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rwp@1Corinthians:1:12 @{Now this I mean} (\leg de touto\). Explanatory use of \leg\. Each has his party leader. \Apoll\ is genitive of \Apolls\ (Acts:18:24|), probably abbreviation of \Apollnius\ as seen in Codex Bezae for strkjv@Acts:18:24|. See on Acts for discussion of this "eloquent Alexandrian" (Ellicott), whose philosophical and oratorical preaching was in contrast "with the studied plainness" of Paul (1Corinthians:2:1; strkjv@2Corinthians:10:10|). People naturally have different tastes about styles of preaching and that is well, but Apollos refused to be a party to this strife and soon returned to Ephesus and refused to go back to Corinth (1Corinthians:16:12|). \Cph\ is the genitive of \Cphs\, the Aramaic name given Simon by Jesus (John:1:42|), \Petros\ in Greek. Except in strkjv@Galatians:2:7,8| Paul calls him Cephas. He had already taken his stand with Paul in the Jerusalem Conference (Acts:15:7-11; strkjv@Galatians:2:7-10|). Paul had to rebuke him at Antioch for his timidity because of the Judaizers (Galatians:2:11-14|), but, in spite of Baur's theory, there is no evidence of a schism in doctrine between Paul and Peter. If strkjv@2Peter:3:15f.| be accepted as genuine, as I do, there is proof of cordial relations between them and strkjv@1Corinthians:9:5| points in the same direction. But there is no evidence that Peter himself visited Corinth. Judaizers came and pitted Peter against Paul to the Corinthian Church on the basis of Paul's rebuke of Peter in Antioch. These Judaizers made bitter personal attacks on Paul in return for their defeat at the Jerusalem Conference. Songs:a third faction was formed by the use of Peter's name as the really orthodox wing of the church, the gospel of the circumcision. {And I of Christ} (\eg de Christou\). Still a fourth faction in recoil from the partisan use of Paul, Apollos, Cephas, with "a spiritually proud utterance" (Ellicott) that assumes a relation to Christ not true of the others. "Those who used this cry arrogated the common watchword as their _peculium_" (Findlay). This partisan use of the name of Christ may have been made in the name of unity against the other three factions, but it merely added another party to those existing. In scouting the names of the other leaders they lowered the name and rank of Christ to their level.

rwp@1Corinthians:1:13 @{Is Christ divided?} (\memeristai ho Christos;\). Perfect passive indicative, Does Christ stand divided? It is not certain, though probable, that this is interrogative like the following clauses. Hofmann calls the assertory form a "rhetorical impossibility." The absence of \m\ here merely allows an affirmative answer which is true. The fourth or Christ party claimed to possess Christ in a sense not true of the others. Perhaps the leaders of this Christ party with their arrogant assumptions of superiority are the false apostles, ministers of Satan posing as angels of light (2Corinthians:11:12-15|). {Was Paul crucified for you?} (\M Paulos estaurth huper humn;\). An indignant "No" is demanded by \m\. Paul shows his tact by employing himself as the illustration, rather than Apollos or Cephas. Probably \huper\, over, in behalf of, rather than \peri\ (concerning, around) is genuine, though either makes good sense here. In the _Koin_ \huper\ encroaches on \peri\ as in strkjv@2Thessalonians:2:1|. {Were ye baptized into the name of Paul?} (\eis to onoma Paulou ebaptisthte;\). It is unnecessary to say {into} for \eis\ rather than {in} since \eis\ is the same preposition originally as \en\ and both are used with \baptiz\ as in strkjv@Acts:8:16; strkjv@10:48| with no difference in idea (Robertson, _Grammar_, p. 592). Paul evidently knows the idea in strkjv@Matthew:28:19| and scouts the notion of being put on a par with Christ or the Trinity. He is no rival of Christ. This use of \onoma\ for the person is not only in the LXX, but the papyri, ostraca, and inscriptions give numerous examples of the name of the king or the god for the power and authority of the king or god (Deissmann, _Bible Studies_, pp. 146ff., 196ff.; _Light from the Ancient East_, p. 121).

rwp@1Corinthians:1:17 @{For Christ sent me not to baptize} (\ou gar apesteilen me Christos baptizein\). The negative \ou\ goes not with the infinitive, but with \apesteilen\ (from \apostell, apostolos\, apostle). {For Christ did not send me to be a baptizer} (present active infinitive, linear action) like John the Baptist. {But to preach the gospel} (\alla euaggelizesthai\). This is Paul's idea of his mission from Christ, as Christ's apostle, to be {a gospelizer}. This led, of course, to baptism, as a result, but Paul usually had it done by others as Peter at Caesarea ordered the baptism to be done, apparently by the six brethren with him (Acts:10:48|). Paul is fond of this late Greek verb from \euaggelion\ and sometimes uses both verb and substantive as in strkjv@1Corinthians:15:1| "the gospel which I gospelized unto you." {Not in wisdom of words} (\ouk en sophii logou\). Note \ou\, not \m\ (the subjective negative), construed with \apesteilen\ rather than the infinitive. Not in wisdom of speech (singular). Preaching was Paul's forte, but it was not as a pretentious philosopher or professional rhetorician that Paul appeared before the Corinthians (1Corinthians:2:1-5|). Some who followed Apollos may have been guilty of a fancy for external show, though Apollos was not a mere performer and juggler with words. But the Alexandrian method as in Philo did run to dialectic subtleties and luxuriant rhetoric (Lightfoot). {Lest the cross of Christ should be made void} (\hina m kenthi ho stauros tou Christou\). Negative purpose (\hina m\) with first aorist passive subjunctive, effective aorist, of \keno\, old verb from \kenos\, to make empty. In Paul's preaching the Cross of Christ is the central theme. Hence Paul did not fall into the snare of too much emphasis on baptism nor into too little on the death of Christ. "This expression shows clearly the stress which St. Paul laid on the death of Christ, not merely as a great moral spectacle, and so the crowning point of a life of self-renunciation, but as in itself the ordained instrument of salvation" (Lightfoot).

rwp@1Corinthians:1:18 @{For the word of the cross} (\ho logos gar ho tou staurou\). Literally, "for the preaching (with which I am concerned as the opposite of {wisdom of word} in verse 17|) that (repeated article \ho\, almost demonstrative) of the cross." "Through this incidental allusion to preaching St. Paul passes to a new subject. The discussions in the Corinthian Church are for a time forgotten, and he takes the opportunity of correcting his converts for their undue exaltation of human eloquence and wisdom" (Lightfoot). {To them that are perishing} (\tois men apollumenois\). Dative of disadvantage (personal interest). Present middle participle is here timeless, those in the path to destruction (not annihilation. See strkjv@2Thessalonians:2:10|). Cf. strkjv@2Corinthians:4:3|. {Foolishness} (\mria\). Folly. Old word from \mros\, foolish. In N.T. only in strkjv@1Corinthians:1:18,21,23; strkjv@2:14; strkjv@3:19|. {But unto us which are being saved} (\tois szomenois hmin\). Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, "we were saved" (Romans:8:24|), as a present state, "ye have been saved" (Ep strkjv@2:5|), as a process, "ye are being saved" (1Corinthians:15:2|), as a future result, "thou shalt be saved" (Romans:10:9|). {The power of God} (\dunamis theou\). Songs:in strkjv@Romans:1:16|. No other message has this dynamite of God (1Corinthians:4:20|). God's power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time.

rwp@1Corinthians:1:19 @{I will destroy} (\apol\). Future active indicative of \apollumi\. Attic future for \apoles\. Quotation from strkjv@Isaiah:29:14| (LXX). The failure of worldly statesmanship in the presence of Assyrian invasion Paul applies to his argument with force. The wisdom of the wise is often folly, the understanding of the understanding is often rejected. There is such a thing as the ignorance of the learned, the wisdom of the simple-minded. God's wisdom rises in the Cross sheer above human philosophizing which is still scoffing at the Cross of Christ, the consummation of God's power.

rwp@1Corinthians:3:4 @{For when one saith} (\hotan gar legi tis\). Indefinite temporal clause with the present subjunctive of repetition (Robertson, _Grammar_, p. 972). Each instance is a case in point and proof abundant of the strife. {Of Paul} (\Paulou\). Predicate genitive, belong to Paul, on Paul's side. {Of Apollos} (\Apoll\). Same genitive, but the form is the so-called Attic second declension. See the nominative \Apolls\ in verse 5|. {Men} (\anthrpoi\). Just mere human creatures (\anthrpoi\, generic term for mankind), in the flesh (\sarkinoi\), acting like the flesh (\sarkikoi\), not \pneumatikoi\, as if still \psuchikoi\. It was a home-thrust. Paul would not even defend his own partisans.

rwp@1Corinthians:3:5 @{What then?} (\ti oun;\). He does not say \tis\ (who), but \ti\ (what), neuter singular interrogative pronoun. {Ministers} (\diakonoi\). Not leaders of parties or sects, but merely servants through whom ye believed. The etymology of the word Thayer gives as \dia\ and \konis\ "raising dust by hastening." In the Gospels it is the servant (Matthew:20:26|) or waiter (John:2:5|). Paul so describes himself as a minister (Colossians:1:23,25|). The technical sense of deacon comes later (Phillipians:1:1; strkjv@1Timothy:3:8,12|). {As the Lord gave to him} (\hs ho Kurios edken\). Hence no minister of the Lord like Apollos and Paul has any basis for pride or conceit nor should be made the occasion for faction and strife. This idea Paul enlarges upon through chapters strkjv@1Corinthians:3; 4| and it is made plain in chapter strkjv@1Corinthians:12|.

rwp@1Corinthians:3:6 @{I planted} (\eg ephuteusa\). First aorist active indicative of old verb \phuteu\. This Paul did as Luke tells us in strkjv@Acts:18:1-18|. {Apollos watered} (\Apolls epotisen\). Apollos irrigated the church there as is seen in strkjv@Acts:18:24-19:1|. Another aorist tense as in verse 2|. {But God gave the increase} (\alla ho theos uxanen\). Imperfect tense here (active indicative) for the continuous blessing of God both on the work of Paul and Apollos, co-labourers with God in God's field (verse 9|). Reports of revivals sometimes give the glory to the evangelist or to both evangelist and pastor. Paul gives it all to God. He and Apollos cooperated as successive pastors.

rwp@1Corinthians:3:7 @{Songs:then neither--neither--but} (\Hste oute--oute--all'\). Paul applies his logic relentlessly to the facts. He had asked {what} (\ti\) is Apollos or Paul (verse 5|). The answer is here. {Neither is anything} (\ti\) {the one who plants nor the one who waters}. God is the whole and we are not anything.

rwp@1Corinthians:3:10 @{As a wise masterbuilder} (\hs sophos architektn\). Paul does not shirk his share in the work at Corinth with all the sad outcome there. He absolves Apollos from responsibility for the divisions. He denies that he himself is to blame. In doing so he has to praise himself because the Judaizers who fomented the trouble at Corinth had directly blamed Paul. It is not always wise for a preacher to defend himself against attack, but it is sometimes necessary. Factions in the church were now a fact and Paul went to the bottom of the matter. God gave Paul the grace to do what he did. This is the only New Testament example of the old and common word \architektn\, our architect. \Tektn\ is from \tikt\, to beget, and means a begetter, then a worker in wood or stone, a carpenter or mason (Matthew:13:55; strkjv@Mark:6:3|). \Archi-\ is an old inseparable prefix like \archaggelos\ (archangel), \archepiscopos\ (archbishop), \archiereus\ (chiefpriest). \Architektn\ occurs in the papyri and inscriptions in an even wider sense than our use of architect, sometimes of the chief engineers. But Paul means to claim primacy as pastor of the church in Corinth as is true of every pastor who is the architect of the whole church life and work. All the workmen (\tektones\, carpenters) work under the direction of the architect (Plato, _Statesman_, 259). "As a wise architect I laid a foundation" (\themelion ethka\). Much depends on the wisdom of the architect in laying the foundation. This is the technical phrase (Luke:6:48; strkjv@14:29|), a cognate accusative for \themelion\. The substantive \themelion\ is from the same root \the\ as \ethka\ (\ti-thmi\). We cannot neatly reproduce the idiom in English. "I placed a placing" does only moderately well. Paul refers directly to the events described by Luke in strkjv@Acts:18:1-18|. The aorist \ethka\ is the correct text, not the perfect \tetheika\. {Another buildeth thereon} (\allos epoikodomei\). Note the preposition \epi\ with the verb each time (10,11,12,14|). The successor to Paul did not have to lay a new foundation, but only to go on building on that already laid. It is a pity when the new pastor has to dig up the foundation and start all over again as if an earthquake had come. {Take heed how he buildeth thereon} (\blepet ps epoikodomei\). The carpenters have need of caution how they carry out the plans of the original architect. Successive architects of great cathedrals carry on through centuries the original design. The result becomes the wonder of succeeding generations. There is no room for individual caprice in the superstructure.

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

rwp@1Corinthians:4:15 @{To admonish} (\nouthetn\). Literally, admonishing (present active participle of \nouthete\). See on ¯1Thessalonians:5:12,14|. {For though ye should have} (\ean gar echte\). Third-class condition undetermined, but with prospect of being determined (\ean\ and present subjunctive), "for if ye have." {Tutors} (\paidaggous\). This old word (\pais\, boy, \aggos\, leader) was used for the guide or attendant of the child who took him to school as in strkjv@Galatians:3:24| (Christ being the schoolmaster) and also as a sort of tutor who had a care for the child when not in school. The papyri examples (Moulton and Milligan, _Vocabulary_) illustrate both aspects of the paedagogue. Here it is the "tutor in Christ" who is the Teacher. These are the only two N.T. examples of the common word. {I begot you} (\humas egennsa\). Paul is their {spiritual father} in Christ, while Apollos and the rest are their {tutors} in Christ.

rwp@1Corinthians:4:16 @{Be ye imitators of me} (\mimtai mou ginesthe\). "Keep on becoming (present middle imperative) imitators of me (objective genitive)." \Mimts\ is an old word from \mimeomai\, to copy, to mimic (\mimos\). Paul stands for his rights as their spiritual father against the pretensions of the Judaizers who have turned them against him by the use of the names of Apollos and Cephas.

rwp@1Corinthians:8:7 @{Howbeit in all men there is not that knowledge} (\all' ouk en pasin h gnsis\). The knowledge (\h gnsis\) of which Paul is speaking. Knowledge has to overcome inheritance and environment, prejudice, fear, and many other hindrances. {Being used until now to the idol} (\ti suntheii hes arti tou eidlou\). Old word \suntheia\ from \sunths\ (\sun, thos\), accustomed to, like Latin _consuetudo_, intimacy. In N.T. only here and strkjv@John:18:39; strkjv@1Corinthians:11:16|. It is the force of habit that still grips them when they eat such meat. They eat it "as an idol sacrifice" (\hs eidlothuton\), though they no longer believe in idols. The idol-taint clings in their minds to this meat. {Being weak} (\asthens ousa\). "It is defiled, not by the partaking of polluted food, for food cannot pollute (Mark:7:18f.; strkjv@Luke:11:41|), but by the doing of something which the unenlightened conscience does not allow" (Robertson and Plummer). For this great word \suneidsis\ (conscientia, knowing together, conscience) see on ¯Acts:23:1|. It is important in Paul's Epistles, Peter's First Epistle, and Hebrews. Even if unenlightened, one must act according to his conscience, a sensitive gauge to one's spiritual condition. Knowledge breaks down as a guide with the weak or unenlightened conscience. For \asthens\, weak (lack of strength) see on ¯Matthew:26:41|. {Defiled} (\molunetai\). Old word \molun\, to stain, pollute, rare in N.T. (1Timothy:3:9; strkjv@Revelation:3:4|).

rwp@1Corinthians:8:11 @{Through thy knowledge} (\en ti si gnsei\). Literally, in thy knowledge. Surely a poor use to put one's superior knowledge. {Perisheth} (\apollutai\). Present middle indicative of the common verb \apollumi\, to destroy. Ruin follows in the wake of such daredevil knowledge. {For whose sake Christ died} (\di' hon Christos apethanen\). Just as much as for the enlightened brother with his selfish pride. The accusative (\hon\) with \di'\ gives the reason, not the agent as with the genitive in strkjv@8:6| (\di' hou\). The appeal to the death (\apethanen\, second aorist active indicative of \apothnsk\) of Christ is the central fact that clinches Paul's argument.

rwp@1Corinthians:10:9 @{Neither let us tempt the Lord} (\mde ekpeirazmen ton Kurion\). Songs:the best MSS. instead of Christ. This compound occurs in LXX and in N.T. always about Christ (here and strkjv@Matthew:4:7; strkjv@Luke:4:12; strkjv@10:25|). Let us cease sorely (\ek-\) tempting the Lord by such conduct. {And perished by the serpents} (\kai hupo tn ophen apllunto\). Vivid imperfect middle (cf. aorist middle \aplonto\ in verse 10|), were perishing day by day. The story is told in strkjv@Numbers:21:6|. The use of \hupo\ for agent with the intransitive middle of \apollumi\ is regular. Note the Ionic uncontracted genitive plural \ophen\ rather than \ophn\.

rwp@1Corinthians:10:17 @{One bread} (\heis artos\). One loaf. {Who are many} (\hoi polloi\). The many. {We all} (\hoi pantes\). We the all, the whole number, \hoi pantes\ being in apposition with the subject {we} (\hmeis\ unexpressed). {Partake} (\metechomen\). Have a part with or in, share in. See on ¯9:12; strkjv@Hebrews:2:14; strkjv@5:13| (partaking of milk). {Of the one bread} (\tou henos artou\). Of the one loaf, the article \tou\ referring to one loaf already mentioned. {One body} (\hen sma\). Here the mystical spiritual body of Christ as in strkjv@12:12f.|, the spiritual kingdom or church of which Christ is head (Colossians:1:18; strkjv@Ephesians:5:23|).

rwp@1Corinthians:12:20 @{Many members, but one body} (\polla mel, hen de sma\). The argument in a nutshell, in one epigram.

rwp@1Corinthians:12:22 @{Nay, much rather} (\alla polli mallon\). Adversative sense of \alla\, on the contrary. Songs:far from the more dignified members like the eye and the head being independent of the subordinate ones like the hands and feet, they are "much more" (_argumentum a fortiori_, "by much more" \polli mallon\, instrumental case) in need of therm. {Those members of the body which seem to be more feeble are necessary} (\ta dokounta mel tou smatos asthenestera huparchein anagkaia estin\). Things are not always what they seem. The vital organs (heart, lungs, liver, kidneys) are not visible, but life cannot exist without them.

rwp@1Corinthians:15:18 @{Then also} (\ara kai\). Inevitable inference. {Have perished} (\aplonto\). Did perish. Second aorist middle indicative of \apollumi\, to destroy, middle, to perish (delivered up to eternal misery). Cf. strkjv@8:11|.

rwp@1Corinthians:16:9 @{For a great and effectual door is opened unto me} (\thura gar moi aneigen megal kai energs\). Second perfect active indicative of \anoig\, to open. Intransitive, stands wide open at last after his years there (Acts:20:31|). A wide open door. What does he mean by \energs\? It is a late word in the _Koin_. In the papyri a medical receipt has it for "tolerably strong." The form \energos\ in the papyri is used of a mill "in working order," of "tilled land," and of "wrought iron." In the N.T. it occurs in strkjv@Philemon:1:6; strkjv@Hebrews:4:12| of "the word of God" as "\energs\" (powerful). Paul means that he has at least a great opportunity for work in Ephesus. {And there are many adversaries} (\kai antikeimenoi polloi\). "And many are lying opposed to me," lined up against me. These Paul mentions as a reason for staying in, not for leaving, Ephesus. Read strkjv@Acts:19| and see the opposition from Jews and Gentiles with the explosion under the lead of Demetrius. And yet Paul suddenly leaves. He hints of much of which we should like to know more (1Corinthians:15:32; strkjv@2Corinthians:1:8f.|).

rwp@1Corinthians:16:12 @{And it was not at all his will to come now} (\kai pants ouk n thelma hina nun elthi\). Adversative use of \kai\ = "but." Apollos had left Corinth in disgust over the strife there which involved him and Paul (1Corinthians:1-4|). He had had enough of partisan strife over preachers.

