NT-EPISTLES.filter - rwp brought:
rwp@
1Corinthians:1:11 @{For it hath been signified unto me} (\edlth gar moi\). First aorist passive indicative of \dlo\ and difficult to render into English. Literally, It was signified to me. {By them of Chloe} (\hupo tn Chlos\). Ablative case of the masculine plural article \tn\, by the (folks) of Chloe (genitive case). The words "which are of the household" are not in the Greek, though they correctly interpret the Greek, "those of Chloe." Whether the children, the kinspeople, or the servants of Chloe we do not know. It is uncertain also whether Chloe lived in Corinth or Ephesus, probably Ephesus because to name her if in Corinth might get her into trouble (Heinrici). Already Christianity was working a social revolution in the position of women and slaves. The name {Chloe} means tender verdure and was one of the epithets of Demeter the goddess of agriculture and for that reason Lightfoot thinks that she was a member of the freedman class like Phoebe (Romans:16:1|), Hermes (Romans:16:14|), Nereus (Romans:16:15|). It is even possible that Stephanas, Fortunatus, Achaicus (1Corinthians:16:17|) may have been those who brought Chloe the news of the schisms in Corinth. {Contentions} (\erides\). Unseemly wranglings (as opposed to discussing, \dialegomai\) that were leading to the {schisms}. Listed in works of the flesh (Galatians:5:19f.|) and the catalogues of vices (2Corinthians:12:20; strkjv@Romans:1:19f.; strkjv@1Timothy:6:4|).
rwp@1Corinthians:5:1 @{Actually} (\hols\). Literally, wholly, altogether, like Latin _omnino_ and Greek \pants\ (1Corinthians:9:22|). Songs:papyri have it for "really" and also for "generally" or "everywhere" as is possible here. See also strkjv@6:7|. With a negative it has the sense of "not at all" as in strkjv@15:29; strkjv@Matthew:5:34| the only N.T. examples, though a common word. {It is reported} (\akouetai\). Present passive indicative of \akou\, to hear; so literally, it is heard. "Fornication is heard of among you." Probably the household of Chloe (1:11|) brought this sad news (Ellicott). {And such} (\kai toiaut\). Climactic qualitative pronoun showing the revolting character of this particular case of illicit sexual intercourse. \Porneia\ is sometimes used (Acts:15:20,29|) of such sin in general and not merely of the unmarried whereas \moicheia\ is technically adultery on the part of the married (Mark:7:21|). {As is not even among the Gentiles} (\htis oude en tois ethnesin\). Height of scorn. The Corinthian Christians were actually trying to win pagans to Christ and living more loosely than the Corinthian heathen among whom the very word "Corinthianize" meant to live in sexual wantonness and license. See Cicero _pro Cluentio_, v. 14. {That one of you hath his father's wife} (\hste gunaika tina tou patros echein\). "Songs:as (usual force of \hste\) for one to go on having (\echein\, present infinitive) a wife of the (his) father." It was probably a permanent union (concubine or mistress) of some kind without formal marriage like strkjv@John:4:8|. The woman probably was not the offender's mother (step-mother) and the father may have been dead or divorced. The Jewish law prescribed stoning for this crime (Leviticus:18:8; strkjv@22:11; strkjv@Deuteronomy:22:30|). But the rabbis (Rabbi Akibah) invented a subterfuge in the case of a proselyte to permit such a relation. Perhaps the Corinthians had also learned how to split hairs over moral matters in such an evil atmosphere and so to condone this crime in one of their own members. Expulsion Paul had urged in strkjv@2Thessalonians:3:6| for such offenders.
rwp@1Corinthians:6:1 @{Dare any of you?} (\tolmi tis humn;\). Does any one of you dare? Rhetorical question with present indicative of \tolma\, old verb from \tolma\, daring. Bengel: _grandi verbo notatur laesa majestas Christianorum_. "The word is an argument in itself" (Robertson and Plummer). Apparently Paul has an actual case in mind as in chapter strkjv@1Corinthians:5| though no name is called. {Having a matter against his neighbour} (\pragma echn pros ton heteron\). Forensic sense of \pragma\ (from \prass\, to do, to exact, to extort as in strkjv@Luke:3:13|), a case, a suit (Demosthenes 1020, 26), with the other or the neighbour as in strkjv@10:24; strkjv@14:17; strkjv@Galatians:6:4; strkjv@Romans:2:1|. {Go to law} (\krinesthai\). Present middle or passive (ch. strkjv@Romans:3:4|) in the same forensic sense as \krithnai\ in strkjv@Matthew:5:40|. \Krits\, judge, is from this verb. {Before the unrighteous} (\epi tn adikn\). This use of \epi\ with the genitive for "in the presence of" is idiomatic as in strkjv@2Corinthians:7:14|, \epi Titou\, in the case of Titus. The Jews held that to bring a lawsuit before a court of idolaters was blasphemy against the law. But the Greeks were fond of disputatious lawsuits with each other. Probably the Greek Christians brought cases before pagan judges.
rwp@1Corinthians:6:12 @{Lawful} (\exestin\). Apparently this proverb may have been used by Paul in Corinth (repeated in strkjv@10:23|), but not in the sense now used by Paul's opponents. The "all things" do not include such matters as those condemned in chapter strkjv@1Corinthians:5; strkjv@6:1-11|. Paul limits the proverb to things not immoral, things not wrong _per se_. But even here liberty is not license. {But not all things are expedient} (\all' ou panta sumpherei\). Old word \sumpherei\, bears together for good and so worthwhile. Many things, harmless in themselves in the abstract, do harm to others in the concrete. We live in a world of social relations that circumscribe personal rights and liberties. {But I will not be brought under the power of any} (\all ouk eg exousiasthsomai hupo tinos\). Perhaps a conscious play on the verb \exestin\ for \exousiaz\ is from \exousia\ and that from \exestin\. Verb from Aristotle on, though not common (Dion. of Hal., LXX and inscriptions). In N.T. only here, strkjv@7:4; strkjv@Luke:22:25|. Paul is determined not to be a slave to anything harmless in itself. He will maintain his self-control. He gives a wholesome hint to those who talk so much about personal liberty.
rwp@1Corinthians:9:19 @{I brought myself under bondage} (\emauton edoulsa\). Voluntary bondage, I enslaved myself to all, though free. Causative verb in \-o\ (\doulo\, from \doulos\). The more (\tous pleionas\). Than he could have done otherwise. Every preacher faces this problem of his personal attitude and conduct. Note \kerds\ (as in verses 20,21,22|, but once \hina kerdan\ in 21|, regular liquid future of \kerdain\) with \hina\ is probably future active indicative (James:4:13|), though Ionic aorist active subjunctive from \kerda\ is possible (Matthew:18:15|). "He refuses payment in money that he may make the greater gain in souls" (Edwards).
rwp@1Peter:1:13 @{Wherefore} (\dio\). "Because of which thing," the glorious free grace opened for Gentiles and Jews in Christ (verses 3-12|). {Girding up} (\anazsamenoi\). First aorist middle participle of \anaznnumi\, late and rare verb (Judges:18:16; strkjv@Proverbs:29:35; strkjv@31:17|), here only in N.T., vivid metaphor for habit of the Orientals, who quickly gathered up their loose robes with a girdle when in a hurry or starting on a journey. {The loins} (\tas osphuas\). Old word for the part of the body where the girdle (\zn\) was worn. Metaphor here as in strkjv@Luke:12:35; strkjv@Ephesians:6:14|. {Mind} (\dianoias\). Old word for the faculty of understanding, of seeing through a thing (\dia, noe\) as in strkjv@Matthew:22:37|. {Be sober} (\nphontes\). "Being sober" (present active participle of \nph\, old verb, but in N.T. always as metaphor (1Thessalonians:5:6,8|, etc., and so in strkjv@4:7|). {Perfectly} (\teleis\). Adverb, old word (here alone in N.T.), from adjective \teleios\ (perfect), connected with \elpisate\ (set your hope, first aorist active imperative of \elpiz\) in the Revised Version, but Bigg, Hort, and most modern commentators take it according to Peter's usual custom with the preceding verb, \nphontes\ ("being perfectly sober," not "hope perfectly"). {That is to be brought} (\tn pheromenn\). Present passive articular participle of \pher\, picturing the process, "that is being brought." For "revelation" (\apokalupsei\) see end of verse 7|.
rwp@1Peter:2:25 @{For ye were going astray like sheep} (\te gar hs probata planmenoi\). Brought from strkjv@Isaiah:53:6|, but changed to periphrastic imperfect indicative with \te\ and present middle participle of \plana\, to wander away. Recall the words of Jesus in strkjv@Luke:15:4-7|. {But are now returned} (\alla epestraphte\). Second aorist passive indicative of \epistreph\, old verb, to turn, to return (Matthew:10:13|). {Unto the Shepherd and Bishop of your souls} (\epi ton poimena kai episkopon tn psuchn humn\). Jesus called himself the Good Shepherd (John:10:11|, and see also strkjv@Hebrews:13:20|). Here alone is Christ called our "Bishop" (overseer). See both ideas combined in strkjv@Ezekiel:34:11|. Philo calls God \Episcopos\. Jesus is also \Apostolos\ strkjv@Hebrews:3:1|) and he deserves all other titles of dignity that we can give him.
rwp@Info_1Thessalonians @ FIRST THESSALONIANS FROM CORINTH A.D. 50 TO 51 BY WAY OF INTRODUCTION We cannot say that this is Paul's first letter to a church, for in strkjv@2Thessalonians:2:2| he speaks of some as palming off letters as his and in strkjv@2Thessalonians:3:17| he says that he appends his own signature to every letter after dictating it to an amanuensis (Romans:16:22|). We know of one lost letter (1Corinthians:5:11|) and perhaps another (2Corinthians:2:3|). But this is the earliest one that has come down to us and it may even be the earliest New Testament book, unless the Epistle of James antedates it or even Mark's Gospel. We know, as already shown, that Paul was in Corinth and that Timothy and Silas had just arrived from Thessalonica (1Thessalonians:3:6; strkjv@Acts:18:5|). They had brought supplies from the Macedonian churches to supply Paul's need (2Corinthians:11:9|), as the church in Philippi did once and again while Paul was in Thessalonica (Phillipians:4:15f.|). Before Timothy and Silas came to Corinth Paul had to work steadily at his trade as tent-maker with Aquila and Priscilla (Acts:18:3|) and could only preach in the synagogue on sabbaths, but the rich stores from Macedonia released his hands and "Paul devoted himself to the word" (\suneicheto ti logi Paulos\). He gave himself wholly to preaching now. But Timothy and Silas brought news of serious trouble in the church in Thessalonica. Some of the disciples there had misunderstood Paul's preaching about the second coming of Christ and had quit work and were making a decided disturbance on the subject. Undoubtedly Paul had touched upon eschatological matters while in Thessalonica. The Jewish leaders at Thessalonica charged it against Paul and Silas to the politarchs that they had preached another king, Jesus, in place of Caesar. Paul had preached Jesus as King of the spiritual kingdom which the Jews misrepresented to the politarchs as treason against Caesar as the Sanhedrin had done to Pilate about Jesus. Clearly Paul had said also that Jesus was going to come again according to his own promise before his ascension. Some asserted that Paul said Jesus was going to come right away and drew their own inferences for idleness and fanaticism as some do today. Strange as it may seem, there are scholars today who say that Paul did believe and say that Jesus was going to come back right away. They say this in spite of strkjv@2Thessalonians:2:1f.| where Paul denies having ever said it. Undoubtedly Paul hoped for the early return of Jesus as most of the early Christians did, but that is a very different thing from setting a time for his coming. It is open to us all to hope for the speedy return of Christ, but times and seasons are with God and not with us. It is not open to us to excuse our negligence and idleness as Christians because of such a hope. That hope should serve as a spur to increased activity for Christ in order to hasten his coming. Songs:Paul writes this group of Epistles to correct gross misapprehension and misrepresentation of his preaching about last things (eschatology). It is a rare preacher who has never been misunderstood or misrepresented.
rwp@1Timothy:6:7 @{Brought into} (\eisnegkamen\, second aorist active stem with first aorist ending, common in the _Koin_), {carry out} (\exenegkein\, second aorist active infinitive). Note play on the prepositions \eis-\ and \ex-\.
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:7:15 @{Whilst he remembereth} (\anamimnskomenou\). Present middle participle of \anamimnsk\, to remind, in the genitive case agreeing with \autou\ (his, of him). {The obedience of you all} (\tn pantn humn hupakoun\). A remarkable statement of the complete victory of Titus in spite of a stubborn minority still opposing Paul. {With fear and trembling} (\meta phobou kai tromou\). He had brought a stern message (1Corinthians:5:5|) and they had trembled at the words of Titus (cf. strkjv@Ephesians:6:5; strkjv@Phillipians:2:12|). Paul had himself come to the Corinthians at first with a nervous dread (1Corinthians:2:3|).
rwp@2Corinthians:7:16 @{I am of good courage} (\tharr\). The outcome has brought joy, courage, and hope to Paul.
rwp@2Corinthians:11:9 @{I was not a burden to any man} (\ou katenarksa outhenos\). First aorist active indicative of \katanarka\. Jerome calls this word one of Paul's _cilicisms_ which he brought from Cilicia. But the word occurs in Hippocrates for growing quite stiff and may be a medical term in popular use. \Narka\ means to become numb, torpid, and so a burden. It is only here and strkjv@12:13f|. Paul "did not benumb the Corinthians by his demand for pecuniary aid" (Vincent). {From being burdensome} (\abar\). Old adjective, free from weight or light (\a\ privative and \baros\, weight). See on ¯1Thessalonians:2:9| for same idea. Paul kept himself independent.
rwp@2Peter:1:18 @{This voice} (\tautn tn phnn\). The one referred to in verse 17|. {We heard} (\kousamen\). First aorist active indicative of \akou\, a definite experience of Peter. {Brought} (\enechtheisan\). "Borne" as in verse 17|. {When we were with him} (\sun auti ontes\). Present active participle of \eimi\, "being with him." {In the holy mount} (\en ti hagii orei\). Made holy by the majestic glory. See strkjv@Ezekiel:28:14| for "holy mount of God," there Sinai, this one probably one of the lower slopes of Hermon. Peter's account is independent of the Synoptic narrative, but agrees with it in all essentials.
