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rwp@Info_1Corinthians @ The occasion of the Epistle is made plain by numerous allusions personal and otherwise. Paul had arrived in Ephesus from Antioch shortly after the departure of Apollos for Corinth with letters of commendation from Priscilla and Aquila (Acts:18:28-19:1|). It is not clear how long Apollos remained in Corinth, but he is back in Ephesus when Paul writes the letter and he has declined Paul's request to go back to Corinth (1Corinthians:16:12|). Some of the household of Chloe had heard or come from Corinth with full details of the factions in the church over Apollos and Paul, clearly the reason why Apollos left (1Corinthians:1:10-12|). Even Cephas nominally was drawn into it, though there is no evidence that Peter himself had come to Corinth. Paul had sent Timothy over to Corinth to put an end to the factions (1Corinthians:4:17|), though he was uneasy over the outcome (1Corinthians:16:10f.|). This disturbance was enough of itself to call forth a letter from Paul. But it was by no means the whole story. Paul had already written a letter, now lost to us, concerning a peculiarly disgusting case of incest in the membership (1Corinthians:5:9|). They were having lawsuits with one another before heathen judges. Members of the church had written Paul a letter about marriage whether any or all should marry (1Corinthians:7:1|). They were troubled also whether it was right to eat meat that had been offered to idols in the heathen temples (1Corinthians:8:1|). Spiritual gifts of an unusual nature were manifested in Corinth and these were the occasion of a deal of trouble (1Corinthians:12:1|). The doctrine of the resurrection gave much trouble in Corinth (1Corinthians:15:12|). Paul was interested in the collection for the poor saints in Jerusalem (1Corinthians:16:1|) and in their share in it. The church in Corinth had sent a committee (Stephanas, Fortunatus, Achaicus) to Paul in Ephesus. He hopes to come himself after passing through Macedonia (1Corinthians:16:5f.|). It is possible that he had made a short visit before this letter (2Corinthians:13:1|), though not certain as he may have intended to go one time without going as he certainly once changed his plans on the subject (2Corinthians:1:15-22|). Whether Titus took the letter on his visit or it was sent on after the return of Timothy is not perfectly clear. Probably Timothy returned to Ephesus from Corinth shortly after the epistle was sent on, possibly by the committee who returned to Corinth (1Corinthians:16:17|), for Timothy and Erastus were sent on from Ephesus to Macedonia before the outbreak at the hands of Demetrius (Acts:19:22|). Apparently Timothy had not fully succeeded in reconciling the factions in Corinth for Paul dispatched Titus who was to meet him at Troas as he went on to Macedonia. Paul's hurried departure from Ephesus (Acts:20:1|) took him to Troas before Titus arrived and Paul's impatience there brought him to Macedonia where he did meet Titus on his return from Corinth (2Corinthians:2:12f.|).

rwp@1Corinthians:2:6 @{Among the perfect} (\en tois teleiois\). Paul is not here drawing a distinction between exoteric and esoteric wisdom as the Gnostics did for their initiates, but simply to the necessary difference in teaching for babes (3:1|) and adults or grown men (common use of \teleios\ for relative perfection, for adults, as is in strkjv@1Corinthians:14:20; strkjv@Phillipians:3:15; strkjv@Ephesians:4:13; strkjv@Hebrews:5:14|). Some were simply old babes and unable in spite of their years to digest solid spiritual food, "the ample teaching as to the Person of Christ and the eternal purpose of God. Such 'wisdom' we have in the Epistles to the Ephesians and the Colossians especially, and in a less degree in the Epistle to the Romans. This 'wisdom' is discerned in the Gospel of John, as compared with the other Evangelists" (Lightfoot). These imperfect disciples Paul wishes to develop into spiritual maturity. {Of this world} (\tou ainos toutou\). This age, more exactly, as in strkjv@1:20|. This wisdom does not belong to the passing age of fleeting things, but to the enduring and eternal (Ellicott). {Which are coming to naught} (\tn katargoumenn\). See on ¯1:28|. Present passive participle genitive plural of \katarge\. The gradual nullification of these "rulers" before the final and certain triumph of the power of Christ in his kingdom.

rwp@1Corinthians:4:5 @{Wherefore} (\hste\). As in strkjv@3:21| which see. {Judge nothing} (\m ti krinete\). Stop passing judgment, stop criticizing as they were doing. See the words of Jesus in strkjv@Matthew:7:1|. The censorious habit was ruining the Corinthian Church. {Before the time} (\pro kairou\). The day of the Lord in strkjv@3:13|. "Do not therefore anticipate the great judgment (\krisis\) by any preliminary investigation (\anakrisis\) which must be futile and incomplete" (Lightfoot). {Until the Lord come} (\hes an elthi ho kurios\). Common idiom of \hes\ and the aorist subjunctive with or without \an\ for a future event. Simple futurity, but held forth as a glorious hope, the Second Coming of the Lord Jesus as Judge. {Who will both bring to light} (\hos kai phtisei\). Future indicative of this late verb (in papyri also) from \phs\ (light), to turn the light on the hidden things of darkness. {And make manifest} (\kai phanersei\). (Ionic and late) causative verb \phanero\ from \phaneros\. By turning on the light the counsels of all hearts stand revealed. {His praise} (\ho epainos\). The praise (note article) due him from God (Romans:2:29|) will come to each then (\tote\) and not till then. Meanwhile Paul will carry on and wait for the praise from God.

rwp@1Corinthians:4:6 @{I have in a figure transferred} (\meteschmatisa\). First aorist active (not perfect) indicative of \meta-schmatiz\, used by Plato and Aristotle for changing the form of a thing (from \meta\, after, and \schma\, form or habit, like Latin _habitus_ from \ech\ and so different from \morph\ as in strkjv@Phillipians:2:7; strkjv@Romans:12:2|). For the idea of refashioning see Field, _Notes_, p. 169f. and Preisigke, _Fachworter_). Both Greek and Latin writers (Quintilian, Martial) used \schma\ for a rhetorical artifice. Paul's use of the word (in Paul only in N.T.) appears also further in strkjv@2Corinthians:11:13-15| where the word occurs three times, twice of the false apostles posing and passing as apostles of Christ and ministers of righteousness, and once of Satan as an angel of light, twice with \eis\ and once with \hs\. In strkjv@Phillipians:3:21| the word is used for the change in the body of our humiliation to the body of glory. But here it is clearly the rhetorical figure for a veiled allusion to Paul and Apollos "for your sakes" (\dia humas\). {That in us ye may learn} (\hina en hmin mathte\). Final clause with \hina\ and the second aorist active subjunctive of \manthan\, to learn. As an object lesson in our cases (\en hmin\). It is no more true of Paul and Apollos than of other ministers, but the wrangles in Corinth started about them. Songs:Paul boldly puts himself and Apollos to the fore in the discussion of the principles involved. {Not to go beyond the things which are written} (\to M huper ha gegraptai\). It is difficult to reproduce the Greek idiom in English. The article \to\ is in the accusative case as the object of the verb \mathte\ (learn) and points at the words "\M huper ha gegraptai\," apparently a proverb or rule, and elliptical in form with no principal verb expressed with \m\, whether "think" (Auth.) or "go" (Revised). There was a constant tendency to smooth out Paul's ellipses as in strkjv@2Thessalonians:2:3; strkjv@1Corinthians:1:26,31|. Lightfoot thinks that Paul may have in mind O.T. passages quoted in strkjv@1Corinthians:1:19,31; strkjv@3:19,20|. {That ye be not puffed up} (\hina m phusiousthe\). Sub-final use of \hina\ (second use in this sentence) with notion of result. It is not certain whether \phusiousthe\ (late verb form like \phusia, phusa\, to blow up, to inflate, to puff up), used only by Paul in the N.T., is present indicative with \hina\ like \zloute\ in strkjv@Galatians:4:17| (cf. \hina ginskomen\ in strkjv@1John:5:20|) or the present subjunctive by irregular contraction (Robertson, _Grammar_, pp. 203, 342f.), probably the present indicative. \Phusio\ is from \phusis\ (nature) and so meant to make natural, but it is used by Paul just like \phusa\ or \phusia\ (from \phusa\, a pair of bellows), a vivid picture of self-conceit. {One for the one against the other} (\heis huper tou henos kata tou heterou\). This is the precise idea of this idiom of partitive apposition. This is the rule with partisans. They are "for" (\huper\) the one and "against" (\kata\, down on, the genitive case) the other (\tou heterou\, not merely another or a second, but the different sort, \heterodox\).