rwp@1John:2:18 @{It is the last hour} (\eschat hra estin\). This phrase only here in N.T., though John often uses \hra\ for a crisis (John:2:4; strkjv@4:21,23; strkjv@5:25,28|, etc.). It is anarthrous here and marks the character of the "hour." John has seven times "the last day" in the Gospel. Certainly in verse 28| John makes it plain that the \parousia\ might come in the life of those then living, but it is not clear that here he definitely asserts it as a fact. It was his hope beyond a doubt. We are left in doubt about this "last hour" whether it covers a period, a series, or the final climax of all just at hand. {As ye heard} (\kaths kousate\). First aorist active indicative of \akou\. {Antichrist cometh} (\antichristos erchetai\). "Is coming." Present futuristic or prophetic middle indicative retained in indirect assertion. Songs:Jesus taught (Mark:13:6,22; strkjv@Matthew:24:5,15,24|) and so Paul taught (Acts:20:30; strkjv@2Thessalonians:2:3|). These false Christs (Matthew:24:24; strkjv@Mark:13:22|) are necessarily antichrists, for there can be only one. \Anti\ can mean substitution or opposition, but both ideas are identical in the word \antichristos\ (in N.T. only here, strkjv@2:22; strkjv@4:3; strkjv@2John:1:7|). Westcott rightly observes that John's use of the word is determined by the Christian conception, not by the Jewish apocalypses. {Have there arisen} (\gegonasin\). Second perfect active indicative of \ginomai\. {Many antichrists} (\antichristoi polloi\). Not just one, but the exponents of the Gnostic teaching are really antichrists, just as some modern deceivers deserve this title. {Whereby} (\hothen\). By the fact that these many antichrists have come.

rwp@1Peter:1:7 @{The proof of your faith} (\to dokimion humn ts pistes\). The identical phrase in strkjv@James:1:3| and probably derived from there by Peter. See there for discussion of \to dokimion\ (the test or touchstone of faith). {Being more precious} (\polutimoteron\). No word for "being" (\on\) in the Greek. The secondary uncials have \polu timiteron\. The text is the comparative of \polutimos\, late adjective (Plutarch) from \polu\ and \tim\ (of great price) as in strkjv@Matthew:13:46|. {Than gold} (\chrusiou\). Ablative case after the comparative adjective. {That perisheth} (\tou apollumenou\). Present middle articular participle of \apollumi\ to destroy. Even gold perishes (wears away). {Though it is proved by fire} (\dia puros de dokimazomenou\). Present passive articular participle (in the ablative like \chrusiou\) of \dokimaz\ (common verb for testing metals) with \de\, which gives a concessive sense to the participle. Faith stands the test of fire better than gold, but even gold is refined by fire. {That might be found} (\hina heurethi\). Purpose clause with \hina\ and the first aorist passive subjunctive of \heurisk\, common verb, to find. As in strkjv@2Peter:3:14|, this is the result of the probation by God as the Refiner of hearts. {Unto praise and glory and honour} (\eis epainon kai doxan kai timn\). Here probably both to God and man in the result. Cf. strkjv@Matthew:5:11f.; strkjv@Romans:2:7,10; strkjv@1Timothy:1:17|. {At the revelation of Jesus Christ} (\en apokalupsei Isou Christou\). Songs:also in strkjv@1:13; strkjv@4:13; strkjv@2Thessalonians:1:7; strkjv@1Corinthians:1:7; strkjv@Luke:17:30| of the second coming of Christ as the Judge and Rewarder (Bigg).

rwp@1Peter:5:5 @{Be subject} (\hopotagte\). Second aorist passive imperative of \hupotass\. {Unto the elder} (\presbuterois\). Dative case. Here the antithesis between younger and elder shows that the word refers to age, not to office as in strkjv@5:1|. See a like change in meaning in strkjv@1Timothy:5:1,17|. {All} (\pantes\). All ages, sexes, classes. {Gird yourselves with humility} (\tn tapeinophrosunn egkombsasthe\). First aorist middle imperative of \egkomboomai\, late and rare verb (in Apollodorus, fourth cent. B.C.), here only in N.T., from \en\ and \kombos\ (knot, like the knot of a girdle). \Egkombma\ was the white scarf or apron of slaves. It is quite probable that Peter here is thinking of what Jesus did (John:13:4ff.|) when he girded himself with a towel and taught the disciples, Peter in particular (John:13:9ff.|), the lesson of humility (John:13:15|). Peter had at last learned the lesson (John:21:15-19|). {The proud} (\huperphanois\). Dative plural of \huperphanos\ (James:4:6; strkjv@Romans:1:30|) after \antitassetai\ (present middle indicative of \antitass\ as in strkjv@James:4:6| (quoted there as here from strkjv@Proverbs:3:34|).

rwp@1Thessalonians:1:5 @{How that} (\hoti\). It is not certain whether \hoti\ here means "because" (\quia\) as in strkjv@2Thessalonians:3:7; strkjv@1Corinthians:2:14; strkjv@Romans:8:27| or declarative \hoti\ "how that," knowing the circumstances of your election (Lightfoot) or explanatory, as in strkjv@Acts:16:3; strkjv@1Thessalonians:2:1; strkjv@1Corinthians:16:15; strkjv@2Corinthians:12:3f.; strkjv@Romans:13:11|. {Our gospel} (\to euaggelion hmn\). The gospel (see on ¯Matthew:4:23; strkjv@Mark:1:1,15| for \euaggelion\) which we preach, Paul's phrase also in strkjv@2Thessalonians:2:14; strkjv@2Corinthians:4:3; strkjv@Romans:2:16; strkjv@16:25; strkjv@2Timothy:2:8|. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul's own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul's gospel is of God (1Thessalonians:2:2,8,9|), in its substance it is Christ's (3:2; strkjv@2Thessalonians:1:8|), and Paul is only the bearer of it (1Thessalonians:2:4,9; strkjv@2Thessalonians:2:14|) as Milligan points out. Paul and his associates have been entrusted with this gospel (1Thessalonians:2:4|) and preach it (Galatians:2:2|). Elsewhere Paul calls it God's gospel (2Corinthians:11:7; strkjv@Romans:1:1; strkjv@15:16|) or Christs (1Corinthians:9:12; strkjv@2Corinthians:2:12; strkjv@9:13; strkjv@10:14; strkjv@Galatians:1:7; strkjv@Romans:15:19; strkjv@Phillipians:1:27|). In both instances it is the subjective genitive. {Came unto you} (\egenth eis hums\). First aorist passive indicative of \ginomai\ in practically same sense as \egeneto\ (second aorist middle indicative as in the late Greek generally). Songs:also \eis hums\ like the _Koin_ is little more than the dative \humin\ (Robertson, _Grammar_, p. 594). {Not only--but also} (\ouk--monon, alla kai\). Sharp contrast, negatively and positively. The contrast between \logos\ (word) and \dunamis\ (power) is seen also in strkjv@1Corinthians:2:4; strkjv@4:20|. Paul does not refer to miracles by \dunamis\. {In the Holy Spirit and much assurance} (\en pneumati hagii kai plrophorii polli\). Preposition \en\ repeated with \logi, dunamei\, but only once here thus uniting closely {Holy Spirit} and {much assurance}. No article with either word. The word \plrophorii\ is not found in ancient Greek or the LXX. It appears once in Clement of Rome and one broken papyrus example. For the verb \plrophore\ see on ¯Luke:1:1|. The substantive in the N.T. only here and strkjv@Colossians:2:2; strkjv@Hebrews:6:11; strkjv@10:22|. It means the full confidence which comes from the Holy Spirit. {Even as ye know} (\kaths oidate\). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. {What manner of men we showed ourselves toward you} (\hoioi egenthmen humin\). Literally, {What sort of men we became to you}. Qualitative relative \hoioi\ and dative \humin\ and first aorist passive indicative \egenthmen\, (not \metha\, we were). An epexegetical comment with {for your sake} (\di' hums\) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time.

rwp@1Thessalonians:1:6 @{Imitators of us and of the Lord} (\mimtai hmn kai tou kuriou\). \Mimts\ (\-ts\ expresses the agent) is from \mimeomai\, to imitate and that from \mimos\ (\mimic\, actor). Old word, more than "followers," in the N.T. only six times (1Thessalonians:1:6; strkjv@2:14; strkjv@1Corinthians:4:16; strkjv@11:1; strkjv@Ephesians:5:1; strkjv@Hebrews:6:12|). Again Paul uses \ginomai\, to become, not \eimi\, to be. It is a daring thing to expect people to "imitate" the preacher, but Paul adds "and of the Lord," for he only expected or desired "imitation" as he himself imitated the Lord Jesus, as he expressly says in strkjv@1Corinthians:11:1|. The peril of it all is that people so easily and so readily imitate the preacher when he does not imitate the Lord. The fact of the "election" of the Thessalonians was shown by the character of the message given them and by this sincere acceptance of it (Lightfoot). {Having received the word} (\dexamenoi ton logon\). First aorist middle participle of \dechomai\, probably simultaneous action (receiving), not antecedent. {In much affliction} (\en thlipsei polli\). Late word, pressure. Tribulation (Latin _tribulum_) from \thlib\, to press hard on. Christianity has glorified this word. It occurs in some Christian papyrus letters in this same sense. Runs all through the N.T. (2Thessalonians:1:4; strkjv@Romans:5:3|). Paul had his share of them (Colossians:1:24; strkjv@2Corinthians:2:4|) and so he understands how to sympathize with the Thessalonians (1Thessalonians:3:3f.|). They suffered after Paul left Thessalonica (1Thessalonians:2:14|). {With joy of the Holy Spirit} (\meta charas pneumatos hagiou\). The Holy Spirit gives the joy in the midst of the tribulations as Paul learned (Romans:5:3|). "This paradox of experience" (Moffatt) shines along the pathway of martyrs and saints of Christ.

rwp@1Thessalonians:2:2 @{But having suffered before} (\alla propathontes\). Strong adversative \alla\, antithesis to \ken\. Appeal to his personal experiences in Thessalonica known to them ({as ye know}, \kaths oidate\). Second aorist active participle of \propasch\, old compound verb, but here alone in the N.T. The force of \pro-\ (before) is carried over to the next verb. The participle may be regarded as temporal (Ellicott) or concessive (Moffatt). {And been shamefully entreated in Philippi} (\kai hubristhentes en Philippois\). First aorist passive participle of \hubriz\, old verb, to treat insolently. "More than the bodily suffering it was the personal indignity that had been offered to him as a Roman citizen" (Milligan), for which account see strkjv@Acts:16:16-40|, an interesting example of how Acts and the Epistles throw light on each other. Luke tells how Paul resented the treatment accorded to him as a Roman citizen and here Paul shows that the memory still rankled in his bosom. {We waxed bold in our God} (\eparrsiasametha en ti thei hmn\). Ingressive first aorist middle of \parrsiazomai\, old deponent verb from \parrsia\ (full story, \pan-, rsia\). In his reply to Festus (Acts:26:26|) Paul uses \parrsiazomenos lal\, {being bold I speak}, while here he has {we waxed bold to speak} (\eparrsiasametha lalsai\). The insult in Philippi did not close Paul's mouth, but had precisely the opposite effect "in our God." It was not wild fanaticism, but determined courage and confidence in God that spurred Paul to still greater boldness in Thessalonica, {unto you} (\pros hums\), be the consequences what they might, {the gospel of God in much conflict}, (\to euaggelion tou theou en polli agni\). This figure of the athletic games (\agn\) may refer to outward conflict like strkjv@Phillipians:1:30| or inward anxiety (Colossians:2:1|). He had both in Thessalonica.

rwp@1Thessalonians:2:17 @{Being bereaved of you} (\aporphanisthentes aph' humn\). First aorist passive participle of the rare compound verb (\aporphaniz\, in Aeschylus, but nowhere else in N.T.). Literally, {being orphaned from you} (\aph' humn\, ablative case). Paul changes the figure again (\trophos\ or mother nurse in verse 7|, \npios\ or babe in verse 7|, \patr\ or father in verse 11|) to {orphan} (\orphanos\). He refers to the period of separation from them, {for a short season} (\pros kairon hras\) for a season of an hour. This idiom only here in N.T., but \pros kairon\ in strkjv@Luke:8:13| and \pros hran\ in strkjv@2Corinthians:7:8|. But it has seemed long to Paul. Precisely how long he had been gone we do not know, some months at any rate. {In presence, not in heart} (\prospi ou kardii\). Locative case. \Prospon\, old word (\pros, ops\, in front of the eye, face) for face, look, person. Literally, {in face or person}. His heart was with them, though they no longer saw his face. Heart, originally \kardia\, is the inner man, the seat of the affections and purposes, not always in contrast with intellect (\nous\). "Out of sight, not out of mind" (Rutherford). {Endeavoured the more exceedingly} (\perissoters espoudasamen\). Ingressive aorist active indicative of \spoudaz\, old word to hasten (from \spoud, speud\). {We became zealous}. Comparative adverb \perissoters\ from \perisson\, more abundantly than before being orphaned from you. {Your face} (\to prospon humn\). Cf. his {face} above. {With great desire} (\en polli epithumii\). {In much longing} (\epithumia\ from \epi\ and \thumos\, \epithume\, to run after, to yearn after, whether good or bad).

rwp@1Timothy:2:6 @{A ransom for all} (\antilutron huper pantn\). "A reminiscence of the Lord's own saying" (Lock) in strkjv@Matthew:20:28| (Mark:10:45|) where we have \lutron anti polln\. In the papyri \huper\ is the ordinary preposition for the notion of substitution where benefit is involved as in this passage. \Anti\ has more the idea of exchange and \antilutron huper\ combines both ideas. \Lutron\ is the common word for ransom for a slave or a prisoner. Paul may have coined \antilutron\ with the saying of Christ in mind (only one MS. of strkjv@Psalms:48:9| and Orph. _Litt_. 588). See strkjv@Galatians:1:4| "who gave himself for our sins." {The testimony} (\to marturion\). Either the nominative absolute or the accusative absolute in apposition to the preceding clause like \to adunaton\ in strkjv@Romans:8:3|. {In its own times} (\kairois idiois\). Locative case as in strkjv@6:15; strkjv@Titus:1:3|. See strkjv@Galatians:6:9| for "due season." There is no predicate or participle here, "the testimony in its due seasons" (plural).

rwp@1Timothy:3:8 @{Deacons} (\diakonous\). Accusative case of general reference like the preceding with \dei einai\ understood. Technical sense of the word here as in strkjv@Phillipians:1:1| which see (two classes of church officers, bishops or elders, deacons). {Grave} (\semnous\). See strkjv@Phillipians:4:8|. Repeated in verse 11; strkjv@Titus:2:2|. {Not double-tongued} (\m dilogous\). Rare word (\dis, leg\) saying same thing twice. Xenophon has \diloge\ and \dilogia\. In Pollux, but LXX has \diglssos\ (double-tongued, Latin _bilinguis_). Only here in N.T. One placed between two persons and saying one thing to one, another to the other. Like Bunyan's Parson "Mr. Two-Tongues." {Not given to much wine} (\m oini polli prosechontas\). "Not holding the mind (\ton noun\ understood as usual with \prosech\, strkjv@1Timothy:1:4|) on much wine" (\oini\, dative case). That attitude leads to over-indulgence. {Not greedy of filthy lucre} (\m aischrokerdeis\). Old word from \aischros\ (Ephesians:5:12|) and \kerdos\ (Phillipians:1:21|). "Making small gains in mean ways" (Parry). Not genuine in verse 3|. In N.T. only here and strkjv@Titus:1:7| (of bishops).

rwp@1Timothy:3:13 @{Gain to themselves} (\heautois peripoiountai\). Present middle indicative of \peripoie\, old verb, to make besides (\peri\, around, over), to lay by. Reflexive (indirect) middle with reflexive pronoun (\heautois\) repeated as often happens in the _Koin_. In N.T. only here, strkjv@Luke:17:33; strkjv@Acts:20:28| (Paul also, quoting strkjv@Isaiah:43:21|). {A good standing} (\bathmon kalon\). Late word from \bain\, in LXX for steps at a door (1Samuel:5:5|). In plural the steps of a stair. In the inscriptions it means a good foothold or standing. The ecclesiastical writers (Theodoret) take it to be a higher grade or rank, but it is doubtful if Paul means that here. {Much boldness} (\polln parrsian\). A Pauline phrase (2Corinthians:3:12; strkjv@7:4; strkjv@Phillipians:1:20|). {In the faith which is in Christ Jesus} (\en pistei ti en Christi Isou\). Pauline phrase again (Acts:26:18; strkjv@Galatians:3:26; strkjv@Colossians:1:4; strkjv@Ephesians:1:15; strkjv@2Timothy:1:13; strkjv@3:15|).

rwp@1Timothy:6:10 @{The love of money} (\h philarguria\). Vulgate, _avaritia_. Common word (from \philarguros\, strkjv@2Timothy:3:12|, and that from \philos, arguros\), only here in N.T. Refers to verse 9| (\boulomenoi ploutein\). {A root of all kinds of evil} (\riza pantn tn kakn\). A root (\riza\). Old word, common in literal (Matthew:3:10|) and metaphorical sense (Romans:11:11-18|). Field (_Ot. Norv_.) argues for "the root" as the idea of this predicate without saying that it is the only root. Undoubtedly a proverb that Paul here quotes, attributed to Bion and to Democritus (\tn philargurian einai mtropolin pantn tn kakn\), where "metropolis" takes the place of "root." Surely men today need no proof of the fact that men and women will commit any sin or crime for money. {Reaching after} (\oregomenoi\). Present middle participle of \oreg\ (see strkjv@3:1|) with genitive \hs\ (which). {Have been led astray} (\apeplanthsan\). First aorist passive indicative of \apoplana\, old compound verb, in N.T. only here and strkjv@Mark:13:22|. {Have pierced themselves through} (\heautous periepeiran\). First aorist active (with reflexive pronoun) of late compound \peripeir\, only here in N.T. Perfective use of \peri\ (around, completely to pierce). {With many sorrows} (\odunais pollais\). Instrumental case of \odun\ (consuming, eating grief). In N.T. only here and strkjv@Romans:9:2|.

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:1:11 @{Ye also helping together on our behalf} (\sunupourgountn kai humn huper hmn\). Genitive absolute with present active participle of late compound verb (\sun\ and \hupourge\ for \hupo\ and \ergon\). Paul relied on God and felt the need of the prayer of God's people. {By means of many} (\ek polln prospn\). \Prospon\ means face (\pros, ops\). The word is common in all Greek. The papyri use it for face, appearance, person. It occurs twelve times in II Corinthians. It certainly means face in eight of them (3:7,13,18; strkjv@8:24; strkjv@10:1,7; strkjv@11:20|). In strkjv@5:12| it means outward appearance. It may mean face or person here, strkjv@2:10; strkjv@4:6|. It is more pictorial to take it here as face "that out of many upturned faces" thanks may be given (\hina--eucharistthi\ first aorist passive subjunctive) for the gift to us by means of many (\dia pollon\). It is indeed a difficult sentence to understand.

rwp@2Corinthians:2:4 @{Anguish} (\sunochs\). Ablative case after \ek\ (out of). Old word from \sunech\, to hold together. Songs:contraction of heart (Cicero, _contractio animi_), a spiritual _angina pectoris_. In N.T. only here and strkjv@Luke:21:25|. {With many tears} (\dia polln dakrun\). He dictated that letter "through tears" (accompanied by tears). Paul was a man of heart. He writes to the Philippians with weeping (\klain\) over the enemies of the Cross of Christ (Phillipians:3:18|). He twice mentions his tears in his speech at Miletus (Acts:20:19-31|). {But that ye might know the love} (\alla tn agapn hina gnte\). Proleptic position of \agapn\ and ingressive second aorist active subjunctive \gnte\, come to know.

rwp@2Corinthians:2:15 @{A sweet savour of Christ} (\Christou eudia\). Old word from \eu\, well, and \oz\, to smell. In N.T. only here and strkjv@Phillipians:4:18; strkjv@Ephesians:5:2|. In spreading the fragrance of Christ the preacher himself becomes fragrant (Plummer). {In them that are perishing} (\en tois apollumenois\). Even in these if the preacher does his duty.

rwp@2Corinthians:2:16 @{From death unto death} (\ek thanatou eis thanaton\). From one evil condition to another. Some people are actually hardened by preaching. {And who is sufficient for these things?} (\kai pros tauta tis hikanos?\). Rhetorical question. In himself no one is. But some one has to preach Christ and Paul proceeds to show that he is sufficient. {For we are not as the many} (\ou gar esmen hs hoi polloi\). A bold thing to say, but necessary and only from God (3:6|).

rwp@2Corinthians:3:1 @{To commend ourselves?} (\heautous sunistanein?\). Late (_Koin_) form of \sunistmi\, to place one with another, to introduce, to commend. Paul is sensitive over praising himself, though his enemies compelled him to do it. {Epistles of commendation} (\sustatikn epistoln\). Late verbal adjective from \sunistmi\ and often in the papyri and in just this sense. In the genitive case here after \chrizomen\. Such letters were common as seen in the papyri (Deissmann, _Light from the Ancient East_, p. 226). N.T. examples of commending individuals by letters occur in strkjv@Acts:15:25f.; strkjv@18:27| (Apollos), strkjv@1Corinthians:16:10f.| (Timothy); strkjv@Romans:16:1| (Phoebe with the verb \sunistmi\); strkjv@Colossians:4:10| (Mark); strkjv@2Corinthians:8:22f.| (Titus and his companion).

rwp@2Corinthians:3:9 @{Of condemnation} (\ts katakrises\). Genitive, that brings condemnation because unable to obey the law. {Is glory} (\doxa\). No copula, but makes the figure bolder. Paul freely admits the glory for the old dispensation. {Of righteousness} (\ts dikaiosuns\). Marked by and leading to righteousness. See strkjv@11:15|. {Much more} (\polli mallon\). Instrumental case, by much more. {Exceed} (\perisseuei\). Overflow.