rwp@2Peter:2:5 @{The ancient world} (\archaiou kosmou\). Genitive case after \epheisato\ (with \ei\ understood) repeated (the second example, the deluge). This example not in Jude. Absence of the article is common in the prophetic style like II Peter. For \archaios\ see strkjv@Luke:9:8|. {Preserved} (\ephulaxen\). Still part of the long protasis with \ei\, first aorist active indicative of \phulass\. {With seven others} (\ogdoon\). "Eighth," predicate accusative adjective (ordinal), classic idiom usually with \auton\. See strkjv@1Peter:3:20| for this same item. Some take \ogdoon\ with \kruka\ (eighth preacher), hardly correct. {A preacher of righteousness} (\dikaiosuns kruka\). "Herald" as in strkjv@1Timothy:2:7; strkjv@2Timothy:1:11| alone in N.T., but \kruss\ is common. It is implied in strkjv@1Peter:3:20| that Noah preached to the men of his time during the long years. {When he brought} (\epaxas\). First aorist active participle (instead of the common second aorist active \epagagn\) of \eisag\, old compound verb to bring upon, in N.T. only here and strkjv@Acts:5:28| (by Peter here also). {A flood} (\kataklusmon\). Old word (from \katakluz\, to inundate), only of Noah's flood in N.T. (Matthew:24:38ff.; strkjv@Luke:17:27; strkjv@2Peter:2:5|). {Upon the world of the ungodly} (\kosmoi asebn\). Anarthrous and dative case \kosmi\. The whole world were "ungodly" (\asebeis\ as in strkjv@1Peter:4:18|) save Noah's family of eight.
rwp@2Peter:2:19 @{Liberty} (\eleutherian\). Promising "personal liberty," that is license, after the fashion of advocates of liquor today, not the freedom of truth in Christ (John:8:32; strkjv@Galatians:5:1,13|). {Themselves bondservants} (\autoi douloi\). "Themselves slaves" of corruption and sin as Paul has it in strkjv@Romans:6:20|. {Of whom} (\hi\). Instrumental case, but it may mean "of what." {Is overcome} (\htttai\). Perfect passive indicative of \htta\ (from \httn\, less) old verb, in N.T. only here, verse 20; strkjv@2Corinthians:12:13|. {Of the same} (\touti\). "By this one (or thing)." {Is brought into bondage} (\dedoultai\). Perfect passive indicative of \doulo\. Like Paul again (Romans:6:16,18; strkjv@8:21|).
rwp@Info_1Thessalonians @ This Epistle is a bit sharper in tone than the First and also briefer. It has been suggested that there were two churches in Thessalonica, a Gentile Church to which First Thessalonians was sent, and a Jewish Church to which Second Thessalonians was addressed. There is no real evidence for such a gratuitous hypothesis. It assumes a difficulty about his sending a second letter to the same church that does not exist. The bearer of the first letter brought back news that made a second necessary. It was probably sent within the same year as the first. strkjv@2Thessalonians:1:1 @{Paul, etc.} (\Paulos, etc.\). This address or superscription is identical with that in strkjv@1Thessalonians:1:1| save that our (\hmn\) is added after {Father} (\patri\).
rwp@2Timothy:1:10 @{But hath now been manifested} (\phanertheisan de nun\). First aorist passive participle of \phanero\ agreeing with \charin\. See strkjv@Titus:1:3; strkjv@Colossians:1:26; strkjv@3:4| for \phanero\ and the contrast made. {By the appearing} (\dia ts epiphaneias\). Only here of the Incarnation (except the verb, strkjv@Titus:2:11; strkjv@3:4|), but for the second coming see strkjv@Titus:2:13|. {Who abolished death} (\katargsantos men ton thanaton\). First aorist active participle of \katarge\, the very phrase in strkjv@1Corinthians:15:26; strkjv@Hebrews:2:14|. {Brought to light} (\phtisantos de\). First aorist active participle of \phtiz\, literary _Koin_ word for which see strkjv@1Corinthians:4:5; strkjv@Ephesians:1:18|, to turn the light on. {Life and incorruption} (\zn kai aphtharsian\). The opposite of \thanatos\, "life and immortality" (unchangeable life).
rwp@Info_Acts @ THE HISTORICAL VALUE It was once a fad with a certain school of critics to decry Luke in the Acts as wholly untrustworthy, not above the legendary stage. But the spade has done well by Luke for inscriptions and papyri have brought remarkable confirmation for scores of points where Luke once stood all alone and was discounted because he stood alone. These will be duly noted in the proper places as they occur. Ramsay has done most in this restoration of the rank of Luke as a credible historian, as shown in particular in his _St. Paul the Traveller and the Roman Citizen_ and in _The Bearing of Recent Discovery on the Trustworthiness of the New Testament_. In every instance where discoveries have been made they have confirmed the testimony of Luke as concerning _politarchs_ in Thessalonica, _proconsul_ in Cyprus, etc. The result is that the balance of evidence is now in favour of Luke even when he still stands alone or seems to be opposed by Josephus. Luke, as it stands today, is a more credible historian than Josephus. Ramsay dares to call Luke, all things considered, the greatest of all historians, even above Thucydides. An interesting book on this phase of the subject is Chase's _The Credibility of the Acts of the Apostles_ (1902).
rwp@Acts:2:40 @{With many other words} (\heterois logois pleiosin\). Instrumental case. Not necessarily "different" (\heterois\), but "further," showing that Luke does not pretend to give all that Peter said. This idea is also brought out clearly by \pleiosin\ ("more," not "many"), more than these given by Luke. {He testified} (\diemarturato\). First aorist middle of \diamarturomai\, old verb, to make solemn attestation or call to witness (perfective use of \dia\), while \marture\ is to bear witness. Page insists that here it should be translated "protested solemnly" to the Jews as it seems to mean in strkjv@Luke:16:28; strkjv@Acts:20:23; strkjv@1Timothy:5:21; strkjv@2Timothy:2:14; strkjv@4:1|. {And exhorted} (\kai parekalei\). Imperfect active, kept on exhorting. {Save yourselves} (\sthte\). First aorist passive of \sz\. Literally, Be ye saved. {Crooked} (\skolias\). Old word, opposite of \orthos\, straight. _Pravus_ the opposite of _rectus_, a perversity for turning off from the truth. Cf. strkjv@Luke:9:41; strkjv@Phillipians:2:15|.
rwp@Acts:6:14 @{We have heard him say} (\akkoamen autou legontos\). The only direct testimony and evidently wrong. Curiously like the charge brought against Jesus before Caiaphas that he would destroy the temple and build it again in three days. Undoubtedly Stephen had said something about Christianity before as meant for others besides Jews. He had caught the spirit of Jesus about worship as shown to the woman at Sychar in strkjv@John:4| that God is spirit and to be worshipped by men anywhere and everywhere without having to come to the temple in Jerusalem. It was inflammable material surely and it was easy to misrepresent and hard to clear up. {This Jesus of Nazareth} (\Isous ho Nazraios houtos\). With contempt.
rwp@Acts:7:20 @{Exceeding fair} (\asteios ti thei\). Ethical dative, fair to God (as God looked at him). \Asteios\ is from \astu\, city, and so means "of the city," with city manners and polish. Old word, only twice in the N.T. (here and strkjv@Hebrews:11:23|) and both times about Moses and taken from strkjv@Exodus:2:2|. {He was nourished} (\anetraph\). Second aorist passive indicative of \anatreph\. He was brought up at home for three months in defiance of the new Pharaoh.
rwp@Acts:8:27 @{A eunuch of great authority} (\eunouchos dunasts\). Eunuchs were often employed by oriental rulers in high posts. _Dynasty_ comes from this old word \dunasts\ used of princes in strkjv@Luke:1:52| and of God in strkjv@1Timothy:6:15|. Eunuchs were not allowed to be Jews in the full sense (Deuteronomy:23:1|), but only proselytes of the gate. But Christianity is spreading to Samaritans and to eunuchs. {Candace} (\Kandaks\). Not a personal name, but like Pharaoh and Ptolemy, the title of the queens of Ethiopia. This eunuch apparently brought the gospel to Ethiopia. {Treasure} (\gazs\). Persian word, common in late Greek and Latin for the royal treasure, here only in the N.T. {For to worship} (\proskunsn\). Future active participle expressing purpose, a common idiom in the ancient Greek, but rare in the N.T. (Robertson, _Grammar_, p. 1128).
rwp@Acts:11:2 @{They that were of the circumcision} (\hoi ek peritoms\). Literally, those of circumcision (on the side of circumcision, of the circumcision party). The phrase in strkjv@10:46| is confined to the six brethren with Peter in Caesarea (11:12|). That can hardly be the meaning here for it would mean that they were the ones who brought the charge against Peter though Hort takes this view. All the disciples in Jerusalem were Jews so that it can hardly mean the whole body. In strkjv@Galatians:2:12| the phrase has the narrower sense of the Judaizing or Pharisaic wing of the disciples (Acts:15:5|) who made circumcision necessary for all Gentile converts. Probably here by anticipation Luke so describes the beginning of that great controversy. The objectors probably did not know of Peter's vision at Joppa, but only of the revolutionary conduct of Peter in Caesarea. These extremists who spoke probably had abundant sympathy in their protest. The apostles are mentioned in verse 1|, but are not referred to in verse 2|. Apparently they are in contrast with the circumcision party in the church. {Contended} (\diekrinonto\). Imperfect middle of the common verb \diakrin\, to {separate}. Here to separate oneself apart (\dia\), to take sides against, to make a cleavage (\dia\, two, in two) as in strkjv@Jude:1:9|. Songs:Peter is at once put on the defensive as the contention went on. It is plain that Peter was not regarded as any kind of pope or overlord.
rwp@Acts:11:25 @{To seek for Saul} (\anaztsai Saulon\). First aorist (effective) active infinitive of purpose. \Anazte\ is a common verb since Plato, but in the N.T. only here and strkjv@Luke:2:44,45|, to seek up and down (\ana\), back and forth, to hunt up, to make a thorough search till success comes. It is plain from strkjv@Galatians:1:21| that Saul had not been idle in Cilicia. Tarsus was not very far from Antioch. Barnabas probably knew that Saul was a vessel of choice (Acts:9:15|) by Christ for the work among the Gentiles. He knew, of course, of Saul's work with the Hellenists in Jerusalem (9:29|) and echoes of his work in Cilicia and Syria had probably come to him. Songs:to Tarsus he goes when he saw the need for help. "He had none of the littleness which cannot bear the presence of a possible rival" (Furneaux). Barnabas knew his own limitations and knew where the man of destiny for this crisis was, the man who already had the seal of God upon him. The hour and the man met when Barnabas brought Saul to Antioch. The door was open and the man was ready, far more ready than when Jesus called him on the road to Damascus. The years in Cilicia and Syria were not wasted for they had not been idle. If we only knew the facts, it is probable that Saul also had been preaching to Hellenes as well as to Hellenists. Jesus had definitely called him to work among the Gentiles (9:15|). In his own way he had come to the same place that Peter reached in Caesarea and that Barnabas now holds in Antioch. God always has a man prepared for a great emergency in the kingdom. The call of Barnabas was simply the repetition of the call of Christ. Songs:Saul came.
rwp@Acts:12:20 @{Was highly displeased} (\n thumomachn\). Periphrastic imperfect active of \thumomache\, late compound of \thumos\ (passionate heat) and \machomai\, to fight. Only here in the N.T., to fight desperately, to have a hot quarrel. Whether it was open war with the Phoenicians or just violent hostility we do not know, save that Phoenicia belonged to Syria and Herod Agrippa had no authority there. The quarrel may have been over commercial matters. {They came with one accord} (\homothumadon parsan\). The representatives of Tyre and Sidon. See on ¯1:14| for \homothumadon\. Tyre was a colony of Sidon and had become one of the chief commercial cities of the world by reason of the Phoenician ships. {The king's chamberlain} (\ton epi tou koitnos tou basileos\). The one over the bedchamber (\koitnos\, late word from \koit\, bed, here only in the N.T.). {Made their friend} (\peisantes\). First aorist active participle of \peith\, to persuade. Having persuaded (probably with bribes as in strkjv@Matthew:28:14|). {They asked for peace} (\itounto eirnn\). Imperfect middle of \aite\, kept on asking for peace. {Because their country was fed} (\dia to trephesthai autn tn choran\). Causal sentence with \dia\ and the articular infinitive (present passive of \treph\, to nourish or feed) and the accusative of general reference, "because of the being fed as to their country." Tyre and Sidon as large commercial cities on the coast received large supplies of grain and fruits from Palestine. Herod had cut off the supplies and that brought the two cities to action.
rwp@Acts:13:1 @{In the church that was there} (\kata tn ousan ekklsian\). Possibly distributed throughout the church (note "in the church" strkjv@11:26|). Now a strong organization there. Luke here begins the second part of Acts with Antioch as the centre of operations, no longer Jerusalem. Paul is now the central figure instead of Peter. Jerusalem had hesitated too long to carry out the command of Jesus to take the gospel to the whole world. That glory will now belong to Antioch. {Prophets and teachers} (\prophtai kai didaskaloi\). All prophets were teachers, but not all teachers were prophets who were for-speakers of God, sometimes fore-speakers like Agabus in strkjv@11:28|. The double use of \te\ here makes three prophets (Barnabas, Symeon, Lucius) and two teachers (Manaen and Saul). Barnabas heads the list (11:22|) and Saul comes last. Symeon Niger may be the Simon of Cyrene who carried the Saviour's cross. Lucius of Cyrene was probably one of the original evangelists (11:20|). The name is one of the forms of Luke, but it is certainly not Luke the Physician. Manaen shows how the gospel was reaching some of the higher classes (home of Herod Antipas). {Foster-brother} (\suntrophos\). Old word for nourished with or brought up with one _collactaneus_ (Vulgate). These are clearly the outstanding men in the great Greek church in Antioch.
