NT-GOSPEL.filter - rwp before:
rwp@
1Corinthians:1:7 @{Songs:that ye come behind in no gift} (\hste humas m hustereisthai en mdeni charismati\). Consecutive clause with \hste\ and the infinitive and the double negative. Come behind (\hustereisthai\) is to be late (\husteros\), old verb seen already in strkjv@Mark:10:21; strkjv@Matthew:19:20|. It is a wonderful record here recorded. But in strkjv@2Corinthians:8:7-11; strkjv@9:1-7| Paul will have to complain that they have not paid their pledges for the collection, pledges made over a year before, a very modern complaint. {Waiting for the revelation} (\apekdechomenous tn apokalupsin\). This double compound is late and rare outside of Paul (1Corinthians:1:7; strkjv@Galatians:5:5; strkjv@Romans:8:19,23,25; strkjv@Phillipians:3:20|), strkjv@1Peter:3:20; strkjv@Hebrews:9:28|. It is an eager expectancy of the second coming of Christ here termed revelation like the eagerness in \prosdechomenoi\ in strkjv@Titus:2:13| for the same event. "As if that attitude of expectation were the highest posture that can be attained here by the Christian" (F.W. Robertson).
rwp@1Corinthians:1:10 @{Now I beseech you} (\parakal de humas\). Old and common verb, over 100 times in N.T., to call to one's side. Corresponds here to \eucharist\, {I thank}, in verse 4|. Direct appeal after the thanksgiving. {Through the name} (\dia tou onomatos\). Genitive, not accusative (cause or reason), as the medium or instrument of the appeal (2Corinthians:10:1; strkjv@Romans:12:1; strkjv@15:30|). {That} (\hina\). Purport (sub-final) rather than direct purpose, common idiom in _Koin_ (Robertson, _Grammar_, pp.991-4) like strkjv@Matthew:14:36|. Used here with \legte, i, te katrtismenoi\, though expressed only once. {All speak} (\legte pantes\). Present active subjunctive, that ye all keep on speaking. With the divisions in mind. An idiom from Greek political life (Lightfoot). This touch of the classical writers argues for Paul's acquaintance with Greek culture. {There be no divisions among you} (\m i en humin schismata\). Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. \Schisma\ is from \schiz\, old word to split or rend, and so means a rent (Matthew:9:16; strkjv@Mark:2:21|). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also strkjv@1Corinthians:11:18| where a less complete change than \haireseis\; strkjv@12:25; strkjv@John:7:43| (discord); strkjv@9:16; strkjv@10:19|. "Here, faction, for which the classical word is \stasis\: division within the Christian community" (Vincent). These divisions were over the preachers (1:12-4:21|), immorality (5:1-13|), going to law before the heathen (6:1-11|), marriage (7:1-40|), meats offered to idols (1Corinthians:8-10|), conduct of women in church (11:1-16|), the Lord's Supper (11:17-34|), spiritual gifts (1Corinthians:12-14|), the resurrection (1Corinthians:15|). {But that ye be perfected together} (\te de katrtismenoi\). Periphrastic perfect passive subjunctive. See this verb in strkjv@Matthew:4:21| (Mark:1:19|) for mending torn nets and in moral sense already in strkjv@1Thessalonians:3:10|. Galen uses it for a surgeon's mending a joint and Herodotus for composing factions. See strkjv@2Corinthians:13:11; strkjv@Galatians:6:1|. {Mind} (\noi\), {judgment} (\gnmi\). "Of these words \nous\ denotes the frame or state of mind, \gnm\ the judgment, opinion or sentiment, which is the outcome of \nous\" (Lightfoot).
rwp@1Corinthians:1:14 @{I thank God} (\eucharist ti thei\). See verse 4|, though uncertain if \ti thei\ is genuine here. {Save Crispus and Gaius} (\ei m Krispon kai Gaion\). Crispus was the ruler of the synagogue in Corinth before his conversion (Acts:18:8|), a Roman cognomen, and Gaius a Roman praenomen, probably the host of Paul and of the whole church in Corinth (Romans:16:23|), possibly though not clearly the hospitable Gaius of strkjv@3John:1:5,6|. The prominence and importance of these two may explain why Paul baptized them.
rwp@1Corinthians:1:29 @{That no flesh should glory before God} (\hops m kauchstai psa sarx enpion tou theou\). This is the further purpose expressed by \hops\ for variety and appeals to God's ultimate choice in all three instances. The first aorist middle of the old verb \kauchaomai\, to boast, brings out sharply that not a single boast is to be made. The papyri give numerous examples of \enpion\ as a preposition in the vernacular, from adjective \en-pios\, in the eye of God. One should turn to strkjv@2Corinthians:4:7| for Paul's further statement about our having this treasure in earthen vessels that the excellency of the power may be of God and not of us.
rwp@1Corinthians:4:5 @{Wherefore} (\hste\). As in strkjv@3:21| which see. {Judge nothing} (\m ti krinete\). Stop passing judgment, stop criticizing as they were doing. See the words of Jesus in strkjv@Matthew:7:1|. The censorious habit was ruining the Corinthian Church. {Before the time} (\pro kairou\). The day of the Lord in strkjv@3:13|. "Do not therefore anticipate the great judgment (\krisis\) by any preliminary investigation (\anakrisis\) which must be futile and incomplete" (Lightfoot). {Until the Lord come} (\hes an elthi ho kurios\). Common idiom of \hes\ and the aorist subjunctive with or without \an\ for a future event. Simple futurity, but held forth as a glorious hope, the Second Coming of the Lord Jesus as Judge. {Who will both bring to light} (\hos kai phtisei\). Future indicative of this late verb (in papyri also) from \phs\ (light), to turn the light on the hidden things of darkness. {And make manifest} (\kai phanersei\). (Ionic and late) causative verb \phanero\ from \phaneros\. By turning on the light the counsels of all hearts stand revealed. {His praise} (\ho epainos\). The praise (note article) due him from God (Romans:2:29|) will come to each then (\tote\) and not till then. Meanwhile Paul will carry on and wait for the praise from God.
rwp@1Corinthians:4:7 @{Maketh thee to differ} (\se diakrinei\). Distinguishes thee, separates thee. \Diakrin\ means to sift or separate between (\dia\) as in strkjv@Acts:15:9| (which see) where \metaxu\ is added to make it plainer. All self-conceit rests on the notion of superiority of gifts and graces as if they were self-bestowed or self-acquired. {Which thou didst not receive} (\ho ouk elabes\). "Another home-thrust" (Robertson and Plummer). Pride of intellect, of blood, of race, of country, of religion, is thus shut out. {Dost thou glory} (\kauchasai\). The original second person singular middle ending \-sai\ is here preserved with variable vowel contraction, \kauchaesai=kauchasai\ (Robertson, _Grammar_, p. 341). Paul is fond of this old and bold verb for boasting. {As if thou hadst not received it} (\hs m labn\). This neat participial clause (second aorist active of \lamban\) with \hs\ (assumption) and negative \m\ punctures effectually the inflated bag of false pride. What pungent questions Paul has asked. Robertson and Plummer say of Augustine, "Ten years before the challenge of Pelagius, the study of St. Paul's writings, and especially of this verse and of strkjv@Romans:9:16|, had crystallized in his mind the distinctively Augustinian doctrines of man's total depravity, of irresistible grace, and of absolute predestination." Human responsibility does exist beyond a doubt, but there is no foundation for pride and conceit.
rwp@1Corinthians:5:7 @{Purge out} (\ekkatharate\). First aorist (effective) active imperative of \ekkathair\, old verb to cleanse out (\ek\), to clean completely. Aorist tense of urgency, do it now and do it effectively before the whole church is contaminated. This turn to the metaphor is from the command to purge out the old (\palaian\, now old and decayed) leaven before the passover feast (Exodus:12:15f.; strkjv@13:7; strkjv@Zephaniah:1:12|). Cf. modern methods of disinfection after a contagious disease. {A new lump} (\neon phurama\). Make a fresh start as a new community with the contamination removed. \Neos\ is the root for \neaniskos\, a young man, not yet old (\graios\). Songs:new wine (\oinon neon\ strkjv@Matthew:9:17|). \Kainos\ is fresh as compared with the ancient (\palaios\). See the distinction in strkjv@Colossians:3:10; strkjv@Ephesians:4:22ff.; strkjv@2Corinthians:5:17|. {Unleavened} (\azumoi\). Without (\a\ privative) leaven, the normal and ideal state of Christians. Rare word among the ancients (once in Plato). They are a new creation (\kain ktisis\), "exemplifying Kant's maxim that you should treat a man as if he were what you would wish him to be" (Robertson and Plummer). {For our passover also hath been sacrificed, even Christ} (\kai gar to pascha hmn etuth Christos\). First aorist passive indicative of \thu\, old verb to sacrifice. Euphony of consonants, \th\ to \t\ because of \-th\. Reference to the death of Christ on the Cross as the Paschal Lamb (common use of \pascha\ as strkjv@Mark:14:12; strkjv@Luke:22:7|), the figure used long before by the Baptist of Jesus (John:1:29|). Paul means that the Lamb was already slain on Calvary and yet you have not gotten rid of the leaven.
rwp@1Corinthians:5:8 @{Wherefore let us keep the feast} (\hste heortazmen\). Present active subjunctive (volitive). Let us keep on keeping the feast, a perpetual feast (Lightfoot), and keep the leaven out. It is quite possible that Paul was writing about the time of the Jewish passover, since it was before pentecost (1Corinthians:16:8|). But, if so, that is merely incidental, and his language here is not a plea for the observance of Easter by Christians. {With the leaven of malice and wickedness} (\en zumi kakias kai ponrias\). Vicious disposition and evil deed. {With the unleavened bread of sincerity and truth} (\en azumois eilikrinias kai altheias\). No word for "bread." The plural of \azumois\ may suggest "elements" or "loaves." \Eilikrinia\ (sincerity) does not occur in the ancient Greek and is rare in the later Greek. In the papyri it means probity in one example. The etymology is uncertain. Boisacq inclines to the notion of \heil\ or \hel\, sunlight, and \krin\, to judge by the light of the sun, holding up to the light. \Altheia\ (truth) is a common word from \alths\ (true) and this from \a\ privative and \lth\ (\lathein, lanthan\, to conceal or hide) and so unconcealed, not hidden. The Greek idea of truth is out in the open. Note strkjv@Romans:1:18| where Paul pictures those who are holding down the truth in unrighteousness.
rwp@1Corinthians:6:1 @{Dare any of you?} (\tolmi tis humn;\). Does any one of you dare? Rhetorical question with present indicative of \tolma\, old verb from \tolma\, daring. Bengel: _grandi verbo notatur laesa majestas Christianorum_. "The word is an argument in itself" (Robertson and Plummer). Apparently Paul has an actual case in mind as in chapter strkjv@1Corinthians:5| though no name is called. {Having a matter against his neighbour} (\pragma echn pros ton heteron\). Forensic sense of \pragma\ (from \prass\, to do, to exact, to extort as in strkjv@Luke:3:13|), a case, a suit (Demosthenes 1020, 26), with the other or the neighbour as in strkjv@10:24; strkjv@14:17; strkjv@Galatians:6:4; strkjv@Romans:2:1|. {Go to law} (\krinesthai\). Present middle or passive (ch. strkjv@Romans:3:4|) in the same forensic sense as \krithnai\ in strkjv@Matthew:5:40|. \Krits\, judge, is from this verb. {Before the unrighteous} (\epi tn adikn\). This use of \epi\ with the genitive for "in the presence of" is idiomatic as in strkjv@2Corinthians:7:14|, \epi Titou\, in the case of Titus. The Jews held that to bring a lawsuit before a court of idolaters was blasphemy against the law. But the Greeks were fond of disputatious lawsuits with each other. Probably the Greek Christians brought cases before pagan judges.
rwp@1Corinthians:6:2 @{Shall judge the world} (\ton kosmon krinousin\). Future active indicative. At the last day with the Lord Jesus (Matthew:19:28; strkjv@Luke:22:30|). {Are ye unworthy to judge the smallest matters?} (\anaxioi este kritrin elachistn;\). \Anaxios\ is an old word (\an\ and \axios\), though only here in the N.T. There is dispute as to the meaning of \kritria\ here and in verse 4|, old word, but nowhere else in N.T. save in strkjv@James:2:6|. Naturally, like other words in \-trion\ (\akroatrion\, auditorium, strkjv@Acts:25:23|), this word means the place where judgment is rendered, or court. It is common in the papyri in the sense of tribunal. In the _Apost. Const_. ii. 45 we have \m erchesth epi kritrion ethnikon\ (Let him not come before a heathen tribunal). Hence here it would mean, "Are ye unworthy of the smallest tribunals?" That is, of sitting on the smallest tribunals, of forming courts yourselves to settle such things?
rwp@1Corinthians:6:11 @{And such were some of you} (\kai tauta tines te\). A sharp homethrust. Literally, "And these things (\tauta\, neuter plural) were ye (some of you)." The horror is shown by \tauta\, but by \tines\ Paul narrows the picture to some, not all. But that was in the past (\te\, imperfect indicative) like strkjv@Romans:6:17|. Thank God the blood of Jesus does cleanse from such sins as these. But do not go back to them. {But ye were washed} (\apelousasthe\). First aorist middle indicative, not passive, of \apolou\. Either direct middle, ye washed yourselves, or indirect middle, as in strkjv@Acts:22:16|, ye washed your sins away (force of \apo\). This was their own voluntary act in baptism which was the outward expression of the previous act of God in cleansing (\hgiasthte\, ye were sanctified or cleansed before the baptism) and justified (\edikaithte\, ye were put right with God before the act of baptism). "These twin conceptions of the Christian state in its beginning appear commonly in the reverse order" (Findlay). The outward expression is usually mentioned before the inward change which precedes it. In this passage the Trinity appear as in the baptismal command in strkjv@Matthew:28:19|.
rwp@1Corinthians:7:1 @{Now concerning the things whereof ye wrote} (\peri de hn egrapsate\). An ellipsis of \peri toutn\, the antecedent of \peri hn\, is easily supplied as in papyri. The church had written Paul a letter in which a number of specific problems about marriage were raised. He answers them _seriatim_. The questions must be clearly before one in order intelligently to interpret Paul's replies. The first is whether a single life is wrong. Paul pointedly says that it is not wrong, but good (\kalon\). One will get a one-sided view of Paul's teaching on marriage unless he keeps a proper perspective. One of the marks of certain heretics will be forbidding to marry (1Timothy:4:3|). Paul uses marriage as a metaphor of our relation to Christ (2Corinthians:11:2; strkjv@Romans:7:4; strkjv@Ephesians:5:28-33|). Paul is not here opposing marriage. He is only arguing that celibacy may be good in certain limitations. The genitive case with \haptesthai\ (touch) is the usual construction.
rwp@1Corinthians:7:10 @{To the married} (\tois gegamkosin\). Perfect active participle of \game\, old verb, to marry, and still married as the tense shows. {I give charge} (\paraggell\). Not mere wish as in verses 7,8|. {Not I, but the Lord} (\ouk eg alla ho kurios\). Paul had no commands from Jesus to the unmarried (men or women), but Jesus had spoken to the married (husbands and wives) as in strkjv@Matthew:5:31f.; strkjv@19:3-12; strkjv@Mark:10:9-12; strkjv@Luke:16:18|. The Master had spoken plain words about divorce. Paul reenforces his own inspired command by the command of Jesus. In strkjv@Mark:10:9| we have from Christ: "What therefore God joined together let not man put asunder" (\m chorizet\). {That the wife depart not from her husband} (\gunaika apo andros m choristhnai\). First aorist passive infinitive (indirect command after \paraggell\) of \choriz\, old verb from adverbial preposition \chris\, separately, apart from, from. Here used of divorce by the wife which, though unusual then, yet did happen as in the case of Salome (sister of Herod the Great) and of Herodias before she married Herod Antipas. Jesus also spoke of it (Mark:10:12|). Now most of the divorces are obtained by women. This passive infinitive is almost reflexive in force according to a constant tendency in the _Koin_ (Robertson, _Grammar_, p. 817).
rwp@1Corinthians:7:16 @{For how knowest thou?} (\ti gar oidas;\). But what does Paul mean? Is he giving an argument _against_ the believer accepting divorce or _in favour_ of doing so? The syntax allows either interpretation with \ei\ (if) after \oidas\. Is the idea in \ei\ (if) _hope_ of saving the other or _fear_ of not saving and hence peril in continuing the slavery of such a bondage? The latter idea probably suits the context best and is adopted by most commentators. And yet one hesitates to interpret Paul as _advocating_ divorce unless strongly insisted on by the unbeliever. There is no problem at all unless the unbeliever makes it. If it is a hopeless case, acquiescence is the only wise solution. But surely the believer ought to be sure that there is no hope before he agrees to break the bond. Paul raises the problem of the wife first as in verse 10|.
rwp@1Corinthians:7:29 @{But this I say} (\touto de phmi\. Note \phmi\ here rather than \leg\ (verses 8,12|). A new turn is here given to the argument about the present necessity. {The time is shortened} (\ho kairos sunestalmenos estin\). Perfect periphrastic passive indicative of \sustell\, old verb to place together, to draw together. Only twice in the N.T., here and strkjv@Acts:5:6| which see. Found in the papyri for curtailing expenses. Calvin takes it for the shortness of human life, but apparently Paul pictures the foreshortening of time (opportunity) because of the possible nearness of and hope for the second coming. But in Philippians Paul faces death as his fate (Phillipians:1:21-26|), though still looking for the coming of Christ (3:20|). {That henceforth} (\to loipon hina\). Proleptic position of \to loipon\ before \hina\ and in the accusative of general reference and \hina\ has the notion of result rather than purpose (Robertson, _Grammar_, p. 997). {As though they had none} (\hs m echontes\). This use of \hs\ with the participle for an assumed condition is regular and \m\ in the _Koin_ is the normal negative of the participle. Songs:the idiom runs on through verse 31|.
rwp@1Corinthians:7:35 @{For your own profit} (\pros to humn autn sumphoron\). Old adjective, advantageous, with neuter article here as substantive, from verb \sumpher\. In N.T. here only and strkjv@10:33|. Note reflexive plural form \humn autn\. {Not that I may cast a snare upon you} (\ouch hina brochon humin epibal\). \Brochon\ is a noose or slip-knot used for lassoing animals, old word, only here in N.T. Papyri have an example "hanged by a noose." \Epibal\ is second aorist active subjunctive of \epiball\, old verb to cast upon. Paul does not wish to capture the Corinthians by lasso and compel them to do what they do not wish about getting married. {For that which is seemly} (\pros to euschmon\). Old adjective (\eu\, well, \schmn\, shapely, comely, from \schma\, figure). For the purpose of decorum. {Attend upon the Lord} (\euparedron\). Adjective construed with \pros to\, before, late word (Hesychius) from \eu\, well, and \paredros\, sitting beside, "for the good position beside the Lord" (associative instrumental case of \Kurii\). Cf. Mary sitting at the feet of Jesus (Luke:10:39|). {Without distraction} (\aperispasts\). Late adverb (Polybius, Plutarch, LXX) from the adjective \aperispastos\ (common in the papyri) from \a\ privative and \perispa\, to draw around (Luke:10:40|).
rwp@1Corinthians:9:27 @{But I buffet my body} (\alla huppiaz mou to sma\). In Aristophanes, Aristotle, Plutarch, from \huppion\, and that from \hupo\ and \ops\ (in papyri), the part of the face under the eyes, a blow in the face, to beat black and blue. In N.T. only here and strkjv@Luke:18:5| which see. Paul does not, like the Gnostics, consider his \sarx\ or his \sma\ sinful and evil. But "it is like the horses in a chariot race, which must be kept well in hand by whip and rein if the prize is to be secured" (Robertson and Plummer). The boxers often used boxing gloves (\cestus\, of ox-hide bands) which gave telling blows. Paul was not willing for his body to be his master. He found good as the outcome of this self-discipline (2Corinthians:12:7; strkjv@Romans:8:13; strkjv@Colossians:2:23; strkjv@3:5|). {And bring it into bondage} (\kai doulagg\). Late compound verb from \doulaggos\, in Diodorus Siculus, Epictetus and substantive in papyri. It is the metaphor of the victor leading the vanquished as captive and slave. {Lest by any means} (\m ps\). Common conjunction for negative purpose with subjunctive as here (\genmai\, second aorist middle). {After that I have preached to others} (\allois krxas\). First aorist active participle of \kruss\ (see on ¯1:23|), common verb to preach, from word \krux\ (herald) and that is probably the idea here. A \krux\ at the games announced the rules of the game and called out the competitors. Songs:Paul is not merely a herald, but a competitor also. {I myself should be rejected} (\autos adokimos genmai\). Literally, "I myself should become rejected." \Adokimos\ is an old adjective used of metals, coin, soil (Hebrews:6:8|) and in a moral sense only by Paul in N.T. (1Corinthians:9:27; strkjv@2Corinthians:13:5-7; strkjv@Romans:1:28; strkjv@Titus:1:16; strkjv@2Timothy:3:8|). It means not standing the test (\dokimos\ from \dokimaz\). Paul means rejected for the {prize}, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew:7:22f.|). What is the prize before Paul? Is it that {reward} (\misthos\) of which he spoke in verse 18|, his glorying of preaching a free gospel? Songs:Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Phillipians:3:12|) and so he presses on. At the end he has serene confidence (2Timothy:4:7|) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ.
rwp@1Corinthians:11:4 @{Having his head covered} (\kata kephals echn\). Literally, having a veil (\kalumma\ understood) down from the head (\kephals\ ablative after \kata\ as with \kata\ in strkjv@Mark:5:13; strkjv@Acts:27:14|). It is not certain whether the Jews at this time used the _tallith_, "a four-corned shawl having fringes consisting of eight threads, each knotted five times" (Vincent) as they did later. Virgil (_Aeneid_ iii., 545) says: "And our heads are shrouded before the altar with a Phrygian vestment." The Greeks (both men and women) remained bareheaded in public prayer and this usage Paul commends for the men.
rwp@1Corinthians:11:21 @{Taketh before} (\prolambanei\). Before others. Old verb to take before others. It was conduct like this that led to the complete separation between the Love-feast and the Lord's Supper. It was not even a common meal together (\koinon deipnon\), not to say a Lord's \deipnon\. It was a mere {grab-game}. {This one is hungry} (\hos de peini\). Demonstrative \hos\. Nothing is left for him at the love-feast. {Another is drunken} (\hos de methuei\). Such disgusting conduct was considered shameful in heathen club suppers. "Hungry poor meeting intoxicated rich, at what was supposed to be a supper of the Lord" (Robertson and Plummer). On \methu\, to be drunk, see on ¯Matthew:24:49; strkjv@Acts:2:15|.
rwp@1Corinthians:11:23 @{For I received of the Lord} (\ego gar parelabon apo tou Kuriou\). Direct claim to revelation from the Lord Jesus on the origin of the Lord's Supper. Luke's account (Luke:22:17-20|) is almost identical with this one. He could easily have read I Corinthians before he wrote his Gospel. See strkjv@15:3| for use of both \parelabon\ and \paredka\. Note \para\ in both verbs. Paul received the account from (\para--apo\) the Lord and passed it on from himself to them, a true \paradosis\ (tradition) as in strkjv@11:2|. {He was betrayed} (\paredideto\). Imperfect passive indicative (irregular form for \paredidoto\, Robertson, _Grammar_, p. 340). Same verb as \paredka\ (first aorist active indicative just used for "I delivered").
rwp@1Corinthians:11:25 @{After supper} (\meta to deipnsai\). \Meta\ and the articular aorist active infinitive, "after the dining" (or the supping) as in strkjv@Luke:22:20|. {The new covenant} (\h kain diathk\). For \diathk\ see on ¯Matthew:26:28|. For \kainos\ see on ¯Luke:5:38; strkjv@22:20|. The position of \estin\ before \en ti haimati\ (in my blood) makes it a secondary or additional predicate and not to be taken just with \diathk\ (covenant or will). {As oft as ye drink it} (\hosakis an pinte\). Usual construction for general temporal clause of repetition (\an\ and the present subjunctive with \hosakis\). Songs:in verse 26|.
rwp@1Corinthians:12:9 @{Faith} (\pistis\). Not faith of surrender, saving faith, but wonder-working faith like that in strkjv@13:2| (Matthew:17:20; strkjv@21:21|). Note here \en ti auti pneumati\ (in the same Spirit) in contrast with \dia\ and \kata\ in verse 8|. {Gifts of healings} (\charismata iamatn\). \Iama\, old word from \iaomai\, common in LXX, in N.T. only in this chapter. It means acts of healing as in strkjv@Acts:4:30| (cf. strkjv@James:5:14|) and strkjv@Luke:7:21| (of Jesus). Note \en\ here as just before.
rwp@1Corinthians:15:4 @{And that he was buried} (\kai hoti etaph\). Note \hoti\ repeated before each of the four verbs as a separate item. Second aorist passive indicative of \thapt\, old verb, to bury. This item is an important detail as the Gospels show. {And that he hath been raised} (\kai hoti eggertai\). Perfect passive indicative, not \gerth\ like {rose} of the King James' Version. There is reason for this sudden change of tense. Paul wishes to emphasize the permanence of the resurrection of Jesus. He is still risen. {On the third day} (\ti hmeri ti triti\). Locative case of time. Whether Paul had seen either of the Gospels we do not know, but this item is closely identified with the fact of Christ's resurrection. We have it in Peter's speech (Acts:10:40|) and Jesus points it out as part of prophecy (Luke:24:46|). The other expression occasionally found "after three days" (Mark:10:34|) is merely free vernacular for the same idea and not even strkjv@Matthew:12:40| disturbs it. See on ¯Luke:24:1| for record of the empty tomb on the first day of the week (the third day).
rwp@1Corinthians:15:27 @{He put} (\hupetaxen\). First aorist active of \hupotass\, to subject. Supply God (\theos\) as subject (Psalms:8:7|). See strkjv@Hebrews:2:5-9| for similar use. Cf. strkjv@Psalms:8|. {But when he saith} (\hotan de eipi\). Here Christ must be supplied as the subject if the reference is to his future and final triumph. The syntax more naturally calls for God as the subject as before. Either way makes sense. But there is no need to take \eipi\ (second aorist active subjunctive) as _a futurum exactum_, merely "whenever he shall say." {Are put in subjection} (\hupotetaktai\). Perfect passive indicative, state of completion, final triumph. {It is evident that} (\dlon hoti\). Supply \estin\ (is) before \hoti\. {He is excepted who did subject} (\ektos tou hupotaxantos\). "Except the one (God) who did subject (articular aorist active participle) the all things to him (Christ)."
rwp@1Corinthians:15:50 @{Cannot inherit} (\klronomsai ou dunantai\). Hence there must be a change by death from the natural body to the spiritual body. In the case of Christ this change was wrought in less than three days and even then the body of Jesus was in a transition state before the Ascension. He ate and could be handled and yet he passed through closed doors. Paul does not base his argument on the special circumstances connected with the risen body of Jesus.
rwp@1Corinthians:15:52 @{In a moment} (\en atomi\). Old word, from \a\ privative and \temn\, to cut, indivisible: Scientific word for _atom_ which was considered indivisible, but that was before the day of electrons and protons. Only here in N.T. {In the twinkling of an eye} (\en ripi ophthalmou\). Old word \rip\ from \ript\, to throw. Only here in N.T. Used by the Greeks for the flapping of a wing, the buzz of a gnat, the quivering of a harp, the twinkling of a star. {At the last trump} (\en ti eschati salpiggi\). Symbolical, of course. See on ¯1Thessalonians:4:16; strkjv@Matthew:24:31|.
rwp@1Corinthians:16:2 @{Upon the first day of the week} (\kata mian sabbatou\). For the singular \sabbatou\ (sabbath) for week see strkjv@Luke:18:12; strkjv@Mark:16:9|. For the use of the cardinal \mian\ in sense of ordinal \prtn\ after Hebrew fashion in LXX (Robertson, _Grammar_, p. 672) as in strkjv@Mark:16:2; strkjv@Luke:24:1; strkjv@Acts:20:7|. Distributive use of \kata\ also. {Lay by him in store} (\par' heauti tithet thsaurizn\). By himself, in his home. Treasuring it (cf. strkjv@Matthew:6:19f|. for \thsauriz\). Have the habit of doing it, \tithet\ (present imperative). {As he may prosper} (\hoti ean euodtai\). Old verb from \eu\, well, and \hodos\, way or journey, to have a good journey, to prosper in general, common in LXX. In N.T. only here and strkjv@Romans:1:10; strkjv@3John:1:2|. It is uncertain what form \euodtai\ is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive (Moulton, _Prolegomena_, p. 54). The old MSS. had no accents. Some MSS. even have \euodthi\ (first aorist passive subjunctive). But the sense is not altered. \Hoti\ is accusative of general reference and \ean\ can occur either with the subjunctive or indicative. This rule for giving occurs also in strkjv@2Corinthians:8:12|. Paul wishes the collections to be made before he comes.
rwp@1John:2:23 @{Hath not the Father} (\oude ton patera echei\). "Not even does he have the Father" or God (2John:1:9|). {He that confesseth the Son} (\ho homologn ton huion\). Because the Son reveals the Father (John:1:18; strkjv@14:9|). Our only approach to the Father is by the Son (John:14:6|). Confession of Christ before men is a prerequisite for confession by Christ before the Father (Matthew:10:32; strkjv@Luke:12:8|).
rwp@1John:2:24 @{As for you} (\humeis\). Emphatic proleptic position before the relative \ho\ and subject of \kousate\, a familiar idiom in strkjv@John:8:45; strkjv@10:29|, etc. Here for emphatic contrast with the antichrists. See strkjv@1:1| for \ap' archs\ (from the beginning). {Let abide in you} (\en humin menet\). Present active imperative of \men\, to remain. Do not be carried away by the new-fangled Gnostic teaching.
rwp@1John:3:17 @{Whoso hath} (\hos an echi\). Indefinite relative clause with modal \an\ with \hos\ and the present active subjunctive of \ech\. {The world's goods} (\ton bion tou kosmou\). "The living or livelihood (not \z\, the principle of life, and see strkjv@2:16| for \bios\) of the world" (not in the sense of evil or wicked, but simply this mundane sphere). {Beholdeth} (\therei\). Present active subjunctive of \there\, like \echei\ just before. {In need} (\chreian echonta\). "Having need" (present active predicate participle of \ech\, agreeing with \adelphon\). See the vivid picture of a like case in strkjv@James:2:15f|. {Shutteth up} (\kleisi\). First aorist (effective) active subjunctive of \klei\, to close like the door, changed on purpose from present tense to aorist (graphic slamming the door of his compassion, \splagchna\, common in LXX and N.T. for the nobler viscera, the seat of the emotions, as in strkjv@Phillipians:2:11; strkjv@Colossians:3:12|). Only here in John. {How} (\ps\). Rhetorical question like that in strkjv@James:2:16| (what is the use?). It is practical, not speculative, that counts in the hour of need.
rwp@1John:3:19 @{Shall we know} (\gnsometha\). Future middle indicative of \ginsk\, at any future emergency, we shall come to know by this (\en touti\) "that we are of the truth" (\hoti ek ts altheias esmen\). {Before him} (\emprosthen autou\). In the very presence of God we shall have confident assurance (\peisomen tn kardian hmn\, either we shall persuade our heart or shall assure our heart) because God understands us.
rwp@1John:4:19 @{He first} (\autos prtos\). Note \prtos\ (nominative), not \prton\, as in strkjv@John:20:4,8|. God loved us {before} we loved him (John:3:16|). Our love is in response to his love for us. \Agapmen\ is indicative (we love), not subjunctive (let us love) of the same form. There is no object expressed here.
rwp@1John:5:2 @{Hereby} (\en touti\). John's usual phrase for the test of the sincerity of our love. "The love of God and the love of the brethren do in fact include each the other" (Westcott). Each is a test of the other. Songs:put strkjv@3:14| with strkjv@5:2|. {When} (\hotan\). "Whenever" indefinite temporal clause with \hotan\ and the present active subjunctive (the same form \agapmen\ as the indicative with \hoti\ (that) just before, "whenever we keep on loving God." {And do} (\kai poimen\) "and whenever we keep on doing (present active subjunctive of \poie\) his commandments." See strkjv@1:6| for "doing the truth."
rwp@1John:5:6 @{This} (\houtos\). Jesus the Son of God (verse 5|). {He that came} (\ho elthn\). Second aorist active articular participle of \erchomai\, referring to the Incarnation as a definite historic event, the preexistent Son of God "sent from heaven to do God's will" (Brooke). {By water and blood} (\di' hudatos kai haimatos\). Accompanied by (\dia\ used with the genitive both as instrument and accompaniment, as in strkjv@Galatians:5:13|) water (as at the baptism) and blood (as on the Cross). These two incidents in the Incarnation are singled out because at the baptism Jesus was formally set apart to his Messianic work by the coming of the Holy Spirit upon him and by the Father's audible witness, and because at the Cross his work reached its culmination ("It is finished," Jesus said). There are other theories that do not accord with the language and the facts. It is true that at the Cross both water and blood came out of the side of Jesus when pierced by the soldier, as John bore witness (John:19:34|), a complete refutation of the Docetic denial of an actual human body for Jesus and of the Cerinthian distinction between Jesus and Christ. There is thus a threefold witness to the fact of the Incarnation, but he repeats the twofold witness before giving the third. The repetition of both preposition (\en\ this time rather than \dia\) and the article (\ti\ locative case) argues for two separate events with particular emphasis on the blood ("not only" \ouk monon\, "but" \all'\) which the Gnostics made light of or even denied. {It is the Spirit that beareth witness} (\to pneuma estin to marturoun\). Present active articular participle of \marture\ with article with both subject and predicate, and so interchangeable as in strkjv@3:4|. The Holy Spirit is the third and the chief witness at the baptism of Jesus and all through his ministry. {Because} (\hoti\). Or declarative "that." Either makes sense. In strkjv@John:15:26| Jesus spoke of "the Spirit of truth" (whose characteristic is truth). Here John identifies the Spirit with truth as Jesus said of himself (John:14:6|) without denying personality for the Holy Spirit.