rwp@2Corinthians:4:3 @{It is veiled in them that are perishing} (\en tois apollumenois estin kekalummenon\). Periphrastic perfect passive of \kalupt\, to veil in both condition (first class) and conclusion. See on ¯2:15f.| for "the perishing."

rwp@2Corinthians:4:9 @{Forsaken} (\egkataleipomenoi\). Double compound of old verb \eg-kata-leip\, to leave behind, to leave in the lurch. {Smitten down} (\kataballomenoi\). As if overtaken. {Destroyed} (\apollumenoi\). Perishing as in verse 3|. Was Paul referring to Lystra when the Jews stoned him and thought him dead?

rwp@2Corinthians:6:10 @{Always rejoicing} (\aei chairontes\). Even in sorrow (11:9; strkjv@1Thessalonians:5:16; strkjv@Romans:5:3-5; strkjv@9:2; strkjv@Phillipians:2:18,27; strkjv@3:1; strkjv@4:4,15|). {Yet making many rich} (\pollous de ploutizontes\). Old word from \ploutos\ (wealth), to enrich. Spiritual riches Paul has in mind as in strkjv@1Corinthians:1:5| (cf. strkjv@Matthew:5:37|). {As having nothing and yet possessing all things} (\hs mden echontes kai panta katechontes\). Contrast between \mden\ (nothing) and \panta\ (all things, cf. strkjv@1Corinthians:3:22|) and \ech\ (to have) and \katech\ (to hold down, to hold fast). Play on words (simple and compound) as in strkjv@3:2; strkjv@4:8|. Climax of Paul's panegyric on the Christian ministry. He now resumes the thread of the story broken off in strkjv@2:14|.

rwp@2Corinthians:7:1 @{These promises} (\tautas tas epaggelias\). Songs:many and so precious (2Peter:2:4| \epaggelmata\; strkjv@Hebrews:11:39f.|). {Let us cleanse ourselves} (\katharismen heautous\). Old Greek used \kathair\ (in N.T. only in strkjv@John:15:2|, to prune). In _Koin_ \kathariz\ occurs in inscriptions for ceremonial cleansing (Deissmann, _Bible Studies_, p. 216f.). Paul includes himself in this volitive aorist subjunctive. {From all defilement} (\apo pantos molusmou\). Ablative alone would have done, but with \apo\ it is plainer as in strkjv@Hebrews:9:14|. \Molusmos\ is a late word from \molun\, to stain (see on ¯1Corinthians:8:7|), to pollute. In the LXX, Plutarch, Josephus. It includes all sorts of filthiness, physical, moral, mental, ceremonial, "of flesh and spirit." Missionaries in China and India can appreciate the atmosphere of pollution in Corinth, for instance. {Perfecting holiness} (\epitelountes hagiosunn\). Not merely negative goodness (cleansing), but aggressive and progressive (present tense of \epitele\) holiness, not a sudden attainment of complete holiness, but a continuous process (1Thessalonians:3:13; strkjv@Romans:1:4; strkjv@1:6|).

rwp@2Corinthians:8:4 @{Beseeching us with much intreaty in regard of this grace} (\meta polls paraklses deomenoi hmn tn charin\). Literally, "with much intreaty begging of us the favour and the partnership in the ministry to the saints." The accusative (\charin\) after \deomai\ is unusual. By \charis\ Paul means the privilege of giving (cf. strkjv@Acts:24:27|). Apparently Paul had been reluctant to press the Macedonians because of their manifest poverty. They demanded the right to have a share in it.

rwp@2Corinthians:8:22 @{Our brother} (\ton adelphon hmn\). Not Paul's personal brother, but a brother in Christ, one whom Paul had tested and was willing to trust. It may have been Tychicus or Apollos, but we do not know.

rwp@2Corinthians:10:10 @{They say} (\phasin\). Reading of B old Latin Vulgate, but Westcott and Hort prefer \phsin\ (says one, the leader). This charge Paul quotes directly. {Weighty and strong} (\bareiai kai ischurai\). These adjectives can be uncomplimentary and mean "severe and violent" instead of "impressive and vigorous." The adjectives bear either sense. {His bodily presence} (\h parousia tou smatos\). This certainly is uncomplimentary. "The presence of his body." It seems clear that Paul did not have a commanding appearance like that of Barnabas (Acts:14:12|). He had some physical defect of the eyes (Galatians:4:14|) and a thorn in the flesh (2Corinthians:12:7|). In the second century _Acts of Paul and Thecla_ he is pictured as small, short, bow-legged, with eye-brows knit together, and an aquiline nose. A forgery of the fourth century in the name of Lucian describes Paul as "the bald-headed, hook-nosed Galilean." However that may be, his accusers sneered at his personal appearance as "weak" (\asthens\). {His speech of no account} (\ho logos exouthenmenos\). Perfect passive participle of \exouthene\, to treat as nothing (cf. strkjv@1Corinthians:1:28|). The Corinthians (some of them) cared more for the brilliant eloquence of Apollos and did not find Paul a trained rhetorician (1Corinthians:1:17; strkjv@2:1,4; strkjv@2Corinthians:11:6|). He made different impressions on different people. "Seldom has any one been at once so ardently hated and so passionately loved as St. Paul" (Deissmann, _St. Paul_, p. 70). "At one time he seemed like a man, and at another he seemed like an angel" (_Acts of Paul and Thecla_). He spoke like a god at Lystra (Acts:14:8-12|), but Eutychus went to sleep on him (Acts:20:9|). Evidently Paul winced under this biting criticism of his looks and speech.

rwp@2John:1:8 @{Look to yourselves} (\blepete heautous\). Imperative active with reflexive pronoun as in strkjv@Mark:13:9|. The verb often used absolutely (Phillipians:3:2|) like our "look out." {That ye lose not} (\hina m apoleste\). Negative purpose with \hina m\ and first aorist active subjunctive of \apollumi\. This is the correct text (B), not \apolesmen\ (we). Likewise \apolabte\ (that ye receive), not \apolabmen\ (we). {Which we have wrought} (\ha rgasametha\). This is also correct, first aorist middle indicative of \ergazomai\, to work (John:6:27f.|). John does not wish his labour to be lost. See strkjv@Romans:1:27| for this use of \apolamban\ for receiving. See strkjv@John:4:36| for \misthos\ in the harvest. The "full reward" (\misthon plr\) is the full day's wages which each worker will get (1Corinthians:3:8|). John is anxious that they shall hold on with him to the finish.

rwp@2John:1:11 @{Partaketh in his evil works} (\koinnei tois ergois autou tois ponrois\). Associative instrumental case with \koinnei\ as in strkjv@1Timothy:5:22|, common verb from \koinnos\ (partner). It is to be borne in mind that the churches often met in private homes (Romans:16:5; strkjv@Colossians:4:15|), and if these travelling deceivers were allowed to spread their doctrines in these homes and then sent on with endorsement as Apollos was from Ephesus to Corinth (Acts:18:27|), there was no way of escaping responsibility for the harm wrought by these propagandists of evil. It is not a case of mere hospitality to strangers.

rwp@2Peter:2:2 @{Lascivious doings} (\aselgeiais\). Associative instrumental ease after \exakolouthsousin\ (future active, for which verb see strkjv@1:16|). See strkjv@1Peter:4:3| for this word. {By reason of whom} (\di' hous\). "Because of whom" (accusative case of relative, referring to \polloi\, many). \Autn\ (their) refers to \pseudodidaskaloi\ (false teachers) while \polloi\ to their deluded followers. See strkjv@Romans:2:23f.| for a picture of such conduct by Jews (quotation from strkjv@Isaiah:52:5|, with \blasphme\ used as here with \di' humas\, because of you). {The way of truth} (\h hodos ts altheias\). \Hodos\ (way) occurs often in N.T. for Christianity (Acts:9:2; strkjv@16:17; strkjv@18:25; strkjv@22:4; strkjv@24:14|). This phrase is in strkjv@Genesis:24:48| as "the right road," and that is what Peter means here. Songs:Psalms:119:30|. See again strkjv@2:15,21|.

rwp@2Peter:3:6 @{By which means} (\di' hn\). The two waters above or the water and the word of God. Mayor against the MSS. reads \di' hou\ (singular) and refers it to \logi\ alone. {Being overshadowed} (\kataklustheis\). First aorist passive participle of \katakluz\, old compound, here only in N.T., but see \kataklusmos\ in strkjv@2:5|. {With water} (\hudati\). Instrumental case of \hudr\. {Perished} (\apleto\). Second aorist middle indicative of \apollumi\.

rwp@2Peter:3:9 @{Is not slack concerning his promise} (\ou bradunei ts epaggelias\). Ablative case \epaggelias\ after \bradunei\ (present active indicative of \bradun\, from \bradus\, slow), old verb, to be slow in, to fall short of (like \leipetai sophias\ in strkjv@James:1:5|), here and strkjv@1Timothy:3:15| only in N.T. {Slackness} (\bradutta\). Old substantive from \bradus\ (James:1:19|), here only in N.T. God is not impotent nor unwilling to execute his promise. {To youward} (\eis humas\). \Pros\ rather than \eis\ after \makrothumei\ in strkjv@1Thessalonians:5:14| and \epi\ in strkjv@James:5:7|, etc. {Not wishing} (\m boulomenos\). Present middle participle of \boulomai\. Some will perish (verse 7|), but that is not God's desire. Any (\tinas\). Rather than "some" (\tines\) above. Accusative with the infinitive \apolesthai\ (second aorist middle of \apollumi\. God wishes "all" (\pantas\) to come (\chrsai\ first aorist active infinitive of \chre\, old verb, to make room). See strkjv@Acts:17:30; strkjv@Romans:11:32; strkjv@1Timothy:2:4; strkjv@Hebrews:2:9| for God's provision of grace for all who will repent.

rwp@2Timothy:1:16 @{Grant mercy} (\di eleos\). The phrase nowhere else in the N.T. Second aorist active optative of \didmi\, the usual form being \doi\. This is the usual construction in a wish about the future. {Unto the house of Onesiphorus} (\ti Onsiphorou oiki\). The same phrase in strkjv@4:19|. Apparently Onesiphorus is now dead as is implied by the wish in strkjv@1:18|. {For he oft refreshed me} (\hoti pollakis me anepsuxen\). First aorist active indicative of \anapsuch\, old verb, to cool again, in LXX and _Koin_ often, here only in N.T., but \anapsuxis\ in strkjv@Acts:3:20|. In the first imprisonment or the second. If he lost his life for coming to see Paul, it was probably recently during this imprisonment. {Was not ashamed of my chain} (\halusin mou ouk epaischunth\). Passive deponent again (first aorist indicative) with accusative as in strkjv@1:8|. For \halusin\ (chain) see strkjv@Ephesians:6:20|. Note absence of augment in \epaischunth\.

rwp@2Timothy:2:2 @{From me} (\par' emou\). As in strkjv@1:13|. Paul was Timothy's chief teacher of Christ. {Among many witnesses} (\dia polln marturn\). Plutarch has \dia\ in this sense and Field (_Ot. Norv._) suggests that it is a legal phrase "supported by many witnesses." Not mere spectators, but testifiers. See Paul's use of \dia\ strkjv@1Thessalonians:4:2; strkjv@2Corinthians:2:4; strkjv@Romans:2:27; strkjv@14:20|. Paul in strkjv@1Corinthians:15:1-8| gives many witnesses of the resurrection of Christ. {Commit thou} (\parathou\). Second aorist middle imperative of \paratithmi\ (1Timothy:1:18|) to deposit, same metaphor as \parathk\ in strkjv@1:12,14|. "Deposit thou." {Faithful} (\pistois\). "Trustworthy," "reliable," as in strkjv@1Timothy:1:12| of Paul himself. {Able} (\hikanoi\). Capable, qualified, as in strkjv@1Corinthians:15:9; strkjv@2Corinthians:2:16; strkjv@3:5|. {Others also} (\kai heterous\). Not necessarily "different," but "others in addition." This is the way to pass on the torch of the light of the knowledge of God in Christ. Paul taught Timothy who will teach others who will teach still others, an endless chain of teacher-training and gospel propaganda.

rwp@Acts:1:3 @{To whom also} (\hois kai\). He chose them and then also manifested himself to these very same men that they might have personal witness to give. {Shewed himself alive} (\parestsen heauton znta\). To the disciples the first Sunday evening (Mark:16:14; strkjv@Luke:24:36-43; strkjv@John:20:19-25|), the second Sunday evening (John:20:26-29|), at the Sea of Tiberias (John:21:1-23|), on the mountain in Galilee (Matthew:28:16-20; strkjv@Mark:16:15-18; strkjv@1Corinthians:15:6|), to the disciples in Jerusalem and Olivet (Luke:24:44-53; strkjv@Mark:16-19f.; strkjv@Acts:1:1-11|). Luke uses this verb \paristmi\ 13 times in the Acts both transitively and intransitively. It is rendered by various English words (present, furnish, provide, assist, commend). The early disciples including Paul never doubted the fact of the Resurrection, once they were convinced by personal experience. At first some doubted like Thomas (Mark:16:14; strkjv@Luke:24:41; strkjv@John:20:24f.; strkjv@Matthew:28:17|). But after that they never wavered in their testimony to their own experience with the Risen Christ, "whereof we are witnesses" Peter said (Acts:3:15|). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith. {After his passion} (\meta to pathein auton\). Neat Greek idiom, \meta\ with the articular infinitive (second aorist active of \pasch\) and the accusative of general reference, "after the suffering as to him." For \pathein\ used absolutely of Christ's suffering see also strkjv@Acts:17:3; strkjv@26:23|. {By many proofs} (\en pollois tekmriois\). Literally, "in many proofs." \Tekmrion\ is only here in the N.T., though an old and common word in ancient Greek and occurring in the _Koin_ (papyri, etc.). The verb \tekmair\, to prove by sure signs, is from \tekmar\, a sign. Luke does not hesitate to apply the definite word "proofs" to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between \tekmrion\ (proof) and \smeion\ (sign) as does Galen the medical writer. {Appearing} (\optanomenos\). Present middle participle from late verb \optan\, late _Koin_ verb from root \opt\ seen in \opsomai, phthn\. In LXX, papyri of second century B.C. (Deissmann, _Light from the Ancient East_, p. 83). Only here in the N.T. For \optasia\ for vision see strkjv@Acts:26:19; strkjv@Luke:1:22; strkjv@24:23|. {By the space of forty days} (\di' hmern tesserakonta\). At intervals (\dia\, between) during the forty days, ten appearances being known to us. Jesus was not with them continually now in bodily presence. The period of forty days is given here alone. The Ascension was thus ten days before Pentecost when the Holy Spirit came. Moses was in the mount forty days (Exodus:24:18|) and Jesus fasted forty days (Matthew:4:2|). In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. {The things concerning the Kingdom of God} (\ta peri ts basileias tou theou\). This phrase appears 33 times in Luke's Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has "the kingdom of heaven," once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used "heaven" rather than "God" to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (\euaggelion\) take the place of "kingdom." Jesus was fond of the word "kingdom" and Luke is fond of the idiom "the things concerning" (\ta peri\). Certainly with Jesus the term "kingdom" applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts:1:6|) were slow to comprehend the spiritual nature of the reign of God.

rwp@Acts:1:5 @{Baptized with water} (\ebaptisen hudati\) {and with the Holy Ghost} (\en pneumati baptisthsesthe hagii\). The margin has "in the Holy Ghost" (Spirit, it should be). The American Standard Version renders "in" both with "water" and "Holy Spirit" as do Goodspeed (American Translation) and Mrs. Montgomery (Centenary Translation). John's own words (Matthew:3:11|) to which Jesus apparently refers use \en\ (in) both with water and Spirit. There is a so-called instrumental use of \en\ where we in English have to say "with" (Revelation:13:10| \en machairi\, like \machairi\, strkjv@Acts:12:2|). That is to say \en\ with the locative presents the act as located in a certain instrument like a sword (Robertson, _Grammar_, pp. 589f.). But the instrumental case is more common without \en\ (the locative and instrumental cases having the same form). Songs:it is often a matter of indifference which idiom is used as in strkjv@John:21:8| we have \ti ploiarii\ (locative without \en\). They came {in} (locative case without \en\) the boat. Songs:in strkjv@John:1:31| \en hudati baptizn\ baptizing in water. No distinction therefore can be insisted on here between the construction \hudati\ and \en pneumati\ (both being in the locative case, one without, one with \en\). Note unusual position of the verb \baptisthsesthe\ (future passive indicative) between \pneumati\ and \hagii\. This baptism of the Holy Spirit was predicted by John (Matthew:3:11|) as the characteristic of the Messiah's work. Now the Messiah himself in his last message before his Ascension proclaims that in a few days the fulfilment of that prophecy will come to pass. The Codex Bezae adds here "which ye are about to receive" and "until the Pentecost" to verse 5|. {Not many days hence} (\ou meta pollas tautas hmeras\). A neat Greek idiom difficult to render smoothly into English: "Not after many days these." The litotes (not many=few) is common in Luke (Luke:7:6; strkjv@15:13; strkjv@Acts:17:27; strkjv@19:11; strkjv@20:12; strkjv@21:39; strkjv@28:14; strkjv@28:2|). The predicate use of \tautas\ (without article) is to be noted. "These" really means as a starting point, "from these" (Robertson, _Grammar_, p. 702). It was ten days hence. This idiom occurs several times in Luke (Luke:24:21; strkjv@Acts:24:21|), as elsewhere (John:4:18; strkjv@2Peter:3:1|). In strkjv@Luke:2:12| the copula is easily supplied as it exists in strkjv@Luke:1:36; strkjv@2:2|.

rwp@Acts:7:22 @{Was instructed} (\epaideuth\). First aorist passive indicative of \paideu\, to train a child (\pais\), the usual idea in ancient Greek as here. The notion of chastisement (Hebrews:12:6|) is also in the old Greek and especially in the LXX and the N.T. Here with instrumental case (\pasi sophii\) or the locative. The accusative would usually be retained after this verb. The priestly caste in Egypt was noted for their knowledge of science, astronomy, medicine, and mathematics. This reputation was proverbial (1Kings:4:30|). Modern discoveries have thrown much light on the ancient civilization of Egypt. Moses, like Paul, was a man of the schools. {Mighty in his words and works} (\dunatos en logois kai ergois autou\). The same phrase used of Jesus in strkjv@Luke:24:19|. The adjective \dunatos\ is employed of Apollos as an interpreter of the Scriptures (Acts:18:24|). Moses did not have the rhetorical skill or eloquence of Aaron (Exodus:4:10|), but his words like his deeds carried weight and power.

rwp@Acts:8:7 @{For many} (\polloi gar\). Songs:the correct text of the best MSS., but there is an anacoluthon as this nominative has no verb with it. It was "the unclean spirits" that "came out" (\exrchonto\, imperfect middle). The margin of the Revised Version has it "came forth," as if they came out of a house, a rather strained translation. The loud outcry is like the demons cast out by Jesus (Mark:3:11; strkjv@Luke:4:41|). {Palsied} (\paralelumenoi\, perfect passive participle). Luke's usual word, loosened at the side, with no power over the muscles. Furneaux notes that "the servant was reaping where the Master had sown. Samaria was the mission field white for the harvest (John:4:35|)." The Samaritans who had been bewitched by Simon are now carried away by Philip.

rwp@Acts:10:2 @{Devout} (\eusebs\). Old word from \eu\ (well) and \sebomai\ (to worship, to reverence), but rare in the N.T. (Acts:10:2,7; strkjv@2Peter:2:1|). It might refer to a worshipful pagan (Acts:17:23|, \sebasmata\, objects of worship), but connected with "one that feared God" (\phoboumenos ton theon\) Luke describes "a God-fearing proselyte" as in strkjv@10:22,35|. This is his usual term for the Gentile seekers after God (13:16, 26;17:4,17|, etc.), who had come into the worship of the synagogue without circumcision, and were not strictly proselytes, though some call such men "proselytes of the gate" (cf. strkjv@Acts:13:43|); but clearly Cornelius and his family were still regarded as outside the pale of Judaism (10:28,34; strkjv@11:1,8; strkjv@15:7|). They had seats in the synagogue, but were not Jews. {Gave much alms} (\poin eleemosunas pollas\). Doing many alms (the very phrase in strkjv@Matthew:6:2|), a characteristic mark of Jewish piety and from a Gentile to the Jewish people. {Prayed} (\deomenos\). Begging of God. Almsgiving and prayer were two of the cardinal points with the Jews (Jesus adds fasting in his picture of the Pharisee in strkjv@Matthew:6:1-18|).