rwp@Acts:14:2 @{That were disobedient} (\hoi apeithsantes\). First aorist active articular participle, not the present \apeithountes\ as the Textus Receptus has it. But the meaning is probably the Jews that disbelieved, rather than that disobeyed. Strictly \apeithe\ does mean to disobey and \apiste\ to disbelieve, but that distinction is not observed in strkjv@John:3:36| nor in strkjv@Acts:19:9; strkjv@28:24|. The word \apeithe\ means to be \apeiths\, to be unwilling to be persuaded or to withhold belief and then also to withhold obedience. The two meanings run into one another. To disbelieve the word of God is to disobey God. {Made them evil affected} (\ekaksan\). First aorist active indicative of \kako\, old verb from \kakos\, to do evil to, to ill-treat, then in later Greek as here to embitter, to exasperate as in strkjv@Psalms:105:32| and in Josephus. In this sense only here in the N.T. Evidently Paul preached the same message as in Antioch for it won both Jews and Gentiles, and displeased the rabbis. Codex Bezae adds here that "the chiefs of the synagogue and the rulers" brought persecution upon Paul and Barnabas just as was argued about Antioch. Outside the synagogue the Jews would poison the minds of the Gentiles against Paul and Barnabas. "The story of Thecla suggests a means, and perhaps the apostles were brought before the magistrates on some charge of interference with family life. The magistrates however must have seen at once that there was no legal case against them; and by a sentence of acquittal or in some other way the Lord gave peace" (Rackham). As we have it, the story of Paul and Thecla undoubtedly has apocryphal features, though Thecla may very well be an historical character here at Iconium where the story is located. Certainly the picture of Paul herein drawn cannot be considered authentic though a true tradition may underlie it: "bald, bowlegged, strongly built, small in stature, with large eyes and meeting eyebrows and longish nose; full of grace; sometimes looking like a man, sometimes having the face of an angel."
rwp@Acts:15:3 @{They therefore} (\hoi men oun\). Luke's favourite method of resumptive narrative as we have seen (11:19|, etc.), demonstrative \hoi\ with \men\ (indeed) and \oun\ (therefore). {Being brought on their way by the church} (\propemphthentes hupo ts ekklsias\). First aorist passive participle of \propemp\, old verb, to send forward under escort as a mark of honour as in strkjv@20:38; strkjv@21:5; strkjv@3John:1:6|. They were given a grand send-off by the church in Antioch. {Passed through} (\dirchonto\). Imperfect middle describing the triumphal procession through both (\te kai\) Phoenicia and Samaria. {The conversion} (\tn epistrophn\). The turning. {They caused great joy} (\epoioun charan megaln\). Imperfect active. They were raising a constant paean of praise as they proceeded toward Jerusalem. Probably the Judaizers had gone on or kept still.
rwp@Acts:17:19 @{And they took hold of him} (\epilabomenoi de autou\). Second aorist middle participle of \epilamban\, old verb, but in the N.T. only in the middle, here with the genitive \autou\ to lay hold of, but with no necessary sense of violence (Acts:9:27; strkjv@23:27; strkjv@Mark:8:23|), unless the idea is that Paul was to be tried before the Court of Areopagus for the crime of bringing in strange gods. But the day for that had passed in Athens. Even so it is not clear whether "{unto the Areopagus} (\epi ton Areion Pagon\") means the Hill of Mars (west of the Acropolis, north of the agora and reached by a flight of steps in the rock) or the court itself which met elsewhere as well as on the hills, usually in fact in the Stoa Basilica opening on the agora and near to the place where the dispute had gone on. Raphael's cartoon with Paul standing on Mars Hill has made us all familiar with the common view, but it is quite uncertain if it is true. There was not room on the summit for a large gathering. If Paul was brought before the Court of Areopagus (commonly called the Areopagus as here), it was not for trial as a criminal, but simply for examination concerning his new teaching in this university city whether it was strictly legal or not. Paul was really engaged in proselytism to turn the Athenians away from their old gods to Jesus Christ. But "the court of refined and polished Athenians was very different from the rough provincial magistrates of Philippi, and the philosophers who presented Paul to their cognizance very different from the mob of Thessalonians" (Rackham). It was all very polite. {May we know?} (\Dunametha gnnai\). Can we come to know (ingressive second aorist active infinitive). {This new teaching} (\h kain haut didach\). On the position of \haut\ see Robertson, _Grammar_, pp. 700f. The question was prompted by courtesy, sarcasm, or irony. Evidently no definite charge was laid against Paul.
rwp@Acts:18:1 @{To Corinth} (\eis Korinthon\). Mummius had captured and destroyed Corinth B.C. 146. It was restored by Julius Caesar B.C. 46 as a boom town and made a colony. It was now the capital of the province of Achaia and the chief commercial city of Greece with a cosmopolitan population. It was only fifty miles from Athens. The summit of Acrocorinthus was 1,800 feet high and the ports of Cenchreae and Lechaeum and the Isthmus across which ships were hauled gave it command of the trade routes between Asia and Rome. The temple of Aphrodite on the Acrocorinthus had a thousand consecrated prostitutes and the very name to Corinthianize meant immorality. Not the Parthenon with Athene faced Paul in Corinth, but a worse situation. Naturally many Jews were in such a mart of trade. Philippi, Thessalonica, Beroea, Athens, all had brought anxiety to Paul. What could he expect in licentious Corinth?
rwp@Acts:18:13 @{Contrary to the law} (\para ton nomon\). They did not accuse Paul of treason as in Thessalonica, perhaps Paul had been more careful in his language here. They bring the same charge here that the owners of the slave-girl brought in Philippi (16:21|) Perhaps they fear to go too far with Gallio, for they are dealing with a Roman proconsul, not with the politarchs of Thessalonica. The Jewish religion was a _religio licita_ and they were allowed to make proselytes, but not among Roman citizens. To prove that Paul was acting contrary to Roman law (for Jewish law had no standing with Gallio though the phrase has a double meaning) these Jews had to show that Paul was making converts in ways that violated the Roman regulations on that subject. The accusation as made did not show it nor did they produce any evidence to do it. The verb used \anapeithei\ means to stir up by persuasion (old verb here only in the N.T.), a thing that he had a right to do.
rwp@Acts:18:15 @{Questions} (\ztmata\). Plural, contemptuous, "a parcel of questions" (Knowling). {About words} (\peri logou\). Word, singular, talk, not deed or fact (\ergon, factum\). {And names} (\kai onomatn\). As to whether "Jesus" should also be called "Christ" or "Messiah." The Jews, Gallio knew, split hairs over words and names. {And your own law} (\kai nomou tou kath' hums\) Literally, "And law that according to you." Gallio had not been caught in the trap set for him. What they had said concerned Jewish law, not Roman law at all. {Look to it yourselves} (\opsesthe autoi\). The volitive future middle indicative of \hora\ often used (cf. strkjv@Matthew:27:4|) where an imperative could be employed (Robertson, _Grammar_, p. 874). The use of \autoi\ (yourselves) turns it all over to them. {I am not minded} (\ou boulomai\). I am not willing, I do not wish. An absolute refusal to allow a religious question to be brought before a Roman civil court. This decision of Gallio does not establish Christianity in preference to Judaism. It simply means that the case was plainly that Christianity was a form of Judaism and as such was not opposed to Roman law. This decision opened the door for Paul's preaching all over the Roman Empire. Later Paul himself argues (Romans:9-11|) that in fact Christianity is the true, the spiritual Judaism.
rwp@Acts:19:24 @{Demetrius, a silversmith} (\Dmtrios argurokopos\). The name is common enough and may or may not be the man mentioned in strkjv@3John:1:12| who was also from the neighbourhood of Ephesus. There is on an inscription at Ephesus near the close of the century a Demetrius called \neopoios Artemidos\ a temple warden of Artemis (Diana). Zoeckler suggests that Luke misunderstood this word \neopoios\ and translated it into \argurokopos\, a beater (\kopt\, to beat) of silver (\arguros\, silver), "which made silver shrines of Artemis" (\poin naous\ (\argurous\) \Artemidos\). It is true that no silver shrines of the temple have been found in Ephesus, but only numerous terra-cotta ones. Ramsay suggests that the silver ones would naturally be melted down. The date is too late anyhow to identify the Demetrius who was \neopoios\ with the Demetrius \argurokopos\ who made little silver temples of Artemis, though B does not have the word \argurous\. The poor votaries would buy the terra-cotta ones, the rich the silver shrines (Ramsay, _Paul the Traveller_, p. 278). These small models of the temple with the statue of Artemis inside would be set up in the houses or even worn as amulets. It is a pity that the Revised Version renders Artemis here. Diana as the Ephesian Artemis is quite distinct from the Greek Artemis, the sister of Apollo, the Diana of the Romans. This temple, built in the 6th century B.C., was burnt by Herostratus Oct. 13 B.C. 356, the night when Alexander the Great was born. It was restored and was considered one of the seven wonders of the world. Artemis was worshipped as the goddess of fertility, like the Lydian Cybele, a figure with many breasts. The great festival in May would offer Demetrius a golden opportunity for the sale of the shrines. {Brought no little business} (\pareicheto ouk olign ergasian\). Imperfect middle, continued to bring (furnish, provide). The middle accents the part that Demetrius played as the leader of the guild of silversmiths, work for himself and for them. {Unto the craftsmen} (\tais technitais\). The artisans from \techn\ (craft, art). Trade guilds were common in the ancient world. Demetrius had probably organized this guild and provided the capital for the enterprise.
rwp@Acts:19:33 @{And they brought Alexander out of the crowd} (\ek de tou ochlou sunebibasan Alexandron\). The correct text (Aleph A B) has this verb \sunebibasan\ (from \sunbibaz\, to put together) instead of \proebibasan\ (from \probibaz\, to put forward). It is a graphic word, causal of \bain\, to go, and occurs in strkjv@Acts:16:10; strkjv@Colossians:2:19; strkjv@Ephesians:4:16|. Evidently some of the Jews grew afraid that the mob would turn on the Jews as well as on the Christians. Paul was a Jew and so was Aristarchus, one of the prisoners. The Jews were as strongly opposed to idolatry as were the Christians. {The Jews putting him forward} (\probalontn auton tn Ioudain\). Genitive absolute of the second aorist active participle of \proball\, old verb to push forward as leaves in the spring (Luke:21:30|). In the N.T. only in these two passages. Alexandria had already disgraceful scenes of Jew-baiting and there was real peril now in Ephesus with this wild mob. Songs:Alexander was pushed forward as the champion to defend the Jews to the excited mob. He may be the same Alexander the coppersmith who did Paul much evil (2Timothy:4:14|), against whom Paul will warn Timothy then in Ephesus. "The Jews were likely to deal in the copper and silver required for the shrines, so he may have had some trade connexion with the craftsmen which would give him influence" (Furneaux). {Beckoned with the hand} (\kataseisas tn cheira\). Old verb \katasei\, to shake down, here the hand, rapidly waving the hand up and down to get a hearing. In the N.T. elsewhere only in strkjv@Acts:12:17; strkjv@13:16; strkjv@21:40| where "with the hand" (\ti cheiri\, instrumental case) is used instead of \tn cheira\ (the accusative). {Would have made a defence unto the people} (\thelen apologeisthai ti dmi\). Imperfect active, wanted to make a defence, tried to, started to, but apparently never got out a word. \Apologeisthai\ (present middle infinitive, direct middle, to defend oneself), regular word for formal apology, but in N.T. only by Luke and Paul (twice in Gospel, six times in Acts, and in strkjv@Romans:2:15; strkjv@2Corinthians:12:19|).
rwp@Acts:20:38 @{Sorrowing} (\odunmenoi\). Present middle participle of \oduna\, old verb to cause intense pain, to torment (Luke:16:24|), middle to distress oneself (Luke:2:48; strkjv@Acts:20:38|). Nowhere else in N.T. {Which he had spoken} (\hi eirkei\). Relative attracted to the case of the antecedent \logi\ (word). Past perfect indicative of \eipon\. {They brought him on his way} (\proepempon auton\). Imperfect active of \propemp\, old verb to send forward, to accompany as in strkjv@Acts:15:3; strkjv@20:38; strkjv@21:5; strkjv@1Corinthians:16:6,11; strkjv@2Corinthians:1:16; strkjv@Titus:3:13; strkjv@3John:1:6|. Graphic picture of Paul's departure from this group of ministers.
rwp@Acts:21:19 @{He rehearsed} (\exgeito\). Imperfect middle of \exgeomai\, old verb to lead out, to draw out in narrative, to recount. Songs:Paul is pictured as taking his time for he had a great story to tell of what had happened since they saw him last. {One by one} (\kath' hena hekaston\). According to each one (item) and the adverbial phrase used as an accusative after the verb \exgeito\ as Demosthenes does (1265), though it could be like \kath' hena hekastos\ in strkjv@Ephesians:5:33|. {Which} (\hn\). Genitive attracted from \ha\ (accusative) into the case of the unexpressed antecedent \toutn\. {God had wrought} (\epoisen ho theos\). Summary constative aorist active indicative that gathers up all that God did and he takes pains to give God the glory. It is possible that at this formal meeting Paul observed an absence of warmth and enthusiasm in contrast with the welcome accorded by his friends the day before (verse 17|). Furneaux thinks that Paul was coldly received on this day in spite of the generous offering brought from the Gentile Christians. "It looks as though his misgiving as to its reception (Romans:15:31|) was confirmed. Nor do we hear that the Christians of Jerusalem later put in so much as a word on his behalf with either the Jewish or the Roman authorities, or expressed any sympathy with him during his long imprisonment at Caesarea" (Furneaux). The most that can be said is that the Judaizers referred to by James do not appear actively against him. The collection and the plan proposed by James accomplished that much at any rate. It stopped the mouths of those lions.
rwp@Acts:21:20 @{Glorified} (\edoxazon\). Inchoative imperfect, began to glorify God, though without special praise of Paul. {How many thousands} (\posai muriades\). Old word for ten thousand (Acts:19:19|) and then an indefinite number like our "myriads" (this very word) as strkjv@Luke:12:1; strkjv@Acts:21:20; strkjv@Jude:1:14; strkjv@Revelation:5:11; strkjv@9:16|. But it is a surprising statement even with allowable hyperbole, but one may recall strkjv@Acts:4:4| (number of the men--not women--about five thousand); strkjv@5:14| (multitudes both of men and women); strkjv@6:7|. There were undoubtedly a great many thousands of believers in Jerusalem and all Jewish Christians, some, alas, Judaizers (Acts:11:2; strkjv@15:1,5|). This list may include the Christians from neighbouring towns in Palestine and even some from foreign countries here at the Feast of Pentecost, for it is probable that Paul arrived in time for it as he had hoped. But we do not have to count the hostile Jews from Asia (verse 27|) who were clearly not Christians at all. {All zealous for the law} (\pantes zltai tou nomou\). Zealots (substantive) rather than zealous (adjective) with objective genitive (\tou nomou\). The word zealot is from \zlo\, to burn with zeal, to boil. The Greek used \zlts\ for an imitator or admirer. There was a party of Zealots (developed from the Pharisees), a group of what would be called "hot-heads," who brought on the war with Rome. One of this party, Simon Zelotes (Acts:1:13|), was in the number of the twelve apostles. It is important to understand the issues in Jerusalem. It was settled at the Jerusalem Conference (Acts:15; strkjv@Galatians:2|) that the Mosaic ceremonial law was not to be imposed upon Gentile Christians. Paul won freedom for them, but it was not said that it was wrong for Jewish Christians to go on observing it if they wished. We have seen Paul observing the passover in Philippi (Acts:20:6|) and planning to reach Jerusalem for Pentecost (20:16|). The Judaizers rankled under Paul's victory and power in spreading the gospel among the Gentiles and gave him great trouble in Galatia and Corinth. They were busy against him in Jerusalem also and it was to undo the harm done by them in Jerusalem that Paul gathered the great collection from the Gentile Christians and brought it with him and the delegates from the churches. Clearly then Paul had real ground for his apprehension of trouble in Jerusalem while still in Corinth (Romans:15:25|) when he asked for the prayers of the Roman Christians (verses 30-32|). The repeated warnings along the way were amply justified.