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:1:4 @{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:1:8 @{Whom} (\hon\). Relative referring to Christ just before and accusative case, object of both \idontes\ and \agapate\ (ye love). {Not having seen} (\ouk idontes\). Second aorist active participle of \hora\, to see, with \ouk\ rather than \m\ because it negatives an actual experience in contrast with \m horntes\ (though not seeing, hypothetical case). On whom (\eis hon\) with \pisteuontes\ common construction for "believing on" (\pisteu eis\). It is possible that Peter here has in mind the words of Jesus to Thomas as recorded in strkjv@John:20:29| ("Happy are those not seeing and yet believing"). Peter was present and heard the words of Jesus to Thomas, and so he could use them before John wrote his Gospel. {Ye rejoice greatly} (\agallite\). Same form as in verse 6|, only active here instead of middle. {With joy} (\chari\). Instrumental case (manner). {Unspeakable} (\aneklalti\). Late and rare double compound verbal (alpha privative and \eklale\), here only in N.T., in Dioscorides and Heliodorus, "unutterable," like Paul's "indescribable" (\anekdigtos\) gift (2Corinthians:9:15|, here alone in N.T.). {Full of glory} (\dedoxasmeni\). Perfect passive participle of \doxaz\, to glorify, "glorified joy," like the glorified face of Moses (Exodus:34:29ff.; strkjv@2Corinthians:3:10|.
rwp@1Peter:1:14 @{As children of obedience} (\hs tekna hupakos\). A common Hebraism (descriptive genitive frequent in LXX and N.T., like \huioi ts apeitheias\, children of disobedience, in strkjv@Ephesians:2:2|) suggested by \hupakon\ in verse 2|, "children marked by obedience." {Not fashioning yourselves} (\m sunschmatizomenoi\). Usual negative \m\ with the participle (present direct middle of \sunschmatiz\, a rare (Aristotle, Plutarch) compound (\sun, schmatiz\, from \schma\ from \ech\), in N.T. only here and strkjv@Romans:12:2| (the outward pattern in contrast with the inward change \metamorpho\). See strkjv@Phillipians:2:6f.| for contrast between \schma\ (pattern) and \morph\ (form). {According to your former lusts} (\tais proteron epithumiais\). Associative instrumental case after \sunschmatizomenoi\ and the bad sense of \epithumia\ as in strkjv@4:2; strkjv@2Peter:1:4; strkjv@James:1:14f|. {In the time of your ignorance} (\en ti agnoii humn\). "In your ignorance," but in attributive position before "lusts." \Agnoia\ (from \agnoe\, to be ignorant) is old word, in N.T. only here, strkjv@Acts:3:17; strkjv@17:30; strkjv@Ephesians:4:18|.
rwp@1Peter:1:20 @{Who was foreknown indeed} (\proegnsmenou men\). Perfect passive participle (in genitive singular agreeing with \Christou\) of \proginsk\, old verb, to know beforehand (Romans:8:29; strkjv@2Peter:3:17|). See \prognsin theou\ in verse 2|. {Before the foundation of the world} (\pro katabols kosmou\). This precise curious phrase occurs in strkjv@John:17:24| in the Saviour's mouth of his preincarnate state with the Father as here and in strkjv@Ephesians:1:4|. We have \apo katabols kosmou\ in strkjv@Matthew:25:34| (\kosmou\ omitted in strkjv@Matthew:13:35|); strkjv@Luke:11:50; strkjv@Hebrews:4:3; strkjv@9:26; strkjv@Revelation:13:8; strkjv@17:8|. \Katabol\ (from \kataball\) was originally laying the foundation of a house (Hebrews:6:1|). The preincarnate Messiah appears in the counsels of God also in strkjv@1Corinthians:2:7; strkjv@Colossians:1:26f.; strkjv@Ephesians:1:9f.; strkjv@3:9-11; strkjv@Romans:16:25; strkjv@1Timothy:1:9|. {But was manifested} (\phanerthentos de\). First aorist (ingressive) passive participle of \phanero\, referring to the Incarnation in contrast with the preexistence of Christ (cf. strkjv@John:1:31; strkjv@1John:3:5,8|). {At the end of the times} (\ep' eschatou tn chronn\). Like \ep' eschatou tn hmern\ (Hebrews:1:2|). The plural \chronoi\, doubtless referring to successive periods in human history until the fullness of the time came (Galatians:4:4|). {For your sake} (\di' hums\). Proof of God's love, not of their desert or worth (Acts:17:30f.; strkjv@Hebrews:11:39f.|).
rwp@1Peter:2:2 @{As newborn babes} (\hs artigennta breph\). \Brephos\, old word, originally unborn child (Luke:1:41-44|), then infant (Luke:2:12|), here figuratively, like \npioi\. \Artigennta\ is a late and rare compound (Lucian, imperial inscription) from \arti\ and \genna\, with evident allusion to \anagegennmenoi\ in strkjv@1:23|, probably meaning that they were recent converts, possibly slight proof that the Epistle written before Romans by Paul (Kuhl). {Long for} (\epipothsate\). First aorist (constative) active imperative of \epipothe\, old verb for intense yearning (Phillipians:2:26|). {The spiritual milk which is without guile} (\to logikon adolon gala\). \Gala\ is old word for milk as in strkjv@1Corinthians:9:7| and as metaphor in strkjv@1Corinthians:3:2|. \Adolos\ is an old compound (here alone in N.T.) adjective (alpha privative and \dolos\ deceit), unadulterated milk which, alas, is so hard to get. \Logikon\ is an old adjective in \-ikos\, from \logos\ (reason, speech), in N.T. only here and strkjv@Romans:12:1|, used here with allusion to \logou\ (1:23|) and \rma\ (1:25|), "the sincere milk of the word" ("the milk belonging to the word," either the milk which is the word or the milk contained in the word, that is Christ). Songs:Bigg holds. But in strkjv@Romans:12:1| Paul uses \logikon\ in the sense of "rational" or "spiritual," and that idea is possible here as Hort holds. In the Pelagia legend (Usener) we have the phrase \tn logikn probatn tou Christou\ (the spiritual or rational sheep of Christ). {That ye may grow thereby} (\hina en auti auxthte\). Purpose clause with \hina\ and the first aorist passive subjunctive of \auxan\, old and common verb to grow. See this same metaphor in strkjv@Colossians:2:19; strkjv@Ephesians:4:15|. Peter uses the word of God as the food for growth, especially for babes in Christ, not emphasizing the distinction from solid food (\brma\) made in strkjv@1Corinthians:3:2; strkjv@Hebrews:5:13|. Salvation (\strian\) here is final salvation.
rwp@1Peter:3:4 @{But the hidden man of the heart} (\all' ho kruptos ts kardias anthrpos\). Here \anthrpos\ is in contrast with \kosmos\ just before. See Paul's use of \anthrpos\ for the outer and old, the inner and new man (2Corinthians:4:16; strkjv@Romans:7:22; strkjv@Colossians:3:9; strkjv@Ephesians:3:16; strkjv@4:22,24|). See also the Jew \en krupti\ (Romans:2:29|) and what Jesus said about God seeing "in secret" (Matthew:6:4,6|). {In the incorruptible apparel of a meek and quiet spirit} (\en ti aphtharti tou hsuchiou kai praes pneumatos\). No word in the Greek for "apparel" (\kosmi\). For \aphthartos\ see strkjv@1:4,23|. For \praus\ see strkjv@Matthew:5:5; strkjv@11:29|. \Pneuma\ (spirit) is here disposition or temper (Bigg), unlike any other use in the N.T. In strkjv@3:18,19; strkjv@4:6| it means the whole inner man as opposed to \sarx\ or \sma\, very much as \psuch\ is used as opposed to \sma\. {Which} (\ho\). Spirit just mentioned. {Of great price} (\poluteles\). Old word (from \polu\ and \telos\, cost), in N.T. only here, strkjv@Mark:14:3; strkjv@1Timothy:2:9|.
rwp@1Peter:3:14 @{But and if ye should suffer} (\all' ei kai paschoite\). "But if ye should also (or even) suffer." Condition of the fourth class with \ei\ and the optative (undetermined with less likelihood), a rare condition in the vernacular _Koin_, since the optative was a dying mode. If matters, in spite of the prophetic note of victory in verse 13|, should come to actual suffering "for righteousness' sake" (\dia dikaiosunn\) as in strkjv@Matthew:5:10| (\heneken\, not \dia\), then "blessed" (\makarioi\, the very word of Jesus there which see, a word meaning "happy," not \eulogtoi\) "are ye" (not in the Greek). If the conclusion were expressed regularly, it would be \eite an\ (ye would be), not \este\ (ye are). It is interesting to note the third-class condition in verse 13| just before the fourth-class one in verse 14|. {Fear not their fear} (\ton phobon autn m phobthte\). Prohibition with \m\ and the first aorist (ingressive) passive subjunctive of \phobeomai\, to fear, and the cognate accusative \phobon\ (fear, terror). "Do not fear their threats" (Bigg). Quotation from strkjv@Isaiah:8:12f|. {Neither be troubled} (\mde taraxthte\). Prohibition with \mde\ and the first aorist (ingressive) subjunctive of \tarass\, to disturb (Matthew:2:6; strkjv@John:12:27|). Part of the same quotation. Cf. strkjv@3:6|.
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:3:20 @{Which aforetime were disobedient} (\apeithsasin pote\). First aorist active participle of \apeithe\ (for which verb see strkjv@3:20|) in the dative plural agreeing with \pneumasin\. These spirits now in prison once upon a time (\pote\) were disobedient (typical rebels, Hart calls them). {Waited} (\apexedecheto\). Imperfect middle of the double compound \apekdechomai\, late verb, probably first by Paul (1Corinthians:1:7|), though in the apocryphal _Acta Pauli_ (iii) and other late writings cited by Nageli (p. 43). Perfective use of the two prepositions (\apo, ek\) to wait out to the end, as for Christ's Second Coming (Phillipians:3:20|). A hundred years apparently after the warning (Genesis:5:32; strkjv@6:3; strkjv@7:6|) Noah was preparing the ark and Noah as a preacher of righteousness (2Peter:2:5|) forewarned the people, who disregarded it. {While the ark was a preparing} (\kataskeuazomens kibtou\). Genitive absolute with present passive participle of \kataskeuaz\, old compound (Matthew:11:10|), for \kibtos\ (ark) see on ¯Matthew:24:38|. {Wherein} (\eis hn\). "Into which" (the ark). {That is} (\tout' estin\). Explanatory expression like our English idiom (Romans:10:6|, etc.). {Souls} (\psuchai\). Persons of both sexes (living men) as in strkjv@Acts:2:41; strkjv@27:37|, etc. {Were saved} (\diesthsan\). First aorist passive indicative of \diasz\, old compound, to bring safe through as in strkjv@Acts:27:44|. {Through water} (\di' hudatos\). "By means of water" as the intermediate agent, an apparent change in the use of \dia\ in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Hebrews:11:7|) for the sake of the following illustration.
rwp@1Peter:4:6 @{Was the gospel preached} (\euggelisth\). First aorist passive indicative of \euaggeliz\. Impersonal use. {Even to the dead} (\kai nekrois\). Does Peter here mean preached to men after they are dead or to men once alive but dead now or when the judgment comes? There are those (Augustine, Luther, etc.) who take "dead" here in the spiritual sense (dead in trespasses and sins as in strkjv@Colossians:2:13; strkjv@Ephesians:2:1|), but consider it "impossible" for Peter to use the same word in two senses so close together; but Jesus did it in the same sentence, as in the case of \psuch\ (life) in strkjv@Matthew:16:25|. Bigg takes it to mean that all men who did not hear the gospel message in this life will hear it in the next before the final judgment. {That they might be judged} (\hina krithsin men\). Purpose clause with \hina\ and the first aorist passive subjunctive of \krin\, to judge, whereas \zsin de\ (by contrast) is the present active subjunctive of \za\, to live. There is contrast also between \kata anthrpous\ (according to men) and \kata theon\ (according to God).
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:1:3 @{Remembering} (\mnmoneuontes\). Present active participle of old verb from adjective \mnmn\ (mindful) and so to call to mind, to be mindful of, used either with the accusative as in strkjv@1Thessalonians:2:9| or the genitive as here. {Without ceasing} (\adialeipts\). Double compound adverb of the _Koin_ (Polybius, Diodorus, Strabo, papyri) from the verbal adjective \a-dia-leiptos\ (\a\ privative and \dia-leip\, to leave off). In the N.T. alone by Paul and always connected with prayer. Milligan prefers to connect this adverb (amphibolous in position) with the preceding participle \poioumenoi\ rather than with \mnmoneuontes\ as Revised Version and Westcott and Hort rightly do. {Your work of faith} (\humn tou ergou ts pistes\). Note article with both \ergou\ and \pistes\ (correlation of the article, both abstract substantives). \Ergou\ is genitive case the object of \mnmoneuontes\ as is common with verbs of emotion (Robertson, _Grammar_, pp. 508f.), though the accusative \kopon\ occurs in strkjv@1Thessalonians:2:9| according to common Greek idiom allowing either case. \Ergou\ is the general term for work or business, employment, task. Note two genitives with \ergou\. \Humn\ is the usual possessive genitive, {your work}, while \ts pistes\ is the descriptive genitive, marked by, characterized by, faith, "the activity that faith inspires" (Frame). It is interesting to note this sharp conjunction of these two words by Paul. We are justified by faith, but faith produces works (Romans:6-8|) as the Baptist taught and as Jesus taught and as James does in strkjv@James:2|. {Labour of love} (\tou kopou ts agaps\). Note article with both substantives. Here again \tou kopou\ is the genitive the object of \mnmoneuontes\ while \ts agaps\ is the descriptive genitive characterizing the "labour" or "toil" more exactly. \Kopos\ is from \kopt\, to cut, to lash, to beat the bread, to toil. In strkjv@Revelation:14:13| the distinction is drawn between \kopou\ (toil) from which the saints rest and \erga\ (works, activities) which follow with them into heaven. Songs:here it is the labour that love prompts, assuming gladly the toil. \Agap\ is one of the great words of the N.T. (Milligan) and no certain example has yet been found in the early papyri or the inscriptions. It occurs in the Septuagint in the higher sense as with the sensuous associations. The Epistle of Aristeas calls love (\agap\) God's gift and Philo uses \agap\ in describing love for God. "When Christianity first began to think and speak in Greek, it took up \agap\ and its group of terms more freely, investing them with the new glow with which the N.T. writings make us familiar, a content which is invariably religious" (Moffatt, _Love in the New Testament_, p. 40). The New Testament never uses the word \ers\ (lust). {Patience of hope} (\ts hupomons ts elpidos\). Note the two articles again and the descriptive genitive \ts elpidos\. It is patience marked by hope, "the endurance inspired by hope" (Frame), yes, and sustained by hope in spite of delays and set-backs. \Hupomon\ is an old word (\hupo, men\, to remain under), but it "has come like \agap\ to be closely associated with a distinctively Christian virtue" (Milligan). The same order as here (\ergou, kopos, hupomon\) appears in strkjv@Revelation:2:2| and Lightfoot considers it" an ascending scale as practical proofs of self-sacrifice." The church in Thessalonica was not old, but already they were called upon to exercise the sanctifying grace of hope (Denney). {In our Lord Jesus Christ} (\tou Kuriou hmn Isou Christou\). The objective genitive with \elpidos\ (hope) and so translated by "in" here (Robertson, _Grammar_, pp. 499f.). Jesus is the object of this hope, the hope of his second coming which is still open to us. Note "Lord Jesus Christ" as in verse 1|. {Before our God and Father} (\emprosthen tou theou kai patros hmn\). The one article with both substantives precisely as in strkjv@Galatians:1:4|, not "before God and our Father," both article and possessive genitive going with both substantives as in strkjv@2Peter:1:1,11; strkjv@Titus:2:13| (Robertson, _Grammar_, pp. 785f.). The phrase is probably connected with \elpidos\. \Emprosthen\ in the N.T. occurs only of place, but it is common in the papyri of time. The picture here is the day of judgment when all shall appear before God.
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:2:9 @{Travail} (\mochthon\). Old word for difficult labour, harder than \kopos\ (toil). In the N.T. only here, strkjv@2Thessalonians:3:8; strkjv@2Corinthians:11:27|. Note accusative case here though genitive with \mnmoneu\ in strkjv@1:3|. {Night and day} (\nuktos kai hmeras\). Genitive case, both by day and by night, perhaps beginning before dawn and working after dark. Songs:in strkjv@3:10|. {That we might not burden any of you} (\pros to m epibarsai tina humn\). Use of \pros\ with the articular infinitive to express purpose (only four times by Paul). The verb \epibare\ is late, but in the papyri and inscriptions for laying a burden (\baros\) on (\epi-\) one. In N.T. only here and strkjv@2Thessalonians:3:8; strkjv@2Corinthians:2:5|. Paul boasted of his financial independence where he was misunderstood as in Thessalonica and Corinth (2Corinthians:9-12|), though he vindicated his right to remuneration. {We preached} (\ekruxamen\). {We heralded} (from \krux\, herald) to you, common verb for preach.
rwp@1Thessalonians:2:15 @{Who both killed the Lord Jesus and the prophets} (\tn kai ton Kurion apokteinantn Isoun kai tous prophtas\). First aorist active participle of \apoktein\. Vivid justification of his praise of the churches in Judea. The Jews killed the prophets before the Lord Jesus who reminded them of their guilt (Matthew:23:29|). Paul, as Peter (Acts:2:23|), lays the guilt of the death of Christ on the Jews. {And drove us out} (\kai hms ekdixantn\). An old verb to drive out or banish, to chase out as if a wild beast. Only here in N.T. It is Paul's vivid description of the scene told in strkjv@Acts:17:5ff.| when the rabbis and the hoodlums from the agora chased him out of Thessalonica by the help of the politarchs. {Please not God} (\Thei m areskontn\). The rabbis and Jews thought that they were pleasing God by so doing as Paul did when he ravaged the young church in Jerusalem. But Paul knows better now. {And are contrary to all men} (\kai pasin anthrpois enantin\). Dative case with the adjective \enantin\ (old and common word, face to face, opposite). It seems like a bitter word about Paul's countrymen whom he really loved (Romans:9:1-5; strkjv@10:1-6|), but Paul knew only too well the middle wall of partition between Jew and Gentile as he shows in strkjv@Ephesians:2| and which only the Cross of Christ can break down. Tacitus (_Hist_. V. 5) says that the Jews are _adversus omnes alios hostile odium_.
rwp@1Thessalonians:3:4 @{We told you beforehand} (\proelegomen humin\). Imperfect active, we used to tell you beforehand. Old verb, rare in N.T. (only in Paul). {That we are to suffer persecution} (\hoti mellomen thlibesthai\). \Mell\ and present passive infinitive. Not mere prediction, but God's appointed will as it turned out in Thessalonica.
rwp@Info_1Timothy @ FIRST TIMOTHY PROBABLY A.D. 65 FROM MACEDONIA BY WAY OF INTRODUCTION Assuming the Pauline authorship the facts shape up after this fashion. Paul had been in Ephesus (1Timothy:1:3|) after his arrival from Rome, which was certainly before the burning of Rome in A.D. 64. He had left Timothy in charge of the work in Ephesus and has gone on into Macedonia (1Timothy:1:3|), possibly to Philippi as he had hoped (Phillipians:2:24|). He wishes to help Timothy meet the problems of doctrine (against the Gnostics), discipline, and church training which are increasingly urgent. There are personal touches of a natural kind about Timothy's own growth and leadership. There are wise words here from the greatest of all preachers to a young minister whom Paul loved. strkjv@1Timothy:1:1 @{According to the commandment} (\kat' epitagn\). A late _Koin_ word (Polybius, Diodorus), but a Pauline word also in N.T. This very idiom ("by way of command") in strkjv@1Corinthians:7:6; strkjv@2Corinthians:8:8; strkjv@Romans:16:26; strkjv@1Timothy:1:1; strkjv@Titus:1:3|. Paul means to say that he is an apostle under orders. {Of God our Saviour} (\theou stros hmn\). Genitive case with \epitagn\. In the LXX \str\ (old word from \sz\ for agent in saving, applied to deities, princes, kings, etc.) occurs 20 times, all but two to God. The Romans called the emperor "Saviour God." In the N.T. the designation of God as Saviour is peculiar to strkjv@Luke:1:47; strkjv@Jude:1:25; strkjv@1Timothy:1:3; strkjv@2:3; strkjv@4:10; strkjv@Titus:1:3; strkjv@2:10; strkjv@3:4|. In the other Epistles Paul uses it of Christ (Phillipians:3:20; strkjv@Ephesians:5:23|) as in strkjv@2Timothy:1:10|. In strkjv@2Peter:1:1| we have "our God and Saviour Jesus Christ" as in strkjv@Titus:2:13|. {Our hope} (\ts elpidos hmn\). Like strkjv@Colossians:1:27|. More than the author and object of hope, "its very substance and foundation" (Ellicott).
rwp@1Timothy:3:10 @{First be proved} (\dokimazesthsan prton\). Present passive imperative third plural of \dokimaz\, old and common verb, to test as metals, etc. (1Thessalonians:2:4|, and often in Paul). How the proposed deacons are to be "first" tested before approved Paul does not say. See strkjv@Phillipians:1:10| for the two senses (test, approve) of the word. {Let them serve as deacons} (\diakoneitsan\). Present active imperative of \diakone\ (same root as \diakonos\), common verb, to minister, here "to serve as deacons." Cf. \diakonein\ in strkjv@Acts:6:2|. See also verse 13|. {If they be blameless} (\anegkltoi ontes\). "Being blameless" (conditional participle, \ontes\). See strkjv@1Corinthians:1:8; strkjv@Colossians:1:22| for \anegkltos\.
rwp@1Timothy:3:16 @{Without controversy} (\homologoumens\). Old adverb from the participle \homologoumenos\ from \homologe\. Here only in N.T. "Confessedly." {Great} (\mega\). See strkjv@Ephesians:5:32|. "A great mystery." {The mystery of godliness} (\to ts eusebeias mustrion\). See verse 9| "the mystery of the faith," and strkjv@2:2| for \eusebeia\. Here the phrase explains "a pillar and stay of the truth" (verse 15|). See in particular Co strkjv@1:27|. "The revealed secret of true religion, the mystery of Christianity, the Person of Christ" (Lock). {He who} (\hos\). The correct text, not \theos\ (God) the reading of the Textus Receptus (Syrian text) nor \ho\ (neuter relative, agreeing with \mustrion\) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like strkjv@Ephesians:5:14|) in six strophes. That is probably correct. At any rate \hos\ (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom \hos\ refers, is the mystery (Colossians:1:27; strkjv@2:2|). {Was manifested} (\ephanerth\). First aorist passive indicative of \phanero\, to manifest. Here used to describe the incarnation (\en sarki\) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans:16:26; strkjv@Colossians:1:26|) as well as of the second coming (Colossians:3:4|). {Justified in the spirit} (\edikaith en pneumati\). First aorist passive indicative of \dikaio\, to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews:9:14|) before men by overcoming death and rising from the dead (Romans:1:3f.|). {Seen of angels} (\phth aggelois\). First aorist passive indicative of \hora\, to see, with either the instrumental or the dative case of angels (\aggelois\). The words were probably suggested by the appearance of Jesus (\phth\, the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See strkjv@Phillipians:2:10; strkjv@1Peter:3:22| for the appearance of Jesus to the angels in heaven at the ascension. Some would take "angels" here to be "messengers" (the women). {Preached among the nations} (\ekruchth en ethnesin\). First aorist passive indicative of \kruss\, to proclaim. The word \ethnos\ may mean "all creation" (Colossians:1:23|) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians:3:1,8|). Cf. strkjv@2:7|. {Believed on in the world} (\episteuth en kosmi\). First aorist indicative passive again of \pisteu\, to believe (2Thessalonians:1:10|). Cf. strkjv@1:15; strkjv@2Corinthians:5:19|. {Received up in glory} (\anelmphth en doxi\). First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. strkjv@Romans:8:29f|. This time the verb is \analamban\, the verb used of the ascension (Acts:1:11,22|, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ.
rwp@1Timothy:4:14 @{Neglect not} (\m amelei\). Present active imperative in prohibition of \amele\, old verb, rare in N.T. (Matthew:22:5; strkjv@1Timothy:4:14; strkjv@Hebrews:2:3; strkjv@8:9|). From \amels\ (\a\ privative and \melei\, not to care). Use with genitive. {The gift that is in thee} (\tou en soi charismatos\). Late word of result from \charizomai\, in papyri (Preisigke), a regular Pauline word in N.T. (1Corinthians:1:7; strkjv@2Corinthians:1:11; strkjv@Romans:1:11|; etc.). Here it is God's gift to Timothy as in strkjv@2Timothy:1:6|. {By prophecy} (\dia prophteias\). Accompanied by prophecy (1:18|), not bestowed by prophecy. {With the laying on of the hands of the presbytery} (\meta epitheses tn cheirn tou presbuteriou\). In strkjv@Acts:13:2f.|, when Barnabas and Saul were formally set apart to the mission campaign (not then ordained as ministers, for they were already that), there was the call of the Spirit and the laying on of hands with prayer. Here again \meta\ does not express instrument or means, but merely accompaniment. In strkjv@2Timothy:1:6| Paul speaks only of his own laying on of hands, but the rest of the presbytery no doubt did so at the same time and the reference is to this incident. There is no way to tell when and where it was done, whether at Lystra when Timothy joined Paul's party or at Ephesus just before Paul left Timothy there (1:3|). \Epithesis\ (\from epitithmi\, to lay upon) is an old word, in LXX, etc. In the N.T. we find it only here, strkjv@2Timothy:1:16; strkjv@Acts:8:18; strkjv@Hebrews:6:2|, but the verb \epitithmi\ with \tas cheiras\ more frequently (Acts:6:6| of the deacons; strkjv@8:19; strkjv@13:3; strkjv@1Timothy:5:22|, etc.). \Presbuterion\ is a late word (ecclesiastical use also), first for the Jewish Sanhedrin (Luke:22:66; strkjv@Acts:22:5|), then (here only in N.T.) of Christian elders (common in Ignatius), though \presbuteros\ (elder) for preachers (bishops) is common (Acts:11:30; strkjv@15:2; strkjv@20:17|, etc.).
rwp@1Timothy:5:18 @{Thou shalt not muzzle} (\ou phimseis\). Prohibition by \ou\ and future (volitive) indicative of \phimo\ (from \phimos\, muzzle), old word, quoted also in strkjv@1Corinthians:9:9| as here from strkjv@Deuteronomy:25:4|, and for the same purpose, to show the preacher's right to pay for his work. See strkjv@1Corinthians:9:9| for \alonta\ ({when he treadeth out the corn}). {The labourer is worthy of his hire} (\axios ho ergats tou misthou autou\). These words occur in precisely this form in strkjv@Luke:10:7|. It appears also in strkjv@Matthew:10:10| with \ts trophs\ (food) instead of \tou misthou\. In strkjv@1Corinthians:9:14| Paul has the sense of it and says: "so also the Lord ordained," clearly meaning that Jesus had so said. It only remains to tell whether Paul here is quoting an unwritten saying of Jesus as he did in strkjv@Acts:20:35| or even the Gospel of Luke or Q (the Logia of Jesus). There is no way to decide this question. If Luke wrote his Gospel before A.D. 62 as is quite possible and Acts by A.D. 63, he could refer to the Gospel. It is not clear whether Scripture is here meant to apply to this quotation from the Lord Jesus. For \ergats\ (labourer) see strkjv@Phillipians:3:2|.