rwp@1Corinthians:7:25 @{I have no commandment of the Lord} (\epitagn Kuriou ouk ech\). A late word from \epitass\, old Greek verb to enjoin, to give orders to. Paul did have (verse 10|) a command from the Lord as we have in Matthew and Mark. It was quite possible for Paul to know this command of Jesus as he did other sayings of Jesus (Acts:20:35|) even if he had as yet no access to a written gospel or had received no direct revelation on the subject from Jesus (1Corinthians:11:23|). Sayings of Jesus were passed on among the believers. But Paul had no specific word from Jesus on the subject of virgins. They call for special treatment, young unmarried women only Paul means (7:25,28,34,36-38|) and not as in strkjv@Revelation:14:4| (metaphor). It is probable that in the letter (7:1|) the Corinthians had asked about this problem. {But I give my judgment} (\gnmn de didmi\). About mixed marriages (12-16|) Paul had the command of Jesus concerning divorce to guide him. Here he has nothing from Jesus at all. Songs:he gives no "command," but only "a judgment," a deliberately formed decision from knowledge (2Corinthians:8:10|), not a mere passing fancy. {As one that hath obtained mercy of the Lord to be faithful} (\hs lemenos hupo kuriou pistos einai\). Perfect passive participle of \elee\, old verb to receive mercy (\eleos\). \Pistos\ is predicate nominative with infinitive \einai\. This language, so far from being a disclaimer of inspiration, is an express claim to help from the Lord in the forming of this duly considered judgment, which is in no sense a command, but an inspired opinion.

rwp@1Corinthians:7:31 @{Those that use the world} (\hoi chrmenoi ton kosmon\). Old verb \chraomai\, usually with the instrumental case, but the accusative occurs in some Cretan inscriptions and in late writers according to a tendency of verbs to resume the use of the original accusative (Robertson, _Grammar_, p. 468). {As not abusing it} (\hs m katachrmenoi\). Perfective use of \kata\ in composition, old verb, but here only in N.T., to use up, use to the full. Papyri give examples of this sense. This is more likely the idea than "abusing" it. {For the fashion of this world passeth away} (\paragei gar to schma tou kosmou toutou\). Cf. strkjv@1John:2:17|. \Schma\ is the _habitus_, the outward appearance, old word, in N.T. only here and strkjv@Phillipians:2:7f|. \Paragei\ (old word) means "passes along" like a moving panorama (movie show!). Used of Jesus passing by in Jericho (Matthew:20:30|).

rwp@1Corinthians:13:1 @{With the tongues} (\tais glssais\). Instrumental case. Mentioned first because really least and because the Corinthians put undue emphasis on this gift. Plato (_Symposium_, 197) and many others have written on love, but Paul has here surpassed them all in this marvellous prose-poem. It comes like a sweet bell right between the jangling noise of the gifts in chapters 12 and 14. It is a pity to dissect this gem or to pull to pieces this fragrant rose, petal by petal. Fortunately Paul's language here calls for little comment, for it is the language of the heart. "The greatest, strongest, deepest thing Paul ever wrote" (Harnack). The condition (\ean\ and present subjunctive, \lal kai m ech\, though the form is identical with present indicative) is of the third class, a supposable case. {But have not love} (\agapn de m ech\). This is the _crux_ of the chapter. Love is the way _par excellence_ of strkjv@12:31|. It is not yet clearly certain that \agap\ (a back-formation from \agapa\) occurs before the LXX and the N.T. Plutarch used \agapsis\. Deissmann (_Bible Studies_, p. 198) once suspected it on an inscription in Pisidia. It is still possible that it occurs in the papyri (Prayer to Isis). See _Light from the Ancient East_, p. 75 for details. The rarity of \agap\ made it easier for Christians to use this word for Christian love as opposed to \ers\ (sexual love). See also Moffatt's Love in the N.T. (1930) for further data. The word is rare in the Gospels, but common in Paul, John, Peter, Jude. Paul does not limit \agap\ at all (both toward God and man). Charity (Latin _caritas_) is wholly inadequate. "Intellect was worshipped in Greece, and power in Rome; but where did St. Paul learn the surpassing beauty of love?" (Robertson and Plummer). Whether Paul had ever seen Jesus in the flesh, he knows him in the spirit. One can substitute Jesus for love all through this panegyric. {I am become} (\gegona\). Second perfect indicative in the conclusion rather than the usual future indicative. It is put vividly, "I am already become." Sounding brass (\chalchos chn\). Old words. Brass was the earliest metal that men learned to use. Our word _echoing_ is \chn\, present active participle. Used in strkjv@Luke:21:25| of the roaring of the sea. Only two examples in N.T. {Clanging cymbal} (\kumbalon alalazon\). Cymbal old word, a hollow basin of brass. \Alalaz\, old onomatopoetic word to ring loudly, in lament (Mark:5:38|), for any cause as here. Only two N.T. examples.

rwp@1John:2:8 @{Again a new commandment} (\palin entoln kainn\). Paradox, but truth. Old in teaching (as old as the story of Cain and Abel, strkjv@3:11f.), but new in practice. For this use of \palin\ for a new turn see strkjv@John:16:28|. To walk as Christ walked is to put in practice the old commandment and so make it new (ever new and fresh), as love is as old as man and fresh in every new experience. {True in him and in you} (\althes en auti kai en humin\). This newness is shown supremely in Christ and in disciples when they walk as Jesus did (verse 6|). {Because} (\hoti\). Explanation of the paradox. {Is passing away} (\paragetai\). Present middle indicative of \parag\, old verb, to lead by, to go by (intransitive), as in strkjv@Matthew:20:30|. Night does pass by even if slowly. See this verb in verse 17| of the world passing by like a procession. {True} (\althinon\). Genuine, reliable, no false flicker. {Already shineth} (\d phainei\). Linear present active, "is already shining" and the darkness is already passing by. Dawn is here. Is John thinking of the second coming of Christ or of the victory of truth over error, of light over darkness (cf. strkjv@John:1:5-9|), the slow but sure victory of Christ over Satan as shown in the Apocalypse? See strkjv@1:5|.

rwp@1John:2:17 @{Passeth away} (\paragetai\). "Is passing by" (linear action, present middle indicative), as in verse 8|. There is consolation in this view of the transitoriness of the conflict with the world. Even the lust which belongs to the world passes also. The one who keeps on doing (\poin\ present active participle of \poie\) the will of God "abides for ever" (\menei eis ton aina\) "amid the flux of transitory things" (D. Smith).

