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rwp@1Corinthians:1:8 @{Shall confirm} (\bebaisei\). Direct reference to the same word in verse 6|. The relative \hos\ (who) points to Christ. {Unto the end} (\hes telous\). End of the age till Jesus comes, final preservation of the saints. {That ye be unreproveable} (\anegkltous\). Alpha privative and \egkale\, to accuse, old verbal, only in Paul in N.T. Proleptic adjective in the predicate accusative agreeing with \humas\ (you) without \hste\ and the infinitive as in strkjv@1Thessalonians:3:13; strkjv@5:23; strkjv@Phillipians:3:21|. "Unimpeachable, for none will have the right to impeach" (Robertson and Plummer) as Paul shows in strkjv@Romans:8:33; strkjv@Colossians:1:22,28|.

rwp@1Corinthians:1:11 @{For it hath been signified unto me} (\edlth gar moi\). First aorist passive indicative of \dlo\ and difficult to render into English. Literally, It was signified to me. {By them of Chloe} (\hupo tn Chlos\). Ablative case of the masculine plural article \tn\, by the (folks) of Chloe (genitive case). The words "which are of the household" are not in the Greek, though they correctly interpret the Greek, "those of Chloe." Whether the children, the kinspeople, or the servants of Chloe we do not know. It is uncertain also whether Chloe lived in Corinth or Ephesus, probably Ephesus because to name her if in Corinth might get her into trouble (Heinrici). Already Christianity was working a social revolution in the position of women and slaves. The name {Chloe} means tender verdure and was one of the epithets of Demeter the goddess of agriculture and for that reason Lightfoot thinks that she was a member of the freedman class like Phoebe (Romans:16:1|), Hermes (Romans:16:14|), Nereus (Romans:16:15|). It is even possible that Stephanas, Fortunatus, Achaicus (1Corinthians:16:17|) may have been those who brought Chloe the news of the schisms in Corinth. {Contentions} (\erides\). Unseemly wranglings (as opposed to discussing, \dialegomai\) that were leading to the {schisms}. Listed in works of the flesh (Galatians:5:19f.|) and the catalogues of vices (2Corinthians:12:20; strkjv@Romans:1:19f.; strkjv@1Timothy:6:4|).

rwp@1Corinthians:1:30 @{Of him} (\ex autou\). Out of God. He chose you. {In Christ Jesus} (\en Christi Isou\). In the sphere of Christ Jesus the choice was made. This is God's wisdom. {Who was made unto us wisdom from God} (\hos egenth sophia hmin apo theou\). Note \egenth\, became (first aorist passive and indicative), not \n\, was, the Incarnation, Cross, and Resurrection. Christ is the wisdom of God (Co strkjv@2:2f.|) "both righteousness and sanctification and redemption" (\dikaiosun te kai hagiasmos kai apolutrsis\), as is made plain by the use of \te--kai--kai\. The three words (\dikaiosun, hagiasmos, apolutrsis\) are thus shown to be an epexegesis of \sophia\ (Lightfoot). All the treasures of wisdom and knowledge in Christ Jesus. We are made righteous, holy, and redeemed in Christ Jesus. Redemption comes here last for emphasis though the foundation of the other two. In strkjv@Romans:1:17| we see clearly Paul's idea of the God kind of righteousness (\dikaiosun\) in Christ. In strkjv@Romans:3:24| we have Paul's conception of redemption (\apolutrsis\, setting free as a ransomed slave) in Christ. In strkjv@Romans:6:19| we have Paul's notion of holiness or sanctification (\hagiasmos\) in Christ. These great theological terms will call for full discussion in Romans, but they must not be overlooked here. See also strkjv@Acts:10:35; strkjv@24:25; strkjv@1Thessalonians:4:3-7; strkjv@1Corinthians:1:2|.

rwp@1Corinthians:2:10 @{But unto us God revealed them} (\hmin gar apekalupsen ho theos\). Songs:with \gar\ B 37 Sah Cop read instead of \de\ of Aleph A C D. "\De\ is superficially easier; \gar\ intrinsically better" (Findlay). Paul explains why this is no longer hidden, "for God revealed unto us" the wonders of grace pictured in verse 9|. We do not have to wait for heaven to see them. Hence we can utter those things hidden from the eye, the ear, the heart of man. This revelation (\apekalupsen\, first aorist active indicative) took place, at "the entry of the Gospel into the world," not "when we were admitted into the Church, when we were baptized" as Lightfoot interprets it. {Through the Spirit} (\dia tou pneumatos\). The Holy Spirit is the agent of this definite revelation of grace, a revelation with a definite beginning or advent (constative aorist), an unveiling by the Spirit where "human ability and research would not have sufficed" (Robertson and Plummer), "according to the revelation of the mystery" (Romans:16:25|), "the revelation given to Christians as an event that began a new epoch in the world's history" (Edwards). {Searcheth all things} (\panta erauni\). This is the usual form from A.D. 1 on rather than the old \ereuna\. The word occurs (Moulton and Milligan's _Vocabulary_) for a professional searcher's report and \erauntai\, searchers for customs officials. "The Spirit is the organ of understanding between man and God" (Findlay). Songs:in strkjv@Romans:8:27| we have this very verb \erauna\ again of God's searching our hearts. The Holy Spirit not merely investigates us, but he searches "even the deep things of God" (\kai ta bath tou theou\). _Profunda Dei_ (Vulgate). Cf. "the deep things of Satan" (Revelation:2:24|) and Paul's language in strkjv@Romans:11:33| "Oh the depth of the riches and wisdom and knowledge of God." Paul's point is simply that the Holy Spirit fully comprehends the depth of God's nature and his plans of grace and so is fully competent to make the revelation here claimed.

rwp@1Corinthians:2:14 @{Now the natural man} (\psuchikos de anthrpos\). Note absence of article here, "A natural man" (an unregenerate man). Paul does not employ modern psychological terms and he exercises variety in his use of all the terms here present as \pneuma\ and \pneumatikos, psuch\ and \psuchikos, sarx\ and \sarkinos\ and \sarkikos\. A helpful discussion of the various uses of these words in the New Testament is given by Burton in his _New Testament Word Studies_, pp. 62-68, and in his {Spirit, Soul, and Flesh}. The papyri furnish so many examples of \sarx, pneuma\, and \psuch\ that Moulton and Milligan make no attempt at an exhaustive treatment, but give a few miscellaneous examples to illustrate the varied uses that parallel the New Testament. \Psuchikos\ is a qualitative adjective from \psuch\ (breath of life like \anima\, life, soul). Here the Vulgate renders it by _animalis_ and the German by _sinnlich_, the original sense of animal life as in strkjv@Jude:1:19; strkjv@James:3:15|. In strkjv@1Corinthians:15:44,46| there is the same contrast between \psuchikos\ and \pneumatikos\ as here. The \psuchikos\ man is the unregenerate man while the \pneumatikos\ man is the renewed man, born again of the Spirit of God. {Receiveth not} (\ou dechetai\). Does not accept, rejects, refuses to accept. In strkjv@Romans:8:7| Paul definitely states the inability (\oude gar dunatai\) of the mind of the flesh to receive the things of the Spirit untouched by the Holy Spirit. Certainly the initiative comes from God whose Holy Spirit makes it possible for us to accept the things of the Spirit of God. They are no longer "foolishness" (\mria\) to us as was once the case (1:23|). Today one notes certain of the _intelligentsia_ who sneer at Christ and Christianity in their own blinded ignorance. {He cannot know them} (\ou dunatai gnnai\). He is not able to get a knowledge (ingressive second aorist active infinitive of \ginsk\). His helpless condition calls for pity in place of impatience on our part, though such an one usually poses as a paragon of wisdom and commiserates the deluded followers of Christ. {They are spiritually judged} (\pneumatiks anakrinetai\). Paul and Luke are fond of this verb, though nowhere else in the N.T. Paul uses it only in I Corinthians. The word means a sifting process to get at the truth by investigation as of a judge. In strkjv@Acts:17:11| the Beroeans scrutinized the Scriptures. These \psuchikoi\ men are incapable of rendering a decision for they are unable to recognize the facts. They judge by the \psuch\ (mere animal nature) rather than by the \pneuma\ (the renewed spirit).

rwp@1Corinthians:4:11 @{Even unto this present hour} (\achri ts arti hras\). \Arti\ (just now, this very minute) accents the continuity of the contrast as applied to Paul. Ten verbs and four participles from 11-13| give a graphic picture of Paul's condition in Ephesus when he is writing this epistle. {We hunger} (\peinmen\), {we thirst} (\dipsmen\), {are naked} (\gumniteuomen\), late verb for scant clothing from \gumnts\, {are buffeted} (\kolaphizometha\), to strike a blow with the fist from \kolaphos\ and one of the few N.T. and ecclesiastical words and see on ¯Matthew:26:67|, {have no certain dwelling place} (\astatoumen\) from \astatos\, strolling about and only here save Anthol. Pal. and Aquila in strkjv@Isaiah:58:7|. Field in _Notes_, p. 170 renders strkjv@1Corinthians:4:11| "and are vagabonds" or spiritual hobos.

rwp@1Corinthians:5:9 @{I wrote unto you in my epistle} (\egrapsa humin en ti epistoli\). Not the epistolary aorist, but a reference to an epistle to the Corinthians earlier than this one (our First Corinthians), one not preserved to us. What a "find" it would be if a bundle of papyri in Egypt should give it back to us? {To have no company with fornicators} (\m sunanamignusthai pornois\). Present middle infinitive with \m\ in an indirect command of a late double compound verb used in the papyri to mix up with (\sun-ana-mignusthai\, a \mi\ verb). It is in the N.T. only here and verse 11; strkjv@2Thessalonians:3:14| which see. It is used here with the associative instrumental case (\pornois\, from \pera, pernmi\, to sell, men and women who sell their bodies for lust). It is a pertinent question today how far modern views try to put a veneer over the vice in men and women.

rwp@1Corinthians:5:11 @{But now I write unto you} (\nun de egrapsa humin\). This is the epistolary aorist referring to this same epistle and not to a previous one as in verse 9|. As it is (when you read it) I did write unto you. {If any man that is named a brother be} (\ean tis adelphos onomazomenos i\). Condition of the third class, a supposable case. {Or a reviler or a drunkard} (\ loidoros methusos\). \Loidoros\ occurs in Euripides as an adjective and in later writings. In N.T. only here and strkjv@6:10|. For the verb see strkjv@1Corinthians:4:12|. \Methusos\ is an old Greek word for women and even men (cf. \paroinos\, of men, strkjv@1Timothy:3:3|). In N.T. only here and strkjv@6:10|. Cf. strkjv@Romans:13:13|. Deissmann (_Light from the Ancient East_, p. 316) gives a list of virtues and vices on counters for Roman games that correspond remarkably with Paul's list of vices here and in strkjv@6:10|. Chrysostom noted that people in his day complained of the bad company given by Paul for revilers and drunkards as being men with more "respectable" vices! {With such a one, no, not to eat} (\ti toiouti mde sunesthiein\). Associative instrumental case of \toiouti\ after \sunesthiein\, "not even to eat with such a one." Social contacts with such "a brother" are forbidden

rwp@1Corinthians:7:5 @{Except it be by consent for a season} (\ei mti [an] ek sumphnou pros kairon\). If \an\ is genuine, it can either be regarded as like \ean\ though without a verb or as loosely added after \ei mti\ and construed with it. {That ye may give yourselves unto prayer} (\hina scholaste ti proseuchi\). First aorist active subjunctive of \scholaz\, late verb from \schol\, leisure (our "school"), and so to have leisure (punctiliar act and not permanent) for prayer. Note private devotions here. {That Satan tempt you not} (\hina m peirazi\). Present subjunctive, that Satan may not keep on tempting you. {Because of your incontinency} (\dia tn akrasian [humn]\). A late word from Aristotle on for \akrateia\ from \akrats\ (without self-control, \a\ privative and \krate\, to control, common old word). In N.T. only here and strkjv@Matthew:23:25| which see.

rwp@1Corinthians:8:12 @{Wounding their conscience} (\tuptontes autn tn suneidsin\). Old verb \tupt\, to smite with fist, staff, whip. The conscience is sensitive to a blow like that, a slap in the face. {Ye sin against Christ} (\eis Christon hamartanete\). That fact they were overlooking. Jesus had said to Saul that he was persecuting him when he persecuted his disciples (Acts:9:5|). One may wonder if Paul knew the words of Jesus in strkjv@Matthew:25:40|, "ye did it unto me."

rwp@1Corinthians:10:2 @{Were all baptized unto Moses in the cloud and in the sea} (\pantes eis ton Musn ebaptisanto en ti nepheli kai en ti thalassi\). The picture is plain enough. The mystic cloud covered the people while the sea rose in walls on each side of them as they marched across. B K L P read \ebaptisanto\ (causative first aorist middle, got themselves baptized) while Aleph A C D have \ebaptisthsan\ (first aorist passive, were baptized). The immersion was complete for all of them in the sea around them and the cloud over them. Moses was their leader then as Christ is now and so Paul uses \eis\ concerning the relation of the Israelites to Moses as he does of our baptism in relation to Christ (Galatians:3:27|).

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:10:11 @{Now these things happened unto them} (\tauta de sunebainon ekeinois\). Imperfect tense because they happened from time to time. {By way of example} (\tupiks\). Adverb in sense of \tupoi\ in verse 6|. Only instance of the adverb except in ecclesiastical writers after this time, but adjective \tupikos\ occurs in a late papyrus. {For our admonition} (\pros nouthesian hmn\). Objective genitive (\hmn\) again. \Nouthesia\ is late word from \nouthete\ (see on ¯Acts:20:31; strkjv@1Thessalonians:5:12,14|) for earlier \nouthetsis\ and \nouthetia\. {The ends of the ages have come} (\ta tel tn ainn katntken\). Cf. strkjv@Hebrews:9:26| \h sunteleia tn ainn\, the consummation of the ages (also strkjv@Matthew:13:40|). The plural seems to point out how one stage succeeds another in the drama of human history. \Katntken\ is perfect active indicative of \katanta\, late verb, to come down to (see on ¯Acts:16:1|). Does Paul refer to the second coming of Christ as in strkjv@7:26|? In a sense the ends of the ages like a curtain have come down to all of us.

rwp@1Corinthians:15:28 @{And when all things have been subjected} (\hotan de hupotagi ta panta\). Second aorist passive subjunctive of \hupotass\, not perfect. Merely, "when the all things are subjected unto him." The aorist subjunctive has given translators a deal of needless trouble in this passage. It is prophecy, of course. {That God may be all in all} (\hina i ho theos panta en pasin\). The final goal of all God's redemptive plans as Paul has so well said in strkjv@Romans:11:36|. Precisely this language Paul will use of Christ (Colossians:3:11|).

rwp@1John:5:13 @{I have written} (\egrapsa\). Not epistolary aorist, but refers to verses 1-12| of this Epistle as in strkjv@2:26| to the preceding verses. {That ye may know} (\hina eidte\). Purpose clause with \hina\ and the second perfect active subjunctive of \oida\, to know with settled intuitive knowledge. He wishes them to have eternal life in Christ (John:20:31|) and to know that they have it, but not with flippant superficiality (2:3ff.|). {Unto you that believe on} (\tois pisteuousin eis\). Dative of the articular present active participle of \pisteu\ and \eis\ as in verse 10|. For this use of \onoma\ (name) with \pisteu\ see strkjv@3:23; strkjv@John:2:23|.

rwp@1John:5:16 @{If any man see} (\ean tis idi\). Third-class condition with \ean\ and second aorist active subjunctive of \eidon\ (\hora\). {Sinning a sin} (\hamartanonta hamartian\). Present active predicate (supplementary) participle agreeing with \adelphon\ and with cognate accusative \hamartian\. {Not unto death} (\m pros thanaton\). Repeated again with \hamartanousin\ and in contrast with \hamartia pros thanaton\ (sin unto death). Most sins are not mortal sins, but clearly John conceives of a sin that is deadly enough to be called "unto death." This distinction is common in the rabbinic writings and in strkjv@Numbers:18:22| the LXX has \labein hamartian thanatphoron\ "to incur a death-bearing sin" as many crimes then and now bear the death penalty. There is a distinction in strkjv@Hebrews:10:26| between sinning wilfully after full knowledge and sins of ignorance (Hebrews:5:2|). Jesus spoke of the unpardonable sin (Mark:3:29; strkjv@Matthew:12:32; strkjv@Luke:12:10|), which was attributing to the devil the manifest work of the Holy Spirit. It is possible that John has this idea in mind when he applies it to those who reject Jesus Christ as God's Son and set themselves up as antichrists. {Concerning this} (\peri ekeins\). This sin unto death. {That he should make request} (\hina ertsi\). Sub-final use of \hina\ with the first aorist active subjunctive of \erta\, used here as in strkjv@John:17:15,20| (and often) for request rather than for question. John does not forbid praying for such cases; he simply does not command prayer for them. He leaves them to God.

rwp@1John:5:17 @{All unrighteousness is sin} (\psa adikia hamartia estin\). Unrighteousness is one manifestation of sin as lawlessness (3:4|) is another (Brooke). The world today takes sin too lightly, even jokingly as a mere animal inheritance. Sin is a terrible reality, but there is no cause for despair. Sin not unto death can be overcome in Christ.

rwp@1Peter:1:2 @{According to} (\kata\). Probably to be connected with \eklektois\ rather than with \apostolos\ in spite of a rather loose arrangement of words and the absence of articles in verses 1,2|. {The foreknowledge} (\prognsin\). Late substantive (Plutarch, Lucian, papyri) from \proginsk\ (1:20|), to know beforehand, only twice in N.T. (here and strkjv@Acts:2:23| in Peter's sermon). In this Epistle Peter often uses substantives rather than verbs (cf. strkjv@Romans:8:29|). {Of God the Father} (\theou patros\). Anarthous again and genitive case. See \patr\ applied to God also in strkjv@1:3,17| as often by Paul (Romans:1:7|, etc.). Peter here presents the Trinity (God the Father, the Spirit, Jesus Christ). {In sanctification of the Spirit} (\en hagiasmi pneumatos\). Clearly the Holy Spirit, though anarthrous like \theou patros\. Late word from \hagiaz\, to render holy (\hagios\), to consecrate, as in strkjv@1Thessalonians:4:7|. The subjective genitive here, sanctification wrought by the Spirit as in strkjv@2Thessalonians:2:13| (where the Trinity mentioned as here). {Unto obedience} (\eis hupakon\). Obedience (from \hupakou\, to hear under, to hearken) to the Lord Jesus as in strkjv@1:22| "to the truth," result of "the sanctification." {And sprinkling of the blood of Jesus Christ} (\rantismon haimatos Isou Christou\). Late substantive from \rantiz\, to sprinkle (Hebrews:9:13|), a word used in the LXX of the sacrifices (Numbers:19:9,13,20|, etc.), but not in any non-biblical source so far as known, in N.T. only here and strkjv@Hebrews:12:24| (of the sprinkling of blood). Reference to the death of Christ on the Cross and to the ratification of the New Covenant by the blood of Christ as given in strkjv@Hebrews:9:19f.; strkjv@12:24| with allusion to strkjv@Exodus:24:3-8|. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew:26:28; strkjv@Mark:14:24|). Hence it is not surprising to find the use of it by Peter and the author of Hebrews. Hort suggests that Peter may also have an ulterior reference to the blood of the martyrs as in strkjv@Revelation:7:14f.; strkjv@12:11|, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon \prognsis theou, hagiasmos pneumatos, haima Christou\ (Bigg). Peter is not ashamed of the blood of Christ. {Be multiplied} (\plthunthei\). First aorist passive optative (volitive) of \plthun\, old verb (from \plthus\, fulness), in a wish. Songs:in strkjv@2Peter:1:2; strkjv@Jude:1:2|, but nowhere else in N.T. salutations. Grace and peace (\charis kai eirn\) occur together in strkjv@2Peter:1:2|, in strkjv@2John:1:2| (with \eleos\), and in all Paul's Epistles (with \eleos\ added in I and II Timothy).

rwp@1Peter:1:3 @{Blessed be} (\eulogtos\). No copula in the Greek (\est\, let be, or \estin\, is, or \ei\, may be). The verbal adjective (from \euloge\) occurs in the N.T. only of God, as in the LXX (Luke:1:68|). See also strkjv@2Corinthians:1:3; strkjv@Ephesians:1:3|. {The God and Father of our Lord Jesus Christ} (\ho theos kai patr tou kuriou hmn Isou Christou\). This precise language in strkjv@2Corinthians:1:3; Ephesians:I:3|; and part of it in strkjv@2Corinthians:11:31; strkjv@Romans:15:6|. See strkjv@John:20:17| for similar language by Jesus. {Great} (\polu\). Much. {Begat us again} (\anagennsas hms\). First aorist active articular (\ho\, who) participle of \anagenna\, late, and rare word to beget again, in Aleph for _Sirach_ (_Prol_. 20), in Philo, in Hermetic writings, in N.T. only here and verse 23|. "It was probably borrowed by the New Paganism from Christianity" (Bigg). The Stoics used \anagennsis\ for \palingenesia\ (Titus:3:5|). If \anthen\ in strkjv@John:3:3| be taken to mean "again," the same idea of regeneration is there, and if "from above" it is the new birth, anyhow. {Unto a living hope} (\eis elpida zsan\). Peter is fond of the word "living" (present active participle of \za\) as in strkjv@1:23; strkjv@2:4,5,24; strkjv@4:5,6|. The Pharisees cherished the hope of the resurrection (Acts:23:6|), but the resurrection of Jesus gave it proof and permanence (1Corinthians:15:14,17|). It is no longer a dead hope like dead faith (James:2:17,26|). This revival of hope was wrought "by the resurrection of Jesus Christ" (\dia anastases\). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it.

rwp@1Peter:1:4 @{Unto an inheritance} (\eis klronomian\). Old word (from \klronomos\, heir) for the property received by the heir (Matthew:21:38|), here a picture of the blessedness in store for us pilgrims (Galatians:3:18|). {Incorruptible} (\aphtharton\). Old compound adjective (alpha privative and \phtheir\, to corrupt), imperishable. Songs:many inheritances vanish away before they are obtained. {Undefiled} (\amianton\). Old verbal adjective (note alliteration) from alpha privative and \miain\, to defile, without defect or flaw in the title, in N.T. only here, strkjv@James:1:27; strkjv@Hebrews:13:4|. {That fadeth not away} (\amaranton\). Alliterative and verbal adjective again from alpha privative and \marain\ (to dry up, to wither, as in strkjv@James:1:11|), late and rare word in several inscriptions on tombs, here only in N.T. These inscriptions will fade away, but not this inheritance in Christ. It will not be like a faded rose. {Reserved} (\tetrmenn\). Perfect passive participle of \tre\, old verb, to take care of, to guard. No burglars or bandits can break through where this inheritance is kept (Matthew:6:19f.; strkjv@John:17:11f.|). Cf. strkjv@Colossians:1:5|, where laid away" (\apokeimenn\) occurs. {For you} (\eis humas\). More graphic than the mere dative.

rwp@1Peter:1:5 @{By the power of God} (\en dunamei theou\). No other \dunamis\ (power) like this (Colossians:1:3|). {Are guarded} (\phrouroumenous\). Present (continuous process) passive articular (\tous\) participle of \phroure\, to garrison, old verb (from \phrouros\ sentinel), a military term (Acts:9:24; strkjv@2Corinthians:11:32|), used of God's love (Phillipians:4:7|) as here. "The inheritance is kept; the heirs are guarded" (Bengel). {Through faith} (\dia pistes\). Intermediate agency (\dia\), the immediate being (\en\, in, by) God's power. {Unto a salvation} (\eis strian\). Deliverance is the goal (\eis\) of the process and final salvation here, consummation as in strkjv@1Thessalonians:5:8|, from \str\ (Saviour, from \sz\, to save). {Ready} (\hetoimn\). Prepared awaiting God's will (Galatians:3:23; strkjv@Romans:8:18|). {To be revealed} (\apokaluphthnai\). First aorist passive infinitive of \apokalupt\, to unveil. Cf. strkjv@Colossians:3:4| for \phanero\ (to manifest) in this sense. {In the last time} (\en kairi eschati\). This precise phrase nowhere else, but similar ones in strkjv@John:6:39; strkjv@Acts:2:17; strkjv@James:5:3; strkjv@2Timothy:3:1; strkjv@2Peter:3:3; He strkjv@1:2; strkjv@Jude:1:18; strkjv@1John:2:18|. Hort translates it here "in a season of extremity," but it is usually taken to refer to the Day of Judgment. That day no one knows, Jesus said.

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:1:10 @{Concerning which salvation} (\peri hs strias\). Another relative clause (taking up \stria\ from verse 9| and incorporating it) in this long sentence (verses 3-12|, inclusive, all connected by relatives). Peter lingers over the word \stria\ (salvation) with something new to say each time (Bigg). Here it is the general sense of the gospel of grace. {Sought} (\exeztsan\). First aorist active indicative of \ekzte\, to seek out (Acts:15:17|), late and rare compound, only in LXX and N.T. save once in Aristides. {Searched diligently} (\exraunsan\). First aorist active indicative of \exerauna\, old and common compound (\exereuna\), to search out diligently, here only in N.T. Both of these words occur together in I Macc. strkjv@9:26. {Of the grace that should come unto you} (\peri ts eis humas charitos\). "Concerning the for you grace" (meant for you).

rwp@1Peter:2:4 @{Unto whom} (\pros hon\). The Lord, carrying on the imagery and language of the Psalm. {Coming} (\proserchomenoi\). Present middle participle masculine plural of \proserchomai\ (\proselthate\ in the Psalm) agreeing with the subject of \oikodomeisthe\. {A living stone} (\lithon znta\). Accusative case in apposition with \hon\ (whom, the Lord Christ). There is apparent an intentional contradiction between "living" and "stone." Cf. "living hope" in strkjv@1:3| and "living word" in strkjv@1:23|. {Rejected indeed of men} (\hupo anthrpn men apodedokimasmenon\). Perfect passive participle of \apodokimaz\, old verb to repudiate after test (Luke:9:22|), in the accusative case agreeing with \lithon\. {But with God} (\para de thei\). "By the side of God," as he looks at it, in contrast with the rejection "by men" (\hupo anthrpn\). {Elect} (\eklekton\). From strkjv@Isaiah:28:6| as in \entimon\ (precious, for which see strkjv@Luke:7:2|) rather than \dokimon\ (proved) expected after \apodedokimasmenon\ as meaning far more in God's sight, "a pre-eminence of position with" (Hort).

rwp@1Peter:2:14 @{Unto governors} (\hgemosin\). Dative again of \hgemn\, a leader (from \hgeomai\, to lead), old and common word (Matthew:10:18|). {As sent by him} (\hs di' autou pempomenois\). Present passive participle of \pemp\. \Di' autou\ is "by God," as Jesus made plain to Pilate; even Pilate received his authority ultimately "from above" (John:18:11|). {For vengeance on evil-doers} (\eis ekdiksin kakopoin\). Objective genitive with \ekdiksin\, for which see strkjv@Luke:18:7f|. {For praise to them that do well} (\epainon agathopoin\). Objective genitive again, \agathopoios\, a late word (Plutarch, Sirach) from \agathon\ and \poie\ here only in N.T. Found in a magical papyrus.

rwp@1Peter:2:21 @{For hereunto were ye called} (\eis touto gar eklthte\). First aorist indicative of \kale\, to call. They were called to suffer without flinching (Hort), if need be. {Because} (\hoti\). The fact that Christ suffered (\epathen\) lifts their suffering to a new plane. {Leaving you an example} (\humin hupolimpann hupogrammon\). Present active participle of the late Ionic verb \hupolimpan\ (in the papyri) for the common \hupoleip\, to leave behind (under), here only in N.T. \Hupogrammos\ is also a late and rare word (from \hupograph\, to write under), a writing-copy for one to imitate, in II Macc. strkjv@2:28; Philo, Clement of Rome, here only in N.T. Clement of Alex. (_Strom_. V. 8. 49) uses it of the copy-head at the top of a child's exercise book for the child to imitate, including all the letters of the alphabet. The papyri give many examples of \hupograph\ and \hupograph\ in the sense of copying a letter. {That ye should follow his steps} (\hina epakolouthste tois ichnesin autou\). Purpose clause with \hina\ and first aorist active subjunctive of \epakolouthe\, old verb, to follow closely upon, with the associative-instrumental (1Timothy:5:10,24|) or the locative here. \Ichnos\ is old word (from \hik\, to go), tracks, footprints, in N.T. only here, strkjv@2Corinthians:12:18; strkjv@Romans:4:12|. Peter does not mean that Christ suffered only as an example (1:18|), but he did leave us his example for our copying (1John:2:6|).

rwp@1Peter:2:25 @{For ye were going astray like sheep} (\te gar hs probata planmenoi\). Brought from strkjv@Isaiah:53:6|, but changed to periphrastic imperfect indicative with \te\ and present middle participle of \plana\, to wander away. Recall the words of Jesus in strkjv@Luke:15:4-7|. {But are now returned} (\alla epestraphte\). Second aorist passive indicative of \epistreph\, old verb, to turn, to return (Matthew:10:13|). {Unto the Shepherd and Bishop of your souls} (\epi ton poimena kai episkopon tn psuchn humn\). Jesus called himself the Good Shepherd (John:10:11|, and see also strkjv@Hebrews:13:20|). Here alone is Christ called our "Bishop" (overseer). See both ideas combined in strkjv@Ezekiel:34:11|. Philo calls God \Episcopos\. Jesus is also \Apostolos\ strkjv@Hebrews:3:1|) and he deserves all other titles of dignity that we can give him.

rwp@1Peter:3:7 @{Ye husbands likewise} (\hoi andres homois\). Probably "likewise" here refers to honouring all men (2:17|), not "likewise" of strkjv@3:1|. {Dwell with} (\sunoikountes\). Present active participle of \sunoike\, old verb for domestic association, here only in N.T. Used as imperative here like the participle in strkjv@2:18; strkjv@3:1|. {According to knowledge} (\kata gnsin\). "With an intelligent recognition of the nature of the marriage relation" (Vincent). {Giving honour unto the woman as unto the weaker vessel} (\hs asthenesteri skeuei ti gunaikeii aponemontes timn\). Present active participle of \aponem\, old verb, to assign, to portion out (or off), here only in N.T. \Skeuos\ is an old and common word for vessel, furniture, utensil (Matthew:12:29; strkjv@2Timothy:2:20|). Here both husband and wife are termed vessels or "parts of the furniture of God's house" (Bigg). See Paul's use of \skeuos\ for ministers (2Corinthians:4:7|). \Gunaikeii\ here is an adjective (female, feminine) from \gun\ (woman, wife). She is termed "the weaker" (\ti asthenesteri\), not for intellectual or moral weakness, but purely for physical reasons, which the husband must recognize with due consideration for marital happiness. {Joint-heirs of the grace of life} (\sunklronomoi charitos zs\). Late double compound found in an Ephesian inscription and the papyri, in N.T. only here, strkjv@Romans:8:17; strkjv@Ephesians:3:6; strkjv@Hebrews:11:9|. God's gift of life eternal belongs to woman as well as to man. In the eyes of God the wife may be superior to the husband, not merely equal. {To the end that your prayers be not hindered} (\eis to m egkoptesthai tas proseuchas humn\). Purpose clause with \eis to\ and the present passive infinitive (with negative \m\) of \egkopt\, to cut in, to interrupt, late verb (Polybius), as in strkjv@Romans:15:22|, etc. Very vivid to us now with our telephones and radios when people cut in on us. \Proseuchas\ (prayers) is the accusative of general reference. Husbands surely have here cause to consider why their prayers are not answered.

rwp@1Peter:3:9 @{Not rendering evil for evil} (\m apodidontes kakon anti kakou\). \M\ and the present active participle of \apodidmi\, to give back. The same phrase in strkjv@Romans:12:17| and the same idea in strkjv@1Thessalonians:5:15|. Peter may have obtained it from Paul or both from strkjv@Proverbs:17:13; strkjv@20:22|, "an approximation to Christ's repeal of the \lex talionis\ (Matthew:5:38ff.|) which Plato first opposed among the Greeks" (Hart). Common use of \anti\ for exchange. {Reviling for reviling} (\loidorian anti loidorias\). Allusion to strkjv@2:23| (Christ's own example). {But contrariwise blessing} (\tounantion de eulogountes\). Adverbial accusative and crasis (\to enantion\) of the neuter article and the adjective \enantios\ (\en, antios\, opposite, strkjv@Matthew:14:24|), "on the contrary." For \eulogountes\ (present active participle of \euloge\) see strkjv@Luke:6:28; strkjv@Romans:12:14| (imperative \eulogeite\). {For hereunto were ye called} (\hoti eis touto eklthte\). See strkjv@2:21| for this verb and use of \eis touto\ (pointing to the preceding argument). {That ye should inherit a blessing} (\hina eulogian klronomste\). Purpose clause with \hina\ and the first aorist active subjunctive of \klronome\, a plain reference to Esau, who wanted "to inherit the blessing" (Hebrews:12:17|) after he had sold his birthright. Christians are the new Israel (both Gentiles and Jews) and are the spiritual descendants of Isaac (Galatians:4:22ff.|).

rwp@1Peter:3:19 @{In which also} (\en hi kai\). That is, in spirit (relative referring to \pneumati\). But, a number of modern scholars have followed Griesbach's conjecture that the original text was either \Ne kai\ (Noah also), or \Ench kai\ (Enoch also), or \en hi kai Ench\ (in which Enoch also) which an early scribe misunderstood or omitted \Ench kai\ in copying (\homoioteleuton\). It is allowed in Stier and Theile's _Polyglott_. It is advocated by J. Cramer in 1891, by J. Rendel Harris in _The Expositor_ (1901), and _Sidelights on N.T. Research_ (p. 208), by Nestle in 1902, by Moffatt's New Translation of the New Testament. Windisch rejects it as inconsistent with the context. There is no manuscript for the conjecture, though it would relieve the difficulty greatly. Luther admits that he does not know what Peter means. Bigg has no doubt that the event recorded took place between Christ's death and his resurrection and holds that Peter is alluding to Christ's _Descensus ad Inferos_ in strkjv@Acts:2:27| (with which he compares strkjv@Matthew:27:52f.; strkjv@Luke:23:34; strkjv@Ephesians:4:9|). With this Windisch agrees. But Wohlenberg holds that Peter means that Christ in his preexistent state preached to those who rejected the preaching of Noah who are now in prison. Augustine held that Christ was in Noah when he preached. Bigg argues strongly that Christ during the time between his death and resurrection preached to those who once heard Noah (but are now in prison) and offered them another chance and not mere condemnation. If so, why did Jesus confine his preaching to this one group? Songs:the theories run on about this passage. One can only say that it is a slim hope for those who neglect or reject Christ in this life to gamble with a possible second chance after death which rests on very precarious exegesis of a most difficult passage in Peter's Epistle. Accepting the text as we have, what can we make of it? {He went and preached} (\poreutheis ekruxen\). First aorist passive (deponent) participle of \poreuomai\ and first aorist active indicative of \kruss\, the verb commonly used of the preaching of Jesus. Naturally the words mean personal action by Christ "in spirit" as illustration of his "quickening" (verse 18|) whether done before his death or afterwards. It is interesting to observe that, just as the relative \en hi\ here tells something suggested by the word \pneumati\ (in spirit) just before, so in verse 21| the relative \ho\ (which) tells another illustration of the words \di' hudatos\ (by water) just before. Peter jumps from the flood in Noah's time to baptism in Peter's time, just as he jumped backwards from Christ's time to Noah's time. He easily goes off at a word. What does he mean here by the story that illustrates Christ's quickening in spirit? {Unto the spirits in prison} (\tois en phulaki pneumasin\). The language is plain enough except that it does not make it clear whether Jesus did the preaching to spirits in prison at the time or to people whose spirits are now in prison, the point of doubt already discussed. The metaphorical use of \en phulaki\ can be illustrated by strkjv@2Peter:2:4; strkjv@Jude:1:6; strkjv@Revelation:20:7| (the final abode of the lost). See strkjv@Hebrews:12:23| for the use of \pneumata\ for disembodied spirits.

rwp@1Peter:3:22 @{Having gone} (\poreutheis\). First aorist (deponent) participle (not periphrastic) of \poreuomai\. {Being made subject} (\hupotagentn\). Second aorist passive participle of \hupotass\ (see strkjv@2:18; strkjv@3:1|) in the genitive absolute construction. {Unto him} (\auti\). Christ. See strkjv@1Corinthians:15:28|.

rwp@1Peter:4:7 @{But the end of all things is at hand} (\pantn de to telos ggiken\). Perfect active indicative of \eggiz\, to draw near, common late verb (from \eggus\), same form used by the Baptist of the Messiah's arrival (Matthew:3:2|) and by James in strkjv@5:8| (of the second coming). How near Peter does not say, but he urges readiness (1:5f.; strkjv@4:6|) as Jesus did (Mark:14:38|) and Paul (1Thessalonians:5:6|), though it is drawing nearer all the time (Romans:12:11|), but not at once (2Thessalonians:2:2|). {Be ye therefore of sound mind} (\sphronsate oun\). In view of the coming of Christ. First aorist (ingressive) active imperative of \sphrone\ (\ss\, sound, \phrn\, mind) as in strkjv@Mark:5:15|. {Be sober unto prayer} (\npsate eis proseuchas\). First aorist (ingressive of \nph\ (see strkjv@1:13|) and plural \proseuchas\, (prayers). Cf. strkjv@Ephesians:6:18|.

rwp@Info_1Thessalonians @ There are excellent commentaries on the Thessalonian Epistles. On the Greek text one may note those by Dibelius, _Handbuch zum N.T. Zweite Auflage_ (1925); Dobschutz, _Meyer-Kommentar_ (1909); Ellicott, _Crit. and Grammat. Comm._ (1884); Findlay, _Cambridge Gk. Test._ (1904); Frame, _Intern. Critical Comm._ (1912); Lightfoot, _Notes on Epistles of Paul_ (1895); Mayer, _Die Thessalonischerbriefe_ (1908); Milligan, _St. Paul's Epistles to the Thess._ (1908); Moffatt, _Expos. Gk. Test._ (1910); Plummer, _First Thess._ (1908), _Second Thess._ (1908); Wohlenberg, _Zahn-Komm. 2 aufl._ (1908). On the English text note those by Adeney, _New Century Bible_ (1907); Denney, _Expos. Bible_ (1892); Findlay, _Cambridge Bible_ (1891); Hutchinson, _Lectures on I & II Thess._ (1883). strkjv@1Thessalonians:1:1 @{Paul, and Silvanus, and Timothy} (\Paulos kai Silouanos kai Timotheos\). Nominative absolute as customary in letters. Paul associates with himself Silvanus (Silas of Acts, spelled \Silbanos\ in D and the papyri), a Jew and Roman citizen, and Timothy, son of Jewish mother and Greek father, one of Paul's converts at Lystra on the first tour. They had both been with Paul at Thessalonica, though Timothy is not mentioned by Luke in Acts in Macedonia till Beroea (Acts:17:14f.|). Timothy had joined Paul in Athens (1Thessalonians:3:1f.|), had been sent back to Thessalonica, and with Silas had rejoined Paul in Corinth (1Thessalonians:3:5; strkjv@Acts:18:5, strkjv@2Corinthians:1:19|). Silas is the elder and is mentioned first, but neither is in any sense the author of the Epistle any more than Sosthenes is co-author of I Corinthians or Timothy of II Corinthians, though Paul may sometimes have them in mind when he uses "we" in the Epistle. Paul does not here call himself "apostle" as in the later Epistles, perhaps because his position has not been so vigorously attacked as it was later. Ellicott sees in the absence of the word here a mark of the affectionate relations existing between Paul and the Thessalonians. {Unto the church of the Thessalonians} (\ti ekklsii Thessaloniken\). The dative case in address. Note absence of the article with \Thessaloniken\ because a proper name and so definite without it. This is the common use of \ekklsia\ for a local body (church). The word originally meant "assembly" as in strkjv@Acts:19:39|, but it came to mean an organization for worship whether assembled or unassembled (cf. strkjv@Acts:8:3|). The only superscription in the oldest Greek manuscripts (Aleph B A) is \Pros Thessalonikeis A\ ({To the Thessalonians First}). But probably Paul wrote no superscription and certainly he would not write A to it before he had written II Thessalonians (B). His signature at the close was the proof of genuineness (2Thessalonians:3:17|) against all spurious claimants (2Thessalonians:2:2|). Unfortunately the brittle papyrus on which he wrote easily perished outside of the sand heaps and tombs of Egypt or the lava covered ruins of Herculaneum. What a treasure that autograph would be! {In God the Father and the Lord Jesus Christ} (\en thei patri kai kurii Jsou Christi\). This church is grounded in (\en\, with the locative case) and exists in the sphere and power of {God the Father and the Lord Jesus Christ}. No article in the Greek, for both \thei patri\ and \kurii Jsou Christi\ are treated as proper names. In the very beginning of this first Epistle of Paul we meet his Christology. He at once uses the full title, "Lord Jesus Christ," with all the theological content of each word. The name "Jesus" (Saviour, strkjv@Matthew:1:21|) he knew, as the "Jesus of history," the personal name of the Man of Galilee, whom he had once persecuted (Acts:9:5|), but whom he at once, after his conversion, proclaimed to be "the Messiah," (\ho Christos\, strkjv@Acts:9:22|). This position Paul never changed. In the great sermon at Antioch in Pisidia which Luke has preserved (Acts:13:23|) Paul proved that God fulfilled his promise to Israel by raising up "Jesus as Saviour" (\stra Isoun\). Now Paul follows the Christian custom by adding \Christos\ (verbal from \chri\, to anoint) as a proper name to Jesus (Jesus Christ) as later he will often say "Christ Jesus" (Colossians:1:1|). And he dares also to apply \kurios\ (Lord) to "Jesus Christ," the word appropriated by Claudius (_Dominus_, \Kurios\) and other emperors in the emperor-worship, and also common in the Septuagint for God as in strkjv@Psalms:32:1f.| (quoted by Paul in strkjv@Romans:4:8|). Paul uses \Kurios\ of God (1Corinthians:3:5|) or of Jesus Christ as here. In fact, he more frequently applies it to Christ when not quoting the Old Testament as in strkjv@Romans:4:8|. And here he places "the Lord Jesus Christ" in the same category and on the same plane with "God the father." There will be growth in Paul's Christology and he will never attain all the knowledge of Christ for which he longs (Phillipians:3:10-12|), but it is patent that here in his first Epistle there is no "reduced Christ" for Paul. He took Jesus as "Lord" when he surrendered to Jesus on the Damascus Road: "And I said, What shall I do, Lord? And the Lord said to me" (Acts:22:10|). It is impossible to understand Paul without seeing clearly this first and final stand for the Lord Jesus Christ. Paul did not get this view of Jesus from current views of Mithra or of Isis or any other alien faith. The Risen Christ became at once for Paul the Lord of his life. {Grace to you and peace} (\charis humin kai eirn\). These words, common in Paul's Epistles, bear "the stamp of Paul's experience" (Milligan). They are not commonplace salutations, but the old words "deepened and spiritualised" (Frame). The infinitive (\chairein\) so common in the papyri letters and seen in the New Testament also (Acts:15:23; strkjv@23:26; strkjv@James:1:1|) here gives place to \charis\, one of the great words of the New Testament (cf. strkjv@John:1:16f.|) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul's messages than this word \charis\ (from \chair\, rejoice) from which \charizomai\ comes. {Peace} (\eirn\) is more than the Hebrew _shalm_ so common in salutations. One recalls the "peace" that Christ leaves to us (John:14:27|) and the peace of God that passes all understanding (Phillipians:4:7|). This introduction is brief, but rich and gracious and pitches the letter at once on a high plane.

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:2:1 @{For yourselves know} (\autoi gar oidate\). This explanatory \gar\ takes up in verses 1-12| the allusion in strkjv@1:9| about the "report" concerning the entrance (\eisodon\, way in, \eis, hodon\), {unto you} (\tn pros hums\). Note repeated article to sharpen the point. This proleptic accusative is common enough. It is expanded by the epexegetic use of the \hoti\ clause {that it hath not been found vain} (\hoti ou ken gegonen\). Literally, {that it has not become empty}. Second perfect active (completed state) of \ginomai\. Every pastor watches wistfully to see what will be the outcome of his work. Bengel says: _Non inanis, sed plena virtutis_. Cf. strkjv@1:5|. \Kenos\ is hollow, empty, while \mataios\ is fruitless, ineffective. In strkjv@1Corinthians:15:14,17| Paul speaks of \kenon to krugma\ ({empty the preaching}) and \mataia h pistis\ ({vain the faith}). One easily leads to the other.