rwp@Acts:14:4 @{But the multitude of the city was divided} (\eschisth de to plthos ts poles\). First aorist passive indicative of \schiz\, old verb to split, to make a schism or factions as Sadducees and Pharisees (23:7|). This division was within the Gentile populace. Part held (\hoi men san\), literally "some were with the Jews" (\sun tois Ioudaiois\), part with the apostles (\hoi de sun tois apostolois\). Common demonstrative of contrast (\hoi men, hoi de\, Robertson, _Grammar_, p. 694). The Jewish leaders made some impression on the Gentiles as at Antioch in Pisidia and later at Thessalonica (17:4f.|). This is the first time in the Acts that Paul and Barnabas are termed "apostles" (see also verse 14|). Elsewhere in the Acts the word is restricted to the twelve. Certainly Luke does not here employ it in that technical sense. To have followed Jesus in his ministry and to have seen the Risen Christ was essential to the technical use (1:22f.|). Whether Barnabas had seen the Risen Christ we do not know, but certainly Paul had (1Corinthians:9:1f.; strkjv@15:8|). Paul claimed to be an apostle on a par with the twelve (Galatians:1:1,16-18|). The word originally means simply one sent (John:13:16|) like messengers of the churches with the collection (2Corinthians:8:23|). The Jews used it of those sent from Jerusalem to collect the temple tribute. Paul applies the word to James the Lord's brother (Galatians:1:19|), to Epaphroditus (Phillipians:2:25|) as the messenger of the church in Philippi, to Silvanus and Timothy (1Thessalonians:2:6; strkjv@Acts:18:5|), apparently to Apollos (1Corinthians:4:9|), and to Andronicus and Junias (Romans:16:6f.|). He even calls the Judaizers "false apostles" (2Corinthians:11:13|).

rwp@Acts:15:7 @{When there had been much questioning} (\polls ztses genomens\). Genitive absolute with second aorist middle participle of \ginomai\. Evidently the Judaizers were given full opportunity to air all their grievances and objections. They were allowed plenty of time and there was no effort to shut off debate or to rush anything through the meeting. {Peter rose up} (\anastas Petros\). The wonder was that he had waited so long. Probably Paul asked him to do so. He was the usual spokesman for the apostles and his activities in Jerusalem were well-known. In particular his experience at Caesarea (Acts:10|) had caused trouble here in Jerusalem from this very same party of the circumcism (Acts:11:1-18|). It was fitting that Peter should speak. This is the last time that Peter appears in the Acts. {A good while ago} (\aph' hmern archain\). From ancient days. The adjective \archaios\ is from \arch\, beginning, and its actual age is a matter of relativity. Songs:Mnason (Acts:21:16|) is termed "an ancient disciple." It was probably a dozen years since God "made choice" (\exelexato\) to speak by Peter's mouth to Cornelius and the other Gentiles in Caesarea. His point is that what Paul and Barnabas have reported is nothing new. The Judaizers made objection then as they are doing now.

rwp@Acts:15:20 @{But that we write unto them} (\alla episteilai autois\). By way of contrast (\alla\). First aorist active infinitive of \epistell\, old verb to send to one (message, letter, etc.). Our word \epistle\ (\epistol\ as in verse 30|) comes from this verb. In the N.T. only here, He strkjv@13:22|, and possibly strkjv@Acts:21:25|. {That they abstain from} (\tou apechesthai\). The genitive of the articular infinitive of purpose, present middle (direct) of \apech\, old verb, to hold oneself back from. The best old MSS. do not have \apo\, but the ablative is clear enough in what follows. James agrees with Peter in his support of Paul and Barnabas in their contention for Gentile freedom from the Mosaic ceremonial law. The restrictions named by James affect the moral code that applies to all (idolatry, fornication, murder). Idolatry, fornication and murder were the outstanding sins of paganism then and now (Revelation:22:15|). Harnack argues ably against the genuineness of the word \pniktou\ (strangled) which is absent from D Irenaeus, Tertullian, Cyprian. It is a nice point, though the best MSS. have it in accord with strkjv@Leviticus:17:10-16|. The problem is whether the words were added because "blood" was understood as not "murder," but a reference to the Mosaic regulation or whether it was omitted to remove the ceremonial aspect and make it all moral and ethical. The Western text omits the word also in verse 29|. But with the word retained here and in verse 29| the solution of James is not a compromise, though there is a wise concession to Jewish feeling. {Pollutions of idols} (\alisgmatn\). From \alisge\ only in the LXX and this substantive nowhere else. The word refers to idolatrous practices (pollutions) and things sacrificed to idols (\eidluthn\) in verse 29|, not to sacrificial meat sold in the market (1Corinthians:10:27|), a matter not referred to here. Cf. strkjv@Leviticus:17:1-9|. All the four items in the position of James (accepting \pniktou\) are mentioned in strkjv@Leviticus:17,18|.

rwp@Acts:16:13 @{By a river side} (\para potamon\). The little river Gangites (or Gargites) was one mile west of the town. Philippi as a military outpost had few Jews. There was evidently no synagogue inside the city, but "without the gates" (\ex ts puls\) they had noticed an enclosure "where we supposed" (\hou enomizomen\, correct text, imperfect active), probably as they came into the city, "was a place of prayer" (\proscuchn einai\). Infinitive with accusative of general reference in indirect discourse. \Proseuch\ is common in the LXX and the N.T. for the act of prayer as in strkjv@Acts:2:42| then for a place of prayer either a synagogue (III Macc. strkjv@7:20) or more often an open air enclosure near the sea or a river where there was water for ceremonial ablutions. The word occurs also in heathen writers for a place of prayer (Schurer, _Jewish People_, Div. II, Vol. II, p. 69, Engl. Tr.). Deissmann (_Bible Studies_, p. 222) quotes an Egyptian inscription of the third century B.C. with this sense of the word and one from Panticapaeum on the Black Sea of the first century A.D. (_Light from the Ancient East_, p. 102). Juvenal (III. 296) has a sneering reference to the Jewish \proseucha\. Josephus (_Ant_. XIV. 10, 23) quotes a decree of Halicarnassus which allowed the Jews "to make their prayers (\proseuchas\) on the seashore according to the custom of their fathers." There was a synagogue in Thessalonica, but apparently none in Amphipolis and Apollonia (Acts:17:1|). The rule of the rabbis required ten men to constitute a synagogue, but here were gathered only a group of women at the hour of prayer. In pioneer days in this country it was a common thing to preach under bush arbours in the open air. John Wesley and George Whitfield were great open air preachers. Paul did not have an inspiring beginning for his work in Europe, but he took hold where he could. The conjecture was correct. It was a place of prayer, but only a bunch of women had come together (\tais sunelthousais gunaixin\), excuse enough for not preaching to some preachers, but not to Paul and his party. The "man of Macedonia" turned out to be a group of women (Furneaux). Macedonian inscriptions show greater freedom for women in Macedonia than elsewhere at this time and confirm Luke's story of the activities of women in Philippi, Thessalonica, Berea. {We sat down and spake} (\kathisantes elaloumen\). Having taken our seats (aorist active participle of \kathiz\) we began to speak or preach (inchoative imperfect of \lale\, often used for preaching). Sitting was the Jewish attitude for public speaking. It was not mere conversation, but more likely conversational preaching of an historical and expository character. Luke's use of the first person plural implies that each of the four (Paul, Silas, Timothy, Luke) preached in turn, with Paul as chief speaker.

rwp@Acts:18:18 @{Having tarried after this yet many days} (\eti prosmeinas hmeras hikanas\). First aorist (constative) active participle of \prosmen\, old verb, to remain besides (\pros\ as in strkjv@1Timothy:1:3|) and that idea is expressed also in \eti\ (yet). The accusative is extent of time. On Luke's frequent use of \hikanos\ see strkjv@8:11|. It is not certain that this period of "considerable days" which followed the trial before Gallio is included in the year and six months of verse 11| or is in addition to it which is most likely. Vindicated as Paul was, there was no reason for haste in leaving, though he usually left after such a crisis was passed. {Took his leave} (\apotaxamenos\). First aorist middle (direct), old verb, to separate oneself, to bid farewell (Vulgate _valefacio_), as in verse 21; strkjv@Mark:6:46|. {Sailed thence} (\exeplei\). Imperfect active of \ekple\, old and common verb, inchoative imperfect, started to sail. Only Priscilla and Aquila are mentioned as his companions though others may have been in the party. {Having shorn his head} (\keiramenos tn kephaln\). First aorist middle (causative) of \keir\, old verb to shear (sheep) and the hair as also in strkjv@1Corinthians:11:6|. The participle is masculine and so cannot refer to Priscilla. Aquila comes next to the participle, but since mention of Priscilla and Aquila is parenthetical and the two other participles (\prosmeinas, apotaxamenos\) refer to Paul it seems clear that this one does also. {For he had a vow} (\eichen gar euchn\). Imperfect active showing the continuance of the vow up till this time in Cenchreae, the port of Corinth when it expired. It was not a Nazarite vow which could be absolved only in Jerusalem. It is possible that the hair was only polled or trimmed, cut shorter, not "shaved" (\xura\ as in strkjv@21:24|) for there is a distinction as both verbs are contrasted in strkjv@1Corinthians:11:6| (\keirsthai xursthai\). It is not clear what sort of a vow Paul had taken nor why he took it. It may have been a thank offering for the outcome at Corinth (Hackett). Paul as a Jew kept up his observance of the ceremonial law, but refused to impose it on the Gentiles.

rwp@Acts:18:24 @{Apollos} (\Apolls\). Genitive \-\ Attic second declension. Probably a contraction of \Apollonios\ as D has it here. {An Alexandrian} (\Alexandreus\). Alexander the Great founded this city B.C. 332 and placed a colony of Jews there which flourished greatly, one-third of the population at this time. There was a great university and library there. The Jewish-Alexandrian philosophy developed here of which Philo was the chief exponent who was still living. Apollos was undoubtedly a man of the schools and a man of parts. {A learned man} (\anr logios\). Or eloquent, as the word can mean either a man of words (like one "wordy," verbose) or a man of ideas, since \logos\ was used either for reason or speech. Apollos was doubtless both learned (mighty in the Scriptures) and eloquent, though eloquence varies greatly in people's ideas. {Mighty in the Scriptures} (\dunatos n en tais graphais\). Being powerful (\dunatos\ verbal of \dunamai\ and same root as \dunamis\, dynamite, dynamo) in the Scriptures (in the knowledge and the use of the Scriptures), as should be true of every preacher. There is no excuse for ignorance of the Scriptures on the part of preachers, the professed interpreters of the word of God. The last lecture made to the New Testament English class in Southern Baptist Theological Seminary by John A. Broadus was on this passage with a plea for his students to be mighty in the Scriptures. In Alexandria Clement of Alexandria and Origen taught in the Christian theological school.

rwp@Acts:18:25 @{Had been instructed in the way of the Lord} (\n katchmenos tn hodon tou kuriou\). Periphrastic past perfect passive of \katche\, rare in the old Greek and not in the LXX from \kata\ and \che\ (\ch\, sound) as in strkjv@Luke:1:4|, to re-sound, to re-echo, to teach by repeated dinning into the ears as the Arabs do now, to teach orally by word of mouth (and ear). Here the accusative of the thing (the word) is retained in the passive like with \didask\, to teach (Robertson, _Grammar_, p. 485). Being fervent in spirit (\zen ti pneumati\). Boiling (from \ze\, to boil, old and common verb, in N.T. only here and strkjv@Romans:12:11|) like boiling water or yeast. The Latin verb _ferveo_ means to boil or ferment. Locative case after it. {Taught carefully} (\edidasken akribs\). Imperfect active, was teaching or inchoative, began teaching, accurately. He taught accurately what he knew, a fine gift for any preacher. {Only the baptism of John} (\monon to baptisma Ianou\). It was a {baptism of repentance} (marked by repentance) as Paul said (13:24; strkjv@19:4|), as Peter said (2:38|) and as the Gospels tell (Mark:1:4|, etc.). That is to say, Apollos knew only what the Baptist knew when he died, but John had preached the coming of the Messiah, had baptized him, had identified him as the Son of God, had proclaimed the baptism of the Holy Spirit, but had not seen the Cross, the Resurrection of Jesus, nor the great Day of Pentecost.

rwp@Acts:18:27 @{Encouraged him} (\protrepsamenoi\). First aorist middle participle of \protrep\, old verb, to urge forward, to push on, only here in the N.T. Since Apollos wanted (\boulomenou autou\, genitive absolute) to go into Achaia, the brethren (including others besides Priscilla and Aquila) wrote (\egrapsan\) a letter of introduction to the disciples in Corinth to receive him (\apodexasthai auton\), a nice letter of recommendation and a sincere one also. But Paul will refer to this very letter later (2Corinthians:3:1|) and observe that he himself needed no such letter of commendation. The Codex Bezae adds here that certain Corinthians who had come to Ephesus heard Apollos and begged him to cross over with them to Corinth. This may very well be the way that Apollos was led to go. Preachers often receive calls because visitors from other places hear them. Priscilla and Aquila were well known in Corinth and their approval would carry weight. But they did not urge Apollos to stay longer in Ephesus. {Helped them much} (\sunebaleto polu\). Second aorist middle indicative of \sunball\ used in strkjv@17:18| for "dispute," old verb to throw together, in the N.T. always in the active save here in the middle (common in Greek writers) to put together, to help. {Through grace} (\dia ts charitos\). This makes sense if taken with "believed," as Hackett does (cf. strkjv@13:48; strkjv@16:14|) or with "helped" (1Corinthians:3:10; strkjv@15:10; strkjv@2Corinthians:1:12|). Both are true as the references show.

rwp@Acts:18:28 @{Powerfully} (\eutons\). Adverb from \eutonos\ (\eu\, well, \tein\, to stretch), well-strung, at full stretch. {Confuted} (\diakatlegcheto\). Imperfect middle of the double compound verb \dia-kat-elegchomai\, to confute with rivalry in a contest, here alone. The old Greek has \dielegch\, to convict of falsehood, but not this double compound which means to argue down to a finish. It is the imperfect tense and does not mean that Apollos convinced these rabbis, but he had the last word. {Publicly} (\dmosii\). See strkjv@5:18; strkjv@16:37|. In open meeting where all could see the victory of Apollos. {Shewing} (\epideiknus\). Present active participle of \epideiknumi\, old verb to set forth so that all see. {By the Scriptures} (\dia tn graphn\). In which Apollos was so "mighty" (verse 24|) and the rabbis so weak for they knew the oral law better than the written (Mark:7:8-12|). {That Jesus was the Christ} (\einai ton Christon Isoun\). Infinitive and the accusative in indirect assertion. Apollos proclaims the same message that Paul did everywhere (17:3|). He had not yet met Paul, but he had been instructed by Priscilla and Aquila. He is in Corinth building on the foundation laid so well by Paul (1Corinthians:3:4-17|). Luke has here made a brief digression from the story of Paul, but it helps us understand Paul better There are those who think that Apollos wrote Hebrews, a guess that may be correct.

rwp@Acts:19:1 @{While Apollos was at Corinth} (\en ti ton Apoll einai en Korinthi\). Favourite idiom with Luke, \en\ with the locative of the articular infinitive and the accusative of general reference (Luke:1:8; strkjv@2:27|, etc.). {Having passed through the upper country} (\dielthonta ta anterika mer\). Second aorist active participle of \dierchomai\, accusative case agreeing with \Paulon\, accusative of general reference with the infinitive \elthein\, idiomatic construction with \egeneto\. The word for "upper" (\anterika\) is a late form for \antera\ (Luke:14:10|) and occurs in Hippocrates and Galen. It refers to the highlands (cf. Xenophon's _Anabasis_) and means that Paul did not travel the usual Roman road west by Colossae and Laodicea in the Lycus Valley, cities that he did not visit (Colossians:2:1|). Instead he took the more direct road through the Cayster Valley to Ephesus. Codex Bezae says here that Paul wanted to go back to Jerusalem, but that the Holy Spirit bade him to go into Asia where he had been forbidden to go in the second tour (16:6|). Whether the upper "parts" (\mer\) here points to North Galatia is still a point of dispute among scholars. Songs:he came again to Ephesus as he had promised to do (18:21|). The province of Asia included the western part of Asia Minor. The Romans took this country B.C. 130. Finally the name was extended to the whole continent. It was a jewel in the Roman empire along with Africa and was a senatorial province. It was full of great cities like Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, Laodicea (the seven churches of strkjv@Revelation:2;3|), Colossae, Hierapolis, Apamea, to go no further. Hellenism had full sway here. Ephesus was the capital and chief city and was a richer and larger city than Corinth. It was located at the entrance to the valley of the Maeander to the east. Here was the power of Rome and the splendour of Greek culture and the full tide of oriental superstition and magic. The Temple of Artemis was one of the seven wonders of the world. While in Ephesus some hold that Paul at this time wrote the Epistle to the Galatians after his recent visit there, some that he did it before his recent visit to Jerusalem. But it is still possible that he wrote it from Corinth just before writing to Rome, a point to discuss later. {Certain disciples} (\tinas mathtas\). Who were they? Apollos had already gone to Corinth. They show no connection with Priscilla and Aquila. Luke calls them "disciples" or "learners" (\mathtas\) because they were evidently sincere though crude and ignorant. There is no reason at all for connecting these uninformed disciples of the Baptist with Apollos. They were floating followers of the Baptist who drifted into Ephesus and whom Paul found. Some of John's disciples clung to him till his death (John:3:22-25; strkjv@Luke:7:19; strkjv@Matthew:14:12|). Some of them left Palestine without the further knowledge of Jesus that came after his death and some did not even know that, as turned out to be the case with the group in Ephesus.

rwp@Acts:19:10 @{For two years} (\epi et duo\). Note \epi\ with accusative for extent of time as in verse 8|, \epi mnas treis\ and often. But in strkjv@20:31| Paul said to the Ephesian elders at Miletus that he laboured with them for the space of "three years." That may be a general expression and there was probably a longer period after the "two years" in the school of Tyrannus besides the six months in the synagogue. Paul may have preached thereafter in the house of Aquila and Priscilla for some months, the "for a while" of verse 22|. {Songs:that all they which dwelt in Asia heard} (\hste pantas tous katoikountas tn Asian akousai\). Actual result with \hste\ and the infinitive with accusative of general reference as is common (also verse 11|) in the _Koin_ (Robertson, _Grammar_, pp. 999f.). Paul apparently remained in Ephesus, but the gospel spread all over the province even to the Lycus Valley including the rest of the seven churches of strkjv@Revelation:1:11; 2; 3|. Demetrius in verse 26| will confirm the tremendous influence of Paul's ministry in Ephesus on Asia. Forty years after this Pliny in his famous letter to Trajan from Bithynia will say of Christianity: "For the contagion of this superstition has not only spread through cities, but also through villages and country places." It was during these years in Ephesus that Paul was greatly disturbed over the troubles in the Corinthian Church. He apparently wrote a letter to them now lost to us (1Corinthians:5:9|), received messages from the household of Chloe, a letter from the church, special messengers, sent Timothy, then Titus, may have made a hurried trip himself, wrote our First Corinthians, was planning to go after the return of Titus to Troas where he was to meet him after Pentecost, when all of a sudden the uproar raised by Demetrius hurried Paul away sooner than he had planned. Meanwhile Apollos had returned from Corinth to Ephesus and refused to go back (1Corinthians:16:12|). Paul doubtless had helpers like Epaphras and Philemon who carried the message over the province of Asia, Tychicus, and Trophimus of Asia who were with him on the last visit to Jerusalem (verses 22,29; strkjv@20:4|). Paul's message reached Greeks, not merely Hellenists and God-fearers, but some of the Greeks in the upper circles of life in Ephesus.