rwp@Acts:21:21 @{They have been informed concerning thee} (\katchthsan peri sou\). First aorist passive indicative of \katche\. A word in the ancient Greek, but a few examples survive in the papyri. It means to sound (echo, from \ch\, our word) down (\kata\), to resound, re-echo, to teach orally. Oriental students today (Arabs learning the Koran) often study aloud. In the N.T. only in strkjv@Luke:1:4| which see; strkjv@Acts:18:25; strkjv@21:21; strkjv@1Corinthians:14:19; strkjv@Galatians:6:6; strkjv@Romans:2:18|. This oral teaching about Paul was done diligently by the Judaizers who had raised trouble against Peter (Acts:11:2|) and Paul (15:1,5|). They had failed in their attacks on Paul's world campaigns. Now they try to undermine him at home. In Paul's long absence from Jerusalem, since strkjv@18:22|, they have had a free hand, save what opposition James would give, and have had great success in prejudicing the Jerusalem Christians against Paul. Songs:James, in the presence of the other elders and probably at their suggestion, feels called upon to tell Paul the actual situation. {That thou teachest all the Jews which are among the Gentiles to forsake Moses} (\hoti apostasian didaskeis apo Muses tous kata ta ethn pantas Ioudaious\). Two accusatives with \didaskeis\ (verb of teaching) according to rule. Literally, "That thou art teaching all the Jews among (\kata\) the Gentiles (the Jews of the dispersion as in strkjv@2:9|) apostasy from Moses." That is the point, the dreadful word \apostasian\ (our apostasy), a late form (I Macc. strkjv@2:15) for the earlier \apostasis\ (cf. strkjv@2Thessalonians:2:3| for \apostasia\). "In the eyes of the church at Jerusalem this was a far more serious matter than the previous question at the Conference about the status of Gentile converts" (Furneaux). Paul had brought that issue to the Jerusalem Conference because of the contention of the Judaizers. But here it is not the Judaizers, but the elders of the church with James as their spokesman on behalf of the church as a whole. They do not believe this false charge, but they wish Paul to set it straight. Paul had made his position clear in his Epistles (I Corinthians, Galatians, Romans) for all who cared to know. {Telling them not to circumcise their children} (\legn m peritemnein autous ta tekna\). The participle \legn\ agrees with "thou" (Paul), the subject of \didaskeis\. This is not indirect assertion, but indirect command, hence the negative \m\ instead of \ou\ with the infinitive (Robertson, _Grammar_, p.1046). The point is not that Paul stated what the Jewish Christians in the dispersion do, but that he says that they (\autous\ accusative of general reference) are not to go on circumcising (\peritemnein\, present active infinitive) their children. Paul taught the very opposite (1Corinthians:7:18|) and had Timothy circumcised (Acts:16:3|) because he was half Jew and half Greek. His own practice is stated in strkjv@1Corinthians:9:19| ("to the Jews as a Jew"). {Neither to walk after the customs} (\mde tois ethesin peripatein\). Locative case with infinitive \peripatein\. The charge was here enlarged to cover it all and to make Paul out an enemy of Jewish life and teachings. That same charge had been made against Stephen when young Saul (Paul) was the leader (6:14|): "Will change the customs (\eth\ the very word used here) which Moses delivered unto us." It actually seemed that some of the Jews cared more for Moses than for God (Acts:6:11|). Songs:much for the charge of the Judaizers.
rwp@Acts:21:28 @{Help} (\botheite\). Present active imperative of \bothe\, to run (\the\) at a cry (\bo\), as if an outrage had been committed like murder or assault. {All men everywhere} (\panta pantachi\). Alliterative. \Pantachi\ is a variation in MSS., often \pantachou\, and here only in the N.T. The charges against Paul remind one of those against Stephen (Acts:6:13|) in which Paul had participated according to his confession (22:20|). Like the charges against Stephen and Jesus before him truth and falsehood are mixed. Paul had said that being a Jew would not save a man. He had taught the law of Moses was not binding on Gentiles. He did hold, like Jesus and Stephen, that the temple was not the only place to worship God. But Paul gloried himself in being a Jew, considered the Mosaic law righteous for Jews, and was honouring the temple at this very moment. {And moreover also he brought Greeks also into the temple} (\eti te kai Hellnas eisgagen eis to hieron\). Note the three particles (\eti te kai\), {and} (\te\) {still more} (\eti\) {also} or {even} (\kai\). Worse than his teaching (\didaskn\) is his dreadful deed: he actually brought (\eisgagen\, second aorist active indicative of \eisag\). This he had a right to do if they only went into the court of the Gentiles. But these Jews mean to imply that Paul had brought Greeks beyond this court into the court of Israel. An inscription was found by Clermont-Ganneau in Greek built into the walls of a mosque on the Via Dolorosa that was on the wall dividing the court of Israel from the court of the Gentiles. Death was the penalty to any Gentile who crossed over into the Court of Israel (_The Athenaeum_, July, 1871). {Hath defiled this holy place} (\kekoinken ton hagion topon touton\). Present perfect active of \koino\, to make common (see on ¯10:14|). Note vivid change of tense, the defilement lasts (state of completion). All this is the substance of the call of these shrewd conspirators from Ephesus, Jews (not Jewish Christians, not even Judaizers) who hated him for his work there and who probably "spoke evil of the Way before the multitude" there so that Paul had to separate the disciples from the synagogue and go to the School of Tyrannus (19:9f.|). These enemies of Paul had now raised the cry of "fire" and vanish from the scene completely (24:19|). This charge was absolutely false as we shall see, made out of inferences of hate and suspicion.
rwp@Acts:21:29 @{For} (\gar\). Luke adds the reason for the wild charges made against Paul. {They had before seen} (\san proerakotes\). Periphrastic past perfect of \proora\, old verb to see before, whether time or place. Only twice in the N.T., here and strkjv@Acts:2:25| quoted from strkjv@Psalms:15:8|. Note the double reduplication in \-e-\ as in Attic (Robertson, _Grammar_, p. 364). {With him in the city Trophimus the Ephesian} (\Trophimon ton Ephesion en ti polei sun auti\). The Jews from Asia (Ephesus) knew Trophimus by sight as well as Paul. One day they saw both of them together (\sun\) in the city. That was a fact. They had just seized Paul in the temple (\hieron\). That was another fact. {They supposed} (\enomizon\). Imperfect active of \nomiz\, common to think or suppose. Perfectly harmless word, but they did, as so many people do, put their supposed inference on the same basis with the facts. They did not see Trophimus with Paul now in the temple, nor had they ever seen him there. They simply argued that, if Paul was willing to be seen down street with a Greek Christian, he would not hesitate to bring him (therefore, did bring him, \eisgagen\ as in verse 28|) into the temple, that is into the court of Israel and therefore both Paul and Trophimus were entitled to death, especially Paul who had brought him in (if he had) and, besides, they now had Paul. This is the way of the mob-mind in all ages. Many an innocent man has been rushed to his death by the fury of a lynching party.
rwp@Acts:22:1 @{Brethren and fathers} (\Andres adelphoi kai pateres\) Men, brethren, and fathers. The very language used by Stephen (7:2|) when arraigned before the Sanhedrin with Paul then present. Now Paul faces a Jewish mob on the same charges brought against Stephen. These words are those of courtesy and dignity (_amoris et honoris nomina_, Page). These men were Paul's brother Jews and were (many of them) official representatives of the people (Sanhedrists, priests, rabbis). Paul's purpose is conciliatory, he employs "his ready tact" (Rackham). {The defence which I now make unto you} (\mou ts pros humas nuni apologias\). Literally, My defence to you at this time. \Nuni\ is a sharpened form (by \-i\) of \nun\ (now), just now. The term \apologia\ (apology) is not our use of the word for apologizing for an offence, but the original sense of defence for his conduct, his life. It is an old word from \apologeomai\, to talk oneself off a charge, to make defence. It occurs also in strkjv@Acts:25:16| and then also in strkjv@1Corinthians:9:3; strkjv@2Corinthians:7:11; strkjv@Phillipians:1:7,16; strkjv@2Timothy:4:16; strkjv@1Peter:3:15|. Paul uses it again in strkjv@Acts:25:16| as here about his defence against the charges made by the Jews from Asia. He is suspected of being a renegade from the Mosaic law and charged with specific acts connected with the alleged profanation of the temple. Songs:Paul speaks in Aramaic and recites the actual facts connected with his change from Judaism to Christianity. The facts make the strongest argument. He first recounts the well-known story of his zeal for Judaism in the persecution of the Christians and shows why the change came. Then he gives a summary of his work among the Gentiles and why he came to Jerusalem this time. He answers the charge of enmity to the people and the law and of desecration of the temple. It is a speech of great skill and force, delivered under remarkable conditions. The one in chapter strkjv@Acts:26| covers some of the same ground, but for a slightly different purpose as we shall see. For a discussion of the three reports in Acts of Paul's conversion see chapter strkjv@Acts:9|. Luke has not been careful to make every detail correspond, though there is essential agreement in all three.
rwp@Acts:22:3 @{I am a Jew} (\Eg eimi anr Ioudaios\). Note use of \Eg\ for emphasis. Paul recounts his Jewish advantages or privileges with manifest pride as in strkjv@Acts:26:4f.; strkjv@2Corinthians:11:22; strkjv@Galatians:1:14; strkjv@Phillipians:3:4-7|. {Born} (\gegennmenos\). Perfect passive participle of \genna\. See above in strkjv@21:39| for the claim of Tarsus as his birth-place. He was a Hellenistic Jew, not an Aramaean Jew (cf. strkjv@Acts:6:1|). {Brought up} (\anatethrammenos\). Perfect passive participle again of \anatreph\, to nurse up, to nourish up, common old verb, but in the N.T. only here, strkjv@7:20ff.|, and MSS. in strkjv@Luke:4:16|. The implication is that Paul was sent to Jerusalem while still young, "from my youth" (26:4|), how young we do not know, possibly thirteen or fourteen years old. He apparently had not seen Jesus in the flesh (2Corinthians:5:16|). {At the feet of Gamaliel} (\pros tous podas Gamalil\). The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter strkjv@5:34ff|. He was one of the seven Rabbis to whom the Jews gave the highest title \Rabban\ (our Rabbi). \Rabbi\ (my teacher) was next, the lowest being \Rab\ (teacher). "As Aquinas among the schoolmen was called _Doctor Angelicus_, and Bonaventura _Doctor Seraphicus_, so Gamaliel was called _the Beauty of the Law_" (Conybeare and Howson). {Instructed} (\pepaideumenos\). Perfect passive participle again (each participle beginning a clause), this time of \paideu\, old verb to train a child (\pais\) as in strkjv@7:22| which see. In this sense also in strkjv@1Timothy:1:20; strkjv@Titus:2:12|. Then to chastise as in strkjv@Luke:23:16,22| (which see); strkjv@2Timothy:2:25; strkjv@Hebrews:12:6f|. {According to the strict manner} (\kata akribeian\). Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in strkjv@26:5|. See also strkjv@Romans:10:2; Gal strkjv@1:4; strkjv@Phillipians:3:4-7|. {Of our fathers} (\patriou\). Old adjective from \pater\, only here and strkjv@24:14| in N.T. Means descending from father to son, especially property and other inherited privileges. \Patrikos\ (patrician) refers more to personal attributes and affiliations. {Being zealous for God} (\zlts huparchn tou theou\). Not adjective, but substantive {zealot} (same word used by James of the thousands of Jewish Christians in Jerusalem, strkjv@21:20| which see) with objective genitive \tou theou\ (for God). See also verse 14; strkjv@28:17; strkjv@2Timothy:1:3| where he makes a similar claim. Songs:did Peter (Acts:3:13; strkjv@5:30|) and Stephen (7:32|). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally "a zealot for God" "even as ye all are this day" (\kaths pantes humeis este smeron\). In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct.
rwp@Acts:22:30 @{To know the certainty} (\gnnai to asphales\). Same idiom in strkjv@21:34| which see. {Wherefore he was accused} (\to ti kategoreitai\). Epexegetical after to \asphales\. Note article (accusative case) with the indirect question here as in strkjv@Luke:22:1,23,24| (which see), a neat idiom in the Greek. {Commanded} (\ekeleusen\). Songs:the Sanhedrin had to meet, but in the Tower of Antonia, for he brought Paul down (\katagagn\, second aorist active participle of \katag\). {Set him} (\estsen\). First aorist active (transitive) indicative of \histmi\, not the intransitive second aorist \est\. Lysias is determined to find out the truth about Paul, more puzzled than ever by the important discovery that he has a Roman citizen on his hands in this strange prisoner.
rwp@Acts:25:16 @{It is not the custom of the Romans} (\hoti ouk estin ethos Rmaiois\). If a direct quotation, \hoti\ is recitative as in Authorized Version. Canterbury Revision takes it as indirect discourse after \apekrithn\ (I answered), itself in a relative clause (\pros hous\) with the present tense (\estin\, is) preserved as is usual. There is a touch of disdain (Furneaux) in the tone of Festus. He may refer to a demand of the Jews before they asked that Paul be brought to Jerusalem (25:3|). At any rate there is a tone of scorn towards the Jews. {Before that the accused have} (\prin ho katgoroumenos echoi\). This use of the optative in this temporal clause with \prin \ instead of the subjunctive \an echi\ is in conformity with literary Greek and occurs only in Luke's writings in the N.T. (Robertson, _Grammar_, p. 970). This sequence of modes is a mark of the literary style occasionally seen in Luke. It is interesting here to note the succession of dependent clauses in verses 14-16|. {The accusers face to face} (\kata prospon tous katgorous\). Same word \katgoros\ as in strkjv@23:30,35; strkjv@25:18|. This all sounds fair enough. {And have had opportunity to make his defence concerning the matter laid against him} (\topon te apologias laboi peri tou egklmatos\). Literally, "And should receive (\laboi\ optative for same reason as \echoi\ above, second aorist active of \lamban\) opportunity for defence (objective genitive) concerning the charge" (\egklmatos\ in N.T. only here and strkjv@23:19| which see).