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:2:12 @{To the end that} (\eis to\). Final use of \eis\ and the articular infinitive, common idiom in the papyri and Paul uses \eis\ to and the infinitive fifty times (see again in strkjv@3:2|), some final, some sub-final, some result (Robertson, _Grammar_, pp. 989-91). {Walk worthily of God} (\peripatein axis tou theou\). Present infinitive (linear action), and genitive case with adverb \axis\ as in strkjv@Colossians:1:10| (cf. strkjv@Phillipians:1:27; strkjv@Ephesians:4:1|), like a preposition. {Calleth} (\kalountos\). Present active participle, keeps on calling. Some MSS. have \kalesantos\, called. {Kingdom} (\basileian\) here is the future consummation because of glory (\doxan\) as in strkjv@2Thessalonians:1:5; strkjv@1Corinthians:6:9; strkjv@15:50; strkjv@Galatians:5:21; strkjv@2Timothy:4:1,18|), but Paul uses it for the present kingdom of grace also as in strkjv@1Corinthians:4:20; strkjv@Romans:14:17; strkjv@Colossians:1:13|.

rwp@1Thessalonians:3:3 @{That no man be moved} (\to mdena sainesthai\). Epexegetical articular infinitive in accusative case of general reference. \Sain\ is old word to wag the tail, to flatter, beguile and this sense suits here (only N.T. example). The sense of "moved" or troubled or disheartened is from \siainesthai\ the reading of F G and found in the papyri. {We are appointed} (\keimetha\). Present middle, used here as passive of \tithmi\. We Christians are set {hereunto} (\eis touto\) to be beguiled by tribulations. We must resist.

rwp@1Thessalonians:3:9 @{Render again unto God} (\ti thei antapodounai\). Second aorist active infinitive of double compound verb \ant-apodidmi\, to give back (\apo\) in return for (\anti\). Old verb rare in N.T., but again in strkjv@2Thessalonians:1:6|. {For you} (\peri humn\). Around (concerning) you, while in verse 2| \huper\ (over is used for "concerning your faith." {For} (\epi\). Basis again as cause or ground for the joy. {Wherewith we joy} (\hi chairomen\). Probably cognate accusative \hn\ with \chairomen\ attracted to locative \chari\ (Matthew:2:10|).

rwp@1Thessalonians:5:15 @{See to it that no one render unto any one evil for evil} (\horate m tis kakon anti kakou apodi\). Note \m\ with the aorist subjunctive (negative purpose) \apodi\ from \apodidmi\, to give back. Retaliation, condemned by Jesus (Matthew:5:38-42|) and by Paul in strkjv@Romans:12:17|, usually takes the form of "evil for evil," rather than "good for good" (\kalon anti kalou\). Note idea of exchange in \anti\. {Follow after} (\dikete\). Keep up the chase (\dik\) after the good.

rwp@1Thessalonians:5:27 @{I adjure you by the Lord} (\enorkiz humas ton Kurion\). Late compound for old \horkiz\ (Mark:5:7|), to put one on oath, with two accusatives (Robertson, _Grammar_, pp. 483f.). Occurs in inscriptions. {That this epistle be read unto all the brethren} (\anagnsthnai tn epistoln pasin tois adelphois\). First aorist passive infinitive of \anaginsk\ with accusative of general reference in an indirect command. Clearly Paul wrote for the church as a whole and wished the epistles read aloud at a public meeting. In this first epistle we see the importance that he attaches to his epistles.

rwp@1Timothy:6:13 @{Who quickeneth all things} (\tou zogonountos ta panta\). Present active participle of \zogone\ (\zogonos\, from \zos, gen\), late word to give life, to bring forth alive, in N.T. only here and strkjv@Acts:7:19|. See strkjv@1Samuel:2:6|. {Before Pontius Pilate} (\epi Pontiou Peilatou\). Not "in the time of," but "in the presence of." {Witnessed} (\martursantos\). Note \marture\, not \homologe\ as in verse 12|. Christ gave his evidence as a witness to the Kingdom of God. Evidently Paul knew some of the facts that appear in strkjv@John:18|.

rwp@1Timothy:6:20 @{Guard that which is committed unto thee} (\tn parathkn phulaxon\). "Keep (aorist of urgency) the deposit." \Parathkn\ (from \paratithmi\, to place beside as a deposit, strkjv@2Timothy:2:2|), a banking figure, common in the papyri in this sense for the Attic \parakatathk\ (Textus Receptus here, strkjv@2Timothy:1:12,14|). See substantive also in strkjv@2Timothy:1:12,14|. {Turning away from} (\ektrepomenos\). Present middle participle of \ektrep\, for which see strkjv@1:6; strkjv@5:15|. {Babblings} (\kenophnias\). From \kenophnos\, uttering emptiness. Late and rare compound, in N.T. only here and strkjv@2Timothy:2:16|. {Oppositions} (\antitheseis\). Old word (\anti, thesis\), antithesis, only here in N.T. {Of the knowledge which is falsely so called} (\ts pseudnumou gnses\). "Of the falsely named knowledge." Old word (\pseuds, onoma\). Our "pseudonymous." Only here in N.T.

rwp@2Corinthians:1:5 @{The sufferings of Christ} (\ta pathmata tou Christou\). Subjective genitive, Christ's own sufferings. {Abound unto us} (\perisseuei eis hmas\). Overflow unto us so that we suffer like sufferings and become fellow sufferers with Christ (4:10f.; strkjv@Romans:8:17; strkjv@Phillipians:3:10; strkjv@Colossians:1:24|). {Through Christ} (\dia tou Christou\). The overflow (\perisseuei\) of comfort comes also through Christ. Is Paul thinking of how some of the Jewish Christians in Corinth have become reconciled with him through Christ? Partnership with Christ in suffering brings partnership in glory also (Romans:8:17; strkjv@1Peter:4:13|).

rwp@2Corinthians:4:8 @{Pressed} (\thlibomenoi\). From \thlib\, to press as grapes, to contract, to squeeze. Series of present passive participles here through verse 9| that vividly picture Paul's ministerial career. {Yet not straitened} (\all' ou stenochroumenoi\). Each time the exception is stated by \all' ou\. From \stenochre\ (\stenochros\, from \stenos\, narrow, \chros\, space), to be in a narrow place, to keep in a tight place. Late verb, in LXX and papyri. In N.T. only here and strkjv@2Corinthians:6:12|. {Yet not unto despair} (\all' ouk exaporoumenoi\). Late perfective compound with \ex-\ of \exapore\. A very effective play on words here, lost, but not lost out.

rwp@2Corinthians:4:11 @{Are alway delivered unto death} (\eis thanaton paradidometha\). This explains verse 10|.

rwp@2Corinthians:4:17 @{Our light affliction which is for the moment} (\to parautika elaphron ts thlipeses hmn\). Literally, "the for the moment (old adverb \parautika\, here only in N.T.) lightness (old word, in N.T. only here and strkjv@Matthew:11:30|)." {More and more exceedingly} (\kath' huperboln eis huperboln\). Like piling Pelion on Ossa, "according to excess unto excess." See on ¯1Corinthians:12:31|. {Eternal weight of glory} (\ainion baros doxs\). Careful balancing of words in contrast (affliction vs. glory, lightness vs. weight, for the moment vs. eternal).

rwp@2Corinthians:5:11 @{The fear of the Lord} (\ton phobon tou Kuriou\). Many today regard this a played-out motive, but not so Paul. He has in mind verse 10| with the picture of the judgment seat of Christ. {We persuade} (\peithomen\). Conative present active, we try to persuade. It is always hard work. {Unto God} (\thei\). Dative case. God understands whether men do or not. {That we are made manifest} (\pephanersthai\). Perfect passive infinitive of \phanero\ in indirect discourse after \elpiz\. Stand manifested, state of completion.

rwp@2Corinthians:5:18 @{Who reconciled us to himself through Christ} (\tou katallaxantos hmas heauti dia Christou\). Here Paul uses one of his great doctrinal words, \katallass\, old word for exchanging coins. \Diallass\, to change one's mind, to reconcile, occurs in N.T. only in strkjv@Matthew:5:24| though in papyri (Deissmann, _Light from the Ancient East_, p. 187), and common in Attic. \Katallass\ is old verb, but more frequent in later writers. We find \sunallass\ in strkjv@Acts:7:26| and \apokatallass\ in strkjv@Colossians:1:20f.; strkjv@Ephesians:2:16| and the substantive \katallag\ in strkjv@Romans:5:11; strkjv@11:15| as well as here. It is hard to discuss this great theme without apparent contradiction. God's love (John:3:16|) provided the means and basis for man's reconciliation to God against whom he had sinned. It is all God's plan because of his love, but God's own sense of justice had to be satisfied (Romans:3:26|) and so God gave his Son as a propitiation for our sins (Romans:3:25; strkjv@Colossians:1:20; strkjv@1John:2:2; strkjv@4:10|). The point made by Paul here is that God needs no reconciliation, but is engaged in the great business of reconciling us to himself. This has to be done on God's terms and is made possible through (\dia\) Christ. {And gave unto us the ministry of reconciliation} (\kai dontos hmin tn diakonian ts katallags\). It is a ministry marked by reconciliation, that consists in reconciliation. God has made possible through Christ our reconciliation to him, but in each case it has to be made effective by the attitude of each individual. The task of winning the unreconciled to God is committed to us. It is a high and holy one, but supremely difficult, because the offending party (the guilty) is the hardest to win over. We must be loyal to God and yet win sinful men to him.

rwp@2Corinthians:5:20 @{We are ambassadors therefore on behalf of Christ} (\huper Christou oun presbeuomen\). Old word from \presbus\, an old man, first to be an old man, then to be an ambassador (here and strkjv@Ephesians:6:20| with \en halusi\ in a chain added), common in both senses in the Greek. "The proper term in the Greek East for the Emperor's Legate" (Deissmann, _Light from the Ancient East_, p. 374), in inscriptions and papyri. Songs:Paul has a natural pride in using this dignified term for himself and all ministers. The ambassador has to be _persona grata_ with both countries (the one that he represents and the one to which he goes). Paul was Christ's _Legate_ to act in his behalf and in his stead. {As though God were intreating by us} (\hs tou theou parakalountos di' hmn\). Genitive absolute with \hs\ used with the participle as often to give the reason (apparent or real). Here God speaks through Christ's Legate. {Be ye reconciled to God} (\katallagte ti thei\). Second aorist passive imperative of \katallass\ and used with the dative case. "Get reconciled to God," and do it now. This is the ambassador's message as he bears it to men from God.

rwp@2Corinthians:6:11 @{Our mouth is open unto you} (\to stoma hmn aneigen pros humas\). Second perfect active indicative of \anoig\ and intransitive, stand open. He has kept back nothing in his portrayal of the glory of the ministry as the picture of the open mouth shows. {Our heart is enlarged} (\h kardia hmn peplatuntai\). Perfect passive indicative of old verb \platun\, to broaden, from \platus\, broad. In N T. only here and strkjv@Matthew:23:5| (cf. phylacteries). Hence his freedom of speech for "out of the abundance of the heart the mouth speaks" (Matthew:12:34|).

rwp@2Corinthians:7:9 @{Now I rejoice} (\nun chair\). Now that Titus has come and told him the good news from Corinth (2:12f.|). This was the occasion of the noble outburst in strkjv@2:12-6:10|. {Unto repentance} (\eis metanoian\). Note the sharp difference here between "sorrow" (\lup\) which is merely another form of \metamelomai\ (regret, remorse) and "repentance" (\metanoia\) or change of mind and life. It is a linguistic and theological tragedy that we have to go on using "repentance" for \metanoia\. But observe that the "sorrow" has led to "repentance" and was not Itself the repentance. {After a godly sort} (\kata theon\). In God's way. "God's way as opposed to man's way and the devil's way" (Plummer). It was not mere sorrow, but a change in their attitude that counted. {That ye might suffer loss by us in nothing} (\hina en mdeni zmithte ex humn\). Purpose clause with \hina\ and first aorist passive subjunctive of \zmio\, old verb to suffer damage. See on ¯Matthew:16:26|. This was God's intention and so he overruled their sorrow to good.

rwp@2Corinthians:7:10 @{For godly sorrow} (\h gar kata theon lup\). "For the sorrow according to God" (God's ideal, verse 9|). {Worketh repentance unto salvation a repentance without regret} (\metanoian eis strian ametamelton ergazetai\). This clause alone should have prevented the confusion between mere "sorrow" (\lup\) as indicated in \metamelomai\, to regret (to be sorry again) and "change of mind and life" as shown by \metanoian\ (\metanoe\) and wrongly translated "repentance." The sorrow according to God does work this "change of mind and life" unto salvation, a change "not to be regretted" (\ametamelton\, an old verbal adjective of \metamelomai\ and \a\ privative, but here alone in N.T.). It agrees with \metanoian\, not \strian\. {But the sorrow of the world} (\h de tou kosmou lup\). In contrast, the kind of sorrow that the world has, grief "for failure, not for sin" (Bernard), for the results as seen in Cain, Esau (his tears!), and Judas (remorse, \metemelth\). Works out (perfective use of \kat-\) death in the end.

rwp@2Corinthians:10:14 @{We stretch not ourselves overmuch} (\ou huperekteinomen heautous\). Apparently Paul made this double compound verb to express his full meaning (only in Gregory Nazianzen afterwards). "We do not stretch ourselves out beyond our rights." {We came even as far as unto you} (\achri kai humn ephthasamen\). First aorist active indicative of \phthan\, to come before, to precede, the original idea which is retained in strkjv@Matthew:12:28| (Luke:11:20|) and may be so here. If so, it means "We were the first to come to you" (which is true, strkjv@Acts:18:1-18|).

rwp@2Corinthians:10:16 @{Even unto the parts beyond you} (\eis ta huperekeina humn\). Compound adverb (\huper, ekeina\, beyond those places) used as preposition. Found only here and in ecclesiastical writers. {Things ready to our hand} (\ta hetoima\). He had a plenty besides that he could use.

rwp@2Corinthians:12:10 @{Wherefore I take pleasure} (\dio eudok\). For this noble word see on ¯Matthew:3:17; strkjv@2Corinthians:5:8|. The enemies of Paul will have a hard time now in making Paul unhappy by persecutions even unto death (Phillipians:1:20-26|). He is not courting martyrdom, but he does not fear it or anything that is "for Christ's sake" (\huper Christou\). {For when} (\hotan gar\). "For whenever," indefinite time. {Then I am strong} (\tote dunatos eimi\). At that very time, but not in myself, but in the fresh access of power from Christ for the emergency.

rwp@2Corinthians:13:13 @{The grace of the Lord Jesus Christ and the love of God, and the communion of the Holy Ghost, be with you all} (\h charis tou Kuriou Isou Christou kai h agap tou theou kai h koinnia tou hagiou pneumatos meta pantn humn\). This benediction is the most complete of them all. It presents the persons of the Trinity in full form. From strkjv@2Thessalonians:3:17| it appears that Paul wrote the greeting or benediction with his own hand. We know from strkjv@Romans:15:19| that Paul went round about unto Illyricum before, apparently, he came on to Corinth. When he did arrive (Acts:20:1-3|) the troubles from the Judaizers had disappeared. Probably the leaders left after the coming of Titus and the brethren with this Epistle. The reading of it in the church would make a stir of no small proportions. But it did the work.

rwp@2Peter:1:3 @{Seeing that his divine power hath granted unto us} (\hs hmin ts theias dunames autou dedrmens\). Genitive absolute with the causal particle \hs\ and the perfect middle participle of \dre\, old verb, to bestow (\drea\, gift), usually middle as here, in N.T. elsewhere only strkjv@Mark:15:45|. \Autou\ refers to Christ, who has "divine power" (\ts theias dunames\), since he is \theos\ (1:1|). \Theios\ (from \theos\) is an old adjective in N.T. here and verse 4| only, except strkjv@Acts:17:29|, where Paul uses \to theion\ for deity, thus adapting his language to his audience as the papyri and inscriptions show. The use of \theios\ with an imperial connotation is very common in the papyri and the inscriptions. Deissmann (_Bible Studies_, pp. 360-368) has shown the singular linguistic likeness between strkjv@2Peter:1:3-11| and a remarkable inscription of the inhabitants of Stratonicea in Caria to Zeus Panhemerios and Hecate dated A.D. 22 (in full in C I H ii No. 2715 a b). One of the likenesses is the use of \ts theias dunames\. Peter may have read this inscription (cf. Paul in Athens) or he may have used "the familiar forms and formulae of religious emotion" (Deissmann), "the official liturgical language of Asia Minor." Peter is fond of \dunamis\ in this Epistle, and the \dunamis\ of Christ "is the sword which St. Peter holds over the head of the False Teachers" (Bigg). {All things that pertain unto life and godliness} (\panta ta pros zn kai eusebeian\). "All the things for life and godliness." The new life in Christ who is the mystery of godliness (1Timothy:3:16|). \Eusebeia\ with its cognates (\eusebs, eusebs, eusebe\) occurs only in this Epistle, Acts, and the Pastoral Epistles (from \eu\, well, and \sebomai\, to worship). {Of him that called us} (\tou kalesantos\). Genitive of the articular first aorist active participle of \kale\. Christ called Peter and all other Christians. {By his own glory and virtue} (\dia doxs kai arets\). Songs:B K L, but Aleph A C P read \idii doxi kai areti\ (either instrumental case "by" or dative "to"). Peter is fond of \idios\ (own, strkjv@1Peter:3:1,5; strkjv@2Peter:2:16,22|, etc.). "Glory" here is the manifestation of the Divine Character in Christ. For \aret\ see on ¯1Peter:2:9| and strkjv@Phillipians:4:8; strkjv@2Peter:1:5|.

rwp@2Peter:1:16 @{We did not follow} (\ouk exakolouthsantes\). First aorist active participle of \exakolouthe\, late compound verb, to follow out (Polybius, Plutarch, LXX, papyri, inscriptions as of death following for any Gentile in the temple violating the barrier), with emphatic negative \ouk\, "not having followed." See also strkjv@2:2| for this verb. {Cunningly devised fables} (\sesophismenois muthois\). Associative instrumental case of \muthos\ (old term for word, narrative, story, fiction, fable, falsehood). In N.T. only here and the Pastoral Epistles (1Timothy:1:4|, etc.). Perfect passive participle of \sophiz\, old word (from \sophos\), only twice in N.T., in causative sense to make wise (2Timothy:3:15|), to play the sophist, to invent cleverly (here) and so also in the old writers and in the papyri. Some of the false teachers apparently taught that the Gospel miracles were only allegories and not facts (Bigg). Cf. strkjv@2:3| for "feigned words." {When we made known unto you} (\egnrisamen humin\). First aorist active indicative of \gnriz\, to make known unto you. Possibly by Peter himself. {The power and coming} (\tn dunamin kai parousian\). These words can refer (Chase) to the Incarnation, just as is true of \epiphaneia\ in strkjv@2Timothy:1:10| (second coming in strkjv@1Timothy:6:14|), and is true of \parousia\ (2Corinthians:7:6| of Titus). But elsewhere in the N.T. \parousia\ (technical term in the papyri for the coming of a king or other high dignitary), when used of Christ, refers to his second coming (2Peter:3:4,12|). {But we were eye-witnesses} (\all' epoptai genthentes\). First aorist passive participle of \ginomai\, "but having become eye-witnesses." \Epoptai\, old word (from \epopt\ like \epopteu\ in strkjv@1Peter:2:12; strkjv@3:2|), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. \autopts\ in strkjv@Luke:1:2|. {Of his majesty} (\ts ekeinou megaleiottos\). Late and rare word (LXX and papyri) from \megaleios\ (Acts:2:11|), in N.T. only here, strkjv@Luke:9:43| (of God); strkjv@Acts:19:27| (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic \ekeinou\ as in strkjv@2Timothy:2:26|.

rwp@2Peter:1:19 @{The word of prophecy} (\ton prophtikon logon\). "The prophetic word." Cf. strkjv@1Peter:1:10|, a reference to all the Messianic prophecies. {Made more sure} (\bebaioteron\). Predicate accusative of the comparative adjective \bebaios\ (2Peter:1:10|). The Transfiguration scene confirmed the Messianic prophecies and made clear the deity of Jesus Christ as God's Beloved Son. Some with less likelihood take Peter to mean that the word of prophecy is a surer confirmation of Christ's deity than the Transfiguration. {Whereunto} (\hi\). Dative of the relative referring to "the prophetic word made more sure." {That ye take heed} (\prosechontes\). Present active participle with \noun\ (mind) understood, "holding your mind upon" with the dative (\hi\). {As unto a lamp} (\hs luchni\). Dative also after \prosechontes\ of \luchnos\, old word (Matthew:5:15|). {Shining} (\phainonti\). Dative also present active participle of \phain\, to shine (John:1:5|). Songs:of the Baptist (John:5:35|). {In a dark place} (\en auchmri topi\). Old adjective, parched, squalid, dirty, dark, murky, here only in N.T., though in Aristotle and on tombstone for a boy. {Until the day dawn} (\hes hou hmera diaugasi\). First aorist active subjunctive of \diaugaz\ with temporal conjunction \hes hou\, usual construction for future time. Late compound verb \diaugaz\ (Polybius, Plutarch, papyri) from \dia\ and \aug\, to shine through, here only in N.T. {The day-star} (\phsphoros\). Old compound adjective (\phs\, light, \pher\, to bring), light-bringing, light-bearer (Lucifer) applied to Venus as the morning star. Our word \phosphorus\ is this word. In the LXX \hesphoros\ occurs. Cf. strkjv@Malachi:4:2; strkjv@Luke:1:76-79; strkjv@Revelation:22:16| for "dawn" applied to the Messiah. {Arise} (\anateili\). First aorist active subjunctive of \anatell\ (James:1:11; strkjv@Matthew:5:45|).

rwp@2Peter:2:4 @{For if God spared not} (\ei gar ho theos ouk epheisato\). First instance (\gar\) of certain doom, that of the fallen angels. Condition of the first class precisely like that in strkjv@Romans:11:21| save that here the normal apodosis (\humn ou pheisetai\) is not expressed as there, but is simply implied in verse 9| by \oiden kurios ruesthai\ (the Lord knows how to deliver) after the parenthesis in verse 8|. {Angels when they sinned} (\aggeln hamartsantn\). Genitive case after \epheisato\ (first aorist middle indicative of \pheidomai\) and anarthrous (so more emphatic, even angels), first aorist active participle of \hamartan\, "having sinned." {Cast them down to hell} (\tartarsas\). First aorist active participle of \tartaro\, late word (from \tartaros\, old word in Homer, Pindar, LXX strkjv@Job:40:15; strkjv@41:23|, Philo, inscriptions, the dark and doleful abode of the wicked dead like the Gehenna of the Jews), found here alone save in a scholion on Homer. \Tartaros\ occurs in Enoch strkjv@20:2 as the place of punishment of the fallen angels, while Gehenna is for apostate Jews. {Committed} (\paredken\). First aorist active indicative of \paradidmi\, the very form solemnly used by Paul in strkjv@Romans:1:21,26,28|. {To pits of darkness} (\seirois zophou\). \Zophos\ (kin to \gnophos, nephos\) is an old word, blackness, gloom of the nether world in Homer, in N.T. only here, verse 17; strkjv@Jude:1:13; strkjv@Hebrews:12:18|. The MSS. vary between \seirais\ (\seira\, chain or rope) and \seirois\ (\seiros\, old word for pit, underground granary). \Seirois\ is right (Aleph A B C), dative case of destination. {To be reserved unto judgment} (\eis krisin troumenous\). Present (linear action) passive participle of \tre\. "Kept for judgment." Cf. strkjv@1Peter:1:4|. Aleph A have \kolazomenous trein\ as in verse 9|. Note \krisis\ (act of judgment).

rwp@2Peter:2:6 @{Turning into ashes} (\tephrsas\). First aorist participle of \tephro\, late word from \tephra\, ashes (in Dio Cassius of an eruption of Vesuvius, Philo), here alone in N.T. {The cities of Sodom and Gomorrah} (\poleis Sodomn kai Gomorrs\). Genitive of apposition after \poleis\ (cities), though it makes sense as possessive genitive, for strkjv@Jude:1:7| speaks of the cities around these two. The third example, the cities of the plain. See strkjv@Genesis:19:24f|. {Condemned them} (\katekrinen\). First aorist active indicative of \katakrin\, still part of the protasis with \ei\. {With an overthrow} (\katastrophi\). Instrumental case or even dative like \thanati\ with \katakrin\ in strkjv@Matthew:20:18|. But Westcott and Hort reject the word here because not in B C Coptic. {Having made them} (\tetheiks\). Perfect active participle of \tithmi\. {An example} (\hupodeigma\). For which see strkjv@James:5:10; strkjv@John:13:15|. Cf. strkjv@1Peter:2:21|. {Unto those that should live ungodly} (\mellontn asebesin\). Rather, "unto ungodly men of things about to be" (see strkjv@Hebrews:11:20| for this use of \mellontn\). But Aleph A C K L read \asebein\ (present active infinitive) with \mellontn\=\asebsontn\ (future active participle of \asebe\), from which we have our translation.

rwp@2Peter:3:1 @{Beloved} (\agaptoi\). With this vocative verbal (four times in this chapter), Peter "turns away from the Libertines and their victims" (Mayor). {This is now the second epistle that I write unto you} (\tautn d deuteran humin graph epistoln\). Literally, "This already a second epistle I am writing to you." For \d\ see strkjv@John:21:24|. It is the predicate use of \deuteran epistoln\ in apposition with \tautn\, not "this second epistle." Reference apparently to I Peter. {And in both of them} (\en hais\). "In which epistles." {I stir up} (\diegeir\). Present active indicative, perhaps conative, "I try to stir up." See strkjv@1:13|. {Mind} (\dianoian\). Understanding (Plato) as in strkjv@1Peter:1:13|. {Sincere} (\eilikrin\). Old adjective of doubtful etymology (supposed to be \heil\, sunlight, and \krin\, to judge by it). Plato used it of ethical purity (\psuch eilikrins\) as here and strkjv@Phillipians:1:10|, the only N.T. examples. {By putting you in remembrance} (\en hupomnsei\). As in strkjv@1:13|.

rwp@2Peter:3:7 @{That now are} (\nun\). "The now heavens" over against "the then world" (\ho tote kosmos\ verse 6|). {By the same word} (\ti auti logi\). Instrumental case again referring to \logi\ in verse 6|. {Have been stored up} (\tethsaurismenoi eisin\). Perfect passive indicative of \thsauriz\, for which verb see strkjv@Matthew:6:19; strkjv@Luke:12:21|. {For fire} (\puri\). Dative case of \pur\, not with fire (instrumental case). The destruction of the world by fire is here pictured as in strkjv@Joel:2:30f.; strkjv@Psalms:50:3|. {Being reserved} (\troumenoi\). Present passive participle of \tre\, for which see strkjv@2:4|. {Against} (\eis\). Unto. As in strkjv@2:4,9| and see strkjv@1Peter:1:4| for the inheritance reserved for the saints of God.

rwp@2Peter:3:18 @{But grow} (\auxanete de\). Present active imperative of \auxan\, in contrast with such a fate pictured in verse 17|, "but keep on growing." {In the grace and knowledge} (\en chariti kai gnsei\). Locative case with \en\. Grow in both. Keep it up. See on ¯1:1| for the idiomatic use of the single article (\tou\) here, "of our Lord and Saviour Jesus Christ." {To him} (\auti\). To Christ. {For ever} (\eis hmeran ainos\). "Unto the day of eternity." Songs:Sirach strkjv@18:9f. One of the various ways of expressing eternity by the use of \ain\. Songs:\eis ton aina\ in strkjv@John:6:5; strkjv@12:34|.

rwp@2Thessalonians:1:10 @{When he shall come} (\hotan elthi\). Second aorist active subjunctive with \hotan\, future and indefinite temporal clause (Robertson, _Grammar_, pp. 971ff.) coincident with \en ti apokalupsei\ in verse 7|. {To be glorified} (\endoxasthnai\). First aorist passive infinitive (purpose) of \endoxaz\, late verb, in N.T. only here and verse 12|, in LXX and papyri. {In his saints} (\en tois hagiois autou\). The sphere in which Christ will find his glory at the Revelation. {And to be marvelled at} (\kai thaumasthnai\). First aorist passive infinitive (purpose), common verb \thaumaz\. {That believed} (\tois pisteusasin\). Why aorist active participle instead of present active \pisteuousin\ (that believe)? Frame thinks that Paul thus reassures those who believed his message when there (1Thessalonians:1:6ff.; strkjv@2:13f.|). The parenthetical clause, though difficult, falls in with this idea: {Because our testimony unto you was believed} (\hoti episteuth to marturion hmn eph' humas\). Moffatt calls it an anti-climax. {On that day} (\en ti hmeri ekeini\). The day of Christ's coming (2Timothy:1:12,18; strkjv@4:8|).

rwp@2Thessalonians:2:1 @{Touching the coming of our Lord Jesus Christ} (\huper ts parousias tou Kuriou (hmn) Isou Christou\). For \ertmen\, to beseech, see on ¯1Thessalonians:4:1; strkjv@4:12|. \Huper\ originally meant over, in behalf of, instead of, but here it is used like \peri\, around, concerning as in strkjv@1:4; strkjv@1Thessalonians:3:2; strkjv@5:10|, common in the papyri (Robertson, _Grammar_, p. 632). For the distinction between \Parousia, Epiphaneia\ (Epiphany), and \Apokalupsis\ (Revelation) as applied to the Second Coming of Christ see Milligan on _Thessalonian Epistles_, pp. 145-151, in the light of the papyri. \Parousia\ lays emphasis on the {presence} of the Lord with his people, \epiphaneia\ on his {manifestation} of the power and love of God, \apokalupsis\ on the {revelation} of God's purpose and plan in the Second Coming of the Lord Jesus. {And our gathering together unto him} (\kai hmn episunaggs ep' auton\). A late word found only in II Macc. strkjv@2:7; strkjv@2Thessalonians:2:1; strkjv@Hebrews:10:25| till Deissmann (_Light from the Ancient East_, p. 103) found it on a stele in the island of Syme, off Caria, meaning "collection." Paul is referring to the rapture, mentioned in strkjv@1Thessalonians:4:15-17|, and the being forever with the Lord thereafter. Cf. also strkjv@Matthew:24:31; strkjv@Mark:13:27|.

rwp@2Thessalonians:3:6 @{Now we command you} (\paraggellomen de humin\). Paul puts into practice the confidence expressed on their obedience to his commands in verse 4|. {In the name of the Lord Jesus Christ} (\en onomati tou kuriou Isou Christou\). {Name} (\onoma\) here for authority of Jesus Christ with which compare {through the Lord Jesus} (\dia tou kuriou Isou\) in strkjv@1Thessalonians:4:2|. For a full discussion of the phrase see the monograph of W. Heitmuller, _Im Namen Jesu_. Paul wishes his readers to realize the responsibility on them for their obedience to his command. {That ye withdraw yourselves} (\stellesthai humas\). Present middle (direct) infinitive of \stell\, old verb to place, arrange, make compact or shorten as sails, to move oneself from or to withdraw oneself from (with \apo\ and the ablative). In strkjv@2Corinthians:8:20| the middle voice (\stellomenoi\) means taking care. {From every brother that walketh disorderly} (\apo pantos adelphou atakts peripatountos\). He calls him "brother" still. The adverb \atakts\ is common in Plato and is here and verse 11| alone in the N.T., though the adjective \ataktos\, equally common in Plato we had in strkjv@1Thessalonians:5:14| which see. Military term, out of ranks. {And not after the tradition} (\kai m kata tn paradosin\). See on ¯2:15| for \paradosin\. {Which they received of us} (\hn parelabosan par hmn\). Westcott and Hort put this form of the verb (second aorist indicative third person plural of \paralamban\, the \-osan\ form instead of \-on\, with slight support from the papyri, but in the LXX and the Boeotian dialect, Robertson, _Grammar_, pp. 335f.) in the margin with \parelabete\ (ye received) in the text. There are five different readings of the verb here, the others being \parelabon, parelabe, elabosan\.

rwp@2Thessalonians:3:9 @{Not because we have not the right} (\ouch hoti ouk echomen exousian\). Paul is sensitive on his {right} to receive adequate support (1Thessalonians:2:6; 1 Co strkjv@9:4| where he uses the same word \exousian\ in the long defence of this {right}, strkjv@1Corinthians:9:1-27|). Songs:he here puts in this limitation to avoid misapprehension. He did allow churches to help him where he would not be misunderstood (2Corinthians:11:7-11; strkjv@Phillipians:4:45f.|). Paul uses \ouch hoti\ elsewhere to avoid misunderstanding (2Corinthians:1:24; strkjv@3:5; strkjv@Phillipians:4:17|). {But to make ourselves an ensample unto you} (\all' hina heautous tupon dmen humin\). Literally, {but that we might give ourselves a type to you}. Purpose with \hina\ and second aorist active subjunctive of \didmi\. On \tupon\ see on ¯1Thessalonians:1:7|.

rwp@2Timothy:1:12 @{These things} (\tauta\). His imprisonment in Rome. {Yet I am not ashamed} (\all' ouk epaischunomai\). Plain reference to the exhortation to Timothy in verse 8|. {Him whom I have believed} (\hi pepisteuka\). Dative case of the relative (\hi\) with the perfect active of \pisteu\, the antecedent to the relative not expressed. It is not an indirect question. Paul knows Jesus Christ whom he has trusted. {I am persuaded} (\pepeismai\). See verse 5|. {To guard} (\phulaxai\). First aorist active infinitive of \phulass\, the very word used in strkjv@1Timothy:6:20| with \parathkn\ as here, to guard against robbery or any loss. {That which I have committed unto him} (\tn parathkn mou\). Literally, "my deposit," as in a bank, the bank of heaven which no burglar can break (Matthew:6:19f.|). See this word also in verse 14|. Some MSS. have the more common \parakatathk\ (a sort of double deposit, \para\, beside, down, \kata\). {Against that day} (\eis ekeinn tn hmeran\). The day of Christ's second coming. See also strkjv@1:18; strkjv@4:8; strkjv@2Thessalonians:1:10|, and often in the Gospels. Elsewhere, the day of the Lord (1Thessalonians:5:2; strkjv@2Thessalonians:2:2; strkjv@1Corinthians:1:8; strkjv@2Corinthians:1:14|), the day of Christ or Jesus Christ (Phillipians:1:6,10; strkjv@2:16|), the day (1Thessalonians:5:4; strkjv@1Corinthians:3:13; strkjv@Romans:13:12|), the day of redemption (Ephesians:4:20|), the day of judgment (Romans:2:5,16|).

rwp@2Timothy:1:14 @{That good thing which was committed unto thee} (\tn kaln parathkn\). Simply, "the good deposit." {Guard} (\phulaxon\). As in strkjv@1Timothy:6:20|. God has also made an investment in Timothy (cf. verse 12|). Timothy must not let that fail. {Which dwelleth in us} (\tou enoikountos en hmin\). It is only through the Holy Spirit that Timothy or any of us can guard God's deposit with us.

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:2:15 @{Give diligence} (\spoudason\). First aorist active imperative of \spoudaz\, old word, as in strkjv@1Thessalonians:2:17; strkjv@Galatians:2:10|. {To present} (\parastsai\). First aorist active infinitive of \paristmi\ as in strkjv@Colossians:1:22,28|. {Approved unto God} (\dokimon ti thei\). Dative case \thei\ with \dokimon\, predicate accusative, old adjective (from \dechomai\), for which see strkjv@1Corinthians:11:19; strkjv@2Corinthians:10:18|. {A workman} (\ergatn\). See strkjv@2Corinthians:11:3; strkjv@Phillipians:3:2|. {That needeth not to be ashamed} (\anepaischunton\). Late double compound verbal adjective (\a\ privative, \epaischun\), in Josephus and here alone. {Handling aright} (\orthotomounta\). Present active participle of \orthotome\, late and rare compound (\orthotomos\), cutting straight, \orthos\ and \temn\), here only in N.T. It occurs in strkjv@Proverbs:3:6; strkjv@11:5| for making straight paths (\hodous\) with which compare strkjv@Hebrews:12:13| and "the Way" in strkjv@Acts:9:2|. Theodoret explains it to mean ploughing a straight furrow. Parry argues that the metaphor is the stone mason cutting the stones straight since \temn\ and \orthos\ are so used. Since Paul was a tent-maker and knew how to cut straight the rough camel-hair cloth, why not let that be the metaphor? Certainly plenty of exegesis is crooked enough (crazy-quilt patterns) to call for careful cutting to set it straight.

rwp@3John:1:9 @{I wrote somewhat unto the church} (\egrapsa ti ti ekklsii\). A few MSS. add \an\ to indicate that he had not written (conclusion of second-class condition), clearly spurious. Not epistolary aorist nor a reference to II John as Findlay holds, but an allusion to a brief letter of commendation (Acts:18:27; strkjv@2Corinthians:3:1; strkjv@Colossians:4:10|) sent along with the brethren in verses 5-7| or to some other itinerant brethren. Westcott wrongly thinks that \ti\ is never used of anything important in the N.T. (Acts:8:9; strkjv@Galatians:6:3|), and hence that this lost letter was unimportant. It may have been brief and a mere introduction. \Diotrephes\ (\Dios\ and \treph\, nourished by Zeus). This ambitious leader and sympathiser with the Gnostics would probably prevent the letter referred to being read to the church, whether it was II John condemning the Gnostics or another letter commending Demetrius and John's missionaries. Hence he sends Gaius this personal letter warning against Diotrephes. {Who loveth to have the preeminence among them} (\ho philoprteun autn\). Present active articular participle of a late verb, so far found only here and in ecclesiastical writers (the example cited by Blass being an error, Deissmann, _Light_ etc., p. 76), from \philoprtos\, fond of being first (Plutarch), and made like \philopone\ (papyri), to be fond of toil. This ambition of Diotrephes does not prove that he was a bishop over elders, as was true in the second century (as Ignatius shows). He may have been an elder (bishop) or deacon, but clearly desired to rule the whole church. Some forty years ago I wrote an article on Diotrephes for a denominational paper. The editor told me that twenty-five deacons stopped the paper to show their resentment against being personally attacked in the paper. {Receiveth us not} (\ouk epidechetai hms\). Present active indicative of this old compound, in N.T. only here and verse 10|. Diotrephes refused to accept John's authority or those who sided with him, John's missionaries or delegates (cf. strkjv@Matthew:10:40|).

rwp@Acts:1:8 @{Power} (\dunamin\). Not the "power" about which they were concerned (political organization and equipments for empire on the order of Rome). Their very question was ample proof of their need of this new "power" (\dunamin\), to enable them (from \dunamai\, to be able), to grapple with the spread of the gospel in the world. {When the Holy Ghost is come upon you} (\epelthontos tou hagiou pneumatos eph' humas\). Genitive absolute and is simultaneous in time with the preceding verb "shall receive" (\lmpsesthe\). The Holy Spirit will give them the "power" as he comes upon them. This is the baptism of the Holy Spirit referred to in verse 5|. {My witnesses} (\mou martures\). Correct text. "Royal words of magnificent and Divine assurance" (Furneaux). Our word martyrs is this word \martures\. In strkjv@Luke:24:48| Jesus calls the disciples "witnesses to these things" (\martures toutn\, objective genitive). In strkjv@Acts:1:22| an apostle has to be a "witness to the Resurrection" of Christ and in strkjv@10:39| to the life and work of Jesus. Hence there could be no "apostles" in this sense after the first generation. But here the apostles are called "my witnesses." "His by a direct personal relationship" (Knowling). The expanding sphere of their witness when the Holy Spirit comes upon them is "unto the uttermost part of the earth" (\hes eschatou ts gs\). Once they had been commanded to avoid Samaria (Matthew:10:5|), but now it is included in the world program as already outlined on the mountain in Galilee (Matthew:28:19; strkjv@Mark:16:15|). Jesus is on Olivet as he points to Jerusalem, Judea, Samaria, the uttermost (last, \eschatou\) part of the earth. The program still beckons us on to world conquest for Christ. "The Acts themselves form the best commentary on these words, and the words themselves might be given as the best summary of the Acts" (Page). The events follow this outline (Jerusalem till the end of chapter 7, with the martyrdom of Stephen, the scattering of the saints through Judea and Samaria in chapter 8, the conversion of Saul, chapter 9, the spread of the gospel to Romans in Caesarea by Peter (chapter 10), to Greeks in Antioch (chapter 11), finally Paul's world tours and arrest and arrival in Rome (chapters 11 to 28).

rwp@Acts:2:38 @{Repent ye} (\metanosate\). First aorist (ingressive) active imperative. Change your mind and your life. Turn right about and do it now. You _crucified_ this Jesus. Now _crown_ him in your hearts as Lord and Christ. This first. {And be baptized every one of you} (\kai baptistht hekastos hmn\). Rather, "And let each one of you be baptized." Change of number from plural to singular and of person from second to third. This change marks a break in the thought here that the English translation does not preserve. The first thing to do is make a radical and complete change of heart and life. Then let each one be baptized after this change has taken place, and the act of baptism be performed "in the name of Jesus Christ" (\en ti onomati Isou Christou\). In accordance with the command of Jesus in strkjv@Matthew:28:19| (\eis to onoma\). No distinction is to be insisted on between \eis to onoma\ and \en ti onomati\ with \baptiz\ since \eis\ and \en\ are really the same word in origin. In strkjv@Acts:10:48| \en ti onomati Isou Christou\ occurs, but \eis\ to \onoma\ in strkjv@8:16; strkjv@19:5|. The use of \onoma\ means in the name or with the authority of one as \eis onoma prophtou\ (Matthew:10:41|) as a prophet, in the name of a prophet. In the Acts the full name of the Trinity does not occur in baptism as in strkjv@Matthew:28:19|, but this does not show that it was not used. The name of Jesus Christ is the distinctive one in Christian baptism and really involves the Father and the Spirit. See on ¯Matthew:28:19| for discussion of this point. "Luke does not give the form of words used in baptism by the Apostles, but merely states the fact that they baptized those who acknowledged Jesus as Messiah or as Lord" (Page). {Unto the remission of your sins} (\eis aphesin tn hamartin hmn\). This phrase is the subject of endless controversy as men look at it from the standpoint of sacramental or of evangelical theology. In themselves the words can express aim or purpose for that use of \eis\ does exist as in strkjv@1Corinthians:2:7| \eis doxan hmn\ (for our glory). But then another usage exists which is just as good Greek as the use of \eis\ for aim or purpose. It is seen in strkjv@Matthew:10:41| in three examples \eis onoma prophtou, dikaiou, mathtou\ where it cannot be purpose or aim, but rather the basis or ground, on the basis of the name of prophet, righteous man, disciple, because one is, etc. It is seen again in strkjv@Matthew:12:41| about the preaching of Jonah (\eis to krugma Ina\). They repented because of (or at) the preaching of Jonah. The illustrations of both usages are numerous in the N.T. and the _Koin_ generally (Robertson, _Grammar_, p. 592). One will decide the use here according as he believes that baptism is essential to the remission of sins or not. My view is decidedly against the idea that Peter, Paul, or any one in the New Testament taught baptism as essential to the remission of sins or the means of securing such remission. Songs:I understand Peter to be urging baptism on each of them who had already turned (repented) and for it to be done in the name of Jesus Christ on the basis of the forgiveness of sins which they had already received. {The gift of the Holy Ghost} (\tn drean tou hagiou pneumatos\). The gift consists (Acts:8:17|) in the Holy Spirit (genitive of identification).

rwp@Acts:3:26 @{Unto you first} (\Humin prton\). The Jews were first in privilege and it was through the Jews that the Messiah was to come for "all the families of the earth." {His servant} (\ton paida autou\). As in verse 13|, the Messiah as God's Servant. {To bless you} (\eulogounta humas\). Present active participle to express purpose, blessing you (Robertson, _Grammar_, p. 991). In turning away (\en ti apostrephein\). Articular infinitive in the locative case, almost preserved in the English.

rwp@Acts:5:24 @{They were much perplexed} (\diporoun\). Imperfect active of \diapore\ old verb by Luke only in the N.T. See already on strkjv@Acts:2:12|. They continued puzzled. {Whereunto this would grow} (\ti an genoito touto\). More exactly, {As to what this would become}. Second aorist middle optative of \ginomai\ with \an\, the conclusion of a condition of the fourth class (undetermined with less likelihood of determination), the unexpressed condition being "if the thing should be allowed to go on." The indirect question simply retains the optative with \an\ (Robertson, _Grammar_, pp. 1021, 1044). If they had only known how this grain of mustard seed would grow into the greatest tree on earth and how dwarfed the tree of Judaism would be beside it!

rwp@Acts:9:4 @{He fell upon the earth} (\pesn epi tn gn\). Second aorist active participle. Songs:in strkjv@22:7| Paul says: "I fell unto the ground" (\epesa eis to edaphos\) using an old word rather than the common \gn\. In strkjv@26:14| Paul states that "we were all fallen to the earth" (\pantn katapesontn hmn eis tn gn\, genitive absolute construction). But here in verse 7| "the men that journeyed with him stood speechless" (\histkeisan eneoi\). But surely the points of time are different. In strkjv@26:14| Paul refers to the first appearance of the vision when all fell to the earth. Here in verse 7| Luke refers to what occurred after the vision when both Saul and the men had risen from the ground. {Saul, Saul} (\Saoul, Saoul\). The Hebrew form occurs also in strkjv@22:7; strkjv@26:14| where it is expressly stated that the voice was in the Hebrew (Aramaic) tongue as also in strkjv@9:17| (Ananias). Deissmann (_Bible Studies_, p. 316) terms this use of \Saoul\ "the historian's sense of liturgical rhythm." For the repetition of names by Jesus note strkjv@Luke:10:41| (Martha, Martha), strkjv@Luke:22:31| (Simon, Simon). {Me} (\me\). In persecuting the disciples, Saul was persecuting Jesus, as the words of Jesus in verse 5| made plain. Christ had already spoken of the mystic union between himself and his followers (Matthew:10:40; strkjv@25:40,45; strkjv@John:15:1-5|). The proverb (Pindar) that Jesus quotes to Saul about kicking against the goad is genuine in strkjv@26:14|, but not here.

