, timeless or gnomic aorist. Note the impersonal plural after the passive voice just before.

rwp@Matthew:11:27 @{All things have been delivered unto me of my Father} (\panta moi paredoth hupo tou patros mou\). This sublime claim is not to be whittled down or away by explanations. It is the timeless aorist like \edoth\ in strkjv@28:18| and "points back to a moment in eternity, and implies the pre-existence of the Messiah" (Plummer). The Messianic consciousness of Christ is here as clear as a bell. It is a moment of high fellowship. Note \epiginskei\ twice for "fully know." Note also \boultai\ =wills, is willing. The Son retains the power and the will to reveal the Father to men.

rwp@Matthew:28:18 @{All authority} (\psa exousia\). Jesus came close to them (\proselthn\) and made this astounding claim. He spoke as one already in heaven with a world-wide outlook and with the resources of heaven at his command. His authority or power in his earthly life had been great (7:29; strkjv@11:27; strkjv@21:23f.|). Now it is boundless and includes earth and heaven. {Hath been given} (\edoth\) is a timeless aorist (Robertson, _Grammar_, pp. 836f.). It is the sublimist of all spectacles to see the Risen Christ without money or army or state charging this band of five hundred men and women with world conquest and bringing them to believe it possible and to undertake it with serious passion and power. Pentecost is still to come, but dynamic faith rules on this mountain in Galilee.

rwp@Revelation:6:2 @{And I saw and behold} (\kai eidon kai idou\). This combination is frequent in the Apocalypse (4:1; strkjv@6:2,5,8; strkjv@14:1,14; strkjv@19:11|). {A white horse} (\hippos leukos\). In strkjv@Zechariah:6:1-8| we have red, black, white, and grizzled bay horses like the four winds of heaven, ministers to do God's will. White seems to be the colour of victory (cf. the white horse of the Persian Kings) like the white horse ridden by the Roman conqueror in a triumphant procession. {Had} (\echn\). Agreeing in gender and case with \ho kathmenos\. {A bow} (\toxon\). Old word (Zechariah:9:13f.| of a great bow), here only in N.T. {Was given} (\edoth\). First aorist passive indicative of \didmi\. {A crown} (\stephanos\). See on ¯4:4| for this word. {He came forth} (\exlthen\). Second aorist active indicative of \exerchomai\, either to come out or to go out (went forth). {Conquering} (\nikn\). Present active participle of \nika\. {And to conquer} (\kai hina niksi\). Purpose clause with \hina\ and the first aorist active subjunctive of \nika\. Here \hs niksn\ (future active participle with \hs\) could have been used. The aorist tense here points to ultimate victory. Commentators have been busy identifying the rider of the white horse according to their various theories. "It is tempting to identify him with the Rider on the white horse in strkjv@19:11f.|, whose name is 'the Word of God'" (Swete). Tempting, "but the two riders have nothing in common beyond the white horse."

rwp@Revelation:6:4 @{A red horse} (\hippos purros\). Old adjective from \pur\ (fire), flame-coloured, blood-red (2Kings:3:22|), in N.T. only here and strkjv@12:3|, like strkjv@Zechariah:1:8; strkjv@6:2| (roan horse). {To take peace from the earth} (\labein tn eirnn ek ts gs\). Second aorist active infinitive of \lamban\, and here the nominative case, the subject of \edoth\ (see verse 2|), "to take peace out of the earth." Alas, how many red horses have been ridden through the ages. {And that they should slay one another} (\kai hina alllous sphaxousin\). Epexegetical explanatory purpose clause with \hina\ and the future active of \sphaz\ (5:6|) instead of the more usual subjunctive (verse 2|). Cf. Robertson, _Grammar_, p. 998f. This is what war does to perfection, makes cannon fodder (cf. strkjv@John:14:27|) of men. {A great sword} (\machaira megal\). \Machaira\ may be a knife carried in a sheath at the girdle (John:18:10|) or a long sword in battle as here. \Romphaia\, also a large sword, is the only other word for sword in the N.T. (Revelation:1:16; strkjv@2:12,16; strkjv@6:8; strkjv@19:15,21|).