rwp@Acts:25:18 @{Brought} (\epheron\). Imperfect active of \pher\, referring to their repeated charges. {Of such evil things as I supposed} (\hn eg hupenooun ponrn\). Incorporation of the antecedent \ponrn\ into the relative clause and change of the case of the relative from the accusative \ha\ object of \hupenooun\ to the genitive like \ponrn\ (Robertson, _Grammar_, p. 719). Note the imperfect active \hupenooun\ of \huponoe\ to emphasize Festus's state of mind about Paul before the trial. This old verb only three times in the N.T. (here, strkjv@Acts:13:25| which see; strkjv@27:27|).
rwp@Colossians:1:2 @{At Colossae} (\en Kolossais\). The spelling is uncertain, the MSS. differing in the title (\Kolassaeis\) and here (\Kolossais\). Colossae was a city of Phrygia on the Lycus, the tributaries of which brought a calcareous deposit of a peculiar kind that choked up the streams and made arches and fantastic grottoes. In spite of this there was much fertility in the valley with two other prosperous cities some ten or twelve miles away (Hierapolis and Laodicea). "The church at Colossae was the least important of any to which Paul's epistles were addressed" (Vincent). But he had no greater message for any church than he here gives concerning the Person of Christ. There is no more important message today for modern men.
rwp@Colossians:4:12 @{Epaphras who is one of you} (\Epaphrs ho ex humn\). See strkjv@1:7| for previous mention of this brother who had brought Paul news from Colossae. {Always striving for you} (\pantote agnizomenos huper hmn\). See strkjv@1:29| of Paul. {That ye may stand} (\hina stathte\). Final clause, first aorist passive subjunctive (according to Aleph B) rather than the usual second aorist active subjunctives (\stte\) of \histmi\ (according to A C D). {Fully assured} (\peplrophormenoi\). Perfect passive participle of \plrophore\, late compound, for which see strkjv@Luke:1:1; strkjv@Romans:14:5|.
rwp@Info_Epistles-Paul @ THE REASON FOR HIS EPISTLES In a real sense Paul's Epistles are tracts for the times, not for the age in general, but to meet real emergencies. He wrote to a particular church or group of churches or persons to meet immediate needs brought to his attention by messengers or letters. Dr. Deissmann contends strongly for the idea of calling Paul's Epistles "letters" rather than "Epistles." He gives a studied literary character to "epistles" as more or less artificial and written for the public eye rather than for definite effect. Four of Paul's Epistles are personal (those to Philemon, Titus, and Timothy) beyond a doubt, but in these which can properly be termed personal letters there are the principles of the gospel applied to personal, social, and ecclesiastical problems in such a pungent fashion that they possess permanent value. In the earliest group of Paul's Epistles, he reminds the Thessalonians of the official character of the Epistle which was meant for the church as a whole (1Thessalonians:5:27|). He says also: "But if any one does not obey our word by the epistle, mark this one, not to associate with him, that he may be put to shame" (2Thessalonians:3:14|). He calls attention to his signature as proof of the genuineness of every epistle (2Thessalonians:3:17|). He gave directions for the public reading of his epistles (Colossians:4:16|). He regarded them as the expression of God's will through the life of the churches and he put his whole heart into them. Two great controversies stirred Paul's life. That with the Judaizers called forth the great doctrinal group (I Corinthians, II Corinthians, Galatians, Romans). That with the Gnostics occasioned the Epistles to the Colossians and the Ephesians (Laodiceans) and this controversy ran on into the Pastoral Epistles. Each Epistle had its particular occasion which will be pointed out in due season. But even in the short ones like Philippians, Colossians and Ephesians Paul deals with the sublimest of all themes, the Person of Christ, with a masterfulness never equalled elsewhere. Even in I Corinthians, which deals so largely with church problems in Corinth, two great chapters rise to the heights of real eloquence (Chapter strkjv@1Corinthians:13| on Love and Chapter strkjv@1Corinthians:15| on the Resurrection). Romans, the greatest of his Epistles, has the fullest discussion of Paul's gospel of grace and Chapter strkjv@1Corinthians:8| has a sweep of imagination and a grasp of faith unsurpassed. Hence, while denying to Paul the artificial rules of the rhetoricians attributed to him by Blass, I cannot agree that Paul's church Epistles are mere incidental letters. It is not a question whether Paul was writing for posterity or for the present emergency. He wrote for the present emergency in the most effective possible way. He brought the whole gospel message to bear upon the varied and pressing problems of the early Christians in the power of the Holy Spirit with the eloquence of a mind all ablaze with the truth and with a heart that yearned for their souls for Christ. They are not literary epistles, but they are more than personal letters. They are thunderbolts of passion and power that struck centre and that strike fire now for all who will take the trouble to come to them for the mind of Christ that is here.
rwp@Galatians:2:1 @{Then after the space of fourteen years I went up again} (\epeita dia dekatessarn etn palin anebn\) This use of \dia\ for interval between is common enough. Paul is not giving a recital of his visits to Jerusalem, but of his points of contact with the apostles in Jerusalem. As already observed, he here refers to the Jerusalem Conference given by Luke in strkjv@Acts:15| when Paul and Barnabas were endorsed by the apostles and elders and the church over the protest of the Judaizers who had attacked them in Antioch (Acts:15:1f.|). But Paul passes by another visit to Jerusalem, that in strkjv@Acts:11:30| when Barnabas and Saul brought alms from Antioch to Jerusalem and delivered them to "the elders" with no mention of the apostles who were probably out of the city since the events in strkjv@Acts:12| apparently preceded that visit and Peter had left for another place (Acts:12:17|). Paul here gives the inside view of this private conference in Jerusalem that came in between the two public meetings (Acts:15:4,6-29|). {With Barnabas} (\meta Barnab\). As in strkjv@Acts:15:2|. {Taking Titus also with me} (\sunparalabn kai Titon\). Second aorist active participle of \sunparalamban\ the very verb used in strkjv@Acts:15:37f.| of the disagreement between Paul and Barnabas about Mark. Titus is not mentioned in Acts 15 nor anywhere else in Acts for some reason, possibly because he was Luke's own brother. But his very presence was a challenge to the Judaizers, since he was a Greek Christian.
rwp@Galatians:2:4 @{But because of the false brethren privately brought in} (\dia de tous pareisaktous pseudadelphous\). Late verbal adjective \pareisaktos\ from the double compound verb \pareisag\, found in papyri in the sense of brought in by the side or on the sly as here. Evidently some of the Judaizers or sympathizers whom Paul had not invited had come in as often happens. Paul terms them "false brethren" like "the false apostles" in strkjv@2Corinthians:11:13| of the Judaizers in Corinth. {Who came in privily} (\hoitines pareislthon\). Repetition of the charge of their slipping in unwanted (\pareiserchomai\, late double compound, in Plutarch, in N.T. only here and strkjv@Romans:5:20|). {To spy out} (\kataskopsai\). First aorist active infinitive of \kataskope\, old Greek verb from \kataskopos\, a spy, to reconnoitre, to make a treacherous investigation. {That they might bring us into bondage} (\hina hmas katadoulsousin\). Future active indicative of this old compound, to enslave completely (\kata-\) as in strkjv@2Corinthians:11:20|. Nowhere else in N.T. This was their purpose (\hina\ and future active indicative of this causative verb). It was as serious a conflict as this. Spiritual liberty or spiritual bondage, which?
rwp@Galatians:2:17 @{We ourselves were found sinners} (\heurethmen kai autoi hamartloi\). Like the Gentiles, Jews who thought they were not sinners, when brought close to Christ, found that they were. Paul felt like the chief of sinners. {A minister of sin} (\hamartias diakonos\). Objective genitive, a minister to sin. An illogical inference. We were sinners already in spite of being Jews. Christ simply revealed to us our sin. {God forbid} (\m genoito\). Literally, "May it not happen." Wish about the future (\m\ and the optative).
rwp@Hebrews:11:25 @{Choosing rather} (\mallon helomenos\). "Rather having chosen" (second aorist middle of \haire\, to take for oneself a position). {To be entreated with} (\sunkakoucheisthai\). Present passive infinitive of the double compound \sunkakouche\ (from \sun, kakos, ech\), to treat ill with (associative instrumental case), only known example save one in the papyri (second century A.D.), though \kakouche\ in strkjv@Hebrews:11:37; strkjv@13:3|. {To enjoy the pleasures of sin for a season} (\proskairon echein hamartias apolausin\). Literally, "to have temporary pleasure of sin." \Apolausis\ is old word from \apolau\, to enjoy, in N.T. only here and strkjv@1Timothy:6:17|. \Proskairos\ (from \pros, kairos\) is a common _Koin_ word as the antithesis to \ainios\ (eternal) as in strkjv@Matthew:13:21; strkjv@Mark:4:17; strkjv@2Corinthians:4:18| (only N.T. examples). To have been disloyal to God's people would have brought enjoyment to Moses in the Egyptian Court for a short while only.
rwp@Hebrews:13:20 @{The God of peace} (\ho theos ts eirns\). God is the author and giver of peace, a Pauline phrase (6 times) as in strkjv@1Thessalonians:5:23|. {Who brought again from the dead} (\ho anagagn ek nekrn\). Second aorist active articular participle of \anag\ (cf. strkjv@Romans:10:7|), the only direct mention of the resurrection of Jesus in the Epistle, though implied often (1:3|, etc.). {That great shepherd of the sheep} (\ton poimena tn probatn ton megan\). This phrase occurs in strkjv@Isaiah:63:11| except \ton megan\ which the author adds as in strkjv@4:14; strkjv@10:21|. Songs:here, "the shepherd of the sheep the great one." {With the blood of the eternal covenant} (\en haimati diathks ainiou\). This language is from strkjv@Zechariah:9:11|. The language reminds us of Christ's own words in strkjv@Mark:14:24| (Matthew:26:28; strkjv@Luke:22:20; strkjv@1Corinthians:11:25|) about "my blood of the covenant."
rwp@Info_James @ THE EPISTLE OF JAMES BEFORE A.D. 50 BY WAY OF INTRODUCTION THE AUTHOR He claims to be James, and so the book is not anonymous. It is either genuine or pseudonymous. He does not claim to be the brother of the Lord Jesus, as one might expect. James the brother of John was put to death by Herod Agrippa I about A.D. 44 (Acts:12:2|). But James the brother of Jesus (Galatians:1:19|) was still alive and became a leader of the church in Jerusalem (Acts:12:17|), presiding over the Conference in Jerusalem (Acts:15:13-21|) and apparently writing the message from the Conference to the Gentile churches (Acts:15:22-29|), and was still the leading elder in Jerusalem on Paul's last visit (Acts:21:18-25|). James does not claim here to be an apostle and he was not one of the twelve apostles, and the dispute about accepting it of which Eusebius spoke was about its apostolicity since James was only an apostle by implication (Galatians:1:19|) in the general sense of that term like Barnabas (Acts:14:14|), perhaps Silas and Timothy (1Thessalonians:2:7|), certainly not on a par with Paul, who claimed equality with the twelve. James, like the other brothers of Jesus, had once disbelieved his claims to be the Messiah (John:7:6f.|), but he was won by a special vision of the Risen Christ (1Corinthians:15:7|) and was in the upper room before the great pentecost (Acts:1:14|). It is plain that he had much to overcome as a zealous Jew to become a Christian, though he was not a mere cousin of Jesus or a son of Joseph by a former marriage. He was strictly the half-brother of Jesus, since Joseph was not the actual father of Jesus. There is no reason to believe that he was a Nazirite. We know that he was married (1Corinthians:9:5|). He came to be called James the Just and was considered very devout. The Judaizers had counted on him to agree with them against Paul and Barnabas, but he boldly stood for Gentile freedom from the ceremonial law. The Judaizers still claimed him at Antioch and used his name wrongly to frighten Peter thereby (Galatians:2:12|). But to the end he remained the loyal friend to Paul and his gospel rightly understood (Acts:21:18-25|). Clement of Alexandria (_Hypot_. vii) says that, when he bore strong testimony to Jesus as the Son of man, they flung him down from the gable of the temple, stoned him, and beat him to death with a club. But Josephus (_Ant_. XX. ix. I) says that the Sadducees about A.D. 62 had James and some others brought before the Sanhedrin (Ananus presiding) and had them stoned as transgressors of the law. At any rate he won a martyr's crown like Stephen and James the brother of John.
rwp@James:1:18 @{Of his own will} (\boultheis\). First aorist passive participle of \boulomai\. Repeating the metaphor of birth in verse 15|, but in good sense. God as Father acted deliberately of set purpose. {He brought us forth} (\apekusen\). First aorist active indicative of \apokue\ (verse 15|), only here of the father (4 Macc. strkjv@15:17), not of the mother. Regeneration, not birth of all men, though God is the Father in the sense of creation of all men (Acts:17:28f.|). {By the word of truth} (\logi altheias\). Instrumental case \logi\. The reference is thus to the gospel message of salvation even without the article (2Corinthians:6:7|) as here, and certainly with the article (Colossians:1:5; strkjv@Ephesians:1:13; strkjv@2Timothy:2:15|). The message marked by truth (genitive case \altheias\). {That we should be} (\eis to einai hms\). Purpose clause \eis to\ and the infinitive \einai\ with the accusative of general reference \hms\ (as to us). {A kind of first-fruits} (\aparchn tina\). "Some first-fruits" (old word from \aparchomai\), of Christians of that age. See strkjv@Romans:16:5|.
rwp@James:5:18 @{Gave rain} (\hueton edken\). This idiom is in the LXX of God as here of heaven (1Samuel:12:17; strkjv@1Kings:18:1|) and also in strkjv@Acts:14:17| instead of \ebrexen\ of verse 17|. \Hueton\ is old word for rain (from \hu\, to rain), genuine here, but not in verse 7|. {Brought forth} (\eblastsen\). First aorist active of \blastan\, old verb, to sprout (intransitive as strkjv@Mark:4:27|), here as occasionally in later Greek transitive with accusative \karpon\.