rwp@Acts:9:26 @{He assayed} (\epeirazen\). Imperfect active of conative action. {To join himself} (\kollasthai\). Present middle (direct) infinitive of conative action again. Same word \kolla\ in strkjv@Luke:15:15; strkjv@Acts:10:28|. See on ¯Matthew:19:5| for discussion. {Were all afraid of him} (\pantes ephobounto auton\). They were fearing him. Imperfect middle picturing the state of mind of the disciples who had vivid recollections of his conduct when last here. What memories Saul had on this return journey to Jerusalem after three years. He had left a conquering hero of Pharisaism. He returns distrusted by the disciples and regarded by the Pharisees as a renegade and a turncoat. He made no effort to get in touch with the Sanhedrin who had sent him to Damascus. He had escaped the plots of the Jews in Damascus only to find himself the object of suspicion by the disciples in Jerusalem who had no proof of his sincerity in his alleged conversion. {Not believing} (\m pisteuontes\). They had probably heard of his conversion, but they frankly disbelieved the reports and regarded him as a hypocrite or a spy in a new role to ruin them. {Was} (\estin\). The present tense is here retained in indirect discourse according to the common Greek idiom.

rwp@Acts:12:20 @{Was highly displeased} (\n thumomachn\). Periphrastic imperfect active of \thumomache\, late compound of \thumos\ (passionate heat) and \machomai\, to fight. Only here in the N.T., to fight desperately, to have a hot quarrel. Whether it was open war with the Phoenicians or just violent hostility we do not know, save that Phoenicia belonged to Syria and Herod Agrippa had no authority there. The quarrel may have been over commercial matters. {They came with one accord} (\homothumadon parsan\). The representatives of Tyre and Sidon. See on ¯1:14| for \homothumadon\. Tyre was a colony of Sidon and had become one of the chief commercial cities of the world by reason of the Phoenician ships. {The king's chamberlain} (\ton epi tou koitnos tou basileos\). The one over the bedchamber (\koitnos\, late word from \koit\, bed, here only in the N.T.). {Made their friend} (\peisantes\). First aorist active participle of \peith\, to persuade. Having persuaded (probably with bribes as in strkjv@Matthew:28:14|). {They asked for peace} (\itounto eirnn\). Imperfect middle of \aite\, kept on asking for peace. {Because their country was fed} (\dia to trephesthai autn tn choran\). Causal sentence with \dia\ and the articular infinitive (present passive of \treph\, to nourish or feed) and the accusative of general reference, "because of the being fed as to their country." Tyre and Sidon as large commercial cities on the coast received large supplies of grain and fruits from Palestine. Herod had cut off the supplies and that brought the two cities to action.

rwp@Acts:13:6 @{Unto Paphos} (\achri Paphou\). The new Paphos at the other end of the island, reached by a fine Roman road, some eight miles north of the old Paphos famous for the worship of Venus. {A certain sorcerer, a false prophet, a Jew} (\andra tina magon pseudoprophtn Ioudaion\). Literally, "a certain man" (\andra tina\) with various descriptive epithets. The word \magon\ does not necessarily mean "sorcerer," but only a \magus\ (Matthew:2:1,7,10| which see). The bad sense occurs in strkjv@Acts:8:9,11| (Simon Magus) and is made plain here by "false prophet." In verse 8| here Barjesus (Son of Jesus) is called "Elymas the sorcerer (or Magian)," probably his professional title, as Luke interprets the Arabic or Aramaic word Elymas. These Jewish mountebanks were numerous and had great influence with the uneducated. In strkjv@Acts:19:13| the seven sons of Sceva, Jewish exorcists, tried to imitate Paul. If one is surprised that a man like Sergius Paulus should fall under the influence of this fraud, he should recall what Juvenal says of the Emperor Tiberius "sitting on the rock of Capri with his flock of Chaldaeans around him."

rwp@Acts:13:51 @{But they shook off the dust of their feet against them} (\Hoi de ektinaxamenoi ton koniorton tn podn ep' autous\). First aorist middle (indirect) participle of \ektinass\, to shake out or off. Homer uses it for knocking out teeth. In the papyri. The middle aorist participle occurs again in strkjv@18:6| and the active imperative with the dust of the feet in strkjv@Mark:6:11| (Luke:10:11| has \apomassometha\). and strkjv@Matthew:10:14| (command of Jesus). It is a dramatic gesture that forbids further intercourse. "As a protest against the injustice which cast them out. The sandal was taken off and the dust shaken out as a symbolic token that the very soil of the country was defiling" (Furneaux). {Unto Iconium} (\eis Ikonion\). About 45 miles southeast from Antioch in Pisidia, at the foot of the Taurus mountains. At various times it was reckoned also in Pisidia or Phrygia as well as Lycaonia, Phrygian in population and distinguished by Luke (Acts:14:6|) from Lystra and Derbe, cities of Lycaonia. As compared with Antioch (a Roman colony) it was a native Phrygian town. When the province of Galatia was divided, Iconium became the capital of Lycaonia and eclipsed Antioch in Pisidia. Strictly speaking at this time Lystra and Derbe were cities of Lycaonia-Galatica while Iconium was in Phrygia-Galatica (all three in the Roman Province of Galatia). It was at the meeting place of several Roman roads and on the highway from east to west. It is still a large town Konieh with 30,000 population.

rwp@Acts:13:52 @{And the disciples} (\hoi te\ or \hoi de mathtai\). The Gentile Christians in Antioch in Pisidia. Persecution had precisely the opposite effect to the intention of the Jews for they "were filled with joy and the Holy Spirit" (\eplrounto charas kai pneumatos hagiou\). Imperfect passive, they kept on being filled. It had been so before (Acts:4:31; strkjv@8:4; strkjv@9:31; strkjv@12:24|). The blood of the martyrs is still the seed of the church.

rwp@Acts:14:9 @{The same} (\houtos\). Just "this one." {Heard} (\kouen\). Imperfect active, was listening to Paul speaking (\lalountos\). Either at the gate or in the market place (17:17|) Paul was preaching to such as would listen or could understand his Greek (_Koin_). Ramsay (_St. Paul the Traveller_, pp. 114, 116) thinks that the cripple was a proselyte. At any rate he may have heard of the miracles wrought at Iconium (verse 3|) and Paul may have spoken of the work of healing wrought by Jesus. This man was "no mendicant pretender," for his history was known from his birth. {Fastening his eyes upon him} (\atenisas auti\). Just as in strkjv@13:9| of Paul and strkjv@1:10| which see. Paul saw a new hope in the man's eyes and face. {He had faith} (\echei pistin\). Present active indicative retained in indirect discourse. {To be made whole} (\tou sthnai\). Genitive of articular first aorist passive infinitive (purpose and result combined) of \sz\, to make sound and also to save. Here clearly to make whole or well as in strkjv@Luke:7:50| (cf. strkjv@Acts:3:16; strkjv@4:10|).

rwp@Acts:14:15 @{Sirs} (\andres\). Literally, Men. Abrupt, but courteous. {We also are men of like passions with you} (\kai hmeis homoiopatheis esmen humin anthrpoi\). Old adjective from \homoios\ (like) and \pasch\, to experience. In the N.T. only here and strkjv@James:5:17|. It means "of like nature" more exactly and affected by like sensations, not "gods" at all. Their conduct was more serious than the obeisance of Cornelius to Peter (10:25f.|). \Humin\ is associative instrumental case. {And bring you good tidings} (\euaggelizomenoi\). No "and" in the Greek, just the present middle participle, "gospelizing you." They are not gods, but evangelists. Here we have Paul's message to a pagan audience without the Jewish environment and he makes the same line of argument seen in strkjv@Acts:17:21-32; strkjv@Romans:1:18-23|. At Antioch in Pisidia we saw Paul's line of approach to Jews and proselytes (Acts:13:16-41|). {That ye should turn from these vain things} (\apo toutn tn matain epistrephein\). He boldly calls the worship of Jupiter and Mercury and all idols "vain" or empty things, pointing to the statues and the temple. {Unto the living God} (\epi theon znta\). They must go the whole way. Our God is a live God, not a dead statue. Paul is fond of this phrase (2Corinthians:6:16; strkjv@Romans:9:26|). {Who made} (\hos epoisen\). The one God is alive and is the Creator of the Universe just as Paul will argue in Athens (Acts:17:24|). Paul here quotes strkjv@Psalms:146:6| and has strkjv@Genesis:1:1| in mind. See also strkjv@1Thessalonians:1:9| where a new allegiance is also claimed as here.

rwp@Acts:14:27 @{Gathered the church together} (\sunagagontes tn ekklsian\). Second aorist active participle of \sunag\. It "was the first missionary meeting in history" (Furneaux). It was not hard to get the church together when the news spread that Paul and Barnabas had returned. "The suitability of the Gospel to become the religion of the world had not before been put to the test" (Furneaux). Doubtless many "wise-acres" had predicted failure as they did for William Carey and for Adoniram Judson and Luther Rice. {Rehearsed} (\anggellon\). Imperfect active. It was a long story for they had many things to tell of God's dealings "with them" (\met' autn\) for God had been "with them" all the while as Jesus had said he would be (Matthew:28:20|, \meth' hmn\). Paul could recount some of the details given later in strkjv@2Corinthians:11|. {And how} (\kai hoti\). Or "and that" in particular, as the upshot of it all. {He had opened a door of faith unto the Gentiles} (\noixen tois ethnesin thuran pistes\). Three times in Paul's Epistles (1Corinthians:16:9; strkjv@2Corinthians:2:12; strkjv@Colossians:4:3|) he employed the metaphor of "door," perhaps a reminiscence of the very language of Paul here. This work in Galatia gained a large place in Paul's heart (Galatians:4:14f.|). The Gentiles now, it was plain, could enter the kingdom of God (verse 22|) through the door of faith, not by law or by circumcision or by heathen philosophy or mythology.

rwp@Acts:16:37 @{Unto them} (\pros autous\). The lictors by the jailor. The reply of Paul is a marvel of brevity and energy, almost every word has a separate indictment showing the utter illegality of the whole proceeding. {They have beaten us} (\deirantes hmas\). First aorist active participle of \der\, old verb to flay, to skin, to smite. The _Lex Valeria_ B.C. 509 and the _Lex Poscia_ B.C. 248 made it a crime to inflict blows on a Roman citizen. Cicero says, "To fetter a Roman citizen was a crime, to scourge him a scandal, to slay him--parricide." Claudius had "deprived the city of Rhodes of its freedom for having crucified some citizen of Rome" (Rackham). {Publicly} (\dmosii\). This added insult to injury. Common adverb (\hodi\) supplied with adjective, associative instrumental case, opposed to \idii\ or \kat' oikous\, strkjv@Acts:20:20|) {Uncondemned} (\akatakritous\). This same verbal adjective from \kata-krin\ with \a\ privative is used by Paul in strkjv@22:25| and nowhere else in the N.T. Rare in late Greek like \akatagnstos\, but in late _Koin_ (papyri, inscriptions). The meaning is clearly "without being tried." Paul and Silas were not given a chance to make a defence. They were sentenced unheard (25:16|). Even slaves in Roman law had a right to be heard. {Men that are Romans} (\anthrpous Romaious huparchontas\). The praetors did not know, of course, that Paul and Silas were Roman citizens any more than Lysias knew it in strkjv@Acts:22:27|. Paul's claim is not challenged in either instance. It was a capital offence to make a false claim to Roman citizenship. {Have cast us into prison} (\ebalan eis phulakn\). Second aorist active indicative of \ball\, old verb, with first aorist ending as often in the _Koin_ (\-an\, not \-on\). This was the climax, treating them as criminals. {And now privily} (\kai nun lathri\). Paul balances their recent conduct with the former. {Nay verily, but} (\ou gar, alla\). No indeed! It is the use of \gar\ so common in answers (\ge+ara\) as in strkjv@Matthew:27:23|. \Alla\ gives the sharp alternative. {Themselves} (\autoi\). As a public acknowledgment that they had wronged and mistreated Paul and Silas. Let them come themselves and lead us out (\exagagetsan\, third person plural second aorist active imperative of \exag\). It was a bitter pill to the proud praetors.

rwp@Acts:17:5 @{Moved with jealousy} (\zlsantes\). Both our English words, {zeal} and {jealousy}, are from the Greek \zlos\. In strkjv@13:45| the Jews (rabbis) "were filled with jealousy" (\eplsthsan zlou\). That is another way of saying the same thing as here. The success of Paul was entirely too great in both places to please the rabbis. Songs:here is jealousy of Jewish preachers towards Christian preachers. It is always between men or women of the same profession or group. In strkjv@1Thessalonians:2:3-10| Paul hints at some of the slanders spread against him by these rabbis (deceivers, using words of flattery as men-pleasers, after vain-glory, greed of gain, etc.). {Took unto them} (\proslabomenoi\). Second aorist middle (indirect, to themselves) participle of \proslamban\, old and common verb. {Certain vile fellows of the rabble} (\tn agorain andras tinas ponrous\). The \agora\ or market-place was the natural resort for those with nothing to do (Matthew:20:4|) like the court-house square today or various parks in our cities where bench-warmers flock. Plato (_Protagoras_ 347 C) calls these \agoraioi\ (common word, but in N.T. only here and strkjv@19:38|) idlers or good-for-nothing fellows. They are in every city and such "bums" are ready for any job. The church in Thessalonica caught some of these peripatetic idlers (2Thessalonians:3:10f.|) "doing nothing but doing about." Songs:the Jewish preachers gather to themselves a choice collection of these market-loungers or loafers or wharf-rats. The Romans called them _subrostrani_ (hangers round the rostrum or _subbasilicari_). {Gathering a crowd} (\ochlopoisantes\). Literally, making or getting (\poie\) a crowd (\ochlos\), a word not found elsewhere. Probably right in the \agora\ itself where the rabbis could tell men their duties and pay them in advance. Instance Hyde Park in London with all the curious gatherings every day, Sunday afternoons in particular. {Set the city on an uproar} (\ethoruboun\). Imperfect active of \thorube\, from \thorubos\ (tumult), old verb, but in the N.T. only here and strkjv@20:10; strkjv@Matthew:9:23; strkjv@Mark:4:39|. They kept up the din, this combination of rabbis and rabble. {Assaulting the house of Jason} (\epistantes ti oikii Iasonos\). Second aorist (ingressive) active of \ephistmi\, taking a stand against, rushing at, because he was Paul's host. He may have been a Gentile (Jason the name of an ancient king of Thessaly), but the Jews often used it for Joshua or Jesus (II Macc. strkjv@1:7). {They sought} (\eztoun\). Imperfect active. They burst into the house and searched up and down. {Them} (\autous\). Paul and Silas. They were getting ready to have a lynching party.

rwp@Acts:17:19 @{And they took hold of him} (\epilabomenoi de autou\). Second aorist middle participle of \epilamban\, old verb, but in the N.T. only in the middle, here with the genitive \autou\ to lay hold of, but with no necessary sense of violence (Acts:9:27; strkjv@23:27; strkjv@Mark:8:23|), unless the idea is that Paul was to be tried before the Court of Areopagus for the crime of bringing in strange gods. But the day for that had passed in Athens. Even so it is not clear whether "{unto the Areopagus} (\epi ton Areion Pagon\") means the Hill of Mars (west of the Acropolis, north of the agora and reached by a flight of steps in the rock) or the court itself which met elsewhere as well as on the hills, usually in fact in the Stoa Basilica opening on the agora and near to the place where the dispute had gone on. Raphael's cartoon with Paul standing on Mars Hill has made us all familiar with the common view, but it is quite uncertain if it is true. There was not room on the summit for a large gathering. If Paul was brought before the Court of Areopagus (commonly called the Areopagus as here), it was not for trial as a criminal, but simply for examination concerning his new teaching in this university city whether it was strictly legal or not. Paul was really engaged in proselytism to turn the Athenians away from their old gods to Jesus Christ. But "the court of refined and polished Athenians was very different from the rough provincial magistrates of Philippi, and the philosophers who presented Paul to their cognizance very different from the mob of Thessalonians" (Rackham). It was all very polite. {May we know?} (\Dunametha gnnai\). Can we come to know (ingressive second aorist active infinitive). {This new teaching} (\h kain haut didach\). On the position of \haut\ see Robertson, _Grammar_, pp. 700f. The question was prompted by courtesy, sarcasm, or irony. Evidently no definite charge was laid against Paul.

rwp@Acts:20:20 @{How that I shrank not} (\hs ouden hupesteilamen\). Still indirect discourse (question) after \epistasthe\ (ye know) with \hs\ like \ps\ in verse 18|. First aorist middle of \hupostell\, old verb to draw under or back. It was so used of drawing back or down sails on a ship and, as Paul had so recently been on the sea, that may be the metaphor here. But it is not necessarily so as the direct middle here makes good sense and is frequent, to withdraw oneself, to cower, to shrink, to conceal, to dissemble as in strkjv@Habbakkuk:2:4| (Hebrews:10:38|). Demosthenes so used it to shrink from declaring out of fear for others. This open candour of Paul is supported by his Epistles (1Thessalonians:2:4,11; strkjv@2Corinthians:4:2; strkjv@Galatians:1:10|). {From declaring unto you} (\tou m anaggeilai humin\). Ablative case of the articular first aorist active infinitive of \anaggell\ with the redundant negative after verbs of hindering, etc. (Robertson, _Grammar_, p. 1094). {Anything that was profitable} (\tn sumpherontn\). Partitive genitive after \ouden\ of the articular present active participle of \sumpher\, to bear together, be profitable. {Publicly} (\dmosii\, adverb) {and from house to house} (\kai kat' oikous\). By (according to) houses. It is worth noting that this greatest of preachers preached from house to house and did not make his visits merely social calls. He was doing kingdom business all the while as in the house of Aquila and Priscilla (1Corinthians:16:19|).

rwp@Acts:21:8 @{On the morrow} (\ti epaurion\). Another and the more common way of expressing this idea of "next day" besides the three in strkjv@20:15| and the one in strkjv@21:1|. {Unto Caesarea} (\eis Kaisarian\). Apparently by land as the voyage (\ploun\) ended at Ptolemais (verse 7|). Caesarea is the political capital of Judea under the Romans where the procurators lived and a city of importance, built by Herod the Great and named in honour of Augustus. It had a magnificent harbour built Most of the inhabitants were Greeks. This is the third time that we have seen Paul in Caesarea, on his journey from Jerusalem to Tarsus (Acts:9:30|), on his return from Antioch at the close of the second mission tour (18:22|) and now. The best MSS. omit \hoi peri Paulou\ (we that were of Paul's company) a phrase like that in strkjv@13:13|. {Into the house of Philip the evangelist} (\eis ton oikon Philippou tou euaggelistou\). Second in the list of the seven (6:5|) after Stephen and that fact mentioned here. By this title he is distinguished from "Philip the apostle," one of the twelve. His evangelistic work followed the death of Stephen (Acts:8|) in Samaria, Philistia, with his home in Caesarea. The word "evangelizing" (\euggelizeto\) was used of him in strkjv@8:40|. The earliest of the three N.T. examples of the word "evangelist" (Acts:21:8; strkjv@Ephesians:4:11; strkjv@2Timothy:4:5|). Apparently a word used to describe one who told the gospel story as Philip did and may have been used of him first of all as John was termed "the baptizer" (\ho baptizn\, strkjv@Mark:1:4|), then "the Baptist" (\ho baptists\, strkjv@Matthew:3:1|). It is found on an inscription in one of the Greek islands of uncertain date and was used in ecclesiastical writers of later times on the Four Gospels as we do. As used here the meaning is a travelling missionary who "gospelized" communities. This is probably Paul's idea in strkjv@2Timothy:4:5|. In strkjv@Ephesians:4:11| the word seems to describe a special class of ministers just as we have them today. Men have different gifts and Philip had this of evangelizing as Paul was doing who is the chief evangelist. The ideal minister today combines the gifts of evangelist, herald, teacher, shepherd. "{We abode with him}" (\emeinamen par' auti\). Constative aorist active indicative. \Par auti\ (by his side) is a neat idiom for "at his house." What a joyful time Paul had in conversation with Philip. He could learn from him much of value about the early days of the gospel in Jerusalem. And Luke could, and probably did, take notes from Philip and his daughters about the beginnings of Christian history. It is generally supposed that the "we" sections of Acts represent a travel document by Luke (notes made by him as he journeyed from Troas to Rome). Those who deny the Lukan authorship of the whole book usually admit this. Songs:we may suppose that Luke is already gathering data for future use. If so, these were precious days for him.

rwp@Acts:22:25 @{When they had tied him up} (\hos proeteinan auton\). First aorist active indicative of \protein\, old verb to stretch forward, only here in the N.T. Literally, "When they stretched him forward." {With the thongs} (\tois himasin\). If the instrumental case of \himas\, old word for strap or thong (for sandals as strkjv@Mark:1:7|, or for binding criminals as here), then Paul was bent forward and tied by the thongs to a post in front to expose his back the better to the scourges. But \tois himasin\ may be dative case and then it would mean "for the lashes." In either case it is a dreadful scene of terrorizing by the chiliarch. {Unto the centurion that stood by} (\pros ton hestta hekatontarchon\). He was simply carrying out the orders of the chiliarch (cf. strkjv@Matthew:27:54|). Why had not Paul made protest before this? {Is it lawful?} (\ei exestin?\). This use of \ei\ in indirect questions we have had before (1:6|). {A Roman and uncondemned} (\Romaion kai akatakriton\). Just as in strkjv@16:37| which see. Blass says of Paul's question: _Interrogatio subironica est confidentiae plena_.

rwp@Acts:23:24 @{Provide beasts} (\kten parastsai\). Change from direct to indirect discourse just the opposite of that in verse 22|. {Beasts} (\ktn\). For riding as here or for baggage. See on ¯Luke:10:34|. Asses or horses, but not war-horses. Since Paul was chained to a soldier, another animal would be required for baggage. It was also seventy miles and a change of horses might be needed. The extreme precaution of Lysias is explained in some Latin MSS. as due to fear of a night attack with the result that he might be accused to Felix of bribery. Luke also probably accompanied Paul. {To bring safe} (\hina diasssin\). Final clause with \hina\ and the first aorist active subjunctive of \diasz\, old verb, to save through (\dia\) to a finish. Eight times in the N.T. (Matthew:14:36; strkjv@Luke:7:3; strkjv@Acts:23:24; strkjv@27:43,44; strkjv@28:1,4; strkjv@1Peter:3:20|). {Unto Felix the governor} (\pros Phlika ton hgemona\). Felix was a brother of Pallas, the notorious favourite of Claudius. Both had been slaves and were now freedmen. Felix was made procurator of Judea by Claudius A.D. 52. He held the position till Festus succeeded him after complaints by the Jews to Nero. He married Drusilla the daughter of Herod Agrippa I with the hope of winning the favour of the Jews. He was one of the most depraved men of his time. Tacitus says of him that "with all cruelty and lust he exercised the power of a king with the spirit of a slave." The term "governor" (\hgemn\) means "leader" from \hgeomai\, to lead, and was applied to leaders of all sorts (emperors, kings, procurators). In the N.T. it is used of Pilate (Matthew:27:2|), of Felix, (Acts:23:24,26,33; strkjv@24:1|), of Festus (26:30|).

rwp@Acts:25:12 @{When he had conferred with the council} (\sunlalsas meta tou sumbouliou\). The word \sumboulion\ in the N.T. usually means "counsel" as in strkjv@Matthew:12:14|, but here alone as an assembly of counsellors or council. But the papyri (Milligan and Moulton's _Vocabulary_) furnish a number of instances of this sense of the word as "council." Here it apparently means the chief officers and personal retinue of the procurator, his assessors (\assessores consiliarii\). These local advisers were a necessity. Some discretion was allowed the governor about granting the appeal. If the prisoner were a well-known robber or pirate, it could be refused. {Thou hast appealed unto Caesar} (\Kaisara epikeklsai\). The same technical word, but the perfect tense of the indicative. {Unto Caesar thou shalt go} (\epi Kaisara poreusi\). Perhaps the volitive future (Robertson, _Grammar_, p. 874). Bengel thinks that Festus sought to frighten Paul with these words. Knowling suggests that "they may have been uttered, if not with a sneer, yet with the implication 'thou little knowest what an appeal to Caesar means.'" But embarrassment will come to Festus. He has refused to acquit this prisoner. Hence he must formulate charges against him to go before Caesar.

rwp@Acts:26:11 @{Punishing} (\timrn\). Old word \timre\ originally to render help, to succor (\timros\, from \tim\ and \ouros\), then to avenge (for honour). In N.T. only here and strkjv@22:5|. {I strove to make them blaspheme} (\nagkazon blasphmein\). Conative imperfect active of \anagkaz\, old verb from \anagk\ (necessity, compulsion). The tense, like the imperfect in strkjv@Matthew:3:14; strkjv@Luke:1:59|, leaves room to hope that Paul was not successful in this effort, for he had already said that he brought many "unto death" (22:4|). {I persecuted} (\edikon\). Imperfect active again, repeated attempts. The old verb \dik\ was used to run after or chase game and then to chase enemies. The word "persecute" is the Latin _persequor_, to follow through or after. It is a vivid picture that Paul here paints of his success in hunting big game, a grand heresy hunt. {Even unto foreign cities} (\kai eis ex poleis\). We know of Damascus, and Paul evidently planned to go to other cities outside of Palestine and may even have done so before the fateful journey to Damascus.

rwp@Acts:26:16 @{Arise and stand} (\anastthi kai stthi\). "Emphatic assonance" (Page). Second aorist active imperative of compound verb (\anistmi\) and simplex (\histmi\). "Stand up and take a stand." {Have I appeared unto thee} (\phthn soi\). First aorist passive indicative of \hora\. See on ¯Luke:22:43|. {To appoint thee} (\procheirisasthai se\). See strkjv@3:30; strkjv@22:14| for this verb. {Both of the things wherein thou hast seen me} (\hn te eides me\). The reading \me\ (not in all MSS.) makes it the object of \eides\ (didst see) and \hn\ is genitive of \ha\ (accusative of general reference) attracted to the case of the unexpressed antecedent \toutn\. Paul is thus a personal eyewitness of the Risen Christ (Luke:1:1; strkjv@1Corinthians:4:1; strkjv@9:1|). {And of the things wherein I will appear unto thee} (\hn te ophthsomai soi\). Here again \hn\ is genitive of the accusative (general reference) relative \ha\ attracted to the case of the antecedent \toutn\ or \ekeinn\ as before. But \ophthsomai\ is first future passive of \hora\ and cannot be treated as active or middle. Page takes it to mean "the visions in which I shall be seen by you," the passive form bringing out the agency of God. See those in strkjv@Acts:18:9; strkjv@23:11; strkjv@2Corinthians:12:2|. The passive voice, however, like \apekrithn\ and \ephobthn\, did become sometimes transitive in the _Koin_ (Robertson, _Grammar_, p. 819).

rwp@Acts:27:21 @{When they had been long without food} (\polls te asitias huparchouss\). Genitive absolute, the old word \asitia\ from \asitos\ (verse 33|) \a\ privative and \sitos\, food, here alone in N.T. Literally, "There being much abstinence from food." They had plenty of grain on board, but no appetite to eat (sea-sickness) and no fires to cook it (Page). "Little heart being left for food" (Randall). Galen and other medical writers use \asitia\ and \asitos\ for want of appetite. {Stood forth} (\statheis\). As in strkjv@1:15; strkjv@2:14; strkjv@17:22|. Pictorial word (Page) that sets forth the vividness and solemnity of the scene (Knowling). {Ye should have hearkened unto me} (\edei men peitharchsantas moi\). Literally, "It was necessary for you hearkening unto me not to set sail (\m anagesthai\)." It was not the "I told you so" of a small nature, "but a reference to the wisdom of his former counsel in order to induce acceptance of his present advice" (Furneaux). The first aorist active participle is in the accusative of general reference with the present infinitive \anagesthai\. {And have gotten this injury and loss} (\kerdsai te tn hubrin tautn kai tn zmian\). This Ionic form \kerdsai\ (from \kerda\) rather than \kerdnai\ or \kerdnai\ is common in late Greek (Robertson, _Grammar_, p. 349). The Revised Version thus carries over the negative \m\ to this first aorist active infinitive \kerdsai\ from \kerda\ (cf. on ¯Matthew:16:26|). But Page follows Thayer in urging that this is not exact, that Paul means that by taking his advice they ought to have escaped this injury and loss. "A person is said in Greek 'to gain a loss' when, being in danger of incurring it, he by his conduct saves himself from doing so." This is probably Paul's idea here.

rwp@Colossians:1:16 @{All things} (\ta panta\). The universe as in strkjv@Romans:11:35|, a well-known philosophical phrase. It is repeated at the end of the verse. {In him were created} (\en auti ektisth\). Paul now gives the reason (\hoti\, for) for the primacy of Christ in the work of creation (16f.|). It is the constative aorist passive indicative \ektisth\ (from \ktiz\, old verb, to found, to create (Romans:1:25|). This central activity of Christ in the work of creation is presented also in strkjv@John:1:3; strkjv@Hebrews:1:2| and is a complete denial of the Gnostic philosophy. The whole of creative activity is summed up in Christ including the angels in heaven and everything on earth. God wrought through "the Son of his love." All earthly dignities are included. {Have been created} (\ektistai\). Perfect passive indicative of \ktiz\, "stand created," "remain created." The permanence of the universe rests, then, on Christ far more than on gravity. It is a Christo-centric universe. {Through him} (\di' autou\). As the intermediate and sustaining agent. He had already used \en auti\ (in him) as the sphere of activity. {And unto him} (\kai eis auton\). This is the only remaining step to take and Paul takes it (1Corinthians:15:28|) See strkjv@Ephesians:1:10| for similar use of \en auti\ of Christ and in strkjv@Colossians:1:19; 20| again we have \en auti, di' autou, eis auton\ used of Christ. See strkjv@Hebrews:2:10| for \di' hon\ (because of whom) and \di' hou\ (by means of whom) applied to God concerning the universe (\ta panta\). In strkjv@Romans:11:35| we find \ex autou kai di' autou kai eis auton ta panta\ referring to God. But Paul does not use \ex\ in this connection of Christ, but only \en\, \dia\, and \eis\. See the same distinction preserved in strkjv@1Corinthians:8:6| (\ex\ of God, \dia\, of Christ).

rwp@Colossians:1:20 @{Through him} (\di' autou\). As the sufficient and chosen agent in the work of reconciliation (\apokatallaxai\, first aorist active infinitive of \apokatallass\, further addition to \eudoksen\, was pleased). This double compound (\apo, kata\ with \allass\) occurs only here, verse 22; strkjv@Ephesians:2:16|, and nowhere else so far as known. Paul's usual word for "reconcile" is \katallass\ (2Corinthians:5:18-20; strkjv@Romans:5:10|), though \diallass\ (Matthew:5:24|) is more common in Attic. The addition of \apo\ here is clearly for the idea of complete reconciliation. See on ¯2Corinthians:5:18-20| for discussion of \katallass\, Paul's great word. The use of \ta panta\ (the all things, the universe) as if the universe were somehow out of harmony reminds us of the mystical passage in strkjv@Romans:8:19-23| which see for discussion. Sin somehow has put the universe out of joint. Christ will set it right. {Unto himself} (\eis auton\). Unto God, though \auton\ is not reflexive unless written \hauton\. {Having made peace} (\eirnopoisas\). Late and rare compound (Proverbs:10:10| and here only in N.T.) from \eirnopoios\, peacemaker (Matthew:5:9|; here only in N.T.). In strkjv@Ephesians:2:15| we have \poin eirnn\ (separate words) {making peace}. Not the masculine gender, though agreeing with the idea of Christ involved even if \plrma\ be taken as the subject of \eudoksen\, a participial anacoluthon (construction according to sense as in strkjv@2:19|). If \theos\ be taken as the subject of \eudoksen\ the participle \eirnopoisas\ refers to Christ, not to \theos\ (God). {Through the blood of his cross} (\dia tou haimatos tou staurou autou\). This for the benefit of the Docetic Gnostics who denied the real humanity of Jesus and as clearly stating the _causa medians_ (Ellicott) of the work of reconciliation to be the Cross of Christ, a doctrine needed today. {Or things in the heavens} (\eite ta en tois ouranois\). Much needless trouble has been made over this phrase as if things in heaven were not exactly right. It is rather a hypothetical statement like verse 16| not put in categorical form (Abbott), _universitas rerum_ (Ellicott).

rwp@Colossians:1:22 @{Yet now} (\nuni de\). Sharpened contrast with emphatic form of \nun\, "now" being not at the present moment, but in the present order of things in the new dispensation of grace in Christ. {Hath he reconciled} (\apokatllaxen\). First aorist (effective, timeless) active indicative (a sort of parenthetical anacoluthon). Here B reads \apokatallagte\, be ye reconciled like \katallagte\ in strkjv@2Corinthians:5:20| while D has \apokatallagentes\. Lightfoot prefers to follow B here (the hard reading), though Westcott and Hort only put it in the margin. On the word see verse 20|. {In the body of his flesh} (\en ti smati ts sarkos autou\). See the same combination in strkjv@2:11| though in strkjv@Ephesians:2:14| only \sarki\ (flesh). Apparently Paul combines both \sma\ and \sarx\ to make plain the actual humanity of Jesus against incipient Docetic Gnostics who denied it. {Through death} (\dia tou thanatou\). The reconciliation was accomplished by means of Christ's death on the cross (verse 20|) and not just by the Incarnation (the body of his flesh) in which the death took place. {To present} (\parastsai\). First aorist active (transitive) infinitive (of purpose) of \paristmi\, old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts:23:33|). Repeated in strkjv@Colossians:2:28|. See also strkjv@2Corinthians:11:2; strkjv@2Corinthians:4:14|. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in strkjv@Hebrews:13:17|. See strkjv@Romans:12:1| for use of living sacrifice. {Holy} (\hagious\). Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here. {Without blemish} (\ammous\). Without spot (Phillipians:2:15|). Old word \a\ privative and \mmos\ (blemish). Common in the LXX for ceremonial purifications. {Unreproveable} (\anegkltous\). Old verbal adjective from \a\ privative and \egkale\, to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul's ideal when he presents the Colossians "before him" (\katenpion autou\), right down in the eye of Christ the Judge of all.

rwp@Colossians:1:29 @{Whereunto} (\eis ho\). That is "to present every man perfect in Christ." {I labour also} (\kai kopi\). Late verb \kopia\, from \kopos\ (toil), to grow weary from toil (Matthew:11:28|), to toil on (Phillipians:2:16|), sometimes for athletic training. In papyri. {Striving} (\agnizomenos\). Present middle participle of common verb \agnizomai\ (from \agn\, contest, as in strkjv@2:1|), to contend in athletic games, to agonize, a favourite metaphor with Paul who is now a prisoner. {Working} (\energeian\). Our word "energy." Late word from \energs\ (\en, ergon\), efficiency (at work). Play on the word here with the present passive participle of \energe, energoumenn\ (energy energized) as in strkjv@Ephesians:1:19f|. Paul was conscious of God's "energy" at work in him "mightily" (\en dunamei\), "in power" like dynamite.

rwp@Colossians:2:2 @{May be comforted} (\paraklthsin\). First aorist passive subjunctive of \parakale\ (for which see strkjv@2Corinthians:1:3-7|) in final clause with \hina\. {Being knit together} (\sunbibasthentes\). First aorist passive participle of \sunbibaz\, old verb, causal of \bain\, to make go together, to coalesce in argument (Acts:16:10|), in spiritual growth (Colossians:2:19|), in love as here. Love is the \sundesmos\ (3:14|) that binds all together. {Unto all riches} (\eis pan ploutos\). Probably some distinction intended between \en\ (in love as the sphere) and \eis\ (unto as the goal). {Of the full assurance of understanding} (\ts plrophorias ts suneses\). On \plrophoria\, see strkjv@1Thessalonians:1:5|. From \plrophore\ (see strkjv@Luke:1:1|) and only in N.T. (1Thessalonians:1:5; strkjv@Colossians:2:2; strkjv@Hebrews:6:11; strkjv@10:22|), Clement of Rome (_Cor_. 42) and one papyrus example. Paul desires the full use of the intellect in grasping the great mystery of Christ and it calls for the full and balanced exercise of all one's mental powers. {That they may know} (\eis epignsin\). "Unto full knowledge." This use of \epignsis\ (full, additional knowledge) is Paul's reply to the Gnostics with the limited and perverted \gnsis\ (knowledge). {The mystery of God, even Christ} (\tou mustriou tou theou, Christou\). The MSS. differ widely here, but this is Westcott and Hort's reading. Genitive (objective) with \epignsin\ and \Christou\ in apposition. Christ is "the mystery of God," but no longer hidden, but manifested (1:26|) and meant for us to know to the fulness of our capacity.

rwp@Colossians:3:10 @{And have put on} (\kai endusamenoi\). First aorist middle participle (in causal sense as before) of \endun\, old and common verb (Latin _induo_, English endue) for putting on a garment. Used of putting on Christ (Galatians:3:27; strkjv@Romans:13:14|). {The new man} (\ton neon\). "The new (young as opposed to old \palaion\) man" (though \anthrpon\ is not here expressed, but understood from the preceding phrase). In strkjv@Ephesians:4:24| Paul has \endusasthai ton kainon\ (fresh as opposed to worn out) \anthrpon\. {Which is being renewed} (\ton anakainoumenon\). Present passive articular participle of \anakaino\. Paul apparently coined this word on the analogy of \ananeomai\. \Anakainiz\ already existed (Hebrews:6:6|). Paul also uses \anakainsis\ (Romans:12:2; strkjv@Titus:3:5|) found nowhere before him. By this word Paul adds the meaning of \kainos\ to that of \neos\ just before. It is a continual refreshment (\kainos\) of the new (\neos\, young) man in Christ Jesus. {Unto knowledge} (\eis epignsin\). "Unto full (additional) knowledge," one of the keywords in this Epistle. {After the image} (\kat' eikona\). An allusion to strkjv@Genesis:1:26,28|. The restoration of the image of God in us is gradual and progressive (2Corinthians:3:18|), but will be complete in the final result (Romans:8:29; strkjv@1John:3:2|).

rwp@Colossians:3:23 @{Whatsoever ye do} (\ho ean poite\). See same idiom in strkjv@3:17| except \ho\ instead of \pn hoti\. {Heartily} (\ek psuchs\). From the soul and not with mere eye service. In strkjv@Ephesians:6:7| Paul adds \met' eunoias\ (with good will) in explanation of \ek psuchs\. {As unto the Lord} (\hs ti Kurii\). Even when unto men. This is the highest test of worthwhile service. If it were only always true!

rwp@Colossians:4:10 @{Aristarchus} (\Aristarchos\). He was from Thessalonica and accompanied Paul to Jerusalem with the collection (Acts:19:29; strkjv@20:4|) and started with Paul to Rome (Acts:27:2; strkjv@Philemon:1:24|). Whether he has been with Paul all the time in Rome we do not know, but he is here now. {My fellow-prisoner} (\ho sunaichmaltos mou\). One of Paul's compounds, found elsewhere only in Lucian. Paul uses it of Epaphras in strkjv@Philemon:1:23|, but whether of actual voluntary imprisonment or of spiritual imprisonment like \sunstratites\ (fellow-soldier) in strkjv@Phillipians:2:25; strkjv@Philemon:1:2| we do not know. Abbott argues for a literal imprisonment and it is possible that some of Paul's co-workers (\sun-ergoi\) voluntarily shared imprisonment with him by turns. {Mark} (\Markos\). Once rejected by Paul for his defection in the work (Acts:15:36-39|), but now cordially commended because he had made good again. {The cousin of Barnabas} (\ho anepsios Barnab\). It was used for "nephew" very late, clearly "cousin" here and common so in the papyri. This kinship explains the interest of Barnabas in Mark (Acts:12:25; strkjv@13:5; strkjv@15:36-39|). {If he come unto you, receive him} (\ean elthi pros humas dexasthe auton\). This third class conditional sentence (\ean\ and second aorist active subjunctive of \erchomai\) gives the substance of the commands (\entolas\) about Mark already sent, how we do not know. But Paul's commendation of Mark is hearty and unreserved as he does later in strkjv@2Timothy:4:11|. The verb \dechomai\ is the usual one for hospitable reception (Matthew:10:14; strkjv@John:4:45|) like \prosdechomai\ (Phillipians:2:29|) and \hupodechomai\ (Luke:10:38|).

rwp@Colossians:4:11 @{Jesus which is called Justus} (\Isous ho legomenos Ioustos\). Another illustration of the frequency of the name Jesus (Joshua). The surname Justus is the Latin _Justus_ for the Greek \Dikaios\ and the Hebrew _Zadok_ and very common as a surname among the Jews. The name appears for two others in the N.T. (Acts:1:23; strkjv@18:7|). {Who are of the circumcision} (\hoi ontes ek peritoms\). Jewish Christians certainly, but not necessarily Judaizers like those so termed in strkjv@Acts:11:3| (\hoi ek peritoms\. Cf. strkjv@Acts:35:1,5|). {These only} (\houtoi monoi\). "Of the circumcision" (Jews) he means. {A comfort unto me} (\moi pargoria\). Ethical dative of personal interest. \Pargoria\ is an old word (here only in N.T.) from \pargore\, to make an address) and means solace, relief. A medical term. Curiously enough our word paregoric comes from it (\pargorikos\).

rwp@Ephesians:1:5 @{Having foreordained us} (\Proorisas hms\). First aorist active participle of \prooriz\, late and rare compound to define or decide beforehand. Already in strkjv@Acts:4:28; strkjv@1Corinthians:2:7; strkjv@Romans:8:29|. See also verse 11|. Only other N.T. example in verse 11|. To be taken with \exelexato\ either simultaneous or antecedent (causal). {Unto adoption as sons} (\eis huiothesian\). For this interesting word see strkjv@Galatians:4:5; strkjv@Romans:8:15; strkjv@9:4|. {Unto himself} (\eis auton\). Unto God. {According to the good pleasure of his will} (\kata tn eudokian tou thelmatos autou\). Here \eudokian\ means {purpose} like \bouln\ in verse 11| rather than {benevolence} (good pleasure). Note the preposition \kata\ here for standard.

rwp@Ephesians:1:10 @{Unto a dispensation of the fulness of the times} (\eis oikonomian tou plrmatos tn kairn\). See strkjv@Colossians:1:25| for \oikonomian\. In strkjv@Galatians:4:4| "the fulness of the time" (\to plrma tou chronou\) the time before Christ is treated as a unit, here as a series of epochs (\kairn\). Cf. strkjv@Mark:1:15; strkjv@Hebrews:1:1|. On \plrma\ see also strkjv@Romans:11:26; strkjv@Ephesians:3:19; strkjv@4:13|. {To sum up} (\anakephalaisasthai\). Purpose clause (amounting to result) with first aorist middle infinitive of \anakephalaio\, late compound verb \ana\ and \kephalaio\ (from \kephalaion\, strkjv@Hebrews:8:1|, and that from \kephal\, head), to head up all things in Christ, a literary word. In N.T. only here and strkjv@Romans:13:9|. For the headship of Christ in nature and grace see strkjv@Colossians:1:15-20|.

rwp@Ephesians:2:2 @{According to the course of this world} (\kata ton aina tou kosmou toutou\). Curious combinations of \ain\ (a period of time), \kosmos\ (the world in that period). See strkjv@1Corinthians:1:20| for "this age" and strkjv@1Corinthians:3:9| for "this world." {The prince of the power of the air} (\ton archonta ts exousias tou aeros\). \Ar\ was used by the ancients for the lower and denser atmosphere and \aithr\ for the higher and rarer. Satan is here pictured as ruler of the demons and other agencies of evil. Jesus called him "the prince of this world" (\ho archn tou kosmou toutou\, strkjv@John:16:11|). {That now worketh} (\tou nun energountos\). Those who deny the existence of a personal devil cannot successfully deny the vicious tendencies, the crime waves, in modern men. The power of the devil in the lives of men does explain the evil at work "in the sons of disobedience" (\en tois huiois ts apethias\). In strkjv@5:6| also. A Hebrew idiom found in the papyri like "sons of light" (1Thessalonians:5:5|).

rwp@Ephesians:2:18 @{Through him} (\di' autou\). Christ. {We both} (\hoi amphoteroi\). "We the both" (Jew and Gentile). {Our access} (\tn prosaggn\). The approach, the introduction as in strkjv@Romans:5:2|. {In one Spirit} (\en heni pneumati\). The Holy Spirit. {Unto the Father} (\pros ton patera\). Songs:the Trinity as in strkjv@1:13f|. The Three Persons all share in the work of redemption.

rwp@Ephesians:3:3 @{By revelation} (\kata apokalupsin\). Not essentially different from \di' apokalupses\ (Gal strkjv@1:12|). This was Paul's qualification for preaching "the mystery" (\to mustrion\. See strkjv@1:9|). {As I wrote afore} (\kaths proegrapsa\). First aorist active indicative of \prograph\ as in strkjv@Romans:15:4|, not picture forth as strkjv@Galatians:3:1|. But when and where? Epistolary aorist for this Epistle? That is possible. A previous and lost Epistle as in strkjv@1Corinthians:5:9|? That also is abstractly possible. To the preceding discussion of the Gentiles? Possible and also probable. {In few words} (\en oligi\). Not = \pro oligou\, shortly before, but as in strkjv@Acts:26:28| "in brief space or time" = \suntons\ (Acts:24:4|), "briefly."