rwp@Info_2Corinthians @ The occasion of the Epistle is made plain by numerous allusions personal and otherwise. Paul had arrived in Ephesus from Antioch shortly after the departure of Apollos for Corinth with letters of commendation from Priscilla and Aquila (Acts:18:28-19:1|). It is not clear how long Apollos remained in Corinth, but he is back in Ephesus when Paul writes the letter and he has declined Paul's request to go back to Corinth (1Corinthians:16:12|). Some of the household of Chloe had heard or come from Corinth with full details of the factions in the church over Apollos and Paul, clearly the reason why Apollos left (1Corinthians:1:10-12|). Even Cephas nominally was drawn into it, though there is no evidence that Peter himself had come to Corinth. Paul had sent Timothy over to Corinth to put an end to the factions (1Corinthians:4:17|), though he was uneasy over the outcome (1Corinthians:16:10f.|). This disturbance was enough of itself to call forth a letter from Paul. But it was by no means the whole story. Paul had already written a letter, now lost to us, concerning a peculiarly disgusting case of incest in the membership (1Corinthians:5:9|). They were having lawsuits with one another before heathen judges. Members of the church had written Paul a letter about marriage whether any or all should marry (1Corinthians:7:1|). They were troubled also whether it was right to eat meat that had been offered to idols in the heathen temples (1Corinthians:8:1|). Spiritual gifts of an unusual nature were manifested in Corinth and these were the occasion of a deal of trouble (1Corinthians:12:1|). The doctrine of the resurrection gave much trouble in Corinth (1Corinthians:15:12|). Paul was interested in the collection for the poor saints in Jerusalem (1Corinthians:16:1|) and in their share in it. The church in Corinth had sent a committee (Stephanas, Fortunatus, Achaicus) to Paul in Ephesus. He hopes to come himself after passing through Macedonia (1Corinthians:16:5f.|). It is possible that he had made a short visit before this letter (2Corinthians:13:1|), though not certain as he may have intended to go one time without going as he certainly once changed his plans on the subject (2Corinthians:1:15-22|). Whether Titus took the letter on his visit or it was sent on after the return of Timothy is not perfectly clear. Probably Timothy returned to Ephesus from Corinth shortly after the epistle was sent on, possibly by the committee who returned to Corinth (1Corinthians:16:17|), for Timothy and Erastus were sent on from Ephesus to Macedonia before the outbreak at the hands of Demetrius (Acts:19:22|). Apparently Timothy had not fully succeeded in reconciling the factions in Corinth for Paul dispatched Titus who was to meet him at Troas as he went on to Macedonia. Paul's hurried departure from Ephesus (Acts:20:1|) took him to Troas before Titus arrived and Paul's impatience there brought him to Macedonia where he did meet Titus on his return from Corinth (2Corinthians:2:12f.|).

rwp@2Corinthians:3:7 @{Of death} (\tou thanatou\). Subjective genitive, marked by death in its outcome (cf. strkjv@1Corinthians:15:56; strkjv@Galatians:3:10|). The letter kills. {Engraven on stones} (\entetupmen lithois\). Perfect passive participle of \entupo\, late verb, to imprint a figure (\tupos\). Used by Aristias (67) of the "inlaid" work on the table sent by Ptolemy Philadelphus to Jerusalem. \Lithois\ in locative case. {Came with glory} (\egenth en doxi\). In glory. As it did, condition of first class, assumed as true. See strkjv@Exodus:34:29,35|. {Look steadfastly} (\atenisai\). Late verb from \atens\ (stretched, intent, \tein\ and \a\ intensive) as in strkjv@Luke:4:20; strkjv@Acts:3:4|. {Was passing away} (\katargoumenn\). Late verb, to render of no effect, and present passive participle here as in strkjv@1Corinthians:2:6|.

rwp@2Corinthians:3:10 @{In this respect} (\en touti ti merei\). The glory on the face of Moses was temporary, though real, and passed away (verse 7|), a type of the dimming of the glory of the old dispensation by the brightness of the new. The moon makes a dim light after the sun rises, "is not glorified" (\ou dedoxastai\, perfect passive indicative of \doxaz\). {By reason of the glory that surpasseth} (\heineken ts huperballouss doxs\). The surpassing (\huper-ball\, throwing beyond) glory. Christ as the Sun of Righteousness has thrown Moses in the shade. Cf. the claims of superiority by Christ in strkjv@Matthew:5-7|.

rwp@Info_Acts @ THE DATE There are three views about the date of the Acts. Baur and his Tubingen School held the second century to be the date of this late pamphlet as they termed it after the fashion of the Clementine Homilies. But that view is now practically abandoned save by the few who still strangely oppose the Lukan authorship. Probably the majority of those who accept the Lukan authorship place it in the latter part of the first century for two reasons. One is that the Gospel according to Luke is dated by them after the destruction of Jerusalem because of the prophecy by Jesus of the encompassing of the city by armies. Predictive prophecy that would be and so it is considered a prophecy _post eventum_. The other reason is the alleged use of the _Antiquities_ of Josephus by Luke. Josephus finished this work A.D. 93 so that, if Luke did use it, he must have written the Acts after that date. Usually this argument is made to show that Luke could not have written it at all, but some hold that he may have lived to an age that would allow it. But it cannot be assumed that Luke used Josephus because of his mention of Theudas and Judas the Galilean. They differ so widely (Acts:5:36f|. and Josephus, _Ant_. XX. v, 1, 2) that Von Dobschutz (_Dictionary of the Apostolic Church_, art. Josephus) argues that the two accounts are entirely independent of each other. Songs:Luke (Luke:13:1f.|) alludes to a Galilean revolt not mentioned by Josephus and Josephus records three revolts under Pilate not referred to by Luke. A comparison of the accounts of the death of Agrippa I in strkjv@Acts:12:20-23| and _Ant_. XIX. viii, 2 redounds to the credit of Luke. The Josephus phase of the argument may be brushed to one side. The third view, held by Harnack and adopted here, is that Luke wrote the Acts while with Paul in Rome and finished the book before Paul's release, that is by A.D. 63. This is the obvious and natural way to take the language of Luke at the close of Acts. Events had gone no farther and so he ends the narrative right there. It is argued against this that Luke contemplated a third volume and for this reason closed with the arrival of Paul in Rome. But the use of \prton\ (first) in strkjv@Acts:1:1| is a common _Koin_ idiom and does not imply three volumes any more than first and second stories with us means that the house has three. Of course this date for the Acts puts the date of the Gospel further back either in Caesarea (57 to 59) or in Rome (60 to 62). And that means that Mark's Gospel is still earlier since Luke used it for his Gospel and the Logia (Q) earlier still. But all these dates are probable in the light of all the known facts.

rwp@Acts:13:14 @{Passing through} (\dielthontes\). It is not clear why Paul and Barnabas left Perga so soon nor why they went to Antioch in Pisidia. Ramsay suggests malaria that spurred them on to the hills after the desertion of John Mark. They preached at Perga on the return (14:25|) and apparently hurried away now. Farrar thinks that the hot weather had driven the population to the hills. At any rate it is not difficult to imagine the perils of this climb over the rough mountain way from Perga to Pisidian Antioch to which Paul apparently refers in strkjv@2Corinthians:11:26|. {Sat down} (\ekathisan\). Ingressive aorist active indicative, took their seats as visiting Jews, possibly in the seats of the rabbis (J. Lightfoot). Whether they expected to be called on or not, they were given the opportunity as prominent visitors. The Pisidian Antioch was really in Phrygia, but towards Pisidia to distinguish it from Antioch on the Maeander (Ramsay, _Church in the Roman Empire_, p. 25). It was a colony like Philippi and so a free city. If Paul is referring to South Galatia and not North Galatia in strkjv@Galatians:4:13| when he says that his preaching in Galatia at first was due to illness, then it was probably here at Pisidian Antioch. What it was we have no means of knowing, though it was a temptation in his flesh to them so severe that they were willing to pluck out their eyes for him (Galatians:4:14f.|). Opthalmia, malaria, epilepsy have all been suggested as this stake in the flesh (2Corinthians:12:7|). But Paul was able to preach with power whatever his actual physical condition was.