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: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:1:41 @{He findeth first} (\heuriskei houtos prton\). "This one finds (vivid dramatic present) first" (\protn\). \Protn\ (adverb supported by Aleph A B fam. 13) means that Andrew sought "his own brother Simon" (\ton adelphon ton idion Simna\) before he did anything else. But Aleph L W read \prtos\ (nominative adjective) which means that Andrew was the first who went after his brother implying that John also went after his brother James. Some old Latin manuscripts (b, e, r apparently), have \mane\ for Greek \pri\ (early in the morning). Bernard thinks that this is the true reading as it allows more time for Andrew to bring Simon to Jesus. Probably \prton\ is correct, but even so John likely brought also his brother James after Andrew's example. {We have found the Messiah} (\Heurkamen ton Messian\). First aorist active indicative of \heurisk\. Andrew and John had made the greatest discovery of the ages, far beyond gold or diamond mines. The Baptist had told about him. "We have seen him." {Which is} (\ho estin\). Same explanatory neuter relative as in verse 38|, "which word is." This Aramaic title Messiah is preserved in the N.T. only here and strkjv@4:25|, elsewhere translated into \Christos\, Anointed One, from \chri\, to anoint. See on ¯Matthew:1:1| for discussion.
rwp@John:1:42 @{Looked upon him} (\emblepsas auti\). See verse 36| for same word and form of John's eager gaze at Jesus. Luke uses this word of Jesus when Peter denied him (Luke:22:61|). {He brought him} (\gagen auton\). Effective second aorist active indicative of \ago\ as if Andrew had to overcome some resistance on Simon's part. {Thou shalt be called Cephas} (\su klthsi Kphs\). Apparently before Simon spoke. We do not know whether Jesus had seen Simon before or not, but he at once gives him a nickname that will characterize him some day, though not yet, when he makes the noble confession (Matthew:16:17f.|), and Jesus will say, "Thou art Peter." Here the future passive indicative of \kale\ is only prophecy. The Aramaic \Cphs\ (rock) is only applied to Simon in John except by Paul (1Corinthians:1:12; strkjv@Galatians:1:18|, etc.). But the Greek \Petros\ is used by all. In the ancient Greek \petra\ was used for the massive ledge of rock like Stone Mountain while \petros\ was a detached fragment of the ledge, though itself large. This distinction may exist in strkjv@Matthew:16:17f.|, except that Jesus probably used Aramaic which would not have such a distinction.
rwp@John:1:51 @{Verily, Verily} (\Amn, amn\). Hebrew word transliterated into Greek and then into English, our "amen." John always repeats it, not singly as in the Synoptics, and only in the words of Jesus, an illustration of Christ's authoritative manner of speaking as shown also by \leg humin\ (I say unto you). Note plural \humin\ though \auti\ just before is singular (to him). Jesus addresses thus others besides Nathanael. {The heaven opened} (\ton ouranon aneigota\). Second perfect active participle of \anoig\ with double reduplication, standing open. The words remind one of what took place at the baptism of Jesus (Matthew:3:16; strkjv@Luke:3:21|), but the immediate reference is to the opened heaven as the symbol of free intercourse between God and man (Isaiah:64:1|) and as it was later illustrated in the death of Stephen (Acts:7:56|). There is a quotation from strkjv@Genesis:28:12f.|, Jacob's vision at Bethel. That was a dream to Jacob, but Christ is himself the bond of fellowship between heaven and earth, between God and man, for Jesus is both "the Son of God" as Nathanael said and "the Son of Man" (\epi ton huion tou anthrpou\) as Jesus here calls himself. God and man meet in Christ. He is the true Jacob's Ladder. "I am the Way," Jesus will say. He is more than King of Israel, he is the Son of Man (the race). Songs:quickly has this Gospel brought out in the witness of the Baptist, the faith of the first disciples, the claims of Jesus Christ, the fully developed picture of the Logos who is both God and man, moving among men and winning them to his service. At the close of the ministry Christ will tell Caiaphas that he will see the Son of Man sitting at the right hand of power and coming with the clouds of heaven (Mark:14:62|). Here at the start Jesus is conscious of the final culmination and in apocalyptic eschatological language that we do not fully understand he sets forth the dignity and majesty of his Person.
rwp@John:4:33 @{Hath any man brought him aught to eat?} (\M tis negken auti phagein;\). Negative answer expected (\m\). "Did any one bring him (something) to eat?" During our absence, they mean. Second aorist active indicative of \pher\ (\negken\) and second aorist active infinitive of \esthi\ (\phagein\), defective verbs both of them. See strkjv@4:7| for like infinitive construction (\dos pein\).
rwp@John:6:8 @{One of} (\heis ek\). Songs:in strkjv@12:4|; strkjv@13:23; strkjv@Mark:13:1| without \ek\. {Simon Peter's brother} (\ho adelphos Simnos Petrou\). Songs:described in strkjv@1:40|. The great distinction of Andrew was precisely this that he brought Simon to Christ. Philip and Andrew appear together again in strkjv@12:20-22|, but in the Synoptics he is distinguished only in strkjv@Mark:13:3|. In the Muratorian Fragment Andrew received the revelation for John to write the Fourth Gospel.
rwp@John:8:29 @{Is with me} (\met' emou estin\). The Incarnation brought separation from the Father in one sense, but in essence there is complete harmony and fellowship as he had already said (8:16|) and will expand in strkjv@17:21-26|. {He hath not left me alone} (\ouk aphken me monon\). First aorist active indicative of \aphimi\. "He did not leave me alone." However much the crowds and the disciples misunderstood or left Jesus, the Father always comforted and understood him (Mark:6:46; strkjv@Matthew:14:23; strkjv@John:6:15|). {That are pleasing to him} (\ta aresta auti\). This old verbal adjective, from \aresk\, to please, in N.T. only here, strkjv@Acts:6:2; strkjv@12:3; strkjv@1John:3:32|. The joy of Jesus was in doing the will of the Father who sent him (4:34|).
rwp@John:9:15 @{Again} (\palin\). Besides the questioning of the neighbours (verses 8,9|). {Therefore} (\oun\). Since he has been brought to the Pharisees who must make a show of wisdom. {Also asked him} (\rtn auton kai\). Inchoative imperfect active of \erta\, "began also to question him." {How he received his sight} (\ps aneblepsen\). No denial as yet of the fact, only interest in the "how." {He put} (\epethken\). Genuine here, but see verse 6|. {And lo see} (\kai blep\). That is the overwhelming fact.
rwp@John:11:53 @{Songs:from that day} (\ap' ekeins oun ts hmeras\). The raising of Lazarus brought matters to a head so to speak. It was now apparently not more than a month before the end. {They took counsel} (\ebouleusanto\). First aorist middle indicative of \bouleu\, old verb to take counsel, in the middle voice for themselves, among themselves. The Sanhedrin took the advice of Caiaphas seriously and plotted the death of Jesus. {That they might put him to death} (\hina apokteinsin auton\). Purpose clause with \hina\ and first aorist active subjunctive of \apoktein\. It is an old purpose (5:18; strkjv@7:19; strkjv@8:44,59; strkjv@10:39; strkjv@11:8|) now revived with fresh energy due to the raising of Lazarus.
rwp@John:12:10 @{The chief priests took counsel} (\ebouleusanto hoi archiereis\). First aorist middle indicative of \bouleu\, old verb, seen already in strkjv@11:53| which see. The whole Sanhedrin (7:32|) had decided to put Jesus to death and had asked for information concerning him (11:57|) that might lead to his arrest, but the Sadducees were specially active now to accomplish the death of Lazarus also (\hina\ with first aorist active subjunctive of \apoktein\ as in strkjv@11:53|). Perhaps they argued that, if they should kill both Jesus and Lazarus, then Lazarus would remain dead. The raising of Lazarus has brought matters to a crisis. Incidentally, it may be observed that here we may see the reason why the Synoptics do not tell the story of the raising of Lazarus, if he was still living (cf. the case of Malchus's name in strkjv@John:18:10|).
rwp@Luke:1:1 @{Forasmuch as} (\epeidper\). Here alone in the N.T., though common in literary Attic. Appears in the papyri. A triple compound (\epei\ = since, \d\ = admittedly true, \per\ = intensive particle to emphasize importance). {Many} (\polloi\). How many no one knows, but certainly more than two or three. We know that Luke used the Logia of Jesus written by Matthew in Aramaic (Papias) and Mark's Gospel. Undoubtedly he had other written sources. {Have taken in hand} (\epecheirsan\). A literal translation of \epicheire\ (from \cheir\, hand and \epi\, upon). Both Hippocrates and Galen use this word in their introduction to their medical works. Here only in the N.T., though a common literary word. Common in the papyri for undertaking with no idea of failure or blame. Luke does not mean to cast reflection on those who preceded him. The apocryphal gospels were all much later and are not in his mind. Luke had secured fuller information and planned a book on a larger scale and did surpass them with the result that they all perished save Mark's Gospel and what Matthew and Luke possess of the Logia of Jesus. There was still room for Luke's book. That motive influences every author and thus progress is made. {To draw up, a narrative} (\anataxasthai digsin\). Ingressive aorist middle infinitive. This verb \anataxasthai\ has been found only in Plutarch's _Moral_. 968 CD about an elephant "rehearsing" by moonlight certain tricks it had been taught (Moulton and Milligan, _Vocabulary_). That was from memory going regularly through the thing again. But the idea in the word is plain enough. The word is composed of \tass\, a common verb for arranging things in proper order and \ana\, again. Luke means to say that those before him had made attempts to rehearse in orderly fashion various matters about Christ. "The expression points to a connected series of narratives in some order (\taxis\), topical or chronological rather than to isolated narratives" (Bruce). "They had produced something more than mere notes or anecdotes" (Plummer). \Digsis\ means leading or carrying a thing through, not a mere incident. Galen applies this word some seventy-five times to the writing of Hippocrates. {Which have been fulfilled} (\tn peplrphormenn\). Perfect passive participle from \plrophore\ and that from \plrs\ (full) and \pher\ (to bring). Hence to bring or make full. The verb is rare outside of the LXX and the N.T. Papyri examples occur for finishing off a legal matter or a financial matter in full. Deissmann (_Light from the Ancient East_, pp. 86f.) gives examples from the papyri and inscriptions for completing a task or being convinced or satisfied in mind. The same ambiguity occurs here. When used of persons in the N.T. the meaning is to be convinced, or fully persuaded (Romans:4:21; strkjv@14:5; strkjv@Hebrews:6:11; strkjv@10:22|). When used of things it has the notion of completing or finishing (2Timothy:4:5,17|). Luke is here speaking of "matters" (\pragmatn\). Luke may refer to the matters connected with Christ's life which have been brought to a close among us or accomplished. Bruce argues plausibly that he means fulness of knowledge "concerning the things which have become widely known among us Christians." In strkjv@Colossians:2:2| we have "fulness of understanding" (\ts plrophorias ts suneses\). In modern Greek the verb means to inform. The careful language of Luke here really pays a tribute to those who had preceded him in their narratives concerning Christ.
rwp@Luke:2:22 @{The days of their purification} (\hai hmerai tou katharismou autn\). The old manuscripts have "their" (\autn\) instead of "her" (\auts\) of the later documents. But it is not clear whether "their" refers to Mary and Joseph as is true of "they brought" or to Mary and the child. The mother was Levitically unclean for forty days after the birth of a son (Leviticus:12:1-8|). {To present him to the Lord} (\parastsai ti Kurii\). Every first-born son was thus redeemed by the sacrifice (Exodus:13:2-12|) as a memorial of the sparing of the Israelitish families (Numbers:18:15f.|). The cost was about two dollars and a half in our money.
rwp@Luke:2:23 @{In the law of the Lord} (\en nomi Kuriou\). No articles, but definite by preposition and genitive. Vincent notes that "law" occurs in this chapter five times. Paul (Gal strkjv@4:4|) will urge that Jesus "was made under the law" as Luke here explains. The law did not require that the child be brought to Jerusalem. The purification concerned the mother, the presentation the son.
rwp@Luke:2:27 @{When the parents brought in the child Jesus} (\en ti eisagagein tous goneis to paidion Isoun\). A neat Greek and Hebrew idiom difficult to render into English, very common in the LXX; {In the bringing the Child Jesus as to the parents}. The articular infinitive and two accusatives (one the object, the other accusative of general reference). {After the custom of the law} (\kata to eithismenon tou nomou\). Here the perfect passive participle \eithismenon\, neuter singular from \ethiz\ (common Greek verb, to accustom) is used as a virtual substantive like \to ethos\ in strkjv@1:8|. Luke alone in the N.T. uses either word save \ethos\ in strkjv@John:19:40|, though \eitha\ from \eth\, occurs also in strkjv@Matthew:27:15; strkjv@Mark:10:1|.
rwp@Luke:4:16 @{Where he had been brought up} (\hou n tethrammenos\). Past perfect passive periphrastic indicative, a state of completion in past time, from \treph\, a common Greek verb. This visit is before that recorded in strkjv@Mark:6:1-6; strkjv@Matthew:13:54-58| which was just before the third tour of Galilee. Here Jesus comes back after a year of public ministry elsewhere and with a wide reputation (Luke:4:15|). Luke may have in mind strkjv@2:51|, but for some time now Nazareth had not been his home and that fact may be implied by the past perfect tense. {As his custom was} (\kata to eithos auti\). Second perfect active neuter singular participle of an old \eth\ (Homer), to be accustomed. Literally according to what was customary to him (\auti\, dative case). This is one of the flashlights on the early life of Jesus. He had the habit of going to public worship in the synagogue as a boy, a habit that he kept up when a grown man. If the child does not form the habit of going to church, the man is almost certain not to have it. We have already had in Matthew and Mark frequent instances of the word synagogue which played such a large part in Jewish life after the restoration from Babylon. {Stood up} (\anest\). Second aorist active indicative and intransitive. Very common verb. It was the custom for the reader to stand except when the Book of Esther was read at the feast of Purim when he might sit. It is not here stated that Jesus had been in the habit of standing up to read here or elsewhere. It was his habit to go to the synagogue for worship. Since he entered upon his Messianic work his habit was to teach in the synagogues (Luke:4:15|). This was apparently the first time that he had done so in Nazareth. He may have been asked to read as Paul was in Antioch in Pisidia (Acts:13:15|). The ruler of the synagogue for that day may have invited Jesus to read and speak because of his now great reputation as a teacher. Jesus could have stood up voluntarily and appropriately because of his interest in his home town. {To read} (\anagnnai\). Second aorist active infinitive of \anaginsk\, to recognize again the written characters and so to read and then to read aloud. It appears first in Pindar in the sense of read and always so in the N.T. This public reading aloud with occasional comments may explain the parenthesis in strkjv@Matthew:24:15| (Let him that readeth understand).