rwp@Ephesians:4:12 @{For the perfecting} (\pros ton katartismon\). Late and rare word (in Galen in medical sense, in papyri for house-furnishing), only here in N.T., though \katartisis\ in strkjv@2Corinthians:13:9|, both from \katartiz\, to mend (Matthew:4:21; strkjv@Galatians:6:1|). "For the mending (repair) of the saints." {Unto the building up} (\eis oikodomn\). See strkjv@2:21|. This is the ultimate goal in all these varied gifts, "building up."

rwp@Ephesians:4:13 @{Till we all attain} (\mechri katantsmen hoi pantes\). Temporal clause with purpose idea with \mechri\ and the first aorist active subjunctive of \katanta\, late verb, to come down to the goal (Phillipians:3:11|). "The whole" including every individual. Hence the need of so many gifts. {Unto the unity of the faith} (\eis tn henotta ts pistes\). "Unto oneness of faith" (of trust) in Christ (verse 3|) which the Gnostics were disturbing. {And of the knowledge of the Son of God} (\kai ts epignses tou huiou tou theou\). Three genitives in a chain dependent also on \tn henotta\, "the oneness of full (\epi-\) knowledge of the Son of God," in opposition to the Gnostic vagaries. {Unto a full-grown man} (\eis andra teleion\). Same figure as in strkjv@2:15| and \teleios\ in sense of adult as opposed to \npioi\ (infants) in 14|. {Unto the measure of the stature} (\eis metron hlikias\). Songs:apparently \hlikia\ here as in strkjv@Luke:2:52|, not age (John:9:21|). Boys rejoice in gaining the height of a man. But Paul adds to this idea "the fulness of Christ" (\tou plrmatos tou Christou\), like "the fulness of God" in strkjv@3:19|. And yet some actually profess to be "perfect" with a standard like this to measure by! No pastor has finished his work when the sheep fall so far short of the goal.

rwp@Ephesians:4:16 @{From which} (\ex hou\). Out of which as the source of energy and direction. {Fitly framed} (\sunarmologoumenon\). See strkjv@2:21| for this verb. {Through that which every joint supplieth} (\dia pass haphs ts epichorgias\). Literally, "through every joint of the supply." See strkjv@Colossians:2:19| for \haph\ and strkjv@Phillipians:1:19| for the late word \epichorgia\ (only two examples in N.T.) from \epichorge\, to supply (Colossians:2:19|). {In due measure} (\en metri\). Just "in measure" in the Greek, but the assumption is that each part of the body functions properly in its own sphere. {Unto the building up of itself} (\eis oikodomn heautou\). Modern knowledge of cell life in the human body greatly strengthens the force of Paul's metaphor. This is the way the body grows by cooperation under the control of the head and all "in love" (\en agapi\).

rwp@Ephesians:5:22 @{Be in subjection}. Not in the Greek text of B and Jerome knew of no MS. with it. K L and most MSS. have \hupotassesthe\ like strkjv@Colossians:3:18|, while Aleph A P have \hupotassesthsan\ (let them be subject to). But the case of \andrasin\ (dative) shows that the verb is understood from verse 21| if not written originally. \Idiois\ (own) is genuine here, though not in strkjv@Colossians:3:18|. {As unto the Lord} (\hs ti Kurii\). Songs:here instead of \hs anken en Kurii\ of strkjv@Colossians:3:18|.

rwp@Ephesians:6:19 @{That utterance may be given unto me} (\hina moi dothi logos\). Final clause with \hina\ and first aorist passive subjunctive of \didmi\, to give. See a like request in strkjv@Colossians:4:3|. Paul wishes their prayer for courage for himself.

rwp@Galatians:1:6 @{Ye are so quickly removing} (\houts taches metatithesthe\). The present middle indicative of \metatithmi\, to change places, to transfer. "You are transferring yourselves" and doing it "so quickly" either from the time of their conversion or most likely from the time when the Judaizers came and tempted them. Songs:easily some of them are falling victims to these perverters of the gospel. That is a continuous amazement (\thaumaz\) to Paul and to men today that so many are so silly and so gullible to modern as to ancient charlatans. {Unto a different gospel} (\eis heteron euaggelion\). See on ¯2Corinthians:11:4| for distinction between \allo\ and \heteron\ as here. It is not here or there a mere difference in emphasis or spirit as in ¯Phillipians:1:18| so long as Christ is preached. These men as in strkjv@2Corinthians:11:4| preach "another Jesus" and a "different gospel" and so have fallen away from grace and have done away with Christ (Galatians:5:4|). Hence the vehemence of Paul's words.

rwp@Galatians:2:14 @{But when I saw} (\All' hote eidon\). Paul did see and saw it in time to speak. {That they walked not uprightly} (\hoti orthopodousin\). Present active indicative retained in indirect discourse, "they are not walking straight." \Orthopode\ (\orthos\, straight, \pous\, foot). Found only here and in later ecclesiastical writers, though \orthopodes bainontes\ does occur. {According to the truth of the gospel} (\pros tn altheian tou euaggeliou\). Just as in strkjv@2:5|. Paul brought them to face (\pros\) that. {I said unto Cephas before them all} (\eipon ti Kphi emprosthen pantn\). {Being a Jew} (\Ioudaios huparchn\, though being a Jew). Condition of first class, assumed as true. It was not a private quarrel, but a matter of public policy. One is a bit curious to know what those who consider Peter the first pope will do with this open rebuke by Paul, who was in no sense afraid of Peter or of all the rest. {As do the Gentiles} (\ethniks\). Late adverb, here only in N.T. Like Gentiles. {As do the Jews} (\Ioudaiks\). Only here in N.T., but in Josephus. {To live as do the Jews} (\Ioudazein\). Late verb, only here in the N.T. From \Ioudaios\, Jew. Really Paul charges Peter with trying to compel (conative present, \anagkazeis\) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in strkjv@2Peter:3:15|. Paul and Barnabas remained friends (Acts:15:39f.; strkjv@1Corinthians:9:6|), though they soon separated over John Mark.

rwp@Galatians:3:6 @{It was reckoned unto him for righteousness} (\elogisth eis dikaiosunn\). First aorist passive indicative of \logizomai\. See on ¯1Corinthians:13:5| for this old word. He quotes strkjv@Genesis:15:6| and uses it at length in strkjv@Romans:4:3ff.| to prove that the faith of Abraham was reckoned "for" (\eis\, good _Koin_ idiom though more common in LXX because of the Hebrew) righteousness before he was circumcised. James (James:2:23|) quotes the same passage as proof of Abraham's obedience to God in offering up Isaac (beginning to offer him). Paul and James are discussing different episodes in the life of Abraham. Both are correct.

rwp@Galatians:3:27 @{Were baptized into Christ} (\eis Christon ebaptisthte\). First aorist passive indicative of \baptiz\. Better, "were baptized unto Christ" in reference to Christ. {Did put on Christ} (\Christon enedusasthe\). First aorist middle indicative of \endu\ (\-n\). As a badge or uniform of service like that of the soldier. This verb is common in the sense of putting on garments (literally and metaphorically as here). See further in Paul (Romans:13:14; strkjv@Colossians:3:9f.; strkjv@Ephesians:4:22-24; strkjv@6:11,14|). In strkjv@1Thessalonians:5:8| Paul speaks of "putting on the breastplate of righteousness." He does not here mean that one enters into Christ and so is saved by means of baptism after the teaching of the mystery religions, but just the opposite. We are justified by faith in Christ, not by circumcision or by baptism. But baptism was the public profession and pledge, the soldier's _sacramentum_, oath of fealty to Christ, taking one's stand with Christ, the symbolic picture of the change wrought by faith already (Romans:6:4-6|).

rwp@Galatians:4:25 @{This Hagar} (\to Hagar\). Neuter article and so referring to the word Hagar (not to the woman, \h\ Hagar) as applied to the mountain. There is great variety in the MSS. here. The Arabians are descendants of Abraham and Hagar (her name meaning wanderer or fugitive). {Answereth to} (\suntoichei\). Late word in Polybius for keeping step in line (military term) and in papyri in figurative sense as here. Lightfoot refers to the Pythagorean parallels of opposing principles (\sunstoichiai\) as shown here by Paul (Hagar and Sarah, Ishmael and Isaac, the old covenant and the new covenant, the earthly Jerusalem and the heavenly Jerusalem). That is true, and there is a correlative correspondence as the line is carried on.

rwp@Galatians:6:14 @{Far be it from me} (\emoi m genoito\). Second aorist middle optative of \ginomai\ in a negative (\m\) wish about the future with dative case: "May it not happen to me." See strkjv@2:17|. The infinitive \kauchsthai\ (to glory) is the subject of \genoito\ as is common in the LXX, though not elsewhere in the N.T. {Hath been crucified unto me} (\emoi estaurtai\). Perfect passive indicative of \stauro\, stands crucified, with the ethical dative again (\emoi\). This is one of the great sayings of Paul concerning his relation to Christ and the world in contrast with the Judaizers. Cf. strkjv@2:19f.; strkjv@3:13; strkjv@4:4f.; strkjv@1Corinthians:1:23f.; strkjv@Romans:1:16; strkjv@3:21ff.; strkjv@4:25; strkjv@5:18|. {World} (\kosmos\) has no article, but is definite as in strkjv@2Corinthians:5:19|. Paul's old world of Jewish descent and environment is dead to him (Phillipians:3:3f.|).

rwp@Info_Hebrews @ SOME BOOKS ON HEBREWS ANDEL, _Deuteronomy:Brief aan de Hebraer_ (1906). ANDERSON, R., _The Hebrews Epistle in the Light of the Types_ (1911). AYLES, _Destination, Date and Authorship of the Epistle to the Hebrews_ (1899). BAILEY, _Leading Ideas of the Epistle to the Hebrews_ (1907). BLASS, F., _Brief an die Hebraer, Text, Angabe der Rhythmen_ (1903). BLEEK, F., _Der Hebraerbrief Erklart_ (1840). BRUCE, A. B., _The Epistle to the Hebrews_ (1899). DALE, R. W., _The Jewish Temple in the Christian Church_ (1865). DAVIDSON, A. B., _The Epistle to the Hebrews_ (1882). DELITZSCH, F., _Commentary on the Hebrews_ (1857). DIBELIUS, M., _Der Verfasser des Hebraerbriefes_ (1910). DODS, M., _Expositor's Greek Testament_ (1910). DU BOSE, W. P., _High Priesthood and sacrifice_ (1908). EDWARDS, T. C., _Expositor's Bible_ (1888). FARRAR, F. W., _Cambridge Greek Testament_ (1893). GOODSPEED, E. J., _Bible for Home and School_ (1908). GRIFFTH-THOMAS, W. H., _Let Us Go On_ (1923). HEIGL, _Verfalser und Addresse des Briefes an die Hebraer_ (1905). HOLLMANN, _Schriften d. N. T_. 2 Aufl. (1907). KENDRICK, A. C., _American Commentary_ (1890). LIDGETT, J. S., _Sonship and Salvation_ (1921). LOWRIE, _An Explanation of Hebrews_ (1921). LUNEMANN, G., _Meyer Komm_. (1882). MACFADYEN, J. F., _Through the Eternal Spirit_ (1925). MACNEILL, _The Christology of the Epistle to the Hebrews_ (1914). MENEGOZ, E., _Lamentations:Theologie de l'epitre aux Hebreaux_ (1894). MILLIGAN, G., _The Theology of the Epistle to the Hebrews_ (1899). MOFFATT JAMES, _Int. and Cosit. Comm_. (1924) MOULE, H. C., _Messages from the Epistle to the Hebrews_ (1909). MURRAY, ANDREW, _Devotional Commentary_. NAIRNE, A., _The Epistle of Priesthood_ (1913). NAIRNE, A., _The Alexandrian Gospel_ (1917). PEAKE, A. S., _New Century Bible_ (1904). PORTER, S. J., _The Twelve-Gemmed Crown_ (1913). RENDALL, F., _The Theology of the Hebrew Christians_ (1886). RIGGENBACH, M., _Zoeckler Komm_. 2 Aufl. (1913). ROTHERHAM, _The Epistle to the Hebrews_ (1906). SAPHIR, A., _Exposition of Hebrews_. SCOTT, E. F., _The Epistle to the Hebrews_ (1922). SEEBERG, A., _Der Brief an die Hebraer_ (1912). SLOT, _Deuteronomy:Letterkundige Vorm van den Brief aan de Hebraer (1912). SODEN, VON, _Hand-Comm_. (1899). THOLUCK, A., _Komm. zum Briefe an die Hebraer_. VAUGHAN, C. J., _Epistle to the Hebrews_ (1899). WADE, _The Epistle to the Hebrews_ (1923). WEISS, B., _Meyer-Komm_. 6 Aufl. (1902). WEISS, B., _Der Hebraerbrief in Zeitgeschichtlicher Bekuch- tung_ (1910). WELCH, _Authorship of the Epistle to the Hebrews_ (1899). WESTCOTT, B. F., _Epistle to the Hebrews_ (3rd ed. 1906). WICKHAM, E. C., _Westminster Comm_. (1910). WINDISCH, H., _Handbuch zum N.T_. (1913). WREDE, W., _Das literarisches Ratsel des Hebraerbriefs_ (1906). strkjv@Hebrews:1:1 @{God} (\ho theos\). This Epistle begins like Genesis and the Fourth Gospel with God, who is the Author of the old revelation in the prophets and of the new in his Son. Verses 1-3| are a _proemium_ (Delitzsch) or introduction to the whole Epistle. The periodic structure of the sentence (1-4|) reminds one of strkjv@Luke:1:1-4, strkjv@Romans:1:1-7, strkjv@1John:1:1-4|. The sentence could have concluded with \en huii\ in verse 2|, but by means of three relatives (\hon, di' hou, hos\) the author presents the Son as "the exact counterpart of God" (Moffatt). {Of old time} (\palai\). "Long ago" as in strkjv@Matthew:11:21|. {Having spoken} (\lalsas\). First aorist active participle of \lale\, originally chattering of birds, then used of the highest form of speech as here. {Unto the fathers} (\tois patrasin\). Dative case. The Old Testament worthies in general without "our" or "your" as in strkjv@John:6:58; strkjv@7:22; strkjv@Romans:9:5|. {In the prophets} (\en tois prophtais\). As the quickening power of their life (Westcott). strkjv@Songs:4:7|. {By divers portions} (\polumers\). "In many portions." Adverb from late adjective \polumers\ (in papyri), both in _Vettius Valens_, here only in N.T., but in Wisdom strkjv@7:22 and Josephus (_Ant_. VIII, 3, 9). The Old Testament revelation came at different times and in various stages, a progressive revelation of God to men. {In divers manners} (\polutrops\). "In many ways." Adverb from old adjective \polutropos\, in Philo, only here in N.T. The two adverbs together are "a sonorous hendiadys for 'variously'" (Moffatt) as Chrysostom (\diaphors\). God spoke by dream, by direct voice, by signs, in different ways to different men (Abraham, Jacob, Moses, Elijah, Isaiah, etc.).

rwp@Hebrews:1:5 @{Unto which} (\Tini\). "To which individual angel." As a class angels are called sons of God (Elohim) (Psalms:29:1|), but no single angel is called God's Son like the Messiah in strkjv@Psalms:2:7|. Dods takes "have I begotten thee" (\gegennka se\, perfect active indicative of \genna\) to refer to the resurrection and ascension while others refer it to the incarnation. {And again} (\kai palin\). This quotation is from strkjv@2Samuel:7:14|. Note the use of \eis\ in the predicate with the sense of "as" like the Hebrew (LXX idiom), not preserved in the English. See strkjv@Matthew:19:5; strkjv@Luke:2:34|. Like Old English "to" or "for." See strkjv@2Corinthians:6:18; strkjv@Revelation:21:7| for the same passage applied to relation between God and Christians while here it is treated as Messianic.

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:2:5 @{For not unto angels} (\ou gar aggelois\). The author now proceeds to show (2:5-18|) that the very humanity of Jesus, the Son of Man, likewise proves his superiority to angels. {The world to come} (\tn oikoumenn tn mellousan\). The new order, the salvation just described. See a like use of \mell\ (as participle) with \stria\ (1:14|), \ain\ (6:4f.|), \agatha\ (9:11; strkjv@10:1|), \polis\ (13:14|). {Whereof we speak} (\peri hs laloumen\). The author is discussing this new order introduced by Christ which makes obsolete the old dispensation of rites and symbols. God did not put this new order in charge of angels.

rwp@Hebrews:2:12 @{Unto my brethren} (\tois adelphois mou\). To prove his point the writer quotes strkjv@Psalms:22:22| when the Messiah is presented as speaking "unto my brethren." {Congregation} (\ekklsias\). The word came to mean the local church and also the general church or kingdom (Matthew:16:18; strkjv@Hebrews:12:23|). Here we have the picture of public worship and the Messiah sharing it with others as we know Jesus often did.

rwp@Hebrews:2:17 @{Wherefore} (\hothen\). Old relative adverb (\ho\ and enclitic \then\, whence of place (Matthew:12:44|), of source (1John:2:18|), of cause as here and often in Hebrews (3:1; strkjv@7:25; strkjv@8:3; strkjv@9:18; strkjv@11:19|). {It behoved him} (\pheilen\). Imperfect active of \opheil\, old verb to owe, money (Matthew:18:28|), service and love (Romans:13:8|), duty or obligation as here and often in N.T. (Luke:17:10|). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John:3:16|), voluntarily (John:10:17|), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. {In all things} (\kata panta\). Except yielding to sin (Hebrews:4:15|) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark:1:13|). Jesus fought through to victory over Satan. {To be made like unto his brethren} (\tois adelphois homoithnai\). First aorist passive infinitive of \homoio\, old and common verb from \homoios\ (like), as in strkjv@Matthew:6:8|, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Phillipians:2:7| "in the likeness of men") as we shall resemble him in the end (Romans:8:29| "first-born among many brethren"; strkjv@1John:3:2| "like him"), where the same root is used as here (\hoima, homoios\). That he might be (\hina gentai\). Purpose clause with \hina\ and the second aorist middle subjunctive of \ginomai\, to become, "that he might become." That was only possible by being like his brethren in actual human nature. {Merciful and faithful high priest} (\elemn kai pistos archiereus\). The sudden use of \archiereus\ here for Jesus has been anticipated by strkjv@1:3; strkjv@2:9| and see strkjv@3:1|. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (\elemn\ and \pistos\) touch the chief points in the function of the high priest (5:1-10|), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. {In things pertaining to God} (\ta pros ton theon\). The adverbial accusative of the article is a common idiom. See the very idiom \ta pros ton theon\ in strkjv@Exodus:18:19; strkjv@Romans:15:17|. This use of \pros\ we had already in strkjv@Hebrews:1:7f|. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. {To make propitiation for} (\eis to hilaskesthai\). Purpose clause with \eis to\ and the infinitive (common Greek idiom), here present indirect middle of \hilaskomai\, to render propitious to oneself (from \hilaos\, Attic \hiles\, gracious). This idea occurs in the LXX (Psalms:65:3|), but only here in N.T., though in strkjv@Luke:18:13| the passive form (\hilasthti\) occurs as in strkjv@2Kings:5:18|. In strkjv@1John:2:2| we have \hilasmos\ used of Christ (cf. strkjv@Hebrews:7:25|). The inscriptions illustrate the meaning in strkjv@Hebrews:2:17| as well as the LXX.

rwp@Hebrews:4:16 @{Let us therefore draw near} (\proserchmetha oun\). Present active middle volitive subjunctive of \proserchomai\. "Let us keep on coming to" our high priest, this sympathizing and great high priest. Instead of deserting him, let us make daily use of him. This verb in Hebrews means reverent approach for worship (7:25; strkjv@10:1,22; strkjv@11:6|). {Unto the throne of grace} (\ti throni ts charitos\). This old word (\thronos\) we have taken into English, the seat of kings and of God and so of Christ (1:3,8|), but marked by grace because Jesus is there (Matthew:19:28|). Hence we should come "with boldness" (\meta parrsias\). Telling Jesus the whole story of our shortcomings. {That we may receive mercy} (\hina labmen eleos\). Purpose clause with \hina\ and second aorist active subjunctive of \lamban\. {And find grace} (\kai charin heurmen\). Second aorist active subjunctive of \heurisk\. We are sure to gain both of these aims because Jesus is our high priest on the throne. {To help us in time of need} (\eis eukairon botheian\). \Botheia\ is old word (from \bothe\, strkjv@2:18| which see), in N.T. only here and strkjv@Acts:27:17|. \Eukairos\ is an old word also (\eu\, well, \kairos\, opportunity), only here in N.T. "For well-timed help," "for help in the nick of time," before too late.

rwp@Hebrews:5:4 @{Taketh the honour unto himself} (\heauti lambanei tn timn\). Dative case of personal interest (\heauti\). The priest was called of God. This is the ideal and was true of Aaron. The modern minister is not a priest, but he also should be a God-called man and not one who pushes himself into the ministry or into ecclesiastical office.

rwp@Hebrews:5:5 @{Songs:Christ also} (\houts kai ho Christos\). Just as with Aaron. Jesus had divine appointment as high priest also. {To be made} (\genthnai\). First aorist passive infinitive of \ginomai\. {High priest} (\archierea\). Predicate accusative agreeing with \heauton\ (himself) object of \edoxasen\. {But he that spake unto him} (\all' ho lalsas pros auton\). Ellipsis of \edoxasen\ to be supplied from preceding clause. God did glorify Jesus in appointing him priest as we see in strkjv@Psalms:2:7| quoted already as Messianic (Hebrews:1:5|). Jesus himself repeatedly claimed that the Father sent him on his mission to the world (John:5:30,43; strkjv@8:54; strkjv@17:5|, etc.). Bruce holds that Christ's priesthood is co-eval with his Sonship. Davidson thinks it is merely suitable because he is Son. Clearly the Father nominated (Dods) the Son to the Messianic priesthood (John:3:16|).

rwp@Hebrews:6:1 @{Wherefore} (\dio\). Because of the argument already made about the difficulty of the subject and the dulness of the readers. {Let us cease to speak} (\aphentes ton logon\). Second aorist active participle of \aphimi\, to leave off or behind. {Of the first principles of Christ} (\ts archs tou Christou\). Objective genitive \Christou\ (about Christ). "Leaving behind the discussion of the beginning about Christ," another way of saying again \ta stoicheia ts archs tn login tou theou\ of strkjv@5:12|. {And press on} (\kai phermetha\). Volitive present subjunctive passive, "Let us be borne on" (both the writer and the readers). The Pythagorean Schools use \phermetha\ in precisely this sense of being borne on to a higher stage of instruction. Bleek quotes several instances of Greek writers using together as here of \aphentes phermetha\ (Eurip., _Androm_. 393, for instance). {Unto perfection} (\epi tn teleiotta\). Old word from \teleios\ mature, adults as in strkjv@5:14|. Only twice in N.T. (here and strkjv@Colossians:3:14|). Let us go on to the stage of adults, not babes, able to masticate solid spiritual food. The writer will assume that the readers are adults in his discussion of the topic. {Not laying again the foundation} (\m palin themelion kataballomenoi\). The regular idiom for laying down the foundation of a building (\themelion\, strkjv@Luke:6:48f.|). The metaphor is common (1Corinthians:3:11|) and the foundation is important, but one cannot be laying the foundation always if he is to build the house. There are six items mentioned here as part of the "foundation," though the accusative \didachn\ in apposition with \themelion\ may mean that there are only four included in the \themelion\. Two are qualitative genitives after \themelion\ (\metanoias\ and \pistes\). What is meant by "dead works" (\apo nekrn ergn\) is not clear (9:14|), though the reference may be to touching a corpse (Numbers:19:1f.; strkjv@31:19|). There are frequent allusions to the deadening power of sin (James:2:17,26; strkjv@John:7:25; Rom strkjv@6:1,11; strkjv@7:8; strkjv@Colossians:2:13; strkjv@Ephesians:2:1,5|). The use of repentance and faith together occurs also elsewhere (Mark:1:15; strkjv@Acts:20:21; strkjv@1Thessalonians:1:9|).

rwp@Hebrews:6:8 @{If it beareth} (\ekpherousa\). Present active participle of \ekpher\, conditional participle. For "thorns and thistles" see strkjv@Matthew:7:16| for both words (\akanthas kai tribolous\). Roman soldiers scattered balls with sharp iron spikes, one of which was called _tribulus_, to hinder the enemy's cavalry. {Rejected} (\adokimos\). See strkjv@1Corinthians:9:27; strkjv@Romans:1:28|. For \kataras eggus\ (nigh unto a curse) see Gal strkjv@3:10|. {To be burned} (\eis kausin\). "For burning." Common sight in clearing up ground.

rwp@Hebrews:6:11 @{And we desire} (\epithumoumen de\). Literary plural again like \pepeismetha\ (6:9|). He is not wholly satisfied with them as he had already shown (5:11-14|). They have not given up Christ (6:4-8|), but many of them are still babes (\npioi\, strkjv@5:13|) and not adults (\teleioi\, strkjv@5:14|) and others are in peril of becoming so. {Unto the fulness of hope} (\pros tn plrophorian ts elpidos\). For \plrophoria\ see strkjv@1Thessalonians:1:5; strkjv@Colossians:2:2|. {To the end} (\achri telous\). As in strkjv@3:6,14|.

rwp@Hebrews:8:13 @{In that he saith} (\en ti legein\). Locative case of the articular present active infinitive of \leg\, "in the saying as to him." {He hath made the first old} (\pepalaiken tn prtn\). Perfect active indicative of \palaio\, old verb from \palaios\ (in contrast with \kainos\, fresh, new), to treat as old and out of date. The conclusion is to the point. {That which is becoming old and waxeth aged} (\to palaioumenon kai graskon\). \Grask\ is old verb from \gras\ (age) like \gern\ (old man) and refers to the decay of old age so that both ideas appear here in opposition to \kainos\ (\palaios\) and \neos\ (\geraios\). {Is nigh unto vanishing away} (\eggus aphanismou\). Genitive case with \eggus\ and late word for disappearance (from \aphaniz\, strkjv@Matthew:6:19|), here only in the N.T. The author writes as if the Old Testament legal and ceremonial system were about to vanish before the new covenant of grace. If he wrote after A.D. 70, would he not have written "has vanished away"?

rwp@Hebrews:9:28 @{Once} (\hapax\). "Once for all" (verse 26|) as already stated. {Shall appear a second time} (\ek deuterou ophthsetai\). Future passive indicative of \hora\. Blessed assurance of the Second Coming of Christ, but this time "apart from sin" (\chris hamartias\, no notion of a second chance then). {Unto salvation} (\eis strian\). Final and complete salvation for "them that wait for him" (\tois auton apekdechomenois\). Dative plural of the articular participle present middle of \apekdechomai\, the very verb used by Paul in strkjv@Phillipians:3:20| of waiting for the coming of Christ as Saviour.

rwp@Hebrews:11:4 @{A more excellent sacrifice} (\pleiona thusian\). Literally, "more sacrifice" (comparative of \polus\, much). For this rather free use of \plein\ with the point implied rather than stated see strkjv@Matthew:6:25; strkjv@Luke:10:31; strkjv@12:23; strkjv@Hebrews:3:3|. {Than Cain} (\para Kain\). For this use of \para\ after comparative see strkjv@1:4,9|. For the incident see strkjv@Genesis:4:4|. {Through which} (\di' hs\). The sacrifice (\thusia\). {He had Witness borne to him} (\emarturth\). First aorist passive indicative of \marture\ as in verse 2|, "he was witnessed to." {That he was righteous} (\einai dikaios\). Infinitive in indirect discourse after \emarturth\, personal construction of \dikaios\ (predicate nominative after \einai\) agreeing with the subject of \emarturth\ (cf. strkjv@Romans:1:22|, \einai sophoi\). {God bearing witness} (\marturountos tou theou\). Genitive absolute with present active participle of \marture\. {Through it} (\di' auts\). Through his faith (as shown by his sacrifice). Precisely why Abel's sacrifice was better than that of Cain apart from his faith is not shown. {Being dead} (\apothann\). Second aorist active participle of \apothnsk\, "having died." {Yet speaketh} (\eti lalei\). Cf. strkjv@Genesis:4:10; strkjv@Hebrews:12:24|. Speaks still through his faith.

rwp@Hebrews:11:5 @{Was translated} (\meteteth\). First aorist passive indicative of \metatithmi\, old verb to transpose, to change as in strkjv@7:12; strkjv@Acts:7:16|. {That he should not see death} (\tou m idein thanaton\). Here again \tou\ with the infinitive usually expresses purpose, but in this case result is the idea as in strkjv@Matthew:21:23; strkjv@Romans:1:24; strkjv@7:3|, etc. (Robertson, _Grammar_, p. 1002). {He was not found} (\ouch hurisketo\). Imperfect passive of \heurisk\ from strkjv@Genesis:5:24|. Was still not found. {Translated} (\metethken\). First aorist active of same verb as \meteteth\ just before. {Translation} (\metatheses\). Substantive from the same verb \metatithmi\, used already in strkjv@7:12| for change. See also strkjv@12:27|. Our very word "metathesis." {He hath had witness borne him} (\memarturtai\). Perfect passive indicative of \marture\, stands on record still, "he has been testified to." {That he had been well-pleasing unto God} (\euarestkenai ti thei\). Perfect active infinitive of \euareste\, late compound from \euarestos\ (well-pleasing), in N.T. only in strkjv@Hebrews:11:5f.; strkjv@13:16|. With dative case \thei\. Quoted here from strkjv@Genesis:5:22,24|. The word is common of a servant pleasing his master.

rwp@Hebrews:11:26 @{The reproach of Christ} (\ton oneidismon tou Christou\). See strkjv@Psalms:89:51| for the language where "the Messiah" ("The Anointed One") is what is meant by \tou Christou\, here rightly applied by the writer to Jesus as the Messiah who had his own shame to bear (12:2; strkjv@13:12|). There is today as then (Hebrews:13:13|) a special reproach (\oneidismos\, already, strkjv@10:33|) in being a follower of Jesus Christ. Moses took this obloquy as "greater riches" (\meizona plouton\) than "the treasures of Egypt" (\tn Aiguptou thsaurn\, ablative case after comparative \meizona\, for which see strkjv@Matthew:6:19f.|). Moses was laying up treasure in heaven. {For he looked unto the recompense of reward} (\apeblepen gar eis tn misthapodosian\). In perfect active of \apoblep\, "for he was looking away (kept on looking away)." For \misthapodosia\ see strkjv@10:35|.

rwp@Hebrews:12:2 @{Looking unto} (\aphorntes eis\). Present active participle of \aphora\, old verb to look away, "looking away to Jesus." In N.T. only here and strkjv@Phillipians:2:23|. Fix your eyes on Jesus, after a glance at "the cloud of witnesses," for he is the goal. Cf. Moses in strkjv@11:26| (\apeblepen\). {The author} (\ton archgon\). See strkjv@2:10| for this word. "The pioneer of personal faith" (Moffatt). {Perfecter} (\teleitn\). A word apparently coined by the writer from \teleio\ as it has been found nowhere else. Vulgate has _consummator_. {For the joy} (\anti ts charas\). Answering to, in exchange for (verse 16|), at the end of the race lay the joy "set before him" (\prokeimens auti\), while here was the Cross (\stauron\) at this end (the beginning of the race) which he endured (\hupemeinen\, aorist active indicative of \hupomen\), {despising shame} (\aischuns kataphronsas\). The cross at his time brought only shame (most shameful of deaths, "yea, the death of the cross" strkjv@Phillipians:2:8|). But Jesus despised that, in spite of the momentary shrinking from it, and did his Father's will by submitting to it. {Hath sat down} (\kekathiken\). Perfect active indicative of \kathiz\, and still is there (1:3|).

rwp@Hebrews:12:4 @{Resisted} (\antikatestte\). Second aorist active indicative (intransitive) of the double compound \antikathistmi\, old verb to stand in opposition against in line of battle, intransitively to stand face to face (\anti\) against (\kata\), here only in the N.T. {Unto blood} (\mechris haimatos\). "Up to blood." As was true of Jesus and many of the other heroes of faith in chapter strkjv@Hebrews:11|. {Striving} (\antagnizomenoi\). Present middle participle of \antagnizomai\, old verb with the same figure in \antikatestte\. {Against sin} (\pros hamartian\). Face to face with sin as in verse 1|.

rwp@Hebrews:12:9 @{Furthermore} (\eita\). The next step in the argument (Mark:4:17|). {We had} (\eichomen\). Imperfect indicative of customary action, "we used to have." {To chasten us} (\paideutas\). Predicate accusative after \eichomen\, "as chasteners." Old word from \paideu\, as agent (\-ts\). Only once in LXX (Hosea:5:2|) and twice in N.T. (here and strkjv@Romans:2:20|). {We gave them reverence} (\enetrepometha\). Imperfect middle of old word \entrep\, to turn in or at. Here "we turned ourselves to" as in strkjv@Matthew:21:37|, habitual attitude of reverence. {Shall we be in subjection} (\hupotagsometha\). Second future passive of \hupotass\. There is no \de\ here to correspond to \men\ in the first part of the verse. {Unto the father of spirits} (\ti patri tn pneumatn\). Rather, "Unto the Father of our spirits" (note article \ton\). As God is.

rwp@Hebrews:12:19 @{Unto blackness} (\gnophi\). Dative case of \gnophos\ (late form for earlier \dnophos\ and kin to \nephos\, cloud), here only in N.T. Quoted here from strkjv@Exodus:10:22|. {Darkness} (\zophi\). Old word, in Homer for the gloom of the world below. In the Symmachus Version of strkjv@Exodus:10:22|, also in strkjv@Jude:1:6; strkjv@2Peter:2:4,15|. {Tempest} (\thuelli\). Old word from \thu\ (to boil, to rage), a hurricane, here only in N.T. From strkjv@Exodus:10:22|. {The sound of a trumpet} (\salpiggos chi\). From strkjv@Exodus:19:16|. \Echos\ is an old word (our \echo\) as in strkjv@Luke:21:25; strkjv@Acts:2:2|. {The voice of words} (\phni rmatn\). From strkjv@Exodus:19:19; strkjv@Deuteronomy:4:12|. {Which voice} (\hs\). Relative referring to \phn\ (voice) just before, genitive case with \akousantes\ (heard, aorist active participle). {Intreated} (\paritsanto\). First aorist middle (indirect) indicative of \paraiteomai\, old verb, to ask from alongside (Mark:15:6|), then to beg away from oneself, to depreciate as here, to decline (Acts:25:11|), to excuse (Luke:14:18|), to avoid (1Timothy:4:7|). {That no word should be spoken unto them} (\prostethnai autois logon\). First aorist passive infinitive of \prostithmi\, old word to add, here with accusative of general reference (\logon\), "that no word be added unto them." Some MSS. have here a redundant negative \m\ with the infinitive because of the negative idea in \paritsanto\ as in strkjv@Galatians:5:7|.

rwp@James:1:23 @{And not a doer} (\kai ou poits\). Condition of first class, assumed as true, and \ou\ (rather than \m\) contrasts \poits\ with \akroats\. {Unto a man beholding} (\andri katanoounti\). Associative instrumental case after \eoiken\ as in strkjv@1:6|. Note \andri\ as in strkjv@1:8| in contrast with \gunaiki\ (woman), not \anthrpi\ (general term for man). Present active participle of \katanoe\ to put the mind down on (\kata, nous\), to consider attentively, to take note of, as in verse 24| (\katenosen\). {His natural face} (\to prospon ts geneses autou\). "The face of his birth" (origin, lineage, nativity). For this use of \genesis\ see strkjv@3:6; strkjv@Matthew:1:1,18; strkjv@Luke:1:13|. {In a mirror} (\en esoptri\). Old word (from \eis, opt\) in N.T. only here and strkjv@1Corinthians:13:12|. The mirrors of the ancients were not of glass, but of polished metal (of silver or usually of copper and tin). See \katoptrizomai\ in strkjv@2Corinthians:3:18|.

rwp@James:4:5 @{The Scripture} (\h graph\). Personification as in strkjv@Galatians:3:8; strkjv@James:2:23|. But no O.T. passage is precisely like this, though it is "a poetical rendering" (Ropes) of strkjv@Exodus:20:5|. The general thought occurs also in strkjv@Genesis:6:3-5; strkjv@Isaiah:63:8-16|, etc. Paul has the same idea also (Galatians:5:17,21; strkjv@Romans:8:6,8|). It is possible that the reference is really to the quotation in verse 6| from strkjv@Proverbs:3:34| and treating all before as a parenthesis. There is no way to decide positively. {In vain} (\kens\). Old adverb (Aristotle) from \kens\ (2:20|), here alone in N.T. "Emptily," not meaning what it says. {Made to dwell} (\katikisen\). First aorist active of \katoikiz\, old verb, to give a dwelling to, only here in N.T. {Long unto envying} (\pros phthonon epipothei\). A difficult phrase. Some even take \pros phthonon\ with \legei\ rather than with \epipothei\, as it naturally does go, meaning "jealously." But even so, with God presented as a jealous lover, does \to pneuma\ refer to the Holy Spirit as the subject of \epipothei\ or to man's spirit as the object of \epipothei\? Probably the former and \epipothei\ then means to yearn after in the good sense as in strkjv@Phillipians:1:8|.

rwp@James:4:7 @{Be subject therefore unto God} (\hupotagte oun ti thei\). Second aorist (ingressive) passive imperative of \hupotass\, old verb, to range under (military term also). Same form in strkjv@1Peter:2:23; strkjv@5:5|. With the dative case \thei\ (unto God). The aorist has the note of urgency in the imperative. Note the ten aorist imperatives in verses 7-10| (\hupotagte, antistte, eggisate, katharisate, hagnisate, talaiprsate, penthsate, klausate, metatrapt, tapeinthte\). {But resist the devil} (\antistte de ti diaboli\). Second aorist (ingressive) active (intransitive) imperative of \anthistmi\, "take a stand against." Dative case \diaboli\. Result of such a stand is that the devil will flee (\pheuxetai\, future middle of \pheug\). See strkjv@1Peter:5:8f.; strkjv@Ephesians:6:11f.; strkjv@Luke:10:17|.

rwp@John:1:11 @{Unto his own} (\eis ta idia\). Neuter plural, "unto his own things," the very idiom used in strkjv@19:27| when the Beloved Disciple took the mother of Jesus "to his own home." The world was "the own home" of the Logos who had made it. See also strkjv@16:32; strkjv@Acts:21:6|. {They that were his own} (\hoi idioi\). In the narrower sense, "his intimates," "his own family," "his own friends" as in strkjv@13:1|. Jesus later said that a prophet is not without honour save in his own country (Mark:6:4; strkjv@John:4:44|), and the town of Nazareth where he lived rejected him (Luke:4:28f.; strkjv@Matthew:13:58|). Probably here \hoi idioi\ means the Jewish people, the chosen people to whom Christ was sent first (Matthew:15:24|), but in a wider sense the whole world is included in \hoi idioi\. Conder's _The Hebrew Tragedy_ emphasizes the pathos of the situation that the house of Israel refused to welcome the Messiah when he did come, like a larger and sadder Enoch Arden experience. {Received him not} (\auton ou parelabon\). Second aorist active indicative of \paralamban\, old verb to take to one's side, common verb to welcome, the very verb used by Jesus in strkjv@14:3| of the welcome to his Father's house. Cf. \katelaben\ in verse 5|. Israel slew the Heir (Hebrews:1:2|) when he came, like the wicked husbandmen (Luke:20:14|).

rwp@John:1:19 @{And this is the witness of John} (\kai haut estin h marturia tou Ianou\). He had twice already alluded to it (verses 7f., 15|) and now he proceeds to give it as the most important item to add after the Prologue. Just as the author assumes the birth narratives of Matthew and Luke, so he assumes the Synoptic accounts of the baptism of Jesus by John, but adds various details of great interest and value between the baptism and the Galilean ministry, filling out thus our knowledge of this first year of the Lord's ministry in various parts of Palestine. The story in John proceeds along the same lines as in the Synoptics. There is increasing unfolding of Christ to the disciples with increasing hostility on the part of the Jews till the final consummation in Jerusalem. {When the Jews sent unto him} (\hote apesteilan pros auton hoi Ioudaioi\). John, writing in Ephesus near the close of the first century long after the destruction of Jerusalem, constantly uses the phrase "the Jews" as descriptive of the people as distinct from the Gentile world and from the followers of Christ (at first Jews also). Often he uses it of the Jewish leaders and rulers in particular who soon took a hostile attitude toward both John and Jesus. Here it is the Jews from Jerusalem who sent (\apesteilan\, first aorist active indicative of \apostell\). {Priests and Levites} (\hiereis kai Leueitas\). Sadducees these were. Down below in verse 24| the author explains that it was the Pharisees who sent the Sadducees. The Synoptics throw a flood of light on this circumstance, for in strkjv@Matthew:3:7| we are told that the Baptist called the Pharisees and Sadducees "offspring of vipers" (Luke:3:7|). Popular interest in John grew till people were wondering "in their hearts concerning John whether haply he were the Christ" (Luke:3:15|). Songs:the Sanhedrin finally sent a committee to John to get his own view of himself, but the Pharisees saw to it that Sadducees were sent. {To ask him} (\hina ertssin auton\). Final \hina\ and the first aorist active subjunctive of \erta\, old verb to ask a question as here and often in the _Koin_ to ask for something (John:14:16|) like \aite\. {Who art thou?} (\su tis ei;\). Direct question preserved and note proleptic position of \su\, "Thou, who art thou?" The committee from the Sanhedrin put the question sharply up to John to define his claims concerning the Messiah.

rwp@John:1:21 @{And they asked him} (\kai rtsan auton\). Here the paratactic \kai\ is like the transitional \oun\ (then). {What then?} (\Ti oun;\). Argumentative \oun\ like Paul's \ti oun\ in strkjv@Romans:6:15|. _Quid ergo?_ {Art thou Elijah?} (\Su Elias ei;\). The next inevitable question since Elijah had been understood to be the forerunner of the Messiah from strkjv@Malachi:4:5|. In strkjv@Mark:9:11f.| Jesus will identify John with the Elijah of Malachi's prophecy. Why then does John here flatly deny it? Because the expectation was that Elijah would return in person. This John denies. Jesus only asserts that John was Elijah in spirit. Elijah in person they had just seen on the Mount of Transfiguration. {He saith} (\legei\). Vivid dramatic present. {I am not} (\ouk eimi\). Short and blunt denial. {Art thou the prophet?} (\ho prophts ei su;\). "The prophet art thou?" This question followed naturally the previous denials. Moses (Deuteronomy:18:15|) had spoken of a prophet like unto himself. Christians interpreted this prophet to be the Messiah (Acts:3:22; strkjv@7:37|), but the Jews thought him another forerunner of the Messiah (John:7:40|). It is not clear in strkjv@John:6:15| whether the people identified the expected prophet with the Messiah, though apparently so. Even the Baptist later became puzzled in prison whether Jesus himself was the true Messiah or just one of the forerunners (Luke:7:19|). People wondered about Jesus himself whether he was the Messiah or just one of the looked for prophets (Mark:8:28; strkjv@Matthew:16:14|). {And he answered} (\kai apekrith\). First aorist passive (deponent passive, sense of voice gone) indicative of \apokrinomai\, to give a decision from myself, to reply. {No} (\Ou\). Shortest possible denial.

rwp@John:1:37 @{Heard him speak} (\kousan autou lalountos\). First active indicative of \akou\ and present active participle of \lale\ in genitive case agreeing with \autou\, object of \akou\. "Heard him speaking" (kind of indirect discourse). John had disciples (\mathtai\, learners, from \manthan\, to learn). {They followed Jesus} (\kolouthsan ti Isou\). Associative instrumental case after verb (first aorist active indicative, ingressive aorist, of \akolouthe\). These two disciples of the Baptist (Andrew and John) took him at his word and acted on it. John the Baptist had predicted and portrayed the Messiah, had baptized him, had interpreted him, and now for the second time had identified him.

rwp@John:1:51 @{Verily, Verily} (\Amn, amn\). Hebrew word transliterated into Greek and then into English, our "amen." John always repeats it, not singly as in the Synoptics, and only in the words of Jesus, an illustration of Christ's authoritative manner of speaking as shown also by \leg humin\ (I say unto you). Note plural \humin\ though \auti\ just before is singular (to him). Jesus addresses thus others besides Nathanael. {The heaven opened} (\ton ouranon aneigota\). Second perfect active participle of \anoig\ with double reduplication, standing open. The words remind one of what took place at the baptism of Jesus (Matthew:3:16; strkjv@Luke:3:21|), but the immediate reference is to the opened heaven as the symbol of free intercourse between God and man (Isaiah:64:1|) and as it was later illustrated in the death of Stephen (Acts:7:56|). There is a quotation from strkjv@Genesis:28:12f.|, Jacob's vision at Bethel. That was a dream to Jacob, but Christ is himself the bond of fellowship between heaven and earth, between God and man, for Jesus is both "the Son of God" as Nathanael said and "the Son of Man" (\epi ton huion tou anthrpou\) as Jesus here calls himself. God and man meet in Christ. He is the true Jacob's Ladder. "I am the Way," Jesus will say. He is more than King of Israel, he is the Son of Man (the race). Songs:quickly has this Gospel brought out in the witness of the Baptist, the faith of the first disciples, the claims of Jesus Christ, the fully developed picture of the Logos who is both God and man, moving among men and winning them to his service. At the close of the ministry Christ will tell Caiaphas that he will see the Son of Man sitting at the right hand of power and coming with the clouds of heaven (Mark:14:62|). Here at the start Jesus is conscious of the final culmination and in apocalyptic eschatological language that we do not fully understand he sets forth the dignity and majesty of his Person.