rwp@Acts:16:4 @{They delivered them} (\paredidosan autois\). Imperfect active, kept on delivering to them in city after city. This is a proof of Paul's loyalty to the Jerusalem compact (Knowling). The circumcision of Timothy would indicate also that the points involved were under discussion and that Paul felt no inconsistency in what he did. {The decrees} (\ta dogmata\). Old word from \doke\, to give an opinion. It is used of public decrees of rulers (Luke:2:1; strkjv@Acts:17:7|), of the requirements of the Mosaic law (Colossians:2:14|), and here of the regulations or conclusions of the Jerusalem Conference. Silas was with Paul and his presence gave added dignity to the passing out of the decrees, a charter of Gentile freedom, since he was one of the committee from Jerusalem to Antioch (15:22,27,32|). {Which had been ordained} (\ta kekrimena\). Perfect passive articular participle of \krin\, to judge, emphasizing the permanence of the conclusions reached by the apostles and elders in Jerusalem. {For to keep} (\phulassein\). This present active infinitive likewise accents that it is a charter of liberty for continual living, not a temporary compromise.

rwp@Acts:16:8 @{Passing by Mysia} (\parelthontes tn Musian\). Literally, passing alongside or skirting Mysia, neglecting it without preaching there. Strictly they passed through part of it to reach Troas. {To Troas} (\eis Troiada\). This city, named Alexandria Troas after Alexander the Great, was the seaport of Mysia, though a Roman colony and not counted as part of either Asia or Bithynia. New Ilium, on the site of the old Troy, was four miles farther north. It was the place to take ship for Philippi. Twice again Paul will be here (2Corinthians:2:12; strkjv@Acts:20:6|).

rwp@Acts:18:23 @{Having spent some time} (\poisas chronon tina\). Literally, having done some time. How long we do not know, probably not long. There are those who place the visit of Peter here to which Paul alludes in strkjv@Galatians:2:11ff.| and which we have located while Paul was here the last time (Acts:15:35|). {He departed} (\exlthen\). Thus simply and alone Paul began the third mission tour without a Barnabas or a Silas. {Went through} (\dierchomenos\). Present middle participle, going through. {The region of Galatia and Phrygia} (\ten Galatikn chran kai Phrygian\). See on ¯Acts:16:6| for discussion of this phrase, here in reverse order, passing through the Galatic region and then Phrygia. Does Luke mean Lycaonia (Derbe and Lystra) and Phrygia (Iconium and Pisidian Antioch)? Or does he mean the route west through the old Galatia and the old Phrygia on west into Asia? The same conflict exists here over the South Galatian and the North Galatian theories. Phrygia is apparently distinguished from the Galatic region here. It is apparently A.D. 52 when Paul set out on this tour. {In order} (\kathexs\). In succession as in strkjv@11:4|, though the names of the cities are not given. {Stablishing} (\strizn\). As he did in the second tour (15:41|, \epistrizn\, compound of this same verb) which see.

rwp@Acts:20:15 @{We came over against Chios} (\katntsamen antikrus Chiou\). Luke uses this _Koin_ verb several times (16:1; strkjv@18:19|), meaning to come right down in front of and the notion of \anta\ is made plainer by \antikrus\, face to face with, common "improper" preposition only here in the N.T. They probably lay off the coast (anchoring) during the night instead of putting into the harbour. The Island of Chios is about eight miles from the mainland. {The next day} (\ti heteri\). The third day in reality from Assos (the fourth from Troas), in contrast with \ti epiousi\ just before for Chios. {We touched at Samos} (\parebalomen eis Samon\). Second aorist active of \paraball\, to throw alongside, to cross over, to put in by. Songs:Thucydides III. 32. Only here in the N.T. though in Textus Receptus in strkjv@Mark:4:30|. The word parable (\parabol\) is from this verb. The Textus Receptus adds here \kai meinantes en Trogullii\ (and remaining at Trogyllium), but clearly not genuine. In passing from Chios to Samos they sailed past Ephesus to save time for Pentecost in Jerusalem (verse 16|), if in control of the ship, or because the captain allowed Paul to have his way. The island of Samos is still further down the coast below Chios. It is not stated whether a stop was made here or not. {The day after} (\ti echomeni\). The day holding itself next to the one before. Note Luke's three terms in this verse (\ti epiousi, ti heteri, ti echomeni\). This would be the fourth from Assos. {To Miletus} (\eis Milton\). About 28 miles south of Ephesus and now the site is several miles from the sea due to the silt from the Maeander. This city, once the chief city of the Ionian Greeks, was now quite eclipsed by Ephesus.

rwp@Colossians:2:8 @{Take heed} (\blepete\). Present active imperative second person plural of \blep\, common verb for warning like our "look out," "beware," "see to it." {Lest there shall be any one} (\m tis estai\). Negative purpose with the future indicative, though the aorist subjunctive also occurs as in strkjv@2Corinthians:12:6|. {That maketh spoil of you} (\ho sulaggn\). Articular present active participle of \sulagge\, late and rare (found here first) verb (from \sul\, booty, and \ag\, to lead, to carry), to carry off as booty a captive, slave, maiden. Only here in N.T. Note the singular here. There was some one outstanding leader who was doing most of the damage in leading the people astray. {Through his philosophy} (\dia ts philosophias\). The only use of the word in the N.T. and employed by Paul because the Gnostics were fond of it. Old word from \philosophos\ (\philos, sophos\, one devoted to the pursuit of wisdom) and in N.T. only in strkjv@Acts:17:18|. Paul does not condemn knowledge and wisdom (see verse 2|), but only this false philosophy, "knowledge falsely named" (\pseudnumos gnsis\, strkjv@1Timothy:6:20|), and explained here by the next words. {And vain deceit} (\kai kens apats\). Old word for trick, guile, like riches (Matthew:13:22|). Descriptive of the philosophy of the Gnostics. {Tradition} (\paradosin\). Old word from \paradidmi\, a giving over, a passing on. The word is colourless in itself. The tradition may be good (2Thessalonians:2:15; strkjv@3:6|) or bad (Mark:7:3|). Here it is worthless and harmful, merely the foolish theories of the Gnostics. {Rudiments} (\stoicheia\). Old word for anything in a \stoichos\ (row, series) like the letters of the alphabet, the materials of the universe (2Peter:3:10,12|), elementary teaching (Hebrews:5:12|), elements of Jewish ceremonial training (Acts:15:10; Gal strkjv@4:3,9|), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. {And not after Christ} (\kai ou kata Christon\). Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe.

rwp@Colossians:2:16 @{Let no one judge you} (\m tis humas krinet\). Prohibition present active imperative third singular, forbidding the habit of passing judgment in such matters. For \krin\ see on ¯Matthew:7:1|. Paul has here in mind the ascetic regulations and practices of one wing of the Gnostics (possibly Essenic or even Pharisaic influence). He makes a plea for freedom in such matters on a par with that in strkjv@1Corinthians:8-9; strkjv@Romans:14; 15|. The Essenes went far beyond the Mosaic regulations. For the Jewish feasts see on ¯Galatians:4:10|. Josephus (_Ant_. III. 10, 1) expressly explains the "seventh day" as called "_sabbata_" (plural form as here, an effort to transliterate the Aramaic _sabbathah_).