rwp@Luke:4:18 @{Anointed me} (\echrisen me\). First aorist active indicative of the verb \chri\ from which {Christ} (\Christos\) is derived, the Anointed One. Isaiah is picturing the Jubilee year and the release of captives and the return from the Babylonian exile with the hope of the Messiah through it all. Jesus here applies this Messianic language to himself. "The Spirit of the Lord is upon me" as was shown at the baptism (Luke:3:21|) where he was also "anointed" for his mission by the Father's voice (3:22|). {To the poor} (\ptchois\). Jesus singles this out also as one of the items to tell John the Baptist in prison (Luke:7:22|). Our word _Gospel_ is a translation of the Greek \Euaggelion\, and it is for the poor. {He hath sent me} (\apestalken me\). Change of tense to perfect active indicative. He is now on that mission here. Jesus is God's _Apostle_ to men (John:17:3|, Whom thou didst send). {Proclaim} (\kruxai\). As a herald like Noah (2Peter:2:5|). {To the captives} (\aichmaltois\). Prisoners of war will be released (\aichm\, a spear point, and \haltos\, from \haliskomai\, to be captured). Captured by the spear point. Common word, but here only in the N.T. {Set at liberty} (\aposteilai\). First aorist active infinitive of \apostell\. Same verb as \apestalken\, above. Brought in here from strkjv@Isaiah:58:6|. Plummer suggests that Luke inserts it here from memory. But Jesus could easily have turned back the roll and read it so. {Them that are bruised} (\tethrausmenous\). Perfect passive participle of \thrau\, an old verb, but here only in the N.T. It means to break in pieces broken in heart and often in body as well. One loves to think that Jesus felt it to be his mission to mend broken hearts like pieces of broken earthenware, real rescue-mission work. Jesus mends them and sets them free from their limitations.
rwp@Luke:4:40 @{When the sun was setting} (\dunontos tou hliou\). Genitive absolute and present participle (\dun\, late form of \du\) picturing the sunset scene. Even strkjv@Mark:1:32| has here the aorist indicative \edusen\ (punctiliar active). It was not only cooler, but it was the end of the sabbath when it was not regarded as work (Vincent) to carry a sick person (John:5:10|). And also by now the news of the cure of the demoniac of Peter's mother-in-law had spread all over the town. {Had} (\eichon\). Imperfect tense including all the chronic cases. {With divers diseases} (\nosois poikilais\). Instrumental case. For "divers" say "many coloured" or "variegated." See on ¯Matthew:4:24; strkjv@Mark:1:34|. {Brought} (\gagon\). Constative summary second aorist active indicative like strkjv@Matthew:8:16|, \prosenegkan\, where strkjv@Mark:1:32| has the imperfect \epheron\, brought one after another. {He laid his hands on every one of them and healed them} (\ho de heni hekasti autn tas cheiras epititheis etherapeuen autous\). Note the present active participle \epititheis\ and the imperfect active \etherapeuen\, picturing the healing one by one with the tender touch upon each one. Luke alone gives this graphic detail which was more than a mere ceremonial laying on of hands. Clearly the cures of Jesus reached the physical, mental, and spiritual planes of human nature. He is Lord of life and acted here as Master of each case as it came.
rwp@Luke:5:29 @{A great feast} (\dochn megaln\). Here and in strkjv@Luke:14:13| only in the N.T. The word \doch\, from \dechomai\, means reception. Occurs in Plutarch and LXX. Levi made Jesus a big reception. {Publicans and others} (\telnn kai alln\). Luke declines here to use "sinners" like strkjv@Mark:2:15| and strkjv@Matthew:9:10| though he does so in verse 30| and in strkjv@15:1|. None but social outcasts would eat with publicans at such a feast or barbecue, for it was a very large affair. {Were sitting at meat with them} (\san met' autn katakeimenoi\). Literally, were reclining with them (Jesus and the disciples). It was a motley crew that Levi had brought together, but he showed courage as well as loyalty to Jesus.
rwp@Luke:6:13 @{When it was day} (\hote egeneto hmera\). When day came, after the long night of prayer. {He chose from them twelve} (\eklexamenos ap' autn ddeka\). The same root (\leg\) was used for picking out, selecting and then for saying. There was a large group of "disciples" or "learners" whom he "called" to him (\prosephnsen\), and from among whom he chose (of himself, and for himself, indirect middle voice (\eklexamenos\). It was a crisis in the work of Christ. Jesus assumed full responsibility even for the choice of Judas who was not forced upon Jesus by the rest of the Twelve. "You did not choose me, but I chose you," (John:15:16|) where Jesus uses \exelexasthe\ and \exelexamn\ as here by Luke. {Whom also he named apostles} (\hous kai apostolous nomasen\). Songs:then Jesus gave the twelve chosen disciples this appellation. Aleph and B have these same words in strkjv@Mark:3:14| besides the support of a few of the best cursives, the Bohairic Coptic Version and the Greek margin of the Harclean Syriac. Westcott and Hort print them in their text in strkjv@Mark:3:14|, but it remains doubtful whether they were not brought into Mark from strkjv@Luke:6:13| where they are undoubtedly genuine. See strkjv@Matthew:10:2| where the connection with sending them out by twos in the third tour of Galilee. The word is derived from \apostell\, to send (Latin, _mitto_) and apostle is missionary, one sent. Jesus applies the term to himself (\apesteilas\, strkjv@John:17:3|) as does strkjv@Hebrews:3:1|. The word is applied to others, like Barnabas, besides these twelve including the Apostle Paul who is on a par with them in rank and authority, and even to mere messengers of the churches (2Corinthians:8:23|). But these twelve apostles stand apart from all others in that they were all chosen at once by Jesus himself "that they might be with him" (Mark:3:14|), to be trained by Jesus himself and to interpret him and his message to the world. In the nature of the case they could have no successors as they had to be personal witnesses to the life and resurrection of Jesus (Acts:1:22|). The selection of Matthias to succeed Judas cannot be called a mistake, but it automatically ceased. For discussion of the names and groups in the list see discussion on ¯Matthew:10:1-4; strkjv@Mark:3:14-19|.
rwp@Luke:11:24 @{And finding none} (\kai m heuriskon\). Here strkjv@Matthew:12:43| has \kai ouch heuriskei\ (present active indicative instead of present active participle). strkjv@Luke:11:24-26| is almost verbatim like strkjv@Matthew:12:43-45|, which see. Instead of just "taketh" (\paralambanei\) in verse 26|, Matthew has "taketh with himself" (\paralambanei meth' heautou\). And Luke omits: "Even so shall it be also unto this evil generation" of strkjv@Matthew:12:45|. {Than the first} (\tn prtn\). Ablative case after the comparative \cheirona\. The seven demons brought back remind one of the seven that afflicted Mary Magdalene (Luke:8:2|).
rwp@Luke:12:16 @{A parable unto them} (\paraboln pros autous\). The multitude of verses 13,15|. A short and pungent parable suggested by the covetousness of the man of verse 13|. {Brought forth plentifully} (\euphorsen\). Late word from \euphoros\ (bearing well), in medical writers and Josephus, here only in the N.T.
rwp@Luke:15:7 @{Over one sinner that repenteth} (\epi heni hamartli metanoounti\). The word sinner points to verse 1|. Repenting is what these sinners were doing, these lost sheep brought to the fold. The joy in heaven is in contrast with the grumbling Pharisees and scribes. {More than over} (\ epi\). There is no comparative in the Greek. It is only implied by a common idiom like our "rather than." {Which need no repentance} (\hoitines ou chreian echousin metanoias\). Jesus does not mean to say that the Pharisees and the scribes do not need repentance or are perfect. He for the sake of argument accepts their claims about themselves and by their own words condemns them for their criticism of his efforts to save the lost sheep. It is the same point that he made against them when they criticized Jesus and the disciples for being at Levi's feast (Luke:5:31f.|). They posed as "righteous." Very well, then. That shuts their mouths on the point of Christ's saving the publicans and sinners.
rwp@Luke:17:4 @{Seven times in a day} (\heptakis ts hmeras\). Seven times within the day. On another occasion Peter's question (Matthew:18:21|) brought Christ's answer "seventy times seven" (verse 22|), which see. Seven times during the day would be hard enough for the same offender.
rwp@Luke:18:15 @{They brought} (\prosepheron\). Imperfect active, they were bringing. Songs:Mark:10:13|. {Their babes} (\ta breph\). Old word for {infants}. Here strkjv@Mark:10:13; strkjv@Matthew:19:13| have \paidia\ (little children). Note "also" (\kai\) in Luke, not in Mark and Matthew. {That he should touch them} (\hina autn hapttai\). Present middle subjunctive (linear action, repeatedly touch or one after the other), where strkjv@Mark:10:13| has aorist middle subjunctive (\hapstai\). {Rebuked} (\epetimn\). Imperfect indicative active. Either inchoative began to rebuke, or continued, kept on rebuking. Matthew and Mark have the aorist \epetimsan\.
rwp@Luke:18:40 @{Stood} (\statheis\). First aorist passive where strkjv@Mark:10:49; strkjv@Matthew:20:32| have \stas\ (second aorist active) translated "stood still." One is as "still" as the other. The first is that Jesus " stopped." {Be brought} (\achthnai\). First aorist infinitive in indirect command.
rwp@Luke:19:47 @{He was teaching} (\n didaskn\). Periphrastic imperfect. {Daily} (\to kath' hmeran\). Note the accusative neuter article, "as to the according to the day," very awkward English surely, but perfectly good Greek. The same idiom occurs in strkjv@11:3|. {Sought} (\eztoun\). Imperfect active, conative imperfect, were seeking, trying to seek. {The principal men of the people} (\hoi prtoi tou laou\). The first men of the people. The position after the verb and apart from the chief priests and the scribes calls special attention to them. Some of these "first men" were chief priests or scribes, but not all of them. The lights and leaders of Jerusalem were bent on the destruction (\apolesai\) of Jesus. The raising of Lazarus from the dead brought them together for this action (John:11:47-53; strkjv@12:9-11|).
rwp@Luke:21:12 @{But before all these things} (\pro de toutn pantn\). In strkjv@Mark:13:8; strkjv@Matthew:24:8| these things are termed "the beginning of travail." That may be the idea here. Plummer insists that priority of time is the point, not magnitude. {Bringing you} (\apagomenous\). Present passive participle from \apag\, an old verb to lead off or away. But here the participle is in the accusative plural, not the nominative like \paradidontes\ (present active participle, delivering you up), agreeing with \humas\ not expressed the object of \paradidontes\, "you being brought before or led off." "A technical term in Athenian legal language" (Bruce).
rwp@Luke:22:61 @{The Lord turned} (\strapheis ho kurios\). Second aorist passive participle of \streph\, coming verb. Graphic picture drawn by Luke alone. {Looked upon Peter} (\eneblepsen ti Petri\). Ingressive aorist active indicative of \enblep\, an old and vivid verb, to glance at. {Remembered} (\hupemnsth\). First aorist passive indicative of \hupomimnsk\, common verb to remind one of something (\hupo\ giving a suggestion or hint). The cock crowing and the look brought swiftly back to Peter's mind the prophecy of Jesus and his sad denials. The mystery is how he had forgotten that warning.
rwp@Mark:1:32 @{When the sun did set} (\hote edusen ho hlios\). This picturesque detail Mark has besides "at even" (\opsias genomens\, genitive absolute, evening having come). Matthew has "when even was come," Luke "when the sun was setting." The sabbath ended at sunset and so the people were now at liberty to bring their sick to Jesus. The news about the casting out of the demon and the healing of Peter's mother-in-law had spread all over Capernaum. They brought them in a steady stream (imperfect tense, \epheron\). Luke (Luke:4:40|) adds that Jesus laid his hand on every one of them as they passed by in grateful procession.
rwp@Mark:1:35 @{In the morning, a great while before day} (\pri ennucha lian\). Luke has only "when it was day" (\genomens hmeras\). The word \pri\ in Mark means the last watch of the night from three to six A.M. \Ennucha lian\ means in the early part of the watch while it was still a bit dark (cf. strkjv@Mark:16:2| \lian pri\). {Rose up and went out} (\anastas exlthen\). Out of the house and out of the city, off (\aplthen\, even if not genuine, possibly a conflate reading from strkjv@6:32,46|). "Flight from the unexpected reality into which His ideal conception of His calling had brought Him" (H.J. Holtzmann). Gould notes that Jesus seems to retreat before his sudden popularity, to prayer with the Father "that he might not be ensnared by this popularity, or in any way induced to accept the ways of ease instead of duty." But Jesus also had a plan for a preaching tour of Galilee and "He felt He could not begin too soon. He left in the night, fearing opposition from the people" (Bruce). Surely many a popular preacher can understand this mood of Jesus when in the night he slips away to a solitary place for prayer. Jesus knew what it was to spend a whole night in prayer. He knew the blessing of prayer and the power of prayer. {And there prayed} (\k'akei prosucheto\). Imperfect tense picturing Jesus as praying through the early morning hours.
rwp@Mark:1:36 @{Followed after him} (\katedixen auton\). Hunted him out (Moffatt). Perfective use of the preposition \kata\ (down to the finish). The verb \dik\ is used for the hunt or chase, pursuit. Vulgate has _persecutus est_. The personal story of Peter comes in here. "Simon's intention at least was good; the Master seemed to be losing precious opportunities and must be brought back" (Swete). Peter and those with him kept up the search till they found him. The message that they brought would surely bring Jesus back to Peter's house.
rwp@Mark:6:17 @{For Herod himself} (\Autos gar ho Hrids\). Mark now proceeds to give the narrative of the death of John the Baptist some while before these nervous fears of Herod. But this _post eventum_ narrative is very little out of the chronological order. The news of John's death at Machaerus may even have come at the close of the Galilean tour. "The tidings of the murder of the Baptist seem to have brought the recent circuit to an end" (Swete). The disciples of John "went and told Jesus. Now when Jesus heard it, he withdrew from thence in a boat" (Matthew:14:12f.|). See on ¯Matthew:14:3-12| for the discussion about Herod Antipas and John and Herodias.