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@2Corinthians:1:4 @{In all our affliction} (\epi pasi ti thlipsei hmn\). \Thlipsis\ is from \thlib\, to press, old and common word, as tribulation is from Latin _tribulum_ (roller). See on ¯Matthew:13:21| and strkjv@1Thessalonians:1:6|. The English affliction is Latin _afflictio_ from _ad-fligere_, to strike on. {That we may be able to comfort} (\eis to dunasthai hmas parakalein\). Purpose clause with \eis\ and the articular infinitive with the accusative of general reference, a common idiom. Paul here gives the purpose of affliction in the preacher's life, in any Christian's life, to qualify him for ministry to others. Otherwise it will be professional and perfunctory. {Wherewith} (\hs\). Genitive case of the relative attracted to that of the antecedent \paraklses\. The case of the relative here could have been either the accusative \hn\ with the passive verb retained as in strkjv@Mark:10:38| or the instrumental \hi\. Either is perfectly good Greek (cf. strkjv@Ephesians:1:6; strkjv@4:1|). Personal experience of God's comfort is necessary before we can pass it on to others.
rwp@2Corinthians:3:11 @{Passeth away} (\katargoumenon\). In process of disappearing before the gospel of Christ. {Remaineth} (\menon\). The new ministry is permanent. This claim may be recommended to those who clamour for a new religion. Christianity is still alive and is not dying. Note also \en doxi\, in glory, in contrast with \dia doxs\, with glory. {Boldness} (\parrsii\). Instrumental case after \chrmetha\. Old word, \panrsis=parrsis\, telling it all, absolute unreservedness. Surely Paul has kept nothing back here, no mental reservations, in this triumphant claim of superiority.
rwp@2Corinthians:3:16 @{It shall turn} (\epistrepsei\). The heart of Israel. {The veil is taken away} (\periaireitai to kalumma\). Present passive indicative of \periaire\, old verb, to take from around, as of anchors (Acts:27:40|), to cut loose (Acts:28:13|), for hope to be taken away (Acts:27:20|). Here Paul has in mind strkjv@Exodus:34:34| where we find of Moses that \periireito to kalumma\ (the veil was taken from around his face) whenever he went before the Lord. After the ceremony the veil is taken from around (\peri-\) the face of the bride.
rwp@2Corinthians:5:1 @{If--be dissolved} (\ean--kataluthi\). Third class condition, \ean\ and first aorist passive subjunctive. The very word used (\katalu\) for striking down a tent. {The earthly house of our tabernacle} (\h epigeios hmn oikia tou sknous\). Rather, "If our earthly (see on ¯1Corinthians:15:40| for \epigeios\) house of the tent (\sknos\, another form of \skn\, tent, from root \ska\, to cover)." Appositive genitive, the house (\oikia\) is the tent. {We have} (\echomen\). Present indicative. We possess the title to it now by faith. "Faith is the title-deed (\hupostasis\) to things hoped for" (Hebrews:11:7|). {A building from God} (\oikodomn ek theou\). This \oikodom\ (found in Aristotle, Plutarch, LXX, etc., and papyri, though condemned by Atticists) is more substantial than the \sknos\. {Not made with hands} (\acheiropoiton\). Found first in strkjv@Mark:14:58| in charge against Jesus before the Sanhedrin (both the common verbal \cheiropoiton\ and the newly made vernacular \acheiropoiton\, same verbal with \a\ privative). Elsewhere only here and strkjv@Colossians:2:11|. Spiritual, eternal home.
rwp@2Corinthians:5:10 @{Before the judgment-seat of Christ} (\emprosthen tou bmatos tou Christou\). Old word \bma\, a step (from \bain\), a platform, the seat of the judge (Matthew:27:19|). Christ is Saviour, Lord, and Judge of us all (\tous pantas\, the all). {That each may receive} (\hina komistai hekastos\). Receive as his due, \komiz\ means, old verb. See on ¯Matthew:25:27|. {Bad} (\phaulon\). Old word, akin to German _faul_, worthless, of no account, base, wicked.
rwp@2Corinthians:5:21 @{Him who knew no sin} (\ton m gnonta hamartian\). Definite claim by Paul that Jesus did not commit sin, had no personal acquaintance (\m gnonta\, second aorist active participle of \ginsk\) with it. Jesus made this claim for himself (John:8:46|). This statement occurs also in strkjv@1Peter:2:22; strkjv@Hebrews:4:15; strkjv@7:26; strkjv@1John:3:5|. Christ was and is "a moral miracle" (Bernard) and so more than mere man. {He made to be sin} (\hamartian epoisen\). The words "to be" are not in the Greek. "Sin" here is the substantive, not the verb. God "treated as sin" the one "who knew no sin." But he knew the contradiction of sinners (Hebrews:12:3|). We may not dare to probe too far into the mystery of Christ's suffering on the Cross, but this fact throws some light on the tragic cry of Jesus just before he died: "My God, My God, why didst thou forsake me?" (Matthew:27:46|). {That we might become} (\hina hmeis genmetha\). Note "become." This is God's purpose (\hina\) in what he did and in what Christ did. Thus alone can we obtain God's righteousness (Romans:1:17|).
rwp@2Corinthians:7:5 @{When we had come} (\elthontn hmn\). Genitive absolute with second aorist active participle of \erchomai\. Paul now returns to the incident mentioned in strkjv@2:12| before the long digression on the glory of the ministry. {Had no relief} (\oudemian eschken anesin\). Perfect active indicative precisely as in strkjv@2:13| which see, "has had no relief" (dramatic perfect). {Afflicted} (\thlibomenoi\). Present passive participle of \thlib\ as in strkjv@4:8|, but with anacoluthon, for the nominative case agrees not with the genitive \hmn\ nor with the accusative \hmas\ in verse 6|. It is used as if a principal verb as in strkjv@9:11; strkjv@11:6; strkjv@Romans:12:16| (Moulton, _Prolegomena_, p. 182; Robertson, _Grammar_, pp. 1132-35). {Without were fightings} (\exthen machai\). Asyndeton and no copula, a parenthesis also in structure. Perhaps pagan adversaries in Macedonia (cf. strkjv@1Corinthians:15:32|). {Within were fears} (\esthen phoboi\). Same construction. "Mental perturbations" (Augustine) as in strkjv@11:28|.
rwp@2Corinthians:7:14 @{If--I have gloried} (\ei--kekauchmai\). Condition of first class. On this verb see strkjv@1Corinthians:3:21; strkjv@2Corinthians:5:12|. {I was not put to shame} (\ou katischunthn\). First aorist passive indicative of \kataischun\. Paul had assured Titus, who hesitated to go after the failure of Timothy, that the Corinthians were sound at bottom and would come round all right if handled properly. Paul's joy is equal to that of Titus. {In truth} (\en altheii\). In the sharp letter as well as in I Corinthians. He had not hesitated to speak plainly of their sins. {Our glorying before Titus} (\h kauchsis epi Titou\). The two things were not inconsistent and were not contradictory as the outcome proved.
rwp@2Corinthians:9:5 @{I thought} (\hegsamn\). Epistolary aorist again. See strkjv@Phillipians:2:25| for the expression here. {Go before} (\proelthsin\). Second aorist active of \proerchomai\. Go to you before I come. {Make up beforehand} (\prokatartissi\). Late and rare double compound verb \prokatartiz\ (in Hippocrates). Only here in N.T. See \katartiz\ in strkjv@1Corinthians:1:10|. {Your afore-promised bounty} (\tn proepggelmenn eulogian humn\). "Blessing" (\eulogia\) literally, but applied to good deeds also as well as good words (Genesis:33:11|). Note third use of "pro" before. He literally rubs it in that the pledge was overdue. {That the same might be ready} (\tautn hetoimn einai\). Here the infinitive alone (\einai\) is used to express purpose without \hste\ or \eis to\ or \pros to\ with the accusative of general reference (\tautn\). The feminine form \hetoimn\ is regular (1Peter:1:5|) though \hetoimos\ also occurs with the feminine like the masculine (Matthew:25:10|). {And not of extortion} (\kai m hs pleonexian\). "And not as covetousness." Some offerings exhibit covetousness on the part of the giver by their very niggardliness.
rwp@2Corinthians:9:7 @{He hath purposed} (\proirtai\). Perfect middle indicative of \proaireomai\, to choose beforehand, old verb, here only in N.T. Permanent purpose also. {Not grudgingly} (\m ek lups\). The use of \m\ rather than \ou\ shows that the imperative \poieit\ (do) or \didot\ (give) is to be supplied. Not give as out of sorrow. {Or of necessity} (\ ex anagks\). As if it were like pulling eye-teeth. {For God loveth a cheerful giver} (\hilaron gar dotn agapi ho theos\). Our word "hilarious" comes from \hilaron\ which is from \hilaos\ (propitious), an old and common adjective, only here in N.T.
rwp@2Corinthians:10:4 @{The weapons of our warfare} (\ta hopla ts strateias\). \Strateia\ (old word, in N.T. only here and strkjv@1Timothy:1:18|) is {campaign} and not army as some MSS. have (\stratia\). But both \strateia\ and \stratia\ occur in the papyri for the same word (Deissmann, _Bible Studies_, p. 181f.). For \hopla\ (Latin _arma_) see on ¯6:7; Rom strkjv@6:13; strkjv@13:12|. {Of the flesh} (\sarkika\). See on ¯1Corinthians:3:3; strkjv@2Corinthians:1:12|. They had accused him of artifices and craft. {Mighty before God} (\dunata ti thei\). This dative of personal interest (ethical dative) can be like \asteios ti thei\ (Acts:7:20|), in God's eyes, as it looks to God. {To the casting down of strongholds} (\pros kathairesin ochurmatn\). \Kathairesis\ is old word from \kathaire\, to take down, to tear down walls and buildings. Carries on the military metaphor. \Ochurma\ is old word, common in the Apocrypha, from \ochuro\, to fortify, and that from \ochuros\ (from \ech\, to hold fast). Nowhere else in N.T. In Cilicia the Romans had to tear down many rocky forts in their attacks on the pirates.
rwp@2Corinthians:10:7 @{Ye look} (\Blepete\). Either indicative or imperative. Either makes sense but the indicative the best sense. {Before your face} (\kata prospon\). They ought to look below the surface. If it is imperative, they should see the facts. {That he is Christ's} (\Christou einai\). Predicate genitive in indirect discourse).
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:11:23 @{As one beside himself} (\paraphronn\). Present active participle of \paraphrone\. Old verb from \paraphrn\ (\para, phrn\), beside one's wits. Only here in N.T. Such open boasting is out of accord with Paul's spirit and habit. {I more} (\huper eg\). This adverbial use of \huper\ appears in ancient Greek (Euripides). It has no effect on \eg\, not "more than I," but "I more than they." He claims superiority now to these "superextra apostles." {More abundant} (\perissoters\). See on ¯7:15|. No verbs with these clauses, but they are clear. {In prisons} (\en phulakais\). Plural also in strkjv@6:5|. Clement of Rome (_Cor_. V.) says that Paul was imprisoned seven times. We know of only five (Philippi, Jerusalem, Caesarea, twice in Rome), and only one before II Corinthians (Philippi). But Luke does not tell them all nor does Paul. Had he been in prison in Ephesus? Songs:many think and it is possible as we have seen. {Above measure} (\huperballonts\). Old adverb from the participle \huperballontn\ (\huperball\, to hurl beyond). Here only in N.T. {In deaths oft} (\en thanatois pollakis\). He had nearly lost his life, as we know, many times (1:9f.; strkjv@4:11|).
rwp@2Corinthians:12:2 @{I know a man} (\oida anthrpon\). Paul singles out one incident of ecstasy in his own experience that he declines to describe. He alludes to it in this indirect way as if it were some other personality. {Fourteen years ago} (\pro etn dekatessarn\). Idiomatic way of putting it, the preposition \pro\ (before) before the date (Robertson, _Grammar, p. 621f.) as in strkjv@John:12:1|. The date was probably while Paul was at Tarsus (Acts:9:30; strkjv@11:25|). We have no details of that period. {Caught up} (\harpagenta\). Second aorist passive participle of \harpaz\, to seize (see on strkjv@Matthew:11:12|). {Even to the third heaven} (\hes tritou ouranou\). It is unlikely that Paul alludes to the idea of seven heavens held by some Jews (_Test. of the Twelve Pat._, Levi ii. iii.). He seems to mean the highest heaven where God is (Plummer).
rwp@2Corinthians:12:14 @{Third time I am ready to come} (\triton touto hetoims ech\). Had he been already twice or only once? He had changed his plans once when he did not go (1:15f.|). He will not change his plans now. This looks as if he had only been once (that in strkjv@Acts:18|). Note the third use of \katanarka\ (11:9; strkjv@12:13,14|). They need not be apprehensive. He will be as financially independent of them as before. "I shall not sponge on you." {Not yours, but you} (\ou ta humn, alla humas\). The motto of every real preacher. {To lay up} (\thsaurizein\). For this use of the verb see strkjv@1Corinthians:16:2| (Matthew:6:19-21; strkjv@James:5:3|).
rwp@2Corinthians:13:5 @{Unless indeed ye be reprobate} (\ei mti adokimoi este\). Paul challenged his opposers in Corinth to try (\peirazete\) themselves, to test (\dokimazete\) themselves, whether they were "in the faith" (\en ti pistei\), a much more vital matter for them than trying to prove Paul a heretic. Such tests can be made, unless, alas, they are "reprobate" (\adokimoi\, the very adjective that Paul held up before himself as a dreadful outcome to be avoided, strkjv@1Corinthians:9:27|).
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@2John:1:3 @{Shall be with us} (\estai meth' hmn\). He picks up the words before in reverse order. Future indicative here, not a wish with the optative (\eie\) as we have in strkjv@1Peter:1:2; strkjv@2Peter:1:2|. The salutation is like that in the Pastoral Epistles: "\Charis\, the wellspring in the heart of God; \eleos\, its outpourings; \eirn\, its blessed effect" (David Smith). {And from Jesus Christ} (\kai para Isou Christou\). The repetition of \para\ (with the ablative) is unique. "It serves to bring out distinctly the twofold personal relation of man to the Father and to the Son" (Westcott). "The Fatherhood of God, as revealed by one who being His Son _can_ reveal the Father, and who as man (\Isou\) can make him known to men" (Brooke).
rwp@2John:1:4 @{I rejoice} (\echarn\). Second aorist passive of \chair\ as in strkjv@3John:1:3|, "of a glad surprise" (D. Smith), as in strkjv@Mark:14:11|, over the discovery about the blessing of their godly home on these lads. {Greatly} (\lian\). Only here and strkjv@3John:1:3| in John's writings. {I have found} (\heurka\). Perfect active indicative of \heurisk\ as in strkjv@John:1:41|, our "eureka," here with its usual force, a continued discovery. "He sits down at once and writes to Kyria. How glad she would be that her lads, far away in the great city, were true to their early faith" (David Smith). {Certain of thy children} (\ek tn teknn\). No \tinas\ as one would expect before \ek\, a not infrequent idiom in the N.T. (John:16:17|). {Walking} (\peripatountas\). Present active accusative supplementary participle agreeing with \tinas\ understood. Probably members of the church off here in Ephesus. {In truth} (\en altheii\). As in verse 1; strkjv@3John:1:4|. {We received} (\elabomen\). Second aorist active (possibly, though not certainly, literary plural) of \lamban\. This very idiom (\entoln lamban\) in strkjv@John:10:18; strkjv@Acts:17:15; Co strkjv@4:10|. Perhaps the reference here is to strkjv@1John:2:7f.; strkjv@3:23|.
rwp@2John:1:9 @{Whosoever goeth onward} (\ps ho proagn\). "Every one who goes ahead. \Proag\ literally means to go on before (Mark:11:9|). That in itself is often the thing to do, but here the bad sense comes out by the parallel clause. {And abideth not in the teaching of Christ} (\kai m menn en ti didachi tou Christou\). Not the teaching about Christ, but that of Christ which is the standard of Christian teaching as the walk of Christ is the standard for the Christian's walk (1John:2:6|). See strkjv@John:7:16; strkjv@18:19|. These Gnostics claimed to be the progressives, the advanced thinkers, and were anxious to relegate Christ to the past in their onward march. This struggle goes on always among those who approach the study of Christ. Is he a "landmark" merely or is he our goal and pattern? Progress we all desire, but progress toward Christ, not away from him. Reactionary obscurantists wish no progress toward Christ, but desire to stop and camp where they are. "True progress includes the past" (Westcott). Jesus Christ is still ahead of us all calling us to come on to him.
rwp@2Peter:1:2 @{Be multiplied} (\plthunthei\). First aorist passive optative of \plthun\ in a wish for the future (volitive use) as in strkjv@1Peter:1:2; strkjv@Jude:1:2|. {In the knowledge} (\en epignsei\). Full (additional, \epi\) knowledge as in strkjv@1:8| (only \gnsis\ in strkjv@1:5,6; strkjv@3:18|), but \epignsin\ again in strkjv@1:3,8; strkjv@2:20|. As in Colossians, so here full knowledge is urged against the claims of the Gnostic heretics to special \gnsis\. {Of God and of Jesus our Lord} (\tou theou kai Isou tou kuriou hmn\). At first sight the idiom here seems to require one person as in strkjv@1:1|, though there is a second article (\tou\) before \kuriou\, and \Isou\ is a proper name. But the text here is very uncertain. Bengel, Spitta, Zahn, Nestle accept the short reading of P and some Vulgate MSS. and some minuscles with only \tou kuriou hmn\ (our Lord) from which the three other readings may have come. Elsewhere in II Peter \gnsis\ and \epignsis\ are used of Christ alone. The text of II Peter is not in a good state of preservation.
rwp@2Peter:2:11 @{Whereas} (\hopou\). Loose use of \hopou\ (in Xenophon) = "wherein." {Though greater} (\meizones ontes\). Than the evil \doxai\. Concessive participle and comparative adjective. {In might and strength} (\ischui kai dunamei\). Locative case. Both indwelling strength (\ischus\, strkjv@Mark:12:30|) and ability (\dunamis\, strkjv@Matthew:25:15|). {Railing judgment} (\blasphemon krisin\). "Blasphemous accusation." {Against them} (\kat' autn\). The evil angels (\doxai\). {Before the Lord} (\para kurii\). In God's presence. See strkjv@Jude:1:9| and possibly Enoch 9.
rwp@2Peter:3:2 @{That ye should remember} (\mnsthnai\). First aorist passive (deponent) infinitive of \mimnsk\, to remind. Purpose (indirect command) is here expressed by this infinitive. Imperative in strkjv@Jude:1:17|. {Spoken before} (\proeirmenn\). Perfect passive participle of \proeipon\ (defective verb). Genitive case \rmatn\ after \mnsthnai\. {And the commandment} (\kai ts entols\). Ablative case with \hupo\ (agency). {Of the Lord and Saviour through your apostles} (\tn apostoln humn tou kuriou kai stros\). \Humn\ (your) is correct, not \hmn\ (our). But the several genitives complicate the sense. If \dia\ (through) occurred before \tn apostoln\, it would be clear. It is held by some that Peter would not thus speak of the twelve apostles, including himself, and that the forger here allows the mask to slip, but Bigg rightly regards this a needless inference. The meaning is that they should remember the teaching of their apostles and not follow the Gnostic libertines.
rwp@2Peter:3:17 @{Knowing these things beforehand} (\proginskontes\). Present active participle of \proginsk\ as in strkjv@1Peter:1:20|. Cf. \prton ginsk\ (1:20; strkjv@3:1|). Hence they are without excuse for misunderstanding Peter or Paul on this subject. {Beware} (\phulassesthe\). Present middle imperative of \phulass\, common verb, to guard. {Lest} (\hina m\). Negative purpose, "that not." {Being carried away} (\sunapachthentes\). First aorist passive participle of \sunapag\, old verb double compound, to carry away together with, in N.T. only here and strkjv@Galatians:2:13|. {With the error} (\ti plani\). Instrumental case, "by the error" (the wandering). {Of the wicked} (\tn athesmn\). See on strkjv@2:7|. {Ye fall from} (\ekpeste\). Second aorist active subjunctive with \hina m\ of \ekpipt\, old verb, to fall out of, with the ablative here (\strigmou\, steadfastness, late word from \striz\, here alone in N.T.) as in strkjv@Galatians:5:4| (\ts charitos exepesate\, ye fell out of grace).
rwp@2Thessalonians:1:11 @{To which end} (\eis ho\). Songs:Colossians:1:29|. Probably purpose with reference to the contents of verses 5-10|. We have had the Thanksgiving (verses 3-10|) in a long, complicated, but rich period or sentence. Now he makes a brief Prayer (verses 11-12|) that God will fulfil all their hopes and endeavours. Paul and his colleagues can still pray for them though no longer with them (Moffatt). {That} (\hina\). Common after \proseuchomai\ (Colossians:4:3; strkjv@Ephesians:1:17; strkjv@Phillipians:1:9|) when the content of the prayer blends with the purpose (purport and purpose). {Count you worthy} (\humas axisi\). Causative verb (aorist active subjunctive) like \kataxio\ in verse 5| with genitive. {Of your calling} (\ts klses\). \Klsis\ can apply to the beginning as in strkjv@1Corinthians:1:26; strkjv@Romans:11:29|, but it can also apply to the final issue as in strkjv@Phillipians:3:14; strkjv@Hebrews:3:1|. Both ideas may be here. It is God's calling of the Thessalonians. {And fulfil every desire of goodness} (\kai plrsi pasan eudokian agathsuns\). "Whom he counts worthy he first makes worthy" (Lillie). Yes, in purpose, but the wonder and the glory of it all is that God begins to count us worthy in Christ before the process is completed in Christ (Romans:8:29f.|). But God will see it through and so Paul prays to God. \Eudokia\ (cf. strkjv@Luke:2:14|) is more than mere desire, rather good pleasure, God's purpose of goodness, not in ancient Greek, only in LXX and N.T. \Agathsun\ like a dozen other words in \-sun\ occurs only in late Greek. This word occurs only in LXX, N.T., writings based on them. It is made from \agathos\, good, akin to \agamai\, to admire. May the Thessalonians find delight in goodness, a worthy and pertinent prayer. {Work of faith} (\ergon pistes\). The same phrase in strkjv@1Thessalonians:1:3|. Paul prays for rich fruition of what he had seen in the beginning. Work marked by faith, springs from faith, sustained by faith. {With power} (\en dunamei\). In power. Connect with \plrsi\ (fulfil), God's power (Romans:1:29; strkjv@Colossians:1:4|) in Christ (1Corinthians:1:24|) through the Holy Spirit (1Thessalonians:1:5|).
rwp@2Thessalonians:2:3 @{Let no man beguile you in any wise} (\m tis humas exapatsi kata mdena tropon\). First aorist active subjunctive of \exapata\ (old verb to deceive, strengthened form of simple verb \apata\) with double negative (\m tis, mdena\) in accord with regular Greek idiom as in strkjv@1Corinthians:16:11| rather than the aorist imperative which does occur sometimes in the third person as in strkjv@Mark:13:15| (\m katabat\). Paul broadens the warning to go beyond conversation and letter. He includes "tricks" of any kind. It is amazing how gullible some of the saints are when a new deceiver pulls off some stunts in religion. {For it will not be} (\hoti\). There is an ellipse here of \ouk estai\ (or \gensetai\) to be supplied after \hoti\. Westcott and Hort make an anacoluthon at the end of verse 4|. The meaning is clear. \Hoti\ is causal, because, but the verb is understood. The second coming not only is not "imminent," but will not take place before certain important things take place, a definite rebuff to the false enthusiasts of verse 2|. {Except the falling away come first} (\ean m elthi h apostasia prton\). Negative condition of the third class, undetermined with prospect of determination and the aorist subjunctive. \Apostasia\ is the late form of \apostasis\ and is our word apostasy. Plutarch uses it of political revolt and it occurs in I Macc. strkjv@2:15 about Antiochus Epiphanes who was enforcing the apostasy from Judaism to Hellenism. In strkjv@Joshua:22:22| it occurs for rebellion against the Lord. It seems clear that the word here means a religious revolt and the use of the definite article (\h\) seems to mean that Paul had spoken to the Thessalonians about it. The only other New Testament use of the word is in strkjv@Acts:21:21| where it means apostasy from Moses. It is not clear whether Paul means revolt of the Jews from God, of Gentiles from God, of Christians from God, or of the apostasy that includes all classes within and without the body of Christians. But it is to be {first} (\prton\) before Christ comes again. Note this adverb when only two events are compared (cf. strkjv@Acts:1:1|). {And the man of sin be revealed, the son of perdition} (\kai apokaluphthi ho anthrpos ts anomias, ho huios ts apleias\). First aorist passive subjunctive after \ean m\ and same condition as with \elthi\. The use of this verb \apokalupt\, like \apokalupsin\ of the second coming in strkjv@1:7|, seems to note the superhuman character (Milligan) of the event and the same verb is repeated in verses 6,8|. The implication is that {the man of sin} is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2Corinthians:11:13ff.|), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in verse 8|) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (verse 4|). He seems to be the Antichrist of strkjv@1John:2:18|. The terrible phrase, the son of perdition, is applied to Judas in strkjv@John:17:12| (like Judas doomed to perdition), but here to the lawless one (\ho anomos\, verse 8|), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time.
rwp@2Thessalonians:2:16 @{And God our Father} (\kai [ho] theos ho patr hmn\). It is uncertain whether the first article \ho\ is genuine as it is absent in B D. Usually Paul has the Father before Christ except here, strkjv@2Corinthians:13:13; strkjv@Galatians:1:1|. {Which loved us} (\ho agapsas hmas\). This singular articular participle refers to \ho patr\, "though it is difficult to see how St. Paul could otherwise have expressed his thought, if he had intended to refer to the Son, as well as to the Father. There is probably no instance in St. Paul of a plural adjective or verb, when the two Persons of the Godhead are mentioned" (Lightfoot). {Eternal comfort} (\paraklsin ainian\). Distinct feminine form of \ainios\ here instead of masculine as in strkjv@Matthew:25:46|.
rwp@3John:1:6 @{Before the church} (\enpion ekklsias\). Public meeting as the anarthrous use of \ekklsia\ indicates, like \en ekklsii\ in strkjv@1Corinthians:14:19,35|. {Thou wilt do well} (\kals poiseis\). Future active of \poie\ with adverb \kals\, a common polite phrase in letters (papyri) like our "please." See also strkjv@Acts:10:33; strkjv@James:2:19; strkjv@1Corinthians:7:37f.; strkjv@Phillipians:4:14; strkjv@2Peter:1:19|. {To set forward on their journey} (\propempsas\). First aorist active participle (simultaneous action) of \propemp\, to send forward, "sending forward," old word, in N.T. in strkjv@Acts:15:3; strkjv@20:38; strkjv@21:5; strkjv@1Corinthians:16:6,11; strkjv@2Corinthians:1:16; strkjv@Romans:15:24; strkjv@Titus:3:13|. {Worthily of God} (\axis tou theou\). Precisely this phrase in strkjv@1Thessalonians:2:12| and the genitive with \axis\ also in strkjv@Romans:16:2; strkjv@Phillipians:1:27; strkjv@Colossians:1:10; strkjv@Ephesians:4:1|. See strkjv@John:13:20| for Christ's words on the subject. "Since they are God's representatives, treat them as you would God" (Holtzmann). From Homer's time (_Od_. XV. 74) it was customary to speed the parting guest, sometimes accompanying him, sometimes providing money and food. Rabbis were so escorted and Paul alludes to the same gracious custom in strkjv@Romans:15:24; strkjv@Titus:3:13|.
rwp@Acts:1:2 @{Until the day in which} (\achri hs hmeras\). Incorporation of the antecedent into the relative clause and the change of case \hi\ (locative) to \hs\ (genitive). {Was received up} (\anelmpth\). First aorist passive indicative of \analamban\. Common verb to lift anything up (Acts:10:16|) or person as Paul (Acts:20:13|). Several times of the Ascension of Jesus to heaven (Mark:16:19; strkjv@Acts:1:2,11,22; strkjv@1Timothy:3:16|) with or without "into heaven" (\eis ton ouranon\). This same verb is used of Elijah's translation to heaven in the LXX (2Kings:2:11|). The same idea, though not this word, is in strkjv@Luke:24:51|. See strkjv@Luke:9:51| for \analmpsis\ of the Ascension. {Had given commandment} (\enteilamenos\). First aorist middle participle of \entell\ (from \en\ and \tell\, to accomplish), usually in the middle, old verb, to enjoin. This special commandment refers directly to what we call the commission given the apostles before Christ ascended on high (John:20:21-23; strkjv@Matthew:28:16-20; strkjv@Mark:16:15-18; strkjv@1Corinthians:15:6; strkjv@Luke:24:44-49|). He had given commands to them when they were first chosen and when they were sent out on the tour of Galilee, but the immediate reference is as above. {Through the Holy Spirit} (\dia pneumatos hagiou\). In his human life Jesus was under the guidance of the Holy Spirit. This applies to the choice of the apostles (Luke:6:13|) and to these special commands before the Ascension. {Whom he had chosen} (\hous exelexato\). Aorist middle indicative, not past perfect. The same verb (\eklexamenos\) was used by Luke in describing the choice of the twelve by Jesus (Luke:6:13|). But the aorist does not stand "for" our English pluperfect as Hackett says. That is explaining Greek by English. The Western text here adds: "And ordered to proclaim the gospel."
rwp@Acts:1:3 @{To whom also} (\hois kai\). He chose them and then also manifested himself to these very same men that they might have personal witness to give. {Shewed himself alive} (\parestsen heauton znta\). To the disciples the first Sunday evening (Mark:16:14; strkjv@Luke:24:36-43; strkjv@John:20:19-25|), the second Sunday evening (John:20:26-29|), at the Sea of Tiberias (John:21:1-23|), on the mountain in Galilee (Matthew:28:16-20; strkjv@Mark:16:15-18; strkjv@1Corinthians:15:6|), to the disciples in Jerusalem and Olivet (Luke:24:44-53; strkjv@Mark:16-19f.; strkjv@Acts:1:1-11|). Luke uses this verb \paristmi\ 13 times in the Acts both transitively and intransitively. It is rendered by various English words (present, furnish, provide, assist, commend). The early disciples including Paul never doubted the fact of the Resurrection, once they were convinced by personal experience. At first some doubted like Thomas (Mark:16:14; strkjv@Luke:24:41; strkjv@John:20:24f.; strkjv@Matthew:28:17|). But after that they never wavered in their testimony to their own experience with the Risen Christ, "whereof we are witnesses" Peter said (Acts:3:15|). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith. {After his passion} (\meta to pathein auton\). Neat Greek idiom, \meta\ with the articular infinitive (second aorist active of \pasch\) and the accusative of general reference, "after the suffering as to him." For \pathein\ used absolutely of Christ's suffering see also strkjv@Acts:17:3; strkjv@26:23|. {By many proofs} (\en pollois tekmriois\). Literally, "in many proofs." \Tekmrion\ is only here in the N.T., though an old and common word in ancient Greek and occurring in the _Koin_ (papyri, etc.). The verb \tekmair\, to prove by sure signs, is from \tekmar\, a sign. Luke does not hesitate to apply the definite word "proofs" to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between \tekmrion\ (proof) and \smeion\ (sign) as does Galen the medical writer. {Appearing} (\optanomenos\). Present middle participle from late verb \optan\, late _Koin_ verb from root \opt\ seen in \opsomai, phthn\. In LXX, papyri of second century B.C. (Deissmann, _Light from the Ancient East_, p. 83). Only here in the N.T. For \optasia\ for vision see strkjv@Acts:26:19; strkjv@Luke:1:22; strkjv@24:23|. {By the space of forty days} (\di' hmern tesserakonta\). At intervals (\dia\, between) during the forty days, ten appearances being known to us. Jesus was not with them continually now in bodily presence. The period of forty days is given here alone. The Ascension was thus ten days before Pentecost when the Holy Spirit came. Moses was in the mount forty days (Exodus:24:18|) and Jesus fasted forty days (Matthew:4:2|). In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. {The things concerning the Kingdom of God} (\ta peri ts basileias tou theou\). This phrase appears 33 times in Luke's Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has "the kingdom of heaven," once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used "heaven" rather than "God" to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (\euaggelion\) take the place of "kingdom." Jesus was fond of the word "kingdom" and Luke is fond of the idiom "the things concerning" (\ta peri\). Certainly with Jesus the term "kingdom" applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts:1:6|) were slow to comprehend the spiritual nature of the reign of God.
rwp@Acts:1:5 @{Baptized with water} (\ebaptisen hudati\) {and with the Holy Ghost} (\en pneumati baptisthsesthe hagii\). The margin has "in the Holy Ghost" (Spirit, it should be). The American Standard Version renders "in" both with "water" and "Holy Spirit" as do Goodspeed (American Translation) and Mrs. Montgomery (Centenary Translation). John's own words (Matthew:3:11|) to which Jesus apparently refers use \en\ (in) both with water and Spirit. There is a so-called instrumental use of \en\ where we in English have to say "with" (Revelation:13:10| \en machairi\, like \machairi\, strkjv@Acts:12:2|). That is to say \en\ with the locative presents the act as located in a certain instrument like a sword (Robertson, _Grammar_, pp. 589f.). But the instrumental case is more common without \en\ (the locative and instrumental cases having the same form). Songs:it is often a matter of indifference which idiom is used as in strkjv@John:21:8| we have \ti ploiarii\ (locative without \en\). They came {in} (locative case without \en\) the boat. Songs:in strkjv@John:1:31| \en hudati baptizn\ baptizing in water. No distinction therefore can be insisted on here between the construction \hudati\ and \en pneumati\ (both being in the locative case, one without, one with \en\). Note unusual position of the verb \baptisthsesthe\ (future passive indicative) between \pneumati\ and \hagii\. This baptism of the Holy Spirit was predicted by John (Matthew:3:11|) as the characteristic of the Messiah's work. Now the Messiah himself in his last message before his Ascension proclaims that in a few days the fulfilment of that prophecy will come to pass. The Codex Bezae adds here "which ye are about to receive" and "until the Pentecost" to verse 5|. {Not many days hence} (\ou meta pollas tautas hmeras\). A neat Greek idiom difficult to render smoothly into English: "Not after many days these." The litotes (not many=few) is common in Luke (Luke:7:6; strkjv@15:13; strkjv@Acts:17:27; strkjv@19:11; strkjv@20:12; strkjv@21:39; strkjv@28:14; strkjv@28:2|). The predicate use of \tautas\ (without article) is to be noted. "These" really means as a starting point, "from these" (Robertson, _Grammar_, p. 702). It was ten days hence. This idiom occurs several times in Luke (Luke:24:21; strkjv@Acts:24:21|), as elsewhere (John:4:18; strkjv@2Peter:3:1|). In strkjv@Luke:2:12| the copula is easily supplied as it exists in strkjv@Luke:1:36; strkjv@2:2|.
rwp@Acts:1:6 @{They therefore} (\hoi men oun\). Demonstrative use of \hoi\ with \men oun\ without any corresponding \de\ just as in strkjv@1:1| \men\ occurs alone. The combination \men oun\ is common in Acts (27 times). Cf. strkjv@Luke:3:18|. The \oun\ is resumptive and refers to the introductory verses (1:1-5|), which served to connect the Acts with the preceding Gospel. The narrative now begins. {Asked} (\rtn\). Imperfect active, repeatedly asked before Jesus answered. {Lord} (\kurie\). Here not in the sense of "sir" (Matthew:21:30|), but to Jesus as Lord and Master as often in Acts (19:5,10|, etc.) and in prayer to Jesus (7:59|). {Dost thou restore} (\ei apokathistaneis\). The use of \ei\ in an indirect question is common. We have already seen its use in direct questions (Matthew:12:10; strkjv@Luke:13:23| which see for discussion), possibly in imitation of the Hebrew (frequent in the LXX) or as a partial condition without conclusion. See also strkjv@Acts:7:1; strkjv@19:2; strkjv@21:37; strkjv@22:25|. The form of the verb \apokathistan\ is late (also \apokathista\) omega form for the old and common \apokathistmi\, double compound, to restore to its former state. As a matter of fact the Messianic kingdom for which they are asking is a political kingdom that would throw off the hated Roman yoke. It is a futuristic present and they are uneasy that Jesus may yet fail to fulfil their hopes. Surely here is proof that the eleven apostles needed the promise of the Father before they began to spread the message of the Risen Christ. They still yearn for a political kingdom for Israel even after faith and hope have come back. They need the enlightenment of the Holy Spirit (John:14-16|) and the power of the Holy Spirit (Acts:1:4f.|).
rwp@Acts:2:20 @{Shall be turned} (\metastraphsetai\). Second future passive of \metastreph\, common verb, but only three times in the N.T. (Acts:2:20| from Joel; strkjv@James:4:9; strkjv@Galatians:1:7|). These are the "wonders" or portents of verse 19|. It is worth noting that Peter interprets these "portents" as fulfilled on the Day of Pentecost, though no such change of the sun into darkness or of the moon into blood is recorded. Clearly Peter does not interpret the symbolism of Joel in literal terms. This method of Peter may be of some service in the Book of Revelation where so many apocalyptic symbols occur as well as in the great Eschatological Discourse of Jesus in strkjv@Matthew:24,25|. In strkjv@Matthew:24:6,29| Jesus had spoken of wars on earth and wonders in heaven. {Before the day of the Lord come, that great and notable day} (\prin elthein hmeran kuriou tn megaln kai epiphan\). The use of \prin\ with the infinitive and the accusative of general reference is a regular Greek idiom. The use of the adjectives with the article is also good Greek, though the article is not here repeated as in strkjv@1:25|. The Day of the Lord is a definite conception without the article. {Notable} (\epiphan\) is the same root as epiphany (\epiphaneia\) used of the Second Coming of Christ (2Thessalonians:2:8; strkjv@1Timothy:6:14; strkjv@2Timothy:4:1; strkjv@Titus:2:13|). It translates here the Hebrew word for "terrible." In the Epistles the Day of the Lord is applied (Knowling) to the Coming of Christ for judgment (1Thessalonians:5:2; strkjv@1Corinthians:1:8; strkjv@2Corinthians:1:14; strkjv@Phillipians:1:10|).