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:19:28 @{They were filled with wrath} (\genomenoi plereis thumou\). Having become full of wrath. {Cried out} (\ekrazon\). Inchoative imperfect, began to cry out and kept it up continuously. Reiteration was characteristic of the orgiastic exercises. The Codex Bezae adds after \thumou\ (wrath): \Dramontes eis tn amphodon\ (running into the street), which they certainly did after the speech of Demetrius. {Great is Artemis of the Ephesians} (\Megal h Artemis Ephesin\). D (Codex Bezae) omits \h\ (the) and makes it read: "Great Artemis of the Ephesians." This was the usual cry of the votaries in their orgies as the inscriptions show, an ejaculatory outcry or prayer instead of an argument as the other MSS. have it. That is vivid and natural (Ramsay, _Church in the Roman Empire_, pp. 135ff.). Yet on this occasion the artisans were making an argumentative protest and plea against Paul. An inscription at Dionysopolis has "Great is Apollo."

rwp@Acts:20:2 @{Those parts} (\ta mer ekeina\). We have no way of knowing why Luke did not tell of Paul's stay in Troas (2Corinthians:2:12f.|) nor of meeting Titus in Macedonia (2Corinthians:2:13-7:16|) nor of Paul's visit to Illyricum (Romans:15:19f.|) to give time for II Corinthians to do its work (2Corinthians:13|), one of the most stirring experiences in Paul's whole career when he opened his heart to the Corinthians and won final victory in the church by the help of Titus who also helped him round up the great collection in Achaia. He wrote II Corinthians during this period after Titus arrived from Corinth. The unity of II Corinthians is here assumed. Paul probably met Luke again in Macedonia, but all this is passed by except by the general phrase: "had given them much exhortation" (\parakalesas autous logi polli\). Literally, "having exhorted them (the Macedonian brethren) with much talk" (instrumental case). {Into Greece} (\eis tn Hellada\). That is, Achaia (18:12; strkjv@19:21|), and particularly Corinth, whither he had at last come again after repeated attempts, pauses, and delays (2Corinthians:13:1|). Now at last the coast was clear and Paul apparently had an open door in Corinth during these three months, so completely had Titus at last done away with the opposition of the Judaizers there.

rwp@Acts:21:1 @{Were parted from them} (\apospasthentas ap' autn\). First aorist passive participle of \apospa\ same verb as in strkjv@20:30; strkjv@Luke:22:41|. {Had set sail} (\anachthnai\). First aorist passive of \anag\, the usual verb to put out (up) to sea as in verse 2| (\anchthmen\). {We came with a straight course} (\euthudromsantes lthomen\). The same verb (aorist active participle of \euthudrome\) used by Luke in strkjv@16:11| of the voyage from Troas to Samothrace and Neapolis, which see. {Unto Cos} (\eis tn Ko\). Standing today, about forty nautical miles south from Miletus, island famous as the birthplace of Hippocrates and Apelles with a great medical school. Great trading place with many Jews. {The next day} (\ti hexs\). Locative case with \hmeri\ (day) understood. The adverb \hexs\ is from \ech\ (future \hex\) and means successively or in order. This is another one of Luke's ways of saying "on the next day" (cf. three others in strkjv@20:15|). {Unto Rhodes} (\eis tn Rhodon\). Called the island of roses. The sun shone most days and made roses luxuriant. The great colossus which represented the sun, one of the seven wonders of the world, was prostrate at this time. The island was at the entrance to the Aegean Sea and had a great university, especially for rhetoric and oratory. There was great commerce also. {Unto Patara} (\eis Patara\). A seaport on the Lycian coast on the left bank of the Xanthus. It once had an oracle of Apollo which rivalled that at Delphi. This was the course taken by hundreds of ships every season.

rwp@Acts:21:40 @{When he had given him leave} (\epitrepsantos autou\). Genitive absolute of aorist active participle of the same verb \epitrep\. {Standing on the stairs} (\hests epi tn anabathmn\). Second perfect active participle of \histmi\, to place, but intransitive to stand. Dramatic scene. Paul had faced many audiences and crowds, but never one quite like this. Most men would have feared to speak, but not so Paul. He will speak about himself only as it gives him a chance to put Christ before this angry Jewish mob who look on Paul as a renegade Jew, a turncoat, a deserter, who went back on Gamaliel and all the traditions of his people, who not only turned from Judaism to Christianity, but who went after Gentiles and treated Gentiles as if they were on a par with Jews. Paul knows only too well what this mob thinks of him. {Beckoned with the hand} (\kateseise ti cheiri\). He shook down to the multitude with the hand (instrumental case \cheiri\), while Alexander, Luke says (19:33|), "shook down the hand" (accusative with the same verb, which see). In strkjv@26:1| Paul reached out the hand (\ekteinas tn cheira\). {When there was made a great silence} (\polls sigs genomens\). Genitive absolute again with second aorist middle participle of \ginomai\, "much silence having come." Paul waited till silence had come. {In the Hebrew language} (\ti Ebraidi dialekti\). The Aramaean which the people in Jerusalem knew better than the Greek. Paul could use either tongue at will. His enemies had said in Corinth that "his bodily presence was weak and his speech contemptible" (2Corinthians:10:10|). But surely even they would have to admit that Paul's stature and words reach heroic proportions on this occasion. Self-possessed with majestic poise Paul faces the outraged mob beneath the stairs.

rwp@Acts:22:28 @{With a great sum} (\pollou kephalaiou\). The use of \kephalaiou\ (from \kephal\, head) for sums of money (principal as distinct from interest) is old and frequent in the papyri. Our word capital is from \caput\ (head). The genitive is used here according to rule for price. "The sale of the Roman citizenship was resorted to by the emperors as a means of filling the exchequer, much as James I. made baronets" (Page). Dio Cassius (LX., 17) tells about Messalina the wife of Claudius selling Roman citizenship. Lysias was probably a Greek and so had to buy his citizenship. {But I am a Roman born} (\Eg de kai gegennmai\). Perfect passive indicative of \genna\. The word "Roman" not in the Greek. Literally, "But I have been even born one," (i.e. born a Roman citizen). There is calm and simple dignity in this reply and pardonable pride. Being a citizen of Tarsus (21:39|) did not make Paul a Roman citizen. Tarsus was an _urbs libera_, not a _colonia_ like Philippi. Some one of his ancestors (father, grandfather) obtained it perhaps as a reward for distinguished service. Paul's family was of good social position. "He was educated by the greatest of the Rabbis; he was at an early age entrusted by the Jewish authorities with an important commission; his nephew could gain ready access to the Roman tribune; he was treated as a person of consequence by Felix, Festus, Agrippa, and Julius" (Furneaux).

rwp@Acts:23:10 @{When there arose a great dissension} (\polls ts ginomens stases\). Present middle participle (genitive absolute). Literally, "dissension becoming much." {Lest Paul should be torn in pieces by them} (\m diaspasthi ho Paulos\). First aorist passive subjunctive of \diaspa\, to draw in two, to tear in pieces, old verb, in the N.T. only here and strkjv@Mark:5:4| of tearing chains in two. The subjunctive with \m\ is the common construction after a verb of fearing (Robertson, _Grammar_, p. 995). {The soldiers} (\to strateuma\). The army, the band of soldiers and so in verse 27|. {To go down} (\kataban\). Second aorist active participle of \katabain\, having gone down. {Take him by force} (\harpasai\). To seize. The soldiers were to seize and save Paul from the midst of (\ek mesou\) the rabbis or preachers (in their rage to get at each other). Paul was more of a puzzle to Lysias now than ever.

rwp@Acts:24:2 @{When he (Paul) was called} (\klthentos autou\). Genitive absolute (as so often in Acts) with first aorist passive participle of \kale\. Seeing that by thee we enjoy much peace (\polls eirns tugchanontes dia sou\). Literally, obtaining much peace by thee. A regular piece of flattery, _captatio benevolentiae_, to ingratiate himself into the good graces of the governor. Felix had suppressed a riot, but Tacitus (_Ann_. XII. 54) declares that Felix secretly encouraged banditti and shared the plunder for which the Jews finally made complaint to Nero who recalled him. But it sounded well to praise Felix for keeping peace in his province, especially as Tertullus was going to accuse Paul of being a disturber of the peace. {And that by thy providence} (\kai dia ts pronoias\). Forethought, old Greek word from \pronoos\ (\pronoe\ in strkjv@1Timothy:5:8; strkjv@Romans:12:17; strkjv@2Corinthians:8:21|), in N.T. only here and strkjv@Romans:13:14|. "Providence" is Latin _Providentia_ (foreseeing, _provideo_). Roman coins often have _Providentia Caesaris_. Post-Augustan Latin uses it of God (Deus). {Evils are corrected for this nation} (\diorthmatn ginomenn ti ethnei touti\). Genitive absolute again, \ginomenn\, present middle participle describing the process of reform going on for this nation (dative case of personal interest). \Diorthma\ (from \diortho\, to set right) occurs from Aristotle on of setting right broken limbs (Hippocrates) or reforms in law and life (Polybius, Plutarch). "Reform continually taking place for this nation." Felix the Reform Governor of Judea! It is like a campaign speech, but it doubtless pleased Felix.

rwp@Acts:24:10 @{When the governor had beckoned to him} (\neusantos auti tou hgemonos\). Genitive absolute again with first aorist active participle of \neu\, to give a nod, old word, in N.T. only here and strkjv@John:13:24|. "The governor nodding to him." {Forasmuch as I know} (\epistamenos\). Knowing, from \epistamai\. {That thou hast been of many years a judge} (\ek polln etn onta se kritn\). The participle in indirect assertion after \epistamenos\ (Robertson, _Grammar_, p. 1041). Paul goes as far as he can in the way of a compliment. For seven years Felix has been governor, \onta\ being a sort of progressive present participle with \ek polln etn\ (Robertson, _Grammar_, p. 892). {Cheerfully} (\euthums\). Old adverb from \euthumos\ (\eu\ and \thumos\, good spirit), here only in N.T. {Make my defence} (\apologoumai\). Old and regular word for this idea as in strkjv@Luke:21:14| which see.

rwp@Acts:25:23 @{When Agrippa was come and Bernice} (\elthontos tou Agrippa kai ts Berniks\). Genitive absolute, the participle agreeing in number and gender (masculine singular, \elthontos\) with \Agrippa\, \Berniks\ being added as an afterthought. {With great pomp} (\meta polls phantasias\). \Phantasia\ is a _Koin_ word (Polybius, Diodorus, etc.) from the old verb \phantaz\ (Hebrews:12:21|) and it from \phain\, common verb to show, to make an appearance. This is the only N.T. example of \phantasia\, though the kindred common word \phantasma\ (appearance) occurs twice in the sense of apparition or spectre (Matthew:14:26; strkjv@Mark:6:49|). Herodotus (VII. 10) used the verb \phantaz\ for a showy parade. Festus decided to gratify the wish of Agrippa by making the "hearing" of Paul the prisoner (verse 22|) an occasion for paying a compliment to Agrippa (Rackham) by a public gathering of the notables in Caesarea. Festus just assumed that Paul would fall in with this plan for a grand entertainment though he did not have to do it. {Into the place of hearing} (\eis to akroatrion\). From \akroaomai\ (to be a hearer) and, like the Latin _auditorium_, in Roman law means the place set aside for hearing, and deciding cases. Here only in the N.T. Late word, several times in Plutarch and other _Koin_ writers. The hearing was "semi-official" (Page) as is seen in verse 26|. {With the chief captains} (\sun te chiliarchois\). \Chiliarchs\, each a leader of a thousand. There were five cohorts of soldiers stationed in Caesarea. {And the principal men of the city} (\kai andrasin tois kat' exochn\). The use of \kat' exochn\, like our French phrase _par excellence_, occurs here only in the N.T., and not in the ancient Greek, but it is found in inscriptions of the first century A.D. (Moulton and Milligan's _Vocabulary_). \Exoch\ in medical writers is any protuberance or swelling. Cf. our phrase "outstanding men." {At the command of Festus} (\keleusantos tou Phstou\). Genitive absolute again, "Festus having commanded."

rwp@Acts:26:10 @{I both shut up many} (\pollous te katekleisa\). Effective aorist active of \kataklei\, old word to shut down like a trap door, in N.T. only here and strkjv@Luke:3:20|. Double use of \te\ (both--and). {Having received authority from the chief priests} (\tn para tn archieren exousian labn\). "The authority," he says. Paul was the official persecutor of the saints under the direction of the Sanhedrin. He mentions "chief priests" (Sadducees), though a Pharisee himself. Both parties were co-operating against the saints. {And when they were put to death} (\anairoumenn te autn\). Genitive absolute with present passive participle of \anaire\. {I gave my vote against them} (\katnegka psphon\). "I cast down my pebble" (a black one). The ancient Greeks used white pebbles for acquittal (Revelation:2:17|), black ones for condemnation as here (the only two uses of the word in the N.T.). Paul's phrase (not found elsewhere) is more vivid than the usual \katapsphiz\ for voting. They literally cast the pebbles into the urn. Cf. \sumpsphiz\ in strkjv@Acts:19:19|, \sugkatapsephizo\ in strkjv@Acts:1:26|. If Paul's language is taken literally here, he was a member of the Sanhedrin and so married when he led the persecution. That is quite possible, though he was not married when he wrote strkjv@1Corinthians:7:7f.|, but a widower. It is possible to take the language figuratively for approval, but not so natural.

rwp@Acts:26:24 @{As he thus made his defence} (\tauta autou apologoumenou\). Genitive absolute again with present middle participle. Paul was still speaking when Festus interrupted him in great excitement. {With a loud voice} (\megali ti phni\). Associative instrumental case showing manner (Robertson, _Grammar_, p. 530) and the predicate use of the adjective, "with the voice loud" (elevated). {Thou art mad} (\maini\). Old verb for raving. See also strkjv@John:10:20; strkjv@Acts:12:15; strkjv@1Corinthians:14:23|. The enthusiasm of Paul was too much for Festus and then he had spoken of visions and resurrection from the dead (verse 8|). "Thou art going mad" (linear present), Festus means. {Thy much learning doth turn thee to madness} (\ta polla se grammata eis manian peritrepei\). "Is turning thee round." Old verb \peritrep\, but only here in N.T. Festus thought that Paul's "much learning" (="many letters," cf. strkjv@John:7:15| of Jesus) of the Hebrew Scriptures to which he had referred was turning his head to madness (wheels in his head) and he was going mad right before them all. The old word \mania\ (our mania, frenzy, cf. maniac) occurs here only in N.T. Note unusual position of \se\ between \polla\ and \grammata\ (Robertson, _Grammar_, pp. 418, 420)

rwp@Acts:28:8 @{Lay} (\katakeisthai\). Common verb for the sick (Mark:1:30; strkjv@John:5:6|). {Sick} (\sunechomenon\). "Held together." Common verb again for the sick as in strkjv@Luke:4:38|. {Of fever} (\puretois\). Instrumental case, and plural "fevers," medical term for intermittent attacks of fever (Demosthenes, Lucian, medical writers). {Dysentery} (\dusenterii\). Instrumental case also. Late form of the older \dusenteria\ and only here in N.T. Our very word _dysentery_. Another medical term of which Luke uses so many. Hippocrates often mentions these two diseases together. {Laying his hands on him healed him} (\epitheis tas cheiras auti iasato auton\). Either like the laying on of hands in strkjv@James:5:14|, the gift of healing (1Corinthians:12:9f.|), or the tender interest of Jesus when he took hold of the hand of Peter's mother-in-law (Mark:1:31|). Ramsay argues that \iaomai\ is employed here of the miraculous healing by Paul while \therapeu\ is used of the cures by Luke the physician (verse 9|). This is a general distinction and it is probably observed here, but in strkjv@Luke:6:18| (which see) both verbs are employed of the healings by Jesus. {Came and were healed} (\prosrchonto kai etherapeuonto\). Imperfect middle and imperfect passive. A regular stream of patients came during these months. Luke had his share in the honours, "us" (\hms\), and no doubt his share in the cures. {With many honours} (\pollais timais\). Instrumental case. The word was often applied to payment for professional services as we today speak of an honorarium. {They put on board} (\epethento\). Second aorist middle indicative of \epitithmi\, to put on. The idea of "on board" is merely suggested by \anagomenois\ (when we sailed) "the things for our needs" (\ta pros tas chreias\).

rwp@Acts:28:11 @{Which had wintered} (\parakecheimakoti\). Perfect active participle of \paracheimaz\, to pass the winter. Old verb, in N.T. only strkjv@27:12; strkjv@28:11; strkjv@1Corinthians:16:6; strkjv@Titus:3:12|. The locative case agreeing with \ploii\. Navigation in the Mediterranean usually opened up in February (always by March), spring beginning on Feb. 9 (Page). {Whose sign was the Twin Brothers} (\parasmi Dioskourois\). The word \parasmi\ can be either a substantive (as Revised Version has it) or an adjective "marked by the sign," examples of both uses common in ancient Greek. \Dioskourois\ is in apposition with \parasmi\. The word means the twin sons (\kouros\ or \koros\) of Zeus (\Dios\, genitive of \Zeus\) and Leda, viz., Castor and Pollux. The Attic used the dual, \t Dioskor\. Castor and Pollux were the tutelary deities of sailors whose figures were painted one on each side of the prow of the ship. This sign was the name of the ship. Songs:they start in another grain ship of Alexandria bound for Rome.

rwp@Galatians:1:14 @{I advanced} (\proekopton\). Imperfect active again of \prokopt\, old verb, to cut forward (as in a forest), to blaze a way, to go ahead. In N.T. only here, strkjv@Romans:13:12; strkjv@2Timothy:2:16; strkjv@3:9,13|. Paul was a brilliant pupil under Gamaliel. See strkjv@Phillipians:3:4-6|. He was in the lead of the persecution also. {Beyond many of mine own age} (\huper pollous sunlikitas\). Later compound form for the Attic \hlikits\ which occurs in Dion Hal. and inscriptions (from \sun\, with, and \hlikia\, age). Paul modestly claims that he went "beyond" (\huper\) his fellow-students in his progress in Judaism. {More exceedingly zealous} (\perissoters zlots\). Literally, "more exceedingly a zealot." See on ¯Acts:1:13; strkjv@21:20; strkjv@1Corinthians:14:12|. Like Simon Zelotes. {For the traditions of my fathers} (\tn patrikn mou paradosen\). Objective genitive after \zlots\. \Patrikn\ only here in N.T., though old word from \patr\ (father), paternal, descending from one's father. For \patrios\ see strkjv@Acts:22:3,14|. Tradition (\paradosis\) played a large part in the teaching and life of the Pharisees (Mark:7:1-23|). Paul now taught the Christian tradition (2Thessalonians:2:15|).

rwp@Hebrews:1:11 @{They} (\autoi\). The heavens (\ouranoi\). {Shall perish} (\apolountai\). Future middle of \apollumi\. Modern scientists no longer postulate the eternal existence of the heavenly bodies. {But thou continuest} (\su de diameneis\). This is what matters most, the eternal existence of God's Son as Creator and Preserver of the universe (John:1:1-3; strkjv@Colossians:1:14ff.|). {Shall wax old} (\palaithsontai\). First future passive indicative of \palaio\, from \palaios\, for which see strkjv@Luke:12:33; strkjv@Hebrews:8:13|.

rwp@Hebrews:2:4 @{God also bearing witness with them} (\sunepimarturountos tou theou\). Genitive absolute with the present active participle of the late double compound verb \sunepimarture\, to join (\sun\) in giving additional (\epi\) testimony (\marture\). Here only in N.T., but in Aristotle, Polybius, Plutarch. {Both by signs} (\smeiois te kai\) {and wonders} (\kai terasin\) {and by manifold powers} (\kai poikilais dunamesin\) {and by gifts of the Holy Ghost} (\kai pneumatos hagiou merismois\). Instrumental case used with all four items. See strkjv@Acts:2:22| for the three words for miracles in inverse order (powers, wonders, signs). Each word adds an idea about the \erga\ (works) of Christ. \Teras\ (wonder) attracts attention, \dunamis\ (power) shows God's power, \smeion\ reveals the purpose of God in the miracles. For \poikilais\ (manifold, many-coloured) see strkjv@Matthew:4:24; strkjv@James:1:2|. For \merismos\ for distribution (old word, in N.T. only here and strkjv@Hebrews:4:12|) see strkjv@1Corinthians:12:4-30|. {According to his own will} (\kata tn autou thelsin\). The word \thelsis\ is called a vulgarism by Pollux. The writer is fond of words in \-is\.

rwp@Hebrews:9:25 @{That he should offer himself often} (\hina pollakis prospheri heauton\). Purpose clause with \hina\ and present active subjunctive of \prospher\ (keep on offering himself, like strkjv@5:1,3|). {With blood not his own} (\en haimati allotrii\). So-called instrumental use of \en\ (accompaniment). \allotrios\ means "belonging to another," "not one's own" (Luke:16:12|).

rwp@Hebrews:9:26 @{Else must he often have suffered} (\epei edei auton pollakis pathein\). A common elliptical use of \epei\ after which one must supply "if that were true" or "in that case," a protasis of a condition of the second class assumed to be untrue. The conclusion with \edei\ is without \an\ (verbs of necessity, obligation, etc.). See Robertson, _Grammar_, p. 963. The conclusion with \an\ occurs in strkjv@10:2|. See also strkjv@1Corinthians:5:10|. "Since, if that were true, it would be necessary for him to suffer often." {Since the foundation of the world} (\apo katabols kosmou\). See strkjv@4:3| for this phrase. The one sacrifice of Christ is of absolute and final value (1Peter:1:19f.; strkjv@Revelation:13:8|). {At the end} (\epi sunteleii\). Consummation or completion as in strkjv@Matthew:13:39f.| which see. {Hath he been manifested} (\pephanertai\). Perfect passive indicative of \phanero\, permanent state. See "the primitive hymn or confession of faith" (Moffatt) in strkjv@1Timothy:3:16| and also strkjv@1Peter:1:20|. Jesus came once for all (Hebrews:1:2|). {To put away sin} (\eis athetsin ts hamartias\). See strkjv@7:18| for the word \athetsis\. "The sacrifice of Christ dealt with sin as a principle: the Levitical sacrifices with individual transgressions" (Vincent).