rwp@Mark:8:23 @{Brought him out of the village} (\exnegken auton ex ts kms\). It had been a village, but Philip had enlarged it and made it a town or city (\polis\), though still called a village (verses 23,26|). As in the case of the deaf and dumb demoniac given also alone by Mark (Mark:7:31-37|), so here Jesus observes the utmost secrecy in performing the miracle for reasons not given by Mark. It was the season of retirement and Jesus is making the fourth withdrawal from Galilee. That fact may explain it. The various touches here are of interest also. Jesus led him out by the hand, put spittle on his eyes (using the poetical and _Koin_ papyri word \ommata\ instead of the usual \opthalmous\), and laid his hands upon him, perhaps all this to help the man's faith.
rwp@Mark:9:17 @{I brought unto thee my son} (\negka ton huion mou pros se\). The father stepped out and gave the explanation of the excited dispute in direct and simple pathos.
rwp@Mark:10:3 @{What did Moses command you?} (\Ti humin eneteilato Muss;\). Jesus at once brought up the issue concerning the teaching of Moses (Deuteronomy:24:1|). But Jesus goes back beyond this concession here allowed by Moses to the ideal state commanded in strkjv@Genesis:1:27|.
rwp@Mark:10:13 @{They brought} (\prosepheron\). Imperfect active tense, implying repetition. Songs:also strkjv@Luke:18:15|, though strkjv@Matthew:19:13| has the constative aorist passive (\prosnechthsan\). "This incident follows with singular fitness after the Lord's assertion of the sanctity of married life" (Swete). These children (\paidia\, Mark and Matthew; \breph\ in Luke) were of various ages. They were brought to Jesus for his blessing and prayers (Matthew). The mothers had reverence for Jesus and wanted him to touch (\hapstai\) them. There was, of course, no question of baptism or salvation involved, but a most natural thing to do.
rwp@Mark:13:4 @{Tell us, when shall these things be?} (\Eipon hmin pote tauta estai;\). The Revised Version punctuates it as a direct question, but Westcott and Hort as an indirect inquiry. They asked about the {when} (\pote\) and the {what sign} (\ti smeion\). strkjv@Matthew:24:3| includes "the sign of thy coming and the end of the world," showing that these tragic events are brought before Jesus by the disciples. See discussion of the interpretation of this discourse on ¯Matthew:24:3|. This chapter in Mark is often called "The Little Apocalypse" with the notion that a Jewish apocalypse has been here adapted by Mark and attributed to Jesus. Many of the theories attribute grave error to Jesus or to the Gospels on this subject. The view adopted in the discussion in Matthew is the one suggested here, that Jesus blended in one picture his death, the destruction of Jerusalem within that generation, the second coming and end of the world typified by the destruction of the city. The lines between these topics are not sharply drawn in the report and it is not possible for us to separate the topics clearly. This great discourse is the longest preserved in Mark and may be due to Peter. Mark may have given it in order "to forewarn and forearm" (Bruce) the readers against the coming catastrophe of the destruction of Jerusalem. Both Matthew (Matthew:24|) and Luke (Luke:21:5-36|) follow the general line of Mark 13 though strkjv@Matthew:24:43-25:46| presents new material (parables).
rwp@Mark:14:36 @{Abba, Father} (\Abba ho patr\). Both Aramaic and Greek and the article with each. This is not a case of translation, but the use of both terms as is strkjv@Galatians:4:6|, a probable memory of Paul's childhood prayers. About "the cup" see on ¯Matthew:26:39|. It is not possible to take the language of Jesus as fear that he might die before he came to the Cross. He was heard (Hebrews:5:7f.|) and helped to submit to the Father's will as he does instantly. {Not what I will} (\ou ti eg thel\). Matthew has "as" (\hs\). We see the humanity of Jesus in its fulness both in the Temptations and in Gethsemane, but without sin each time. And this was the severest of all the temptations, to draw back from the Cross. The victory over self brought surrender to the Father's will.
rwp@Mark:15:1 @{In the morning} (\pri\). The ratification meeting after day. See on ¯Matthew:26:1-5| for details. {Held a consultation} (\sumboulion poisantes\). Songs:text of Westcott and Hort (Vulgate _consilium facientes_), though they give \hetoimasantes\ in the margin. The late and rare word \sumboulion\ is like the Latin _consilium_. If \hetoimasantes\ is the correct text, the idea would be rather to prepare a concerted plan of action (Gould). But their action was illegal on the night before and they felt the need of this ratification after dawn which is described in strkjv@Luke:22:66-71|, who does not give the illegal night trial. {Bound Jesus} (\dsantes ton Isoun\). He was bound on his arrest (John:18:12|) when brought before Annas who sent him on bound to Caiaphas (John:18:24|) and now he is bound again as he is sent to Pilate (Mark:15:1; strkjv@Matthew:27:2|). It is implied that he was unbound while before Annas and then before Caiaphas and the Sanhedrin.
rwp@Mark:15:46 @{Wound} (\eneilsen\). This word is only here in the N.T. As \entuliss\ is only in strkjv@Matthew:27:59; strkjv@Luke:23:53; strkjv@John:20:7|. Both verbs occur in the papyri, Plutarch, etc. They both mean to wrap, wind, roll in. The body of Jesus was wound in the linen cloth bought by Joseph and the hundred pounds of spices brought by Nicodemus (John:19:39|) for burying were placed in the folds of the linen and the linen was bound around the body by strips of cloth (John:19:40|). The time was short before the sabbath began and these two reverently laid the body of the Master in Joseph's new tomb, hewn out of a rock. The perfect passive participle (\lelatommenon\) is from \latomos\, a stonecutter (\ls\, stone, \temn\, to cut). For further details see on ¯Matthew:27:57-60|. strkjv@Luke:23:53| and strkjv@John:19:41| also tell of the new tomb of Joseph. Some modern scholars think that this very tomb has been identified in Gordon's Calvary north of the city. {Against the door} (\epi tn thuran\). Matthew has the dative \ti thuri\ without \epi\ and adds the adjective "great" (\megan\).
rwp@Matthew:4:24 @{The report of him went forth into all Syria} (\aplthen h ako autou eis holn tn Syrian\). Rumour (\ako\) carries things almost like the wireless or radio. The Gentiles all over Syria to the north heard of what was going on in Galilee. The result was inevitable. Jesus had a moving hospital of patients from all over Galilee and Syria. "{Those that were sick}" (\tous kaks echontas\), literally "those who had it bad," cases that the doctors could not cure. "{Holden with divers diseases and torments}" (\poikilais nosois kai basanois sunechomenous\). "Held together" or "compressed" is the idea of the participle. The same word is used by Jesus in strkjv@Luke:12:50| and by Paul in strkjv@Phillipians:1:23| and of the crowd pressing on Jesus (Luke:8:45|). They brought these difficult and chronic cases (present tense of the participle here) to Jesus. Instead of "divers" say "various" (\poikilais\) like fever, leprosy, blindness. The adjective means literally many colored or variegated like flowers, paintings, jaundice, etc. Some had "torments" (\basanois\). The word originally (oriental origin) meant a touchstone, "Lydian stone" used for testing gold because pure gold rubbed on it left a peculiar mark. Then it was used for examination by torture. Sickness was often regarded as "torture." These diseases are further described "in a descending scale of violence" (McNeile) as "demoniacs, lunatics, and paralytics" as Moffatt puts it, "demoniacs, epileptics, paralytics" as Weymouth has it, (\daimonizomenous kai selniazomenous kai paralutikous\), people possessed by demons, lunatics or "moon-struck" because the epileptic seizures supposedly followed the phases of the moon (Bruce) as shown also in strkjv@Matthew:17:15|, paralytics (our very word). Our word "lunatic" is from the Latin _luna_ (moon) and carries the same picture as the Greek \selniazomai\ from \seln\ (moon). These diseases are called "torments."
rwp@Matthew:8:7 @{I will come and heal him} (\eg elthn therapeus auton\). Future indicative, not deliberative subjunctive in question (McNeile). The word here for heal (\therapeus\) means first to serve, give medical attention, then cure, restore to health. The centurion uses the more definite word for healing (\iathsetai\ strkjv@8:8|) as Matthew does in strkjv@8:13| (\iath\). Luke (Luke:9:11|), like a physician, says that Jesus healed (\iato\) those in need of treatment (\therapeias\), but the distinction is not always observed. In strkjv@Acts:28:8| Luke uses \iasato\ of the miraculous healings in Malta by Paul while he employs \etherapeuonto\ (Acts:28:9|) apparently of the practice of Luke the physician (so W. M. Ramsay). Matthew represents the centurion himself as speaking to Jesus while Luke has it that two committees from the centurion brought the messages, apparently a more detailed narrative. What one does through others he does himself as Pilate "scourged Jesus" (had him scourged).
rwp@Matthew:13:18 @{Hear then ye the parable} (\humeis oun akousate tn paraboln\). Jesus has given in strkjv@13:13| one reason for his use of parables, the condemnation which the Pharisees have brought on themselves by their spiritual dulness: "Therefore I speak to them in parables" (\dia touto en parablais antois lal\). He can go on preaching the mysteries of the kingdom without their comprehending what he is saying, but he is anxious that the disciples really get personal knowledge (\gnnai\, verse 11|) of these same mysteries. Songs:he explains in detail what he means to teach by the Parable of the Sower. He appeals to them (note position of \hmeis\) to listen as he explains.
rwp@Matthew:26:75 @{Peter remembered} (\emnsth ho Petros\). A small thing, but _magna circumstantia_ (Bengel). In a flash of lightning rapidity he recalled the words of Jesus a few hours before (Matthew:26:34|) which he had then scouted with the proud boast that "even if I must die with thee, yet will I not deny thee" (26:35|). And now this triple denial was a fact. There is no extenuation for the base denials of Peter. He had incurred the dread penalty involved in the words of Jesus in strkjv@Matthew:10:33| of denial by Jesus before the Father in heaven. But Peter's revulsion of feeling was as sudden as his sin. {He went out and wept bitterly} (\exelthn ex eklausen pikrs\). Luke adds that the Lord turned and looked upon Peter (Luke:22:61|). That look brought Peter back to his senses. He could not stay where he now was with the revilers of Jesus. He did not feel worthy or able to go openly into the hall where Jesus was. Songs:outside he went with a broken heart. The constative aorist here does not emphasize as Mark's imperfect does (Mark:14:72|, \eklaien\) the continued weeping that was now Peter's only consolation. The tears were bitter, all the more so by reason of that look of understanding pity that Jesus gave him. One of the tragedies of the Cross is the bleeding heart of Peter. Judas was a total wreck and Peter was a near derelict. Satan had sifted them all as wheat, but Jesus had prayed specially for Peter (Luke:22:31f.|). Will Satan show Peter to be all chaff as Judas was?
rwp@Romans:3:8 @{And why not} (\kai m\). We have a tangled sentence which can be cleared up in two ways. One is (Lightfoot) to supply \gentai\ after \m\ and repeat \ti\ (\kai ti m gentai\, deliberative subjunctive in a question): And why should it not happen? The other way (Sanday and Headlam) is to take \m\ with \poismen\ and make a long parenthesis of all in between. Even so it is confusing because \hoti\ also (recitative \hoti\) comes just before \poismen\. The parenthesis is necessary anyhow, for there are two lines of thought, one the excuse brought forward by the unbeliever, the other the accusation that Paul affirms that very excuse that we may do evil that good may come. Note the double indirect assertion (the accusative and the infinitive \hms legein\ after \phasin\ and then the direct quotation with recitative \hoti\ after \legein\, a direct quotation dependent on the infinitive in indirect quotation. {Let us do evil that good may come} (\poismen ta kaka hina elthi ta agatha\). The volitive aorist subjunctive (\poismen\) and the clause of purpose (\hina\ and the aorist subjunctive \elthi\). It sounds almost uncanny to find this maxim of the Jesuits attributed to Paul in the first century by Jews. It was undoubtedly the accusation of Antinomianism because Paul preached justification by faith and not by works.
rwp@Romans:3:19 @{That every mouth may be stopped} (\hina pn stoma phragi\). Purpose clause with \hina\ and second aorist passive subjunctive of \phrass\, old verb to fence in, to block up. See strkjv@2Corinthians:11:10|. Stopping mouths is a difficult business. See strkjv@Titus:1:11| where Paul uses \epistomizein\ (to stop up the mouth) for the same idea. Paul seems here to be speaking directly to Jews (\tois en ti nomi\), the hardest to convince. With the previous proof on that point he covers the whole ground for he made the case against the Gentiles in strkjv@1:18-32|. {May be brought under the judgement of God} (\hupodikos gentai ti thei\). "That all the world (Jew as well as Gentile) may become (\gentai\) answerable (\hupodikos\, old forensic word, here only in N.T.) to God (dative case \ti thei\)." Every one is "liable to God," in God's court.
rwp@Romans:5:14 @{Even over them that had not sinned after the likeness of Adam's transgression} (\kai epi tous m hamartsantas epi ti homoimati ts parabases Adam\). Adam violated an express command of God and Moses gave the law of God clearly. And yet sin and death followed all from Adam on till Moses, showing clearly that the sin of Adam brought terrible consequences upon the race. Death has come upon infants and idiots also as a result of sin, but one understands Paul to mean that they are not held responsible by the law of conscience. {A figure} (\tupos\). See on ¯Acts:7:43; strkjv@1Thessalonians:1:7; strkjv@2Thessalonians:3:9; strkjv@1Corinthians:10:6| for this word. Adam is a type of Christ in holding a relation to those affected by the headship in each case, but the parallel is not precise as Paul shows.
rwp@Romans:6:3 @{Were baptized into Christ} (\ebaptisthmen eis Christon\). First aorist passive indicative of \baptiz\. Better, "were baptized unto Christ or in Christ." The translation "into" makes Paul say that the union with Christ was brought to pass by means of baptism, which is not his idea, for Paul was not a sacramentarian. \Eis\ is at bottom the same word as \en\. Baptism is the public proclamation of one's inward spiritual relation to Christ attained before the baptism. See on ¯Galatians:3:27| where it is like putting on an outward garment or uniform. {Into his death} (\eis ton thanaton autou\). Songs:here "unto his death," "in relation to his death," which relation Paul proceeds to explain by the symbolism of the ordinance.
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.
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