rwp@Ephesians:1:8 @{According to the riches of his grace} (\kata to ploutos ts charitos autou\). A thoroughly Pauline phrase, riches of kindness (Romans:2:4|), riches of glory (Colossians:1:27; strkjv@Ephesians:3:16; strkjv@Phillipians:4:19|), riches of fulness of understanding (Colossians:2:7|), riches of Christ (Ephesians:3:8|), and in strkjv@Ephesians:2:7| "the surpassing riches of grace." {Which} (\hs\). Genitive attracted again to case of antecedent \charitos\.

rwp@Ephesians:1:18 @{Having the eyes of your heart enlightened} (\pephtismenous tous ophthalmous ts kardias humn\). A beautiful figure, the heart regarded as having eyes looking out toward Christ. But the grammar is difficult. There are three possible interpretations. One is an anacoluthon, the case of \pephtismenous\ being changed from the dative \humin\ (to you) to the accusative because of the following infinitive like \eklexamenous\ (Acts:15:22|) after \apostolois\. Another way of explaining it is to regard it as a tertiary predicate of \di\, a loose expansion of \pneuma\. The third way is to regard the construction as the accusative absolute, a rare idiom possible in strkjv@Acts:26:3; strkjv@1Corinthians:16:3; strkjv@1Timothy:2:6|. In this case, the participle merely agrees with \tous ophthalmous\, not with \humin\, "the eyes of your heart having been enlightened." Otherwise \tous ophthalmous\ is the accusative retained after the passive participle. {That ye may know} (\eis to eidenai\). Final use of \eis to\ and the infinitive (second perfect of \oida\) as in verse 12|. Note three indirect questions after \eidenai\ (what the hope \tis h elpis\, what the riches \tis ho ploutos\, and what the surpassing greatness \kai ti to huperballon megethos\). When the Holy Spirit opens the eyes of the heart, one will be able to see all these great truths. {In the saints} (\en tois hagiois\). Our riches is in God, God's is in his saints.

rwp@Ephesians:1:19 @{The exceeding greatness of his power} (\to huperballon megethos ts dunames autou\). \Megethos\ is an old word (from \megas\), but here only in N.T. \Huperballon\, present active participle of \huperball\, reappears in strkjv@2:7; strkjv@3:19| and seen already in strkjv@2Corinthians:3:10; strkjv@9:14|. To enlightened eyes the greatness of God's power is even more "surpassing."

rwp@Hebrews:12:1 @{Therefore} (\toigaroun\). Triple compound inferential participle (\toi, gar, oun\) like the German _doch denn nun_, a conclusion of emphasis, old particle, in N.T. only here and strkjv@1Thessalonians:4:8|. There should be no chapter division here, since strkjv@12:1-3| really is the climax in the whole argument about the better promises (10:19-12:3|) with a passionate appeal for loyalty to Christ. {Us also} (\kai hmeis\). We as well as "these all" of strkjv@11:39| and all the more because of the "something better" given us in the actual coming of Christ. {Compassed about} (\echontes perikeimenon\). Literally, "having (\echontes\, present active participle of \ech\) lying around us" (\perikeimenon\, present middle participle of \perikeimai\, old verb as in strkjv@Luke:17:2|). {Cloud of witnesses} (\nephos marturn\). Old word (Latin _nubes_), here only in the N.T., for vast mass of clouds. \Nephel\ is a single cloud. The metaphor refers to the great amphitheatre with the arena for the runners and the tiers upon tiers of seats rising up like a cloud. The \martures\ here are not mere spectators (\theatai\), but testifiers (witnesses) who testify from their own experience (11:2,4,5,33,39|) to God's fulfilling his promises as shown in chapter strkjv@Hebrews:11|. {Laying aside} (\apothemenoi\). Second aorist-middle (indirect, from ourselves) participle of \apotithmi\, old verb as in strkjv@Colossians:3:8| (laying off old clothes). The runners ran in the stadium nearly naked. {Every weight} (\ogkon panta\). Old word (kin to \enegkein, pher\) like \phortos, baros\. Here every encumbrance that handicaps like doubt, pride, sloth, anything. No trailing garment to hinder or trip one. {The sin which doth so easily beset us} (\tn euperistaton hamartian\). "The easily besetting sin." There are a dozen possible renderings of this double compound verbal from \eu\, well, and \periistmi\, to place around or to stand around (intransitive). The Vulgate has _circumstans nos peccatum_ (the sin standing around us). Probably this is the true idea here, "the easily encompassing (or surrounding) sin." In this case apostasy from Christ was that sin. In our cases it may be some other sin. The verbal adjective reminds one of the ring of wild beasts in the jungle that encircle the camp-fire at night each ready to pounce upon a careless victim. {Let us run} (\trechmen\). Present active volitive subjunctive of \trech\, "let us keep on running." {With patience} (\di' hupomons\). Not with impatience, doubt, or despair. {The race that is set before us} (\ton prokeimenon hmin agna\). Note the article and the present middle participle of \prokeimai\, old compound (already in strkjv@6:18|, and also in strkjv@12:2|). Dative case (\hmin\) of personal interest.

rwp@John:1:5 @{Shineth} (\phainei\). Linear present active indicative of \phain\, old verb from \pha\, to shine (\phaos, phs\). "The light keeps on giving light." {In the darkness} (\en ti skotii\). Late word for the common \skotos\ (kin to \skia\, shadow). An evident allusion to the darkness brought on by sin. In strkjv@2Peter:2:17| we have \ho zophos tou skotou\ (the blackness of darkness). The Logos, the only real moral light, keeps on shining both in the Pre-incarnate state and after the Incarnation. John is fond of \skotia\ (\skotos\) for moral darkness from sin and \phs\ (\phtiz, phain\) for the light that is in Christ alone. In strkjv@1John:2:8| he proclaims that "the darkness is passing by and the true light is already shining." The Gnostics often employed these words and John takes them and puts them in the proper place. {Apprehended it not} (\auto ou katelaben\). Second aorist active indicative of \katalamban\, old verb to lay hold of, to seize. This very phrase occurs in strkjv@John:12:35| (\hina m skotia humas katalabi\) "that darkness overtake you not," the metaphor of night following day and in strkjv@1Thessalonians:5:4| the same idiom (\hina katalabi\) is used of day overtaking one as a thief. This is the view of Origen and appears also in 2Macc. strkjv@8:18. The same word appears in Aleph D in strkjv@John:6:17| \katelabe de autous h skotia\ ("but darkness overtook them," came down on them). Hence, in spite of the Vulgate _comprehenderunt_, "overtook" or "overcame" seems to be the idea here. The light kept on shining in spite of the darkness that was worse than a London fog as the Old Testament and archaeological discoveries in Egypt, Assyria, Babylonia, Persia, Crete, Asia Minor show.

rwp@John:8:49 @{I have not a demon} (\eg daimonion ouk ech\). This Jesus says calmly, passing by the reference to the Samaritans as beneath notice. {My Father} (\ton patera mou\). As in strkjv@2:16|. He is not mad in claiming to honour God (cf. strkjv@7:18|). They were insulting the Father in insulting him (cf. strkjv@5:23|). On \atimaz\ (\a\ privative and \tima\, to dishonour) see strkjv@Luke:20:11|.