rwp@Revelation:7:2 @{Ascend} (\anabainonta\). Present active participle of \anabain\, "ascending," "going up," picturing the process. {From the sun-rising} (\apo anatols hliou\). Same phrase in strkjv@16:12|. From the east, though why is not told. Swete suggests it is because Palestine is east of Patmos. The plural \apo anatoln\ occurs in strkjv@Matthew:2:1| without \hliou\ (sun). {The seal of the living God} (\sphragida theou zntos\). Here the signet ring, like that used by an Oriental monarch, to give validity to the official documents. The use of \zntos\ with \theou\ accents the eternal life of God (1:18; strkjv@10:6; strkjv@15:7|) as opposed to the ephemeral pagan gods. {To whom it was given} (\hois edoth autois\). For \edoth\ see on ¯6:2,4|, etc. The repetition of \autois\ in addition to \hois\ (both dative) is a redundant Hebraism (in vernacular _Koin_ to some extent) often in the Apocalypse (3:8|). The angels are here identified with the winds as the angels of the churches with the churches (1:20|). {To hurt} (\adiksai\). First aorist active infinitive of \adike\, subject of \edoth\, common use of \adike\ in this sense of to hurt in the Apocalypse (2:11; strkjv@6:6| already), in strkjv@Luke:10:19| also. The injury is to come by letting loose the winds, not by withholding them.

rwp@Revelation:8:3 @{Another angel} (\allos aggelos\). Not one of the seven of verse 2| and before they began to sound the trumpets. This preliminary incident of the offering of incense on the altar covers verses 3-6|. {Stood} (\estath\). Ingressive first aorist passive of \histmi\ (intransitive), "took his place." {Over the altar} (\epi tou thusiastriou\). See strkjv@6:9| for the word for the burnt-offering, here apparently the altar of incense (clearly so in strkjv@Luke:1:11|; possibly also strkjv@Revelation:9:13|), but it is not clear that in apocalyptic the distinction between the two altars of the tabernacle and temple is preserved. Aleph C Q have the genitive, while A P have the accusative \epi to thusiastrion\. {A golden censer} (\libanton chrusoun\). Old word for frankincense (from \libanos\, strkjv@Matthew:2:11; strkjv@Revelation:18:13|), but here alone in N.T. and for censer, as is plain by the use of \chrusoun\ (golden) with it. Cf. strkjv@1Kings:7:50|. {Much incense} (\thumiamata polla\). See strkjv@5:8| for \thumiama\ (the aromatic substance burnt, also in strkjv@18:13|), but here for the live coals on which the incense falls. {That he should add} (\hina dsei\). Sub-final clause (subject of \edoth\, was given, singular because \thumiamata\ neuter plural) with \hina\ and the future active indicative of \didmi\, to give, instead of \di\, the second aorist subjunctive. {Unto the prayers} (\tais proseuchais\). Dative case. In strkjv@5:18| the \thumiamata\ are the prayers. {Upon the golden altar} (\epi to thusiastrion to chrusoun to\). Accusative case here, not genitive as above, and apparently the altar of incense as indicated by the word golden (Exodus:30:1ff.; strkjv@Leviticus:4:17|). Note triple article here \to\ (once before the substantive, once before the adjective, once before the adjunct "the one before the throne").

rwp@Revelation:9:5 @{That they should not kill them} (\hina m apokteinsin autous\). Sub-final object clause (subject of \edoth\) with \hina m\ and the subjunctive of \apoktein\ either present (continued action) or aorist (constative, form the same), the usual construction with \hina\. The locusts are charged to injure men, but not to kill them. {But that they should be tormented} (\all' hina basanisthsontai\). Sub-final clause again with \hina\, but this time with the first future passive indicative (like strkjv@3:9; strkjv@6:4; strkjv@8:3; strkjv@13:12|) of \basaniz\, old verb, to test metals (from \basanos\, strkjv@Matthew:4:24|) by touchstone, then to torture like strkjv@Matthew:8:29|, further in strkjv@Revelation:11:10; strkjv@12:2; strkjv@14:10; strkjv@20:10|. {Five months} (\mnas pente\). Accusative of extent of time. The actual locust is born in the spring and dies at the end of summer (about five months). {Torment} (\basanismos\). Late word for torture, from \basaniz\, in N.T. only in strkjv@Revelation:9:5; strkjv@14:11; strkjv@18:7,10,15|. The wound of the scorpion was not usually fatal, though exceedingly painful. {When it striketh a man} (\hotan paisi anthrpon\). Indefinite temporal clause with \hotan\ and the first aorist active subjunctive of \pai\ (Matthew:26:51|), old verb, to smite, "whenever it smites a man."