rwp@John:2:5 @{Unto the servants} (\tois diakonois\). See on ¯Matthew:20:26| for this word (our "deacon," but not that sense here). {Whatsoever he saith unto you, do it} (\Hoti an legi humin poisate\). Indefinite relative sentence (\hoti an\ and present active subjunctive, general statement) with aorist active imperative of \poie\ for instant execution. Mary took comfort in the "not yet" (\oup\) and recognized the right of Jesus as Messiah to independence of her, but evidently expected him to carry out her suggestion ultimately as he did. This mother knew her Son.

rwp@John:2:8 @{Draw out now} (\Antlsate nun\). First aorist active imperative of \antle\, from \ho antlos\, bilge water, or the hold where the bilge water settles (so in Homer). The verb occurs in strkjv@John:4:7,15|, for drawing water from the well, and Westcott so interprets it here, but needlessly so, since the servants seem bidden to draw from the large water-jars now full of water. Apparently the water was still water when it came out of the jars (verse 9|), but was changed to wine before reaching the guests. The water in the jars remained water. {Unto the ruler of the feast} (\ti architriklini\). Dative case. The \triklinos\ was a room (\oikos\) with three couches (\klin\) for the feast. The \architriklinos\ was originally the superintendent of the dining-room who arranged the couches and tasted the food, not the toast-master (\sumposiarchs\). {And they bare it} (\hoi de negkan\). Second aorist active indicative of \pher\. Apparently not knowing at first that they bore wine.

rwp@John:4:14 @{That I shall give him} (\hou eg ds auti\). Relative \hou\ attracted to the case (genitive) of the antecedent (\hudatos\). Future active indicative of \didmi\. {Shall never thirst} (\ou m dipssei eis ton aiona\). The double negative \ou m\ is used with either the future indicative as here or the aorist subjunctive, the strongest possible negative. See both constructions (\ou m peinasi\ and \ou me dipssei\) in strkjv@John:6:35|. Jesus has not answered the woman's question save by the necessary implication here that he is superior to Jacob. {A well of water springing up unto eternal life} (\pg hudatos hallomenou eis zn ainion\). "Spring (or fountain) of water leaping (bubbling up) unto life eternal." Present middle participle of \hallomai\, old verb, in N.T. only here and strkjv@Acts:3:8; strkjv@14:10|. The woman's curiosity is keenly excited about this new kind of water.

rwp@John:4:25 @{Messiah cometh} (\Messias erchetai\). Hebrew word in N.T. only here and strkjv@1:41| and explained by \Christos\ in both places. The Samaritans looked for a Messiah, a prophet like Moses (Deuteronomy:18:18|). Simon Magus gave himself out in Samaria as some great one and had a large following (Acts:8:9|). Pilate quelled an uprising in Samaria over a fanatical Messianic claimant (Josephus, _Ant_. XVIII. iv. 1). {When he is come} (\hotan elthi ekeinos\). "Whenever that one comes." Indefinite temporal clause with \hotan\ (\hote\, \an\) and the second aorist active subjunctive. Wistfully she turns to this dim hope as a bare possibility about this strange "prophet." {He will declare unto us all things} (\anaggelei hmin hapanta\). Future active indicative of \anaggell\, old and common verb to announce fully (\ana\, up and down). See also strkjv@16:13|. Perhaps here is light on the knowledge of her life by Jesus as well as about the way to worship God.

rwp@John:4:35 @{Say not ye?} (\Ouch humeis legete;\). It is not possible to tell whether Jesus is alluding to a rural proverb of which nothing is known about there being four months from seedtime to harvest (a longer time than four months in fact) or whether he means that it was then actually four months to harvest. In the latter sense, since harvest began about the middle of April, it would be December when Jesus spoke. {There are yet four months} (\eti tetramnos estin\). The use of \eti\ (yet) and the fact that the space between seedtime and harvest is longer than four months (\tetra\, Aeolic for \tessara\, and \mn\, month) argue against the proverb idea. {And then cometh the harvest} (\kai ho therismos erchetai\). "And the harvest (\therismos\, from \theriz\, rare in Greek writers) comes." The possible Iambic verse here is purely accidental as in strkjv@5:14|. {Lift up your eyes} (\eparate tous ophthalmous humn\). First aorist active imperative of \epair\. Deliberate looking as in strkjv@John:6:5| where \theaomai\ also is used as here. {Fields} (\chras\). Cultivated or ploughed ground as in strkjv@Luke:21:21|. {White} (\leukai\). Ripened grain like grey hair (Matthew:5:36|). {Already unto harvest} (\pros therismon d\). Probably \d\ (already) goes with verse 36|. The Samaritans could already be seen approaching and they were the field "white for harvest." This is the meaning of Christ's parable. If it is the spring of the year and Christ can point to the ripened grain, the parable is all the plainer, but it is not dependent on this detail. Recall the parable of the sower in strkjv@Matthew:13|.

rwp@John:4:46 @{Again} (\palin\). A second time. {Unto Cana} (\eis tn Kana\). Note article, "the Cana of Galilee" already mentioned in strkjv@2:1|. {Where he made the water wine} (\hopou epoisen to hudr oinon\). That outstanding first miracle would still be remembered in Cana and would indicate that Jesus had some friends there. {Nobleman} (\basilikos\). One connected with the king (\basileus\), whether by blood or by office. Probably here it is one of the courtiers of Herod the tetrarch of Galilee, Chuzas (Luke:8:3|), Manaen (Acts:13:1|), or some one else. Some of the manuscripts used \basiliskos\, a petty king, a diminutive of \basileus\. {Was sick} (\sthenei\). Imperfect active of \asthene\ (\a\ privative and \sthenos\, without strength, strkjv@Matthew:25:36|), continued sick. {At Capernaum} (\en Kapharnaoum\). Some miles from Cana near where the Jordan enters the Sea of Galilee.

rwp@John:5:10 @{Unto him that was cured} (\ti tetherapeumeni\). Perfect passive articular participle of \therapeu\ (only example in John), "to the healed man." See strkjv@Matthew:8:7|. {To take up thy bed} (\rai ton krabatton\). The very words of Jesus (verse 8|), only infinitive (first aorist active). Carrying burdens was considered unlawful on the Sabbath (Exodus:23:12; strkjv@Nehemiah:13:19; strkjv@Jeremiah:17:21|). Stoning was the rabbinical punishment. The healing of the man was a minor detail.

rwp@John:5:22 @{He hath given all judgement unto the Son} (\tn krisin psan dedken ti huii\). Perfect active indicative of \didmi\, state of completion (as in strkjv@3:35; strkjv@6:27,29; strkjv@10:29|, etc.). See this prerogative claimed for Christ already in strkjv@3:17|. See the picture of Christ as Judge of men in strkjv@Matthew:25:31-46|.

rwp@John:6:5 @{Lifting up his eyes} (\eparas tous ophthalmous\). First aorist active participle of \epair\. See the same phrase in strkjv@4:35| where it is also followed by \theaomai\; strkjv@11:41; strkjv@17:1; strkjv@Luke:6:20|. Here it is particularly expressive as Jesus looked down from the mountain on the approaching multitude. {Cometh unto him} (\erchetai pros auton\). Present middle indicative, "is coming to him." The same \ochlos polus\ (here \polus ochlos\) of verse 2| that had followed Jesus around the head of the lake. {Whence are we to buy?} (\Pothen agorasmen;\). Deliberative subjunctive (aorist active). John passes by the earlier teaching and healing of the Synoptics (Mark:6:34f.; strkjv@Matthew:14:14f.; strkjv@Luke:9:11f.|) till mid-afternoon. In John also Jesus takes up the matter of feeding the multitude with Philip (from the other Bethsaida, strkjv@1:44|) whereas in the Synoptics the disciples raise the problem with Jesus. Songs:the disciples raise the problem in the feeding of the four thousand (Mark:8:4; strkjv@Matthew:15:33|). See strkjv@Numbers:11:13-22| (about Moses) and strkjv@2Kings:4:42f|. (about Elisha). {Bread} (\artous\). "Loaves" (plural) as in strkjv@Matthew:4:3|. {That these may eat} (\hina phagsin houtoi\). Purpose clause with \hina\ and the second aorist active subjunctive of \esthi\ (defective verb).

rwp@John:6:13 @{Twelve baskets} (\ddeka kophinous\). One for each of the apostles. What about the lad? Stout wicker baskets (coffins, Wycliff) in distinction from the soft and frail \sphurides\ used at the feeding of the four thousand (Mark:8:8; strkjv@Matthew:15:37|). Here all the Gospels (Mark:6:43; strkjv@Matthew:14:20; strkjv@Luke:9:17; strkjv@John:6:13|) use \kophinoi\. The same distinction between \kophinoi\ and \sphurides\ is preserved in the allusion to the incidents by Jesus in strkjv@Mark:8:19,20; strkjv@Matthew:16:9,10|. {Unto them that had eaten} (\tois bebrkosin\). Articular perfect active participle (dative case) of \bibrsk\, old verb to eat, only here in N.T., though often in LXX.

rwp@John:6:19 @{When therefore they had rowed} (\ellakotes oun\). Perfect active participle of \elaun\, old verb to march (Xenophon), to drive (James:3:4|), to row (Mark:6:48|). {Furlongs} (\stadious\). Stadia, accusative of extent of space, a little over halfway across, "in the midst of the sea" (Mark:6:47|). It was about forty stadia (six miles) across. {They behold} (\therousin\). Graphic dramatic present active indicative of \there\, vividly preserving the emotions of the disciples. {Walking} (\peripatounta\). Present active participle in the accusative case agreeing with \Isoun\. {Drawing nigh unto the boat} (\eggus tou ploiou ginomenon\). Present middle participle of \ginomai\ describing the process. "Coming near the boat." They behold Jesus slipping closer and closer to them on the water. {They were afraid} (\ephobthsan\). Ingressive aorist passive indicative of \phobeomai\, "they became afraid." Sudden change to the regular historical sequence.

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:7:26 @{They say nothing unto him} (\ouden autoi legousin\). But only make sneering comments about him (7:16|) in spite of his speaking "openly" (\parrsii\, for which word see strkjv@7:13; strkjv@18:20|) before all. lt was sarcasm about the leaders, though an element of surprise on the part of "these shrewd townsmen" (Bernard) may have existed also. {Can it be that the rulers indeed know} (\m pote alths egnsin hoi archontes\). Negative answer expected by \m pote\ and yet there is ridicule of the rulers in the form of the question. See a like use of \m pote\ in strkjv@Luke:3:15|, though nowhere else in John. \Egnsan\ (second aorist ingressive active indicative of \ginsk\) may refer to the examination of Jesus by these rulers in strkjv@5:19ff.| and means, "Did they come to know or find out" (and so hold now)? {That this is the Christ} (\hoti houtos estin ho Christos\). The Messiah of Jewish hope.

rwp@John:7:35 @{Among themselves} (\pros heautous\). These Jewish leaders of verse 32| talk among themselves about what Jesus said in a spirit of contempt (this man or fellow, \houtos\). {That} (\hoti\). Almost result like \hoti\ in strkjv@Matthew:8:27|. {Will he go?} (\m mellei poreuesthai;\). Negative answer expected in an ironical question, "Is he about to go?" {Unto the Dispersion among the Greeks} (\eis tn diasporan tn Hellnn\). Objective genitive \tn Hellnn\ (of the Greeks) translated here "among," because it is the Dispersion of Jews among the Greeks. \Diaspora\ is from \diaspeir\, to scatter apart (Acts:8:1,4|). It occurs in Plutarch and is common in the LXX, in the N.T. only here, strkjv@James:1:1; strkjv@1Peter:1:1|. There were millions of these scattered Jews. {And teach the Greeks} (\kai didaskein tous Hellnas\). Confessing his failure to teach the Jews in Palestine, "thus ignorantly anticipating the course Christianity took; what seemed unlikely and impossible to them became actual" (Dods).

rwp@John:8:12 @{Again therefore} (\palin oun\). This language fits in better with strkjv@7:52| than with strkjv@8:11|. Just suppose Jesus is in the temple on the following day. {Unto them} (\autois\). The Pharisees and crowds in the temple after the feast was past. {I am the light of the world} (\eg eimi to phs tou kosmou\). Jesus had called his followers "the light of the world" (Matthew:5:14|), but that was light reflected from him. Already Jesus (the Logos) had been called the true light of men (1:9; strkjv@3:19|). The Psalmist calls God his Light (27:1|). Songs:Isaiah:60:19|. At the feast of tabernacles in the Court of the Women where Jesus was on this day (8:20|) there were brilliant candelabra and there was the memory of the pillar of cloud by day and of fire by night. But with all this background this supreme and exclusive claim of Jesus (repeated in strkjv@9:5|) to being the light of the whole world (of Gentiles as well as of Jews) startled the Pharisees and challenged their opposition. {Shall have the light of life} (\hexei to phs ts zs\). The light which springs from and issues in life (Westcott). Cf. strkjv@6:33,51| about Jesus being the Bread of Life. In this sublime claim we come to a decisive place. It will not do to praise Jesus and deny his deity. Only as the Son of God can we justify and accept this language which otherwise is mere conceit and froth.

rwp@John:9:17 @{Unto the blind man again} (\ti tuphli palin\). The doctors disagree and they ask the patient whose story they had already heard (verse 15|). {In that he opened thine eyes} (\hoti neixen sou tous ophthalmous\). Causal use of \hoti\ and triple augment in the first aorist active indicative of \anoig\. They offer the excuse that the man's experience particularly qualified him to explain the "how," overlooking the fact he had already told his story and also trying to conceal their own hopeless division of opinion. {He is a prophet} (\prophts estin\). The man will go that far anyhow.

rwp@John:9:22 @{Because they feared the Jews} (\hoti ephobounto tous Ioudaious\). Imperfect middle, a continuing fear and not without reason. See already the whispers about Jesus because of fear of the Jews (7:13|). {Had agreed already} (\d sunetetheinto\). Past perfect middle of \suntithmi\, to put together, to form a compact (7:32,47-49|). {If any man should confess him to be Christ} (\ean tis auton homologsi Christon\). Condition of third class with \ean\ and first aorist active subjunctive of \homologe\ and predicate accusative \Christon\. Jesus had made confession of himself before men the test of discipleship and denial the disproof (Matthew:10:32; strkjv@Luke:12:8|). We know that many of the rulers nominally believed on Jesus (12:42|) and yet "did not confess him because of the Pharisees" (\alla dia tous Pharisaious ouch hmologoun\), for the very reason given here, "that they might not be put out of the synagogue" (\hina m aposunaggoi genntai\). Small wonder then that here the parents cowered a bit. {That he should be put out of the synagogue} (\hina aposunaggos gentai\). Sub-final use of \hina\ with second aorist middle subjunctive of \ginomai\. \Aposunaggos\ (\apo\ and \sunagg\) is found in N.T. only here and strkjv@12:42; strkjv@16:2|. A purely Jewish word naturally. There were three kinds of excommunication (for thirty days, for thirty more, indefinitely).

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:11:4 @{Heard it} (\akousas\). The messenger delivered the message of the sisters. The reply of Jesus is for him and for the apostles. {Is not unto death} (\ouk estin pros thanaton\). Death in the final issue, to remain dead. Lazarus did die, but he did not remain dead. See \hamartia pros thanaton\ in strkjv@1John:5:16|, "sin unto death" (final death). {But for the glory of God} (\all' huper ts doxs tou theou\). In behalf of God's glory, as the sequel shows. Cf. strkjv@9:3| about the man born blind. The death of Lazarus will illustrate God's glory. In some humble sense those who suffer the loss of loved ones are entitled to some comfort from this point made by Jesus about Lazarus. In a supreme way it is true of the death of Christ which he himself calls glorification of himself and God (13:31|). In strkjv@7:39| John had already used \doxaz\ of the death of Christ. {That the Son of God may be glorified thereby} (\hina doxasthi ho huios tou theou di' auts\). Purpose clause with \hina\ and the first aorist passive subjunctive of \doxaz\. Here Jesus calls himself "the Son of God." In strkjv@8:54| Jesus had said: "It is my Father that glorifieth me." The raising of Lazarus from the tomb will bring glory to the Son of God. See strkjv@17:1| for this idea in Christ's prayer. The raising of Lazarus will also bring to an issue his own death and all this involves the glorification of the Father (7:39; strkjv@12:16; strkjv@13:31; strkjv@14:13|). The death of Lazarus brings Jesus face to face with his own death.

rwp@John:11:29 @{And she} (\kai ekein\). Emphatic use of the demonstrative \ekeinos\ as often in John, "And that one." {Arose quickly} (\gerth\). First aorist (ingressive) passive of \egeir\ and intransitive. Naturally so on the sudden impulse of joy. {And went unto him} (\kai rcheto pros auton\). Imperfect middle, possibly inchoative, started towards him, certainly picturing her as she was going.

rwp@John:11:31 @{Followed her} (\kolouthsan auti\). First aorist active indicative of \akolouthe\ with associative instrumental case (\auti\). This crowd of consolers (\paramuthoumenoi\) meant kindly enough, but did the one wrong thing for Mary wished to see Jesus alone. People with kind notions often so act. The secrecy of Martha (verse 28|) was of no avail. {Supposing that she was going unto the tomb} (\doxantes hoti hupagei eis to mnmeion\). First aorist active participle of \doke\, justifying their conduct by a wrong inference. Note retention of present tense \hupagei\ in indirect discourse after the secondary tense \kolouthsan\. {To weep there} (\hina klausi ekei\). Purpose clause with \hina\ and the first aorist active subjunctive of \klai\, old verb to weep. Sometimes to wail or howl in oriental style of grief, but surely not that here. At any rate this supposed purpose of Mary was a real reason for this crowd {not} to go with her.

rwp@John:12:27 @{My soul} (\h psuch mou\). The soul (\psuch\) here is synonymous with spirit (\pneuma\) in strkjv@13:21|. {Is troubled} (\tetaraktai\). Perfect passive indicative of \tarass\, used also in strkjv@11:33; strkjv@13:21| of Jesus. While John proves the deity of Jesus in his Gospel, he assumes throughout his real humanity as here (cf. strkjv@4:6|). The language is an echo of that in strkjv@Psalms:6:4; strkjv@42:7|. John does not give the agony in Gethsemane which the Synoptics have (Mark:14:35f.; strkjv@Matthew:26:39; strkjv@Luke:22:42|), but it is quite beside the mark to suggest, as Bernard does, that the account here is John's version of the Gethsemane experience. Why do some critics feel called upon to level down to a dead plane every variety of experience in Christ's life? {And what shall I say?} (\kai ti eip;\). Deliberative subjunctive which expresses vividly "a genuine, if momentary indecision" (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. {Father, save me from this hour} (\pater, sson me ek ts hras tauts\). Jesus began his prayers with "Father" (11:41|). Dods thinks that this should be a question also. Westcott draws a distinction between \ek\ (out of) and \apo\ (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets \ek\ in strkjv@Hebrews:5:7|, but that distinction will not stand, for in strkjv@John:1:44| \ek\ and \apo\ are used in the same sense and in the Synoptics (Mark:14:35f.; strkjv@Matthew:26:39; strkjv@Luke:52:42|) we have \apo\. If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. {But for this cause came I unto this hour} (\alla dia touto lthon eis tn hran tautn\). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning.

rwp@John:12:32 @{And I, if I be lifted from the earth} (\kag an hupsth ek ts gs\). Note proleptic position of \eg\ (I). Condition of third class (undetermined with prospect) with \an\ (=\ean\ here) with first aorist passive subjunctive of \hupso\, the verb used in strkjv@3:14| of the brazen serpent and of the Cross of Christ as here and also in strkjv@8:28|. Westcott again presses \ek\ instead of \apo\ to make it refer to the ascension rather than to the Cross, a wrong interpretation surely. {Will draw all men unto myself} (\pantas helkus pros emauton\). Future active of \helku\, late form of \helk\, to draw, to attract. Jesus had already used this verb of the Father's drawing power (6:44|). The magnetism of the Cross is now known of all men, however little they understand the mystery of the Cross. By "all men" (\pantas\) Jesus does not mean every individual man, for some, as Simeon said (Luke:2:34|) are repelled by Christ, but this is the way that Greeks (verse 22|) can and will come to Christ, by the way of the Cross, the only way to the Father (14:6|).

rwp@John:13:1 @{Now before the feast of the passover} (\pro de ts heorts tou pascha\). Just before, John means, not twenty-four hours before, that is our Thursday evening (beginning of 15th of Nisan, sunset to sunset Jewish day), since Jesus was crucified on Friday 15th of Nisan. Hence Jesus ate the regular passover meal at the usual time. The whole feast, including the feast of unleavened bread, lasted eight days. For a discussion of the objections to this interpretation of John in connexion with the Synoptic Gospels one may consult my _Harmony of the Gospels_, pp. 279-84, and David Smith's _In the Days of His Flesh_, Appendix VIII. The passover feast began on the 15th Nisan at sunset, the passover lamb being slain the afternoon of 14th Nisan. There seems no real doubt that this meal in strkjv@John:13:1-30| is the real passover meal described by the Synoptics also (Mark:14:18-21; strkjv@Matthew:26:21-25; strkjv@Luke:22:21-23|), followed by the institution of the Lord's Supper. Thus understood verse 1| here serves as an introduction to the great esoteric teaching of Christ to the apostles (John:13:2-17:26|), called by Barnas Sears _The Heart of Christ_. This phrase goes with the principal verb \gapsen\ (loved). {Knowing} (\eids\). Second perfect active participle, emphasizing the full consciousness of Christ. He was not stumbling into the dark as he faced "his hour" (\autou h hra\). See strkjv@18:4; strkjv@19:28| for other examples of the insight and foresight (Bernard) of Jesus concerning his death. See on strkjv@12:23| for use before by Jesus. {That he should depart} (\hina metabi\). Sub-final use of \hina\ with second aorist active subjunctive of \metabain\, old word, to go from one place to another, here (5:24; strkjv@1John:3:14|) to go from this world (8:23|) back to the Father from whom he had come (14:12,28; strkjv@16:10,28; strkjv@17:5|). {His own which were in the world} (\tous idious tous en ti kosmi\). His own disciples (17:6,9,11|), those left in the world when he goes to the Father, not the Jews as in strkjv@1:11|. See strkjv@Acts:4:23; strkjv@1Timothy:5:8| for the idiom. John pictures here the outgoing of Christ's very heart's love (chs. strkjv@John:13-17|) towards these men whom he had chosen and whom he loved "unto the end" (\eis telos\) as in strkjv@Matthew:10:22; strkjv@Luke:18:15|, but here as in strkjv@1Thessalonians:2:16| rather "to the uttermost." The culmination of the crisis ("his hour") naturally drew out the fulness of Christ's love for them as is shown in these great chapters (John:13-17|).

rwp@John:13:3 @{Knowing} (\eids\). Repeated from verse 1|, accenting the full consciousness of Jesus. {Had given} (\edken\). Songs:Aleph B L W, aorist active instead of \dedken\ (perfect active) of \didmi\. Cf. strkjv@3:31| for a similar statement with \en\ instead of \eis\. See strkjv@Matthew:11:27| (Luke:10:22|) and strkjv@28:18| for like claim by Jesus to complete power. {And that he came forth from God, and goeth unto God} (\kai hoti apo theou exlthen kai pros ton theon hupagei\). See plain statement by Jesus on this point in strkjv@16:28|. The use of \pros ton theon\ recalls the same words in strkjv@1:1|. Jesus is fully conscious of his deity and Messianic dignity when he performs this humble act.

rwp@John:13:33 @{Little children} (\teknia\). Diminutive of \tekna\ and affectionate address as Jesus turns to the effect of his going on these disciples. Only here in this Gospel, but common in I John (1John:2:1|, etc.), and nowhere else in N.T. {Yet a little while} (\eti mikron\). Accusative of extent of time. See also strkjv@7:33; strkjv@8:21| (to which Jesus here refers); strkjv@16:16-19|. {Songs:now I say unto you} (\kai humin leg arti\). This juncture point (\arti\) of time relatively to the past and the future (9:25; strkjv@16:12,31|).

rwp@John:14:3 @{If I go} (\ean poreuth\). Third-class condition (\ean\ and first aorist passive subjunctive of \poreuomai\). {And prepare} (\kai hetoimas\). Same condition and first aorist active subjunctive of the same verb \hetoimaz\. {I come again} (\palin erchomai\). Futuristic present middle, definite promise of the second coming of Christ. {And will receive you unto myself} (\kai paralmpsomai humas pros emauton\). Future middle of \paralamban\. Literally, "And I shall take you along (\para-\) to my own home" (cf. strkjv@13:36|). This blessed promise is fulfilled in death for all believers who die before the Second Coming. Jesus comes for us then also. {That where I am there ye may be also} (\hina hopou eimi eg kai humeis te\). Purpose clause with \hina\ and present active subjunctive of \eimi\. This the purpose of the departure and the return of Christ. And this is heaven for the believer to be where Jesus is and with him forever.

rwp@John:14:21 @{He it is that loveth me} (\ekeinos estin ho agapn me\). Emphatic demonstrative pronoun \ekeinos\: "that is the one who loves me." {And will manifest myself unto him} (\kai emphanis auti emauton\). Future active of \emphaniz\, old verb from \emphans\ (Acts:10:40; strkjv@Romans:10:20|). The Unseen and Risen Christ will be a real and spiritual Presence to the obedient and loving believer.

rwp@John:15:21 @{Unto you} (\eis humas\). Like the dative \humin\ (Textus Receptus) as in the papyri and modern Greek (Robertson, _Grammar_, p. 594). {For my name's sake} (\dia to onoma mou\). See verse 20|. See this same warning and language in strkjv@Matthew:10:22; strkjv@Mark:13:13; strkjv@Matthew:24:9; strkjv@Luke:21:17|). There is little difference in meaning from \heneken mou\ (Mark:13:9; strkjv@Luke:21:12|). Loyalty to the name of Christ will bring persecution as they will soon know (Acts:5:41; strkjv@Phillipians:1:29; strkjv@1Peter:4:14|). About the world's ignorance of God see strkjv@Luke:23:34; strkjv@Acts:3:17; strkjv@John:16:3|.

rwp@John:15:26 @{When the Comforter is come} (\hotan elthi ho parakltos\). Indefinite temporal clause with \hotan\ and the second aorist active subjunctive of \erchomai\, "whenever the Comforter comes." {Whom I will send unto you from the Father} (\hon eg pemps humin para tou patros\). As in strkjv@16:7|, but in strkjv@14:16,26| the Father sends at the request of or in the name of Jesus. Cf. strkjv@Luke:24:49; strkjv@Acts:2:33|. This is the Procession of the Holy Spirit from the Father and from the Son. {Which} (\ho\). Grammatical neuter to agree with \pneuma\, and should be rendered "who" like \ho\ in strkjv@14:26|. {Proceedeth from the Father} (\para tou patros ekporeuetai\). "From beside the Father" as in the preceding clause. {He} (\ekeinos\). Emphatic masculine pronoun, not neuter (\ekeino\) though following \ho\. {Shall bear witness of me} (\martursei peri emou\). Future active of \marture\. This is the mission of the Paraclete (16:14|) as it should be ours.

rwp@John:16:2 @{They shall put you out of the synagogues} (\aposunaggous poisousin humas\). "They will make you outcasts from the synagogues." Predicate accusative of the compound adjective \aposunaggos\ for which see strkjv@9:22; strkjv@12:42|. {Yea} (\all'\). Use of \alla\ as co-ordinating conjunction, not adversative. {That} (\hina\) not in the sense of "when" (\hote\), but as in strkjv@12:23| for God's purpose (Luke:2:34|, \hops\). {Shall think} (\doxi\). First aorist active subjunctive of \doke\. "Songs:blind will he be" (Bernard). {That he offereth service unto God} (\latreian prospherein ti thei\). Infinitive (present active) indirect discourse after \doxi\. For the phrase see strkjv@Hebrews:6:1ff.; strkjv@8:3ff.; strkjv@9:7ff|. The rabbis so felt when they crucified Jesus and when they persecuted the disciples (Acts:6:13; strkjv@7:57f.|). No persecution is more bitter than when done by religious enthusiasts and bigots like the Spanish Inquisition.

rwp@John:18:15 @{Followed} (\kolouthei\). Imperfect active of \akolouthe\, "was following," picturesque and vivid tense, with associative instrumental case \ti Isou\. {Another disciple} (\allos mathts\). Correct text without article \ho\ (genuine in verse 16|). Peter's companion was the Beloved Disciple, the author of the book (John:21:24|). {Was known unto the high priest} (\n gnstos ti archierei\). Verbal adjective from \ginsk\, to know (Acts:1:19|) with dative case. How well known the word does not say, not necessarily a personal friend, well enough known for the portress to admit John. "The account of what happened to Peter might well seem to be told from the point of view of the servants' hall" (Sanday, _Criticism of the Fourth Gospel_, p. 101). {Entered in with Jesus} (\suneislthen ti Isou\). Second aorist active indicative of the double compound \suneiserchomai\, old verb, in N.T. here and strkjv@6:22|. With associative instrumental case. {Into the court} (\eis tn auln\). It is not clear that this word ever means the palace itself instead of the courtyard (uncovered enclosure) as always in the papyri (very common). Clearly courtyard in strkjv@Mark:14:66| (Matthew:26:69; strkjv@Luke:22:55|). Apparently Annas had rooms in the official residence of Caiaphas.

rwp@John:19:10 @{Unto me} (\emoi\). Emphatic position for this dative. It amounted to contempt of court with all of Pilate's real "authority" (\exousia\), better here than "power."

rwp@John:19:27 @{Unto his own home} (\eis ta idia\). See this same idiom and sense in strkjv@1:11; strkjv@16:32; strkjv@Acts:21:6|. John had a lodging in Jerusalem, whether a house or not, and the mother of Jesus lived with him there.

rwp@John:20:19 @{When therefore it was evening on that day} (\ouss oun opsias ti hmeri ekeinei\). Genitive absolute with \opsia\ (\opsios\, late), old word with \hra\ (hour) understood and here for the time from six to nine (6:16|) and the locative case of time with \hmeri\ (day). John often uses this note of time (1:39; strkjv@5:9; strkjv@11:53; strkjv@14:20; strkjv@16:23,26|). The addition of \ti mii sabbatn\ (see strkjv@20:1| for this use of \mii\ like \prti\) proves that John is using Roman time, not Jewish, for here evening follows day instead of preceding it. {When the doors were shut} (\tn thurn kekleismenn\). Genitive absolute again with perfect passive participle of \klei\, shut to keep the Jews out. News of the empty tomb had already spread (Matthew:28:11|). See strkjv@John:7:13| for the phrase "for fear of the Jews"; cf. strkjv@12:42|. {Stood in the midst} (\est eis to meson\). Second aorist (ingressive) active (intransitive) of \histmi\, "stepped into the midst." {Peace be unto you} (\Eirn humin\). The usual oriental salutation as in verses 21,26; strkjv@Luke:24:36|, here with probable reference to strkjv@John:14:27| (Christ's legacy of peace).

rwp@Jude:1:4 @{Are crept in} (\pareisedusan\). Second aorist passive indicative of \pareisdu\ (\-n\), late (Hippocrates, Plutarch, etc.) compound of \para\ (beside) and \eis\ (in) and \du\ to sink or plunge, so to slip in secretly as if by a side door, here only in N.T. {Set forth} (\progegrammenoi\). Perfect passive participle of \prograph\, to write of beforehand, for which verb see strkjv@Galatians:3:1; strkjv@Romans:15:4|. {Unto this condemnation} (\eis touto to krima\). See strkjv@2Peter:2:3| for \krima\ and \ekpalai\. \Palai\ here apparently alludes to verses 14,15| (Enoch). {Ungodly men} (\asebeis\). Keynote of the Epistle (Mayor), in 15| again as in strkjv@2Peter:2:5; strkjv@3:7|. {Turning} (\metatithentes\). Present active participle of \metatithmi\, to change, for which verb see strkjv@Galatians:1:6|. For the change of "grace" (\charita\) into "lasciviousness (\eis aselgeian\) see strkjv@1Peter:2:16; strkjv@4:3; strkjv@2Peter:2:19; strkjv@3:16|. {Our only Master and Lord} (\ton monon despotn kai kurion hmn\). For the force of the one article for one person see on ¯2Peter:1:1|. For \despotn\ of Christ see strkjv@2Peter:2:1|. {Denying} (\arnoumenoi\). strkjv@Songs:2Peter:2:1|. See also strkjv@Matthew:10:33; strkjv@1Timothy:5:8; strkjv@Titus:1:16; strkjv@1John:2:22|.

rwp@Jude:1:25 @{To the only God our Saviour} (\moni thei stri hmn\). Dative in the noble doxology. See strkjv@Romans:16:27|, \moni sophi thei\ (to the alone wise God), where also we have \dia Isou Christou\, but without \tou kuriou hmn\ (our Lord) as here. \Str\ is used of God eight times in the N.T., six of them in the Pastoral Epistles. \Doxa\ (glory) to God or Christ in all the doxologies except strkjv@1Timothy:6:16|. \Megalosun\ (Majesty) is a late LXX word, in N.T. only here and strkjv@Hebrews:1:3; strkjv@8:1|. {Before all time} (\pro pantos tou ainos\). Eternity behind us. See same idea in strkjv@1Corinthians:2:7| \pro tn ainn\. {Now} (\nun\). The present. {For ever more} (\eis pantas tous ainas\). "Unto all the ages." All the future. As complete a statement of eternity as can be made in human language.

rwp@Luke:1:2 @{Even as} (\kaths\). This particle was condemned by the Atticists though occurring occasionally from Aristotle on. It is in the papyri. Luke asserts that the previous narratives had their sound basis. {Delivered unto us} (\paredsan hmin\). Second aorist active indicative of \paradidmi\. Luke received this tradition along with those who are mentioned above (the many). That is he was not one of the "eyewitnesses." He was a secondary, not a primary, witness of the events. Tradition has come to have a meaning of unreliability with us, but that is not the idea here. Luke means to say that the handing down was dependable, not mere wives' fables. Those who drew up the narratives had as sources of knowledge those who handed down the data. Here we have both written and oral sources. Luke had access to both kinds. {Which from the beginning were eyewitnesses and ministers of the word} (\hoi ap' archs autoptai kai hupretai genomenoi tou logou\). "Who" is better than "which" for the article here. The word for {eyewitnesses} (\autoptai\) is an old Greek word and appears in the papyri also. It means seeing with one's own eyes. It occurs here only in the N.T. We have the very word in the medical term _autopsy_. Greek medical writers often had the word. It is a different word from \epoptai\ (eyewitness) in strkjv@2Peter:1:16|, a word used of those who beheld heavenly mysteries. The word for "ministers" (\hupretai\), under rowers or servants we have had already in strkjv@Matthew:5:25; strkjv@26:58; strkjv@Mark:14:54,65|, which see. We shall see it again in strkjv@Luke:4:20| of the attendant in the synagogue. In the sense of a preacher of the gospel as here, it occurs also in strkjv@Acts:26:16|. Here "the word" means the gospel message, as in strkjv@Acts:6:4; strkjv@8:4|, etc. {From the beginning} apparently refers to the beginning of the ministry of Jesus as was true of the apostles (Acts:1:22|) and of the early apostolic preaching (Acts:10:37-43|). The Gospel of Mark follows this plan. The Gospel of Luke goes behind this in chapters 1 and 2 as does Matthew in chapters 1 and 2. But Luke is not here referring to himself. The matters about the childhood of Jesus Christ would not form part of the traditional preaching for obvious reasons.

rwp@Luke:1:80 @{Grew} (\uxane\). Imperfect active, was growing. {Waxed strong} (\ekrataiouto\). Imperfect again. The child kept growing in strength of body and spirit. {His shewing} (\anadeixes autou\). Here alone in the N.T. It occurs in Plutarch and Polybius. The verb appears in a sacrificial sense. The boy, as he grew, may have gone up to the passover and may have seen the boy Jesus (Luke:2:42-52|), but he would not know that he was to be the Messiah. Songs:these two boys of destiny grew on with the years, the one in the desert hills near Hebron after Zacharias and Elisabeth died, the other, the young Carpenter up in Nazareth, each waiting for "his shewing unto Israel."

rwp@Luke:2:26 @{It had been revealed unto him} (\n auti kechrmatismenon\). Periphrastic past perfect passive indicative. Common Greek verb. First to transact business from \chrma\ and that from \chraomai\, to use, make use of; then to do business with public officials, to give advice (judges, rulers, kings), then to get the advice of the Delphic and other oracles (Diodorus, Plutarch). The LXX and Josephus use it of God's commands. A Fayum papyrus of 257 B.C. has the substantive \chrmastismos\ for a divine response (cf. strkjv@Romans:11:4|). See Deissmann, _Light From the Ancient East_, p. 153. {Before} (\prin \). Classic Greek idiom after a negative to have subjunctive as here (only example in the N.T.) or the optative after past tense as in strkjv@Acts:25:16| (subjunctive changed to optative in indirect discourse). Elsewhere in the N.T. the infinitive follows \prin\ as in strkjv@Matthew:1:18|.

rwp@Luke:2:51 @{He was subject unto them} (\n hupotassomenos autois\). Periphrastic imperfect passive. He continued subject unto them, this wondrous boy who really knew more than parents and rabbis, this gentle, obedient, affectionate boy. The next eighteen years at Nazareth (Luke:3:23|) he remained growing into manhood and becoming the carpenter of Nazareth (Mark:6:3|) in succession to Joseph (Matthew:13:55|) who is mentioned here for the last time. Who can tell the wistful days when Jesus waited at Nazareth for the Father to call him to his Messianic task? {Kept} (\dietrei\). Imperfect active. Ancient Greek word (\diatre\), but only here and strkjv@Acts:15:29| in the N.T. though in strkjv@Genesis:37:11|. She kept thoroughly (\dia\) all these recent sayings (or things, \rhmata\). In strkjv@2:19| \sunetrei\ is the word used of Mary after the shepherds left. These she kept pondering and comparing all the things. Surely she has a full heart now. Could she foresee how destiny would take Jesus out beyond her mother's reach?

rwp@Luke:3:2 @{The Word of God came unto John} (\egeneto rhma theou epi Iann\). The great epoch marked by \egeneto\ rather than \n\. \Rhma theou\ is some particular utterance of God (Plummer), common in LXX, here alone in the N.T. Then John is introduced as the son of Zacharias according to Chapter 1. Matthew describes him as the Baptist, Mark as the Baptizer. No other Gospel mentions Zacharias. Mark begins his Gospel here, but Matthew and Luke have two Infancy Chapters before. Luke alone tells of the coming of the word to John. All three Synoptics locate him "in the wilderness" (\en ti ermi\) as here, strkjv@Mark:1:4; strkjv@Matthew:3:1| (adding "of Judea").

rwp@Luke:3:3 @{All the region round about Jordan} (\psan perichron tou Iordanou\). The wilderness was John's abode (1:80|) so that he began preaching where he was. It was the plain (Genesis:13:10f.|) or valley of the Jordan, El Ghor, as far north as Succoth (2Chronicles:4:17|). Sometimes he was on the eastern bank of the Jordan (John:10:40|), though usually on the west side. His baptizing kept him near the river. {The baptism of repentance unto remission of sins} (\baptisma metanoias eis aphesin hamartin\). The same phrase as in strkjv@Mark:1:4|, which see for discussion of these important words. The word remission (\aphesis\) "occurs in Luke more frequently than in all the other New Testament writers combined" (Vincent). In medical writers it is used for the relaxing of disease.

rwp@Luke:4:6 @{All this authority} (\tn exousian tautn hapasan\). strkjv@Matthew:4:9| has "all these things." Luke's report is more specific. {And the glory of them} (\kai tn doxan autn\). strkjv@Matthew:4:8| has this in the statement of what the devil did, not what he said. {For it hath been delivered unto me} (\hoti emoi paradedotai\). Perfect passive indicative. Satan here claims possession of world power and Jesus does not deny it. It may be due to man's sin and by God's permission. Jesus calls Satan the ruler of this world (John:12:31; strkjv@14:30; strkjv@16:11|). {To whomsoever I will} (\hoi an thel\). Present subjunctive with \an\ in an indefinite relative sentence. This audacious claim, if allowed, makes one wonder whether some of the world rulers are not, consciously or unconsciously, agents of the devil. In several American cities there has been proven a definite compact between the police and the underworld of crime. But the tone of Satan here is one of superiority to Jesus in world power. He offers him a share in it on one condition.

rwp@Luke:4:24 @{And he said} (\eipen de\). Also in strkjv@1:13|. The interjection of these words here by Luke may indicate a break in his address, though there is no other indication of an interval here. Perhaps they only serve to introduce solemnly the new proverb like the words {Verily I say unto you} (\amn leg humin\). This proverb about the prophet having no honour in his own country Jesus had already applied to himself according to strkjv@John:4:44|. Both strkjv@Mark:6:4| and strkjv@Matthew:13:57| give it in a slightly altered form on the last visit of Jesus to Nazareth. The devil had tempted Jesus to make a display of his power to the people by letting them see him floating down from the pinnacle of the temple (Luke:4:9-11|).

rwp@Luke:4:26 @{Unto Zarephath} (\eis Sarepta\). The modern village Surafend on the coast road between Tyre and Sidon. {Unto a woman that was a widow} (\pros gunaika chran\). Literally, unto a woman a widow (like our vernacular widow woman). This is an illustration of the proverb from the life of Elijah (1Kings:17:8,9|). This woman was in the land of Sidon or Phoenicia, a heathen, where Jesus himself will go later.

rwp@Luke:4:29 @{They rose up and cast him forth} (\anastantes exebalon\). Second aorist ingressive active participle and second aorist effective active indicative. A movement towards lynching Jesus. {Unto the brow of the hill} (\hos ophruos tou orous\). Eyebrow (\ophrus\), in Homer, then any jutting prominence. Only here in the N.T. Hippocrates speaks of the eyebrow hanging over. {Was built} (\ikodomto\). Past perfect indicative, stood built. {That they might throw him down headlong} (\hste katakrmnisai auton\). Neat Greek idiom with \hste\ for intended result, "so as to cast him down the precipice." The infinitive alone can convey the same meaning (Matthew:2:2; strkjv@20:28; strkjv@Luke:2:23|). \Krmnos\ is an overhanging bank or precipice from \kremannumi\, to hang. \Kata\ is down. The verb occurs in Xenophon, Demosthenes, LXX, Josephus. Here only in the N.T. At the southwest corner of the town of Nazareth such a cliff today exists overhanging the Maronite convent. Murder was in the hearts of the people. By pushing him over they hoped to escape technical guilt.

rwp@Luke:4:42 @{When it was day} (\genomens hmeras\). Genitive absolute with aorist middle participle. strkjv@Mark:1:35| notes it was "a great while before day" (which see for discussion) when Jesus rose up to go after a restless night. No doubt, because of the excitement of the previous sabbath in Capernaum. He went out to pray (Mark:1:35|). {Sought after him} (\epeztoun auton\). Imperfect active indicative. The multitudes kept at it until "they came unto him" (\lthon hes autou\, aorist active indicative). They accomplished their purpose, \hes autou\, right up to him. {Would have stayed him} (\kateichon auton\). Better, {They tried to hinder him}. The conative imperfect active of \katech\, an old and common verb. It means either to hold fast (Luke:8:15|), to take, get possession of (Luke:14:9|) or to hold back, to retain, to restrain (Philemon:1:13; strkjv@Romans:1:18; strkjv@7:6; strkjv@2Thessalonians:2:6; strkjv@Luke:4:42|). In this passage it is followed by the ablative case. {That he should not go from them} (\tou m poreuesthai ap' autn\). Literally, "from going away from them." The use of \m\ (not) after \kateichon\ is the neat Greek idiom of the redundant negative after a verb of hindering like the French _ne_ (Robertson, _Grammar_, p. 1171).

rwp@Luke:5:14 @{To tell no man} (\mdeni eipein\). This is an indirect command after the verb "charged" (\parggeilen\). But Luke changes (_constructio variata_) to the direct quotation, a common idiom in Greek and often in Luke (Acts:1:4f.|). Here in the direct form he follows strkjv@Mark:1:43; strkjv@Matthew:8:4|. See discussion there about the direction to go to the priest to receive a certificate showing his cleansing, like our release from quarantine (Leviticus:13:39; strkjv@14:2-32|). {For a testimony unto them} (\eis marturion autois\). The use of \autois\ (them) here is "according to sense," as we say, for it has no antecedent in the context, just to people in general. But this identical phrase with absence of direct reference occurs in Mark and Matthew, pretty good proof of the use of one by the other. Both strkjv@Matthew:8:4; strkjv@Luke:5:14| follow strkjv@Mark:1:44|.