rwp@Acts:2:39 @{The promise} (\h epaggelia\). The promise made by Jesus (1:4|) and foretold by Joel (verse 18|). {To you} (\humin\). You Jews. To your descendants, sons and daughters of verse 17|. {To all that are afar off} (\psin tois eis makran\. The horizon widens and includes the Gentiles. Those "afar off" from the Jews were the heathen (Isaiah:49:1; strkjv@57:19; strkjv@Ephesians:2:13,17|). The rabbis so used it. {Shall call} (\an proskalestai\). First aorist middle subjunctive with \an\ in an indefinite relative clause, a perfectly regular construction. The Lord God calls men of every nation anywhere whether Jews or Gentiles. It may be doubted how clearly Peter grasped the significance of these words for he will have trouble over this very matter on the housetop in Joppa and in Caesarea, but he will see before long the full sweep of the great truth that he here proclaims under the impulse of the Holy Spirit. It was a great moment that Peter here reaches.
rwp@Acts:4:3 @{In ward} (\eis trsin\). Probably in one of the chambers of the temple. In safe keeping (from \tre\, to guard). Old word, in the N.T. only here and strkjv@Acts:5:18; strkjv@1Corinthians:7:19|. Songs:in papyri. {Now eventide} (\hespera d\). Hence no trial could take place before the next day, a regulation violated in the case of Jesus.
rwp@Acts:5:29 @{We must} (\dei\). Moral necessity left them no choice. They stood precisely where Peter and John were when before the Sanhedrin before (Acts:4:20|). {Obey} (\peitharchein\). Old verb from \peithomai\ and \arch\, to obey a ruler. Only by Luke and Paul in the N.T.
rwp@Acts:6:11 @{Then they suborned men} (\tote hupebalon andras\). Second aorist active indicative of \hupoball\, old verb, but here only in the N.T., to put under like a carpet, to bring men under one's control by suggestion or by money. One recalls the plight of Caiaphas in the trial of Jesus when he sought false witnesses. _Subornaverunt_. They put these men forward in an underhand way for fraud. {Blasphemous words against Moses and God} (\blasphma eis Musn kai ton theon\). The punishment for blasphemy was stoning to death. See strkjv@Matthew:12:31| for discussion of the word \blasphmia, blasphme, blasphmos\, all in the N.T. from \blapt\, to harm, and \phm\, speech, harmful speech, or \blax\, stupid, and \phm\. But the charge against Stephen was untrue. Please note that Moses is here placed before God and practically on a par with God in the matter of blasphemy. The purpose of this charge is to stir the prejudices of the people in the matter of Jewish rights and privileges. It is the Pharisees who are conducting this attack on Stephen while the Sadducees had led them against Peter and John. The position of Stephen is critical in the extreme for the Sadducees will not help him as Gamaliel did the apostles.
rwp@Acts:7:52 @{Which of the prophets} (\tina tn prophtn\). Jesus (Luke:11:47; strkjv@Matthew:23:29-37|) had charged them with this very thing. Cf. strkjv@2Chronicles:36:16|. {Which shewed before} (\prokataggeilantas\). The very prophets who foretold the coming of the Messiah their fathers killed. {The coming} (\ts eleuses\). Not in ancient Greek or LXX and only here in the N.T. (in a few late writers). {Betrayers} (\prodotai\). Just like Judas Iscariot. He hurled this old biting word at them. In the N.T. only here and strkjv@Luke:6:16; strkjv@2Timothy:3:4|. It cut like a knife. It is blunter than Peter in strkjv@Acts:3:13|. {Murderers} (\phoneis\). The climax with this sharp word used of Barabbas (3:14|).
rwp@Acts:7:57 @{Stopped their ears} (\suneschon ta ta autn\). Second aorist active of \sunech\, to hold together. They held their ears together with their hands and affected to believe Stephen guilty of blasphemy (cf. strkjv@Matthew:26:65|). {Rushed upon him with one accord} (\hrmsan homothumadon ep' auton\). Ingressive aorist active indicative of \horma\, to rush impetuously as the hogs did down the cliff when the demons entered them (Luke:8:33|). No vote was taken by the Sanhedrin. No scruple was raised about not having the right to put him to death (John:8:31|). It may have taken place after Pilate's recall and before his successor came or Pilate, if there, just connived at such an incident that did not concern Rome. At any rate it was mob violence like modern lynching that took the law into the hands of the Sanhedrin without further formalities. {Out of the city} (\ek ts poles\). To keep from defiling the place with blood. But they sought to kill Paul as soon as they got him out of the temple area (Acts:21:30f.|). {Stoned} (\elithoboloun\). Imperfect active indicative of \lithobole\, began to stone, from \lithobolos\ (\lithos\, stone, \ball\, to throw), late Greek verb, several times in the N.T. as strkjv@Luke:13:34|. Stoning was the Jewish punishment for blasphemy (Leviticus:24:14-16|). {The witnesses} (\hoi martures\). The false testifiers against Stephen suborned by the Pharisees (Acts:6:11,13|). These witnesses had the privilege of casting the first stones (Deuteronomy:13:10; strkjv@17:7|) against the first witness for Christ with death (_martyr_ in our modern sense of the word). {At the feet of a young man named Saul} (\para tous podas neaniou kaloumenou Saulou\). Beside (\para\) the feet. Our first introduction to the man who became the greatest of all followers of Jesus Christ. Evidently he was not one of the "witnesses" against Stephen, for he was throwing no stones at him. But evidently he was already a leader in the group of Pharisees. We know from later hints from Saul (Paul) himself that he had been a pupil of Gamaliel (Acts:22:3|). Gamaliel, as the Pharisaic leader in the Sanhedrin, was probably on hand to hear the accusations against Stephen by the Pharisees. But, if so, he does not raise his voice against this mob violence. Saul does not seem to be aware that he is going contrary to the views of his master, though pupils often go further than their teachers.
rwp@Acts:8:2 @{Devout} (\eulabeis\). Only four times in the N.T. (Luke:2:25; strkjv@Acts:2:5; strkjv@8:2; strkjv@22:12|). Possibly some non-Christian Jews helped. The burial took place before the Christians were chiefly scattered. {Buried} (\sunekomisan\). Aorist active indicative of \sunkomiz\, old verb to bring together, to collect, to join with others in carrying, to bury (the whole funeral arrangements). Only here in the N.T. {Lamentation} (\kopeton\). Late word from \koptomai\, to beat the breast, in LXX, Plutarch, etc., only here in the N.T.
rwp@Acts:8:5 @{Philip} (\Philippos\). The deacon (6:5|) and evangelist (21:8|), not the apostle of the same name (Mark:3:18|). {To the city of Samaria} (\eis tn polin ts Samarias\). Genitive of apposition. Samaria is the name of the city here. This is the first instance cited of the expansion noted in verse 4|. Jesus had an early and fruitful ministry in Samaria (John:4|), though the twelve were forbidden to go into a Samaritan city during the third tour of Galilee (Matthew:10:5|), a temporary prohibition withdrawn before Jesus ascended on high (Acts:1:8|). {Proclaimed} (\ekrussen\). Imperfect active, began to preach and kept on at it. Note \euaggelizomenoi\ in verse 4| of missionaries of good news (Page) while \ekrussen\ here presents the preacher as a herald. He is also a teacher (\didaskalos\) like Jesus. Luke probably obtained valuable information from Philip and his daughters about these early days when in his home in Caesarea (Acts:21:8|).
rwp@Acts:8:9 @{Simon} (\Simn\). One of the common names (Josephus, _Ant_. XX. 7, 2) and a number of messianic pretenders had this name. A large number of traditions in the second and third centuries gathered round this man and Baur actually proposed that the Simon of the Clementine Homilies is really the apostle Paul though Paul triumphed over the powers of magic repeatedly (Acts:13:6-12; strkjv@19:11-19|), "a perfect absurdity" (Spitta, _Apostelgeschichte_, p. 149). One of the legends is that this Simon Magus of Acts is the father of heresy and went to Rome and was worshipped as a god (so Justin Martyr). But a stone found in the Tiber A.D. 1574 has an inscription to _Semoni Sanco Deo Fidio Sacrum_ which is (Page) clearly to Hercules, Sancus being a Sabine name for Hercules. This Simon in Samaria is simply one of the many magicians of the time before the later gnosticism had gained a foothold. "In his person Christianity was for the first time confronted with superstition and religious imposture, of which the ancient world was at this period full" (Furneaux). {Which beforetime used sorcery} (\prouprchen mageun\). An ancient idiom (periphrastic), the present active participle \mageun\ with the imperfect active verb from \prouparch\, the idiom only here and strkjv@Luke:23:12| in the N.T. Literally "Simon was existing previously practising magic." This old verb \mageu\ is from \magos\ (a \magus\, seer, prophet, false prophet, sorcerer) and occurs here alone in the N.T. {Amazed} (existann). Present active participle of the verb \existan\, later form of \existmi\, to throw out of position, displace, upset, astonish, chiefly in the Gospels in the N.T. Same construction as \mageun\. {Some great one} (\tina megan\). Predicate accusative of general reference (infinitive in indirect discourse). It is amazing how gullible people are in the presence of a manifest impostor like Simon. The Magi were the priestly order in the Median and Persian empires and were supposed to have been founded by Zoroaster. The word \magoi\ (magi) has a good sense in strkjv@Matthew:2:1|, but here and in strkjv@Acts:13:6| it has the bad sense like our "magic."
rwp@Acts:10:34 @{Opened his mouth} (\anoixas to stoma\). Solemn formula for beginning his address (8:35; strkjv@18:14; strkjv@Matthew:5:2; strkjv@13:35|). But also good elocution for the speaker. {I perceive} (\katalambanomai\). Aoristic present middle of \katalamban\, to take hold of, the middle noting mental action, to lay hold with the mind (Acts:4:13; strkjv@10:34; strkjv@25:25; strkjv@Ephesians:3:18|). It had been a difficult thing for Peter to grasp, but now "of a truth" (\ep' altheias\) the light has cleared away the fogs. It was not until Peter had crossed the threshold of the house of Cornelius in the new environment and standpoint that he sees this new and great truth. {Respecter of persons} (\prospolmpts\). This compound occurs only here and in Chrysostom. It is composed of \prospon\ face or person (\pros\ and \ops\, before the eye or face) and \lamban\. The abstract form \prospolmpsia\ occurs in strkjv@James:2:1| (also strkjv@Romans:2:11; strkjv@Ephesians:6:9; strkjv@Colossians:3:25|) and the verb \prospolempte\ in strkjv@James:2:9|. The separate phrase (\lambanein prospon\) occurs in strkjv@Luke:20:21; strkjv@Galatians:2:6|. The phrase was already in the LXX (Deuteronomy:10:17; strkjv@2Chronicles:19:7; strkjv@Psalms:82:6|). Luke has simply combined the two words into one compound one. The idea is to pay regard to one's looks or circumstances rather than to his intrinsic character. The Jews had come to feel that they were the favourites of God and actually sons of the kingdom of heaven because they were descendants of Abraham. John the Baptist rebuked them for this fallacy.
rwp@Acts:10:35 @{Acceptable to him} (\dektos auti\). Verbal adjective from \dechomai\. _Acceptabilis_. That is to say, a Gentile would not have to become a Jew in order to become a Christian. Evidently Peter had not before perceived this fact. On the great Day of Pentecost when he spoke of the promise "to all those afar off" (2:39|) Peter understood that they must first become Jews and then Christians. The new idea that now makes a revolution in Peter's outlook is precisely this that Christ can and will save Gentiles like this Cornelius group without their becoming Jews at all.
rwp@Acts:13:24 @{When John had first preached} (\prokruxantos Ianou\). Literally, John heralding beforehand, as a herald before the king (Luke:3:3|). Genitive absolute of first aorist active participle of \prokruss\, old verb to herald beforehand, here alone in the N.T., though Textus Receptus has it also in strkjv@Acts:3:20|. {Before his coming} (\pro prospou ts eisodou autou\). Literally, before the face of his entering in (here act of entrance as strkjv@1Thessalonians:1:9|, not the gate as in strkjv@Hebrews:10:19|). See strkjv@Malachi:3:1| quoted in strkjv@Matthew:11:10| (Luke:7:27|) for this Hebrew phrase and also strkjv@Luke:1:76|. {The baptism of repentance} (\baptisma metanoias\). Baptism marked by, characterized by (genitive case, case of kind or species) repentance (change of mind and life). The very phrase used of John's preaching in strkjv@Mark:1:4; strkjv@Luke:3:3|. It is clear therefore that Paul understood John's ministry and message as did Peter (Acts:2:38; strkjv@10:37|).
rwp@Acts:13:43 @{When the synagogue broke up} (\lutheiss ts sunaggs\). Genitive absolute of first aorist passive participle of \lu\. Apparently Paul and Barnabas had gone out before the synagogue was formally dismissed. {Of the devout proselytes} (\tn sebomenn proslutn\). Of the worshipping proselytes described in verses 16,25| as "those who fear God" (cf. strkjv@16:14|) employed usually of the uncircumcised Gentiles who yet attended the synagogue worship, but the word \proslutoi\ (\pros, lutos\ verbal from \erchomai\, a new-comer) means usually those who had become circumcised (proselytes of righteousness). Yet the rabbis used it also of proselytes of the gate who had not yet become circumcised, probably the idea here. In the N.T. the word occurs only in strkjv@Matthew:23:15; strkjv@Acts:2:10; strkjv@6:5; strkjv@13:43|. Many (both Jews and proselytes) followed (\kolouthsan\, ingressive aorist active indicative of \akolouthe\) Paul and Barnabas to hear more without waiting till the next Sabbath. Songs:we are to picture Paul and Barnabas speaking (\proslalountes\, late compound, in N.T. only here and strkjv@28:20|) to eager groups. {Urged} (\epeithon\). Imperfect active of \peith\, either descriptive (were persuading) or conative (were trying to persuade). Paul had great powers of persuasion (18:4; strkjv@19:8,26; strkjv@26:28; strkjv@28:23; strkjv@2Corinthians:5:11; strkjv@Galatians:1:10|). These Jews "were beginning to understand for the first time the true meaning of their national history" (Furneaux), "the grace of God" to them.
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:14:27 @{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:15:1 @{And certain men came down from Judea} (\kai tines katelthontes apo ts Ioudaias\). Evidently the party of the circumcision in the church in Jerusalem (11:2|) had heard of the spread of the gospel among the Gentiles in Cyprus, Pamphylia, and South Galatia (Phrygia, Pisidia, Lycaonia). Possibly John Mark after his desertion at Perga (13:13|) told of this as one of his reasons for coming home. At any rate echoes of the jubilation in Antioch in Syria would be certain to reach Jerusalem. The Judaizers in Jerusalem, who insisted that all the Gentile Christians must become Jews also, had acquiesced in the case of Cornelius and his group (11:1-18|) after plain proof by Peter that it was the Lord's doing. But they had not agreed to a formal campaign to turn the exception into the rule and to make Christianity mainly Gentile with a few Jews instead of mainly Jewish with a few Gentiles. Since Paul and Barnabas did not come up to Jerusalem, the leaders among the Judaizers decided to go down to Antioch and attack Paul and Barnabas there. They had volunteered to go without church action in Jerusalem for their activity is disclaimed by the conference (Acts:15:24|). In strkjv@Galatians:2:4| Paul with some heat describes these Judaizers as "false brethren, secretly introduced who sneaked in to spy out our liberty." It is reasonably certain that this visit to Jerusalem described in strkjv@Galatians:2:1-10| is the same one as the Jerusalem Conference in Acts strkjv@15:5-29| in spite of the effort of Ramsay to identify it with that in strkjv@11:29f|. Paul in Galatians is not giving a list of his visits to Jerusalem. He is showing his independence of the twelve apostles and his equality with them. He did not see them in strkjv@11:29f.|, but only "the elders." In strkjv@Acts:15| Luke gives the outward narrative of events, in strkjv@Galatians:2:1-10| Paul shows us the private interview with the apostles when they agreed on their line of conduct toward the Judaizers. In strkjv@Galatians:2:2| by the use of "them" (\autois\) Paul seems to refer to the first public meeting in Acts before the private interview that came in between verses strkjv@15:5-6|. If we recall the difficulty that Peter had on the subject of preaching the gospel to the heathen (10:1-11:18|), we can the better understand the attitude of the Judaizers. They were men of sincere convictions without a doubt, but they were obscurantists and unable and unwilling to receive new light from the Lord on a matter that involved their racial and social prejudices. They recalled that Jesus himself had been circumcised and that he had said to the Syro-Phoenician woman that he had come only save to the lost sheep of the house of Israel (Matthew:15:24ff.|). They argued that Christ had not repealed circumcision. Songs:one of the great religious controversies of all time was begun, that between spiritual religion and ritualistic or ceremonial religion. It is with us yet with baptism taking the place of circumcision. These self-appointed champions of circumcision for Gentile Christians were deeply in earnest. {Taught the brethren} (\edidaskon tous adelphous\). Inchoative imperfect active, began to teach and kept it up. Their attitude was one of supercilious superiority. They probably resented the conduct of Barnabas, who, when sent by the Church in Jerusalem to investigate the conversion of the Greeks in Antioch (11:20-26|), did not return and report till a strong church had been established there with the help of Saul and only then with a big collection to confuse the issue. Paul and Barnabas were on hand, but the Judaizers persisted in their efforts to force their views on the church in Antioch. It was a crisis. {Except ye be circumcised after the custom of Moses, ye cannot be saved} (\ean me peritmthte ti ethei Muses, ou dunasthe sthnai\). There was the dictum of the Judaizers to the Gentiles. Paul and Barnabas had been circumcised. This is probably the precise language employed, for they spoke in Greek to these Greeks. It is a condition of the third class (undetermined, but with prospect of being determined, \ean\ plus the first aorist passive subjunctive of \peritemn\). There was thus hope held out for them, but only on condition that they be circumcised. The issue was sharply drawn. The associative instrumental case (\ti ethei\) is customary. "Saved" (\sthnai\) here is the Messianic salvation. This doctrine denied the efficacy of the work of Christ.
rwp@Acts:15:28 @{To the Holy Spirit and to us} (\ti pneumati ti hagii kai hmin\). Dative case after \edoxen\ (third example, verses 22,25,28|). Definite claim that the church in this action had the guidance of the Holy Spirit. That fact was plain to the church from what had taken place in Caesarea and in this campaign of Paul and Barnabas (verse 8|). Jesus had promised that the Holy Spirit would guide them into all truth (John:16:13|). Even so the church deliberated carefully before deciding. What a blessing it would be if this were always true! But even so the Judaizers are only silenced for the present, not convinced and only waiting for a better day to start over again. {No greater burden} (\mden pleon baros\). The restrictions named did constitute some burden (cf. strkjv@Matthew:20:12|), for the old word \baros\ means weight or heaviness. Morality itself is a restraint upon one's impulses as is all law a prohibition against license.
rwp@Acts:16:24 @{Into the inner prison} (\eis tn esteran phulakn\). The comparative form from the adverb \es\ (within), Ionic and old Attic for \eis\. In the LXX, but in the N.T. only here and strkjv@Hebrews:6:19|. The Roman public prisons had a vestibule and outer prison and behind this the inner prison, a veritable dungeon with no light or air save what came through the door when open. One has only to picture modern cells in our jails, the dungeons in feudal castles, London prisons before the time of Howard, to appreciate the horrors of an inner prison cell in a Roman provincial town of the first century A.D. {Made their feet fast} (\tous podas sphalisato autn\). First aorist (effective) middle of \asphaliz\, from \asphals\ (safe), common verb in late Greek, in the N.T. only here and strkjv@Matthew:24:64ff|. The inner prison was safe enough without this refinement of cruelty. {In the stocks} (\eis to xulon\). \Xulon\, from \xu\, to scrape or plane, is used for a piece of wood whether a cross or gibbet (Acts:5:30; strkjv@10:39; strkjv@13:29; strkjv@Galatians:3:13; strkjv@1Peter:2:24|) or a log or timber with five holes (four for the wrists and ankles and one for the neck) or two for the feet as here, \xuloped\, Latin _vervus_, to shackle the feet stretched apart (Job:33:11|). This torment was practiced in Sparta, Athens, Rome, and Adonirom Judson suffered it in Burmah. \Xulon\ is also used in the N.T. for stick or staff (Matthew:26:47|) and even a tree (Luke:23:31|). Tertullian said of Christians in the stocks: _Nihil crus sentit in vervo, quum animus in caelo est_ (Nothing the limb feels in the stocks when the mind is in heaven).
rwp@Acts:16:27 @{Being roused out of sleep} (\exupnos genomenos\). Becoming \exupnos\ (rare word, only here in N.T., in LXX and Josephus). An earthquake like that would wake up any one. {Open} (\aneigmenos\). Perfect passive participle with double reduplication in predicate position, standing open. {Drew his sword} (\spasamenos tn machairan\). First aorist middle participle of \spa\, to draw, as in strkjv@Mark:14:47|, drawing his own sword himself. Our word spasm from this old word. {Was about} (\mellen\). Imperfect active of \mell\ with both syllabic and temporal augment and followed here by present infinitive. He was on the point of committing suicide as Brutus had done near here. Stoicism had made suicide popular as the escape from trouble like the Japanese _harikari_. {Had escaped} (\ekpepheugenai\). Second perfect active infinitive of \ekpheug\, old verb with perfective force of \ek\, to flee out, to get clean away. This infinitive and accusative of general reference is due to indirect discourse after \nomizn\. Probably the prisoners were so panic stricken by the earthquake that they did not rally to the possibility of escape before the jailor awoke. He was responsible for the prisoners with his life (12:19; strkjv@27:42|).
rwp@Acts:17:6 @{When they found them not} (\m heurontes\). Usual negative \m\ with the participle in the _Koin_, second aorist (effective) active participle, complete failure with all the noise and "bums." {They dragged} (\esuron\). Imperfect active, vivid picture, they were dragging (literally). See already strkjv@8:3; strkjv@16:19|. If they could not find Paul, they could drag Jason his host and some other Christians whom we do not know. {Before the rulers of the city} (\epi tous politarchas\). This word does not occur in Greek literature and used to be cited as an example of Luke's blunders. But now it is found in an inscription on an arch in the modern city preserved in the British Museum. It is also found in seventeen inscriptions (five from Thessalonica) where the word or the verb \politarche\ occurs. It is a fine illustration of the historical accuracy of Luke in matters of detail. This title for city officers in Thessalonica, a free city, is correct. They were burgomasters or "rulers of the city." {Crying} (\bontes\). Yelling as if the house was on fire like the mob in Jerusalem (21:28|). {These that have turned the world upside down} (\hoi tn oikoumenn anastatsantes\). The use of \oikoumenn\ (supply \gen\ or \chran\, the inhabited earth, present passive participle of \oike\) means the Roman Empire, since it is a political charge, a natural hyperbole in their excitement, but the phrase occurs for the Roman Empire in strkjv@Luke:2:1|. It is possible that news had come to Thessalonica of the expulsion of the Jews from Rome by Claudius. There is truth in the accusation, for Christianity is revolutionary, but on this particular occasion the uproar (verse 5|) was created by the rabbis and the hired loafers. The verb \anastato\ (here first aorist active participle) does not occur in the ancient writers, but is in LXX and in strkjv@Acts:17:6; strkjv@21:38; strkjv@Galatians:5:12|. It occurs also in Harpocration (A.D. 4th cent.) and about 100 B.C. \exanastato\ is found in a fragment of papyrus (Tebtunis no. 2) and in a Paris Magical Papyrus l. 2243f. But in an Egyptian letter of Aug. 4, 41 A.D. (Oxyrhynchus Pap. no. 119, 10) "the bad boy" uses it = "he upsets me" or " he drives me out of my senses" (\anastatoi me\). See Deissmann, _Light from the Ancient East_, pp. 84f. It is not a "Biblical word" at all, but belongs to the current _Koin_. It is a vigorous and graphic term.
rwp@Acts:17:18 @{And certain also of the Epicurean and Stoic philosophers encountered him} (\tines de kai tn Epikourin kai Stikn philosophn suneballon auti\). Imperfect active of \sunball\, old verb, in the N.T. only by Luke, to bring or put together in one's mind (Luke:2:19|), to meet together (Acts:20:14|), to bring together aid (18:27|), to confer or converse or dispute as here and already strkjv@4:15| which see. These professional philosophers were always ready for an argument and so they frequented the agora for that purpose. Luke uses one article and so groups the two sects together in their attitude toward Paul, but they were very different in fact. Both sects were eager for argument and both had disdain for Paul, but they were the two rival practical philosophies of the day, succeeding the more abstruse theories of Plato and Aristotle. Socrates had turned men's thought inward (\Gnthi Seauton\, Know Thyself) away from the mere study of physics. Plato followed with a profound development of the inner self (metaphysics). Aristotle with his cyclopaedic grasp sought to unify and relate both physics and metaphysics. Both Zeno and Epicurus (340-272 B.C.) took a more practical turn in all this intellectual turmoil and raised the issues of everyday life. Zeno (360-260 B.C.) taught in the \Stoa\ (Porch) and so his teaching was called Stoicism. He advanced many noble ideas that found their chief illustration in the Roman philosophers (Seneca, Epictetus, Marcus Aurelius). He taught self-mastery and hardness with an austerity that ministered to pride or suicide in case of failure, a distinctly selfish and unloving view of life and with a pantheistic philosophy. Epicurus considered practical atheism the true view of the universe and denied a future life and claimed pleasure as the chief thing to be gotten out of life. He did not deny the existence of gods, but regarded them as unconcerned with the life of men. The Stoics called Epicurus an atheist. Lucretius and Horace give the Epicurean view of life in their great poems. This low view of life led to sensualism and does today, for both Stoicism and Epicureanism are widely influential with people now. "Eat and drink for tomorrow we die," they preached. Paul had doubtless become acquainted with both of these philosophies for they were widely prevalent over the world. Here he confronts them in their very home. He is challenged by past-masters in the art of appealing to the senses, men as skilled in their dialectic as the Pharisaic rabbis with whom Paul had been trained and whose subtleties he had learned how to expose. But, so far as we know, this is a new experience for Paul to have a public dispute with these philosophical experts who had a natural contempt for all Jews and for rabbis in particular, though they found Paul a new type at any rate and so with some interest in him. "In Epicureanism, it was man's sensual nature which arrayed itself against the claims of the gospel; in Stoicism it was his self-righteousness and pride of intellect" (Hackett). Knowling calls the Stoic the Pharisee of philosophy and the Epicurean the Sadducee of philosophy. Socrates in this very agora used to try to interest the passers-by in some desire for better things. That was 450 years before Paul is challenged by these superficial sophistical Epicureans and Stoics. It is doubtful if Paul had ever met a more difficult situation. {What would this babbler say?} (\Ti an theloi ho spermologos houtos legein?\). The word for "babbler" means "seed-picker" or picker up of seeds (\sperma\, seed, \leg\, to collect) like a bird in the agora hopping about after chance seeds. Plutarch applies the word to crows that pick up grain in the fields. Demosthenes called Aeschines a \spermologos\. Eustathius uses it of a man hanging around in the markets picking up scraps of food that fell from the carts and so also of mere rhetoricians and plagiarists who picked up scraps of wisdom from others. Ramsay considers it here a piece of Athenian slang used to describe the picture of Paul seen by these philosophers who use it, for not all of them had it ("some," \tines\). Note the use of \an\ and the present active optative \theloi\, conclusion of a fourth-class condition in a rhetorical question (Robertson, _Grammar_, p. 1021). It means, What would this picker up of seeds wish to say, if he should get off an idea? It is a contemptuous tone of supreme ridicule and doubtless Paul heard this comment. Probably the Epicureans made this sneer that Paul was a charlatan or quack. {Other some} (\hoi de\). But others, in contrast with the "some" just before. Perhaps the Stoics take this more serious view of Paul. {He seemeth to be a setter forth of strange gods} (\zenn daimonin dokei kataggeleus einai\). This view is put cautiously by \dokei\ (seems). \Kataggeleus\ does not occur in the old Greek, though in ecclesiastical writers, but Deissmann (_Light from the Ancient East_, p. 99) gives an example of the word "on a marble stele recording a decree of the Mitylenaens in honour of the Emperor Augustus," where it is the herald of the games. Here alone in the N.T. \Daimonion\ is used in the old Greek sense of deity or divinity whether good or bad, not in the N.T. sense of demons. Both this word and \kataggeleus\ are used from the Athenian standpoint. \Xenos\ is an old word for a guest-friend (Latin _hospes_) and then host (Romans:16:23|), then for foreigner or stranger (Matthew:25:31; strkjv@Acts:17:21|), new and so strange as here and strkjv@Hebrews:13:9; strkjv@1Peter:4:12|, and then aliens (Ephesians:2:12|). This view of Paul is the first count against Socrates: Socrates does wrong, introducing new deities (\adikei Skrats, kaina daimonia eisphern\, Xen. _Mem_. I). On this charge the Athenians voted the hemlock for their greatest citizen. What will they do to Paul? This Athens was more sceptical and more tolerant than the old Athens. But Roman law did not allow the introduction of a new religion (_religio illicita_). Paul was walking on thin ice though he was the real master philosopher and these Epicureans and Stoics were quacks. Paul had the only true philosophy of the universe and life with Jesus Christ as the centre (Colossians:1:12-20|), the greatest of all philosophers as Ramsay justly terms him. But these men are mocking him. {Because he preached Jesus and the resurrection} (\hoti ton Isoun kai tn anastasin euggelizato\). Reason for the view just stated. Imperfect middle indicative of \euaggeliz\, to "gospelize." Apparently these critics considered \anastasis\ (Resurrection) another deity on a par with Jesus. The Athenians worshipped all sorts of abstract truths and virtues and they misunderstood Paul on this subject. They will leave him as soon as he mentions the resurrection (verse 32|). It is objected that Luke would not use the word in this sense here for his readers would not under stand him. But Luke is describing the misapprehension of this group of philosophers and this interpretation fits in precisely.
rwp@Acts:17:19 @{And they took hold of him} (\epilabomenoi de autou\). Second aorist middle participle of \epilamban\, old verb, but in the N.T. only in the middle, here with the genitive \autou\ to lay hold of, but with no necessary sense of violence (Acts:9:27; strkjv@23:27; strkjv@Mark:8:23|), unless the idea is that Paul was to be tried before the Court of Areopagus for the crime of bringing in strange gods. But the day for that had passed in Athens. Even so it is not clear whether "{unto the Areopagus} (\epi ton Areion Pagon\") means the Hill of Mars (west of the Acropolis, north of the agora and reached by a flight of steps in the rock) or the court itself which met elsewhere as well as on the hills, usually in fact in the Stoa Basilica opening on the agora and near to the place where the dispute had gone on. Raphael's cartoon with Paul standing on Mars Hill has made us all familiar with the common view, but it is quite uncertain if it is true. There was not room on the summit for a large gathering. If Paul was brought before the Court of Areopagus (commonly called the Areopagus as here), it was not for trial as a criminal, but simply for examination concerning his new teaching in this university city whether it was strictly legal or not. Paul was really engaged in proselytism to turn the Athenians away from their old gods to Jesus Christ. But "the court of refined and polished Athenians was very different from the rough provincial magistrates of Philippi, and the philosophers who presented Paul to their cognizance very different from the mob of Thessalonians" (Rackham). It was all very polite. {May we know?} (\Dunametha gnnai\). Can we come to know (ingressive second aorist active infinitive). {This new teaching} (\h kain haut didach\). On the position of \haut\ see Robertson, _Grammar_, pp. 700f. The question was prompted by courtesy, sarcasm, or irony. Evidently no definite charge was laid against Paul.
rwp@Acts:18:10 @{Because I am with thee} (\dioti eg eimi meta sou\). Jesus had given this promise to all believers (Matthew:28:20|) and here he renews it to Paul. This promise changes Paul's whole outlook. Jesus had spoken to Paul before, on the way to Damascus (9:4|), in Jerusalem (22:17f.|), in Troas (16:9|), in great crises of his life. He will hear him again (23:11; strkjv@27:23|). Paul knows the voice of Jesus. {No man shall set on thee to harm thee} (\oudeis epithsetai soi tou kaksai se\). Future direct middle indicative of \epitithmi\, old and common verb, here in direct middle to lay or throw oneself upon, to attack. Jesus kept that promise in Corinth for Paul. \Tou kaksai\ is genitive articular infinitive of purpose of \kako\, to do harm to. Paul would now face all the rabbis without fear. {I have much people} (\laos estin moi polus\). Dative of personal interest. "There is to me much people," not yet saved, but who will be if Paul holds on. There is the problem for every preacher and pastor, how to win the elect to Christ.