rwp@Revelation:11:1 @{A reed} (\kalamos\). Old word for a growing reed (Matthew:11:7|) which grew in immense brakes in the Jordan valley, a writer's reed (3John:1:7|), a measuring-rod (here, strkjv@21:15f.; strkjv@Ezekiel:40:3-6; strkjv@42:16-19|). {Like a rod} (\homoios rabdi\). See strkjv@2:27; strkjv@Mark:6:8| for \rabdos\. {And one said} (\legn\). "Saying" (present active masculine participle of \leg\) is all that the Greek has. The participle implies \edken\ (he gave), not \edoth\, a harsh construction seen in strkjv@Genesis:22:20; strkjv@38:24|, etc. {Rise and measure} (\egeire kai metrson\). Present active imperative of \egeir\ (intransitive, exclamatory use as in strkjv@Mark:2:11|) and first aorist active imperative of \metre\. In strkjv@Ezekiel:42:2ff.| the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (11:1-13|) before the seventh trumpet (11:15|). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark:13:2; strkjv@Matthew:24:2; strkjv@Luke:21:6|) and which was also attributed to Stephen (Acts:6:14|). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (verses 1,2|), the mission of the two witnesses (3-12|), the rescue of the remnant (13|). There is a heavenly sanctuary (7:15; strkjv@11:19; strkjv@14:15|, etc.), but here \naos\ is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (3:12; strkjv@2Thessalonians:2:4; strkjv@1Corinthians:3:16f.; strkjv@2Corinthians:6:16; strkjv@Ephesians:2:19ff.|). For altar (\thusiastrion\) see strkjv@8:3|. Perhaps measuring as applied to "them that worship therein" (\tous proskunountas en auti\) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma).

rwp@Revelation:12:14 @{There were given} (\edothsan\). As in strkjv@8:2; strkjv@9:1,3|. {The two wings of the great eagle} (\hai duo pteruges tou aetou tou megalou\). Not the eagle of strkjv@8:13|, but the generic use of the article. Every eagle had two wings. Probably here, as in strkjv@Matthew:24:28|, the griffon or vulture rather than the true eagle is pictured. For the eagle in the O.T. see strkjv@Exodus:19:4; strkjv@Isaiah:40:31; strkjv@Job:9:26; strkjv@Proverbs:24:54|. {That she might fly} (\hina pettai\). Purpose clause with \hina\ and present middle subjunctive of \petomai\, old verb, to fly, in N.T. only in the Apocalypse (4:7; strkjv@8:13; strkjv@12:14; strkjv@14:6; strkjv@19:17|). Resumption of the details in verse 6| (which see) about the "wilderness," her "place," the redundant \ekei\ with \hopou\, the "time and times, and half a time" (\kairon kai kairous kai hmisu\), 1260 days, but with \trephetai\ (present passive indicative) instead of \trephsin\ (general plural of the present active subjunctive), and with the addition of "from the face of the serpent" (\apo prospou tou ophes\), because the serpent rules the earth for that period. "To the end of the present order the Church dwells in the wilderness" (Swete), and yet we must carry on for Christ.

rwp@Revelation:13:5 @{There was given to him} (\edoth auti\). First aorist passive indicative of \didmi\, to give, as in next line and verse 7|. Perhaps a reference to \edken\ (he gave) in verse 4|, where the dragon (Satan) gave the beast his power. The ultimate source of power is God, but the reference seems to be Satan here. {Speaking great things and blasphemies} (\laloun megala kai blasphmias\). Present active participle of \lale\, agreeing with \stoma\ (nominative neuter singular and subject of \edoth\). The words are like Daniel's description of the Little Horn (7:8,20,25|) and like the description of Antiochus Epiphanes (I Macc. strkjv@1:24). Cf. strkjv@2Peter:2:11|. {To continue} (\poisai\). First aorist active infinitive (epexegetic use) of \poie\, either in the sense of working (signs), as in strkjv@Daniel:8:12-14|, with the accusative of duration of time (\mnas\ months), or more likely in the sense of doing time, with \mnas\ as the direct object as in strkjv@Matthew:20:12; strkjv@Acts:20:3; strkjv@James:4:13|.