rwp@James:1:11 @{Ariseth} (\aneteilen\). Gnomic or timeless aorist active indicative of the old compound \anatell\, used here of plants (cf. \anathall\ in strkjv@Phillipians:4:10|), often of the sun (Matthew:13:6|). {With the scorching wind} (\sun ti kausni\). Associative instrumental case with \sun\. In the LXX this late word (from \kausos\) is usually the sirocco, the dry east wind from the desert (Job:1:19|). In strkjv@Matthew:20:12; strkjv@Luke:12:55| it is the burning heat of the sun. Either makes sense here. {Withereth} (\exranen\). Another gnomic aorist active indicative (Robertson, _Grammar_, p. 837) of \xrain\, old verb (from \xros\, dry or withered, strkjv@Matthew:12:10|), to dry up. Grass and flowers are often used to picture the transitoriness of human life. {Falleth} (\exepesen\). Another gnomic aorist (second aorist active indicative) of \ekpipt\ to fall out (off). {The grace} (\h euprepeia\). Old word (from \eupreps\ well-looking, not in the N.T.), only here in N.T. Goodly appearance, beauty. {Of the fashion of it} (\tou prospou autou\). "Of the face of it." The flower is pictured as having a "face," like a rose or lily. {Perisheth} (\apleto\). Another gnomic aorist (second aorist middle indicative of \apollumi\, to destroy, but intransitive here, to perish). The beautiful rose is pitiful when withered. {Shall fade away} (\maranthsetai\). Future passive indicative of \marain\, old verb, to extinguish a flame, a light. Used of roses in Wisdom strkjv@2:8. {Goings} (\poreiais\). Old word from \poreu\ to journey, in N.T. only here and strkjv@Luke:13:22| (of Christ's journey toward Jerusalem). The rich man's travels will come to "journey's end."

rwp@James:3:1 @{Be not many teachers} (\m polloi didaskaloi ginesthe\). Prohibition with \m\ and present middle imperative of \ginomai\. "Stop becoming many teachers" (so many of you). There is thus a clear complaint that too many of the Jewish Christians were attempting to teach what they did not clearly comprehend. There was a call for wise teachers (verses 13f.|), not for foolish ones. This soon became an acute question, as one can see in I Cor. 12 to 14. They were not all teachers (1Corinthians:12:28f.; strkjv@14:26|). The teacher is here treated as the wise man (3:13-18|) as he ought to be. The rabbi was the teacher (Matthew:23:7f.; strkjv@John:1:38; strkjv@3:10; strkjv@20:16|). Teachers occupied an honourable position among the Christians (Ephesians:4:11; strkjv@Acts:13:1|). James counts himself a teacher (we shall receive, strkjv@3:1|) and this discussion is linked on with strkjv@1:19-27|. Teachers are necessary, but incompetent and unworthy ones do much harm. {Heavier judgment} (\meizon krima\). "Greater sentence." See strkjv@Mark:12:40; strkjv@Luke:20:47| for \perrisoteron krima\ (the sentence from the judge, strkjv@Romans:13:2|). The reason is obvious. The pretence of knowledge adds to the teacher's responsibility and condemnation.

rwp@James:3:2 @{In many things} (\polla\). Accusative neuter plural either cognate with \ptaiomen\ or accusative of general reference. On \ptaiomen\ (stumble) see on ¯2:10|. James includes himself in this list of stumblers. {If not} (\ei-ou\). Condition of first class with \ou\ (not \m\) negativing the verb \ptaiei\. {In word} (\en logi\). In speech. The teacher uses his tongue constantly and so is in particular peril on this score. {The same} (\houtos\). "This one" (not \ho autos\ the same). {A perfect man} (\teleios anr\). "A perfect husband" also, for \anr\ is husband as well as man in distinction from woman (\gun\). The wife is at liberty to test her husband by this rule of the tongue. {To bridle the whole body also} (\chalinaggsai kai holon to sma\). See strkjv@1:26| for this rare verb applied to the tongue (\glssan\). Here the same metaphor is used and shown to apply to the whole body as horses are led by the mouth. The man follows his own mouth whether he controls the bridle therein (1:26|) or someone else holds the reins. James apparently means that the man who bridles his tongue does not stumble in speech and is able also to control his whole body with all its passions. See strkjv@Titus:1:11| about stopping people's mouths (\epistomiz\).

rwp@James:4:12 @{One only} (\heis\). No "only" in the Greek, but \heis\ here excludes all others but God. {The lawgiver} (\ho nomothets\). Old compound (from \nomos, tithmi\), only here in N.T. In strkjv@Psalms:9:20|. Cf. \nomothete\ in strkjv@Hebrews:7:11; strkjv@8:6|. {To save} (\ssai\, first aorist active infinitive of \sz\) {and to destroy} (\kai apolesai\, first aorist active infinitive of \apollumi\ to destroy). Cf. the picture of God's power in strkjv@Matthew:10:28|, a common idea in the O.T. (Deuteronomy:32:39; strkjv@1Samuel:2:16; strkjv@2Kings:5:7|). {But who art thou?} (\su de tis ei;\). Proleptic and emphatic position of \su\ (thou) in this rhetorical question as in strkjv@Romans:9:20; strkjv@14:4|. {Thy neighbour} (\ton plsion\). "The neighbour" as in strkjv@James:2:8|.

rwp@John:2:12 @{He went down to Capernaum} (\kateb eis Kapharnaoum autos\). Second aorist active indicative of \katabain\. Cana was on higher ground. This brief stay ({not many days}, \ou pollas hmeras\) in this important city (Tell Hum) on the north shore of Galilee was with Christ's mother, brothers (apparently friendly at first) and the six disciples, all in the fresh glow of the glory manifested at Cana. Surely Mary's heart was full.

rwp@John:3:16 @{For so} (\houts gar\). This use of \gar\ is quite in John's style in introducing his comments (2:25; strkjv@4:8; strkjv@5:13|, etc.). This "Little Gospel" as it is often called, this "comfortable word" (the Anglican Liturgy), while not a quotation from Jesus is a just and marvellous interpretation of the mission and message of our Lord. In verses 16-21| John recapitulates in summary fashion the teaching of Jesus to Nicodemus. {Loved} (\gapsen\). First aorist active indicative of \agapa\, the noble word so common in the Gospels for the highest form of love, used here as often in John (14:23; strkjv@17:23; strkjv@1John:3:1; strkjv@4:10|) of God's love for man (cf. strkjv@2Thessalonians:2:16; strkjv@Romans:5:8; strkjv@Ephesians:2:4|). In strkjv@21:15| John presents a distinction between \agapa\ and \phile\. \Agapa\ is used also for love of men for men (13:34|), for Jesus (8:42|), for God (1John:4:10|). {The world} (\ton kosmon\). The whole cosmos of men, including Gentiles, the whole human race. This universal aspect of God's love appears also in strkjv@2Corinthians:5:19; strkjv@Romans:5:8|. {That he gave} (\hste edken\). The usual classical construction with \hste\ and the indicative (first aorist active) practical result, the only example in the N.T. save that in strkjv@Galatians:2:13|. Elsewhere \hste\ with the infinitive occurs for actual result (Matthew:13:32|) as well as purpose (Matthew:10:1|), though even this is rare. {His only begotten Son} (\ton huion ton monogen\). "The Son the only begotten." For this word see on ¯1:14,18; strkjv@3:18|. The rest of the sentence, the purpose clause with \hina-echi\ precisely reproduces the close of strkjv@3:15| save that \eis auton\ takes the place of \en auti\ (see strkjv@1:12|) and goes certainly with \pisteun\ (not with \echi\ as \en auti\ in verse 15|) and the added clause "should not perish but" (\m apoltai alla\, second aorist middle subjunctive, intransitive, of \apollumi\, to destroy). The same contrast between "perish" and "eternal life" (for this world and the next) appears also in strkjv@10:28|. On "perish" see also strkjv@17:12|.

rwp@John:3:23 @{John was also baptizing} (\n de kai ho Ians baptizn\). Periphrastic imperfect picturing the continued activity of the Baptist simultaneous with the growing work of Jesus. There was no real rivalry except in people's minds. {In Aenon near to Salim} (\en Ainn eggus tou Saleim\). It is not clearly known where this place was. Eusebius locates it in the Jordan valley south of Beisan west of the river where are many springs (fountains, eyes). There is a place called Salim east of Shechem in Samaria with a village called 'Aimen, but with no water there. There may have been water there then, of course. {Because there was much water there} (\hoti hudata polla n ekei\). "Because many waters were there." Not for drinking, but for baptizing. "Therefore even in summer baptism by immersion could be continued" (Marcus Dods). {And they came, and were baptized} (\kai pareginonto kai ebaptizonto\). Imperfects both, one middle and the other passive, graphically picturing the long procession of pilgrims who came to John confessing their sins and receiving baptism at his hands.

rwp@John:4:41 @{Many more} (\polli pleious\). "More by much" (instrumental case \polli\) in comparison with just "many" (\polloi\) of verse 39|. Jesus was reaping more rapidly than the woman did. But all were rejoicing that so many "believed" (\episteusan\, really believed).

rwp@John:6:27 @{Work not for} (\m ergazesthe\). Prohibition with \m\ and present middle imperative of \ergazomai\, old verb from \ergon\, work. {The meat} (\tn brsin\). The act of eating (Romans:14:17|), corrosion (Matthew:6:19|), the thing eaten as here (2Corinthians:9:10|). See on ¯John:4:32|. {Which perisheth} (\tn apollumenn\). Present middle participle of \apollumi\. They were already hungry again. {Unto eternal life} (\eis zn ainion\). Mystical metaphor quite beyond this crowd hungry only for more loaves and fishes. Bernard thinks that John has here put together various sayings of Christ to make one discourse, a gratuitous interpretation. {Will give} (\dsei\). Future active indicative of \didmi\. The outcome is still future and will be decided by their attitude towards the Son of man (verse 51|). {For him the Father, even God, hath sealed} (\touton gar ho patr esphragisen ho theos\). Literally, "For this one the Father sealed, God." First aorist active indicative of \sphragiz\, to seal. See elsewhere in strkjv@John:3:33| (attestation by man). Sealing by God is rare in N.T. (2Corinthians:1:22; strkjv@Ephesians:1:13; strkjv@4:30|). It is not clear to what item, if any single one, John refers when the Father set his seal of approval on the Son. It was done at his baptism when the Holy Spirit came upon him and the Father spoke to him. Cf. strkjv@5:37|.

rwp@John:6:39 @{That of all that which} (\hina pn ho\). Literally, "That all which" (see verse 37| for \pan ho\), but there is a sharp anacoluthon with \pn\ left as _nominativus pendens_. {I should lose nothing} (\m apoles ex autou\). Construed with \hina\, "that I shall not lose anything of it." \Apoles\, from \apollumi\, can be either future active indicative or first aorist active subjunctive as is true also of \anasts\ (from \anistmi\), "I shall raise up." {At the last day} (\ti eschati hemeri\). Locative case without \en\. Only in John, but four times here (39,40,44,54|) "with the majesty of a solemn refrain." In strkjv@7:37| it is the last day of the feast of tabernacles, but in strkjv@11:24; strkjv@12:48| of the day of judgment as here. Christ is the Agent of the general resurrection in strkjv@5:28| as in strkjv@1Corinthians:15:22| while here only the resurrection of the righteous is mentioned.

rwp@John:7:31 @{When the Christ shall come} (\ho Christos hotan elthi\). Proleptic position of \ho Christos\ again as in 27|, but \elthi\ with \hotan\ rather than \erchtai\, calling more attention to the consummation (whenever he does come). {Will he do?} (\m poisei;\). Future active indicative of \poie\ with \m\ (negative answer expected). Jesus had won a large portion of the pilgrims (\ek tou ochlou polloi\) either before this day or during this controversy. The use of \episteusan\ (ingressive aorist active) looks as if many came to believe at this point. These pilgrims had watched closely the proceedings. {Than those which} (\hn\). One must supply the unexpressed antecedent \toutn\ in the ablative case after \pleiona\ (more). Then the neuter plural accusative relative \ha\ (referring to \smeia\ signs) is attracted to the ablative case of the pronominal antecedent \toutn\ (now dropped out). {Hath done} (\epoisen\). First aorist active indicative of \poie\, a timeless constative aorist summing up all the miracles of Jesus so far.

rwp@John:8:26 @{I have many things to speak and to judge concerning you} (\polla ech peri humn lalein kai krinein\). Instead of further talk about his own claims (already plain enough) Jesus turns to speak and to judge concerning them and their attitude towards him (cf. verse 16|). Whatever they think of Jesus the Father who sent him is true (\alths\). They cannot evade responsibility for the message heard. Songs:Jesus goes on speaking it from the Father.

rwp@John:8:30 @{Many believed on him} (\polloi episteusan eis auton\). Ingressive aorist active indicative, came to believe, nominally at any rate, as in strkjv@2:23|. But the tension was keen and Jesus proceeded to test the faith of these new believers from among the Pharisees.

rwp@John:10:28 @{And I give unto them eternal life} (\kag didmi autois zn ainion\). This is the gift of Jesus now to his sheep as stated in strkjv@6:27,40| (cf. strkjv@1John:2:25; strkjv@5:11|). {And they shall never perish} (\kai ou m apolntai\). Emphatic double negative with second aorist middle (intransitive) subjunctive of \apollumi\, to destroy. The sheep may feel secure (3:16; strkjv@6:39; strkjv@17:12; strkjv@18:9|). {And no one shall snatch them out of my hand} (\kai ouch harpasei tis auta ek ts cheiros mou\). Jesus had promised this security in Galilee (6:37,39|). No wolf, no thief, no bandit, no hireling, no demon, not even the devil can pluck the sheep out of my hand. Cf. strkjv@Colossians:3:3| (Your life is hid together with Christ in God).

rwp@John:10:32 @{From the Father} (\ek tou patros\). Proceeding out of the Father as in strkjv@6:65; strkjv@16:28| (cf. strkjv@7:17; strkjv@8:42,47|) rather than \para\ as in strkjv@1:14; strkjv@6:46; strkjv@7:29; strkjv@17:7|. {For which of those works} (\dia poion autn ergon\). Literally, "For what kind of work of them" (referring to the "many good works" \polla erga kala\). Noble and beautiful deeds Jesus had done in Jerusalem like healing the impotent man (chapter 5) and the blind man (chapter 9). \Poion\ is a qualitative interrogative pronoun pointing to \kala\ (good). {Do ye stone me} (\lithazete\). Conative present active indicative, "are ye trying to stone me." They had the stones in their hands stretched back to fling at him, a threatening attitude.

rwp@John:10:41 @{Many came to him} (\polloi lthon pros auton\). Jesus was busy here and in a more congenial atmosphere than Jerusalem. John wrought no signs the crowds recall, though Jesus did many here (Matthew:19:2|). The crowds still bear the impress of John's witness to Christ as "true" (\alth\). Here was prepared soil for Christ.

rwp@John:10:42 @{Many believed on him there} (\polloi episteusan eis auton ekei\). See strkjv@1:12; strkjv@2:11| for same idiom. Striking witness to the picture of the Messiah drawn by John. When Jesus came they recognized the original. See strkjv@John:1:29-34|. What about our sermons about Jesus if he were to walk down the aisle in visible form according to A.J. Gordon's dream?

rwp@John:11:50 @{That it is expedient for you} (\hoti sumpherei humin\). Indirect discourse with present active indicative of \sumpher\ used with the \hina\ clause as subject. It means to bear together, to be profitable, with the dative case as here (\humin\, for you). It is to your interest and that is what they cared most for. {That one man die} (\hina heis anthrpos apothani\). Sub-final use of \hina\ with second aorist active subjunctive of \apothnsk\ as subject clause with \sumpherei\. See strkjv@16:7; strkjv@18:7| for the same construction. {For the people} (\huper tou laou\). \Huper\ simply means _over_, but can be in behalf of as often, and in proper context the resultant idea is "instead of" as the succeeding clause shows and as is clearly so in strkjv@Galatians:3:13| of the death of Christ and naturally so in strkjv@2Corinthians:5:14f.; strkjv@Romans:5:6|. In the papyri \huper\ is the usual preposition used of one who writes a letter for one unable to write. {And that the whole nation perish not} (\kai m holon to ethnos apoltai\). Continuation of the \hina\ construction with \m\ and the second aorist subjunctive of \apollumi\. What Caiaphas has in mind is the giving of Jesus to death to keep the nation from perishing at the hands of the Romans. Politicians are often willing to make a sacrifice of the other fellow.

rwp@John:12:2 @{Songs:they made him a supper there} (\epoisan oun auti deipnon ekei\). Here again \oun\ is not inferential, but merely transitional. This supper is given by Mark (Mark:14:3-9|) and Matthew (Matthew:26:6-13|) just two days (Mark:14:1|) before the passover, that is on our Tuesday evening (beginning of Jewish Wednesday), while John mentions (12:2-9|) it immediately after the arrival of Jesus in Bethany (12:1|). One must decide which date to follow. Mark and Matthew and Luke follow it with the visit of Judas to the Sanhedrin with an offer to betray Jesus as if exasperated by the rebuke by Jesus at the feast. Bernard considers that John "is here more probably accurate." It all turns on John's purpose in putting it here. This is the last mention of Jesus in Bethany and he may have mentioned it proleptically for that reason as seems to me quite reasonable. Westcott notes that in chapter 12 John closes his record of the public ministry of the Lord relative to the disciples at this feast (1-11|), to the multitude in the triumphal entry (12-19|), to the world outside in the visit of the Greeks (20-36a|), and with two summary judgements (36b-50|). There is no further reason to refer to the feast in the house of another Simon when a sinful woman anointed Jesus (Luke:7:36-50|). It is no credit to Luke or to John with Mark and Matthew to have them all making a jumble like that. There were two anointings by two absolutely different women for wholly different purposes. See the discussion on Luke for further details. {And Martha served} (\kai h Martha dikonei\). Imperfect active of \diakone\, picturing Martha true to the account of her in strkjv@Luke:10:40| (\polln diakonian\, \diakonein\ as here). But this fact does not show that Martha was the wife of this Simon at all. They were friends and neighbours and Martha was following her bent. It is Mark (Mark:14:3|) and Matthew (Matthew:26:6|) who mention the name of the host. It is not Simon the Pharisee (Luke:7:36|), but Simon the leper (Mark:14:3; strkjv@Matthew:26:6|) in whose house they meet. The name is common enough. The Simon in Luke was sharply critical of Jesus; this one is full of gratitude for what Jesus has done for him. {That sat at meat} (\tn anakeimenn\). "That lay back," reclined as they did, articular participle (ablative case after \ek\) of the common verb \anakeimai\. Perhaps Simon gave the feast partly in honour of Lazarus as well as of Jesus since all were now talking of both (John:12:9|). It was a gracious occasion. The guests were Jesus, the twelve apostles, and Martha, Mary, and Lazarus.

rwp@John:12:5 @{Sold} (\eprath\). First aorist passive indicative of \piprask\, old verb to sell (Matthew:13:46|). {For three hundred pence} (\triakosin dnarin\). Genitive of price. Same item in strkjv@Mark:14:5|, while in strkjv@Matthew:26:9| it is simply "for much" (\pollou\). But all three have "given to the poor" (\edoth ptchois\). First aorist passive indicative of \didmi\ with dative case \ptchois\ (note absence of the article, poor people), real beggars, mendicants (Matthew:19:21; strkjv@Luke:14:13|). But only John singles out Judas as the one who made the protest against this waste of money while Mark says that "some" had indignation and Matthew has it that "the disciples" had indignation. Clearly Judas was the spokesman for the group who chimed in and agreed with his protest. The amount here spent by Mary (ten guineas) would equal a day labourer's wages for a year (Dods).

rwp@John:12:42 @{Nevertheless even} (\homs mentoi kai\). For the old \homs\ see strkjv@1Corinthians:14:7; strkjv@Galatians:3:15| (only other examples in N.T.), here only with \mentoi\, "but yet," and \kai\, "even." In spite of what has just been said "many (\polloi\) even of the rulers" (recall the lonely shyness of Nicodemus in strkjv@3:1ff.|). These actually "believed on him" (\episteusan eis auton\) in their convictions, a remarkable statement as to the effect that Christ had in Jerusalem as the Sanhedrin plotted his death. Cf. Nicodemus and Joseph of Arimathea. {But because of the Pharisees} (\alla dia tous Pharisaious\). Like the whispered talk in strkjv@7:13| "because of the fear of the Jews." Once the Pharisees sneeringly asked the officers (7:48|): "Hath any one of the rulers believed on him?" And now "many of the rulers have believed on him." {They did not confess} (\ouch hmologoun\). Negative imperfect in contrast to the punctiliar aorist \episteusan\. "They kept on not confessing." How like the cowardly excuses made today by those under conviction who refuse to step out for Christ. {Lest they should be put out of the synagogue} (\hina m aposunaggoi genntai\). Cf. strkjv@9:22| where this very word occurs in a purpose clause like this. Only once more in the N.T. (16:2|), a Jewish word not in profane authors. This ostracism from the synagogue was dreaded by the Jews and made cowards of these "believing elders." {More than} (\mallon per\). They preferred the glory and praise of men more than the glory and praise of God. How \apropos\ these words are to some suave cowards today.