rwp@John:18:28 @{They lead} (\agousin\). Dramatic historical present of \ag\, plural "they" for the Sanhedrists (Luke:23:1|). John gives no details of the trial before the Sanhedrin (only the fact, strkjv@John:18:24,28|) when Caiaphas presided, either the informal meeting at night (Mark:14:53,55-65; strkjv@Matthew:26:57,59-68; strkjv@Luke:22:54,63-65|) or the formal ratification meeting after dawn (Mark:15:1; strkjv@Matthew:27:1; strkjv@Luke:22:66-71|), but he gives much new material of the trial before Pilate (18:28-38|). {Into the palace} (\eis to praitrion\). For the history and meaning of this interesting Latin word, _praetorium_, see on ¯Matthew:27:27; strkjv@Acts:23:35; strkjv@Phillipians:1:13|. Here it is probably the magnificent palace in Jerusalem built by Herod the Great for himself and occupied by the Roman Procurator (governor) when in the city. There was also one in Caesarea (Acts:23:35|). Herod's palace in Jerusalem was on the Hill of Zion in the western part of the upper city. There is something to be said for the Castle of Antonia, north of the temple area, as the location of Pilate's residence in Jerusalem. {Early} (\pri\). Technically the fourth watch (3 A.M. to 6 A.M.). There were two violations of Jewish legal procedure (holding the trial for a capital case at night, passing condemnation on the same day of the trial). Besides, the Sanhedrin no longer had the power of death. A Roman court could meet any time after sunrise. John (19:14|) says it was "about the sixth hour" when Pilate condemned Jesus. {That they might not be defiled} (\hina m mianthsin\). Purpose clause with \hina m\ and first aorist passive subjunctive of \miain\, to stain, to defile. For Jewish scruples about entering the house of a Gentile see strkjv@Acts:10:28; strkjv@11:3|. {But might eat the passover} (\alla phagsin to pascha\). Second aorist active subjunctive of the defective verb \esthi\, to eat. This phrase may mean to eat the passover meal as in strkjv@Matthew:27:17| (Mark:14:12,14; strkjv@Luke:22:11,15|), but it does not have to mean that. In strkjv@2Chronicles:30:22| we read: "And they did eat the festival seven days" when the paschal festival is meant, not the paschal lamb or the paschal supper. There are eight other examples of \pascha\ in John's Gospel and in all of them the feast is meant, not the supper. If we follow John's use of the word, it is the feast here, not the meal of strkjv@John:13:2| which was the regular passover meal. This interpretation keeps John in harmony with the Synoptics.

rwp@Luke:2:35 @{A sword} (\rhomphaia\). A large sword, properly a long Thracian javelin. It occurs in the LXX of Goliath's sword (1Samuel:17:51|). How little Mary understood the meaning of Simeon's words that seemed so out of place in the midst of the glorious things already spoken, a sharp thorn in their roses, a veritable bitter-sweet. But one day Mary will stand by the Cross of Christ with this Thracian javelin clean through her soul, \stabat Mater Dolorosa\ (John:19:25|). It is only a parenthesis here, and a passing cloud perhaps passed over Mary's heart already puzzled with rapture and ecstasy. {May be revealed} (\apokaluphthsin\). Unveiled. First aorist passive subjunctive after \hops an\ and expresses God's purpose in the mission of the Messiah. He is to test men's thoughts (\dialogismoi\) and purposes. They will be compelled to take a stand for Christ or against him. That is true today.

rwp@Luke:6:19 @{Sought to touch him} (\eztoun haptesthai autou\). Imperfect active. One can see the surging, eager crowd pressing up to Jesus. Probably some of them felt that there was a sort of virtue or magic in touching his garments like the poor woman in strkjv@Luke:8:43f|. (Mark:5:23; strkjv@Matthew:9:21|). {For power came forth from him} (\hoti dunamis par' autou exrcheto\). Imperfect middle, {power was coming out from him}. This is the reason for the continual approach to Jesus. {And healed them all} (\kai ito pantas\). Imperfect middle again. Was healing all, kept on healing all. The preacher today who is not a vehicle of power from Christ to men may well question why that is true. Undoubtedly the failure to get a blessing is one reason why many people stop going to church. One may turn to Paul's tremendous words in strkjv@Phillipians:4:13|: "I have strength for all things in him who keeps on pouring power into me" (\panta ischu en ti endunamounti me\). It was at a time of surpassing dynamic spiritual energy when Jesus delivered this greatest of all sermons so far as they are reported to us. The very air was electric with spiritual power. There are such times as all preachers know.

rwp@Luke:13:32 @{That fox} (\ti alpeki tauti\). This epithet for the cunning and cowardice of Herod shows clearly that Jesus understood the real attitude and character of the man who had put John the Baptist to death and evidently wanted to get Jesus into his power in spite of his superstitious fears that he might be John the Baptist _redivivus_. The message of Jesus means that he is independent of the plots and schemes of both Herod and the Pharisees. The preacher is often put in a tight place by politicians who are quite willing to see him shorn of all real power. {Cures} (\iaseis\). Old word, but in the N.T. only here and strkjv@Acts:4:22,30|. {I am perfected} (\teleioumai\). Present passive indicative of \teleio\, old verb from \teleios\, to bring to perfection, frequent in the N.T. Used in strkjv@Hebrews:2:10| of the Father's purpose in the humanity of Christ. Perfect humanity is a process and Jesus was passing through that, without sin, but not without temptation and suffering. It is the prophetic present with the sense of the future.

rwp@Luke:18:25 @{Through a needle's eye} (\dia trmatos belons\). Both words are old. \Trma\ means a perforation or hole or eye and in the N.T. only here and strkjv@Matthew:19:24|. \Belon\ means originally the point of a spear and then a surgeon's needle. Here only in the N.T. strkjv@Mark:10:25; strkjv@Matthew:19:24| have \rhaphidos\ for needle. This is probably a current proverb for the impossible. The Talmud twice speaks of an elephant passing through the eye of a needle as being impossible.

rwp@Luke:18:36 @{Inquired} (\epunthaneto\). Imperfect middle. Repeatedly inquired as he heard the tramp of the passing crowd going by (\diaporeuomenou\). {What this meant} (\Ti ei touto\). Literally, What it was. Without \an\ the optative is due to indirect discourse, changed from \estin\. With \an\ (margin of Westcott and Hort) the potential optative of the direct discourse is simply retained.

rwp@Luke:18:37 @{Passeth by} (\parerchetai\). Present middle indicative retained in indirect discourse as \paragei\ is in strkjv@Matthew:20:30|. No reason for differences of English tenses in the two passages (was passing by, passeth by).

rwp@Luke:19:1 @{Was passing through} (\dircheto\). Imperfect middle. Now Jesus was inside the Roman Jericho with the procession.

rwp@Mark:1:16 @{And passing along by the Sea of Galilee} (\kai paragn para tn thalassan ts Galilaias\). Mark uses \para\ (along, beside) twice and makes the picture realistic. He catches this glimpse of Christ in action. Casting a {net} (\amphiballontas\). Literally casting on both sides, now on one side, now on the other. Matthew (Matthew:4:18|) has a different phrase which see. There are two papyri examples of the verb \amphiball\, one verb absolutely for fishing as here, the other with the accusative. It is fishing with a net, making a cast, a haul. These four disciples were fishermen (\halieis\) and were {partners} (\metochoi\) as Luke states (Luke:5:7|).

rwp@Mark:2:14 @{And as he passed by} (\kai paragn\). Present participle active, was passing by. Jesus was constantly on the alert for opportunities to do good. An unlikely specimen was Levi (Matthew), son of Alpheus, sitting at the toll-gate (\telnion\) on the Great West Road from Damascus to the Mediterranean. He was a publican (\telns\) who collected toll for Herod Antipas. The Jews hated or despised these publicans and classed them with sinners (\hamartloi\). The challenge of Jesus was sudden and sharp, but Levi (Matthew) was ready to respond at once. He had heard of Jesus and quickly decided. Great decisions are often made on a moment's notice. Levi is a fine object lesson for business men who put off service to Christ to carry on their business.