rwp@Acts:18:11 @{A year and six months} (\eniauton kai mnas hex\). Accusative of extent of time. How much time before this incident he had been there we do not know. He was in Corinth probably a couple of years in all. His work extended beyond the city (2Corinthians:11:10|) and there was a church in Cenchreae (Romans:16:1|).
rwp@Acts:18:15 @{Questions} (\ztmata\). Plural, contemptuous, "a parcel of questions" (Knowling). {About words} (\peri logou\). Word, singular, talk, not deed or fact (\ergon, factum\). {And names} (\kai onomatn\). As to whether "Jesus" should also be called "Christ" or "Messiah." The Jews, Gallio knew, split hairs over words and names. {And your own law} (\kai nomou tou kath' hums\) Literally, "And law that according to you." Gallio had not been caught in the trap set for him. What they had said concerned Jewish law, not Roman law at all. {Look to it yourselves} (\opsesthe autoi\). The volitive future middle indicative of \hora\ often used (cf. strkjv@Matthew:27:4|) where an imperative could be employed (Robertson, _Grammar_, p. 874). The use of \autoi\ (yourselves) turns it all over to them. {I am not minded} (\ou boulomai\). I am not willing, I do not wish. An absolute refusal to allow a religious question to be brought before a Roman civil court. This decision of Gallio does not establish Christianity in preference to Judaism. It simply means that the case was plainly that Christianity was a form of Judaism and as such was not opposed to Roman law. This decision opened the door for Paul's preaching all over the Roman Empire. Later Paul himself argues (Romans:9-11|) that in fact Christianity is the true, the spiritual Judaism.
rwp@Acts:19:1 @{While Apollos was at Corinth} (\en ti ton Apoll einai en Korinthi\). Favourite idiom with Luke, \en\ with the locative of the articular infinitive and the accusative of general reference (Luke:1:8; strkjv@2:27|, etc.). {Having passed through the upper country} (\dielthonta ta anterika mer\). Second aorist active participle of \dierchomai\, accusative case agreeing with \Paulon\, accusative of general reference with the infinitive \elthein\, idiomatic construction with \egeneto\. The word for "upper" (\anterika\) is a late form for \antera\ (Luke:14:10|) and occurs in Hippocrates and Galen. It refers to the highlands (cf. Xenophon's _Anabasis_) and means that Paul did not travel the usual Roman road west by Colossae and Laodicea in the Lycus Valley, cities that he did not visit (Colossians:2:1|). Instead he took the more direct road through the Cayster Valley to Ephesus. Codex Bezae says here that Paul wanted to go back to Jerusalem, but that the Holy Spirit bade him to go into Asia where he had been forbidden to go in the second tour (16:6|). Whether the upper "parts" (\mer\) here points to North Galatia is still a point of dispute among scholars. Songs:he came again to Ephesus as he had promised to do (18:21|). The province of Asia included the western part of Asia Minor. The Romans took this country B.C. 130. Finally the name was extended to the whole continent. It was a jewel in the Roman empire along with Africa and was a senatorial province. It was full of great cities like Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, Laodicea (the seven churches of strkjv@Revelation:2;3|), Colossae, Hierapolis, Apamea, to go no further. Hellenism had full sway here. Ephesus was the capital and chief city and was a richer and larger city than Corinth. It was located at the entrance to the valley of the Maeander to the east. Here was the power of Rome and the splendour of Greek culture and the full tide of oriental superstition and magic. The Temple of Artemis was one of the seven wonders of the world. While in Ephesus some hold that Paul at this time wrote the Epistle to the Galatians after his recent visit there, some that he did it before his recent visit to Jerusalem. But it is still possible that he wrote it from Corinth just before writing to Rome, a point to discuss later. {Certain disciples} (\tinas mathtas\). Who were they? Apollos had already gone to Corinth. They show no connection with Priscilla and Aquila. Luke calls them "disciples" or "learners" (\mathtas\) because they were evidently sincere though crude and ignorant. There is no reason at all for connecting these uninformed disciples of the Baptist with Apollos. They were floating followers of the Baptist who drifted into Ephesus and whom Paul found. Some of John's disciples clung to him till his death (John:3:22-25; strkjv@Luke:7:19; strkjv@Matthew:14:12|). Some of them left Palestine without the further knowledge of Jesus that came after his death and some did not even know that, as turned out to be the case with the group in Ephesus.
rwp@Acts:19:4 @{With the baptism of repentance} (\baptisma metanoias\). Cognate accusative with \ebaptisen\ and the genitive \metanoias\ describing the baptism as marked by (case of species or genus), not as conveying, repentance just as in strkjv@Mark:1:4| and that was the work of the Holy Spirit. But John preached also the baptism of the Holy Spirit which the Messiah was to bring (Mark:1:7f.; strkjv@Matthew:3:11f.; strkjv@Luke:3:16|). If they did not know of the Holy Spirit, they had missed the point of John's baptism. {That they should believe on him that should come after him, that is on Jesus} (\eis ton erchomenon met' auton hina pisteussin, tout' estin eis ton Isoun\). Note the emphatic prolepsis of \eis ton erchomenon met' auton\ before \hina pisteussin\ with which it is construed. This is John's identical phrase, "the one coming after me" as seen in strkjv@Mark:1:7; strkjv@Matthew:3:11; strkjv@Luke:3:16; strkjv@John:1:15|. It is not clear that these "disciples" believed in a Messiah, least of all in Jesus. They were wholly unprepared for the baptism of John. Paul does not mean to say that John's baptism was inadequate, but he simply explains what John really taught and so what his baptism signified.
rwp@Acts:19:9 @{But when some were hardened} (\hs de tines esklrunonto\). Imperfect passive of \sklrun\, causative like _hiphil_ in Hebrew, to make hard (\sklros\) or rough or harsh (Matthew:25:24|). In LXX and Hippocrates and Galen (in medical writings). In N.T. only here and strkjv@Romans:9:18| and 4 times in strkjv@Hebrews:3:8,13,15; strkjv@4:7,8| quoting and referring to strkjv@Psalms:95:8| about hardening the heart like a gristle. The inevitable reaction against Paul went on even in Ephesus though slowly. {Disobedient} (\epeithoun\). Imperfect again, showing the growing disbelief and disobedience (\apeiths\), both ideas as in strkjv@14:2; strkjv@17:5|, first refusal to believe and then refusal to obey. Both \sklrun\ and \apeithe\ occur together, as here, in Ecclus. strkjv@30:12. {Speaking evil of the Way} (\kakologountes tn hodon\). Late verb from \kakologos\ (speaker of evil) for the old \kaks leg\. Already in strkjv@Mark:7:10; strkjv@9:39; strkjv@Matthew:15:4|. Now these Jews are aggressive opponents of Paul and seek to injure his influence with the crowd. Note "the Way" as in strkjv@9:2| for Christianity. {He departed from them} (\apostas ap' autn\). Second aorist active participle of \aphistmi\, made an "apostasy" (standing off, cleavage) as he did at Corinth (18:7|, \metabas\, making a change). {Separated the disciples} (\aphrisen tous mathtas\). First aorist active indicative of \aphoriz\, old verb to mark limits (horizon) as already in strkjv@13:2|. Paul himself was a spiritual Pharisee "separated" to Christ (Romans:1:1|). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Matthew:25:32|). Paul now made a separate church as he had done at Thessalonica and Corinth. {In the school of Tyrannus} (\en ti scholi Turannou\). \Schol\ (our school) is an old word from \schein\ (\ech\) to hold on, leisure and then in later Greek (Plutarch, etc.) a place where there is leisure as here. Only this example in the N.T. This is the Greek notion of "school," the Jewish being that of "yoke" as in strkjv@Matthew:11:29|. The name Tyrannus (our tyrant) is a common one. It is an inscription in the Columbarium of the Empress Livia as that of a physician in the court. Furneaux suggests the possibility that a relative of this physician was lecturing on medicine in Ephesus and so as a friend of Luke, the physician, would be glad to help Paul about a place to preach. It was probably a public building or lecture hall with this name whether hired by Paul or loaned to him. The pagan sophists often spoke in such halls. The Codex Bezae adds "from the fifth hour to the tenth" as the time allotted Paul for his work in this hall, which is quite possible, from just before midday till the close of the afternoon (from before the noon meal till two hours before sunset) each day. Here Paul had great freedom and a great hearing. As the church grows there will be other places of meeting as the church in the house of Aquila and Priscilla (1Corinthians:16:19|).
rwp@Acts:20:11 @{When he was gone up} (\anabas\). Second aorist active participle in sharp contrast to \katabas\ (went down) of verse 10|. {Had broken bread} (\klasas ton arton\). Probably the Eucharist to observe which ordinance Paul had come and tarried (verse 7|), though some scholars distinguish between what took place in verse 7| and verse 11|, needlessly so as was stated on verse 7|. {And eaten} (\kai geusamenos\). The word is used in strkjv@10:10| of eating an ordinary meal and so might apply to the \Agap\, but it suits equally for the Eucharist. The accident had interrupted Paul's sermon so that it was observed now and then Paul resumed his discourse. {And had talked with them a long while} (\eph' hikanon te homilsas\). Luke, as we have seen, is fond of \hikanos\ for periods of time, for a considerable space of time, "even till break of day" (\achri augs\). Old word for brightness, radiance like German _Auge_, English eye, only here in the N.T. Occurs in the papyri and in modern Greek for dawn. This second discourse lasted from midnight till dawn and was probably more informal (as in strkjv@10:27|) and conversational (\homilsas\, though our word homiletics comes from \homile\) than the discourse before midnight (\dialegomai\, verses 7,9|). He had much to say before he left. {Songs:he departed} (\houts exlthen\). Thus Luke sums up the result. Paul left (went forth) only after all the events narrated by the numerous preceding participles had taken place. Effective aorist active indicative \exelthen\. \Houts\ here equals \tum demum\, now at length (Acts:27:7|) as Page shows.
rwp@Acts:20:19 @[After what manner I was with you} (\ps meth' hmn egenomn\). Literally, "How I came (from Asia and so was) with you." Cf. strkjv@1Thessalonians:1:5; strkjv@2Thessalonians:2:1-10| where Paul likewise dares to refer boldly to his life while with them "all the time" (\ton panta chronon\). Accusative of duration of time. Songs:far as we know, Paul stuck to Ephesus the whole period. He had devoted himself consecratedly to the task in Ephesus. Each pastor is bishop of his field and has a golden opportunity to work it for Christ. One of the saddest things about the present situation is the restlessness of preachers to go elsewhere instead of devoting themselves wholly to the task where they are. 19|. {Serving the Lord} (\douleun ti kurii\). It was Paul's glory to be the \doulos\ (bond-slave) as in strkjv@Romans:1:1; strkjv@Phillipians:1:1|. Paul alone, save Jesus in strkjv@Matthew:6:24; strkjv@Luke:16:13|, uses \douleu\ six times for serving God (Page). {With all lowliness of mind} (\meta pass tapeinophrosuns\). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. {With tears} (\dakrun\). Construed with \meta\. Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in verse 31|, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2Corinthians:2:4|) and in denouncing the sensual apostates in strkjv@Phillipians:3:18|. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. {Trials which befell me} (\peirasmn tn sumbantn moi\). Construed also with \meta\. Second aorist active participle of \sunbain\, to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. strkjv@Acts:3:10|). {By the plots of the Jews} (\en tais epiboulais tn Ioudain\). Like the plot (\epiboul\) against him in Corinth (20:3|) as well as the earlier trial before Gallio and the attacks in Thessalonica. In strkjv@Acts:19:9| Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these "plots" which may easily be imagined from Paul's own letters and may be even referred to in strkjv@1Corinthians:4:10; strkjv@15:30ff.; strkjv@16:9; strkjv@2Corinthians:1:4-10; strkjv@7:5; strkjv@11:23|. In fact, one has only to dwell on the allusions in strkjv@2Corinthians:11| to picture what Paul's life was in Ephesus during these three years. Luke gives in strkjv@Acts:19| the outbreak of Demetrius, but Paul had already fought with "wild-beasts" there.
rwp@Acts:20:29 @{After my departing} (\meta tn aphixin mou\). Not his death, but his departure from them. From \aphikneomai\ and usually meant arrival, but departure in Herodotus IX. 17, 76 as here. {Grievous wolves} (\lukoi bareis\). \Bareis\ is heavy, rapacious, harsh. Jesus had already so described false teachers who would raven the fold (John:10:12|). Whether Paul had in mind the Judaizers who had given him so much trouble in Antioch, Jerusalem, Galatia, Corinth or the Gnostics the shadow of whose coming he already foresaw is not perfectly clear. But it will not be many years before Epaphras will come to Rome from Colossae with news of the new peril there (Epistle to the Colossians). In writing to Timothy (1Timothy:1:20|) Paul will warn him against some who have already made shipwreck of their faith. In strkjv@Revelation:2:2| John will represent Jesus as describing false apostles in Ephesus. {Not sparing the flock} (\m pheidomenoi tou poimniou\). Litotes again as so often in Acts. Sparing the flock was not the fashion of wolves. Jesus sent the seventy as lambs in the midst of wolves (Luke:10:3|). In the Sermon on the Mount Jesus had pictured the false prophets who would come as ravening wolves in sheep's clothing (Matthew:7:15|).
rwp@Acts:21:9 @{Virgins which did prophesy} (\parthenoi prophteusai\). Not necessarily an "order" of virgins, but Philip had the honour of having in his home four virgin daughters with the gift of prophecy which was not necessarily predicting events, though that was done as by Agabus here. It was more than ordinary preaching (cf. strkjv@19:6|) and was put by Paul above the other gifts like tongues (1Corinthians:14:1-33|). The prophecy of Joel (2:28f.|) about their sons and daughters prophesying is quoted by Peter and applied to the events on the day of Pentecost (Acts:2:17|). Paul in strkjv@1Corinthians:11:5| gives directions about praying and prophesying by the women (apparently in public worship) with the head uncovered and sharply requires the head covering, though not forbidding the praying and prophesying. With this must be compared his demand for silence by the women in strkjv@1Corinthians:14:34-40; strkjv@1Timothy:2:8-15| which it is not easy to reconcile. One wonders if there was not something known to Paul about special conditions in Corinth and Ephesus that he has not told. There was also Anna the prophetess in the temple (Luke:2:36|) besides the inspired hymns of Elizabeth (Luke:1:42-45|) and of Mary (Luke:1:46-55|). At any rate there was no order of women prophets or official ministers. There were Old Testament prophetesses like Miriam, Deborah, Huldah. Today in our Sunday schools the women do most of the actual teaching. The whole problem is difficult and calls for restraint and reverence. One thing is certain and that is that Luke appreciated the services of women for Christ as is shown often in his writings (Luke:8:1-3|, for instance) before this incident.
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:23:11 @{The night following} (\ti epiousi nukti\). Locative case, on the next (following) night. {The Lord} (\ho kurios\). Jesus. Paul never needed Jesus more than now. On a previous occasion the whole church prayed for Peter's release (12:5|), but Paul clearly had no such grip on the church as that, though he had been kindly welcomed (21:18|). In every crisis Jesus appears to him (cf. strkjv@Acts:18:9|). It looked dark for Paul till Jesus spoke. Once before in Jerusalem Jesus spoke words of cheer (22:18|). Then he was told to leave Jerusalem. Now he is to have "cheer" or "courage" (\tharsei\). Jesus used this very word to others (Matthew:9:2,22; strkjv@Mark:10:49|). It is a brave word. {Thou hast testified} (\diemartur\). First aorist middle indicative second person singular of \diamarturomai\, strong word (see on ¯22:18|). {Must thou} (\se dei\). That is the needed word and on this Paul leans. His hopes (19:21|) of going to Rome will not be in vain. He can bide Christ's time now. And Jesus has approved his witness in Jerusalem.
rwp@Acts:23:25 @{And he wrote} (\grapsas\). First aorist active participle of \graph\, agreeing with the subject (Lysias) of \eipen\ (said) back in verse 23| (beginning). {After this form} (\echousan ton tupon touton\). Textus Receptus has \periechousan\. The use of \tupon\ (type or form) like _exemplum_ in Latin (Page who quotes Cicero _Ad Att_. IX. 6. 3) may give merely the purport or substantial contents of the letter. But there is no reason for thinking that it is not a genuine copy since the letter may have been read in open court before Felix, and Luke was probably with Paul. The Roman law required that a subordinate officer like Lysias in reporting a case to his superior should send a written statement of the case and it was termed _elogium_. A copy of the letter may have been given Paul after his appeal to Caesar. It was probably written in Latin. The letter is a "dexterous mixture of truth and falsehood" (Furneaux) with the stamp of genuineness. It puts things in a favourable light for Lysias and makes no mention of his order to scourge Paul.
rwp@Acts:24:5 @{For we have found} (\heurontes gar\). Second aorist active participle of \heurisk\, but without a principal verb in the sentence. Probably we have here only a "summary of the charges against Paul" (Page). {A pestilent fellow} (\loimon\). An old word for pest, plague, pestilence, Paul the pest. In N.T. only here and strkjv@Luke:21:11| (\loimoi kai limoi\, pestilences and famines) which see. Latin _pestis_. Think of the greatest preacher of the ages being branded a pest by a contemporary hired lawyer. {A mover of insurrections} (\kinounta staseis\). This was an offence against Roman law if it could be proven. "Plotted against at Damascus, plotted against at Jerusalem, expelled from Pisidian Antioch, stoned at Lystra, scourged and imprisoned at Philippi, accused of treason at Thessalonica, haled before the proconsul at Corinth, cause of a serious riot at Ephesus, and now finally of a riot at Jerusalem" (Furneaux). Specious proof could have been produced, but was not. Tertullus went on to other charges with which a Roman court had no concern (instance Gallio in Corinth). {Throughout the world} (\kata tn oikoumenn\). The Roman inhabited earth (\gn\) as in strkjv@17:6|. {A ringleader of the sect of the Nazarenes} (\prtostatn ts tn Nazrain haireses\). \Prtostats\ is an old word in common use from \prtos\ and \histmi\, a front-rank man, a chief, a champion. Here only in the N.T. This charge is certainly true. About "sect" (\hairesis\) see on ¯5:17|. \Nazraioi\ here only in the plural in the N.T., elsewhere of Jesus (Matthew:2:23; strkjv@26:71; strkjv@Luke:18:37; strkjv@John:18:5,7; strkjv@19:19; strkjv@Acts:2:22; strkjv@3:6; strkjv@4:10; strkjv@6:14; strkjv@22:8; strkjv@26:9|). The disciple is not above his Master. There was a sneer in the term as applied to Jesus and here to his followers.
rwp@Acts:24:17 @{After many years} (\di' etn pleionn\). "At an interval (\dia\) of more (\pleionn\) years" (than a few, one must add), not "after many years." If, as is likely Paul went up to Jerusalem in strkjv@Acts:18:22|, that was some five years ago and would justify "\pleionn\" (several years ago or some years ago). {To bring alms} (\elemosunas poison\). Another (see \proskunsn\ in verse 11|) example of the future participle of purpose in the N.T. These "alms" (on \elemosunas\ see on ¯Matthew:6:1,4; strkjv@Acts:10:2|, common in Tobit and is in the papyri) were for the poor saints in Jerusalem (1Corinthians:16:1-4; strkjv@2Corinthians:8; 9; strkjv@Romans:15:26|) who were none the less Jews. "And offerings" (\kai prosphoras\). The very word used in strkjv@21:26| of the offerings or sacrifices made by Paul for the four brethren and himself. It does not follow that it was Paul's original purpose to make these "offerings" before he came to Jerusalem (cf. strkjv@18:18|). He came up to worship (verse 11|) and to be present at Pentecost (20:16|).
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:27:9 @{Where much time was spent} (\Hikanou chronou diagenomenou\). Genitive absolute again with second aorist middle participle of \diaginomai\, to come in between (\dia\). "Considerable time intervening," since they became weatherbound in this harbour, though some take it since they left Caesarea. {And the voyage was now dangerous} (\kai ontos d episphalous\). Genitive absolute, "and the voyage being already (\d\=Latin _jam_) dangerous" (old word from \epi\ and \sphall\, to trip, to fall, and so prone to fall, here only in N.T.). {Because the Fast was now already gone by} (\dia to kai tn nsteian d parelluthenai\). Accusative (after \dia\) of the articular infinitive perfect active of \parerchomai\, to pass by, with the accusative of general reference (\nsteian\, the great day of atonement of the Jews, strkjv@Leviticus:16:29ff.|) occurring about the end of September. The ancients considered navigation on the Mediterranean unsafe from early October till the middle of March. In A.D. 59 the Fast occurred on Oct. 5. There is nothing strange in Luke using this Jewish note of time as in strkjv@20:6| though a Gentile Christian. Paul did it also (1Corinthians:16:8|). It is no proof that Luke was a Jewish proselyte. We do not know precisely when the party left Caesarea (possibly in August), but in ample time to arrive in Rome before October if conditions had been more favourable. But the contrary winds had made the voyage very slow and difficult all the way (verse 7|) besides the long delay here in this harbour of Fair Havens. {Paul admonished them} (\parini ho Paulos\). Imperfect active of \paraine\, old word to exhort from \para\ and \aine\, to praise (3:8|), only here and verse 22| in N.T. It is remarkable that a prisoner like Paul should venture to give advice at all and to keep on doing it (imperfect tense inchoative, began to admonish and kept on at it). Paul had clearly won the respect of the centurion and officers and also felt it to be his duty to give this unasked for warning. {I perceive} (\ther\). Old word from \theros\, a spectator. See strkjv@Luke:10:18|. Paul does not here claim prophecy, but he had plenty of experience with three shipwrecks already (2Corinthians:11:25|) to justify his apprehension. {Will be} (\mellein esesthai\). Infinitive in indirect assertion followed by future infinitive after \mellein\ in spite of \hoti\ which would naturally call for present indicative \mellei\, an anacoluthon due to the long sentence (Robertson, _Grammar_, p. 478). {With injury} (\meta hubres\). An old word from \huper\ (above, upper, like our "uppishness") and so pride, insult, personal injury, the legal word for personal assault (Page). Josephus (_Ant_. III. 6, 4) uses it of the injury of the elements. {Loss} (\zmian\). Old word, opposite of \kerdos\, gain or profit (Phillipians:3:7f.|). Nowhere else in N.T. {Lading} (\phortiou\). Diminutive of \phortos\ (from \pher\, to bear) only in form. Common word, but in N.T. only here in literal sense, as metaphor in strkjv@Matthew:11:30; strkjv@23:4; strkjv@Luke:11:46; strkjv@Galatians:6:5|. {But also of our lives} (\alla kai tn psuchn\). Common use of \psuch\ for life, originally "breath of life" (Acts:20:10|), and also "soul" (14:2|). Fortunately no lives were lost, though all else was. But this outcome was due to the special mercy of God for the sake of Paul (verse 24|), not to the wisdom of the officers in rejecting Paul's advice. Paul begins now to occupy the leading role in this marvellous voyage.
rwp@Acts:28:15 @{When they heard of us} (\akousantes ta peri hmn\). How "they heard the things concerning us" we do not know. Good news had its way of travel even before the days of telegraph, telephone, daily papers. Possibly Julius had to send on special couriers with news of his arrival after the shipwreck. Possibly some of the brethren in Puteoli at once (beginning of the week) sent on news to the brethren in Rome. The church in Rome had long ago received Paul's letter from Corinth at the hands of Phoebe. {To meet us} (\eis apantsin hmin\). Idiomatic phrase, "for meeting with us" (associative instrumental case). _Koin_ word \apantsis\ from verb \apanta\, to meet, in N.T. only here; strkjv@Matthew:25:6; strkjv@1Timothy:4:17|. Use after \eis\ rather than infinitive like a translation Hebraism (Robertson, _Grammar_, p. 91). {As far as the Market of Appius} (\achri Appiou Phorou\). The Forum of Appius, 90 miles from Puteoli, 40 from Rome, on the great Appian Way. The Censor Appius Claudius had constructed this part of the road, B.C. 312. Paul probably struck the Appian Way at Capua. Portions of this great stone highway are still in use. If one wishes to tread where Paul trod, he can do it here. Appii Forum had a bad reputation, the haunt of thieves, thugs, and swindlers. What would this motley crowd think of Paul chained to a soldier? {Three Taverns} (\Trin Tabernn\). Genitive case after \achri\ like \Appiou Phorou\. About 30 miles from Rome. _Tres Tabernae_. {Whom} (\hous\). Two groups of the disciples came (one Gentile, one Jewish, Rackham thinks), one to Appii Forum, the other to Three Taverns. It was a joyous time and Julius would not interfere. {Took courage} (\elabe tharsos\). The old substantive \tharsos\ is here alone in the N.T. Jesus himself had exhorted Paul to be of good courage (\tharsei\ strkjv@Acts:23:11|) as he had done the disciples (John:16:33|). Paul had passed through enough to cause depression, whether he was depressed or not, but he deeply appreciated this kindly sympathy.
rwp@Colossians:1:5 @{Because of the hope} (\dia tn elpida\). See strkjv@Romans:8:24|. It is not clear whether this phrase is to be linked with \eucha istoumen\ at the beginning of verse 3| or (more likely) with \tn agapn\ just before. Note also here \pistis\ (faith), \agap\ (love), \elpis\ (hope), though not grouped together so sharply as in strkjv@1Corinthians:13:13|. Here hope is objective, the goal ahead. {Laid up} (\apokeimeinn\). Literally, "laid away or by." Old word used in strkjv@Luke:19:20| of the pound laid away in a napkin. See also \apothsauriz\, to store away for future use (1Timothy:6:19|). The same idea occurs in strkjv@Matthew:6:20| (treasure in heaven) and strkjv@1Peter:1:4| and it is involved in strkjv@Philemon:3:20|. {Ye heard before} (\prokousate\). First aorist indicative active of this old compound \proakou\, though only here in the N.T. Before what? Before Paul wrote? Before the realization? Before the error of the Gnostics crept in? Each view is possible and has advocates. Lightfoot argues for the last and it is probably correct as is indicated by the next clause. {In the word of the truth of the gospel} (\en ti logi ts altheias tou euaggeliou\). "In the preaching of the truth of the gospel" (Galatians:2:5,14|) which is come (\parontos\, present active participle agreeing with \euaggeliou\, being present, a classical use of \pareimi\ as in strkjv@Acts:12:20|). They heard the pure gospel from Epaphras before the Gnostics came.
rwp@Colossians:1:15 @{The image} (\eikn\). In predicate and no article. On \eikn\, see strkjv@2Corinthians:4:4; strkjv@3:18; strkjv@Romans:8:29; strkjv@Colossians:3:10|. Jesus is the very stamp of God the Father as he was before the Incarnation (John:17:5|) and is now (Phillipians:2:5-11; strkjv@Hebrews:1:3|). {Of the invisible God} (\tou theou tou aoratou\). But the one who sees Jesus has seen God (John:14:9|). See this verbal adjective (\a\ privative and \hora\) in strkjv@Romans:1:20|. {The first born} (\prtotokos\). Predicate adjective again and anarthrous. This passage is parallel to the \Logos\ passage in strkjv@John:1:1-18| and to strkjv@Hebrews:1:1-4| as well as strkjv@Phillipians:2:5-11| in which these three writers (John, author of Hebrews, Paul) give the high conception of the Person of Christ (both Son of God and Son of Man) found also in the Synoptic Gospels and even in Q (the Father, the Son). This word (LXX and N.T.) can no longer be considered purely "Biblical" (Thayer), since it is found In inscriptions (Deissmann, _Light, etc._, p. 91) and in the papyri (Moulton and Milligan, _Vocabulary, etc._). See it already in strkjv@Luke:2:7| and Aleph for strkjv@Matthew:1:25; strkjv@Romans:8:29|. The use of this word does not show what Arius argued that Paul regarded Christ as a creature like "all creation" (\pss ktises\, by metonomy the _act_ regarded as _result_). It is rather the comparative (superlative) force of \prtos\ that is used (first-born of all creation) as in strkjv@Colossians:1:18; strkjv@Romans:8:29; strkjv@Hebrews:1:6; strkjv@12:23; strkjv@Revelation:1:5|. Paul is here refuting the Gnostics who pictured Christ as one of the aeons by placing him before "all creation" (angels and men). Like \eikn\ we find \prtotokos\ in the Alexandrian vocabulary of the \Logos\ teaching (Philo) as well as in the LXX. Paul takes both words to help express the deity of Jesus Christ in his relation to the Father as \eikn\ (Image) and to the universe as \prtotokos\ (First-born).
rwp@Colossians:1:17 @{Before all things} (\pro pantn\). \Pro\ with the ablative case. This phrase makes Paul's meaning plain. The precedence of Christ in time and the preeminence as Creator are both stated sharply. See the claim of Jesus to eternal timeless existence in strkjv@John:8:58; strkjv@17:5|. See also strkjv@Revelation:23:13| where Christ calls himself the Alpha and the Omega, the Beginning (\arch\) and the End (\telos\). Paul states it also in strkjv@2Corinthians:8:9; strkjv@Phillipians:2:6f|. {Consist} (\sunestken\). Perfect active indicative (intransitive) of \sunistmi\, old verb, to place together and here to cohere, to hold together. The word repeats the statements in verse 16|, especially that in the form \ektistai\. Christ is the controlling and unifying force in nature. The Gnostic philosophy that matter is evil and was created by a remote aeon is thus swept away. The Son of God's love is the Creator and the Sustainer of the universe which is not evil.
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:2:5 @{Though} (\ei kai\). Not \kai ei\ (even if). {Yet} (\alla\). Common use of \alla\ in the apodosis (conclusion) of a conditional or concessive sentence. {Your order} (\tn taxin\). The military line (from \tass\), unbroken, intact. A few stragglers had gone over to the Gnostics, but there had been no panic, no breach in the line. {Steadfastness} (\sterema\). From \stereo\ (from \stereos\) to make steady, and probably the same military metaphor as in \taxin\ just before. The solid part of the line which can and does stand the attack of the Gnostics. See strkjv@Acts:16:5| where the verb \stereo\ is used with \pistis\ and strkjv@1Peter:5:9| where the adjective \stereos\ is so used. In strkjv@2Thessalonians:3:6,8,11| Paul speaks of his own \taxis\ (orderly conduct).
rwp@Colossians:2:9 @{For in him dwelleth all the fulness of the Godhead bodily} (\hoti en auti katoikei pn to plrma ts theottos smatiks\). In this sentence, given as the reason (\hoti\, because) for the preceding claim for Christ as the measure of human knowledge Paul states the heart of his message about the Person of Christ. There dwells (at home) in Christ not one or more aspects of the Godhead (the very \essence\ of God, from \theos, deitas\) and not to be confused with \theiotes\ in strkjv@Romans:1:20| (from \theios\, the {quality} of God, _divinitas_), here only in N.T. as \theiots\ only in strkjv@Romans:1:20|. The distinction is observed in Lucian and Plutarch. \Theiots\ occurs in the papyri and inscriptions. Paul here asserts that "all the \plrma\ of the Godhead," not just certain aspects, dwells in Christ and in bodily form (\smatiks\, late and rare adverb, in Plutarch, inscription, here only in N.T.), dwells now in Christ in his glorified humanity (Phillipians:2:9-11|), "the body of his glory" (\ti smati ts doxs\). The fulness of the God-head was in Christ before the Incarnation (John:1:1,18; strkjv@Phillipians:2:6|), during the Incarnation (John:1:14,18; strkjv@1John:1:1-3|). It was the Son of God who came in the likeness of men (Phillipians:2:7|). Paul here disposes of the Docetic theory that Jesus had no human body as well as the Cerinthian separation between the man Jesus and the aeon Christ. He asserts plainly the deity and the humanity of Jesus Christ in corporeal form.
rwp@Colossians:2:23 @{Which things} (\hatina\). "Which very things," these ascetic regulations. {Have indeed a show of wisdom} (\estin logon men echonta sophias\). Periphrastic present indicative with \estin\ in the singular, but present indicative \echonta\ in the plural (\hatina\). \Logon sophias\ is probably "the repute of wisdom" (Abbott) like Plato and Herodotus. \Men\ (in deed) has no corresponding \de\. {In will-worship} (\en ethelothrskii\). This word occurs nowhere else and was probably coined by Paul after the pattern of \ethelodouleia\, to describe the voluntary worship of angels (see strkjv@2:18|). {And humility} (\kai tapeinophrosuni\). Clearly here the bad sense, "in mock humility." {And severity to the body} (\kai apheidii smatos\). Old word (Plato) from \apheids\, unsparing (\a\ privative, \pheidomai\, to spare). Here alone in N.T. Ascetics often practice flagellations and other hardnesses to the body. {Not of any value} (\ouk en timi tini\). \Tim\ usually means honour or price. {Against the indulgence of the flesh} (\pros plsmonn ts sarkos\). These words are sharply debated along with \tim\ just before. It is not unusual for \pros\ to be found in the sense of "against" rather than "with" or "for." See \pros\ in sense of {against} in strkjv@3:13; strkjv@Ephesians:6:11f.; strkjv@2Corinthians:5:12; strkjv@1Corinthians:6:1|. \Plsmon\ is an old word from \pimplmi\, to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves.