rwp@John:17:12 @{I kept} (\etroun\). Imperfect active of \tre\, "I continued to keep." {I guarded} (\ephulaxa\). First aorist (constative) active of \phulass\. Christ was the sentinel (\phulax\, strkjv@Acts:5:23|) for them. Is he our sentinel now? {But the son of perdition} (\ei m ho huios ts apleias\). The very phrase for antichrist (2Thessalonians:2:3|). Note play on \apleto\, perished (second aorist middle indicative of \apollumi\). It means the son marked by final loss, not annihilation, but meeting one's destiny (Acts:2:25|). A sad and terrible exception (Mark:14:21|). {The scripture} (\h graph\). It is not clear whether this is John's own comment or the word of Jesus. Not in strkjv@18:9|. The Scripture referred to is probably strkjv@Psalms:41:9| quoted in strkjv@13:18| with the same formula \hina plrthi\ which see there.

rwp@John:20:30 @{Many other signs} (\polla alla smeia\). Not only those described in the Synoptic Gospels or referred to in general statements, but many alluded to in John's Gospel (2:23; strkjv@4:45; strkjv@12:37|). {Are not written} (\ouk estin gegrammena\). Periphrastic perfect passive indicative of \graph\, do not stand written, are not described "in this book." John has made a selection of the vast number wrought by Jesus "in the presence of the disciples" (\enpion tn mathtn\), common idiom in Luke, not in Mark and Matthew, and by John elsewhere only in strkjv@1John:3:22|. John's book is written with a purpose which he states.

rwp@Jude:1:5 @{To put you in remembrance} (\hupomnsai\). See strkjv@2Peter:1:12| \hupomimnskein\ (present active infinitive there, first aorist active infinitive here). {Though ye know all things once for all} (\eidotas hapax panta\). Concessive perfect (sense of present) active participle as in strkjv@2Peter:1:12|, but without \kaiper\. {The Lord} (\kurios\). Some MSS. add \Isous\. The use of \kurios\ here is usually understood to mean the Lord Jesus Christ, as Clement of Alex. (_Adumbr_. p. 133) explains, strkjv@Exodus:23:20|, by \ho mustikos ekeinos aggelos Isous\ (that mystical angel Jesus). For the mystic reference to Christ see strkjv@1Corinthians:10:4,9; strkjv@Hebrews:11:26|. Some MSS. here add \theos\ instead of \Isous\. {Afterward} (\to deuteron\). Adverbial accusative, "the second time." After having saved the people out of Egypt. {Destroyed} (\aplesen\). First aorist active indicative of \apollumi\, old verb, to destroy. {Them that believed not} (\tous m pisteusantas\). First aorist active articular participle of \pisteu\. The reference is to strkjv@Numbers:14:27-37|, when all the people rescued from Egypt perished except Caleb and Joshua. This first example by Jude:is not in II Peter, but is discussed in strkjv@1Corinthians:10:5-11; strkjv@Hebrews:3:18-4:2|.

rwp@Jude:1:11 @{Woe to them} (\ouai autois\). Interjection with the dative as is common in the Gospels (Matthew:11:21|). {Went} (\eporeuthsan\). First aorist passive (deponent) indicative of \poreuomai\. {In the way of Cain} (\ti hodi tou Kain\). Locative case \hodi\. Cain is Jude's fourth example. Not in II Peter, but in strkjv@Hebrews:11:4; strkjv@1John:3:11f|. From strkjv@Genesis:4:7|. {Ran riotously} (\exechuthsan\). First aorist passive indicative of \ekche\, to pour out, "they were poured out," vigorous metaphor for excessive indulgence. But it is used also of God's love for us (Romans:5:5|). {In the error of Balaam} (\ti plani tou Balaam\). The fifth example in Jude. In II Peter also (2Peter:2:15|). Either locative case (in) or instrumental (by). \Plan\ (in Peter also) is the common word for such wandering (Matthew:24:4ff.|, etc.). {Perished} (\aplonto\). Second aorist middle (intransitive) of \apollumi\. {In the gainsaying of Korah} (\ti antilogii tou Kore\). Again either locative or instrumental. The word \antilogia\ is originally answering back (Hebrews:6:16|), but it may be by act also (Romans:10:21|) as here. This is the sixth example in Jude, not in II Peter.

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:2:34 @{Is set for the falling and the rising up of many in Israel} (\Keitai eis ptsin kai anastasin polln en ti Isral\). Present indicative of the old defective verb appearing only in present and imperfect in the N.T. Sometimes it is used as the passive of \tithmi\ as here. The falling of some and the rising up of others is what is meant. He will be a stumbling-block to some (Isaiah:8:14; strkjv@Matthew:21:42,44; strkjv@Romans:9:33; strkjv@1Peter:2:16f.|) who love darkness rather than light (John:3:19|), he will be the cause of rising for others (Romans:6:4,9; strkjv@Ephesians:2:6|). "Judas despairs, Peter repents: one robber blasphemes, the other confesses" (Plummer). Jesus is the magnet of the ages. He draws some, he repels others. This is true of all epoch-making men to some extent. {Spoken against} (\antilegomenon\). Present passive participle, continuous action. It is going on today. Nietzsche regarded Jesus Christ as the curse of the race because he spared the weak.

rwp@Luke:3:18 @{Many other exhortations} (\polla men oun kai hetera\). Literally, many and different things did John \evangelize\, \euaggelizeto\, to the people. Luke has given a bare sample of the wonderful messages of the Baptist. Few as his words preserved are they give a definite and powerful conception of his preaching.

rwp@Luke:5:15 @{Songs:much the more} (\mllon\). strkjv@Mark:1:45| has only "much" (\polla\, many), but Mark tells more about the effect of this disobedience. {Went abroad} (\dircheto\). Imperfect tense. The fame of Jesus kept going. {Came together} (\sunrchonto\). Imperfect tense again. The more the report spread, the more the crowds came.

rwp@Luke:8:32 @{A herd of many swine} (\agel choirn hikann\). Word {herd} (\agel\) old as Homer, but in N.T. only here and parallels (Mark:5:11; strkjv@Matthew:8:30|). Luke shows his fondness for adjective \hikanos\ here again (see verse 27|) where Mark has \megal\ and Matthew \polln\.

rwp@Luke:9:23 @{He said unto all} (\elegen de pros pantas\). This is like Luke (cf. verse 43|). Jesus wanted all (the multitude with his disciples, as strkjv@Mark:8:34| has it) to understand the lesson of self-sacrifice. They could not yet understand the full meaning of Christ's words as applied to his approaching death of which he had been speaking. But certainly the shadow of the cross is already across the path of Jesus as he is here speaking. For details (soul, life, forfeit, gain, profit, lose, world) see discussion on ¯Matthew:16:24-26; strkjv@Mark:8:34-37|. The word for lose (\apolesei\, from \apollumi\, a very common verb) is used in the sense of destroy, kill, lose, as here. Note the mercantile terms in this passage (gain, lose, fine or forfeit, exchange). {Daily} (\kath' hmeran\). Peculiar to Luke in this incident. Take up the cross (his own cross) daily (aorist tense, \rat\), but keep on following me (\akoloutheit\, present tense). The cross was a familiar figure in Palestine. It was rising before Jesus as his destiny. Each man has his own cross to meet and bear.

rwp@Luke:12:47 @{Which knew} (\ho gnous\). Articular participle (second aorist active, punctiliar and timeless). The one who knows. Songs:as to \m hetoimasas poisas\ (does not make ready or do). {Shall be beaten with many stripes} (\darsetai pollas\). Second future passive of \der\, to skin, to beat, to flay (see on strkjv@Matthew:21:35; strkjv@Mark:12:3,5|). The passive voice retains here the accusative \pollas\ (supply \plgas\, present in strkjv@Luke:10:30|). The same explanation applies to \oligas\ in verse 48|.

rwp@Luke:13:3 @{Except ye repent} (\ean m metanote\). Present active subjunctive of \metanoe\, to change mind and conduct, linear action, keep on changing. Condition of third class, undetermined, but with prospect of determination. {Ye shall perish} (\apoleisthe\). Future middle indicative of \apollumi\ and intransitive. Common verb.

rwp@Luke:14:16 @{Made} (\epoiei\). Imperfect active, was on the point of making (inchoative). {Great supper} (\deipnon\). Or dinner, a formal feast. Jesus takes up the conventional remark of the guest and by this parable shows that such an attitude was no guarantee of godliness (Bruce). This parable of the marriage of the King's son (Luke:14:15-24|) has many points of likeness to the parable of the wedding garment (Matthew:22:1-14|) and as many differences also. The occasions are very different, that in Matthew grows out of the attempt to arrest Jesus while this one is due to the pious comment of a guest at the feast and the wording is also quite different. Hence we conclude that they are distinct parables. {And he bade many} (\kai ekalesen pollous\). Aorist active, a distinct and definite act following the imperfect \epoiei\.

rwp@Luke:14:25 @{And he turned} (\kai strapheis\). Second aorist passive participle of \streph\, common verb. It is a dramatic act on the part of Jesus, a deliberate effort to check the wild and unthinking enthusiasm of the crowds who followed just to be following. Note "many multitudes" (\ochloi polloi\) and the imperfect tense \suneporeuonto\, were going along with him.

rwp@Luke:15:4 @{In the wilderness} (\en ti ermi\). Their usual pasturage, not a place of danger or peril. It is the owner of the hundred sheep who cares so much for the one that is lost. He knows each one of the sheep and loves each one. {Go after that which is lost} (\poreuetai epi to apollos\). The one lost sheep (\apollos\, second perfect active participle of \apollumi\, to destroy, but intransitive, to be lost). There is nothing more helpless than a lost sheep except a lost sinner. The sheep went off by its own ignorance and folly. The use of \epi\ for the goal occurs also in strkjv@Matthew:22:9; strkjv@Acts:8:26; strkjv@9:11|. {Until he find it} (\hes heuri auto\). Second aorist active subjunctive of \heurisk\, common verb, with \hes\, common Greek idiom. He keeps on going (\poreuetai\, linear present middle indicative) until success comes (effective aorist, \heuri\).

rwp@Luke:15:9 @{Her friends and neighbours} (\tas philas kai geitonas\). Note single article and female friends (feminine article and \philas\). \Hes hou euri\ here as in verse 4|, only \hou\ added after \hes\ (until which time) as often. {Which I lost} (\hn aplesa\). First aorist active indicative of \apollumi\. She lost the coin (note article). The shepherd did not lose the one sheep.

rwp@Luke:15:13 @{Not many days after} (\met' ou pollas hmeras\). Literally, after not many days. Luke is fond of this idiom (7:6; strkjv@Acts:1:5|). {Took his journey} (\apedmsen\). First aorist active indicative of \apodme\ (from \apodmos\, away from home). Common verb. In the N.T. here and strkjv@Matthew:21:33; strkjv@25:14; strkjv@Mark:12:1; strkjv@Luke:20:9|. He burned all his bridges behind him, gathering together all that he had. {Wasted} (\dieskorpisen\). First aorist active indicative of \diaskorpiz\, a somewhat rare verb, the very opposite of "gathered together" (\sunagogn\). More exactly he scattered his property. It is the word used of winnowing grain (Matthew:25:24|). {With riotous living} (\zn asts\). Living dissolutely or profligately. The late adverb \asts\ (only here in the N.T.) from the common adjective \astos\ (\a\ privative and \sz\), one that cannot be saved, one who does not save, a spendthrift, an abandoned man, a profligate, a prodigal. He went the limit of sinful excesses. It makes sense taken actively or passively (_prodigus_ or _perditus_), active probably here.

rwp@Luke:15:17 @{But when he came to himself} (\eis heauton de elthn\). As if he had been far from himself as he was from home. As a matter of fact he had been away, out of his head, and now began to see things as they really were. Plato is quoted by Ackerman (_Christian Element in Plato_) as thinking of redemption as coming to oneself. {Hired servants} (\misthioi\). A late word from \misthos\ (hire). In the N.T. only in this chapter. The use of "many" here suggests a wealthy and luxurious home. {Have bread enough and to spare} (\perisseuontai artn\). Old verb from \perissos\ and that from \peri\ (around). Present passive here, "are surrounded by loaves" like a flood. {I perish} (\eg de limi hde apollumai\). Every word here counts: While I on the other hand am here perishing with hunger. It is the linear present middle of \apollumi\. Note \eg\ expressed and \de\ of contrast.

rwp@Luke:15:24 @{And is alive} (\kai anezsen\). First aorist active indicative of \anaza\, to live again. Literally, he was dead and he came back to life. {He was lost} (\n apolls\, periphrastic past perfect active of \apollumi\ and intransitive, in a lost state) and he was found (\heureth\). He was found, we have to say, but this aorist passive is really timeless, he is found after long waiting (effective aorist) The artists have vied with each other in picturing various items connected with this wonderful parable.

rwp@Luke:18:30 @{Shall not receive} (\ouchi m labi\). Very strong double negative with aorist active subjunctive of \lamban\. {Manifold more} (\pollaplasiona\). Late Greek word, here alone in the N.T. save strkjv@Matthew:19:29| where Westcott and Hort have it though many MSS. there read \hekatonplasiona\ (a hundredfold) as in strkjv@Mark:10:30|.

rwp@Luke:18:39 @{That he should hold his peace} (\hina sigsi\). Ingressive aorist subjunctive. That he should become silent; as with \hina sipsi\ in strkjv@Mark:10:48|. {The more a great deal} (\polli mllon\). By much more as in strkjv@Mark:10:48|.

rwp@Luke:19:10 @{The lost} (\to apollos\). The neuter as a collective whole, second perfect active participle of \apollumi\, to destroy. See strkjv@Luke:15| for the idea of the lost.

rwp@Luke:21:17 @{Not a hair of your head shall perish} (\thrix ek ts kephals humn ou m apoltai\). Only in Luke. Second aorist middle subjunctive of \apollumi\ with \ou m\ (double negative). Jesus has just said that some they will put to death. Hence it is spiritual safety here promised such as Paul claimed about death in strkjv@Phillipians:1:21|.

rwp@Luke:22:65 @{Many other things} (\hetera polla\). These are just samples.

rwp@Mark:1:45 @{Began to publish it much} (\rxato krussein polla\). strkjv@Luke:5:15| puts it, "so much the more" (\mllon\). One of the best ways to spread a thing is to tell people not to tell. It was certainly so in this case. Soon Jesus had to avoid cities and betake himself to desert places to avoid the crowds and even then people kept coming to Jesus (\rchonto\, imperfect tense). Some preachers are not so disturbed by the onrush of crowds.

rwp@Mark:6:20 @{Feared John} (\ephobeito ton Iann\). Imperfect tense, continual state of fear. He feared John and also Herodias. Between the two Herod vacillated. He knew him to be righteous and holy (\dikaion kai hagion\) and so innocent of any wrong. Songs:he {kept him safe} (\sunetrei\). Imperfect tense again. Late Greek verb. From the plots and schemes of Herodias. She was another Jezebel towards John and with Herod. {Much perplexed} (\polla porei\). This the correct text not \polla epoiei\, did many things. Imperfect tense again. {He heard him gladly} (\hdes kouen\). Imperfect tense again. This is the way that Herod really felt when he could slip away from the meshes of Herodias. These interviews with the Baptist down in the prison at Machaerus during his occasional visits there braced "his jaded mind as with a whiff of fresh air" (Swete). But then he saw Herodias again and he was at his wits' end (\porei\, lose one's way, \a\ privative and \poros\, way), for he knew that he had to live with Herodias with whom he was hopelessly entangled.

rwp@Mark:7:36 @{Songs:much the more a great deal they published it} (\autoi mllon perissoteron ekrusson\). Imperfect tense, continued action. Double comparative as occurs elsewhere for emphasis as in strkjv@Phillipians:1:23| "much more better" (\polli mllon kreisson\). See Robertson's _Grammar_, pp. 663f. Human nature is a peculiar thing. The command not to tell provoked these people to tell just as the leper had done (Mark:1:44f.|). The more Jesus commanded (\hoson autois diestelleto\) them not to tell the more they told. It was a continuous performance. Prohibitions always affect some people that way, especially superficial and light-headed folks. But we have to have prohibitions or anarchy.

rwp@Mark:10:39 @See on ¯Matthew:20:23-28| for discussion on these memorable verses (39-45|) identical in both Matthew and Mark. In particular in verse 45| note the language of Jesus concerning his death as "a ransom for many" (\lutron anti polln\), words of the Master that were not understood by the apostles when spoken by Jesus and which have been preserved for us by Peter through Mark. Some today seek to empty these words of all real meaning as if Jesus could not have or hold such a conception concerning his death for sinners.

rwp@Mark:10:48 @{Rebuked him} (\epetimn auti\). Imperfect tense. Kept rebuking repeatedly. Songs:Luke:18:39|. Aorist tense in strkjv@Matthew:20:31|. {Should hold his peace} (\sipsi\). Ingressive aorist subjunctive, become silent. {The more a great deal} (\polli mllon\). Songs:Luke:18:39|. Only \meizon\ in strkjv@Matthew:20:31|.

rwp@Mark:15:3 @{Accused him of many things} (\katgoroun autou polla\). Imperfect tense, repeated accusations besides those already made. They let loose their venom against Jesus. One of the common verbs for speaking against in court (\kata\ and \agoreu\). It is used with the genitive of the person and the accusative of the thing.

rwp@Matthew:4:25 @{Great multitudes} (\ochloi polloi\). Note the plural, not just one crowd, but crowds and crowds. And from all parts of Palestine including Decapolis, the region of the Ten Greek Cities east of the Jordan. No political campaign was equal to this outpouring of the people to hear Jesus and to be healed by Jesus.

rwp@Matthew:8:25 @{Save, Lord; we perish} (\Kurie, sson, apollumetha\). More exactly, "Lord, save us at once (aorist), we are perishing (present linear)."

rwp@Matthew:20:28 @{A ransom for many} (\lutron anti polln\). The Son of man is the outstanding illustration of this principle of self-abnegation in direct contrast to the self-seeking of James and John. The word translated "ransom" is the one commonly employed in the papyri as the price paid for a slave who is then set free by the one who bought him, the purchase money for manumitting slaves. See examples in Moulton and Milligan's _Vocabulary_ and Deissmann's _Light from the Ancient East_, pp. 328f. There is the notion of exchange also in the use of \anti\. Jesus gave his own life as the price of freedom for the slaves of sin. There are those who refuse to admit that Jesus held this notion of a substitutionary death because the word in the N.T. occurs only here and the corresponding passage in strkjv@Mark:10:45|. But that is an easy way to get rid of passages that contradict one's theological opinions. Jesus here rises to the full consciousness of the significance of his death for men.

rwp@Matthew:22:14 @{For many are called, but few chosen} (\polloi gar eisin kltoi oligoi de eklektoi\). This crisp saying of Christ occurs in various connections. He evidently repeated many of his sayings many times as every teacher does. There is a distinction between the called (\kltoi\) and the chosen (\eklektoi\) called out from the called.

rwp@Matthew:23:5 @{To be seen of men} (\pros to theathnai tois anthrpois\). See strkjv@6:1| where this same idiom occurs. Ostentation regulates the conduct of the rabbis. {Phylacteries} (\phulaktria\). An adjective from \phulaktr, phulass\ (to guard). Songs:a fortified place, station for garrison, then a safeguard, protecting charm or amulet. The rabbis wore \tephillin\ or prayer-fillets, small leather cases with four strips of parchment on which were written the words of strkjv@Exodus:13:1-10,11-16; strkjv@Deuteronomy:6:4-9; strkjv@11:13-21|. They took literally the words about "a sign unto thy hand," "a memorial between thine eyes," and "frontlets." "That for the head was to consist of a box with four compartments, each containing a slip of parchment inscribed with one of the four passages. Each of these strips was to be tied up with a well-washed hair from a calf's tail; lest, if tied with wool or thread, any fungoid growth should ever pollute them. The phylactery of the arm was to contain a single slip, with the same four passages written in four columns of seven lines each. The black leather straps by which they were fastened were wound seven times round the arm and three times round the hand. They were reverenced by the rabbis as highly as the scriptures, and, like them, might be rescued from the flames on a sabbath. They profanely imagined that God wore the _tephillin_" (Vincent). It is small wonder that Jesus ridiculed such minute concern for pretentious externalism and literalism. These _tephillin_ "are still worn at the present day on the forehead and left arm by Jews at the daily Morning Prayer" (McNeile). "The size of the phylacteries indexed the measure of zeal, and the wearing of large ones was apt to take the place of obedience" (Bruce). Hence they made them "broad." The superstitious would wear them as mere charms to ward off evil. {Enlarge the borders} (\megalunousin ta kraspeda\). In strkjv@9:20| we see that Jesus, like the Jews generally, wore a tassel or tuft, hem or border, a fringe on the outer garment according to strkjv@Numbers:15:38|. Here again the Jewish rabbi had minute rules about the number of the fringes and the knots (see on ¯9:20|). They made a virtue of the size of the fringes also. "Such things were useful as reminders; they were fatal when they were regarded as charms" (Plummer).