rwp@Mark:10:1 @{Into the border of Judea and beyond Jordan} (\eis ta horia ts Ioudaias kai peran tou Iordanou\). See on ¯Matthew:19:1| for discussion of this curious expression. Matthew adds "from Galilee" and strkjv@Luke:17:11| says that Jesus "was passing through the midst of Samaria and Galilee" after leaving Ephraim (John:11:54|). A great deal has intervened between the events at the close of Mark 9 and those in the beginning of Mark 10. For these events see strkjv@Matthew:18; strkjv@John:7-11; strkjv@Luke:9:57-18:14| (one-third of Luke's Gospel comes in here). It was a little over six months to the end at the close of Mark 9. It is just a few weeks now in Mark 10. Jesus has begun his last journey to Jerusalem going north through Samaria, Galilee, across the Jordan into Perea, and back into Judea near Jericho to go up with the passover pilgrims from Galilee. {Multitudes} (\ochloi\). Caravans and caravans journeying to Jerusalem. Many of them are followers of Jesus from Galilee or at least kindly disposed towards him. They go together (\sunporeuontai\) with Jesus. Note dramatic historical present. {As he was wont} (\hs eithei\). Second past perfect used like an imperfect from \eitha\, second perfect active. Jesus {was teaching} (\edidasken\, imperfect, no longer present tense) this moving caravan.

rwp@Mark:11:20 @{As they passed by in the morning} (\paraporeuomenoi pri\). Literally, passing by in the morning. The next morning. They went back by the lower road up the Mount of Olives and came down each morning by the steep and more direct way. Hence they saw it. strkjv@Matthew:21:20| does not separate the two mornings as Mark does. {From the roots} (\ek rizn\). Mark alone gives this detail with \exrammenn\ perfect passive predicate participle from \xrain\.

rwp@Mark:15:2 @{Art thou the King of the Jews?} (\Su ei ho basileus tn Ioudain;\). This is the only one of the charges made by the Sanhedrin to Pilate (Luke:23:2|) that he notices. He does not believe this one to be true, but he has to pay attention to it or be liable to charges himself of passing over a man accused of rivalry and revolution against Caesar. strkjv@John:18:28-32| gives the interview with Jesus that convinces Pilate that he is a harmless religious fanatic. See on ¯Matthew:26:11|. {Thou sayest} (\su legeis\). An affirmation, though in strkjv@John:18:34-37| there is a second and fuller interview between Pilate and Jesus. "Here, as in the trial before the Sanhedrin, this is the one question that Jesus answers. It is the only question on which his own testimony is important and necessary" (Gould). The Jews were out on the pavement or sidewalk outside the palace while Pilate came out to them from above on the balcony (John:18:28f.|) and had his interviews with Jesus on the inside, calling Jesus thither (John:18:33|).

rwp@Info_Matthew @ THE GOSPEL ACCORDING TO MATTHEW BY WAY OF INTRODUCTION The passing years do not make it any plainer who actually wrote our Greek Matthew. Papias records, as quoted by Eusebius, that Matthew wrote the _Logia_ of Jesus in Hebrew (Aramaic). Is our present Matthew a translation of the Aramaic _Logia_ along with Mark and other sources as most modern scholars think? If so, was the writer the Apostle Matthew or some other disciple? There is at present no way to reach a clear decision in the light of the known facts. There is no real reason why the Apostle Matthew could not have written both the Aramaic _Logia_ and our Greek Matthew, unless one is unwilling to believe that he would make use of Mark's work on a par with his own. But Mark's book rests primarily on the preaching of Simon Peter. Scholfield has recently (1927) published _An Old Hebrew Text of St. Matthew's Gospel_. We know quite too little of the origin of the Synoptic Gospels to say dogmatically that the Apostle Matthew was not in any real sense the author.

rwp@Matthew:5:41 @{Shall compel thee} (\aggareusei\). The Vulgate has _angariaverit_. The word is of Persian origin and means public couriers or mounted messengers (\aggaroi\) who were stationed by the King of Persia at fixed localities, with horses ready for use, to send royal messages from one to another. Songs:if a man is passing such a post-station, an official may rush out and compel him to go back to another station to do an errand for the king. This was called impressment into service. This very thing was done to Simon of Cyrene who was thus compelled to carry the cross of Christ (Matthew:27:32|, \ggareusan\).

rwp@Matthew:13:36 @{Explain unto us} (\diasaphson hmin\). Also in strkjv@18:31|. "Make thoroughly clear right now" (aorist tense of urgency). The disciples waited till Jesus left the crowds and got into the house to ask help on this parable. Jesus had opened up the Parable of the Sower and now they pick out this one, passing by the mustard seed and the leaven.

rwp@Matthew:19:3 @{Pharisees tempting him} (\Pharisaioi peirazontes auton\). They "could not ask a question of Jesus without sinister motives" (Bruce). See strkjv@4:1| for the word (\peiraz\). {For every cause} (\kata pasan aitian\). This clause is an allusion to the dispute between the two theological schools over the meaning of strkjv@Deuteronomy:24:1|. The school of Shammai took the strict and unpopular view of divorce for unchastity alone while the school of Hillel took the liberal and popular view of easy divorce for any passing whim if the husband saw a prettier woman (modern enough surely) or burnt his biscuits for breakfast. It was a pretty dilemma and meant to do Jesus harm with the people. There is no real trouble about the use of \kata\ here in the sense of \propter\ or because of (Robertson, _Grammar_, p. 509).

rwp@Matthew:20:30 @{That Jesus was passing by} (\hoti Isous paragei\). These men "were sitting by the wayside" (\kathmenoi para ten hodon\) at their regular stand. They heard the crowd yelling that Jesus of Nazareth was passing by (\paragei\, present indicative of direct discourse retained in the indirect). It was their one opportunity, now or never. They had heard of what he had done for other blind men. They hail him as "the son of David" (the Messiah). It is just one of many such incidents when Jesus stood still and opened their eyes, so many that even the multitude was impatient with the cries of these poor men that their eyes be opened (\anoigsin\, second aorist passive subjunctive).

rwp@Matthew:23:29 @{The tombs of the prophets} (\tous taphous tn prophtn\). Cf. strkjv@Luke:11:48-52|. They were bearing witness against themselves (\heautois\, verse 31|) to "the murder-taint in your blood" (Allen). "These men who professed to be so distressed at the murdering of the Prophets, were themselves compassing the death of Him who was far greater than any Prophet" (Plummer). There are four monuments called Tombs of the Prophets (Zechariah, Absalom, Jehoshaphat, St. James) at the base of the Mount of Olives. Some of these may have been going up at the very time that Jesus spoke. In this seventh and last woe Jesus addresses the Jewish nation and not merely the Pharisees.

rwp@Philemon:1:17 @{If then thou countest me a partner} (\ei oun me echeis koinnon\). As I assume that you do, condition of the first class. {Receive him as myself} (\proslabou auton hs eme\). "Take him to thyself (indirect second aorist middle of \proslamban\ as in strkjv@Acts:18:26|) as myself." Surpassing delicacy and consummate tact. These words sound the death-knell of human slavery wherever the spirit of Christ is allowed to have its way. It has been a long and hard fight to break the shackles of human bondage even in Christian countries and there are still millions of slaves in pagan and Mohammedan lands. Paul wrote these words with wisdom and courage and sincerity.