rwp@Luke:5:24 @{He saith unto him that was palsied} (\eipen ti paralelumeni\). This same parenthesis right in the midst of the words of Jesus is in strkjv@Mark:2:11; strkjv@Matthew:9:6|, conclusive proof of interrelation between these documents. The words of Jesus are quoted practically alike in all three Gospels, the same purpose also \hina eidte\ (second perfect active subjunctive).

rwp@Luke:6:7 @{The scribes and the Pharisees} (\hoi grammateis kai hoi Pharisaioi\). Only Luke here though Pharisees named in strkjv@Matthew:12:14| and Pharisees and Herodians in strkjv@Mark:3:6|. {Watched him} (\paretrounto auton\). Imperfect middle, were watching for themselves on the side (\para\). strkjv@Mark:3:2| has the imperfect active \paretroun\. Common verb, but the proposition \para\ gave an extra touch, watching either assiduously like the physician at the bedside or insidiously with evil intent as here. {Would heal} (\therapeusei\). But the present active indicative (\therapeuei\) may be the correct text here. Songs:Westcott and Hort. {That they might find out how to accuse him} (\hina heursin katgorein autou\). Second aorist active subjunctive of \heurisk\ and the infinitive with it means to find out how to do a thing. They were determined to make a case against Jesus. They felt sure that their presence would prevent any spurious work on the part of Jesus.

rwp@Luke:6:24 @{But woe unto you that are rich} (\Pln ouai humin tois plousiois\). Sharp contrast (\pln\). As a matter of fact the rich Pharisees and Sadducees were the chief opposers of Christ as of the early disciples later (James:5:1-6|). {Ye have received} (\apechete\). Receipt in full \apech\ means as the papyri show. {Consolation} (\paraklsin\). From \parakale\, to call to one's side, to encourage, to help, to cheer.

rwp@Luke:6:27 @{But I say unto you that hear} (\Alla humin leg tois akouousin\). There is a contrast in this use of \alla\ like that in strkjv@Matthew:5:44|. This is the only one of the many examples given by strkjv@Matthew:5| of the sharp antithesis between what the rabbis taught and what Jesus said. Perhaps that contrast is referred to by Luke. If necessary, \alla\ could be coordinating or paratactic conjunction as in strkjv@2Corinthians:7:11| rather than adversative as apparently here. See strkjv@Matthew:5:43f.| Love of enemies is in the O.T., but Jesus ennobles the word, \agapa\, and uses it of love for one's enemies.

rwp@Luke:6:38 @{Pressed down} (\pepiesmenon\). Perfect passive participle from \piez\, old verb, but here alone in the N.T., though the Doric form \piaz\, to seize, occurs several times (John:7:30,32,44|). {Shaken together} (\sesaleumenon\). Perfect passive participle again from common verb \saleu\. {Running over} (\huperekchunnomenon\). Present middle participle of this double compound verb not found elsewhere save in A Q in strkjv@Joel:2:24|. \Chun\ is a late form of \che\. There is asyndeton here, no conjunction connecting these participles. The present here is in contrast to the two preceding perfects. The participles form an epexegesis or explanation of the "good measure" (\metron kalon\). Into your bosom (\eis ton kolpon humn\). The fold of the wide upper garment bound by the girdle made a pocket in common use (Exodus:4:6; strkjv@Proverbs:6:27; strkjv@Psalms:79:12; strkjv@Isaiah:65:6f.; strkjv@Jeremiah:32:18|). Songs:Isaiah:65:7|: {I will measure their former work unto their bosom. Shall be measured to you again} (\antimetrthsetai\). Future passive indicative of the verb here only in the N.T. save late MSS. in strkjv@Matthew:7:2|. Even here some MSS. have \metrthsetai\. The \anti\ has the common meaning of in turn or back, measured back to you in requital.

rwp@Luke:7:3 @{Sent unto him elders of the Jews} (\apesteilen pros auton presbouterous tn Ioudain\). strkjv@Matthew:8:5| says "the centurion came unto him." For discussion of this famous case of apparent discrepancy see discussion on Matthew. One possible solution is that Luke tells the story as it happened with the details, whereas Matthew simply presents a summary statement without the details. What one does through another he does himself. {Asking him} (\ertn auton\). Present active participle, masculine singular nominative, of the verb \erta\ common for asking a question as in the old Greek (Luke:22:68|). But more frequently in the N.T. the verb has the idea of making a request as here. This is not a Hebraism or an Aramaism, but is a common meaning of the verb in the papyri (Deissmann, _Light from the Ancient East_, p. 168). It is to be noted here that Luke represents the centurion himself as "asking" through the elders of the Jews (leading citizens). In strkjv@Matthew:8:6| the verb is \parakaln\ (beseeching). {That he would come and save} (\hops elthn diassi\). \Hina\ is the more common final or sub-final (as here) conjunction, but \hops\ still occurs. \Diassi\ is effective aorist active subjunctive, to bring safe through as in a storm (Acts:28:1,4|). Common word.

rwp@Luke:7:7 @{Wherefore neither thought I myself worthy to come unto thee} (\dio oude emauton xisa pros se elthein\). Not in Matthew because he represents the centurion as coming to Jesus. {Speak the word} (\eipe logi\). As in strkjv@Matthew:8:8|. Second aorist active imperative with instrumental case, speak with a word. {My servant shall be healed} (\iatht ho pais mou\). Imperative first aorist passive, let be healed. \Pais\ literally means "boy," an affectionate term for the "slave," \doulos\ (verse 2|), who was "dear" to him.

rwp@Luke:7:19 @{Calling unto him} (\proskalesamenos\). First aorist middle (indirect) participle. {Two} (\duo tinas\). Certain two. Not in strkjv@Matthew:11:2|. {Saying} (\legn\). John saying by the two messengers. The message is given precisely alike in strkjv@Matthew:11:3|, which see. In both we have \heteron\ for "another," either a second or a different kind. In verse 20| Westcott and Hort read \allon\ in the text, \heteron\ in the margin. \Prosdokmen\, may be present indicative or present subjunctive (deliberative), the same contract form (\ao= , a \).

rwp@Luke:8:3 @{Joanna} (\Iana\). Her husband \Chuz\, steward (\epitropou\) of Herod, is held by some to be the nobleman (\basilikos\) of strkjv@John:4:46-53| who believed and all his house. At any rate Christ had a follower from the household of Herod Antipas who had such curiosity to see and hear him. One may recall also Manaen (Acts:13:1|), Herod's foster brother. Joanna is mentioned again with Mary Magdalene in strkjv@Luke:24:10|. {Who ministered unto them} (\haitines dikonoun autois\). Imperfect active of \diakone\, common verb, but note augment as if from \dia\ and \akone\, but from \diakonos\ and that from \dia\ and \konis\ (dust). The very fact that Jesus now had twelve men going with him called for help from others and the women of means responded to the demand. {Of their substance} (\ek tn huparchontn autais\). From the things belonging to them. This is the first woman's missionary society for the support of missionaries of the Gospel. They had difficulties in their way, but they overcame these, so great was their gratitude and zeal.

rwp@Luke:8:23 @{He fell asleep} (\aphupnsen\). First aorist (ingressive) active indicative of \aphupno\, to put to sleep, to fall off to sleep, a late verb for which the older Greek used \kathupno\. Originally \aphupno\ meant to waken from sleep, then to fall off to sleep (possibly a medical use). This is the only passage which speaks of the sleep of Jesus. Here only in the N.T. {Came down} (\kateb\). Second aorist active indicative of \katabain\, common verb. It was literally true. These wind storms (\lailaps\. Songs:also strkjv@Mark:4:37|) rushed from Hermon down through the Jordan gorge upon the Sea of Galilee and shook it like a tempest (Matthew:8:24|). Mark's (Mark:4:37|) vivid use of the dramatic present \ginetai\ (ariseth) is not so precise as Luke's "came down." See on ¯Matthew:8:24|. These sudden squalls were dangerous on this small lake. {They were filling} (\suneplrounto\). Imperfect passive. It was the boat that was being filled (Mark:4:37|) and it is here applied to the navigators as sailors sometimes spoke. An old verb, but in the N.T. used only by Luke (8:23; strkjv@9:51; strkjv@Acts:2:1|). {Were in jeopardy} (\ekinduneuon\). Imperfect active, vivid description. Old verb, but in the N.T. only here, strkjv@Acts:19:27; strkjv@1Corinthians:15:30|.

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:9:59 @{And he said unto another} (\eipen de pros heteron\). strkjv@Matthew:8:21| omits Christ's "Follow me" (\akolouthei moi\) and makes this man a volunteer instead of responding to the appeal of Jesus. There is no real opposition, of course. In Matthew's account the man is apologetic as in Luke. Plummer calls him "one of the casual disciples" of whom there are always too many. The scribes knew how to give plausible reasons for not being active disciples. {First} (\prton\). One of the problems of life is the relation of duties to each other, which comes first. The burial of one's father was a sacred duty (Genesis:25:9|), but, as in the case of Tobit strkjv@4:3, this scribe's father probably was still alive. What the scribe apparently meant was that he could not leave his father while still alive to follow Jesus around over the country.

rwp@Luke:10:9 @{Is come nigh unto you} (\ggiken eph' hums\). Perfect active indicative of \eggiz\ as in strkjv@Matthew:3:2| of the Baptist and strkjv@Mark:1:15| of Jesus. Note \eph' hums\ here.

rwp@Luke:10:15 @{Shalt thou be exalted?} (\m hupsthsi;\). \M\ expects the answer No. The verb is future passive indicative second singular of \hupso\, to lift up, a late verb from \hupsos\, height. It is used by Jesus of the Cross (John:12:32|). {Unto Hades} (\hes Haidou\). See on ¯Matthew:16:18| for this word which is here in contrast to Heaven as in strkjv@Isaiah:14:13-15|. Hades is not Gehenna. "The desolation of the whole neighbourhood, and the difficulty of identifying even the site of these flourishing towns, is part of the fulfilment of this prophecy" (Plummer). Ragg notes the omission of Nazareth from this list of cities of neglected privilege and opportunity. "Is it the tender memories of boyhood that keep from His lips the name of the arch-rejector (4:28| sqq.) Nazareth?"

rwp@Luke:11:24 @{And finding none} (\kai m heuriskon\). Here strkjv@Matthew:12:43| has \kai ouch heuriskei\ (present active indicative instead of present active participle). strkjv@Luke:11:24-26| is almost verbatim like strkjv@Matthew:12:43-45|, which see. Instead of just "taketh" (\paralambanei\) in verse 26|, Matthew has "taketh with himself" (\paralambanei meth' heautou\). And Luke omits: "Even so shall it be also unto this evil generation" of strkjv@Matthew:12:45|. {Than the first} (\tn prtn\). Ablative case after the comparative \cheirona\. The seven demons brought back remind one of the seven that afflicted Mary Magdalene (Luke:8:2|).

rwp@Luke:11:29 @{Were gathering together unto him} (\epathroizomenn\). Genitive absolute present middle participle of \epathroiz\, a rare verb, Plutarch and here only in the N.T., from \epi\ and \athroiz\ (a common enough verb). It means to throng together (\athroos\, in throngs). Vivid picture of the crowds around Jesus. {But the sign of Jonah} (\ei m to smeion In\). Luke does not give here the burial and resurrection of Jesus of which Jonah's experience in the big fish was a type (Matthew:12:39ff.|), but that is really implied (Plummer argues) by the use here of "shall be given" (\dothsetai\) and "shall be" (\estai\), for the resurrection of Jesus is still future. The preaching of Jesus ought to have been sign enough as in the case of Jonah, but the resurrection will be given. Luke's report is much briefer and omits what is in strkjv@Matthew:12:41|.

rwp@Luke:12:1 @{In the meantime} (\en hois\). It is a classic idiom to start a sentence or even a paragraph as here with a relative, "in which things or circumstances," without any expressed antecedent other than the incidents in strkjv@11:53f|. In strkjv@12:3| Luke actually begins the sentence with two relatives \anth' hn hosa\ (wherefore whatsoever). {Many thousands} (\muriadn\). Genitive absolute with \episunachtheisn\ (first aorist passive participle feminine plural because of \muriadn\), a double compound late verb, \episunag\, to gather together unto. The word "myriads" is probably hyperbolical as in strkjv@Acts:21:20|, but in the sense of ten thousand, as in strkjv@Acts:19:19|, it means a very large crowd apparently drawn together by the violent attacks of the rabbis against Jesus. {Insomuch that they trode one upon another} (\hste katapatein alllous\). The imagination must complete the picture of this jam. {Unto his disciples first of all} (\pros tous mathtas autou prton\). This long discourse in strkjv@Luke:12| is really a series of separate talks to various groups in the vast crowds around Jesus. This particular talk goes through verse 12|. {Beware of} (\prosechete heautois apo\). Put your mind (\noun\ understood) for yourselves (dative) and avoid (\apo\ with the ablative). {The leaven of the Pharisees which is hypocrisy} (\ts zums htis estin hupocrisis tn Pharisain\). In strkjv@Mark:8:15| Jesus had coupled the lesson of the Pharisees with that of Herod, in strkjv@Matthew:16:6| with that of the Sadducees also. He had long ago called the Pharisees hypocrites (Matthew:6:2,5,16|). The occasion was ripe here for this crisp saying. In strkjv@Matthew:13:33| leaven does not have an evil sense as here, which see. See strkjv@Matthew:23:13| for hypocrites. Hypocrisy was the leading Pharisaic vice (Bruce) and was a mark of sanctity to hide an evil heart.

rwp@Luke:12:4 @{Unto you my friends} (\humin tois philois\). As opposed to the Pharisees and lawyers in strkjv@11:43,46,53|. {Be not afraid of} (\m phobthte apo\). First aorist passive subjunctive with \m\, ingressive aorist, do not become afraid of, with \apo\ and the ablative like the Hebrew _min_ and the English "be afraid of," a translation Hebraism as in strkjv@Matthew:10:28| (Moulton, _Prolegomena_, p. 102). {Have no more that they can do} (\m echontn perissoteron ti poisai\). Luke often uses the infinitive thus with \ech\, a classic idiom (7:40,42; strkjv@12:4,50; strkjv@14:14; strkjv@Acts:4:14|, etc.).

rwp@Luke:12:10 @{But unto him that blasphemeth against the Holy Spirit} (\ti de eis to hagion pneuma blasphmsanti\). This unpardonable sin is given by strkjv@Mark:3:28f.; strkjv@Matthew:12:31f.| immediately after the charge that Jesus was in league with Beelzebub. Luke here separates it from the same charge made in Judea (11:15-20|). As frequently said, there is no sound reason for saying that Jesus only spoke his memorable sayings once. Luke apparently finds a different environment here. Note the use of \eis\ here in the sense of "against."

rwp@Luke:12:14 @{A judge or a divider} (\kritn meristn\). Jesus repudiates the position of judge or arbiter in this family fuss. The language reminds one of strkjv@Exodus:2:14|. Jesus is rendering unto Caesar the things of Caesar (Luke:20:25|) and shows that his kingdom is not of this world (John:18:36|). The word for divider or arbiter (\merists\) is a late word from \merizomai\ (verse 13|) and occurs here only in the N.T.

rwp@Luke:12:16 @{A parable unto them} (\paraboln pros autous\). The multitude of verses 13,15|. A short and pungent parable suggested by the covetousness of the man of verse 13|. {Brought forth plentifully} (\euphorsen\). Late word from \euphoros\ (bearing well), in medical writers and Josephus, here only in the N.T.

rwp@Luke:12:22 @{Unto his disciples} (\pros tous mathtas autou\). Songs:Jesus turns from the crowd to the disciples (verses 22-40|, when Peter interrupts the discourse). From here to the end of the chapter Luke gives material that appears in Matthew, but not in one connection as here. In Matthew part of it is in the charge to the Twelve on their tour in Galilee, part in the eschatological discourse on the Mount of Olives. None of it is in Mark. Hence Q or the Logia seems to be the source of it. The question recurs again whether Jesus repeated on other occasions what is given here or whether Luke has here put together separate discourses as Matthew is held by many to have done in the Sermon on the Mount. We have no way of deciding these points. We can only say again that Jesus would naturally repeat his favourite sayings like other popular preachers and teachers. Songs:Luke:12:22-31| corresponds to strkjv@Matthew:6:25-33|, which see for detailed discussion. The parable of the rich fool was spoken to the crowd, but this exhortation to freedom from care (22-31|) is to the disciples. Songs:the language in strkjv@Luke:12:22| is precisely that in strkjv@Matthew:6:25|. See there for \m merimnte\ (stop being anxious) and the deliberative subjunctive retained in the indirect question (\phagte, endussthe\). Songs:verse 23| here is the same in strkjv@Matthew:6:25| except that there it is a question with \ouch\ expecting the affirmative answer, whereas here it is given as a reason (\gar\, for) for the preceding command.

rwp@Luke:13:20 @{Whereunto shall I liken?} (\Tini homois;\). This question alone in Luke here as in verse 18|. But the parable is precisely like that in strkjv@Matthew:13:33|, which see for details.

rwp@Luke:13:22 @{Journeying on unto Jerusalem} (\poreian poioumenos eis Ierosoluma\). Making his way to Jerusalem. Note tenses here of continued action, and distributive use of \kata\ with cities and villages. This is the second of the journeys to Jerusalem in this later ministry corresponding to that in strkjv@John:11|.

rwp@Luke:15:1 @{All the publicans and sinners} (\pantes hoi telnai kai hoi hamartloi\). The two articles separate the two classes (all the publicans and the sinners). They are sometimes grouped together (5:30; strkjv@Matthew:9:11|), but not here. The publicans are put on the same level with the outcasts or sinners. Songs:in verse 2| the repeated article separates Pharisees and scribes as not quite one. The use of "all" here may be hyperbole for very many or the reference may be to these two classes in the particular place where Jesus was from time to time. {Were drawing near unto him} (\san auti eggizontes\). Periphrastic imperfect of \eggiz\, from \eggus\ (near), late verb. {For to hear} (\akouein\). Just the present active infinitive of purpose.

rwp@Luke:15:2 @{Both... and} (\te... kai\). United in the complaint. {Murmured} (\diegogguzon\). Imperfect active of \diagogguz\, late Greek compound in the LXX and Byzantine writers. In the N.T. only here and strkjv@Luke:19:7|. The force of \dia\ here is probably between or among themselves. It spread (imperfect tense) whenever these two classes came in contact with Jesus. As the publicans and the sinners were drawing near to Jesus just in that proportion the Pharisees and the scribes increased their murmurings. The social breach is here an open yawning chasm. {This man} (\houtos\). A contemptuous sneer in the use of the pronoun. They spoke out openly and probably pointed at Jesus. {Receiveth} (\prosdechetai\). Present middle indicative of the common verb \prosdechomai\. In strkjv@12:36| we had it for expecting, here it is to give access to oneself, to welcome like \hupedexato\ of Martha's welcome to Jesus (Luke:10:38|). The charge here is that this is the habit of Jesus. He shows no sense of social superiority to these outcasts (like the Hindu "untouchables" in India). {And eateth with them} (\kai sunesthiei autois\). Associative instrumental case (\autois\) after \sun-\ in composition. This is an old charge (Luke:5:30|) and a much more serious breach from the standpoint of the Pharisees. The implication is that Jesus prefers these outcasts to the respectable classes (the Pharisees and the scribes) because he is like them in character and tastes, even with the harlots. There was a sting in the charge that he was the "friend" (\philos\) of publicans and sinners (Luke:7:34|).

rwp@Luke:16:1 @{Unto the disciples} (\kai pros tous mathtas\). The three preceding parables in chapter 15 exposed the special faults of the Pharisees, "their hard exclusiveness, self-righteousness, and contempt for others" (Plummer). This parable is given by Luke alone. The \kai\ (also) is not translated in the Revised Version. It seems to mean that at this same time, after speaking to the Pharisees (chapter 15), Jesus proceeds to speak a parable to the disciples (16:1-13|), the parable of the Unjust Steward. It is a hard parable to explain, but Jesus opens the door by the key in verse 9|. {Which had a steward} (\hos ichen oikonomon\). Imperfect active, continued to have. Steward is house-manager or overseer of an estate as already seen in strkjv@Luke:12:42|. {Was accused} (\dieblth\). First aorist indicative passive, of \diaball\, an old verb, but here only in the N.T. It means to throw across or back and forth, rocks or words and so to slander by gossip. The word implies malice even if the thing said is true. The word \diabolos\ (slanderer) is this same root and it is used even of women, she-devils (1Timothy:3:11|). {That he was wasting} (\hs diaskorpizn\). For the verb see on ¯15:13|. The use of \hs\ with the participle is a fine Greek idiom for giving the alleged ground of a charge against one. {His goods} (\ta huparchonta autou\). "His belongings," a Lukan idiom.

rwp@Luke:18:31 @{Took unto him} (\paralabn\). Second aorist active participle of \paralamban\. Taking along with himself. Songs:Mark:10:32|. strkjv@Matthew:20:17| adds \kat' idian\ (apart). Jesus is making a special point of explaining his death to the Twelve. {We go up} (\anabainomen\). Present active indicative, we are going up. {Unto the Son of man} (\ti huii tou anthrpou\). Dative case of personal interest. The position is amphibolous and the construction makes sense either with "shall be accomplished" (\telesthsetai\) or "that are written" (\ta gegrammena\), probably the former. Compare these minute details of the prophecy here (verses 32f.|) with the words in strkjv@Mark:10:33f.; strkjv@Matthew:20:18f.|, which see.

rwp@Luke:18:35 @{Unto Jericho} (\eis Iereich\). See on ¯Matthew:20:29; strkjv@Mark:10:46|, for discussion of the two Jerichos in Mark and Matt. (the old and the new as here). {Begging} (\epaitn\). Asking for something. He probably was by the wayside between the old Jericho and the new Roman Jericho. Mark gives his name Bartimaeus (10:46|). strkjv@Matthew:20:30| mentions two.

rwp@Luke:18:41 @{What wilt thou that I should do unto thee?} (\Ti soi theleis pois;\). Same idiom in strkjv@Mark:10:51; strkjv@Matthew:20:32| which see, the use of \thel\ without \hina\ with aorist subjunctive (or future indicative). See same references also for \hina anableps\ "that I may see again" without verb before \hina\. Three uses of \anablep\ here (verses 41,42,43|).

rwp@Luke:19:29 @{Unto Bethphage and Bethany} (\eis Bthphag kai Bthania\). Both indeclinable forms of the Hebrew or Aramaic names. In strkjv@Mark:11:1| "Bethany" is inflected regularly, which see. {Of Olives} (\Elain\). As in strkjv@Mark:11:1; strkjv@Matthew:21:1|, though some editors take it to be, not the genitive plural of \elaia\ (olive tree), but the name of the place Olivet. In the Greek it is just a matter of accent (circumflex or acute) Olivet is correct in strkjv@Acts:1:12|. See on ¯Matthew:21:1ff.; strkjv@Mark:11:1ff.| for details.

rwp@Luke:19:32 @{As he had said unto them} (\kaths eipen autois\). Luke alone notes this item.

rwp@Luke:20:20 @{They watched him} (\paratrsantes\). First aorist active participle of \paratre\, a common Greek verb to watch on the side or insidiously or with evil intent as in strkjv@Luke:6:7| (\paretrounto\) of the scribes and Pharisees. See on ¯Mark:3:2|. There is no "him" in the Greek. They were watching their chance. {Spies} (\enkathetous\). An old verbal adjective from \enkathimi\, to send down in or secretly. It means liers in wait who are suborned to spy out, one who is hired to trap one by crafty words. Only here in the N.T. {Feigned themselves} (\hupokrinomenous heautous\). Hypocritically professing to be "righteous" (\dikaious\). "They posed as scrupulous persons with a difficulty of conscience" (Plummer). {That they might take hold of his speech} (\hina epilabntai autou logou\). Second aorist middle of \epilamban\, an old verb for seizing hold with the hands and uses as here the genitive case. These spies are for the purpose of (\hina\) catching hold of the talk of Jesus if they can get a grip anywhere. This is their direct purpose and the ultimate purpose or result is also stated, "so as to deliver him up" (\hste paradounai auton\). Second aorist active infinitive of \paradidmi\, to hand over, to give from one's side to another. The trap is all set now and ready to be sprung by these "spies." {Of the governor} (\tou hgemonos\). The Sanhedrin knew that Pilate would have to condemn Jesus if he were put to death. Songs:then all their plans focus on this point as the goal. Luke alone mentions this item here.

rwp@Luke:20:36 @{Equal unto the angels} (\isaggeloi\). A rare and late word from \isos\, equal, and \aggelos\. Only here in the N.T. Mark and Matthew have "as angels" (\hs aggeloi\). Angels do not marry, there is no marriage in heaven. {Sons of God, being sons of the resurrection} (\huioi theou ts anastases huioi ontes\). This Hebraistic phrase, "sons of the resurrection" defines "sons of God" and is a direct answer to the Sadducees.

rwp@Luke:21:13 @{It shall turn unto you} (\apobsetai humin\). Future middle of \apobain\. It will come off, turn out for you (dative of advantage). {For a testimony} (\eis marturion\). To their loyalty to Christ. Besides, "the blood of the martyrs is the seed of the church."

rwp@Luke:22:2 @{Sought} (\eztoun\). Imperfect active of \zte\, were seeking, conative imperfect. {How they might put him to death} (\to ps anelsin auton\). Second aorist active deliberative subjunctive (retained in indirect question) of \anaire\, to take up, to make away with, to slay. Common in Old Greek. Luke uses it so here and in strkjv@23:32| and eighteen times in the Acts, a favourite word with him. Note the accusative neuter singular article \to\ with the whole clause, "as to the how, etc." {For they feared} (\ephobounto gar\). Imperfect middle describing the delay of the "how." The triumphal entry and the temple speeches of Jesus had revealed his tremendous power with the people, especially the crowds from Galilee at the feast. They were afraid to go on with their plan to kill him at the feast.

rwp@Luke:22:4 @{Went away} (\apelthn\). Second aorist active participle of \aperchomai\. He went off under the impulse of Satan and after the indignation over the rebuke of Jesus at the feast in Simon's house (John:12:4-6|). {Captains} (\stratgois\). Leaders of the temple guards (Acts:4:1|), the full title, "captains of the temple," occurs in verse 52|. {How he might deliver him unto them} (\to ps autois paradi auton\). The same construction as in verse 2|, the article \to\ with the indirect question and deliberative subjunctive second aorist active (\paradi\).

rwp@Luke:22:29 @{And I appoint unto you} (\k'ag diatithmai humin\). They had on the whole been loyal and so Jesus passes on to them (\diathmai\ verb from which \diathk\ comes).

rwp@Luke:23:25 @{Whom they asked for} (\hon itounto\). Imperfect middle, for whom they had been asking for themselves. Luke repeats that Barabbas was in prison "for insurrection and murder." {To their will} (\ti thelmati autn\). This is mob law by the judge who surrenders his own power and justice to the clamour of the crowd.

rwp@Mark:1:4 @{John came} (\egeneto Ians\). His coming was an epoch (\egeneto\), not a mere event (\n\). His coming was in accordance with the prophetic picture (\kaths\, strkjv@1:2|). Note the same verb about John in strkjv@John:1:6|. The coming of John the Baptizer was the real beginning of the spoken message about Christ. He is described as {the baptizing one} (\ho haptizn\) in the wilderness (\en ti ermi\). The baptizing took place in the River Jordan (Mark:1:5,9|) which was included in the general term the wilderness or the deserted region of Judea. {Preached the baptism of repentance} (\krussn baptisma metanoias\). Heralded a repentance kind of baptism (genitive case, genus case), a baptism marked by repentance. See on ¯Matthew:3:2| for discussion of repent, an exceedingly poor rendering of John's great word \metanoias\. He called upon the Jews to change their minds and to turn from their sins, "confessing their sins" (\exomologoumenoi tas hamartias autn\). See strkjv@Matthew:3:16|. The public confessions produced a profound impression as they would now. {Unto remission of sins} (\eis aphesin hamartin\). This is a difficult phrase to translate accurately. Certainly John did not mean that the baptism was the means of obtaining the forgiveness of their sins or necessary to the remission of sins. The trouble lies in the use of \eis\ which sometimes is used when purpose is expressed, but sometimes when there is no such idea as in strkjv@Matthew:10:41| and strkjv@Matthew:12:41|. Probably "with reference to" is as good a translation here as is possible. The baptism was on the basis of the repentance and confession of sin and, as Paul later explained (Romans:6:4|), was a picture of the death to sin and resurrection to new life in Christ. This symbol was already in use by the Jews for proselytes who became Jews. John is treating the Jewish nation as pagans who need to repent, to confess their sins, and to come back to the kingdom of God. The baptism in the Jordan was the objective challenge to the people.

rwp@Mark:1:5 @{Then went out unto him} (\exeporeueto pros auton\). Imperfect indicative describing the steady stream of people who kept coming to the baptism (\ebaptizonto\, imperfect passive indicative, a wonderful sight). {In the river Jordan} (\en ti Iordani potami\). In the Jordan river, literally.

rwp@Mark:1:44 @{For a testimony unto them} (\eis marturion autois\). Without the formal testimony of the priests the people would not receive the leper as officially clean.

rwp@Mark:2:2 @{Songs:that there was no longer room for them, no, not even about the door} (\hste mketi chrein mde ta pros tn thuran\). Another graphic Markan detail seen through Peter's eyes. The double compound negative in the Greek intensifies the negative. This house door apparently opened into the street, not into a court as in the larger houses. The house was packed inside and there was a jam outside. {And he spake the word unto them} (\kai elalei autois ton logon\). And he was speaking the word unto them, Mark's favourite descriptive imperfect tense (\elalei\). Note this word \lale\ about the preaching of Jesus (originally just sounds like the chatter of birds, the prattling of children, but here of the most serious kind of speech. As contrasted with \leg\ (to say) it is rather an onomatopoetic word with some emphasis on the sound and manner of speaking. The word is com- mon in the vernacular papyri examples of social inter-course.

rwp@Mark:2:17 @{The righteous} (\dikaious\). Jesus for the sake of argument accepts the claim of the Pharisees to be righteous, though, as a matter of fact, they fell very far short of it. Elsewhere (Matthew:23|) Jesus shows that the Pharisees were extortionate and devoured widows' houses and wore a cloak of pride and hypocritical respectability. The words "unto repentance" (\eis metanoian\) are not genuine in Mark, but are in strkjv@Luke:5:32|. Jesus called men to new spiritual life and away from sin and so to repentance. But this claim stopped their mouths against what Jesus was doing. The well or the strong (\ischuontes\) are not those who need the physician in an epidemic.

rwp@Mark:2:27 @{For man} (\dia ton anthrpon\). Mark alone has this profound saying which subordinates the sabbath to man's real welfare (mankind, observe, generic article with \anthrpos\, class from class). Man was not made for the sabbath as the rabbis seemed to think with all their petty rules about eating an egg laid on the sabbath or looking in the glass, _et cetera_. See 2Macc. strkjv@5:19 and _Mechilta_ on strkjv@Exodus:31:13|: "The sabbath is delivered unto you and ye are not delivered unto the sabbath." Christianity has had to fight this same battle about institutionalism. The church itself is for man, not man for the church.

rwp@Mark:3:2 @{They watched} (\paretroun\). Imperfect tense, were watching on the side (or sly). Luke uses the middle voice, \paretrounto\, to accent their personal interest in the proceedings. It was the sabbath day and in the synagogue and they were there ready to catch him in the act if he should dare to violate their rules as he had done in the wheat fields on the previous sabbath. Probably the same Pharisees are present now as then. {That they might accuse him} (\hina katgorssin autou\). Songs:Matthew:12:10|. Luke has it "that they might find how to accuse him" (\hina heursin katgorein autou\). They were determined to accuse him. The sabbath controversy offered the best opening. Songs:here they are ready for business.

rwp@Mark:3:31 @{Standing without} (\ex stkontes\). A late present from the perfect \hestka\. Pathetic picture of the mother and brothers standing on the outside of the house thinking that Jesus inside is beside himself and wanting to take him home. They were crowded out. {They sent unto him, calling him} (\apesteilan pros auton kalountes auton\). They were unwilling to disclose their errand to take him home (Swete) and so get the crowd to pass word unto Jesus on the inside, "calling him" through others. Some of the MSS. add "sisters" to mother and brothers as seeking Jesus.

rwp@Mark:4:2 @{He taught them} (\edidasken autous\). Imperfect tense describing it as going on. {In parables} (\en parabolais\). As in strkjv@3:23|, only here more extended parables. See on ¯Matthew:13| for discussion concerning Christ's use of parables. Eight are given there, one (the Lamp both in strkjv@Mark:4:21| and strkjv@Luke:8:16| (both Sower and the Lamp in Luke), one alone in strkjv@Mark:4:26-29| (seed growing of itself) not in Matthew or Luke, ten on this occasion. Only four are mentioned in strkjv@Mark:4:1-34| (The Sower, the Lamp, the Seed Growing of Itself, the Mustard Seed). But Mark adds (4:34|) "without a parable spake he not unto them," clearly meaning that Jesus spoke many others on this occasion and Matt. after mentioning eight (Matthew:13:34|) makes the same statement. Manifestly, therefore, Jesus spoke many parables on this day and all theories of exegesis or dispensations on the basis of the number of these kingdom parables are quite beside the mark. In beginning Jesus said: {Hearken} (\Akouete\). It is significant that even Jesus had to ask people to listen when he spoke. See also verse 9|.

rwp@Mark:4:11 @{Unto you is given the mystery of the kingdom of God} (\Humin to mustrion dedotai ts basileias tou theou\). See on ¯Matthew:13:11| for word \mustrion\. Here (Mark:4:11; strkjv@Matthew:13:11; strkjv@Luke:8:10|) alone in the Gospels, but in Paul 21 times and in the Revelation 4 times. It is frequent in Daniel and O.T. Apocrypha. Matthew and Luke use it here in the plural. Matthew and Luke add the word {to know} (\gnnai\), but Mark's presentation covers a wider range than growing knowledge, the permanent possession of the mystery even before they understand it. The secret is no longer hidden from the initiated. Discipleship means initiation into the secret of God's kingdom and it will come gradually to these men. {But unto them that are without} (\ekeinois de tois ex\). Peculiar to Mark, those outside our circle, the uninitiated, the hostile group like the scribes and Pharisees, who were charging Jesus with being in league with Beelzebub. strkjv@Luke:8:10| has "to the rest" (\tois loipois\), strkjv@Matthew:13:11| simply "to them" (\ekeinois\). Without the key the parables are hard to understand, for parables veil the truth of the kingdom being stated in terms of another realm. Without a spiritual truth and insight they are unintelligible and are often today perverted. The parables are thus a condemnation on the wilfully blind and hostile, while a guide and blessing to the enlightened. {That} (\hina\). Mark has the construction of the Hebrew "lest" of strkjv@Isaiah:6:9f|. with the subjunctive and so strkjv@Luke:8:10|, while strkjv@Matthew:13:13| uses causal \hoti\ with the indicative following the LXX. See on ¯Matthew:13:13| for the so-called causal use of \hina\. Gould on strkjv@Mark:4:12| has an intelligent discussion of the differences between Matthew and Mark and Luke. He argues that Mark here probably "preserves the original form of Jesus' saying." God ironically commands Isaiah to harden the hearts of the people. If the notion of purpose is preserved in the use of \hina\ in Mark and Luke, there is probably some irony also in the sad words of Jesus. If \hina\ is given the causative use of \hoti\ in Matthew, the difficulty disappears. What is certain is that the use of parables on this occasion was a penalty for judicial blindness on those who will not see.

rwp@Mark:5:19 @{Go to thy house unto thy friends} (\Hupage eis ton oikon sou pros tous sous\). "To thy own folks" rather than "thy friends." Certainly no people needed the message about Christ more than these people who were begging Jesus to leave. Jesus had greatly blessed this man and so gave him the hardest task of all, to go home and witness there for Christ. In Galilee Jesus had several times forbidden the healed to tell what he had done for them because of the undue excitement and misunderstanding. But here it was different. There was no danger of too much enthusiasm for Christ in this environment.

rwp@Mark:5:35 @{While he yet spake} (\Eti autou lalountos\). Genitive absolute. Another vivid touch in Mark and strkjv@Luke:8:49|. The phrase is in strkjv@Genesis:29:9|. Nowhere does Mark preserve better the lifelike traits of an eyewitness like Peter than in these incidents in chapter 5. The arrival of the messengers from Jairus was opportune for the woman just healed of the issue of blood (\en husei haimatos\) for it diverted attention from her. Now the ruler's daughter has died (\apethane\). {Why troublest thou the master any further?} (\Ti eti skulleis ton didaskalon;\). It was all over, so they felt. Jesus had raised from the dead the son of the widow of Nain (Luke:7:11-17|), but people in general did not expect him to raise the dead. The word \skull\, from \skulon\ (_skin, pelt, spoils_), means to skin, to flay, in Aeschylus. Then it comes to mean to vex, annoy, distress as in strkjv@Matthew:9:36|, which see. The middle is common in the papyri for bother, worry, as in strkjv@Luke:7:6|. There was no further use in troubling the Teacher about the girl.

rwp@Mark:6:11 @{For a testimony unto them} (\eis marturion autois\). Not in Matthew. strkjv@Luke:9:5| has "for a testimony against them" (\eis marturion epi autous\). The dative \autois\ in Mark is the dative of disadvantage and really carries the same idea as \epi\ in Luke. The dramatic figure of {shaking out} (\ektinaxate\, effective aorist imperative, Mark and Matthew), {shaking off} (\apotinassete\, present imperative, Luke).

rwp@Mark:6:23 @{And he sware unto her} (\kai mosen auti\). The girl was of marriageable age though called \korasion\ (cf. strkjv@Esther:2:9|). Salome was afterward married to Philip the Tetrarch. The swaggering oath to the half of the kingdom reminds one of strkjv@Esther:5:3f.|, the same oath made to Esther by Ahasuerus.

rwp@Mark:6:30 @{And the apostles gather themselves together unto Jesus} (\kai sunagontai hoi apostoloi pros ton Isoun\). Vivid historical present. {All things whatsoever they had done and whatsoever they had taught} (\panta hosa epoisan kai hosa edidaxan\). Not past perfect in the Greek, just the aorist indicative, constative aorist that summed it all up, the story of this their first tour without Jesus. And Jesus listened to it all (Luke:9:10|). He was deeply concerned in the outcome.

rwp@Mark:7:32 @{And they bring unto him} (\kai pherousin auti\). Another of Mark's dramatic presents. This incident only in Mark.

rwp@Mark:8:12 @{He sighed deeply in his spirit} (\anastenaxas ti pneumati\). The only instance of this compound in the N.T. though in the LXX. The uncompounded form occurs in strkjv@Mark:7:34| and it is common enough. The preposition \ana-\ intensifies the meaning of the verb (perfective use). "The sigh seemed to come, as we say, from the bottom of his heart, the Lord's human spirit was stirred to its depths" (Swete). Jesus resented the settled prejudice of the Pharisees (and now Sadducees also) against him and his work. {There shall no sign be given unto this generation} (\ei dothsetai ti genei tauti smeion\). strkjv@Matthew:16:4| has simply \ou dothsetai\, plain negative with the future passive indicative. Mark has \ei\ instead of \ou\, which is technically a conditional clause with the conclusion unexpressed (Robertson, _Grammar_, p. 1024), really aposiopesis in imitation of the Hebrew use of \im\. This is the only instance in the N.T. except in quotations from the LXX (Hebrews:3:11; strkjv@4:3,5|). It is very common in the LXX. The rabbis were splitting hairs over the miracles of Jesus as having a possible natural explanation (as some critics do today) even if by the power of Beelzebub, and those not of the sky (from heaven) which would be manifested from God. Songs:they put up this fantastic test to Jesus which he deeply resents. strkjv@Matthew:16:4| adds "but the sign of Jonah" mentioned already by Jesus on a previous occasion (Matthew:12:39-41|) at more length and to be mentioned again (Luke:11:32|). But the mention of the sign of Jonah was "an absolute refusal of signs in their sense" (Bruce). And when he did rise from the dead on the third day, the Sanhedrin refused to be convinced (see Acts 3 to 5).

rwp@Mark:8:22 @{Unto Bethsaida} (\eis Bthsaidan\). On the Eastern side not far from the place of the feeding of the five thousand, Bethsaida Julias. Note dramatic presents {they come} (\erchontai\), {they bring} (\pherousin\). This incident in Mark alone (verses 22-26|).

rwp@Mark:8:34 @{And he called unto him the multitude with his disciples} (\kai proskalesamenos ton ochlon sun tois mathtais autou\). Mark alone notes the unexpected presence of a crowd up here near Caesarea Philippi in heathen territory. In the presence of this crowd Jesus explains his philosophy of life and death which is in direct contrast with that offered by Peter and evidently shared by the disciples and the people. Songs:Jesus gives this profound view of life and death to them all. {Deny himself} (\aparnsasth heauton\). Say no to himself, a difficult thing to do. Note reflexive along with the middle voice. Ingressive first aorist imperative. See on ¯Matthew:16:24| about taking up the Cross. The shadow of Christ's Cross was already on him (Mark:8:31|) and one faces everyone.

rwp@Mark:9:17 @{I brought unto thee my son} (\negka ton huion mou pros se\). The father stepped out and gave the explanation of the excited dispute in direct and simple pathos.

rwp@Mark:9:19 @{Bring him unto me} (\pherete auton pros me\). The disciples had failed and their unbelief had led to this fiasco. Even the disciples were like and part of the {faithless} (\apistos\, unbelieving) generation in which they lived. The word {faithless} does not here mean treacherous as it does with us. But Jesus is not afraid to undertake this case. We can always come to Jesus when others fail us.

rwp@Mark:9:32 @{But they understood not the saying} (\hoi de gnooun to rhma\). An old word. Chiefly in Paul's Epistles in the N.T. Imperfect tense. They continued not to understand. They were agnostics on the subject of the death and resurrection even after the Transfiguration experience. As they came down from the mountain they were puzzled again over the Master's allusion to his resurrection (Mark:9:10|). strkjv@Matthew:17:23| notes that "they were exceeding sorry" to hear Jesus talk this way again, but Mark adds that they "were afraid to ask him" (\ephobounto auton epertsai\). Continued to be afraid (imperfect tense), perhaps with a bitter memory of the term "Satan" hurled at Peter when he protested the other time when Jesus spoke of his death (Mark:8:33; strkjv@Matthew:16:23|). strkjv@Luke:9:45| explains that "it was concealed from them," probably partly by their own preconceived ideas and prejudices.

rwp@Mark:10:14 @{He was moved with indignation} (\ganaktsen\). In Mark alone. The word is ingressive aorist, became indignant, and is a strong word of deep emotion (from \agan\ and \achthomai\, to feel pain). Already in strkjv@Matthew:21:15; strkjv@26:8|. Old and common word. {Suffer the little children to come unto me} (\aphete ta paidia erchesthai pros me\). Mark has the infinitive \erchesthai\ (come) not in Matthew, but in Luke. Surely it ought to be a joy to parents to bring their children to Jesus, certainly to allow them to come, but to hinder their coming is a crime. There are parents who will have to give answer to God for keeping their children away from Jesus.

rwp@Mark:10:24 @{Were amazed} (\ethambounto\). Imperfect passive. A look of blank astonishment was on their faces at this statement of Jesus. They in common with other Jews regarded wealth as a token of God's special favour. {Children} (\tekna\). Here alone to the Twelve and this tender note is due to their growing perplexity. {For them that trust in riches} (\tous pepoithotas epi tois chrmasin\). These words do not occur in Aleph B Delta Memphitic and one Old Latin manuscript. Westcott and Hort omit them from their text as an evident addition to explain the difficult words of Jesus.

rwp@Mark:10:32 @{And they were amazed} (\kai ethambounto\). Imperfect tense describing the feelings of the disciples as Jesus was walking on in front of them (\n proagn autous\, periphrastic imperfect active), an unusual circumstance in itself that seemed to bode no good as they went on through Perea towards Jerusalem. In fact, {they that followed were afraid} (\hoi de akolouthountes ephobounto\) as they looked at Jesus walking ahead in solitude. The idiom (\hoi de\) may not mean that all the disciples were afraid, but only some of them. "The Lord walked in advance of the Twelve with a solemnity and a determination which foreboded danger" (Swete). Cf. strkjv@Luke:9:5|. They began to fear coming disaster as they neared Jerusalem. They read correctly the face of Jesus. {And he took again the twelve} (\kai paralabn tous ddeka\). Matthew has "apart" from the crowds and that is what Mark also means. Note \paralabn\, taking to his side. {And began to tell them the things that were to happen to him} (\rxato autois legein ta mellonta auti sumbainein\). He had done it before three times already (Mark:8:31; strkjv@9:13; strkjv@9:31|). Songs:Jesus tries once more. They had failed utterly heretofore. How is it now? Luke adds (18:34|): "They understood none of these things." But Mark and Matthew show how the minds of two of the disciples were wholly occupied with plans of their own selfish ambition while Jesus was giving details of his approaching death and resurrection.

rwp@Mark:10:35 @{There come near unto him James and John} (\kai prosporeuontai Iakbos kai Ians\). Dramatic present tense. Matthew has \tote\, then, showing that the request of the two brothers with their mother (Matthew:20:20|) comes immediately after the talk about Christ's death. {We would} (\thelomen\). We wish, we want, bluntly told. {She came worshipping} (\proskunousa\) Matthew says. The mother spoke for the sons. But they try to commit Jesus to their desires before they tell what they are, just like spoiled children.