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:3:13 @{Forbearing one another} (\anechomenoi allln\). Present middle (direct) participle of \anech\ with the ablative case (\allln\), "holding yourselves back from one another." {Forgiving each other} (\charizomenoi heautois\). Present middle participle also of \charizomai\ with the dative case of the reflexive pronoun (\heautois\) instead of the reciprocal just before (\allln\). {If any man have} (\ean tis echi\). Third class condition (\ean\ and present active subjunctive of \ech\). {Complaint} (\momphn\). Old word from \memphomai\, to blame. Only here in N.T. Note \pros\ here with \tina\ in the sense of against for comparison with \pros\ in strkjv@2:31|. {Even as the Lord} (\kaths kai ho Kurios\). Some MSS. read \Christos\ for \Kurios\. But Christ's forgiveness of us is here made the reason for our forgiveness of others. See strkjv@Matthew:6:12,14f.| where our forgiveness of others is made by Jesus a prerequisite to our obtaining forgiveness from God.
rwp@Ephesians:1:4 @{Even as he chose us in him} (\kaths exelexato hms en auti\). First aorist middle indicative of \ekleg\, to pick out, to choose. Definitive statement of God's elective grace concerning believers in Christ. {Before the foundation of the world} (\pro katabols kosmou\). Old word from \kataball\, to fling down, used of the deposit of seed, the laying of a foundation. This very phrase with \pro\ in the Prayer of Jesus (John:17:24|) of love of the Father toward the Son. It occurs also in strkjv@1Peter:1:20|. Elsewhere we have \apo\ (from) used with it (Matthew:25:34; strkjv@Luke:11:50; strkjv@Hebrews:4:3; strkjv@9:26; strkjv@Revelation:13:8; strkjv@17:8|). But Paul uses neither phrase elsewhere, though he has \apo tn ainn\ (from the ages) in strkjv@Ephesians:3:9|. Here in strkjv@Ephesians:1:3-14|. Paul in summary fashion gives an outline of his view of God's redemptive plans for the race. {That we should be} (\einai hms\). Infinitive of purpose with the accusative of general reference (\hms\). See strkjv@Colossians:1:22| for the same two adjectives and also \katenpion autou\.
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:1:11 @{In him} (\en auti\). Repeats the idea of \en ti Christi\ of verse 10|. {We were made a heritage} (\eklrthmen\). First aorist passive of \klro\, an old word, to assign by lot (\klros\), to make a \klros\ or heritage. Songs:in LXX and papyri. Only time in N.T., though \prosklro\ once also (Acts:17:4|). {Purpose} (\prothesin\). Common substantive from \protithmi\, a setting before as in strkjv@Acts:11:23; strkjv@27:13|.
rwp@Ephesians:2:3 @{We also all} (\kai hmeis pantes\). We Jews. {Once lived} (\anestraphmen pote\). Second aorist passive indicative of \anastreph\, old verb, to turn back and forth, to live (2Corinthians:1:12|). Cf. \pote periepatsate\, of the Gentiles in verse 2|. {The desires} (\ta thelmata\). Late and rare word except in LXX and N.T., from \thel\, to will, to wish. Plural here "the wishes," "the wills" of the flesh like \tais epithumiais ts sarkos\ just before. Gentiles had no monopoly of such sinful impulses. {Of the mind} (\tn dianoin\). Plural again, "of the thoughts or purposes." {Were by nature children of wrath} (\metha tekna phusei orgs\). This is the proper order of these words which have been the occasion of much controversy. There is no article with \tekna\. Paul is insisting that Jews as well as Gentiles ("even as the rest") are the objects of God's wrath (\orgs\) because of their lives of sin. See strkjv@Romans:2:1-3:20| for the full discussion of this to Jews unpalatable truth. The use of \phusei\ (associative instrumental case of manner) is but the application of Paul's use of "all" (\pantes\) as shown also in strkjv@Romans:3:20; strkjv@5:12|. See \phusei\ of Gentiles in strkjv@Romans:2:14|. The implication of original sin is here, but not in the form that God's wrath rests upon little children before they have committed acts of sin. The salvation of children dying before the age of responsibility is clearly involved in strkjv@Romans:5:13f|.
rwp@Ephesians:2:10 @{Workmanship} (\poima\). Old word from \poie\ with the ending \-mat\ meaning result. In N.T. only here and strkjv@Revelation:1:20|. {Created} (\ktisthentes\). First aorist passive participle of \ktiz\, not the original creation as in strkjv@Colossians:1:16; strkjv@Ephesians:3:9|, but the moral and spiritual renewal in Christ, the new birth, as in strkjv@Ephesians:2:15; strkjv@4:24|. {For good works} (\epi ergois agathois\). Probably the true dative of purpose here with \epi\ (Robertson, _Grammar_, p. 605). Purpose of the new creation in Christ. {Which} (\hois\). Attraction of the relative \ha\ (accusative after \protoimasen\) to case of the antecedent \ergois\. {Afore prepared} (\protoimasen\). First aorist active indicative of \protoimaz\, old verb to make ready beforehand. In N.T. only here and strkjv@Romans:9:23|. Good works by us were included in the eternal foreordination by God. {That we should walk in them} (\hina en autois peripatsmen\). Expexegetic final clause explanatory of the election to good works.
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:5:15 @{Carefully} (\akribs\). Aleph B 17 put \akribs\ before \ps\ (how) instead of \ps akribs\ (how exactly ye walk) as the Textus Receptus has it. On \akribs\ (from \akribs\) see strkjv@Matthew:2:8; strkjv@Luke:1:3|. {Unwise} (\asophoi\). Old adjective, only here in N.T.
rwp@Ephesians:5:24 @{But} (\alla\). Perhaps, "nevertheless," in spite of the difference just noted. Once again the verb \hupotass\ has to be supplied in the principal clause before \tois andrasin\ either as indicative (\hupotassontai\) or as imperative (\hupotassesthsan\).
rwp@Ephesians:5:26 @{That he might sanctify it} (\hina autn hagiasi\). Purpose clause with \hina\ and the first aorist active subjunctive of \hagiaz\. Jesus stated this as his longing and his prayer (John:17:17-19|). This was the purpose of Christ's death (verse 25|). {Having cleansed it} (\katharisas\). First aorist active participle of \kathariz\, to cleanse, either simultaneous action or antecedent. {By the washing of water} (\ti loutri tou hudatos\). If \loutron\ only means bath or bathing-place ( = \loutron\), then \loutri\ is in the locative. If it can mean bathing or washing, it is in the instrumental case. The usual meaning from Homer to the papyri is the bath or bathing-place, though some examples seem to mean bathing or washing. Salmond doubts if there are any clear instances. The only other N.T. example of \loutron\ is in strkjv@Titus:3:5|. The reference here seems to be to the baptismal bath (immersion) of water, "in the bath of water." See strkjv@1Corinthians:6:11| for the bringing together of \apelousasthe\ and \hgiasthte\. Neither there nor here does Paul mean that the cleansing or sanctification took place in the bath save in a symbolic fashion as in strkjv@Romans:6:4-6|. Some think that Paul has also a reference to the bath of the bride before marriage. Still more difficult is the phrase "with the word" (\en rmati\). In strkjv@John:17:17| Jesus connected "truth" with "sanctify." That is possible here, though it may also be connected with \katharisas\ (having cleansed). Some take it to mean the baptismal formula.
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:3:1 @{Who did bewitch you?} (\tis humas ebaskanen?\). Somebody "fascinated" you. Some aggressive Judaizer (5:7|), some one man (or woman). First aorist active indicative of \baskain\, old word kin to \phask\ (\bask\), to speak, then to bring evil on one by feigned praise or the evil eye (hoodoo), to lead astray by evil arts. Only here in the N.T. This popular belief in the evil eye is old (Deuteronomy:28:54|) and persistent. The papyri give several examples of the adjective \abaskanta\, the adverb \abaskants\ (unharmed by the evil eye), the substantive \baskania\ (witchcraft). {Before whose eyes Jesus Christ was openly set forth crucified} (\hois kat' ophthalmous Isous Christos proegraph estaurmenos\). Literally, "to whom before your very eyes Jesus Christ was portrayed as crucified." Second aorist passive indicative of \prograph\, old verb to write beforehand, to set forth by public proclamation, to placard, to post up. This last idea is found in several papyri (Moulton and Milligan's _Vocabulary_) as in the case of a father who posted a proclamation that he would no longer be responsible for his son's debts. \Graph\ was sometimes used in the sense of painting, but no example of \prograph\ with this meaning has been found unless this is one. With that idea it would be to portray, to picture forth, a rendering not very different from placarding. The foolish Galatians were without excuse when they fell under the spell of the Judaizer. \Estaurmenos\ is perfect passive participle of \stauro\, the common verb to crucify (from \stauros\, stake, cross), to put on the cross (Matthew:20:19|), same form as in strkjv@1Corinthians:2:2|.
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:3:8 @{Foreseeing} (\proidousa\). Second aorist active participle of \proora\. The Scripture is here personified. Alone in this sense of "sight," but common with \legei\ or \eipen\ (says, said) and really in verse 22| "hath shut up" (\sunekleisen\). {Would justify} (\dikaioi\). Present active indicative, "does justify." {Preached the gospel beforehand} (\proeuggelisato\). First aorist middle indicative of \proeuaggelizomai\ with augment on \a\ though both \pro\ and \eu\ before it in composition. Only instance in N.T. It occurs in Philo. and Schol. Soph. This Scripture announced beforehand the gospel on this point of justification by faith. He quotes the promise to Abraham in strkjv@Genesis:12:3; strkjv@18:18|, putting \panta ta ethn\ (all the nations) in strkjv@18:18| for \psai hai phulai\ (all the tribes) of the earth. It is a crucial passage for Paul's point, showing that the promise to Abraham included all the nations of the earth. The verb \eneuloge\ (future passive here) occurs in the LXX and here only in N.T. (not strkjv@Acts:3:25| in correct text). {In thee} (\en soi\). "As their spiritual progenitor" (Lightfoot).
rwp@Galatians:3:17 @{Now this I say} (\touto de leg\). Now I mean this. He comes back to his main point and is not carried afield by the special application of \sperma\ to Christ. {Confirmed beforehand by God} (\prokekurmenn hupo tou theou\). Perfect passive participle of \prokuro\, in Byzantine writers and earliest use here. Nowhere else in N.T. The point is in \pro\ and \hupo tou theou\ (by God) and in \meta\ (after) as Burton shows. {Four hundred and thirty years after} (\meta tetrakosia kai triakonta et\). Literally, "after four hundred and thirty years." This is the date in strkjv@Exodus:12:40| for the sojourn in Egypt (cf. strkjv@Genesis:15:13|). But the LXX adds words to include the time of the patriarchs in Canaan in this number of years which would cut the time in Egypt in two. Cf. strkjv@Acts:7:6|. It is immaterial to Paul's argument which chronology is adopted except that "the longer the covenant had been in force the more impressive is his statement" (Burton). {Doth not disannul} (\ouk akuroi\). Late verb \akuro\, in N.T. only here and strkjv@Matthew:15:6; strkjv@Mark:7:13| (from \a\ privative and \kuros\, authority). On \katargsai\ see strkjv@1Corinthians:1:28; strkjv@2:6; strkjv@15:24,26|.
rwp@Galatians:4:2 @{Under guardians} (\hupo epitropous\). Old word from \epitrep\, to commit, to intrust. Songs:either an overseer (Matthew:20:8|) or one in charge of children as here. It is common as the guardian of an orphan minor. Frequent in the papyri as guardian of minors. {Stewards} (\oikonomous\). Old word for manager of a household whether freeborn or slave. See strkjv@Luke:12:42; strkjv@1Corinthians:4:2|. Papyri show it as manager of an estate and also as treasurer like strkjv@Romans:16:23|. No example is known where this word is used of one in charge of a minor and no other where both occur together. {Until the time appointed of the father} (\achri ts prothesmias tou patros\). Supply \hmeras\ (day), for \prothesmios\ is an old adjective "appointed beforehand" (\pro, thesmos\, from \tithmi\). Under Roman law the _tutor_ had charge of the child till he was fourteen when the curator took charge of him till he was twenty-five. Ramsay notes that in Graeco-Phrygia cities the same law existed except that the father in Syria appointed both tutor and curator whereas the Roman father appointed only the tutor. Burton argues plausibly that no such legal distinction is meant by Paul, but that the terms here designate two functions of one person. The point does not disturb Paul's illustration at all.
rwp@Galatians:4:3 @{When we were children} (\hote men npioi\). Before the epoch of faith came and we (Jews and Gentiles) were under the law as paedagogue, guardian, steward, to use all of Paul's metaphors. {We were held in bondage} (\hmeis metha dedoulmenoi\). Periphrastic past perfect of \doulo\, to enslave, in a permanent state of bondage. {Under the rudiments of the world} (\hupo ta stoicheia tou kosmou\). \Stoichos\ is row or rank, a series. Songs:\stoicheion\ is any first thing in a \stoichos\ like the letters of the alphabet, the material elements in the universe (2Peter:3:10|), the heavenly bodies (some argue for that here), the rudiments of any act (Hebrews:5:12; strkjv@Acts:15:10; strkjv@Galatians:5:1; strkjv@4:3,9; strkjv@Colossians:2:8,20|). The papyri illustrate all the varieties in meaning of this word. Burton has a valuable excursus on the word in his commentary. Probably here (Lightfoot) Paul has in mind the rudimentary character of the law as it applies to both Jews and Gentiles, to all the knowledge of the world (\kosmos\ as the orderly material universe as in strkjv@Colossians:2:8,20|). See on ¯Matthew:13:38; strkjv@Acts:17:24; strkjv@1Corinthians:3:22|. All were in the elementary stage before Christ came.
rwp@Galatians:4:9 @{Now that ye have come to know God} (\nun de gnontes\). Fine example of the ingressive second aorist active participle of \ginsk\, come to know by experience through faith in Christ. {Rather to be known of God} (\mallon de gnsthentes hupo theou\). First aorist passive participle of the same verb. He quickly turns it round to the standpoint of God's elective grace reaching them (verse 6|). {How} (\ps\). "A question full of wonder" (Bengel). See strkjv@1:6|. {Turn ye back again?} (\epistrephete palin?\). Present active indicative, "Are ye turning again?" See \metatithesthe\ in strkjv@1:6|. {The weak and beggarly rudiments} (\ta asthen kai ptcha stoicheia\). The same \stoicheia\ in verse 3| from which they had been delivered, "weak and beggarly," still in their utter impotence from the Pharisaic legalism and the philosophical and religious legalism and the philosophical and religious quests of the heathen as shown by Angus's _The Religious Quests of the Graeco-Roman World_. These were eagerly pursued by many, but they were shadows when caught. It is pitiful today to see some men and women leave Christ for will o' the wisps of false philosophy. {Over again} (\palin anthen\). Old word, from above (\an\) as in strkjv@Matthew:27:51|, from the first (Luke:1:3|), then "over again" as here, back to where they were before (in slavery to rites and rules).
rwp@Galatians:4:30 @{Cast out} (\ekbale\). Second aorist active imperative of \ekball\. Quotation from strkjv@Genesis:21:10| (Sarah to Abraham) and confirmed in strkjv@21:12| by God's command to Abraham. Paul gives allegorical warning thus to the persecuting Jews and Judaizers. {Shall not inherit} (\ou m klronomsei\). Strong negative (\ou m\ and future indicative). "The law and the gospel cannot co-exist. The law must disappear before the gospel" (Lightfoot). See strkjv@3:18,29| for the word "inherit."
rwp@Galatians:6:1 @{If a man be overtaken} (\ean kai prolmphthi anthrpos\). Condition of third class, first aorist passive subjunctive of \prolamban\, old verb to take beforehand, to surprise, to detect. {Trespass} (\paraptmati\). Literally, a falling aside, a slip or lapse in the papyri rather than a wilful sin. In Polybius and Diodorus. _Koin_ word. {Ye which are spiritual} (\hoi pneumatikoi\). See on ¯1Corinthians:3:1|. The spiritually led (5:18|), the spiritual experts in mending souls. {Restore} (\katartizete\). Present active imperative of \katartiz\, the very word used in strkjv@Matthew:4:21| of mending nets, old word to make \artios\, fit, to equip thoroughly. {Looking to thyself} (\skopn seauton\). Keeping an eye on as in strkjv@2Corinthians:4:18| like a runner on the goal. {Lest thou also be tempted} (\m kai su peirasthis\). Negative purpose with first aorist passive subjunctive. Spiritual experts (preachers in particular) need this caution. Satan loves a shining mark.
rwp@Info_Hebrews @ THE AUTHOR Origen bluntly wrote: "Who wrote the Epistle God only knows certainly" as quoted by Eusebius. Origen held that the thoughts were Paul's while Clement of Rome or Luke may have written the book. Clement of Alexandria (Eusebius says) thought that Paul wrote it in Hebrew and that Luke translated it into Greek. No early writer apparently attributed the Greek text to Paul. Eusebius thought it was originally written in Hebrew whether by Paul or not and translated by Clement of Rome. But there is no certainty anywhere in the early centuries. It was accepted first in the east and later in the west which first rejected it. But Jerome and Augustine accepted it. When the Renaissance came Erasmus had doubts, Luther attributed it to Apollos, Calvin denied the Pauline authorship. In North Africa it was attributed to Barnabas. In modern times Harnack has suggested Priscilla, but the masculine participle in strkjv@Hebrews:11:32| (\me digoumenon\) disposes of that theory. The oldest Greek MSS. (Aleph A B) have simply \Pros Hebraious\ as the title, but they place it before the Pastoral Epistles, while the Textus Receptus puts it after the Pastoral Epistles and Philemon. In the light of all the facts one can only make a guess without a sense of certainty. For myself I should with Luther guess Apollos as the most likely author of this book which is full of the Spirit of God.
rwp@Info_Hebrews @ THE DATE Here again modern scholars differ widely. Westcott places it between A.D. 64 and 67. Harnack and Holtzmann prefer a date between 81 and 96. Marcus Dods argues strongly that the Epistle was written while the temple was still standing. If it was already destroyed, it is hard to understand how the author could have written strkjv@Hebrews:10:1f.|: "Else would they not have ceased to be offered?" And in strkjv@Hebrews:8:13| "nigh to vanishing away" (\eggus aphanismou\) is only intelligible with the temple service still going on. The author makes use of the tabernacle instead of the temple because the temple was patterned after the tabernacle. On the other hand, the mention of Timothy in strkjv@Hebrews:13:23| as being "set free" (\apolelumenon\) raises an inquiry concerning Paul's last plea to Timothy to come to him in Rome (2Timothy:4:11-13|). Apparently Timothy came and was put in prison. If so, since Paul was put to death before Nero's own death (June 8, A.D. 68), there is left only the years 67 to 69 A.D. as probable or even possible. It is thus the last of the New Testament books before the Johannine Writings all of which come towards the close of the century and after the destruction of Jerusalem.
rwp@Hebrews:1:2 @{At the end of these days} (\ep' eschatou tn hmern toutn\). In contrast with \palai\ above. {Hath spoken} (\elalsen\). First aorist indicative of \lale\, the same verb as above, "did speak" in a final and full revelation. {In his Son} (\en huii\). In sharp contrast to \en tois prophtais\. "The Old Testament slopes upward to Christ" (J. R. Sampey). No article or pronoun here with the preposition \en\, giving the absolute sense of "Son." Here the idea is not merely what Jesus said, but what he is (Dods), God's Son who reveals the Father (John:1:18|). "The revelation was a _son-revelation_" (Vincent). {Hath appointed} (\ethken\). First aorist (kappa aorist) active of \tithmi\, a timeless aorist. {Heir of all things} (\klronomon pantn\). See strkjv@Mark:12:6| for \ho klronomos\ in Christ's parable, perhaps an allusion here to this parable (Moffatt). The idea of sonship easily passes into that of heirship (Galatians:4:7; strkjv@Romans:8:17|). See the claim of Christ in strkjv@Matthew:11:27; strkjv@28:18| even before the Ascension. {Through whom} (\di' hou\). The Son as Heir is also the Intermediate Agent (\dia\) in the work of creation as we have it in strkjv@Colossians:1:16f.; strkjv@John:1:3|. {The worlds} (\tous ainas\). "The ages" (_secula_, Vulgate). See strkjv@11:3| also where \tous ainas=ton kosmon\ (the world) or the universe like \ta panta\ (the all things) in strkjv@1:3; strkjv@Romans:11:36; strkjv@Colossians:1:16|. The original sense of \ain\ (from \aei\, always) occurs in strkjv@Hebrews:5:20|, but here "by metonomy of the container for the contained" (Thayer) for "the worlds" (the universe) as in LXX, Philo, Josephus.
rwp@Hebrews:2:10 @{It became him} (\eprepen auti\). Imperfect active of \prep\, old verb to stand out, to be becoming or seemly. Here it is impersonal with \teleisai\ as subject, though personal in strkjv@Hebrews:7:26|. \Auti\ (him) is in the dative case and refers to God, not to Christ as is made plain by \ton archgon\ (author). One has only to recall strkjv@John:3:16| to get the idea here. The voluntary humiliation or incarnation of Christ the Son a little lower than the angels was a seemly thing to God the Father as the writer now shows in a great passage (2:10-18|) worthy to go beside strkjv@Phillipians:2:5-11|. {For whom} (\di' hon\). Referring to \auti\ (God) as the reason (cause) for the universe (\ta panta\). {Through whom} (\di' hou\). With the genitive \dia\ expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in strkjv@Romans:11:36| by his \ex autou kai di' autou kai eis auton ta panta\. The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent (\di' hou\) in creation (1:2|), a doctrine in harmony with strkjv@Colossians:1:15f.| (\en auti, di' autou eis auton\) and strkjv@John:1:3|. {In bringing} (\agagonta\). Second aorist active participle of \ag\ in the accusative case in spite of the dative \auti\ just before to which it refers. {The author} (\ton archgon\). Old compound word (\arch\ and \ag\) one leading off, leader or prince as in strkjv@Acts:5:31|, one blazing the way, a pioneer (Dods) in faith (Hebrews:12:2|), author (Acts:3:15|). Either sense suits here, though author best (verse 9|). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all (Romans:8:29|). {To make perfect} (\teleisai\). First aorist active infinitive of \teleio\ (from \teleios\). If one recoils at the idea of God making Christ perfect, he should bear in mind that it is the humanity of Jesus that is under discussion. The writer does not say that Jesus was sinful (see the opposite in strkjv@4:15|), but simply that "by means of sufferings" God perfected his Son in his human life and death for his task as Redeemer and Saviour. One cannot know human life without living it. There was no moral imperfection in Jesus, but he lived his human life in order to be able to be a sympathizing and effective leader in the work of salvation.
rwp@Hebrews:2:14 @{Are sharers in flesh and blood} (\kekoinnken haimatos kai sarkos\). The best MSS. read "blood and flesh." The verb is perfect active indicative of \koinne\, old verb with the regular genitive, elsewhere in the N.T. with the locative (Romans:12:13|) or with \en\ or \eis\. "The children have become partners (\koinnoi\) in blood and flesh." {Partook} (\metesche\). Second aorist active indicative of \metech\, to have with, a practical synonym for \koinne\ and with the genitive also (\tn autn\). That he might bring to nought (\hina katargsi\). Purpose of the incarnation clearly stated with \hina\ and the first aorist active subjunctive of \katarge\, old word to render idle or ineffective (from \kata, argos\), causative verb (25 times in Paul), once in Luke (Luke:13:7|), once in Hebrews (here). "By means of death" (his own death) Christ broke the power (\kratos\) of the devil over death (paradoxical as it seems), certainly in men's fear of death and in some unexplained way Satan had sway over the realm of death (Zechariah:3:5f.|). Note the explanatory \tout' estin\ (that is) with the accusative after it as before it. In strkjv@Revelation:12:7| Satan is identified with the serpent in Eden, though it is not done in the Old Testament. See strkjv@Romans:5:12; strkjv@John:8:44; strkjv@14:30; strkjv@16:11; strkjv@1John:3:12|. Death is the devil's realm, for he is the author of sin. "Death as death is no part of the divine order" (Westcott).
rwp@Hebrews:3:3 @{Hath been counted worthy of more glory than Moses} (\pleionos doxs para Musn xitai\). Perfect passive indicative of \axio\, to deem worthy, permanent situation described with definite claim of Christ's superiority to Moses. \Doxs\ in genitive case after \xitai\. For \para\ after the comparative \pleionos\ see strkjv@1:4,9; strkjv@2:7|. {By so much as} (\kath' hoson\). A proportionate measurement (common use of \kata\ and the quantitative relative \hosos\). {Than the house} (\tou oikou\). Ablative case of comparison after \pleiona\. The architect is superior to the house just as Sir Christopher Wren is superior to St. Paul's Cathedral. The point in the argument calls for Jesus as the builder (\ho kataskeuasas\, first aorist active participle of \kataskeuaz\, to found or build). But it is God's house as \autou\ means (verses 2,5|) and \hou\ in verse 6|. This house of God existed before Moses (11:2,25|). Jesus as God's Son founded and supervised this house of God.
rwp@Hebrews:4:7 @{He again defineth a certain day} (\palin tina horizei hmeran\). Present active indicative of \horiz\, old verb to set a limit (\horos\, horizon) as in strkjv@Acts:17:26; strkjv@Romans:1:4|. {In David} (\en Daueid\). Attributing the Psalm to David or in the Psalter at any rate. {Hath been before said} (\proeirtai\). Perfect passive indicative referring to the quotation in strkjv@3:7,15|. {After so long a time} (\meta tosouton chronon\). The time between Joshua and David.
rwp@Hebrews:4:14 @{A great high priest} (\archierea megan\). The author now takes up the main argument of the Epistle, already alluded to in strkjv@1:3; strkjv@2:17f.; strkjv@3:1|, the priestly work of Jesus as superior to that of the Levitical line (4:14-12:3|). Jesus is superior to the prophets (1:1-3|), to angels (1:4-2:18|), to Moses (3:1-4:13|), he has already shown. Here he only terms Jesus "great" as high priest (a frequent adjective with high priest in Philo) but the superiority comes out as he proceeds. {Who hath passed through the heavens} (\dielluthota tous ouranous\). Perfect active participle of \dierchomai\, state of completion. Jesus has passed through the upper heavens up to the throne of God (1:3|) where he performs his function as our high priest. This idea will be developed later (6:19f.; strkjv@7:26-28; strkjv@9:11f.,24f.|). {Jesus the Son of God} (\Isoun ton huion tou theou\). The human name linked with his deity, clinching the argument already made (1:1-4:13|). {Let us hold fast our confession} (\kratmen ts homologias\). Present active volitive subjunctive of \krate\, old verb (from \kratos\, power), with genitive to cling to tenaciously as here and strkjv@6:18| and also with the accusative (2Thessalonians:2:15; strkjv@Colossians:2:19|). "Let us keep on holding fast." This keynote runs all through the Epistle, the exhortation to the Jewish Christians to hold on to the confession (3:1|) of Christ already made. Before making the five points of Christ's superior priestly work (better priest than Aaron, strkjv@5:1-7:25|; under a better covenant, strkjv@8:1-13|; in a better sanctuary, strkjv@9:1-12|; offering a better sacrifice, strkjv@9:13-10:18|; based on better promises, strkjv@10:19-12:3|), the author gives a double exhortation (4:14-16|) like that in strkjv@2:1-4| to hold fast to the high priest (14f.|) and to make use of him (16|).
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:6:18 @{By two immutable things} (\dia duo pragmatn ametathetn\). See verse 17|. God's promise and God's oath, both unchangeable. {In which it is impossible for God to lie} (\en hois adunaton pseusasthai theon\). Put this "impossibility" by that in verses 4-6|. {Theon} is accusative of general reference with \pseusasthai\, first aorist middle infinitive of \pseudomai\. {That we may have} (\hina echmen\). Purpose clause with \hina\ and the present active subjunctive of \ech\, "that we may keep on having." {Strong consolation} (\ischuran paraklsin\). "Strong encouragement" by those two immutable things. {Who have fled for refuge} (\hoi kataphugontes\). Articular effective second aorist active participle of \katapheug\, old verb, in N.T. only here and strkjv@Acts:14:6|. The word occurs for fleeing to the cities of refuge (Deuteronomy:4:42; strkjv@19:5; strkjv@Joshua:20:9|). {To lay hold of} (\kratsai\). First aorist active (single act) infinitive of \krate\ in contrast with present tense in strkjv@4:14| (hold fast). {Set before us} (\prokeimens\). Placed before us as the goal. See this same participle used with the "joy" (\charas\) set before Jesus (12:2|).
rwp@Hebrews:7:18 @{A disannulling} (\athetsis\). Late word from \athete\ (alpha privative and \tithmi\), to set aside (Mark:6:26|), in N.T. only here and strkjv@9:26|. Common in the papyri in a legal sense of making void. Involved in \metathesis\ (change in verse 12|). {Foregoing} (\proagouss\). Present active participle of \proag\, to go before (1Timothy:1:18|). {Because of its weakness} (\dia to auts asthenes\). Neuter abstract adjective with article for quality as in verse 7| with \dia\ and accusative case for reason. {Unprofitableness} (\anpheles\). Old compound (alpha privative and \ophelos\) useless, and neuter singular like \asthenes\. In N.T. only here and strkjv@Titus:3:9|.
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:9:14 @{How much more} (\posi mallon\). Instrumental case, "by how much more," by the measure of the superiority of Christ's blood to that of goats and bulls and the ashes of a heifer. {Through the eternal Spirit} (\dia pneumatos ainiou\). Not the Holy Spirit, but Christ's own spirit which is eternal as he is. There is thus a moral quality in the blood of Christ not in that of other sacrifices. {Offered himself} (\heauton prosnegken\). Second aorist active indicative of \prospher\ (used so often as in strkjv@5:1,3; strkjv@8:3|). The voluntary character of Christ's death is again emphasized. {Without blemish} (\ammon\). Old compound adjective (Colossians:1:22; strkjv@1Peter:1:19|) as the sacrifice had to be (Exodus:29:1; strkjv@Leviticus:1:3,10|). {Shall cleanse from conscience} (\kathariei tn suneidsin humn\). Future active indicative of \kathariz\. Some MSS. have \hmn\ (our). The old Greek used \kathair\, not \kathariz\ (in inscriptions for ceremonial cleansing, Deissmann, _Bible Studies_, pp. 216f.), for cleansing. {From dead works} (\apo nekrn ergn\). As in strkjv@6:1|. "A pause might be made before \ergn\, from dead--(not bodies but) works."
rwp@Hebrews:9:15 @{Mediator of a new covenant} (\diathks kains mesits\). See strkjv@8:6| for this phrase with \kreittonos\ instead of \kains\. {A death having taken place} (\thanatou genomenou\). Genitive absolute, referring to Christ's death. {For the redemption} (\eis apolutrsin\). {Of the transgressions} (\tn parabasen\). Really ablative case, "from the transgressions." See verse 12|, \lutrsin\. {Under the first covenant} (\epi ti prti diathki\). Here there is a definite statement that the real value in the typical sacrifices under the Old Testament system was in the realization in the death of Christ. It is Christ's death that gives worth to the types that pointed to him. Songs:then the atoning sacrifice of Christ is the basis of the salvation of all who are saved before the Cross and since. {That they may receive} (\hops labsin\). Purpose clause (God's purpose in the rites and symbols) with \hops\ and the second aorist active subjunctive of \lamban\.
rwp@Hebrews:11:3 @{By faith} (\pistei\). Instrumental case of \pistis\ which he now illustrates in a marvellous way. Each example as far as verse 31| is formally and with rhetorical skill introduced by \pistei\. After that only a summary is given. {We understand} (\nooumen\). Present active indicative of \noe\, old verb (from \nous\, intellect) as in strkjv@Matthew:15:17; strkjv@Romans:1:20|. The author appeals to our knowledge of the world in which these heroes lived as an illustration of faith. Recent books by great scientists like Eddington and Jeans confirm the position here taken that a Supreme Mind is behind and before the universe. Science can only stand still in God's presence and believe like a little child. {The worlds} (\tous ainas\). "The ages" as in strkjv@1:2| (cf. Einstein's fourth dimension, time). Accusative case of general reference. {Have been framed} (\katrtisthai\). Perfect passive infinitive of \katartiz\, to mend, to equip, to perfect (Luke:6:40|), in indirect discourse after \nooumen\. {Songs:that} (\eis to\). As a rule \eis to\ with the infinitive is final, but sometimes as here it expresses result as in strkjv@Romans:12:3| (Robertson, _Grammar_, p. 1003). {Hath been made} (\gegonenai\). Perfect active infinitive of \ginomai\. {What is seen} (\to blepomenon\). Present passive articular participle (accusative case of general reference) of \blep\. {Of things which do appear} (\ek phainomenn\). Ablative case with \ek\ (out of) of the present passive participle. The author denies the eternity of matter, a common theory then and now, and places God before the visible universe as many modern scientists now gladly do.