rwp@Philippians:3:8 @{Yea, verily, and} (\alla men oun ge kai\). Five particles before Paul proceeds (yea, indeed, therefore, at least, even), showing the force and passion of his conviction. He repeats his affirmation with the present middle indicative (\hgoumai\), "I still count all things loss for the excellency of the knowledge (\to huperechon\, the surpassingness, neuter articular participle of \huperech\, strkjv@Phillipians:2:3|) of Christ Jesus my Lord." {Dung} (\skubala\). Late word of uncertain etymology, either connected with \skr\ (dung) or from \es kunas ball\, to fling to the dogs and so refuse of any kind. It occurs in the papyri. Here only in the N.T. {That I may gain Christ} (\hina Christon kerds\). First aorist active subjunctive of \kerda\, Ionic form for \kerdain\ with \hina\ in purpose clause. Paul was never satisfied with his knowledge of Christ and always craved more fellowship with him.

rwp@Revelation:18:1 @{Coming down out of heaven} (\katabainonta ek tou ouranou\). Present active predicate participle. Not the angel of strkjv@17:1,7,15| (John's guide), but one announcing the doom of Babylon (Rome). As in strkjv@10:1; strkjv@20:1|. {Was lightened} (\ephtisth\). First aorist passive of \phtiz\, old causative verb (from \phs\, light), common in N.T. as in strkjv@Revelation:18:1; strkjv@21:23; strkjv@22:5|. {With his glory} (\ek ts doxs autou\). "By reason of (\ek\ as in strkjv@8:13; strkjv@16:10|) his glory." "Songs:recently has he come from the Presence that in passing he flings a broad belt of light across the dark earth" (Swete).

rwp@Romans:2:15 @{In that they} (\hoitines\). "The very ones who," qualitative relative. {Written in their hearts} (\grapton en tais kardiais autn\). Verbal adjective of \graph\, to write. When their conduct corresponds on any point with the Mosaic law they practise the unwritten law in their hearts. {Their conscience bearing witness therewith} (\sunmarturouss autn ts suneidses\). On conscience (\suneidsis\) see on ¯1Corinthians:8:7; strkjv@10:25f.; strkjv@2Corinthians:1:12|. Genitive absolute here with present active participle \sunmarturouss\ as in strkjv@9:1|. The word \suneidsis\ means co-knowledge by the side of the original consciousness of the act. This second knowledge is personified as confronting the first (Sanday and Headlam). The Stoics used the word a great deal and Paul has it twenty times. It is not in the O.T., but first in this sense in Wisdom strkjv@17:10. All men have this faculty of passing judgment on their actions. It can be over-scrupulous (1Corinthians:10:25|) or "seared" by abuse (1Timothy:4:12|). It acts according to the light it has. {Their thoughts one with another accusing or also excusing them} (\metaxu allln tn logismn katgorountn kai apologoumenn\). Genitive absolute again showing the alternative action of the conscience, now accusing, now excusing. Paul does not say that a heathen's conscience always commends everything that he thinks, says, or does. In order for one to be set right with God by his own life he must always act in accord with his conscience and never have its disapproval. That, of course, is impossible else Christ died for naught (Galatians:2:21|). Jesus alone lived a sinless life. For one to be saved without Christ he must also live a sinless life.

rwp@Romans:2:23 @{Through thy transgression of the law} (\dia ts parabases tou nomou\). Old word for stepping across a line. Trench calls attention to "the mournfully numerous group of words" for the varieties of sin like \agnoma\, ignorance, \anomia\, violation of law, \hamartia\, missing the mark, \hettma\, falling short, \parabasis\, passing over the line, \parako\, disobedience to a voice, \paranomia\, putting the law aside, \paraptma\, falling down, \plmmeleia\, discord.

rwp@Romans:3:25 @{Set forth} (\proetheto\). Second aorist middle indicative. See on ¯1:13| for this word. Also in strkjv@Ephesians:1:9|, but nowhere else in N.T. God set before himself (purposed) and did it publicly before (\pro\) the whole world. {A propitiation} (\hilastrion\). The only other N.T. example of this word is in strkjv@Hebrews:9:5| where we have the "cherubim overshadowing the mercy seat" (\to hilastrion\). In Hebrews the adjective is used as a substantive or as "the propitiatory place " But that idea does not suit here. Deissmann (_Bible Studies_, pp. 124-35) has produced examples from inscriptions where it is used as an adjective and as meaning "a votive offering" or "propitiatory gift." Hence he concludes about strkjv@Romans:3:25|: "The crucified Christ is the votive gift of the Divine Love for the salvation of men." God gave his Son as the means of propitiation (1John:2:2|). \Hilastrion\ is an adjective (\hilastrios\) from \hilaskomai\, to make propitiation (Hebrews:2:17|) and is kin in meaning to \hilasmos\, propitiation (1John:2:2; strkjv@4:10|). There is no longer room for doubting its meaning in strkjv@Romans:3:25|. {Through faith, by his blood} (\dia pistes en ti autou haimati\). Songs:probably, connecting \en toi haimati\ (in his blood) with \proetheto\. {To show his righteousness} (\eis endeixin ts dikaiosuns autou\). See strkjv@2Corinthians:8:24|. "For showing of his righteousness," the God-kind of righteousness. God could not let sin go as if a mere slip. God demanded the atonement and provided it. {Because of the passing over} (\dia tn paresin\). Late word from \parimi\, to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, _Bible Studies_, p. 266) for remission of punishment, especially for debt, as distinct from \aphesis\ (remission). {Done aforetime} (\progegonotn\). Second perfect active genitive participle of \proginomai\. The sins before the coming of Christ (Acts:14:16; strkjv@17:30; strkjv@Hebrews:9:15|). {Forbearance} (\anochi\). Holding back of God as in strkjv@2:4|. In this sense Christ tasted death for every man (Hebrews:2:9|).

rwp@Romans:8:37 @{Nay} (\alla\). On the contrary, we shall not be separated. {We are more than conquerors} (\hupernikmen\). Late and rare compound. Here only in N.T. "We gain a surpassing victory through the one who loved us."

rwp@Romans:15:24 @{Whensoever I go} (\hs an poreumai\). Indefinite temporal clause with \hs an\ and the present middle subjunctive (cf. strkjv@1Corinthians:11:34; strkjv@Phillipians:2:23| with aorist subjunctive). {Into Spain} (\eis tn Spanian\). It was a Roman province with many Jews in it. The Greek name was \Iberia\, the Latin _Hispania_. The Textus Receptus adds here \eleusomai pros humas\ (I shall come to you), but it is not in Aleph A B C D and is not genuine. Without it we have a parenthesis (or anacoluthon) through the rest of verse 24|. {In my journey} (\diaporeuomenos\). Present middle participle, "passing through." Paul planned only a brief stay in Rome since a strong church already existed there. {To be brought on my way thitherward} (\propemphthnai ekei\). "To be sent forward there." First aorist passive infinitive of \propemp\, common word for escorting one on a journey (1Corinthians:16:6,11; strkjv@2Corinthians:1:16; strkjv@Titus:3:13; strkjv@2John:1:6|). {If first in some measure I shall have been satisfied with your company} (\ean humn protn apo merous emplsth\). Condition of third class with \ean\ and first aorist passive subjunctive of \empimplmi\, old verb, to fill up, to satisfy, to take one's fill. See strkjv@Luke:6:25|. Literally, "if I first in part be filled with you" (get my fill of you). delicate compliment for the Roman church.