rwp@Matthew:24:12 @{Shall wax cold} (\psugsetai\). Second future passive indicative from \psuch\. To breathe cool by blowing, to grow cold, "spiritual energy blighted or chilled by a malign or poisonous wind" (Vincent). {The love of many} (\h agap tn polln\). Love of the brotherhood gives way to mutual hatred and suspicion.

rwp@Matthew:27:6 @{Into the treasury} (\eis ton korbann\). Josephus (_War_ II. 9,4) uses this very word for the sacred treasury. _Korban_ is Aramaic for _gift_ (\dron\) as is plain in strkjv@Mark:7:11|. The price of blood (blood-money) was pollution to the treasury (Deuteronomy:23:18f.|). Songs:they took the money out and used it for a secular purpose. The rabbis knew how to split hairs about _Korban_ (Mark:7:1-23; strkjv@Matthew:15:1-20|), but they balk at this blood-money.

rwp@Matthew:27:55 @{Many women} (\gunaikes pollai\). We have come to expect the women from Galilee to be faithful, last at the Cross and first at the tomb. Luke (Luke:23:49|) says that "all his acquaintance" (\pantes hoi gnstoi auti\) stood at a distance and saw the end. One may hope that the apostles were in that sad group. But certainly many women were there. The Mother of Jesus had been taken away from the side of the Cross by the Beloved Disciple to his own home (John:19:27|). Matthew names three of the group by name. Mary Magdalene is mentioned as a well-known person though not previously named in Matthew's Gospel. Certainly she is not the sinful woman of strkjv@Luke:7| nor Mary of Bethany. There is another Mary, the mother of James and Joseph (Joses) not otherwise known to us. And then there is the mother of the sons of Zebedee (James and John), usually identified with Salome (Mark:15:40|). These noble and faithful women were "beholding from afar" (\apo makrothen therousai\). These three women may have drawn nearer to the Cross for Mary the Mother of Jesus stood beside the Cross (\para ti stauri\) with Mary of Clopas and Mary Magdalene (John:19:25|) before she left. They had once ministered unto Jesus (\diakonousai auti\) and now he is dead. Matthew does not try to picture the anguish of heart of these noble women nor does he say as Luke (Luke:23:48|) does that "they returned smiting their breasts." He drops the curtain on that saddest of all tragedies as the loyal band stood and looked at the dead Christ on Golgotha. What hope did life now hold for them?

rwp@Philippians:1:23 @{I am in a strait} (\sunechomai\). "I am held together." Present passive indicative of the common compound verb \sunech\, to hold together, to hem together as in strkjv@Luke:8:45|. "I am hemmed in on both sides" (Lightfoot). {Betwixt the two} (\ek tn duo\). "From the two (sides)." Pressure to live on, pressure to die and be with Christ. {To depart} (\eis to analusai\). Purpose clause, \eis to\ and the aorist active infinitive \analusai\, old compound verb, to unloose (as threads), to break up, to return (Luke:12:36|, only other N.T. example), to break up camp (Polybius), to weigh anchor and put out to sea, to depart (often in old Greek and papyri). Cf. \katalu\ in strkjv@2Corinthians:5:1| for tearing down the tent. {Very far better} (\polli mallon kreisson\). Double comparative (triple Lightfoot calls it because of \polli\) like Isocrates and the _Koin_ often. See strkjv@2Corinthians:7:13| for \perissoters mallon\. \Polli\ is the instrumental case of measure (by much).

rwp@Philippians:2:12 @{Not as in my presence only} (\m hs en ti parousii monon\). B and a few other MSS. omit \hs\. The negative \m\ goes with the imperative \katergazesthe\ (work out), not with \hupkousate\ (obeyed) which would call for \ouch\. {Much more} (\polli mallon\). They are not to render eye-service only when Paul is there, but much more when he is away. {Work out} (\katergazesthe\). Perfective use of \kata\ (down) in composition, work on to the finish. This exhortation assumes human free agency in the carrying on the work of one's salvation. {With fear and trembling} (\meta phobou kai tromou\). "Not slavish terror, but wholesome, serious caution" (Vincent). "A nervous and trembling anxiety to do right" (Lightfoot). Paul has no sympathy with a cold and dead orthodoxy or formalism that knows nothing of struggle and growth. He exhorts as if he were an Arminian in addressing men. He prays as if he were a Calvinist in addressing God and feels no inconsistency in the two attitudes. Paul makes no attempt to reconcile divine sovereignty and human free agency, but boldly proclaims both.

rwp@Philippians:3:18 @{I told you often} (\pollakis elegon\). Imperfect active, repetition in Paul s warnings to them. {Even weeping} (\kai klain\). Deep emotion as he dictated the letter and recalled these recreant followers of Christ (cf. strkjv@2Corinthians:2:4|). {The enemies of the cross of Christ} (\tous echthrous tou staurou tou Christou\). Either the Judaizers who denied the value of the cross of Christ (Galatians:5:11; strkjv@6:12,14|) or Epicurean antinomians whose loose living gave the lie to the cross of Christ (1John:2:4|).

rwp@Philippians:3:19 @{Whose god is the belly} (\hou to theos h koilia\). The comic poet Eupolis uses the rare word \Koiliodaimn\ for one who makes a god of his belly and Seneca speaks of one who _abdomini servit_. Sensuality in food, drink, sex then as now mastered some men. These men posed as Christians and gloried in their shame. {Who mind earthly things} (\hoi ta epigeia phronountes\). Anacoluthon. The nominative does not refer to \polloi\ at the beginning, but with the accusative \tous echthrous\ in between. See strkjv@Mark:12:40|.

rwp@Revelation:2:1 @{In Ephesus} (\en Ephesi\). Near the sea on the river Cayster, the foremost city of Asia Minor, the temple-keeper of Artemis and her wonderful temple (Acts:19:35|), the home of the magic arts (Ephesian letters, strkjv@Acts:19:19|) and of the mystery-cults, place of Paul's three years' stay (Acts:19:1-10; strkjv@20:17-38|), where Aquila and Priscilla and Apollos laboured (Acts:18:24-28|), where Timothy wrought (I and II Tim.), where the Apostle John preached in his old age. Surely it was a place of great privilege, of great preaching. It was about sixty miles from Patmos and the messenger would reach Ephesus first. It is a free city, a seat of proconsular government (Acts:19:38|), the end of the great road from the Euphrates. The port was a place of shifting sands, due to the silting up of the mouth of the Cayster. Ramsay (_Letters to the Seven Churches_, p. 210) calls it "the City of Change." {These things} (\tade\). This demonstrative seven times here, once with the message to each church (2:1,8,12,18; strkjv@2:1,7,14|), only once elsewhere in N.T. (Acts:21:11|). {He that holdeth} (\ho kratn\). Present active articular participle of \krate\, a stronger word than \echn\ in strkjv@1:16|, to which it refers. {He that walketh} (\ho peripatn\). Present active articular participle of \peripate\, an allusion to strkjv@1:13|. These two epithets are drawn from the picture of Christ in strkjv@1:13-18|, and appropriately to conditions in Ephesus describe Christ's power over the churches as he moves among them.

rwp@Revelation:21:8 @{Their part shall be} (\to meros autn\). In contrast to the state of the blessed (verses 3-7|) the state of "those who have disfranchised themselves from the Kingdom of God" (Charles) is given. They are with Satan and the two beasts, and are the same with those not in the book of life (20:15|) in the lake of fire and brimstone (19:20; strkjv@20:10,14f.|), that is the second death (2:11; strkjv@20:6,14|). See also strkjv@14:10|. There are eight epithets here used which apply to various sections of this direful list of the doomed and the damned, all in the dative (case of personal interest). {For the fearful} (\tois deilois\). Old word (from \deid\, to fear) for the cowardly, who recanted under persecution, in N.T. only here, strkjv@Matthew:8:26; strkjv@Mark:4:40|. {Unbelieving} (\apistois\). "Faithless," "untrustworthy," in contrast with Christ "\ho pistos\" (1:5|). Cf. strkjv@2:10,13; strkjv@3:14; strkjv@17:14|. Disloyalty is close kin to cowardice. {Abominable} (\ebdelugmenois\). Perfect passive participle of \bdeluss\, old verb, in N.T. only here and strkjv@Romans:2:22|, common in LXX, to pollute (Exodus:5:21|). Those who have become defiled by the impurities of emperor-worship (7:4f.; strkjv@21:27; strkjv@Romans:2:22; strkjv@Titus:1:16|). {Murderers} (\phoneusin\). As a matter of course and all too common always (Mark:7:21; strkjv@Romans:1:29; strkjv@Revelation:9:21|). {Fornicators} (\pornois\). Again all too common always, then and now (1Corinthians:5:10; strkjv@1Timothy:1:9f.|). These two crimes often go together. {Sorcerers} (\pharmakois\). Old word, in N.T. only here and strkjv@22:15|. Closely connected with idolatry and magic (9:21; strkjv@13:13f.|). {Idolaters} (\eidlolatrais\). See strkjv@1Corinthians:5:10f.; strkjv@10:7; strkjv@Ephesians:5:5; strkjv@Revelation:22:15|. With a powerful grip on men's lives then and now. {All liars} (\pasi tois pseudesin\). Repeated in strkjv@22:15| and stigmatized often (2:2; strkjv@3:9; strkjv@14:5; strkjv@21:8,27; strkjv@22:15|). Not a "light" sin.

rwp@Romans:1:13 @{Oftentimes I purposed} (\pollakis proethemn\). Second aorist middle of \protithmi\, old verb to place, to propose to oneself, in N.T. only here, strkjv@3:25; strkjv@Ephesians:1:9|. See strkjv@Acts:19:21| for this purpose. {And was hindered} (\kai ekluthn\). "But was hindered," adversative use of \kai\. {That I might have some fruit} (\hina tina karpon sch\). Second aorist (ingressive), active of \ech\, to have, and here means "might get (ingressive aorist) some fruit."

rwp@Romans:2:12 @{Have sinned} (\hmarton\). Constative aorist active indicative, "sinned," a timeless aorist. {Without law} (\anoms\). Old adverb "contrary to law," "unjustly," but here in ignorance of the Mosaic law (or of any law). Nowhere else in N.T. {Shall also perish without law} (\anoms kai apolountai\). Future middle indicative of \apollumi\, to destroy. This is a very important statement. The heathen who sin are lost, because they do not keep the law which they have, not because they do not have the Mosaic law or Christianity. {Under law} (\en nomi\). In the sphere of the Mosaic law. {By the law} (\dia nomou\). The Jew has to stand or fall by the Mosaic law.

rwp@Romans:4:17 @{A father of many nations} (\patera polln ethnn\). Quotation from strkjv@Genesis:17:5|. Only true in the sense of spiritual children as already explained, father of believers in God. {Before him whom he believed even God} (\katenanti hou episteusen theou\). Incorporation of antecedent into the relative clause and attraction of the relative \hi\ into \hou\. See strkjv@Mark:11:2| for \katenanti\, "right in front of." {Calleth the things that are not as though they were} (\kalountos ta m onta hs onta\). "Summons the non-existing as existing." Abraham's body was old and decrepit. God rejuvenated him and Sarah (Hebrews:11:19|).

rwp@Romans:5:9 @{Much more then} (\polli oun mallon\). Argument from the greater to the less. The great thing is the justification in Christ's blood. The final salvation (\sthsometha\, future passive indicative) is less of a mystery.

rwp@Romans:5:15 @{But not as the trespass} (\all' ouch hs\). It is more contrast than parallel: "the trespass" (\to paraptma\, the slip, fall to one side) over against the free gift (\to charisma\, of grace \charis\). {Much more} (\polli mallon\). Another _a fortiori_ argument. Why so? As a God of love he delights {much more} in showing mercy and pardon than in giving just punishment (Lightfoot). The gift surpasses the sin. It is not necessary to Paul's argument to make "the many" in each case correspond, one relates to Adam, the other to Christ.

rwp@Romans:5:16 @{Through one that sinned} (\di' henos hamartsantos\). "Through one having sinned." That is Adam. Another contrast, difference in source (\ek\). {Of one} (\ex henos\). Supply \paraptmatos\, Adam's one transgression. {Of many trespasses} (\ek polln paraptmatn\). The gift by Christ grew out of manifold sins by Adam's progeny. {Justification} (\dikaima\). Act of righteousness, result, ordinance (1:32; strkjv@2:26; strkjv@8:4|), righteous deed (5:18|), verdict as here (acquittal).

rwp@Romans:5:17 @{Much more} (\polli mallon\). Argument _a fortiori_ again. Condition of first class assumed to be true. Note balanced words in the contrast (transgression \paraptmati\, grace \charitos\; death \thanatos\, life \zi\; the one or {Adam} \tou henos\, the one {Jesus Christ}; reign \basileu\ in both).

rwp@Romans:5:19 @Here again we have "the one" (\tou henos\) with both Adam and Christ, but "disobedience" (\parakos\, for which see strkjv@2Corinthians:10:6|) contrasted with "obedience" (\hupakos\), the same verb \kathistmi\, old verb, to set down, to render, to constitute (\katestathsan\, first aorist passive indicative, \katastathsontai\, future passive), and "the many" (\hoi polloi\) in both cases (but with different meaning as with "all men" above).

rwp@Romans:8:29 @{Foreknew} (\proegn\). Second aorist active indicative of \proginsk\, old verb as in strkjv@Acts:26:5|. See strkjv@Psalms:1:6| (LXX) and strkjv@Matthew:7:23|. This fore-knowledge and choice is placed in eternity in strkjv@Ephesians:1:4|. {He foreordained} (\prorisen\). First aorist active indicative of \prooriz\, late verb to appoint beforehand as in strkjv@Acts:4:28; strkjv@1Corinthians:2:7|. Another compound with \pro-\ (for eternity). {Conformed to the image} (\summorphous ts eikonos\). Late adjective from \sun\ and \morph\ and so an inward and not merely superficial conformity. \Eikn\ is used of Christ as the very image of the Father (2Corinthians:4:4; strkjv@Colossians:1:15|). See strkjv@Phillipians:2:6f.| for \morph\. Here we have both \morph\ and \eikn\ to express the gradual change in us till we acquire the likeness of Christ the Son of God so that we ourselves shall ultimately have the family likeness of sons of God. Glorious destiny. {That he might be} (\eis to einai auton\). Common idiom for purpose. {First born among many brethren} (\prtotokon en pollois adelphois\). Christ is "first born" of all creation (Colossians:1:15|), but here he is "first born from the dead" (Colossians:1:18|), the Eldest Brother in this family of God's sons, though "Son" in a sense not true of us.

rwp@Romans:9:22 @{Willing} (\theln\). Concessive use of the participle, "although willing," not causal, "because willing" as is shown by "with much long-suffering" (\en polli makrothumii\, in much long-suffering). {His power} (\to dunaton autou\). Neuter singular of the verbal adjective rather than the substantive \dunamin\. {Endured} (\negken\). Constative second aorist active indicative of the old defective verb \pher\, to bear. {Vessels of wrath} (\skeu orgs\). The words occur in strkjv@Jeremiah:50:25| (LXX strkjv@Jeremiah:27:25|), but not in the sense here (objective genitive like \tekna orgs\, strkjv@Ephesians:2:3|, the objects of God's wrath). {Fitted} (\katrtismena\). Perfect passive participle of \katartiz\, old verb to equip (see strkjv@Matthew:4:21; strkjv@2Corinthians:13:11|), state of readiness. Paul does not say here that God did it or that they did it. That they are responsible may be seen from strkjv@1Thessalonians:2:15f|. {Unto destruction} (\eis apleian\). Endless perdition (Matthew:7:13; strkjv@2Thessalonians:2:3; strkjv@Phillipians:3:19|), not annihilation.

rwp@Romans:11:24 @{Contrary to nature} (\para phusin\). This is the gist of the argument, the power of God to do what is contrary to natural processes. He put the wild olive (Gentile) into the good olive tree (the spiritual Israel) and made the wild olive (contrary to nature) become the good olive (\kallielaios\, the garden olive, \kallos\ and \elaia\ in Aristotle and a papyrus). {Into their own olive tree} (\ti idii elaii\). Dative case. Another argument _a fortiori_, "how much more" (\polli mallon\). God can graft the natural Israel back upon the spiritual Israel, if they become willing.

rwp@Romans:14:15 @Because of meat (\dia brma\). "Because of food." {In love} (\kata agapn\). "According to love" as the regulating principle of life. See strkjv@1Corinthians:8| where Paul pleads for love in place of knowledge on this point. {Destroy not} (\m apollue\). Present active imperative of \apollu\, the very argument made in strkjv@1Corinthians:8:10f|. {With thy meat} (\ti brmati sou\). Instrumental case, "with thy food." It is too great a price to pay for personal liberty as to food.

rwp@Romans:15:20 @{Yea} (\houts de\). "And so," introducing a limitation to the preceding statement. {Making it my aim} (\philotimoumenon\). Present middle participle (accusative case agreeing with \me\) of \philotimeomai\, old verb, to be fond of honour (\philos, tim\). In N.T. only here and strkjv@1Thessalonians:4:11; strkjv@2Corinthians:5:9|. A noble word in itself, quite different in aim from the Latin word for {ambition} (\ambio\, to go on both sides to carry one's point). {Not where} (\ouch hopou\). Paul was a pioneer preacher pushing on to new fields after the manner of Daniel Boone in Kentucky. {That I might now build upon another man's foundation} (\hina m ep' allotrion themelion oikodom\). For \allotrios\ (not \allos\) see strkjv@14:4|. For \themelion\, see strkjv@Luke:6:48f.; strkjv@1Corinthians:3:11|. This noble ambition of Paul's is not within the range of some ministers who can only build on another's foundation as Apollos did in Corinth. But the pioneer preacher and missionary has a dignity and glory all his own.

rwp@Romans:15:22 @{I was hindered} (\enekoptomn\). Imperfect passive (repetition) of \enkopt\, late verb, to cut in, to cut off, to interrupt. Seen already in strkjv@Acts:24:4; strkjv@1Thessalonians:2:18; strkjv@Galatians:5:7|. Cf. modern telephone and radio and automobile. {These many times} (\ta polla\). "As to the many things." In strkjv@1:13| Paul used \pollakis\ (many times) and B D read it here. But Paul's work (\ta polla\) had kept him away. {From coming to you} (\tou elthein pros humas\). Ablative case (after the verb of hindering) of the articular infinitive, "from the coming."

rwp@Romans:15:23 @{Having no more any place in these regions} (\mketi topon echn en tois klimasin\). Surprising frankness that the average preacher would hardly use on such a matter. Paul is now free to come to Rome because there is no demand for him where he is. For \klima\ (from \klin\, to incline), slope, then tract of land, region, see already strkjv@2Corinthians:11:10; strkjv@Galatians:1:21| (the only N.T. examples). {A longing} (\epipotheian\). A _hapax legomenon_, elsewhere \epipothsis\ (2Corinthians:7:7,11|), from \epipothe\ as in strkjv@Romans:1:11|. {These many years} (\apo hikann etn\). "From considerable years." Songs:B C, but Aleph A D have \polln\, "from many years."

rwp@Titus:2:3 @{Aged women} (\presbutidas\). Old word, feminine of \presbuts\, only here in N.T. See \presbuteras\ in strkjv@1Timothy:5:2|. {Reverent} (\hieroprepeis\). Old word (\heiros, prepei\). Only here in N.T. Same idea in strkjv@1Timothy:2:10|. Like people engaged in sacred duties (Lock). {In demeanour} (\en katastmati\). Late and rare word (inscriptions) from \kathistmi\, deportment, only here in N.T. {Not slanderers} (\m diabolous\). See strkjv@1Timothy:3:11; strkjv@2Timothy:3:3|. {Nor enslaved to much wine} (\mde oini polli dedoulmenas\). Perfect passive participle of \doulo\, with dative case \oini\. See strkjv@1Timothy:3:8|. "It is proved by experience that the reclamation of a woman drunkard is almost impossible" (White). But God can do the "impossible." {Teachers of that which is good} (\kalodidaskalous\). Compound word found here alone, _bona docentes_ (teaching good and beautiful things). A sorely needed mission.

rwp@Titus:3:13 @{Zenas the lawyer} (\Znn ton nomikon\). Possibly abbreviation of Zenodorus and may be one of the bearers of the Epistle with Apollos. Probably an expert in the Mosaic law as the word means in the Gospels. A converted Jewish lawyer. The Latin term is _jurisconsultum_ for \nomikon\. {Apollos} (\Apolln\). Paul's friend (Acts:18:24-19:1; strkjv@1Corinthians:1:12ff.|). {Set forward} (\propempson\). First aorist active imperative of \propemp\, old verb, to send on ahead (1Corinthians:16:6,11; strkjv@Romans:15:24|). {That nothing be wanting unto them} (\hina mden autois leipi\). Purpose with \hina\ and present (or second aorist \lipi\, some MSS.) subjunctive of \leip\, old verb to leave, to remain, to lack. With dative case here (\autois\).