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:11:27 @{Not fearing} (\m phobtheis\). Negative \m\ with first aorist passive participle of \phobe\ here used transitively with the accusative as in strkjv@Matthew:10:26|. Moses did flee from Egypt after slaying the Egyptian (Exodus:2:15|), but the author omits that slaughter and ignores it as the dominant motive in the flight of Moses. \Thumon\ (wrath) is common in the N.T. (Luke:4:28|), though here only in Hebrews. {He endured} (\ekartersen\). First aorist (constative) active indicative of \kartere\, old word from \karteros\, strong, here only in N.T. Moses had made his choice before slaying the Egyptian. He stuck to its resolutely. {As seeing him who is invisible} (\ton aoraton hs horn\). This is the secret of his choice and of his loyalty to God and to God's people. This is the secret of loyalty in any minister today who is the interpreter of God to man (2Corinthians:4:16-18|).
rwp@Hebrews:12:1 @{Therefore} (\toigaroun\). Triple compound inferential participle (\toi, gar, oun\) like the German _doch denn nun_, a conclusion of emphasis, old particle, in N.T. only here and strkjv@1Thessalonians:4:8|. There should be no chapter division here, since strkjv@12:1-3| really is the climax in the whole argument about the better promises (10:19-12:3|) with a passionate appeal for loyalty to Christ. {Us also} (\kai hmeis\). We as well as "these all" of strkjv@11:39| and all the more because of the "something better" given us in the actual coming of Christ. {Compassed about} (\echontes perikeimenon\). Literally, "having (\echontes\, present active participle of \ech\) lying around us" (\perikeimenon\, present middle participle of \perikeimai\, old verb as in strkjv@Luke:17:2|). {Cloud of witnesses} (\nephos marturn\). Old word (Latin _nubes_), here only in the N.T., for vast mass of clouds. \Nephel\ is a single cloud. The metaphor refers to the great amphitheatre with the arena for the runners and the tiers upon tiers of seats rising up like a cloud. The \martures\ here are not mere spectators (\theatai\), but testifiers (witnesses) who testify from their own experience (11:2,4,5,33,39|) to God's fulfilling his promises as shown in chapter strkjv@Hebrews:11|. {Laying aside} (\apothemenoi\). Second aorist-middle (indirect, from ourselves) participle of \apotithmi\, old verb as in strkjv@Colossians:3:8| (laying off old clothes). The runners ran in the stadium nearly naked. {Every weight} (\ogkon panta\). Old word (kin to \enegkein, pher\) like \phortos, baros\. Here every encumbrance that handicaps like doubt, pride, sloth, anything. No trailing garment to hinder or trip one. {The sin which doth so easily beset us} (\tn euperistaton hamartian\). "The easily besetting sin." There are a dozen possible renderings of this double compound verbal from \eu\, well, and \periistmi\, to place around or to stand around (intransitive). The Vulgate has _circumstans nos peccatum_ (the sin standing around us). Probably this is the true idea here, "the easily encompassing (or surrounding) sin." In this case apostasy from Christ was that sin. In our cases it may be some other sin. The verbal adjective reminds one of the ring of wild beasts in the jungle that encircle the camp-fire at night each ready to pounce upon a careless victim. {Let us run} (\trechmen\). Present active volitive subjunctive of \trech\, "let us keep on running." {With patience} (\di' hupomons\). Not with impatience, doubt, or despair. {The race that is set before us} (\ton prokeimenon hmin agna\). Note the article and the present middle participle of \prokeimai\, old compound (already in strkjv@6:18|, and also in strkjv@12:2|). Dative case (\hmin\) of personal interest.
rwp@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:12:19 @{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@Hebrews:12:28 @{Wherefore} (\dio\). Ground for loyalty to Christ and for calm trust in God. {That cannot be shaken} (\asaleuton\). Old compound with alpha privative and the verbal adjective from \saleu\ just used. In N.T. only here and strkjv@Acts:27:41|. {Let us have grace} (\echmen charin\). Present active volitive subjunctive of \ech\, "Let us keep on having grace" as in strkjv@4:16|, though it can mean "Let us keep on having gratitude" as in strkjv@Luke:17:9|. {Whereby} (\di' hs\). That is \dia charitos\. {We may offer service} (\latreumen\). This subjunctive in a relative clause can be volitive like \echmen\ just before (cf. imperative \stte\ in strkjv@1Peter:5:12|) or it might be the futuristic subjunctive as in strkjv@8:3| (\ho prosenegki\). {Well pleasing} (\euarests\). Old compound adverb, here only in N.T. {With reverence and awe} (\meta eulabeias kai deous\). For \eulabeia\ see strkjv@5:7; strkjv@11:7|. \Deos\ is apprehension of danger as in a forest. "When the voice and tread of a wild beast are distinctly heard close at hand the \deos\ becomes \phobos\" (Vincent).
rwp@Hebrews:13:14 @{An abiding city} (\menousan polin\). Jerusalem has lost its charm for followers of Christ. Vincent rightly argues that the Epistle must have been written before the destruction of Jerusalem else a reference to that event could hardly have been avoided here. We are now where Abraham was once (11:10|).
rwp@James:1:27 @{Pure religion and undefiled} (\thrskeia kathara kai amiantos\). Numerous examples in papyri and inscriptions of \thrskeia\ for ritual and reverential worship in the Roman Empire (Moulton and Milligan's _Vocabulary_; Deissmann, _St. Paul_, p. 251). As Hort shows, this is not a definition of religion or religious worship, but only a pertinent illustration of the right spirit of religion which leads to such acts. {Before our God and Father} (\para ti thei kai patri\). By the side of (\para\) and so from God's standpoint (Mark:10:27|). \Amiantos\ (compound verbal adjective, alpha privative, \miain\ to defile), puts in negative form (cf. strkjv@1:4,6|) the idea in \kathara\ (pure, clean). This (\haut\). Feminine demonstrative pronoun in the predicate agreeing with \thrskeia\. {To visit} (\episkeptesthai\). Epexegetic (explaining \haut\) present middle infinitive of \episkeptomai\, common verb to go to see, to inspect, present tense for habit of going to see. See strkjv@Matthew:25:36,43| for visiting the sick. {The fatherless and widows} (\orphanous kai chras\). "The natural objects of charity in the community" (Ropes). \Orphanos\ is old word for bereft of father or mother or both. In N.T. only here and strkjv@John:14:18|. Note order (orphans before widows). {Unspotted} (\aspilon\). Old adjective (alpha privative and \spilos\, spot), spotless. This the more important of the two illustrations and the hardest to execute. {To keep} (\trein\). Present active infinitive, "to keep on keeping oneself un-specked from the world" (a world, \kosmos\, full of dirt and slime that bespatters the best of men).
rwp@James:2:3 @{And ye have regard to} (\epiblepste de epi\). First aorist active subjunctive (still with \ean\ of verse 2|) of \epiblep\, followed by repeated preposition \epi\, to gaze upon, old compound, in N.T. only here and strkjv@Luke:1:48; strkjv@9:38|. {Weareth} (\phorounta\). "Wearing," present active participle of the old frequentative verb \phore\ (from \pher\), to bear constantly, to wear (Matthew:11:8|). Note repeated article \tn\ (the) with \esthta\ pointing to verse 2|. {And say} (\kai eipte\). Continuing the third-class condition with \ean\ and second aorist active subjunctive of \eipon\. {Sit thou here in a good place} (\su kathou hde kals\). Emphatic position of \su\, "Do thou sit here in a good place." Present middle imperative of \kathmai\ to sit for the literary \kathso\. See strkjv@Matthew:23:6| for the first seats in the synagogue (places of honour). {And ye say to the poor man} (\kai ti ptchi eipte\). Third class condition with \ean\ continued as before (\eipte\). Note article \ti\ pointing to verse 2|. {Stand thou there} (\su stthi ekei\). Second aorist (intransitive) active imperative of \histmi\, to place. Ingressive aorist, Take a stand. \Su\ emphatic again. The MSS. vary in the position of \ekei\ (there). {Or sit under my footstool} (\ kathou hupo to hupopodion mou\). For this use of \hupo\ "down against" or "down beside" see strkjv@Exodus:19:17| \hupo to oros\ ("at the foot of the mountain") and \hupo se\ ("at thy feet") (Deuteronomy:33:3|). Conquerors often placed their feet on the necks of the victims (Luke:20:43|).
rwp@James:2:6 @{But ye have dishonoured the poor man} (\humeis de timasate ton ptchon\). First aorist active indicative of \atimaz\, old verb from \atimos\, dishonoured (Matthew:13:57|). In the act of partiality pictured in strkjv@2:3|. {Oppress you} (\katadunasteuousin humn\). Not very common compound (\katadunasteu\, present active indicative, from \kata\ and \dunasts\, potentate, strkjv@Luke:1:52|), used of the devil in strkjv@Acts:10:38| (only other N.T. example). Examples in papyri of harsh treatment by men in authority. Already poor Christians are feeling pressure from rich Jews as overlords. {Drag you} (\helkousin humas\). Old and vigorous word for violent treatment, as of Paul in strkjv@Acts:16:19; strkjv@21:30|. Cf. such violence in strkjv@Luke:12:58; strkjv@Acts:8:3|. {Before the judgment-seats} (\eis kritria\). "To courts of justice" as in strkjv@1Corinthians:6:2,4| (only other N.T. examples). Common in the papyri in this sense. From \krin\ to judge, \krits\ (judge), place where judgment is given.
rwp@James:2:21 @{Justified by works} (\ex ergn edikaith\). First aorist passive indicative of \dikaio\ (see Galatians and Romans for this verb, to declare righteous, to set right) in a question with \ouk\ expecting an affirmative answer. This is the phrase that is often held to be flatly opposed to Paul's statement in strkjv@Romans:4:1-5|, where Paul pointedly says that it was the faith of Abraham (Romans:4:9|) that was reckoned to Abraham for righteousness, not his works. But Paul is talking about the faith of Abraham before his circumcision (4:10|) as the basis of his being set right with God, which faith is symbolized in the circumcision. James makes plain his meaning also. {In that he offered up Isaac his son upon the altar} (\anenegkas Isaak ton huion autou epi to thusiastrion\). They use the same words, but they are talking of different acts. James points to the offering (\anenegkas\ second aorist--with first aorist ending--active participle of \anapher\) of Isaac on the altar (Genesis:22:16f.|) as _proof_ of the faith that Abraham already had. Paul discusses Abraham's faith as the basis of his justification, that and not his circumcision. There is no contradiction at all between James and Paul. Neither is answering the other. Paul may or may not have seen the Epistle of James, who stood by him loyally in the Conference in Jerusalem (Acts:15; strkjv@Galatians:2|).
rwp@James:2:26 @{Apart from the spirit} (\chris pneumatos\). "Apart from breath" (the breath of life). It is not easy to tell when one is dead, but the absence of a sign of breath on a glass before the mouth and nose is proof of death. Startling picture of dead faith in our churches and church members with only a name to live (Revelation:3:2|).
rwp@James:3:17 @{First pure} (\prton men hagn\). First in rank and time. \Hagnos\ is from the same root as \hagios\ (holy), old adjective, pure from fault, not half-good and half-bad, like that above. {Then peaceable} (\epeita eirnik\). Old adjective from \eirn\ (peace), loving peace here, bringing peace in strkjv@Hebrews:12:11| (only N.T. examples). But clearly great as peace is, purity (righteousness) comes before peace and peace at any price is not worth the having. Hence Jesus spurned the devil's peace of surrender. {Gentle} (\epieiks\). Old adjective (from \eikos\, reasonable, fair), equitable (Phillipians:4:5; strkjv@1Peter:2:18|). No English word renders it clearly. {Easy to be entreated} (\eupeiths\). Old adjective (\eu, peithomai\), compliant, approachable. Only here in N.T. {Mercy} (\eleous\). Practical help (2:13,16|). {Good fruits} (\karpn agathn\). \Kaloi karpoi\ in strkjv@Matthew:7:17f|. Good deeds the fruit of righteousness (Phillipians:1:11|). {Without variance} (\adiakritos\). Late verbal adjective (from alpha privative and \diakrin\, to distinguish). "Unhesitating," not doubting (\diakrinomenos\) like the man in strkjv@1:6|. Here only in N.T. This wisdom does not put a premium on doubt. {Without hypocrisy} (\anupokritos\). Late and rare verbal adjective (alpha privative and \hupokrin\). Not hypocritical, sincere, unfeigned (Romans:12:9|).
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:4:11 @{Speak not one against another} (\m katalaleite allln\). Prohibition against such a habit or a command to quit doing it, with \m\ and the present imperative of \katalale\, old compound usually with the accusative in ancient Greek, in N.T. only with the genitive (here, strkjv@1Peter:2:12; strkjv@3:16|). Often harsh words about the absent. James returns to the subject of the tongue as he does again in strkjv@5:12| (twice before, strkjv@1:26; strkjv@3:1-12|). {Judgeth} (\krinn\). In the sense of harsh judgment as in strkjv@Matthew:7:1; strkjv@Luke:6:37| (explained by \katadikaz\). {Not a doer of the law, but a judge} (\ouk poits nomou, alla krits\). This tone of superiority to law is here sharply condemned. James has in mind God's law, of course, but the point is the same for all laws under which we live. We cannot select the laws which we will obey unless some contravene God's law, and so our own conscience (Acts:4:20|). Then we are willing to give our lives for our rebellion if need be.
rwp@James:5:3 @{Are rusted} (\katitai\). Perfect passive indicative (singular for \chrusos\ and \arguros\ are grouped as one) of \katio\, late verb (from \ios\, rust) with perfective sense of \kata\, to rust through (down to the bottom), found only here, Sir. strkjv@12:11, Epictetus (_Diss_. 4, 6, 14). {Rust} (\ios\). Poison in strkjv@James:3:8; strkjv@Romans:3:13| (only N.T. examples of old word). Silver does corrode and gold will tarnish. Dioscorides (V.91) tells about gold being rusted by chemicals. Modern chemists can even transmute metals as the alchemists claimed. {For a testimony} (\eis marturion\). Common idiom as in strkjv@Matthew:8:4| (use of \eis\ with accusative in predicate). {Against you} (\humin\). Dative of disadvantage as in strkjv@Mark:6:11| (\eis marturion autois\) where in the parallel passage (Luke:9:5|) we have \eis marturion ep' autous\. "To you" will make sense, as in strkjv@Matthew:8:4; strkjv@10:18|, but "against" is the idea here as in strkjv@Luke:21:13|. {Shall eat} (\phagetai\). Future middle (late form from \ephagon\) of defective verb \esthi\, to eat. {Your flesh} (\tas sarkas\). The plural is used for the fleshy parts of the body like pieces of flesh (Revelation:17:16; strkjv@19:18,21|). Rust eats like a canker, like cancer in the body. {As fire} (\hs pur\). Editors differ here whether to connect this phrase with \phagetai\, just before (as Mayor), for fire eats up more rapidly than rust, or with the following, as Westcott and Hort and Ropes, that is the eternal fire of Gehenna which awaits them (Matthew:25:41; strkjv@Mark:9:44|). This interpretation makes a more vivid picture for \ethsaurisate\ (ye have laid up, first aorist active indicative of \thsauriz\, strkjv@Matthew:6:19| and see strkjv@Proverbs:16:27|), but it is more natural to take it with \phagetai\.
rwp@James:5:9 @{Murmur not} (\m stenazete\). Prohibition with \m\ and the present active imperative of \stenaz\, old verb, to groan. "Stop groaning against one another," as some were already doing in view of their troubles. In view of the hope of the Second Coming lift up your heads. {That ye be not judged} (\hina m krithte\). Negative purpose clause with \hina m\ and the first aorist passive subjunctive of \krin\. As already indicated (2:12f.; strkjv@4:12|) and repeated in strkjv@5:12|. Reminiscence of the words of Jesus in strkjv@Matthew:7:1f|. {Standeth before the doors} (\pro tn thurn hestken\). Perfect active indicative of \histmi\, "is standing now." Again like the language of Jesus in strkjv@Matthew:24:33| (\epi thurais\) and strkjv@Mark:13:29|. Jesus the Judge is pictured as ready to enter for the judgment.
rwp@Info_John @ THE BELOVED DISCIPLE The book claims to be written by "the disciple whom Jesus loved" (John:21:20|) who is pointedly identified by a group of believers (apparently in Ephesus) as the writer: "This is the disciple which beareth witness of these things, and wrote these things: and we know that his witness is true" (John:21:24|). This is the first criticism of the Fourth Gospel of which we have any record, made at the time when the book was first sent forth, made in a postscript to the epilogue or appendix. Possibly the book closed first with strkjv@John:20:31|, but chapter 21 is in precisely the same style and was probably added before publication by the author. The natural and obvious meaning of the language in strkjv@John:21:24| is that the Beloved Disciple wrote the whole book. He is apparently still alive when this testimony to his authorship is given. There are scholars who interpret it to mean that the Beloved Disciple is responsible for the facts in the book and not the actual writer, but that is a manifest straining of the language. There is in this verse no provision made for a redactor as distinct from the witness as is plausibly set forth by Dr. A. E. Garvie in _The Beloved Disciple_ (1922).
rwp@Info_John @ A PERSONAL WITNESS It is manifest all through the book that the writer is the witness who is making the contribution of his personal knowledge of the Lord Jesus Christ during his earthly ministry. In strkjv@John:1:14| he plainly says that "the Word became flesh, and dwelt among us and we beheld his glory" (\etheasametha tn doxan autou\). He here associates others with him in this witness to the glory of the Word, but in strkjv@John:21:25| he employs the singular "I suppose" (\oimai\) in sharp dis- tinction from the plural "we know" (\oidamen\) just before. The writer is present in nearly all the scenes described. The word witness (\marture, marturia\) so common in this Gospel (John:1:7,8,19; strkjv@3:11,26,33; strkjv@5:31; strkjv@12:17; strkjv@21:24|, etc.) illustrates well this point of view. In the Gospel of Luke we have the work of one who was not a personal witness of Christ (Luke:1:1-4|). In the Gospel of Matthew we possess either the whole work of a personal follower and apostle or at least the Logia of Matthew according to Papias preserved in it. In Mark's Gospel we have as the basis the preaching of Simon Peter as preserved by his interpreter John Mark. John's Gospel claims to be the personal witness of "the disciple whom Jesus loved" and as such deserves and has received exceptional esteem. One may note all through the book evidences of an eye-witness in the vivid details.
rwp@Info_John @ ONLY ONE JOHN OF EPHESUS It is true that an ambiguous statement of Papias (circa A.D. 120) is contained in Eusebius where the phrase "the Elder John " (\ho presbuteros Ianns\) occurs. The most natural way to understand Papias is that he is referring to the Apostle John by this phrase as he describes the teachings of the apostles by "the words of the elders" just before. This interpretation of the allusion of Papias has been rendered almost certain by the work of Dom John Chapman, _John the Presbyter and the Fourth Gospel_ (1911). Not before Eusebius is the error found of two Johns in Ephesus, one the apostle, the other the so-called Presbyter. "Papias is no witness for the admission of two Johns of Asia Minor. Irenaeus, too, in any case, knows of but one John of Asia Minor. And this John was an eye-witness of our Lord's Life" (Bousset, _Die Offenbarumg des Joh._, p. 38, translation of Nolloth, _The Fourth Evangelist_, p. 63, note). Let this be admitted and much becomes clear.
rwp@Info_John @ A DIFFERENT STYLE OF TEACHING Songs:different is it in fact that some men bluntly assert that Jesus could not have spoken in the same fashion as presented in the Synoptics and in the Fourth Gospel. Such critics need to recall the Socrates of Xenophon's _Memorabilia_ and of Plato's _Dialogues_. There is a difference beyond a doubt, but there is also some difference in the reports in the Synoptics. Jesus for the most part spoke in Aramaic, sometimes in Greek, as to the great crowds from around Palestine (the Sermon on the Mount, for instance). There is the Logia of Jesus (Q of criticism) preserved in the non-Markan portions of Matthew and Luke besides Mark, and the rest of Matthew and Luke. Certain natural individualities are preserved. The difference is greater in the Fourth Gospel, because John writes in the ripeness of age and in the richness of his long experience. He gives his reminiscences mellowed by long reflection and yet with rare dramatic power. The simplicity of the language leads many to think that they understand this Gospel when they fail to see the graphic pictures as in chapters strkjv@John:7-11|. The book fairly throbs with life. There is, no doubt, a Johannine style here, but curiously enough there exists in the Logia (Q) a genuine Johannine passage written long before the Fourth Gospel (Matthew:11:25-30; strkjv@Luke:10:21-24|). The use of "the Father" and "the Son" is thoroughly Johannine. It is clear that Jesus used the Johannine type of teaching also. Perhaps critics do not make enough allowance for the versatility and variety in Jesus.
rwp@Info_John @ HISTORICAL VALUE OF THE FOURTH GOSPEL It is just here that the chief attack is made on the Fourth Gospel even by some who admit the Johannine authorship. It is now assumed by some that the Fourth Gospel is not on a par with the Synoptics in historical reliability and some harmonies omit it entirely or place it separately at the close, though certainly Tatian used it with the Synoptics in his _Diatessaron_, the first harmony of the Gospels. Some even follow Schmiedel in seeing only a symbolic or parabolic character in the miracles in the Fourth Gospel, particularly in the narrative of the raising of Lazarus in chapter strkjv@John:11| which occurs here alone. But John makes this miracle play quite an important part in the culmination of events at the end. Clearly the author professes to be giving actual data largely out of his own experience and knowledge. It is objected by some that the Fourth Gospel gives an unnatural picture of Christ with Messianic claims at the very start. But the Synoptics give that same claim at the baptism and temptation, not to mention Luke's account of the Boy Jesus in the temple. The picture of the Jews as hostile to Jesus is said to be overdrawn in the Fourth Gospel. The answer to that appears in the Sermon on the Mount, the Sabbath miracles, the efforts of the Pharisees and lawyers to catch Jesus in his talk, the final denunciation in strkjv@Matthew:23|, all in the Synoptics. The opposition to Jesus grew steadily as he revealed himself more clearly. Some of the difficulties raised are gratuitous as in the early cleansing of the temple as if it could not have happened twice, confounding the draught of fishes in chapter strkjv@John:21| with that in strkjv@Luke:5|, making Mary of Bethany at the feast of a Simon in chapter strkjv@John:12| the same as the sinful woman at the feast of another Simon in strkjv@Luke:7|, making John's Gospel locate the last passover meal a day ahead instead of at the regular time as the Synoptics have it. Rightly interpreted these difficulties disappear. In simple truth, if one takes the Fourth Gospel at its face value, the personal recollections of the aged John phrased in his own way to supplement the narratives in the Synoptics, there is little left to give serious trouble. The Jerusalem ministry with the feasts is a case in point. The narrative of the call of the first disciples in chapter strkjv@John:1| is another. The author followed Simon in bringing also his own brother James to Jesus. John was present in the appearance of Christ before Annas, and Pilate. He was at the Cross when no other apostles were there. He took the mother of Jesus to his home and then returned to the Cross. He saw the piercing of the side of Jesus. He knew and saw the deed of Joseph of Arimathea and Nicodemus. E. H. Askwith has a most helpful discussion of this whole problem in _The Historical Value of the Fourth Gospel_ (1910).
rwp@Info_John @ BUT DIFFERENT FROM THE APOCALYPSE It should be said at once that the Johannine authorship of the Fourth Gospel does not depend on that of the Apocalypse. In fact, some men hold to the Johannine authorship of the Apocalypse who deny that of the Gospel while some hold directly the opposite view. Some deny the Johannine authorship of both Gospel and Apocalypse, while the majority hold to the Johannine authorship of Gospel, Epistles, and Apocalypse as was the general rule till after the time of Origen. The author of the Apocalypse claims to be John (Revelation:1:4,9; strkjv@22:8|), though what John he does not say. Denial of the existence of a "Presbyter John" naturally leads one to think of the Apostle John. Origen says that John, the brother of James, was banished to the Isle of Patmos where he saw the Apocalypse. There is undoubted radical difference in language between the Apocalypse and the other Johannine books which will receive discussion when the Apocalypse is reached. Westcott explained these differences as due to the early date of the Apocalypse in the reign of Vespasian before John had become master of the Greek language. Even J. H. Moulton (_Prolegomena_, p. 9, note 4) says bluntly: "If its date was 95 A.D., the author cannot have written the fourth Gospel only a short time after." Or before, he would say. But the date of the Apocalypse seems definitely to belong to the reign of Domitian. Songs:one ventures to call attention to the statement in strkjv@Acts:4:13| where Peter and John are described as \agrammatoi kai iditai\ (unlettered and private or unschooled men). It is curious also that it is precisely in 2Peter and the Apocalypse that we have so many grammatical solecisms and peculiarities. We know that the Fourth Gospel was reviewed by a group of John's friends in Ephesus, while he was apparently alone in the Isle of Patmos. The excitement of the visions would naturally increase the uncouth vernacular of the Apocalypse so much like that in the Greek papyri as seen in Milligan's _Greek Papyri_, for instance. This being true, one is able, in spite of Moulton's dictum, to hold to the Johannine authorship of both Gospel and Apocalypse and not far apart in date.
rwp@John:1:9 @{There was} (\n\). Imperfect indicative. Emphatic position at the beginning of the sentence and so probably not periphrastic conjugation with \erchomenon\ (coming) near the end, though that is possible. {The true light} (\to phs to althinon\). "The light the genuine," not a false light of wreckers of ships, but the dependable light that guides to the harbor of safety. This true light had been on hand all the time in the darkness (\n\ imperfect, linear action) before John came. {Even the light} (not in the Greek). Added in the English to make plain this interpretation. {Lighteth every man} (\phtizei panta anthrpon\). Old verb (from \phs\) to give light as in strkjv@Revelation:22:5; strkjv@Luke:11:35f|. The Quakers appeal to this phrase for their belief that to every man there is given an inner light that is a sufficient guide, the Quaker's text it is called. But it may only mean that all the real light that men receive comes from Christ, not necessarily that each one receives a special revelation. {Coming} (\erchomenon\). This present middle participle of \erchomai\ can be taken with \anthrpon\ just before (accusative masculine singular), "every man as he comes into the world." It can also be construed with \phs\ (nominative neuter singular). This idea occurs in strkjv@John:3:19; strkjv@11:27; strkjv@12:46|. In the two last passages the phrase is used of the Messiah which makes it probable here. But even so the light presented in strkjv@11:27; strkjv@12:46| is that of the Incarnate Messiah, not the Pre-incarnate Logos. Here \kosmos\ rather than \panta\ occurs in the sense of the orderly universe as often in this Gospel. See strkjv@Ephesians:1:4|.
rwp@John:1:10 @{He was in the world} (\en ti kosmi n\). Imperfect tense of continuous existence in the universe before the Incarnation as in verses 1,2|. {Was made by him} (\di' autou egeneto\). "Through him." Same statement here of "the world" (\ho kosmos\) as that made in verse 3| of \panta\. {Knew him not} (\auton ouk egn\). Second aorist active indicative of common verb \ginosk\, what Gildersleeve called a negative aorist, refused or failed to recognize him, his world that he had created and that was held together by him (Colossians:1:16|). Not only did the world fail to know the Pre-incarnate Logos, but it failed to recognize him when he became Incarnate (John:1:26|). Two examples in this sentence of John's fondness for \kai\ as in verses 1,4,5,14|, the paratactic rather than the hypotactic construction, like the common Hebrew use of _wav_.
rwp@John:1:12 @{As many as received him} (\hosoi elabon auton\). Effective aorist active indicative of \lamban\ "as many as did receive him," in contrast with \hoi idioi\ just before, exceptional action on the part of the disciples and other believers. {To them} (\autois\). Dative case explanatory of the relative clause preceding, an anacoluthon common in John 27 times as against 21 in the Synoptists. This is a common Aramaic idiom and is urged by Burney (_Aramaic Origin_, etc., p. 64) for his theory of an Aramaic original of the Fourth Gospel. {The right} (\exousian\). In strkjv@5:27| \edken\ (first aorist active indicative of \didmi\) \exousian\ means authority but includes power (\dunamis\). Here it is more the notion of privilege or right. {To become} (\genesthai\). Second aorist middle of \ginomai\, to become what they were not before. {Children of God} (\tekna theou\). In the full spiritual sense, not as mere offspring of God true of all men (Acts:17:28|). Paul's phrase \huioi theou\ (Gal strkjv@3:26|) for believers, used also by Jesus of the pure in heart (Matthew:5:9|), does not occur in John's Gospel (but in strkjv@Revelation:21:7|). It is possible that John prefers \ta tekna tou theou\ for the spiritual children of God whether Jew or Gentile (John:11:52|) because of the community of nature (\teknon\ from root \tek-\, to beget). But one cannot follow Westcott in insisting on "adoption" as Paul's reason for the use of \huioi\ since Jesus uses \huioi theou\ in strkjv@Matthew:5:9|. Clearly the idea of regeneration is involved here as in strkjv@John:3:3|. {Even to them that believe} (\tois pisteuousin\). No "even" in the Greek, merely explanatory apposition with \autois\, dative case of the articular present active participle of \pisteu\. {On his name} (\eis to onoma\). Bernard notes \pisteu eis\ 35 times in John, to put trust in or on. See also strkjv@2:23; strkjv@3:38| for \pisteu eis to onoma autou\. This common use of \onoma\ for the person is an Aramaism, but it occurs also in the vernacular papyri and \eis to onoma\ is particularly common in the payment of debts (Moulton and Milligan's _Vocabulary_). See strkjv@Acts:1:15| for \onomata\ for persons.
rwp@John:1:14 @{And the Word became flesh} (\kai ho logos sarx egeneto\). See verse 3| for this verb and note its use for the historic event of the Incarnation rather than \n\ of verse 1|. Note also the absence of the article with the predicate substantive \sarx\, so that it cannot mean "the flesh became the Word." The Pre-existence of the Logos has already been plainly stated and argued. John does not here say that the Logos entered into a man or dwelt in a man or filled a man. One is at liberty to see an allusion to the birth narratives in strkjv@Matthew:1:16-25; strkjv@Luke:1:28-38|, if he wishes, since John clearly had the Synoptics before him and chiefly supplemented them in his narrative. In fact, one is also at liberty to ask what intelligent meaning can one give to John's language here apart from the Virgin Birth? What ordinary mother or father ever speaks of a child "becoming flesh"? For the Incarnation see also strkjv@2Corinthians:8:9; strkjv@Galatians:4:4; strkjv@Romans:1:3; strkjv@8:3; strkjv@Phillipians:2:7f.; strkjv@1Timothy:3:16; strkjv@Hebrews:2:14|. "To explain the exact significance of \egeneto\ in this sentence is beyond the powers of any interpreter" (Bernard). Unless, indeed, as seems plain, John is referring to the Virgin Birth as recorded in Matthew and Luke. "The Logos of philosophy is, John declares, the Jesus of history" (Bernard). Thus John asserts the deity and the real humanity of Christ. He answers the Docetic Gnostics who denied his humanity. {Dwelt among us} (\esknsen en hmin\). First aorist ingressive aorist active indicative of \skno\, old verb, to pitch one's tent or tabernacle (\sknos\ or \skn\), in N.T. only here and strkjv@Revelation:7-15; strkjv@12:12; strkjv@13:6; strkjv@21:3|. In Revelation it is used of God tabernacling with men and here of the Logos tabernacling, God's Shekinah glory here among us in the person of his Son. {We beheld his glory} (\etheasametha tn doxan autou\). First aorist middle indicative of \theaomai\ (from \thea\, spectacle). The personal experience of John and of others who did recognize Jesus as the Shekinah glory (\doxa\) of God as James, the brother of Jesus, so describes him (James:2:1|). John employs \theaomai\ again in strkjv@1:32| (the Baptist beholding the Spirit coming down as a dove) and strkjv@1:38| of the Baptist gazing in rapture at Jesus. Songs:also strkjv@4:35; strkjv@11:45; strkjv@1John:1:1f.; strkjv@4:12,14|. By this word John insists that in the human Jesus he beheld the Shekinah glory of God who was and is the Logos who existed before with God. By this plural John speaks for himself and all those who saw in Jesus what he did. {As of the only begotten from the Father} (\hs monogenous para patros\). Strictly, "as of an only born from a father," since there is no article with \monogenous\ or with \patros\. In strkjv@John:3:16; strkjv@1John:4:9| we have \ton monogen\ referring to Christ. This is the first use in the Gospel of \patr\ of God in relation to the Logos. \Monogens\ (only born rather than only begotten) here refers to the eternal relationship of the Logos (as in strkjv@1:18|) rather than to the Incarnation. It distinguishes thus between the Logos and the believers as children (\tekna\) of God. The word is used of human relationships as in strkjv@Luke:7:12; strkjv@8:42; strkjv@9:38|. It occurs also in the LXX and strkjv@Hebrews:11:17|, but elsewhere in N.T. only in John's writings. It is an old word in Greek literature. It is not clear whether the words \para patros\ (from the Father) are to be connected with \monogenous\ (cf. strkjv@6:46; strkjv@7:29|, etc.) or with \doxan\ (cf. strkjv@5:41,44|). John clearly means to say that "the manifested glory of the Word was as it were the glory of the Eternal Father shared with His only Son" (Bernard). Cf. strkjv@8:54; strkjv@14:9; strkjv@17:5|. {Full} (\plrs\). Probably indeclinable accusative adjective agreeing with \doxan\ (or genitive with \monogenous\) of which we have papyri examples (Robertson, _Grammar_, p. 275). As nominative \plrs\ can agree with the subject of \esknsen\. {Of grace and truth} (\charitos kai altheias\). Curiously this great word \charis\ (grace), so common with Paul, does not occur in John's Gospel save in strkjv@1:14,16,17|, though \altheia\ (truth) is one of the keywords in the Fourth Gospel and in 1John, occurring 25 times in the Gospel and 20 in the Johannine Epistles, 7 times in the Synoptics and not at all in Revelation (Bernard). In strkjv@1:17| these two words picture the Gospel in Christ in contrast with the law of Moses. See Epistles of Paul for origin and use of both words.