rwp@Mark:10:46 @{From Jericho} (\apo Iereich\). See on ¯Matthew:20:29| for discussion of this phrase and Luke's (Luke:18:35|) "nigh unto Jericho" and the two Jerichos, the old and the new Roman (Luke). The new Jericho was "about five miles W. of the Jordan and fifteen E. of Jerusalem, near the mouth of the _Wady Kelt_, and more than a mile south of the site of the ancient town" (Swete). {Great multitude} (\ochlou hikanou\). Considerable, more than sufficient. Often in Luke and the papyri in this sense. See strkjv@Matthew:3:11| for the other sense of fit for \hikanos\. {Bartimaeus} (\Bartimaios\). Aramaic name like Bartholomew, \bar\ meaning son like Hebrew _ben_. Songs:Mark explains the name meaning "the son of Timaeus" (\ho huios Timaiou\). Mark alone gives his name while strkjv@Matthew:20:30| mentions two which see for discussion. {Blind beggar} (\tuphlos prosaits\), "begging" (\epaitn\) Luke has it (Luke:18:35|). All three Gospels picture him as {sitting by the roadside} (\ekathto para tn hodon\). It was a common sight. Bartimaeus had his regular place. Vincent quotes Thomson concerning Ramleh: "I once walked the streets counting all that were either blind or had defective eyes, and it amounted to about one-half the male population. The women I could not count, for they are rigidly veiled" (_The Land and the Book_). The dust, the glare of the sun, the unsanitary habits of the people spread contagious eye-diseases.

rwp@Mark:11:1 @{Unto Bethphage and Bethany} (\eis Bthphag kai Bthanian\). Both together as in strkjv@Luke:19:29|, though strkjv@Matthew:21:1| mentions only Bethphage. See discussion in Matthew for this and the Mount of Olives.

rwp@Mark:11:18 @{Sought how they might destroy him} (\eztoun ps auton apolessin\). Imperfect indicative, a continuous attitude and endeavour. Note deliberative subjunctive with \ps\ retained in indirect question. Here both Sadducees (chief priests) and Pharisees (scribes) combine in their resentment against the claims of Jesus and in the determination to kill him. Long ago the Pharisees and the Herodians had plotted for his death (Mark:3:6|). Now in Jerusalem the climax has come right in the temple. {For they feared him} (\ephobounto gar\). Imperfect middle indicative. Hence in wrath they planned his death and yet they had to be cautious. The Triumphal Entry had shown his power with the people. And now right in the temple itself "all the multitude was astonished at his teaching" (\ps ho ochlos exeplsseto epi ti didachi autou\). Imperfect passive. The people looked on Jesus as a hero, as the Messiah. This verse aptly describes the crisis that has now come between Christ and the Sanhedrin.

rwp@Mark:12:1 @{He began to speak unto them in parables} (\rxato autois en parabolais lalein\). Mark's common idiom again. He does not mean that this was the beginning of Christ's use of parables (see strkjv@4:2|), but simply that his teaching on this occasion took the parabolic turn. "The circumstances called forth the parabolic mood, that of one whose heart is chilled, and whose spirit is saddened by a sense of loneliness, and who, retiring within himself, by a process of reflection, frames for his thoughts forms which half conceal, half reveal them" (Bruce). Mark does not give the Parable of the Two Sons (Matthew:21:28-32|) nor that of the Marriage Feast of the King's Son (Matthew:22:1-14|). He gives here the Parable of the Wicked Husbandmen. Also in strkjv@Matthew:21:33-46| and strkjv@Luke:20:9-19|. See discussion in Matthew. strkjv@Matthew:21:33| calls the man "a householder" (\oikodespots\). {A pit for the winepress} (\hupolnion\). Only here in the N.T. Common in the LXX and in late Greek. Matthew had \lnon\, winepress. This is the vessel or trough under the winepress on the hillside to catch the juice when the grapes were trodden. The Romans called it _lacus_ (lake) and Wycliff _dalf_ (lake), like delved. See on Matthew for details just alike. {Husbandmen} (\gergois\). Workers in the ground, tillers of the soil (\ergon, g\).

rwp@Mark:12:18 @{There come unto him Sadducees} (\erchontai Saddoukaioi pros auton\). Dramatic present. The Pharisees and Herodians had had their turn after the formal committee of the Sanhedrin had been so completely routed. It was inevitable that they should feel called upon to show their intellectual superiority to these raw Pharisaic and Herodian theologians. See on ¯Matthew:22:23-33| for discussion of details. It was a good time to air their disbelief in the resurrection at the expense of the Pharisees and to score against Jesus where the Sanhedrin and then the Pharisees and Herodians had failed so ignominiously.

rwp@Mark:12:25 @{When they shall rise from the dead} (\hotan ek nekrn anastsin\). Second aorist active subjunctive with \hotan\ (\hote\ plus \an\). strkjv@Matthew:22:30| has it "in the resurrection," strkjv@Luke:20:35| "to attain to the resurrection." The Pharisees regarded the future resurrection body as performing marriage functions, as Mohammedans do today. The Pharisees were in error on this point. The Sadducees made this one of their objections to belief in the resurrection body, revealing thus their own ignorance of the true resurrection body and the future life where marriage functions do not exist. {As angels in heaven} (\hs aggeloi en ti ourani\). Songs:Matthew:22:30|. strkjv@Luke:20:36| has "equal unto the angels" (\isaggeloi\). "Their equality with angels consists in their deliverance from mortality and its consequences" (Swete). The angels are directly created, not procreated.

rwp@Mark:12:43 @{Called unto him} (\proskalesamenos\). Indirect middle voice. The disciples themselves had slipped away from him while the terrific denunciation of the scribes and Pharisees had gone on, puzzled at this turn of affairs. {More than all} (\pleion pantn\). Ablative of comparison (\pantn\). It may mean, more than all the rich put together. {All that she had} (\panta hosa eichen\). Imperfect tense. {Cast in} (\ebalen\). Aorist tense, in sharp contrast. {All her living} (\holon ton bion auts\). Her {livelihood} (\bios\), not her life (\z\). It is a tragedy to see a stingy saint pose as giving the widow's mite when he could give thousands instead of pennies.

rwp@Mark:15:6 @{Used to release} (\apeluen\). Imperfect tense of customary action where strkjv@Matthew:27:15| has the verb \eithei\ (was accustomed to). {They asked of him} (\paritounto\). Imperfect middle, expressing their habit also.

rwp@Mark:15:8 @{As he was wont to do unto them} (\kaths epoiei autois\). Imperfect of customary action again and dative case.

rwp@Mark:15:41 @{Followed him and ministered unto him} (\kolouthoun kai dikonoun auti\). Two imperfects describing the long Galilean ministry of these three women and many other women in Galilee (Luke:8:1-3|) who came up with him (\hai sunanabsai auti\) to Jerusalem. This summary description in Mark is paralleled in strkjv@Matthew:27:55f.| and strkjv@Luke:23:49|. These faithful women were last at the Cross as they stood afar and saw the dreadful end to all their hopes.

rwp@Mark:16:8 @{Had come upon them} (\eichen autas\). Imperfect tense, more exactly, {held them, was holding them fast}. {Trembling and astonishment} (\tromos kai ekstasis\, trembling and ecstasy), Mark has it, while strkjv@Matthew:28:8| has "with fear and great joy" which see for discussion. Clearly and naturally their emotions were mixed. {They said nothing to any one} (\oudeni ouden eipan\). This excitement was too great for ordinary conversation. strkjv@Matthew:28:8| notes that they "ran to bring his disciples word." Hushed to silence their feet had wings as they flew on. {For they were afraid} (\ephobounto gar\). Imperfect tense. The continued fear explains their continued silence. At this point Aleph and B, the two oldest and best Greek manuscripts of the New Testament, stop with this verse. Three Armenian MSS. also end here. Some documents (cursive 274 and Old Latin k) have a shorter ending than the usual long one. The great mass of the documents have the long ending seen in the English versions. Some have both the long and the short endings, like L, Psi, 0112, 099, 579, two Bohairic MSS; the Harklean Syriac (long one in the text, short one in the Greek margin). One Armenian MS. (at Edschmiadzin) gives the long ending and attributes it to Ariston (possibly the Aristion of Papias). W (the Washington Codex) has an additional verse in the long ending. Songs:the facts are very complicated, but argue strongly against the genuineness of verses 9-20| of Mark 16. There is little in these verses not in strkjv@Matthew:28|. It is difficult to believe that Mark ended his Gospel with verse 8| unless he was interrupted. A leaf or column may have been torn off at the end of the papyrus roll. The loss of the ending was treated in various ways. Some documents left it alone. Some added one ending, some another, some added both. A full discussion of the facts is found in the last chapter of my _Studies in Mark's Gospel_ and also in my _Introduction to the Textual Criticism of the New Testament_, pp. 214-16.

rwp@Mark:16:20 @{The Lord working with them} (\tou kuriou sunergountos\). Genitive absolute. This participle not in Gospels elsewhere nor is \bebaiountos\ nor the compound \epakolouthountn\, all in Paul's Epistles. \Pantacho\ once in Luke. Westcott and Hort give the alternative ending found in L: "And they announced briefly to Peter and those around him all the things enjoined. And after these things Jesus himself also sent forth through them from the east even unto the west the holy and incorruptible proclamation of the eternal salvation."

rwp@Matthew:1:2 @{Begat} (\egennsen\). This word comes, like some of the early chapters of Genesis, with regularity through verse 16, until the birth of Jesus is reached when there is a sudden change. The word itself does not always mean immediate parentage, but merely direct descent. In verse 16| we have "Joseph the husband of Mary, from whom was begotten Jesus who is called Christ" (\ton Isph ton andra Marias ex hs egennth Isous ho legomenos Christos\). The article occurs here each time with the object of "begat," but not with the subject of the verb to distinguish sharply the proper names. In the case of David the King (1:6|) and Joseph the husband of Mary (1:16|) the article is repeated. The mention of the brethren of Judah (1:2|) and of both Phares and Zara (1:3|) may show that Matthew was not copying a family pedigree but making his own table. All the Greek manuscripts give verse 16| as above save the Ferrar Group of minuscules which are supported by the Sinaitic Syriac Version. Because of this fact Von Soden, whose text Moffatt translates, deliberately prints his text "_Jacob begat Jesus_" (\Isph de egennsen Isoun\). But the Sinaitic Syriac gives the Virgin Birth of Jesus in strkjv@Matthew:1:18-25|. Hence it is clear that "begat" here in strkjv@1:16| must merely mean line of descent or the text has been tampered with in order to get rid of the Virgin Birth idea, but it was left untouched in strkjv@1:18-25|. I have a full discussion of the problem in chapter XIV of _Studies in the Text of the New Testament_. The evidence as it now stands does not justify changing the text of the Greek uncials to suit the Sinaitic Syriac. The Virgin Birth of Jesus remains in strkjv@1:16|. The spelling of these Hebrew names in English is usually according to the Hebrew form, not the Greek. In the Greek itself the Hebrew spelling is often observed in violation of the Greek rules for the ending of words with no consonants save _n,r,s_. But the list is not spelled consistently in the Greek, now like the Hebrew as in Abraham, Isaac, Jacob, now like the Greek as in Judah, Solomon, Hezekiah, though the Hebrew style prevails.

rwp@Matthew:1:20 @{An angel of the Lord appeared unto him in a dream} (\aggelos kuriou kat' onar ephan auti\). This expression (\aggelos kuriou\) is without the article in the New Testament except when, as in strkjv@1:24|, there is reference to the angel previously mentioned. Sometimes in the Old Testament Jehovah Himself is represented by this phrase. Surely Joseph needed God's help if ever man did. If Jesus was really God's Son, Joseph was entitled to know this supreme fact that he might be just to both Mary and her Child. It was in a dream, but the message was distinct and decisive for Joseph. He is called "Son of David" as had been shown by Matthew in strkjv@Matthew:1:16|. Mary is called his "wife" (\tn gunaika sou\). He is told "not to become afraid" (ingressive first aorist passive subjunctive in prohibition, (\m phobthis\), "to take to his side" (\paralabein\, ingressive aorist active infinitive) her whom he had planned (\enthumthentos\, genitive absolute again, from \en\ and \thumos\) to send away with a writ of divorce. He had pondered and had planned as best he knew, but now God had called a halt and he had to decide whether he was willing to shelter Mary by marrying her and, if necessary, take upon himself whatever stigma might attach to her. Joseph was told that the child was begotten of the Holy Spirit and thus that Mary was innocent of any sin. But who would believe it now if he told it of her? Mary knew the truth and had not told him because she could not expect him to believe it.

rwp@Matthew:1:24 @{Took unto him his wife} (\parelaben tn gunaika autou\). The angel had told him not to be afraid to "take to his side" Mary his wife (1:20|). Songs:when he awoke from his sleep he promptly obeyed the angel and "took his wife home" (Moffatt). One can only imagine the relief and joy of Mary when Joseph nobly rose to his high duty toward her. I have tried to sketch Mary's problems in _Mary the Mother of Jesus: Her Problems and Her Glory._

rwp@Matthew:2:5 @{And they said unto him} (\hoi de eipan auti\). Whether the ecclesiastics had to search their scriptures or not, they give the answer that is in accord with the common Jewish opinion that the Messiah was to come from Bethlehem and of the seed of David (John:7:42|). Songs:they quote strkjv@Micah:5:2|, "a free paraphrase" Alford calls it, for it is not precisely like the Hebrew text or like the Septuagint. It may have come from a collection of _testimonia_ with which J. Rendel Harris has made the world familiar. He had consulted the experts and now he has their answer. Bethlehem of Judah is the place. The use of the perfect passive indicative (\gegraptai\) is the common form in quoting scripture. It stands written. {Shall be shepherd} (\poimanei\). The Authorized Version had "shall rule," but "shepherd" is correct. "Homer calls kings 'the shepherds of the people'" (Vincent). In strkjv@Hebrews:13:20| Jesus is called "the great shepherd of the sheep." Jesus calls himself "the good shepherd" (John:10:11|). Peter calls Christ "the chief shepherd" (1Peter:2:25|). "The Lamb which is in the midst of the throne shall be their shepherd" (Revelation:7:17|). Jesus told Peter to "shepherd" the lambs (John:21:16|). Our word pastor means shepherd.

rwp@Matthew:3:1 @{And in those days cometh John the Baptist} (\en de tais hmerais paraginetai Ians ho Baptists\). Here the synoptic narrative begins with the baptism of John (Mt. strkjv@3:1; strkjv@Mark:1:2; strkjv@Luke:3:1|) as given by Peter in strkjv@Acts:1:22|, "from the baptism of John, unto the day that he was received up from us" (cf. also strkjv@Acts:10:37-43|, Peter's summary to Cornelius very much like the outline of Mark's Gospel). Matthew does not indicate the date when John appeared as Luke does in ch. 3 (the fifteenth year of Tiberius's reign). It was some thirty years after the birth of John, precisely how long after the return of Joseph and Mary to Nazareth we do not know. Moffatt translates the verb (\paraginetai\) "came on the scene," but it is the historical present and calls for a vivid imagination on the part of the reader. There he is as he comes forward, makes his appearance. His name John means "Gift of Jehovah" (cf. German _Gotthold_) and is a shortened form of Johanan. He is described as "the Baptist," "the Baptizer" for that is the rite that distinguishes him. The Jews probably had proselyte baptism as I. Abrahams shows (_Studies in Pharisaism and the Gospels_, p. 37). But this rite was meant for the Gentiles who accepted Judaism. John is treating the Jews as Gentiles in demanding baptism at their hands on the basis of repentance.

rwp@Matthew:4:11 @{Then the devil leaveth him} (\tote aphisin auton ho diabolos\). Note the use of "then" (\tote\) again and the historical present. The movement is swift. "And behold" (\kai idou\) as so often in Matthew carries on the life-like picture. "{Angels came} (aorist tense \proslthon\ punctiliar action) {and were ministering} (\dikonoun\, picturesque imperfect, linear action) {unto him}." The victory was won in spite of the fast of forty days and the repeated onsets of the devil who had tried every avenue of approach. The angels could cheer him in the inevitable nervous and spiritual reaction from the strain of conflict, and probably also with food as in the case of Elijah (1Kings:19:6f.|). The issues at stake were of vast import as the champions of light and darkness grappled for the mastery of men. strkjv@Luke:4:13| adds, that the devil left Jesus only "until a good opportunity" (\achri kairou\).

rwp@Matthew:5:22 @{But I say unto you} (\eg de leg humin\). Jesus thus assumes a tone of superiority over the Mosaic regulations and proves it in each of the six examples. He goes further than the Law into the very heart. "{Raca}" (\Raka\) and "{Thou fool}" (\Mre\). The first is probably an Aramaic word meaning "Empty," a frequent word for contempt. The second word is Greek (dull, stupid) and is a fair equivalent of "raca." It is urged by some that \mre\ is a Hebrew word, but Field (_Otium Norvicense_) objects to that idea. "_Raca_ expresses contempt for a man's head=you stupid! _Mre_ expresses contempt for his heart and character=you scoundrel" (Bruce). "{The hell of fire}" (\tn geennan tou puros\), "the Gehenna of fire," the genitive case (\tou puros\) as the genus case describing Gehenna as marked by fire. Gehenna is the Valley of Hinnom where the fire burned continually. Here idolatrous Jews once offered their children to Molech (2Kings:23:10|). Jesus finds one cause of murder to be abusive language. Gehenna "should be carefully distinguished from Hades (\hids\) which is never used for the place of punishment, but for the _place of departed spirits_, without reference to their moral condition" (Vincent). The place of torment is in Hades (Luke:16:23|), but so is heaven.

rwp@Matthew:6:27 @{Unto his stature} (\epi tn hlikian autou\). The word \hlikian\ is used either of height (stature) or length of life (age). Either makes good sense here, though probably "stature" suits the context best. Certainly anxiety will not help either kind of growth, but rather hinder by auto-intoxication if nothing more. This is no plea for idleness, for even the birds are diligent and the flowers grow.

rwp@Matthew:7:6 @{That which is holy unto the dogs} (\to hagion tois kusin\). It is not clear to what "the holy" refers, to ear-rings or to amulets, but that would not appeal to dogs. Trench (_Sermon on the Mount_, p. 136) says that the reference is to meat offered in sacrifice that must not be flung to dogs: "It is not that the dogs would not eat it, for it would be welcome to them; but that it would be a profanation to give it to them, thus to make it a _skubalon_, strkjv@Exodus:22:31|." The yelping dogs would jump at it. Dogs are kin to wolves and infest the streets of oriental cities. {Your pearls before the swine} (\tous margaritas hmn emprosthen tn choirn\). The word pearl we have in the name Margarita (Margaret). Pearls look a bit like peas or acorns and would deceive the hogs until they discovered the deception. The wild boars haunt the Jordan Valley still and are not far removed from bears as they trample with their feet and rend with their tusks those who have angered them.

rwp@Matthew:7:12 @{That men should do unto you} (\hina poisin hmn hoi anthrpoi\). Luke (Luke:6:31|) puts the Golden Rule parallel with strkjv@Matthew:5:42|. The negative form is in Tobit strkjv@4:15. It was used by Hillel, Philo, Isocrates, Confucius. "The Golden Rule is the distilled essence of that 'fulfilment' (5:17|) which is taught in the sermon" (McNeile). Jesus puts it in positive form.

rwp@Matthew:7:13 @{By the narrow gate} (\dia ts stens puls\). The Authorized Version "at the strait gate" misled those who did not distinguish between "strait" and "straight." The figure of the Two Ways had a wide circulation in Jewish and Christian writings (cf. strkjv@Deuteronomy:30:19; strkjv@Jeremiah:21:8; strkjv@Psalms:1|). See the _Didache_ i-vi; Barnabas xviii-xx. "The narrow gate" is repeated in verse 14| and {straitened the way} (\tethlimmen h hodos\) added. The way is "compressed," narrowed as in a defile between high rocks, a tight place like \stenochria\ in strkjv@Romans:8:35|. "The way that leads to life involves straits and afflictions" (McNeile). Vincent quotes the _Pinax_ or _Tablet_ of Cebes, a contemporary of Socrates: "Seest thou not, then, a little door, and a way before the door, which is not much crowded, but very few travel it? This is the way that leadeth unto true culture." "The broad way" (\euruchros\) is in every city, town, village, with the glaring white lights that lure to destruction.

rwp@Matthew:7:22 @{Did we not prophesy in thy name?} (\ou ti si onomati eprophteusamen;\). The use of \ou\ in the question expects the affirmative answer. They claim to have prophesied (preached) in Christ's name and to have done many miracles. But Jesus will tear off the sheepskin and lay bare the ravening wolf. "I never knew you" (\oudepote egnn hms\). "I was never acquainted with you" (experimental knowledge). Success, as the world counts it, is not a criterion of one's knowledge of Christ and relation to him. "I will profess unto them" (\homologs autois\), the very word used of profession of Christ before men (Matthew:10:32|). This word Jesus will use for public and open announcement of their doom.

rwp@Matthew:8:5 @{Unto him} (\auti\). Dative in spite of the genitive absolute \eiselthontos autou\ as in verse 1|, a not infrequent Greek idiom, especially in the _koin_.

rwp@Matthew:10:41 @{In the name of a prophet} (\eis onoma prophtou\). "Because he is a prophet" (Moffatt). In an Oxyrhynchus Papyrus 37 (A.D. 49) we find \onomati eleutherou\ in virtue of being free-born. "He that receiveth a prophet from no ulterior motive, but simply _qua_ prophet (_ut prophetam_, Jer.) would receive a reward in the coming age equal to that of his guest" (McNeile). The use of \eis\ here is to be noted. In reality \eis\ is simply \en\ with the same meaning. It is not proper to say that \eis\ has always to be translated "into." Besides these examples of \eis onoma\ in verses 41| and 43| see strkjv@Matthew:12:41| \eis to krugma In\ (see Robertson's _Grammar_, p. 593). {Unto one of these little ones} (\hena tn mikrn toutn\). Simple believers who are neither apostles, prophets, or particularly righteous, just "learners," "in the name of a disciple" (\eis onoma mathtou\). Alford thinks that some children were present (cf. strkjv@Matthew:18:2-6|).

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

rwp@Matthew:11:28 @{Come unto me} (\deute pros me\). Verses 28 to 30 are not in Luke and are among the special treasures of Matthew's Gospel. No sublimer words exist than this call of Jesus to the toiling and the burdened (\pephortismenoi\, perfect passive participle, state of weariness) to come to him. He towers above all men as he challenges us. "I will refresh you" (\k'ago anapaus hmas\). Far more than mere rest, rejuvenation. The English slang expression "rest up" is close to the idea of the Greek compound \ana-pau\. It is causative active voice.

rwp@Matthew:13:3 @{Many things in parables} (\polla en parabolais\). It was not the first time that Jesus had used parables, but the first time that he had spoken so many and some of such length. He will use a great many in the future as in Luke 12 to 18 and Matt. 24 and 25. The parables already mentioned in Matthew include the salt and the light (5:13-16|), the birds and the lilies (6:26-30|), the splinter and the beam in the eye (7:3-5|), the two gates (7:13f.|), the wolves in sheep's clothing (7:15|), the good and bad trees (7:17-19|), the wise and foolish builders (7:24-27|), the garment and the wineskins (9:16f.|), the children in the market places (11:16f.|). It is not certain how many he spoke on this occasion. Matthew mentions eight in this chapter (the Sower, the Tares, the Mustard Seed, the Leaven, the Hid Treasure, the Pearl of Great Price, the Net, the Householder). Mark adds the Parable of the Lamp (Mark:4:21; strkjv@Luke:8:16|), the Parable of the Seed Growing of Itself (Mark:4:26-29|), making ten of which we know. But both Mark (Mark:4:33|) and Matthew (13:34|) imply that there were many others. "Without a parable spake he nothing unto them" (Matthew:13:34|), on this occasion, we may suppose. The word parable (\parabol\ from \paraball\, to place alongside for measurement or comparison like a yardstick) is an objective illustration for spiritual or moral truth. The word is employed in a variety of ways (a) as for sententious sayings or proverbs (Matthew:15:15; strkjv@Mark:3:23; strkjv@Luke:4:23; strkjv@5:36-39; strkjv@6:39|), for a figure or type (Heb. strkjv@9:9; strkjv@11:19|); (b) a comparison in the form of a narrative, the common use in the Synoptic Gospels like the Sower; (c) "A narrative illustration not involving a comparison" (Broadus), like the Rich Fool, the Good Samaritan, etc. "The oriental genius for picturesque speech found expression in a multitude of such utterances" (McNeile). There are parables in the Old Testament, in the Talmud, in sermons in all ages. But no one has spoken such parables as these of Jesus. They hold the mirror up to nature and, as all illustrations should do, throw light on the truth presented. The fable puts things as they are not in nature, Aesop's Fables, for instance. The parable may not be actual fact, but it could be so. It is harmony with the nature of the case. The allegory (\allgoria\) is a speaking parable that is self-explanatory all along like Bunyan's _Pilgrim's Progress_. All allegories are parables, but not all parables are allegories. The Prodigal Son is an allegory, as is the story of the Vine and Branches (John:15|). John does not use the word parable, but only \paroimia\, a saying by the way (John:10:6; strkjv@16:25,29|). As a rule the parables of Jesus illustrate one main point and the details are more or less incidental, though sometimes Jesus himself explains these. When he does not do so, we should be slow to interpret the minor details. Much heresy has come from fantastic interpretations of the parables. In the case of the Parable of the Sower (13:3-8|) we have also the careful exposition of the story by Jesus (18-23|) as well as the reason for the use of parables on this occasion by Jesus (9-17|).

rwp@Matthew:13:10 @{Why speakest thou unto them in parables?} (\dia ti en parabolais laleis autois\). Already the disciples are puzzled over the meaning of this parable and the reason for giving them to the people. Songs:they "came up" closer to Jesus and asked him. Jesus was used to questions and surpassed all teachers in his replies.

rwp@Matthew:13:33 @{Is like unto leaven} (\homoia estin zumi\). In its pervasive power. Curiously enough some people deny that Jesus here likens the expanding power of the Kingdom of heaven to leaven, because, they say, leaven is the symbol of corruption. But the language of Jesus is not to be explained away by such exegetical jugglery. The devil is called like a lion by Peter (1Peter:5:8|) and Jesus in Revelation is called the Lion of the Tribe of Judah (Revelation:5:5|). The leaven permeates all the "wheaten meal" (\aleurou\) till the whole is leavened. There is nothing in the "three measures," merely a common amount to bake. Dr. T.R. Glover in his _Jesus of History_ suggests that Jesus used to notice his mother using that amount of wheat flour in baking bread. To find the Trinity here is, of course, quite beside the mark. The word for leaven, \zum\, is from \ze\, to boil, to seethe, and so pervasive fermentation.

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

rwp@Matthew:14:4 @{For John said unto him} (\elegen gar Ians auti\). Possibly the Pharisees may have put Herod up to inveigling John to Machaerus on one of his visits there to express an opinion concerning his marriage to Herodias (Broadus) and the imperfect tense (\elegen\) probably means that John said it repeatedly. It was a blunt and brave thing that John said. It cost him his head, but it is better to have a head like John's and lose it than to have an ordinary head and keep it. Herod Antipas was a politician and curbed his resentment toward John by his fear of the people who still held (\eichon\, imperfect tense) him as a prophet.

rwp@Matthew:14:17 @{And they say unto him} (\hoi de legousin auti\). The disciples, like us today, are quick with reasons for their inability to perform the task imposed by Jesus.

rwp@Matthew:14:18 @{And he said} (\ho de eipen\). Here is the contrast between the helpless doubt of the disciples and the confident courage of Jesus. He used "_the_ five loaves and two fishes" which they had mentioned as a reason for doing nothing. "Bring them hither unto me." They had overlooked the power of Jesus in this emergency.

rwp@Matthew:15:15 @{Declare unto us the parable} (\phrason hmin tn paraboln\). Explain the parable (pithy saying) in verse 11|, not in verse 14|. As a matter of fact, the disciples had been upset by Christ's powerful exposure of the "Corban" duplicity and the words about "defilement" in verse 11|.

rwp@Matthew:16:18 @{And I also say unto thee} (\k'ag de soi leg\). "The emphasis is not on 'Thou art Peter' over against 'Thou art the Christ,' but on \Kag\: 'The Father hath revealed to thee one truth, and I also tell you another" (McNeile). Jesus calls Peter here by the name that he had said he would have (John:1:42|). Peter (\Petros\) is simply the Greek word for Cephas (Aramaic). Then it was prophecy, now it is fact. In verse 17| Jesus addresses him as "Simon Bar-Jonah," his full patronymic (Aramaic) name. But Jesus has a purpose now in using his nickname "Peter" which he had himself given him. Jesus makes a remarkable play on Peter's name, a pun in fact, that has caused volumes of controversy and endless theological strife. {On this rock} (\epi tauti ti petri\) Jesus says, a ledge or cliff of rock like that in strkjv@7:24| on which the wise man built his house. \Petros\ is usually a smaller detachment of the massive ledge. But too much must not be made of this point since Jesus probably spoke Aramaic to Peter which draws no such distinction (\Kph\). What did Jesus mean by this word-play?

rwp@Matthew:16:23 @{But he turned} (\ho de strapheis\). Second aorist passive participle, quick ingressive action, away from Peter in revulsion, and toward the other disciples (Mark:8:33| has \epistrapheis\ and \idn tous mathtas autou\). {Get thee behind me, Satan} (\Hupage opis mou, Satan\). Just before Peter played the part of a rock in the noble confession and was given a place of leadership. Now he is playing the part of Satan and is ordered to the rear. Peter was tempting Jesus not to go on to the cross as Satan had done in the wilderness. "None are more formidable instruments of temptation than well-meaning friends, who care more for our comfort than for our character" (Bruce). "In Peter the banished Satan had once more returned" (Plummer). {A stumbling-block unto me} (\skandalon ei emou\). Objective genitive. Peter was acting as Satan's catspaw, in ignorance, surely, but none the less really. He had set a trap for Christ that would undo all his mission to earth. "Thou art not, as before, a noble block, lying in its right position as a massive foundation stone. On the contrary, thou art like a stone quite out of its proper place, and lying right across the road in which I must go--lying as a stone of stumbling" (Morison). {Thou mindest not} (\ou phroneis\). "Your outlook is not God's, but man's" (Moffatt). You do not think God's thoughts. Clearly the consciousness of the coming cross is not a new idea with Jesus. We do not know when he first foresaw this outcome any more than we know when first the Messianic consciousness appeared in Jesus. He had the glimmerings of it as a boy of twelve, when he spoke of "My Father's house." He knows now that he must die on the cross.

rwp@Matthew:19:10 @{The disciples say unto him} (\legousin auti hoi mathtai\). "Christ's doctrine on marriage not only separated Him \toto caelo\ from Pharisaic opinions of all shades, but was too high even for the Twelve" (Bruce). {The case} (\h aitia\). The word may refer to the use in verse 3| "for every cause." It may have a vague idea here = \res\, condition. But the point clearly is that "it is not expedient to marry" (\ou sumpherei gamsai\) if such a strict view is held. If the bond is so tight a man had best not commit matrimony. It is a bit unusual to have \anthrpos\ and \gun\ contrasted rather than \anr\ and \gun\.

rwp@Matthew:20:12 @{Equal unto us} (\isous autous hmin\). Associative instrumental case \hmin\ after \isous\. It was a regular protest against the supposed injustice of the householder. {The burden of the day and the scorching wind} (\to baros ts hmeras kai ton kausna\). These last "did" work for one hour. Apparently they worked as hard as any while at it. A whole day's work on the part of these sweat-stained men who had stood also the sirocco, the hot, dry, dust-laden east wind that blasted the grain in Pharaoh's dream (Genesis:41:6|), that withered Jonah's gourd (Jonah:4:8|), that blighted the vine in Ezekiel's parable (Ezekiel:17:10|). They seemed to have a good case.

rwp@Matthew:20:25 @{Called them unto him} (\proskalesamenos autous\). Indirect middle again, calling to him.

rwp@Matthew:21:1 @{Unto Bethphage} (\eis Bethphag\). An indeclinable Aramaic name here only in O.T. or N.T. (Mark:11:1; strkjv@Luke:19:29|). It means "house of unripe young figs." It apparently lay on the eastern slope of Olivet or at the foot of the mountain, a little further from Jerusalem than Bethany. Both Mark and Luke speak of Christ's coming "unto Bethphage and Bethany" as if Bethphage was reached first. It is apparently larger than Bethany. {Unto the Mount of Olives} (\eis to oros tn Elain\). Matthew has thus three instances of \eis\ with Jerusalem, Mount of Olives. Mark and Luke use \pros\ with Mount of Olives, the Mount of Olive trees (\elain\ from \elaia\, olive tree), the mountain covered with olive trees.

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:24:16 @{Flee unto the mountains} (\pheugetsan eis ta or\). The mountains east of the Jordan. Eusebius (_H.E._ iii,5,3) says that the Christians actually fled to Pella at the foot of the mountains about seventeen miles south of the Sea of Galilee. They remembered the warning of Jesus and fled for safety.

rwp@Matthew:25:40 @{Ye did it unto me} (\emoi epoisate\). Dative of personal interest. Christ identifies himself with the needy and the suffering. This conduct is proof of possession of love for Christ and likeness to him.

rwp@Matthew:26:3 @{Then were gathered together the chief priests and elders of the people} (\Tote sunchthsan hoi archiereis kai hoi presbuteroi tou laou\). A meeting of the Sanhedrin as these two groups indicate (cf. strkjv@21:23|). {Unto the court} (\eis tn auln\). The _atrium_ or court around which the palace buildings were built. Here in this open court this informal meeting was held. Caiaphas was high priest A.D. 18 to 36. His father-in-law Annas had been high priest A.D. 6 to 15 and was still called high priest by many.

rwp@Matthew:26:15 @{What are ye willing to give me?} (\ti thelete moi dounai?\) This "brings out the _chaffering_ aspect of the transaction" (Vincent). "Mary and Judas extreme opposites: she freely spending in love, he willing to sell his Master for money" (Bruce). And her act of love provoked Judas to his despicable deed, this rebuke of Jesus added to all the rest. {And I will deliver him unto you} (\kag hmin parads auton\). The use of \kai\ with a co-ordinate clause is a colloquialism (common in the _Koin_ as in the Hebrew use of _wav_. "A colloquialism or a Hebraism, the traitor mean in style as in spirit" (Bruce). The use of \eg\ seems to mean "I though one of his disciples will hand him over to you if you give me enough." {They weighed unto him} (\hoi de estsan auto\). They placed the money in the balances or scales. "Coined money was in use, but the shekels may have been weighed out in antique fashion by men careful to do an iniquitous thing in the most orthodox way" (Bruce). It is not known whether the Sanhedrin had offered a reward for the arrest of Jesus or not. {Thirty pieces of silver} (\triakonta arguria\). A reference to strkjv@Zechariah:11:12|. If a man's ox gored a servant, he had to pay this amount (Exodus:21:32|). Some manuscripts have \statras\ (staters). These thirty silver shekels were equal to 120 \denarii\, less than five English pounds, less than twenty-five dollars, the current price of a slave. There was no doubt contempt for Jesus in the minds of both the Sanhedrin and Judas in this bargain.

rwp@Matthew:26:28 @{The Covenant} (\ts diathks\). The adjective \kains\ in Textus Receptus is not genuine. The covenant is an agreement or contract between two (\dia, duo, thke\, from \tithmi\). It is used also for will (Latin, _testamentum_) which becomes operative at death (Hebrews:9:15-17|). Hence our _New Testament_. Either covenant or will makes sense here. Covenant is the idea in strkjv@Hebrews:7:22; strkjv@8:8| and often. In the Hebrew to make a covenant was to cut up the sacrifice and so ratify the agreement (Genesis:15:9-18|). Lightfoot argues that the word \diathke\ means covenant in the N.T. except in strkjv@Hebrews:9:15-17|. Jesus here uses the solemn words of strkjv@Exodus:24:8| "the blood of the covenant" at Sinai. "My blood of the covenant" is in contrast with that. This is the New Covenant of strkjv@Jeremiah:31; strkjv@Hebrews:8|. {Which is shed for many} (\to peri polln ekchunnomenon\). A prophetic present passive participle. The act is symbolized by the ordinance. Cf. the purpose of Christ expressed in strkjv@20:28|. There \anti\ and here \peri\. {Unto remission of sins} (\eis aphesin hamartin\). This clause is in Matthew alone but it is not to be restricted for that reason. It is the truth. This passage answers all the modern sentimentalism that finds in the teaching of Jesus only pious ethical remarks or eschatological dreamings. He had the definite conception of his death on the cross as the basis of forgiveness of sin. The purpose of the shedding of his blood of the New Covenant was precisely to remove (forgive) sins.

rwp@Matthew:26:38 @{Watch with me} (\grgoreite met' emou\). This late present from the perfect \egrgora\ means to keep awake and not go to sleep. The hour was late and the strain had been severe, but Jesus pleaded for a bit of human sympathy as he wrestled with his Father. It did not seem too much to ask. He had put his sorrow in strong language, "even unto death" (\hes thanatou\) that ought to have alarmed them.

rwp@Matthew:26:47 @{While he yet spake} (\eti autou lalountos\). It was an electric moment as Jesus faced Judas with his horde of helpers as if he turned to meet an army. {Let us go} (\agmen\), Jesus had said. And here he is. The eight at the gate seemed to have given no notice. Judas is described here as "one of the twelve" (\heis tn ddeka\) in all three Synoptic Gospels (Mark:14:43; strkjv@Matthew:26:47; strkjv@Luke:22:47|). The very horror of the thing is thus emphasized, that one of the chosen twelve apostles should do this dastardly deed. {A great multitude} (\ochlos polus\). The chief priests and Pharisees had furnished Judas a band of soldiers from the garrison in Antonia (John:18:3|) and the temple police (Luke:22:52|) with swords (knives) and staves (clubs) with a hired rabble who had lanterns also (John:18:3|) in spite of the full moon. Judas was taking no chances of failure for he well knew the strange power of Jesus.

rwp@Matthew:27:22 @{What then shall I do unto Jesus which is called Christ?} (\ti oun pois Isoun ton legomenon Christon;\). They had asked for Barabbas under the tutelage of the Sanhedrin, but Pilate pressed home the problem of Jesus with the dim hope that they might ask for Jesus also. But they had learned their lesson. Some of the very people who shouted "Hosannah" on the Sunday morning of the Triumphal Entry now shout {Let him be crucified} (\staurtht\). The tide has now turned against Jesus, the hero of Sunday, now the condemned criminal of Friday. Such is popular favour. But all the while Pilate is shirking his own fearful responsibility and trying to hide his own weakness and injustice behind popular clamour and prejudice.