rwp@Revelation:13:7 @{To make war with the saints and to overcome them} (\poisai polemon meta tn hagin kai niksai autous\). This clause with two epexegetical first aorist active infinitives (\polemsai\ and \niksai\) is omitted in A C P, but probably by \homoeoteleuton\ (like ending) because of the repetition of \edoth\. The words seem to come from strkjv@Daniel:7:21,23|. There was no escape from the beast's rule in the Mediterranean world. See strkjv@5:9| for the phrases here used, there for praise to the Lamb.

rwp@Revelation:19:8 @{That she should array herself} (\hina peribaltai\). Sub-final object clause subject of \edoth\ (was given to her) with \hina\ and the second aorist middle (direct) of \periball\ to fling around. This bridal dress is a gift from Christ. This form, \edoth\ (it was given), occurs some 20 times in this book. {In fine linen, bright and pure} (\bussinon lampron katharon\). See strkjv@19:14| for the same raiment on those accompanying "The Word of God" and for the seven angels in strkjv@15:6|. See by contrast the garments of the harlot (17:4; strkjv@18:16|). For \bussinon\ see strkjv@18:16|. {The righteous acts of the saints} (\ta dikaimata tn hagin\). This is the explanation (\gar\) of the bridal dress and explains why there is work for the Bride as well as for Christ (Phillipians:2:12f.|). See strkjv@15:4| for \dikaima\ (also strkjv@Romans:5:18|).

rwp@Revelation:20:4 @{And they sat upon them} (\kai ekathisan ep' autous\). First aorist active indicative of \kathiz\. Another period here apparently synchronous (verse 7|) with the confinement of Satan in the abyss. No subject is given for this plural verb. Apparently Christ and the Apostles (Matthew:19:28; strkjv@Luke:22:30|) and some of the saints (1Corinthians:6:3|), martyrs some hold. {Judgment was given unto them} (\krima edoth autois\). First aorist passive of \didmi\. Picture of the heavenly court of assizes. {The souls} (\tas psuchas\). Accusative after \eidon\ at the beginning of the verse. {Of them that had been beheaded} (\tn pepelekismenn\). Genitive of the articular perfect passive participle of \pelekiz\, old word (from \pelekus\ an axe, the traditional instrument for execution in republican Rome, but later supplanted by the sword), to cut off with an axe, here only in N.T. See strkjv@6:9; strkjv@18:24; strkjv@19:2| for previous mention of these martyrs for the witness of Jesus (1:9; strkjv@12:17; strkjv@19:10|). Others also besides martyrs shared in Christ's victory, those who refused to worship the beast or wear his mark as in strkjv@13:15; strkjv@14:9ff.; strkjv@16:2; strkjv@19:20|. {And they lived} (\kai ezsan\). First aorist active indicative of \za\. If the ingressive aorist, it means "came to life" or "lived again" as in strkjv@2:8| and so as to verse 5|. If it is the constative aorist here and in verse 5|, then it could mean increased spiritual life. See strkjv@John:5:21-29| for the double sense of life and death (now literal, now spiritual) precisely as we have the second death in strkjv@Revelation:2:11; strkjv@20:6,14|. {And reigned with Christ} (\kai ebasileusan meta tou Christou\). Same use of the first aorist active indicative of \basileu\, but more clearly constative. Beckwith and Swete take this to apply solely to the martyrs, the martyrs' reign with Christ.

rwp@Romans:4:25 @{For our justification} (\dia tn dikaisin hmn\). The first clause (\paredoth dia ta paraptmata\) is from strkjv@Isaiah:53:12|. The first \dia\ with \paraptmata\ is probably retrospective, though it will make sense as prospective (to make atonement for our transgressions). The second \dia\ is quite clearly prospective with a view to our justification. Paul does not mean to separate the resurrection from the death of Christ in the work of atonement, but simply to show that the resurrection is at one with the death on the Cross in proof of Christ's claims.

rwp@Romans:6:17 @{Whereas ye were} (\te\). Imperfect but no "whereas" in the Greek. Paul is not grateful that they were once slaves of sin, but only that, though they once were, they turned from that state. {To that form of doctrine whereunto ye were delivered} (\eis hon paredothte tupon didachs\). Incorporation of the antecedent (\tupon didachs\) into the relative clause: "to which form of doctrine ye were delivered." See on ¯5:14| for \tupon\. It is hardly proper to take "form" here to refer to Paul's gospel (2:16|), possibly an allusion to the symbolism of baptism which was the outward sign of the separation.