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@Matthew:28:5 @{Unto the women} (\tais gunaixin\). According to John, Mary Magdalene had left to go and tell Peter and John of the supposed grave robbery (John:20:1f.|). But the other women remained and had the interview with the angel (or men, Luke) about the empty tomb and the Risen Christ. {Jesus the Crucified} (\Isoun ton estaurmenon\). Perfect passive participle, state of completion. This he will always be. Songs:Paul will preach as essential to his gospel "and this one crucified" (\kai touton estaurmenon\, strkjv@1Corinthians:2:2|).

rwp@Matthew:28:11 @{Told unto the chief priests} (\apggeilan tois archiereusin\). These Roman soldiers had been placed at the disposal of the Sanhedrin. They were probably afraid also to report to Pilate and tell him what had happened. They apparently told a truthful account as far as they understood it. But were the Sanhedrin convinced of the resurrection of Jesus?

rwp@Philippians:2:8 @{In fashion} (\schmati\). Locative case of \schma\, from \ech\, to have, to hold. Bengel explains \morph\ by _forma_, \homoima\ by _similitudo_, \schma\ by _habitus_. Here with \schma\ the contrast "is between what He is in Himself, and what He _appeared_ in the eyes of men" (Lightfoot). {He humbled himself} (\etapeinsen heauton\). First aorist active of \tapeino\, old verb from \tapeinos\. It is a voluntary humiliation on the part of Christ and for this reason Paul is pressing the example of Christ upon the Philippians, this supreme example of renunciation. See Bruce's masterpiece, _The Humiliation of Christ_. {Obedient} (\hupkoos\). Old adjective, giving ear to. See strkjv@Acts:7:39; strkjv@2Corinthians:2:9|. {Unto death} (\mechri thanatou\). "Until death." See "until blood" (\mechris haimatos\, strkjv@Hebrews:12:4|). {Yea, the death of the cross} (\thanatou de staurou\). The bottom rung in the ladder from the Throne of God. Jesus came all the way down to the most despised death of all, a condemned criminal on the accursed cross.

rwp@Philippians:2:26 @{He longed after} (\epipothn n\). Periphrastic imperfect of \epipothe\ (Phillipians:1:8|), "he was yearning after." {You all} (\pantas humas\). Songs:again (1:5,7,8|). {Was sore troubled} (\admonn\). Periphrastic imperfect again (repeat \n\) of the old word \admone\ either from an unused \admn\ (\a\ privative and \dmos\, away from home, homesick) or from \admn, adsai\ (discontent, bewilderment). The _Vocabulary_ of Moulton and Milligan gives one papyrus example in line with the latter etymology. See already strkjv@Matthew:26:37; strkjv@Mark:14:33|. In any case the distress of Epaphroditus was greatly increased when he knew that the Philippians (the home-folks) had learned of his illness, "because ye had heard that he was sick" (\dioti kousate hoti sthense\), "because ye heard that he fell sick" (ingressive aorist). {He was sick} (\sthense\). Ingressive aorist, "he did become sick." {Nigh unto death} (\paraplsion thanati\). Only example in N.T. of this compound adverbial preposition (from the adjective \paraplsios\) with the dative case.

rwp@Revelation:1:1 @{The Revelation} (\apokalupsis\). Late and rare word outside of N.T. (once in Plutarch and so in the vernacular _Koin_), only once in the Gospels (Luke:2:32|), but in LXX and common in the Epistles (2Thessalonians:1:7|), though only here in this book besides the title, from \apokalupt\, old verb, to uncover, to unveil. In the Epistles \apokalupsis\ is used for insight into truth (Ephesians:1:17|) or for the revelation of God or Christ at the second coming of Christ (2Thessalonians:1:7; strkjv@1Peter:1:7|). It is interesting to compare \apokalupsis\ with \epiphaneia\ (2Thessalonians:2:8|) and \phanersis\ (1Corinthians:12:7|). The precise meaning here turns on the genitive following. {Of Jesus Christ} (\Isou Christou\). Hort takes it as objective genitive (revelation about Jesus Christ), but Swete rightly argues for the subjective genitive because of the next clause. {Gave him} (\edken autoi\). It is the Son who received the revelation from the Father, as is usual (John:5:20f.,26|, etc.). {To shew} (\deixai\). First aorist active infinitive of \deiknumi\, purpose of God in giving the revelation to Christ. {Unto his servants} (\tois doulois autou\). Believers in general and not just to officials. Dative case. God's servants (or Christ's). {Must shortly come to pass} (\dei genesthai en tachei\). Second aorist middle infinitive of \ginomai\ with \dei\. See this same adjunct (\en tachei\) in strkjv@Luke:18:8; strkjv@Romans:16:20; strkjv@Revelation:22:6|. It is a relative term to be judged in the light of strkjv@2Peter:3:8| according to God's clock, not ours. And yet undoubtedly the hopes of the early Christians looked for a speedy return of the Lord Jesus. This vivid panorama must be read in the light of that glorious hope and of the blazing fires of persecution from Rome. {Sent and signified} (\esmanen aposteilas\). "Having sent (first aorist active participle of \apostell\, strkjv@Matthew:10:16| and again in strkjv@Revelation:22:6| of God sending his angel) signified" (first aorist active indicative of \smain\, from \sma\, sign or token, for which see strkjv@John:12:33; strkjv@Acts:11:28|). See strkjv@12:1| for \smeion\, though \smain\ (only here in the Apocalypse) suits admirably the symbolic character of the book. {By his angel} (\dia tou aggelou autou\). Christ's angel as Christ is the subject of the verb \esmanen\, as in strkjv@22:16 Christ sends his angel, though in strkjv@22:6| God sends. {Unto his servant John} (\ti douli autou Ianei\). Dative case. John gives his name here, though not in Gospel or Epistles, because "prophecy requires the guarantee of the individual who is inspired to utter it" (Milligan). "The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter" (Swete). "Jesus is the medium of all revelation" (Moffatt).

rwp@Revelation:1:5 @{Who is the faithful witness} (\ho martus ho pistos\). "The witness the faithful," nominative in apposition like \prtotokos\ and \archn\ with the preceding ablative \Isou Christou\ with \apo\, a habit of John in this book (apparently on purpose) as in strkjv@2:13,20; strkjv@3:12|, etc. See this same phrase in strkjv@2:13; strkjv@3:14|. The use of \martus\ of Jesus here is probably to the witness (1:1|) in this book (22:16f.|), not to the witness of Jesus before Pilate (1Timothy:6:13|). {The first-born of the dead} (\ho prtotokos tn nekrn\). A Jewish Messianic title (Psalms:88:28|) and as in strkjv@Colossians:1:18| refers to priority in the resurrection to be followed by others. See strkjv@Luke:2:7| for the word. {The ruler of the kings of the earth} (\ho archn tn basilen ts gs\). Jesus by his resurrection won lordship over the kings of earth (17:14; strkjv@19:16|), what the devil offered him by surrender (Matthew:4:8f.|). {Unto him that loveth us} (\ti agapnti hms\). Dative of the articular present (not aorist \agapsanti\) active participle of \agapa\ in a doxology to Christ, the first of many others to God and to Christ (1:6; strkjv@4:11; strkjv@5:9,12f.; strkjv@7:10,12|, etc.). For the thought see strkjv@John:3:16|. {Loosed} (\lusanti\). First aorist active participle of \lu\ (Aleph A C), though some MSS. (P Q) read \lousanti\ (washed), a manifest correction. Note the change of tense. Christ loosed us once for all, but loves us always. {By his blood} (\en ti haimati autou\). As in strkjv@5:9|. John here as in the Gospel and Epistles states plainly and repeatedly the place of the blood of Christ in the work of redemption.

rwp@Revelation:1:6 @{And he made} (\kai epoisen\). Change from the participle construction, which would be \kai poisanti\ (first aorist active of \poie\) like \lusanti\ just before, a Hebraism Charles calls it, but certainly an anacoluthon of which John is very fond, as in strkjv@1:18; strkjv@2:2,9,20; strkjv@3:9; strkjv@7:14; strkjv@14:2f.; strkjv@15:3|. {Kingdom} (\basileian\). Songs:correctly Aleph A C, not \basileis\ (P cursives). Perhaps a reminiscence of strkjv@Exodus:19:6|, a kingdom of priests. In strkjv@5:10| we have again "a kingdom and priests." The idea here is that Christians are the true spiritual Israel in God's promise to Abraham as explained by Paul in strkjv@Galatians:3; strkjv@Romans:9|. {To be priests} (\hiereis\). In apposition with \basileian\, but with \kai\ (and) in strkjv@5:10|. Each member of this true kingdom is a priest unto God, with direct access to him at all times. {Unto his God and Father} (\ti thei kai patri autou\). Dative case and \autou\ (Christ) applies to both \thei\ and \patri\. Jesus spoke of the Father as his God (Matthew:27:46; strkjv@John:20:17|) and Paul uses like language (Ephesians:1:17|), as does Peter (1Peter:1:3|). {To him} (\auti\). Another doxology to Christ. "The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book" (Moffatt). Like doxologies to Christ appear in strkjv@5:13; strkjv@7:10; strkjv@1Peter:4:11; strkjv@2Peter:3:18; strkjv@2Timothy:4:18; He strkjv@13:21|. These same words (\h doxa kai to kratos\) in strkjv@1Peter:4:11|, only \h doxa\ in strkjv@2Peter:3:18; strkjv@2Timothy:4:18|, but with several others in strkjv@Revelation:5:13; strkjv@7:10|.

rwp@Revelation:1:13 @{One like unto a son of man} (\homoion huion anthrpou\). Note accusative here with \homoion\ (object of \eidon\) as in strkjv@14:14| and not the associative-instrumental as is usual (1:15; strkjv@4:3,6|). Charles holds that \homoion\ here has the sense of \hs\ (as) and compares strkjv@4:6; strkjv@22:1| for proof. The absence of the article here shows also (Charles) that the idea is not "like the Son of man" for Christ is the Son of man. He is like "a son of man," but not a man. {Clothed} (\endedumenon\). Perfect passive participle of \endu\, accusative case agreeing with \homoion\. {A garment down to the foot} (\podr\). Old adjective \podrs\ (from \pous\, foot, and \air\), here only in N.T., accusative singular retained with the passive participle as often with verbs of clothing. Supply \chitna\ or \esthta\ (garment). {Girt about} (\periezsmenon\). Perfect passive participle of \periznnumi\, accusative singular agreeing with \homoion\. {At the breasts} (\pros tois mastois\). Old word for breasts of a woman (Luke:11:27; strkjv@23:29|) and nipples of a man, as here. High girding like this was a mark of dignity as of the high priest (Josephus, _Ant_. III. 7. 2). For \pros\ with the locative see strkjv@Mark:5:11|. {With a golden girdle} (\znn chrusn\). Accusative case again retained with the passive participle (verb of clothing). Note also \chrusn\ (vernacular _Koin_) rather than the old form, \chrusn\.

rwp@Revelation:1:18 @{And I was dead} (\kai egenomn nekros\). "And I be came dead" (aorist middle participle of \ginomai\ as in strkjv@1:9,10|, definite reference to the Cross). {I am alive} (\zn eimi\). Periphrastic present active indicative, "I am living," as the words \ho zn\ just used mean. {Forevermore} (\eis tous ainas tn ainn\). "Unto the ages of the ages," a stronger expression of eternity even than in strkjv@1:6|. {The keys} (\tas kleis\). One of the forms for the accusative plural along with \kleidas\, the usual one (Matthew:16:19|). {Of death and of Hades} (\tou thanatou kai tou hidou\). Conceived as in strkjv@Matthew:16:18| as a prison house or walled city. The keys are the symbol of authority, as we speak of honouring one by giving him the keys of the city. Hades here means the unseen world to which death is the portal. Jesus has the keys because of his victory over death. See this same graphic picture in strkjv@6:8; strkjv@20:13f|. For the key of David see strkjv@3:7|, for the key of the abyss see strkjv@9:1; strkjv@20:1|.

rwp@Revelation:2:13 @{Where} (\pou--hopou\). \Pou\ is interrogative adverb used here in an indirect question as in strkjv@John:1:39|. \Hopou\ is relative adverb referring to \pou\. Satan's throne (\ho thronos tou Satan\). Satan not simply resided in Pergamum, but his "throne" or seat of power of king or judge (Matthew:19:28; strkjv@Luke:1:32,52|). The symbol of Asklepios was the serpent as it is of Satan (12:9; strkjv@20:2|). There was, besides, a great throne altar to Zeus cut on the Acropolis rock, symbol of "rampant paganism" (Swete) and the new Caesar-worship with the recent martyrdom of Antipas made Pergamum indeed a very throne of Satan. {Holdest fast my name} (\krateis to onoma sou\). Present active indicative of \krate\, "dost keep on holding," as in strkjv@2:25, strkjv@3:11|. This church refused to say \Kurios Kaisar\ (_Martyrd. Polyc_. 8f.) and continued to say \Kurios Isous\ (1Corinthians:12:3|). They stood true against the emperor-worship. {Didst not deny} (\ouk rns\). First aorist middle second person singular of \arneomai\. Reference to a specific incident not known to us. {My faith} (\tn pistin mou\). Objective genitive, "thy faith in me." {Of Antipas} (\Antipas\). Indeclinable in this form. It is possible that \Antipa\ (genitive) was really written, though unimportant as the nominative follows in apposition. Nothing is really known of this early martyr in Pergamum before the writing of the Apocalypse. One legend is that he was burnt to death in a brazen bull. Other martyrs followed him at Pergamum (Agathonice, Attalus, Carpus, Polybus). {My witness} (\ho martus mou\). Nominative in apposition with a genitive as in strkjv@1:5| (with ablative), common solecism in the Apocalypse. "Witness" as Jesus had said they should be (Acts:1:8|) and Stephen was (Acts:22:20|) and others were (Revelation:17:6|). The word later (by third century) took on the modern meaning of martyr. {My faithful one} (\ho pistos mou\). Nominative also, with \mou\ also. Jesus gives Antipas his own title (Swete) as in strkjv@1:5; strkjv@3:14|. Faithful unto death. {Was killed} (\apektanth\). First aorist passive indicative of \apoktein\, this passive form common in the Apocalypse (?2:13; strkjv@6:11; strkjv@5:9,13; strkjv@13:10,15; 18, 20; strkjv@19:21?). {Among you} (\par humin\). By your side. Proof of the throne of Satan, "where Satan dwells" (\hopou ho Satans katoikei\), repeated for emphasis.

rwp@Revelation:7:17 @{In the midst} (\ana meson\). In strkjv@5:6| we have \en mesi tou thronou\ as the position of the Lamb, and so that is apparently the sense of \ana meson\ here as in strkjv@Matthew:13:25|, though it can mean "between," as clearly so in strkjv@1Corinthians:6:5|. {Shall be their shepherd} (\paimanei autous\). "Shall shepherd them," future active of \poimain\ (from \poimn\, shepherd), in strkjv@John:21:16; strkjv@Acts:20:28; strkjv@1Peter:5:2; strkjv@Revelation:2:27; strkjv@7:17; strkjv@12:5; strkjv@19:15|. Jesus is still the Good Shepherd of his sheep (John:10:11,14ff.|). Cf. strkjv@Psalms:23:1|. {Shall guide them} (\hod gsei autous\). Future active of \hodge\, old word (from \hodgos\, guide, strkjv@Matthew:15:14|), used of God's guidance of Israel (Exodus:15:13|), of God's guidance of individual lives (Psalms:5:9|), of the guidance of the Holy Spirit (John:16:13|), of Christ's own guidance here (cf. strkjv@John:14:4; strkjv@Revelation:14:4|). {Unto fountains of waters of life} (\epi zs pgas hudatn\). The language is like that in strkjv@Isaiah:49:10; strkjv@Jeremiah:2:13|. Note the order, "to life's water springs" (Swete) like the Vulgate _ad vitae fontes aquarum_, with emphasis on \zs\ (life's). For this idea see also strkjv@John:4:12,14; strkjv@7:38f.; strkjv@Revelation:21:6; strkjv@22:1,17|. No special emphasis on the plural here or in strkjv@8:10; strkjv@14:7; strkjv@16:4|. {And God shall wipe away} (\kai exaleipsei ho theos\). Repeated in strkjv@21:4| from strkjv@Isaiah:25:8|. Future active of \exaleiph\, old compound, to wipe out (\ex\), off, away, already in strkjv@3:5| for erasing a name and in strkjv@Acts:3:19| for removing the stain (guilt) of sin. {Every tear} (\pn dakruon\). Old word, with other form, \dakru\, in strkjv@Luke:7:38,44|. Note repetition of \ek\ with \ophthalmn\ (out of their eyes). "Words like these of vv. 15-17| must sound as a divine music in the ears of the persecuted. God will comfort as a mother comforts" (Baljon).

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

rwp@Revelation:9:7 @{The shapes} (\ta homoimata\). Old word from \homoio\, to make like (from \homoios\, like), likeness, in N.T. only here, strkjv@Romans:5:14; strkjv@Phillipians:2:7|, "the likenesses were like" (\homoia\). \Homoima\ is "midway between \morph\ and \schma\" (Lightfoot). {Unto horses} (\hippois\). Associative-instrumental case, as is the rule with \homoios\ (1:15; strkjv@2:18; strkjv@4:6ff.; strkjv@9:10,19; strkjv@11:1; strkjv@13:2,11|), but with the accusative in strkjv@1:13; strkjv@14:14|. Songs:also \homoioi chrusi\ (like gold) in this same verse. {Prepared for war} (\htoimasmenois eis polemon\). Perfect passive participle of \hetoimaz\. This imagery of war-horses is like that in strkjv@Joel:2:4f|. "The likeness of a locust to a horse, especially to a horse equipped with armour, is so striking that the insect is named in German _Heupferd_ (hay horse), and in Italian _cavalett_ a little horse" (Vincent). {As it were crowns} (\hos stephanoi\). Not actual crowns, but what looked like crowns of gold, as conquerors, as indeed they were (4:4; strkjv@6:2; strkjv@12:1; strkjv@14:14|). These locusts of the abyss have another peculiar feature. {As men's faces} (\hs prospa anthrpn\). Human-looking faces in these demonic locusts to give added terror, "suggesting the intelligence and capacity of man" (Swete). Vincent actually sees "a distinct resemblance to the human countenance in the face of the locust."

rwp@Revelation:9:10 @{Tails} (\ouras\). Old word, in N.T. only in strkjv@Revelation:9:10,19; strkjv@12:4|. {Like unto scorpions} (\homoias skorpiois\). Aleph A wrongly have \homoiois\ (agreeing with \skorpiois\ instead of with \ouras\). It is a condensed idiom for "like unto the tails of the scorpions" as we have it in strkjv@13:11| (cf. strkjv@Matthew:5:20; strkjv@1John:2:2|). {Stings} (\kentra\). Old word from \kentre\ (to prick, to sting), in N.T. only here, strkjv@Acts:26:14| (about Paul); strkjv@1Corinthians:15:55| (about death). It is used "of the spur of a cock, the quill of the porcupine, and the stings of insects" (Vincent). It was the goad used for oxen (Proverbs:26:3; strkjv@Acts:26:14|). {In their tails} (\en tais ourais autn\). This locates "their power to hurt" (\h exousia autn adiksai\, infinitive here, \hina adiksousin\ in strkjv@9:4|) in their tails. It might have been in other organs.

rwp@Revelation:9:19 @{The power} (\h exousia\). As in strkjv@2:26; strkjv@6:8|. This power of the horses is both in their mouths (because of the fire, smoke, brimstone) and in their tails, "for their tails are like unto serpents" (\hai gar ourai autn homoiai ophesin\). Associative-instrumental case \ophesin\ after \homoiai\. \Ophis\ is old word for snake (Matthew:7:10|). {Having heads} (\echousai kephalas\). Feminine present active participle of \ech\, agreeing with \ourai\ (tails). {With them} (\en autais\). Instrumental use of \en\. Surely dreadful monsters.

rwp@Revelation:11:3 @{I will give} (\ds\). Future active of \didmi\. The speaker may be God (Beckwith) or Christ (Swete) as in strkjv@2:13; strkjv@21:6| or his angel representative (22:7,12ff.|). The idiom that follows is Hebraic instead of either the infinitive after \didmi\ as in strkjv@2:7; strkjv@3:21; strkjv@6:4; strkjv@7:2; strkjv@13:7,15; strkjv@16:8| or \hina\ with the subjunctive (9:5; strkjv@19:8|) we have \kai prophteusousin\ (and they shall prophesy). {Unto my two witnesses} (\tois dusin martusin mou\). Dative case after \ds\. The article seems to point to two well-known characters, like Elijah, Elisha, but there is no possible way to determine who they are. All sorts of identifications have been attempted. {Clothed} (\periblmenous\). Perfect passive participle of \periball\ as often before (7:9,13; strkjv@10:1|, etc.). But Aleph A P Q here read the accusative plural in \-ous\, while C has the nominative in \-oi\. Charles suggests a mere slip for the nominative, but Hort suggests a primitive error in early MSS. for the dative \peribeblemenois\ agreeing with \martusin\. {In sackcloth} (\sakkous\). Accusative retained with this passive verb as in strkjv@7:9,13|. See strkjv@6:12| for \sakkos\ and also strkjv@Matthew:3:4|. The dress suited the message (Matthew:11:21|).

rwp@Revelation:12:5 @{She was delivered of a son} (\eteken huion\). Literally, "she bore a son" (second aorist active indicative of \tikt\). {A man child} (\arsen\). Songs:A C with the neuter \teknon\ or \paidion\ in mind, as often in O.T. (\eteken arsen\, strkjv@Exodus:1:16ff.; strkjv@2:2; strkjv@Leviticus:12:2,7; strkjv@Isaiah:66:7; strkjv@Jeremiah:20:15|, etc.), but P and some cursives read \arsena\ (masculine accusative), as in verse 13| (\ton arsena\), while Aleph Q have \arrena\. The word is old (either \arsn\ or \arrn\), as in strkjv@Matthew:19:4|, only in this chapter in the Apocalypse. It is really redundant after \huion\ (son), as in Tob. strkjv@6:12 (Aleph). {Who is to rule all the nations with a rod of iron} (\hos mellei poimainein panta ta ethn en rabdi sidri\). See strkjv@2:27| for these words (from strkjv@Psalms:2:9|) applied there to victorious Christians also, and in strkjv@19:15| to the triumphant Christian. His rule will go beyond the Jews (Matthew:2:6|). There is here, of course, direct reference to the birth of Jesus from Mary, who thus represented in her person this "ideal woman" (God's people). {Was caught unto God} (\hrpasth\). First aorist passive indicative of \harpaz\, old verb for seizing or snatching away, as in strkjv@John:10:12|, here alone in the Apocalypse. Reference to the ascension of Christ, with omission of the ministry, crucifixion, and resurrection of Christ because he is here simply showing that "the Dragon's vigilance was futile" (Swete). "The Messiah, so far from being destroyed, is caught up to a share in God's throne" (Beckwith).

rwp@Revelation:12:11 @{They overcame him} (\autoi eniksan\). First aorist active indicative of \nika\, the verb used by Jesus of his own victory (John:16:33|) and about him (Revelation:3:21; strkjv@5:5|). "The victory of the martyrs marks the failure of Satan's endeavours" (Swete). {Because of the blood of the Lamb} (\dia to haima tou arniou\). As in strkjv@1:5; strkjv@5:6,9; strkjv@7:14|. The blood of Christ is here presented by \dia\ as the ground for the victory and not the means, as by \en\ in strkjv@1:5; strkjv@5:9|. Both ideas are true, but \dia\ with the accusative gives only the reason. The blood of Christ does cleanse us from sin (John:1:29; strkjv@1John:1:7|). Christ conquered Satan, and so makes our victory possible (Luke:11:21f.; strkjv@Hebrews:2:18|). "Thus the Lamb is the true \sungoros\ (like Michael) of the New Israel, its \parakltos pros ton patera\ (1John:2:1|)" (Swete). {Because of the Word of their testimony} (\dia ton logon ts marturias autn\). The same use of \dia\, "because of their testimony to Jesus" as in John's own case in strkjv@1:9|. These martyrs have been true to their part. {They loved not their life even unto death} (\ouk gapsan ten psuchn autn achri thanatou\). First aorist active indicative of \agapa\. They did resist "unto blood" (\mechris haimatos\ strkjv@Hebrews:12:4|) and did not put their own lives before loyalty to Christ. There is a direct reference to the words of Jesus in strkjv@John:12:25| as illustrated also in strkjv@Mark:8:35; strkjv@Matthew:10:39; strkjv@16:25; strkjv@Luke:9:24; strkjv@17:33|. Paul's own example is pertinent (Acts:21:13; strkjv@Phillipians:1:20ff.|). Jesus himself had been "obedient unto death" (Phillipians:2:8|). These martyrs seem to be still alive on earth, but their heroism is proleptically pictured.

rwp@Revelation:13:2 @{Like unto a leopard} (\homoion pardalei\). Associative-instrumental case of \pardalis\, old word for panther, leopard, here only in N.T. The leopard (\leo, pard\) was considered a cross between a panther and a lioness. {As the feet of a bear} (\hs arkou\). Old word, also spelled \arktos\, here only in N.T. From strkjv@Daniel:7:4|. No word in the Greek for "feet" before "bear." {As the mouth of a lion} (\hs stoma leontos\). From strkjv@Daniel:7:4|. This beast combines features of the first three beasts in strkjv@Daniel:7:2ff|. The strength and brutality of the Babylonian, Median, and Persian empires appeared in the Roman Empire. The catlike vigilance of the leopard, the slow and crushing power of the bear, and the roar of the lion were all familiar features to the shepherds in Palestine (Swete). {The dragon gave him} (\edken auti ho drakn\). First aorist active indicative of \didmi\ (to give) and dative case \auti\ (the beast). The dragon works through this beast. The beast is simply Satan's agent. Satan claimed this power to Christ (Matthew:4:9; strkjv@Luke:4:6|) and Christ called Satan the prince of this world (John:12:31; strkjv@14:30; strkjv@16:11|). Songs:the war is on.

rwp@Revelation:13:11 @{Another beast} (\allo thrion\). Like the first beast (verse 1|), not a \heteron thrion\ (a different beast). {Out of the earth} (\ek ts gs\). Not "out of the sea" as the first (verse 1|), perhaps locating him in Asia Minor without world-wide scope, but plainly the agent of the first beast and so of the dragon. {He had} (\eichen\). Imperfect active of \ech\. Only two horns (not ten like the first, verse 1|). {Like unto a lamb} (\homoia arnii\). Usual construction. Only the two horns of a young lamb and without the ferocity of the other beast, but "he spake as a dragon" (\elalei hs drakn\). Gunkel and Charles confess their inability to make anything out of this item. But Swete thinks that he had the roar of a dragon with all the looks of a lamb (weakness and innocence). Cf. the wolves in sheep's clothing (Matthew:7:15|).

rwp@Revelation:14:11 @{The smoke of their torment} (\ho kapnos tou basanismou autn\). See strkjv@9:5| for \basanismos\, only there it was a limited penalty, here it is "for ever and ever" (\eis ainas ainn\, unto ages of ages). See also strkjv@18:9; strkjv@19:3; strkjv@20:10|. {They have no rest} (\ouk echousin anapausin\). The very language used in strkjv@4:8| of the four living creatures in praising God. "Those who desert Christ for Caesar will be the victims of a remorse that never dies or sleeps" (Swete). The rest of the verse repeats the solemn challenge of verse 9|.

rwp@Revelation:14:14 @{A white cloud} (\nephel leuk\). Like the "bright cloud" of strkjv@Matthew:17:5| (Transfiguration), a familiar object in the Mediterranean lands. See strkjv@Daniel:7:13; strkjv@Matthew:24:30; strkjv@26:64; strkjv@Acts:1:9,11| for the picture of Christ's return. {I saw one sitting} (\kathmenon\). No \eidon\ here, but the accusative follows the \eidon\ at the beginning, as \nephel\ is nominative after \idou\, as in strkjv@4:1,4|. {Like unto a son of man} (\homoion huion anthrpou\). Accusative here after \homoion\ as in strkjv@1:13|, instead of the usual associative instrumental (13:4|). {Having} (\echn\). Nominative again after the \idou\ construction, just before, not after, \eidon\. {A golden crown} (\stephanon chrusoun\). Here a golden wreath, not the diadems of strkjv@19:12|. {A sharp sickle} (\drepanon oxu\). Old form \drepan\ (from \drep\, to pluck), pruning-hook, in N.T. only in this chapter and strkjv@Mark:4:29|. Christ is come for reaping this time (Hebrews:9:28|) for the harvesting of earth (verses 15-17|). The priesthood of Christ is the chief idea in strkjv@1:12-20| and "as the true _Imperator_" (Swete) in chapter strkjv@Revelation:19|.

rwp@Revelation:14:20 @{Was trodden} (\epatth\). First aorist passive indicative of \pate\, to tread. The image of treading out the grapes is a familiar one in the East. Perhaps strkjv@Isaiah:63:3| is in mind. {Without the city} (\exthen ts poles\). Ablative case with \exthen\ (like \ex\). This was the usual place (Hebrews:13:12|). See \exthen\ in strkjv@11:2|. Joel (Joel:3:12|) pictures the valley of Jehoshaphat as the place of the slaughter of God's enemies. Cf. strkjv@Zechariah:14:4|. {Blood from the winepress} (\haima ek ts lnou\). Bold imagery suggested by the colour of the grapes. {Unto the bridles} (\achri tn chalinn\). Old word (from \chala\ to slacken), in N.T. only here and strkjv@James:3:3|. Bold picture. {As far as a thousand and six hundred furlongs} (\apo stadin chilin hexakosin\). A peculiar use of \apo\, for "distance from (of)" as also in strkjv@John:11:18; strkjv@21:8|, somewhat like the use of \pro\ in strkjv@John:12:1|. The distance itself covers the length of Palestine, but it is more likely that "the metaphor is worked out with the exuberance of apocalyptic symbolism" (Swete) for the whole earth.

rwp@Revelation:17:6 @{Drunken with the blood of the saints} (\methuousan ek tou haimatos tn hagin\). Present active feminine accusative singular participle of \methu\, old verb, to be drunk (Matthew:24:49|). {Of the martyrs of Jesus} (\tn marturn Isou\). "Witnesses" (2:13|) for Jesus (objective genitive) unto blood (16:6; strkjv@18:24|) and so martyrs in the modern sense of the word. "Drunk with blood" is a common idea with the ancients (Euripides, Josephus, Philo, Cicero, Pliny). {With a great wonder} (\thauma mega\). Cognate accusative with \ethaumasa\.

rwp@Revelation:17:11 @{Is himself also an eighth and is of the seven} (\kai autos ogdoos kai ek tn hepta\). This is the angel's interpretation and it looks like a reference to Domitian as the eighth, who is regarded as one of the seven because he was considered a second Nero (Nero _redivivus_). For \ek tn hepta\ see strkjv@Acts:21:8|. John may have used \ek tn\ instead of \heis ek tn\ to avoid absolute identity between Domitian and Nero (Beckwith). {And he goeth unto perdition} (\kai eis apleian hupagei\). As in verse 8|. "Domitian was assassinated (September 18, 96), after a terrible struggle with his murderers. The tyrant's end was a symbol of the end to which the Beast which he personated was hastening" (Swete). Cf. strkjv@19:11-21|.

rwp@Revelation:18:6 @{Render as she rendered} (\apodote hs apedken\). Second aorist (effective) active imperative and first aorist (effective) active of \apodidmi\, old and common verb for requital, to give back, the _lex talionis_ which is in the O.T. (Jeremiah:50:15,29; strkjv@51:24,56; strkjv@Psalms:137:8|), and in the N.T. also (Matthew:7:2|). Here the reference is to persecutions by Rome, particularly the martyrdom of the saints (18:24; strkjv@19:2|). {Double the double} (\diplsate ta dipla\). First aorist imperative of \diplo\, old verb (from \diploos\, double, strkjv@Matthew:23:15|), here only in N.T. \Dipl\ is simply the neuter plural accusative (cognate) contract form for \diploa\ (not \dipl\). Requite here in double measure, a full requital (Exodus:22:4,7,9; strkjv@Isaiah:40:2; strkjv@Jeremiah:16:18; strkjv@17:18; strkjv@Zechariah:9:12|). The double recompense was according to the Levitical law. {Which she mingled} (\hi ekerasen\). First aorist active indicative of \kerannumi\. The relative \hi\ is attracted to the locative case of its antecedent \potrii\ (cup), for which see strkjv@14:8,10; strkjv@17:4; strkjv@18:3|. {Mingle unto her double} (\kerasate auti diploun\). First aorist active imperative of the same verb \kerannumi\, with the same idea of double punishment.

rwp@Revelation:19:7 @{Let us rejoice and be exceeding glad} (\chairmen kai agallimen\). Present active subjunctive (volitive) of \chair\ and \agallia\ (elsewhere in N.T. in the middle except strkjv@Luke:1:47; strkjv@1Peter:1:8|). For both verbs together see strkjv@Matthew:5:12|. {Let us give} (\dmen\). Second aorist active subjunctive of \didmi\, but A reads \dsomen\ (future active) and P \dsmen\. If the future indicative is read, the tone is changed from exhortation to declaration (we shall give glory unto him). {The marriage of the Lamb} (\ho gamos tou arniou\). In the O.T. God is the Bridegroom of Israel (Hosea:2:16; strkjv@Isaiah:54:6; strkjv@Ezekiel:16:7ff.|). In the N.T. Christ is the Bridegroom of the Kingdom (the universal spiritual church as seen by Paul, strkjv@2Corinthians:11:2; strkjv@Ephesians:5:25ff.|, and by John in strkjv@Revelation:3:20; strkjv@19:7,9; strkjv@21:2,9; strkjv@22:17|. In the Gospels Christ appears as the Bridegroom (Mark:2:19f.; strkjv@Matthew:9:15; strkjv@Luke:5:34f.; strkjv@John:3:29|). The figure of \gamos\ occurs in strkjv@Matthew:22:2-14|. Three metaphors of women appear in the Apocalypse (the Mother in chapter strkjv@Revelation:12|, the Harlot in strkjv@Revelation:17-19|, and the Bride of Christ here to the end). "The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy" (Swete). {Is come} (\lthen\). Prophetic aorist, come at last. {Made herself ready} (\htoimasen heautn\). First aorist active indicative of \hetoimaz\ and the reflexive pronoun. See strkjv@22:2| for \htoimasmenn hs numphn\ (prepared as a bride). There is something for her to do (1John:3:3; strkjv@Jude:1:21; strkjv@2Corinthians:7:1|), but the chief preparation is the act of Christ (Ephesians:5:25ff.|).

rwp@Revelation:19:17 @{An angel} (\hena aggelon\). Like \heis\ in strkjv@18:21|, just "an," not "one." {Standing in the sun} (\hestta en ti hlii\). Second perfect active participle of \histmi\ (intransitive). "Where all the birds of prey would behold him" (Beckwith). For \orneois\ (birds) see strkjv@18:2| and for \en mesouranmati\ (in mid heaven) see strkjv@18:13; strkjv@14:6|. {Come and be gathered together} (\Deute sunachthte\). \Deute\ is the adverb \deur\ (hither), used when two or more are addressed, possibly from \deuro ite\ (come here). Asyndeton also without \kai\ (and). First aorist passive imperative of \sunag\. The metaphor is drawn from strkjv@Ezekiel:39:17|. {Unto the great supper of God} (\eis to deipnon to mega tou theou\). The habits of vultures are described by Christ in strkjv@Matthew:24:28|. This is a bold and powerful picture of the battlefield after the victory of the Messiah, "a sacrificial feast spread on God's table for all the vultures of the sky" (Swete). Is this battle the same as that of Har Magedon (16:16|) and that of Gog and Magog (20:8ff.|) mentioned after the thousand years? The language in strkjv@20:8ff.| seems like this derived from strkjv@Ezekiel:39:17ff.|, and "in the Apocalypse priority in the order of sequence does not always imply priority in time" (Swete). There seems no way to decide this point save that the end seems to be at hand.

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

rwp@Revelation:21:11 @{Having the glory of God} (\echousan tn doxan tou theou\). Syntactically this clause goes with verse 10|, the feminine accusative singular participle \echousan\ agreeing with \polin\, the radiance of the dazzling splendour of God as seen in strkjv@Isaiah:60:1; strkjv@Ezekiel:43:5|. God's very presence is in the Holy City (the Bride). {Light} (\phstr\). "Luminary," late word (in LXX, papyri), in N.T. only here and strkjv@Phillipians:2:15|. Christ is the light (\phs\) of the world (John:8:12|) and so are Christians (Matthew:5:14|) who have received the illumination (\phtismos\) of God in the face of Christ (2Corinthians:4:6|) and who radiate it to men (Phillipians:2:15|). See both words in strkjv@Genesis:1:3,14|. "The 'luminary' of the Holy City is her witness to Christ" (Swete). {Like unto a stone most precious} (\homoios lithi timitati\). Associative instrumental case after \homoios\. \Timitati\ is the elative superlative. {As it were a jasper stone} (\hs lithi iaspidi\). As in strkjv@4:3|, which see. {Clear as crystal} (\krustallizonti\). Verb not found elsewhere from \krustallos\ (old word, strkjv@4:6; strkjv@22:1|), "of crystalline brightness and transparency" (Thayer), "transparent and gleaming as rock-crystal" (Moffatt).

rwp@Revelation:22:6 @{He said unto me} (\eipen moi\). Apparently the same angel as in strkjv@22:1| (21:9,15|). {These words} (\houtoi hoi logoi\). The same words used in strkjv@21:5| by the angel there. Whatever the application there, here the angel seems to endorse as "faithful and true" (\pistoi kai althinoi\) not merely the preceding vision (21:9-22:5|), but the revelations of the entire book. The language added proves this: "Sent his angel to shew unto his servants the things which must shortly come to pass" (\apesteilen ton aggelon autou deixai tois doulois autou ha dei genesthai en tachei\), a direct reference to strkjv@1:1| concerning the purpose of Christ's revelation to John in this book. For "the God of the spirits of the prophets" (\ho theos tn pneumatn tn prophtn\) see strkjv@19:10; strkjv@1Corinthians:14:32|. Probably the prophets' own spirits enlightened by the Holy Spirit (10:7; strkjv@11:8; strkjv@22:9|).

rwp@Revelation:22:10 @{And he saith unto me} (\kai legei moi\). The angel resumes as in strkjv@19:9|. {Seal not up} (\m sphragisis\). Prohibition with \m\ and the ingressive first aorist active subjunctive of \sphragiz\. Charles takes this to be the command of Christ because in verses 7,18| "the words of the prophecy of this book" come from Christ. But that is not a conclusive argument, though Charles, as already stated, rearranges these chapters to suit his own notion. Once only (10:4|) was John directed to seal and not to write. See there for discussion of \sphragiz\. This book is to be left open for all to read (1:3; strkjv@13:18; strkjv@17:9; strkjv@22:7,18|). {At hand} (\eggus\). As in strkjv@1:3|.

rwp@Romans:1:17 @{For therein} (\gar en auti\). In the gospel (verse 16|) of which Paul is not ashamed. {A righteousness of God} (\dikaiosun theou\). Subjective genitive, "a God kind of righteousness," one that each must have and can obtain in no other way save "from faith unto faith" (\ek pistes eis pistin\), faith the starting point and faith the goal (Lightfoot). {Is revealed} (\apokaluptetai\). It is a revelation from God, this God kind of righteousness, that man unaided could never have conceived or still less attained. In these words we have Paul's statement in his own way of the theme of the Epistle, the content of the gospel as Paul understands it. Every word is important: \strian\ (salvation), \euaggelion\ (gospel), \apokaluptetai\ (is revealed), \dikaiosun theou\ (righteousness of God), \pistis\ (faith) and \pisteuonti\ (believing). He grounds his position on strkjv@Habbakkuk:2:4| (quoted also in strkjv@Galatians:3:11|). By "righteousness" we shall see that Paul means both "justification" and "sanctification." It is important to get a clear idea of Paul's use of \dikaiosun\ here for it controls the thought throughout the Epistle. Jesus set up a higher standard of righteousness (\dikaiosun\) in the Sermon on the Mount than the Scribes and Pharisees taught and practised (Matthew:5:20|) and proves it in various items. Here Paul claims that in the gospel, taught by Jesus and by himself there is revealed a God kind of righteousness with two ideas in it (the righteousness that God has and that he bestows). It is an old word for quality from \dikaios\, a righteous man, and that from \dik\, right or justice (called a goddess in strkjv@Acts:28:4|), and that allied with \deiknumi\, to show, to point out. Other allied words are \dikaio\, to declare or make \dikaios\ (Romans:3:24,26|), \dikaima\, that which is deemed \dikaios\ (sentence or ordinance as in strkjv@1:32; strkjv@2:26; strkjv@8:4|), \dikaisis\, the act of declaring \dikaios\ (only twice in N.T., strkjv@4:25; strkjv@5:18|). \Dikaiosun\ and \dikaio\ are easy to render into English, though we use justice in distinction from righteousness and sanctification for the result that comes after justification (the setting one right with God). Paul is consistent and usually clear in his use of these great words.

rwp@Romans:1:26 @{Unto vile passions} (\eis path atimias\). Unto passions of dishonour. \Pathos\, old word from \pasch\, to experience, originally meant any feeling whether good or bad, but in N.T. always in bad sense as here, strkjv@1Thessalonians:4:5; strkjv@Colossians:3:5| (only N.T. examples). {That which is against nature} (\tn para phusin\). The degradation of sex is what Paul here notes as one of the results of heathenism (the loss of God in the life of man). They passed by the Creator.

rwp@Romans:1:28 @{And even as they refused} (\kai kaths ouk edokimasan\). "And even as they rejected" after trial just as \dokimaz\ is used of testing coins. They tested God at first and turned aside from him. {Knowledge} (\epignsei\). Full knowledge (\epi\ additional, \gnsis\). They had a dim memory that was a caricature. {Unto a reprobate mind} (\eis adokimon noun\). Play on \ouk edokimasan\. They rejected God and God rejected their mental attitude and gave them over (verses 24,26,28|). See this adjective already in strkjv@1Corinthians:9:27; strkjv@2Corinthians:13:5-7|. Like an old abandoned building, the home of bats and snakes, left "to do those things which are not fitting" (\poiein ta m kathkonta\), like the night clubs of modern cities, the dives and dens of the underworld, without God and in the darkness of unrestrained animal impulses. This was a technical term with Stoics (II Macc. strkjv@6:4).

rwp@Romans:2:8 @{But unto them that are factious and obey not the truth but obey unrighteousness} (\tois de ex eritheias kai apeithousin ti altheii peithomenois de adikii\). The other side with \de\ and the articular present participles in the dative again, only with \ex eritheias\, there is no participle \ousin\. But the construction changes and the substantives that follow are not the object of \apodsei\ like \zn ainnion\ above, but are in the nominative as if with \esontai\ (shall be) understood (anger and wrath, both \org\ and \thumos\, tribulation and anguish, again a pair \thlipsis kai stenochria\ on which see strkjv@2Corinthians:5:4; strkjv@12:10|).

rwp@Romans:3:22 @{Even} (\de\). Not adversative here. It defines here. {Through faith in Jesus Christ} (\dia pistes [Isou] Christou\). Intermediate agency (\dia\) is faith and objective genitive, "in Jesus Christ," not subjective "of Jesus Christ," in spite of Haussleiter's contention for that idea. The objective nature of faith in Christ is shown in strkjv@Galatians:2:16| by the addition \eis Christon Isoun episteusamen\ (we believed in Christ), by \ts eis Christon pistes humn\ (of your faith in Christ) in strkjv@Colossians:2:5|, by \en pistei ti en Christi Isou\ (in faith that in Christ Jesus) in strkjv@1Timothy:3:13|, as well as here by the added words "unto all them that believe" (\eis pantas tous pisteuontas\) in Jesus, Paul means. {Distinction} (\diastol\). See on ¯1Corinthians:14:7| for the difference of sounds in musical instruments. Also in strkjv@Romans:10:12|. The Jew was first in privilege as in penalty (2:9f.|), but justification or setting right with God is offered to both on the same terms.

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:7:4 @{Ye also were made to the law} (\kai humeis ethanatthte\). First aorist indicative passive of \thanato\, old verb, to put to death (Matthew:10:21|) or to make to die (extinct) as here and strkjv@Romans:8:13|. The analogy calls for the death of the law, but Paul refuses to say that. He changes the structure and makes them dead to the law as the husband (6:3-6|). The relation of marriage is killed "through the body of Christ" as the "propitiation" (3:25|) for us. Cf. strkjv@Colossians:1:22|. {That we should be joined to another} (\eis to genesthai heteri\). Purpose clause with \eis to\ and the infinitive. First mention of the saints as wedded to Christ as their Husband occurs in strkjv@1Corinthians:6:13; strkjv@Galatians:4:26|. See further strkjv@Ephesians:5:22-33|. {That we might bring forth fruit unto God} (\hina karpophorsmen ti thei\). He changes the metaphor to that of the tree used in strkjv@6:22|.

rwp@Romans:7:5 @{In the flesh} (\en ti sarki\). Same sense as in strkjv@6:19| and strkjv@7:18,25|. The "flesh" is not inherently sinful, but is subject to sin. It is what Paul means by being "under the law." He uses \sarx\ in a good many senses. {Sinful passions} (\ta pathmata tn hamartin\). "Passions of sins" or marked by sins. {Wrought} (\energeito\). Imperfect middle of \energe\, "were active." {To bring forth fruit unto death} (\eis to karpophorsai ti thanati\). Purpose clause again. Vivid picture of the seeds of sin working for death.

rwp@Romans:7:10 @{This I found unto death} (\heureth moi--haut eis thanaton\). Literally, "the commandment the one for (meant for) life, this was found for me unto death." First aorist (effective) passive indicative of \heurisk\, to find, not active as the English has it. It turned out so for me (ethical dative).

rwp@Romans:7:13 @{Become death unto me?} (\emoi egeneto thanatos?\). Ethical dative \emoi\ again. New turn to the problem. Admitting the goodness of God's law, did it issue in death for me? Paul repels (\m genoito\) this suggestion. It was sin that (But sin, \alla h hamartia\) "became death for me." {That it might be shown} (\hina phani\). Final clause, \hina\ and second aorist passive subjunctive of \phain\, to show. The sinfulness of sin is revealed in its violations of God's law. {By working death to me} (\moi katergazomen thanaton\). Present middle participle, as an incidental result. {Might become exceedingly sinful} (\gentai kath' huperboln hamartlos\). Second aorist middle subjunctive of \ginomai\ with \hina\ in final clause. On \kath' huperboln\, see on ¯1Corinthians:12:31|. Our _hyperbole_ is the Greek \huperbol\. The excesses of sin reveal its real nature. Only then do some people get their eyes opened.

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:10:1 @{Desire} (\eudokia\). No papyri examples of this word, though \eudoksis\ occurs, only in LXX and N.T., but no example for "desire" unless this is one, though the verb \eudoke\ is common in Polybius, Diodorus, Dion, Hal. It means will, pleasure, satisfaction (Matthew:11:26; strkjv@2Thessalonians:1:11; strkjv@Phillipians:1:15; strkjv@2:13; strkjv@Ephesians:1:5,9|). {Supplication} (\desis\). Late word from \deomai\, to want, to beg, to pray. In the papyri. See strkjv@Luke:1:13|. It is noteworthy that, immediately after the discussion of the rejection of Christ by the Jews, Paul prays so earnestly for the Jews "that they may be saved" (\eis strian\), literally "unto salvation." Clearly Paul did not feel that the case was hopeless for them in spite of their conduct. Bengel says: _Non orasset Paul si absolute reprobati essent_ (Paul would not have prayed if they had been absolutely reprobate). Paul leaves God's problem to him and pours out his prayer for the Jews in accordance with his strong words in strkjv@9:1-5|.

rwp@Romans:10:21 @{All the day long} (\holn tn hmeran\). Accusative of extent of time. He quotes strkjv@Isaiah:65:2|. {Did I spread out} (\exepetasa\). First aorist active indicative of \ekpetannumi\, old verb, to stretch out, bold metaphor, only here in N.T. {Unto a disobedient and a gainsaying people} (\pros laon apeithounta kai antilegonta\). "Unto a people disobeying and talking back." The two things usually go together. Contrary and contradictory (Luke:13:34f.|).

rwp@Romans:11:36 @{Of him} (\ex autou\), {through him} (\di' autou\), {unto him} (\eis auton\). By these three prepositions Paul ascribes the universe (\ta panta\) with all the phenomena concerning creation, redemption, providence to God as the {Source} (\ex\), the {Agent} (\di\), the {Goal} (\eis\). {For ever} (\eis tous ainas\). "For the ages." Alford terms this doxology in verses 33-36| "the sublimest apostrophe existing even in the pages of inspiration itself."

rwp@Romans:12:19 @{Avenge not} (\m ekdikountes\). Independent participle again of late verb \ekdike\ from \ekdikos\, exacting justice (13:4|). See already strkjv@Luke:18:5; strkjv@2Corinthians:10:6|. {But give place unto wrath} (\alla dote topon ti orgi\). Second aorist active imperative of \didmi\, to give. "Give room for the (note article as in strkjv@5:9; strkjv@1Thessalonians:2:16|) wrath" of God instead of taking vengeance in your own hands. See strkjv@Ephesians:4:27| for \didote topon\. Paul quotes strkjv@Deuteronomy:32:35| (the Hebrew rather than the LXX). Songs:have strkjv@Hebrews:10:30| and the Targum of Onkelos, but the relation between them and Paul we cannot tell. Socrates and Epictetus condemned personal vindictiveness as Paul does here. {I will recompense} (\antapods\). Future active of the double compound verb quoted also in strkjv@11:35|.

rwp@Romans:15:28 @{Have sealed} (\sphragisamenos\). First aorist middle participle (antecedent action, having sealed) of \sphragiz\, old verb from \sphragis\, a seal (Romans:4:11|), to stamp with a seal for security (Matthew:27:66|) or for confirmation (2Corinthians:1:22|) and here in a metaphorical sense. Paul was keenly sensitive that this collection should be actually conveyed to Jerusalem free from all suspicion (2Corinthians:8:18-23|). {I will go on by you} (\apeleusomai di' humn\). Future middle of \aperchomai\, to go off or on. Note three prepositions here (\ap'\ from Rome, \di'\ by means of you or through you, \eis\ unto Spain). He repeats the point of verse 24|, his temporary stay in Rome with Spain as the objective. How little we know what is ahead of us and how grateful we should be for our ignorance on this point.

rwp@Romans:16:19 @{Is come abroad} (\aphiketo\). Second aorist middle indicative of \aphikneomai\, old verb, to come from, then to arrive at, only here in N.T. {Over you} (\eph' humin\). "Upon you." Simple unto that which is evil (\akeraious eis to kakon\). Old adjective from \a\ privative and \kerannumi\, to mix. Unmixed with evil, unadulterated.

rwp@Romans:16:26 @{But now is manifested} (\phanerthentos de nun\). First aorist passive participle of \phanero\, to make plain, genitive case in agreement with \mustriou\. {By the scriptures of the prophets} (\dia graphn prophtikn\). "By prophetic scriptures." Witnessed by the law and the prophets (3:21|). This thread runs all through Romans. {According to the command of the eternal God} (\kat' epitagn tou ainiou theou\). Paul conceives that God is in charge of the redemptive work and gives his orders (1:1-5; strkjv@10:15f.|). The same adjective \ainios\ is here applied to God that is used of eternal life and eternal punishment in strkjv@Matthew:25:46|. {Unto obedience of faith} (\eis hupakon ts pistes\). See strkjv@1:5|. {Made known unto all the nations} (\eis panta ta ethn gnristhentos\). First aorist passive participle of \gnriz\, still the genitive case agreeing with \mustriou\ in verse 25|.