rwp@John:1:15 @{Beareth witness} (\marturei\). Historical (dramatic) present indicative of this characteristic word in John (cf. strkjv@1:17f.|). See strkjv@1:32,34| for historical examples of John's witness to Christ. This sentence is a parenthesis in Westcott and Hort's text, though the Revised Version makes a parenthesis of most of verse 14|. The witness of John is adduced in proof of the glory full of grace and truth already claimed for the Incarnate Logos. {Crieth} (\kekragen\). Second perfect active indicative of \kraz\, old verb for loud crying, repeated in dramatic form again for emphasis recalling the wonderful Voice in the wilderness which the Beloved Disciple can still hear echoing through the years. {This was} (\houtos n\). Imperfect indicative where John throws the tense back in past time when he looked forward to the coming of the Messiah as in strkjv@Acts:3:10| where we should prefer "is" (\estin\). Gildersleeve (_Syntax_, p. 96) calls this the "imperfect of sudden appreciation of the real state of things." {Of whom I said} (\hon eipon\). But B C and a corrector of Aleph (Westcott and Hort) have \ho eipn\ "the one who said," a parenthetical explanation about the Baptist, not the words of the Baptist about Christ. {After me} (\opis mou\). See also strkjv@1:27|. Later in time John means. He described "the Coming One" (\ho erchomenos\) before he saw Jesus. The language of John here is precisely that in strkjv@Matthew:3:11| \ho opis mou erchomenos\ (cf. strkjv@Mark:1:7|). The Beloved Disciple had heard the Baptist say these very words, but he also had the Synoptic Gospels. {Is become} (\gegonen\). Second perfect active indicative of \ginomai\. It is already an actual fact when the Baptist is speaking. {Before me} (\emprosthen mou\). In rank and dignity, the Baptist means, \ho ischuroteros mou\ "the one mightier than I" (Mark:1:7|) and \ischuroteros mou\ "mightier than I" (Matthew:3:11|). In strkjv@John:3:28| \emprosthen ekeinou\ (before him, the Christ) does mean priority in time, but not here. This superior dignity of the Messiah John proudly recognizes always (John:3:25-30|). {For he was before me} (\hoti prtos mou n\). Paradox, but clear. He had always been (\n imperfect\) before John in his Pre-incarnate state, but "after" John in time of the Incarnation, but always ahead of John in rank immediately on his Incarnation. \Prtos mou\ (superlative with ablative) occurs here when only two are compared as is common in the vernacular _Koin_. Songs:the Beloved Disciple came first (\prtos\) to the tomb, ahead of Peter (20:4|). Songs:also \prton humn\ in strkjv@15:18| means "before you" as if it were \proteron humn\. Verse 30| repeats these words almost exactly.
rwp@John:1:20 @{And he confessed} (\kai hmologsen\). The continued paratactic use of \kai\ (and) and the first aorist active indicative of \homologe\, old verb from \homologos\ (\homon, leg\, to say the same thing), to confess, in the Synoptics (Matthew:10:32|) as here. {And denied not} (\kai ouk rnsato\). Negative statement of same thing in Johannine fashion, first aorist middle indicative of \arneomai\, another Synoptic and Pauline word (Matthew:10:33; strkjv@2Timothy:2:12|). He did not contradict or refuse to say who he was. {And he confessed} (\kai hmologsen\). Thoroughly Johannine again in the paratactic repetition. {I am not the Christ} (\Eg ouk eimi ho Christos\). Direct quotation again with recitative \hoti\ before it like our modern quotation marks. "I am not the Messiah," he means by \ho Christos\ (the Anointed One). Evidently it was not a new question as Luke had already shown (Luke:3:15|).
rwp@John:1:25 @{Why then baptizest thou?} (\Ti oun baptizeis;\). In view of his repeated denials (three here mentioned). {If thou art not} (\ei su ouk ei\). Condition of first class. They did not interpret his claim to be "the voice" to be important enough to justify the ordinance of baptism. Abrahams (_Studies in Pharisaism and the Gospels_) shows that proselyte baptism was probably practised before John's time, but its use by John was treating the Jews as if they were themselves Gentiles.
rwp@John:1:31 @{And I knew him not} (\kag ouk idein auton\). Repeated in verse 33|. Second past perfect of \oida\ as imperfect. He had predicted the Messiah and described him before he met him and baptized him. See the Synoptics for that story. Whether John knew Jesus personally before the baptism we do not know. {But that he should be made manifest to Israel} (\all' hina phanerthi ti Isral\). Final clause with \hina\ and first aorist passive subjunctive of \phanero\. The purpose of John's ministry was to manifest to Israel with their spiritual privileges (1:49|) the presence of the Messiah. Hence he was baptizing in water those who confessed their sins, he means, as in strkjv@Mark:1:5|. The Synoptic account is presupposed all along here.
rwp@John:1:32 @{Bare witness} (\emartursen\). First aorist active indicative of \marture\. Another specimen of John's witness to the Messiah (1:7,15,19,29,35,36|). {I have beheld} (\tetheamai\). Perfect middle indicative of \theaomai\, the realization of the promise of the sign (verse 33|) by which he should recognize the Messiah. As a matter of fact, we know that he so recognized Jesus as Messiah when he came for baptism before the Holy Spirit came (Matthew:3:14ff.|). But this sight of the Spirit descending as a dove upon Jesus at his baptism (Mark:1:10; strkjv@Matthew:3:16; strkjv@Luke:3:22|) became permanent proof to him. John's allusion assumes the Synoptic record. The Semites regarded the dove as a symbol of the Spirit.
rwp@John:1:36 @{He looked} (\emblepsas\). First aorist active participle of \emblep\, antecedent action before \legei\ (says). {As he walked} (\peripatounti\). Present active participle in dative case after \emblepsas\ and like \erchomenon\ in verse 29| vividly pictures the rapture of John in this vision of Jesus, so far as we know the third and last glimpse of Jesus by John (the baptism, verse 29|, and here). {Saith} (\legei\). Historical present, change from \histkei\ before. He repeats part of the tribute in verse 29|.
rwp@John:1:38 @{Turned} (\strapheis\). Second aorist passive participle of \streph\, vividly picturing the sudden act of Jesus on hearing their steps behind him. {Beheld} (\theasamenos\). First aorist middle participle of \theaomai\ (verse 32|). Both participles here express antecedent action to \legei\ (saith). {Following} (\akolothountas\). Present active participle of \akolouthe\ (verse 37|). It was Christ's first experience of this kind and the two came from the Baptist to Jesus. {What seek ye?} (\Ti zteite;\). Not "whom" (\tina\ strkjv@18:4; strkjv@20:15|), but "what purpose have you." The first words of Jesus preserved in this Gospel. See strkjv@Luke:2:49; strkjv@Matthew:3:15| for words spoken before this and strkjv@Mark:1:15| for Mark's first report in the Galilean ministry. {Rabbi} (\Rabbei\). Aramaic title for "Teacher" which John here translates by \Didaskale\ as he is writing late and for general readers. Luke, a Greek Christian, does not use it, but John recalls his first use of this term to Jesus and explains it. Matthew has it only in the greeting of Judas to the Master (Matthew:26:25,49|) and Mark once by Judas (Mark:14:45|) and twice by Peter (Mark:9:5; strkjv@11:21|). John's Gospel has the disciples at first addressing Jesus by Rabbi while others address him by \Kurie\ (Lord or Sir) as in strkjv@4:11,49; strkjv@5:7|. Peter uses \Kurie\ in strkjv@6:68|. In the end the disciples usually say \Kurie\ (13:6,25|, etc.), but Mary Magdalene says \Rabbounei\ (20:16|). {Being interpreted} (\methermmeuomenon\). Present passive participle of \methermneu\, late compound of \meta\ and \hermneu\, to explain (John:1:42|), old word from \Hermes\, the god of speech (hermeneutics). John often explains Aramaic words (1:38,41,42; strkjv@4:25; strkjv@9:7|, etc.). {Where abidest thou?} (\Pou meneis;\). They wished a place for quiet converse with Jesus.
rwp@John:1:41 @{He findeth first} (\heuriskei houtos prton\). "This one finds (vivid dramatic present) first" (\protn\). \Protn\ (adverb supported by Aleph A B fam. 13) means that Andrew sought "his own brother Simon" (\ton adelphon ton idion Simna\) before he did anything else. But Aleph L W read \prtos\ (nominative adjective) which means that Andrew was the first who went after his brother implying that John also went after his brother James. Some old Latin manuscripts (b, e, r apparently), have \mane\ for Greek \pri\ (early in the morning). Bernard thinks that this is the true reading as it allows more time for Andrew to bring Simon to Jesus. Probably \prton\ is correct, but even so John likely brought also his brother James after Andrew's example. {We have found the Messiah} (\Heurkamen ton Messian\). First aorist active indicative of \heurisk\. Andrew and John had made the greatest discovery of the ages, far beyond gold or diamond mines. The Baptist had told about him. "We have seen him." {Which is} (\ho estin\). Same explanatory neuter relative as in verse 38|, "which word is." This Aramaic title Messiah is preserved in the N.T. only here and strkjv@4:25|, elsewhere translated into \Christos\, Anointed One, from \chri\, to anoint. See on ¯Matthew:1:1| for discussion.
rwp@John:1:42 @{Looked upon him} (\emblepsas auti\). See verse 36| for same word and form of John's eager gaze at Jesus. Luke uses this word of Jesus when Peter denied him (Luke:22:61|). {He brought him} (\gagen auton\). Effective second aorist active indicative of \ago\ as if Andrew had to overcome some resistance on Simon's part. {Thou shalt be called Cephas} (\su klthsi Kphs\). Apparently before Simon spoke. We do not know whether Jesus had seen Simon before or not, but he at once gives him a nickname that will characterize him some day, though not yet, when he makes the noble confession (Matthew:16:17f.|), and Jesus will say, "Thou art Peter." Here the future passive indicative of \kale\ is only prophecy. The Aramaic \Cphs\ (rock) is only applied to Simon in John except by Paul (1Corinthians:1:12; strkjv@Galatians:1:18|, etc.). But the Greek \Petros\ is used by all. In the ancient Greek \petra\ was used for the massive ledge of rock like Stone Mountain while \petros\ was a detached fragment of the ledge, though itself large. This distinction may exist in strkjv@Matthew:16:17f.|, except that Jesus probably used Aramaic which would not have such a distinction.
rwp@John:1:48 @{Whence knowest thou me?} (\Pothen me ginskeis;\). Nathanael is astonished at this tribute, at any knowledge about himself by Jesus. He had overheard Christ's comment and longed to know its source. {Before Philip called thee} (\Pro tou se Philippon phnsai\). Idiomatic Greek, \pro\ and the ablative case of the articular aorist active infinitive (\tou phnsai\, from \phne\, to call) with \se\ as the object and \Philippon\, the accusative of general reference, "before the calling thee as to Philip." {When thou wast under the fig tree} (\onta hupo tn sukn\). "Being under the fig tree," accusative present participle agreeing with \se\. The fig tree was a familiar object in Palestine, probably in leaf at this time, the accusative with \hupo\ may suggest that Nathanael had withdrawn there for prayer. Note genitive with \hupokat\ in verse 50|. Jesus saw Nathanael's heart as well as his mere presence there. He saw him in his worship and so knew him.
rwp@John:1:50 @{Answered and said} (\apekrith kai eipen\). This redundant use of both verbs (cf. strkjv@1:26|) occurs in the Synoptics also and in the LXX also. It is Aramaic also and vernacular. It is not proof of an Aramaic original as Burney argues (_Aramaic Origin_, etc., p. 53). {Because} (\hoti\). Causal use of \hoti\ at beginning of the sentence as in strkjv@14:19; strkjv@15:19; strkjv@16:6|. The second \hoti\ before \eidon\ (I saw) is either declarative (that) or merely recitative (either makes sense here). {Thou shalt see greater things than these} (\meiz toutn opsi\). Perhaps volitive future middle indicative of \hora\ (though merely futuristic is possible as with \opsesthe\ in 51|) ablative case of \toutn\ after the comparative adjective \meiz\. The wonder of Nathanael no doubt grew as Jesus went on.
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:2:3 @{When the wine failed} (\hustersantos oinou\). Genitive absolute with first aorist active participle of \hustere\, old verb from \husteros\, late or lacking. See same use in strkjv@Mark:10:21|. A longer Western paraphrase occurs in some manuscripts. It was an embarrassing circumstance, especially to Mary, if partly due to the arrival of the seven guests. {They have no wine} (\Oinon ouk echousin\). The statement of the fact was in itself a hint and a request. But why made by the mother of Jesus and why to Jesus? She would not, of course, make it to the host. Mary feels some kind of responsibility and exercises some kind of authority for reasons not known to us. Mary had treasured in her heart the wonders connected with the birth of Jesus (Luke:2:19,51|). The ministry of the Baptist had stirred her hopes afresh. Had she not told Jesus all that she knew before he went to the Jordan to be baptized of John? This group of disciples meant to her that Jesus had begun his Messianic work. Songs:she dares propose the miracle to him.
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:3:13 @{But he that descended out of heaven} (\ei m ho ek tou ouranou katabas\). The Incarnation of the Pre-existent Son of God who was in heaven before he came down and so knows what he is telling about "the heavenly things." There is no allusion to the Ascension which came later. This high conception of Christ runs all through the Gospel and is often in Christ's own words as here. {Which is in heaven} (\ho n en ti ourani\). This phrase is added by some manuscripts, not by Aleph B L W 33, and, if genuine, would merely emphasize the timeless existence of God's Son who is in heaven even while on earth. Probably a gloss. But "the Son of man" is genuine. He is the one who has come down out of heaven.
rwp@John:4:1 @{When therefore} (\Hs oun\). Reference to strkjv@3:22f|. the work of the Baptist and the jealousy of his disciples. \Oun\ is very common in John's Gospel in such transitions. {The Lord} (\ho Kurios\). Songs:the best manuscripts (Neutral Alexandrian), though the Western class has \ho Isous\. Mark usually has \ho Isous\ and Luke often \ho Kurios\. In the narrative portion of John we have usually \ho Isous\, but \ho Kurios\ in five passages (4:1; strkjv@6:23; strkjv@11:2; strkjv@20:20; strkjv@21:12|). There is no reason why John should not apply \ho Kurios\ to Jesus in the narrative sections as well as Luke. Bernard argues that these are "explanatory glosses," not in the first draft of the Gospel. But why? When John wrote his Gospel he certainly held Jesus to be \Kurios\ (Lord) as Luke did earlier when he wrote both Gospel and Acts This is hypercriticism. {Knew} (\egn\). Second aorist active indicative of \ginsk\. The Pharisees knew this obvious fact. It was easy for Jesus to know the attitude of the Pharisees about it (2:24|). Already the Pharisees are suspicious of Jesus. {How that} (\hoti\). Declarative \hoti\ (indirect assertion). {Was making and baptizing more disciples than John} (\pleionas mathtas poiei kai baptizei Ians\). Present active indicative in both verbs retained in indirect discourse. Recall the tremendous success of John's early ministry (Mark:1:5; strkjv@Matthew:3:5; strkjv@Luke:3:7,15|) in order to see the significance of this statement that Jesus had forged ahead of him in popular favour. Already the Pharisees had turned violently against John who had called them broods of vipers. It is most likely that they drew John out about the marriage of Herod Antipas and got him involved directly with the tetrarch so as to have him cast into prison (Luke:3:19f.|). Josephus (_Ant_. XVIII. v. 2) gives a public reason for this act of Herod Antipas, the fear that John would "raise a rebellion," probably the public reason for his private vengeance as given by Luke. Apparently John was cast into prison, though recently still free (John:3:24|), before Jesus left for Galilee. The Pharisees, with John out of the way, turn to Jesus with envy and hate.
rwp@John:4:8 @{For} (\gar\). Explanation of the reason for asking her. {Were gone away} (\apellutheisan\). Past perfect of \aperchomai\, to go off. They had already gone before she came. To Sychar (5,39|). {To buy food} (\hina trophas agorassin\). \Hina\ in purpose clause with first aorist active subjunctive of \agoraz\, old verb from \agora\ (marketplace). See strkjv@Matthew:21:12|. \Troph\ (nourishment) is old word from \treph\, to nourish (Matthew:3:4|). "Victuals" (plural).
rwp@John:4:22 @{That which ye know not} (\ho ouk oidate\). Cf. strkjv@Acts:17:23|. "You know whom to worship, but you do not know him" (Westcott). The Samaritans rejected the prophets and the Psalms and so cut themselves off from the fuller knowledge of God. {We} (\hmeis\). We Jews. Jesus is a Jew as he fully recognizes (Matthew:15:24|). {That which we know} (\ho oidamen\). Neuter singular relative as before. The Jews, as the chosen people, had fuller revelations of God (Psalms:147:19f.; strkjv@Romans:9:3-5|). But even so the Jews as a whole failed to recognize God in Christ (1:11,26; strkjv@7:28|). {For salvation is from the Jews} (\hoti h stria ek tn Ioudain estin\). "The salvation," the Messianic salvation which had long been the hope and guiding star of the chosen people (Luke:1:69,71,77; strkjv@Acts:13:26,47|). It was for the whole world (John:3:17|), but it comes "out of" (\ek\) the Jews. This tremendous fact should never be forgotten, however unworthy the Jews may have proved of their privilege. The Messiah, God's Son, was a Jew.
rwp@John:4:43 @{After the two days} (\Meta tas duo hmeras\). Those in verse 40|. {Into Galilee} (\eis tn Galilaian\). As he had started to do (verse 3|) before the interruption at Sychar.
rwp@John:4:49 @{Sir} (\Kurie\). See strkjv@1:38|. {Come down} (\katabthi\). Second aorist active imperative, tense and tone of urgency. \Ere my child die\ (\prin apothanein to paidion mou\). Regular idiom with \prin\ in positive clause, second aorist active infinitive of \apothnsk\ and accusative of general reference, "before dying as to my child." Bengel notes that he only thought Jesus had power before death as even Martha and Mary felt at first (11:21,32|). But the father's heart goes out to Jesus.
rwp@John:5:7 @{When the water is troubled} (\hotan tarachthi to hudr\). Indefinite temporal clause with \hotan\ and the first aorist passive subjunctive of \tarass\, old verb to agitate (Matthew:2:3|). The popular belief was that, at each outflow of this intermittent spring, there was healing power in the water for the first one getting in. {To put me into the pool} (\hina bali me eis tn kolumbthran\). Final use of \hina\ and the second aorist active subjunctive of \ball\, "that he throw me in" quickly before any one else. For this use of \ball\ see strkjv@Mark:7:30; strkjv@Luke:16:20|. {But while I am coming} (\en hi de erchomai\). Temporal use of the relative, "in which time" (\chroni\ or \kairi\ understood). \Eg\ (I) is emphatic.
rwp@John:5:36 @{But the witness which I have is greater than that of John} (\Eg de ech tn marturian meiz tou Ianou\). Literally, "But I have the witness greater than John's." \Meiz\ (\meizona\) is predicate accusative and \Ianou\ is ablative of comparison after \meiz\. Good as the witness of John is, Christ has superior testimony. {To accomplish} (\hina teleis\). Final clause with \hina\ and first aorist active subjunctive of \teleio\, the same idiom in strkjv@4:34|. Jesus felt keenly the task laid on him by the Father (cf. strkjv@3:35|) and claimed at the end that he had performed it (17:4; strkjv@19:30|). Jesus held that the highest form of faith did not require these "works" (\erga\) as in strkjv@2:23; strkjv@10:38; strkjv@14:11|. But these "works" bear the seal of the Father's approval (5:20,36; strkjv@10:25|) and to reject their witness is wrong (10:25; strkjv@10:37f.; strkjv@15:24|). {The very works} (\auta ta erga\). "The works themselves," repeating \ta erga\ just before for vernacular emphasis. {Hath sent me} (\me apestalken\). Perfect active indicative of \apostell\, the permanence of the mission. Cf. strkjv@3:17|. The continuance of the witness is emphasized in strkjv@5:32; strkjv@8:18|.
rwp@John:5:45 @{Think not} (\m dokeite\). Prohibition with \m\ and the present imperative. See on verse 39| for \doke\ for mistaken opinions in John. {I will accuse you} (\eg katgors humn\). Emphasis on \eg\ (I). Future active indicative of \katgore\ (\kata\, against, \agoreu\, to speak in the assembly \agora\, to bring an accusation in court, a public accusation). See strkjv@Romans:3:9| for \proaitiaomai\ for making previous charge and strkjv@Luke:16:1| for \diaball\, a secret malicious accusation, and strkjv@Romans:8:33| for \egkale\, for public charge, not necessarily before tribunal. {Even Moses} (\Muss\). No "even" in the Greek. {On whom ye have set your hope} (\eis hon humeis lpikate\). Perfect active indicative of \elpiz\, state of repose in Moses. Only example of \elpiz\ in John. See strkjv@2Corinthians:1:10| for use of \eis\ with \elpiz\ instead of the usual \epi\ (1Timothy:4:10|).
rwp@John:6:1 @{After these things} (\meta tauta\). A common, but indefinite, note of time in John (3:22; strkjv@5:1; strkjv@6:1; strkjv@7:1|). The phrase does not mean immediate sequence of events. As a matter of fact, a whole year may intervene between the events of chapter 5 in Jerusalem and those in chapter 6 in Galilee. There is no sufficient reason for believing that chapter 6 originally preceded chapter 5. The feeding of the five thousand is the only event before the last visit to Jerusalem recorded in all Four Gospels (Mark:6:30-44; strkjv@Matthew:14:13-21; strkjv@Luke:9:10-17; strkjv@John:6:1-13|). The disciples have returned from the tour of Galilee and report to Jesus. It was the passover time (John:6:4|) just a year before the end. {To the other side of the Sea of Galilee} (\peran ts thalasss ts Galilaias\). The name given in Mark and Matthew. It is called Gennesaret in strkjv@Luke:5:1| and "Sea of Tiberias" in strkjv@John:21:1|. Here "of Tiberias" (\ts Tiberiados\) is added as further description. Herod Antipas A.D. 22 built Tiberias to the west of the Sea of Galilee and made it his capital. See verse 23| for this city. Luke (Luke:9:10|) explains that it was the eastern Bethsaida (Julias) to which Jesus took the disciples, not the western Bethsaida of strkjv@Mark:6:45| in Galilee.
rwp@John:6:11 @{The loaves} (\tous artous\). Those of verse 9|. {Having given thanks} (\eucharistsas\). The usual grace before meals (Deuteronomy:8:10|). The Synoptics use "blessed" \eulogsen\ (Mark:6:41; strkjv@Matthew:14:19; strkjv@Luke:9:16|). {He distributed} (\diedken\). First aorist active indicative of \diadidmi\, old verb to give to several (\dia\, between). {To them that were set down} (\tois anakeimenois\). Present middle participle (dative case) of \anakeimai\, old verb to recline like \anapesein\ in verse 10|. {As much as they would} (\hoson thelon\). Imperfect active of \thel\, "as much as they wished."
rwp@John:6:22 @{Which stood} (\ho hestks\). Perfect active (intransitive) participle of \histmi\, to put, to stand. Jesus had sent the multitudes away the evening before (Mark:6:45; strkjv@Matthew:14:22|), but evidently some did not go very far, still lingering in excitement on the eastern side of the lake next morning. {Boat} (\ploiarion\). Diminutive of \ploion\, little boat (Mark:3:9|). {Entered not with} (\ou suneislthen\). Second aorist active of the double compound verb \suneiserchomai\, followed by associative instrumental case \mathtais\. {Went away alone} (\monoi aplthon\). Second aorist active indicative of \aperchomai\, to go away or off. \Monoi\ is predicate nominative. These people noted these three items.
rwp@John:6:24 @{When the multitude therefore saw} (\hote oun eiden ho ochlos\). Resumption and clarification of the complicated statements of verse 22|. {That Jesus was not there} (\hoti Isous ouk estin ekei\). Present indicative retained in indirect discourse. They still did not understand how Jesus had crossed over, but they acted on the basis of the plain fact. {They themselves got into} (\enebsan autoi eis\). Second aorist active indicative of \embain\ followed by \eis\ (both \en\ and \eis\ together as often in N.T.). {Seeking Jesus} (\ztountes ton Isoun\). Present active participle of \zte\. They had a double motive apart from the curiosity explained in verse 22|. They had clearly not given up the impulse of the evening before to make Jesus king (6:15|) and they had hopes of still another bountiful repast at the hands of Jesus as he said (6:26|).
rwp@John:6:30 @{For a sign} (\smeion\). Predicate accusative, as a sign, with \ti\ (what). As if the sign of the day before was without value. Jesus had said that they did not understand his signs (verse 26|). {That we may see, and believe thee} (\hina idmen kai pisteusmen\). Purpose clause with \hina\ and the second aorist (ingressive) active subjunctive of \hora\ and the first aorist (ingressive) active subjunctive of \pisteu\, "that we may come to see and come to have faith in thee." It is hard to have patience with this superficial and almost sneering mob. {What workest thou?} (\Ti ergazi;\). They not simply depreciate the miracle of the day before, but set up a standard for Jesus.
rwp@John:6:57 @{The living Father} (\ho zn patr\). Nowhere else in the N.T., but see strkjv@5:26| and "the living God" (Matthew:16:16; strkjv@2Corinthians:6:16|). The Father is the source of life and so "I live because of the Father" (\kag z dia ton patera\). {He that eateth me} (\ho trgn me\). Still bolder putting of the mystical appropriation of Christ (51,53,54,56|). {Because of me} (\di' eme\). The same idea appears in strkjv@14:19|: "Because I live ye shall live also." See strkjv@11:25|. Jesus Christ is our ground of hope and guarantee of immortality. Life is in Christ. There is no real difficulty in this use of \dia\ with the accusative as with \dia ton patera\ just before. It occurs also in strkjv@15:3|. As the Father is the fount of life to Christ, so Christ is the fount of life to us. See strkjv@1John:4:9| where \dia\ is used with the genitive (\di' autou\) as the intermediate agent, not the ground or reason as here.
rwp@John:6:62 @{What then if ye should behold} (\ean oun therte\). No "what" in the Greek. Condition of third class with \ean\ and present active subjunctive, "if ye then behold." {Ascending} (\anabainonta\). Present active participle picturing the process. {Where he was before} (\hopou n to proteron\). Neuter articular adjective as adverb (accusative of general reference, at the former time as in strkjv@9:8; strkjv@Galatians:3:13|). Clear statement of Christ's pre-existence in his own words as in strkjv@3:13; strkjv@17:5| (cf. strkjv@1:1-18|).
rwp@John:7:1 @{After these things} (\meta tauta\). John's favourite general note of the order of events. Bernard conceives that the events in strkjv@7:1-14| follow strkjv@7:15-24| and both follow chapter 5, not chapter 6, a wholly needless readjustment of the narrative to suit a preconceived theory. John simply supplements the narrative in the Synoptics at points deemed important. He now skips the period of withdrawal from Galilee of about six months (from passover to tabernacles). {Walked} (\periepatei\). Imperfect active, a literal picture of the itinerant ministry of Jesus. He has returned to Galilee from the region of Caesarea Philippi. He had been avoiding Galilee as well as Judea for six months. {For he would not walk in Judea} (\ou gar thelen en ti Ioudaii\). Imperfect active of \thel\ picturing the attitude of refusal to work in Judea after the events in chapter 5 (perhaps a year and a half before). {Sought to kill} (\eztoun apokteinai\). Imperfect active again, progressive attitude, had been seeking to kill him as shown in strkjv@5:18| where the same words occur.
rwp@John:7:8 @{Go ye up to the feast} (\humeis anabte eis tn heortn\). The emphatic word by position is \humeis\ (ye) in contrast with \eg\ (I). Second aorist active imperative of \anabain\, old and common verb for going up to the feast (2:13|) or anywhere. Take your own advice (7:3|). {I go not up yet} (\eg oup anabain\). Songs:Westcott and Hort after B W L (Neutral) while \ou\ (not) is read by Aleph D, African Latin, Vulgate, Coptic (Western). Some of the early Greek Fathers were puzzled over the reading \ouk\ (I go not up) as contradictory to verse 10| wherein it is stated that Jesus did go up. Almost certainly \ouk\ (not) is correct and is not really contradictory when one notes in verse 10| that the manner of Christ's going up is precisely the opposite of the advice of the brothers in verses 3,4|. "Not yet" (\oup\) is genuine before "fulfilled" (\peplrtai\, perfect passive indicative of \plro\). One may think, if he will, that Jesus changed his plans after these words, but that is unnecessary. He simply refused to fall in with his brothers' sneering proposal for a grand Messianic procession with the caravan on the way to the feast. He will do that on the journey to the last passover.
rwp@John:7:21 @{One work} (\hen ergon\). Direct allusion to the healing of the impotent man when in Jerusalem before (5:1ff.|). He had wrought others before (2:23; strkjv@4:45|), but this one on the Sabbath caused the rulers to try to kill Jesus (5:18|). Some wondered then, others had murder in their hearts. This crowd here is ignorant.
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:7:31 @{When the Christ shall come} (\ho Christos hotan elthi\). Proleptic position of \ho Christos\ again as in 27|, but \elthi\ with \hotan\ rather than \erchtai\, calling more attention to the consummation (whenever he does come). {Will he do?} (\m poisei;\). Future active indicative of \poie\ with \m\ (negative answer expected). Jesus had won a large portion of the pilgrims (\ek tou ochlou polloi\) either before this day or during this controversy. The use of \episteusan\ (ingressive aorist active) looks as if many came to believe at this point. These pilgrims had watched closely the proceedings. {Than those which} (\hn\). One must supply the unexpressed antecedent \toutn\ in the ablative case after \pleiona\ (more). Then the neuter plural accusative relative \ha\ (referring to \smeia\ signs) is attracted to the ablative case of the pronominal antecedent \toutn\ (now dropped out). {Hath done} (\epoisen\). First aorist active indicative of \poie\, a timeless constative aorist summing up all the miracles of Jesus so far.
rwp@John:7:32 @{The Pharisees} (\hoi Pharisaioi\). This group of the Jewish rulers (7:11,15,25f.|) was particularly hostile to Christ, though already the Sadducees had become critical (Matthew:16:6|) and they join here (\hoi archiereis\, the chief priests being Sadducees) in determining to silence Jesus by bringing him before the Sanhedrin. They had heard the whispered talk about Jesus before he arrived (7:12f.|) and still more now. {Heard the multitude murmuring} (\kousan tou ochlou gogguzontos\). First aorist active indicative of \akou\ with the genitive case and the descriptive participle of the vivid onomatopoetic verb \gogguz\ (verse 12|) now grown louder like the hum of bees. It was the defence of Jesus by a portion of the crowd (7:31|) that irritated the Pharisees. Here the Pharisees take the initiative and enlist the Sadducees in the Sanhedrin (for this combination see strkjv@7:45; strkjv@11:47,57; strkjv@Matthew:21:45; strkjv@27:62|, the organized court) to send "officers" (\hupretas\) "to take him" (\hina piassin auton\, final clause with \hina\ and first aorist active subjunctive of \piaz\ for which verb see verse 30|). For \hupretas\ (temple police here) see verse 45; strkjv@18:3,12,22; strkjv@19:6; strkjv@Acts:5:22,26|. For the word see strkjv@Matthew:5:25; strkjv@Luke:1:2|, "an under rower" (\hupo, erets\), any assistant.
rwp@John:8:7 @{When they continued asking} (\hs epemenon ertntes\). Imperfect active indicative of \epimen\ (waiting in addition or still, \epi\, old verb) with supplementary active participle of \erta\, to question. See same construction in strkjv@Acts:12:16| The verb \epimen\ does not occur in John. They saw that Jesus seemed embarrassed, but did not know that it was as much because of "the brazen hardness of the prosecutors" as because of the shame of the deed. {He lifted himself up} (\anekupsen\). First aorist active indicative of \anakupt\, the opposite of \katakupt\, to bend down (verse 8|) or of \kat kupt\ (verse 6|). {He that is without sin} (\ho anamarttos\). Verbal adjective (\an\ privative and \hamarttos\ from \hamartan\), old word, either one who has not sinned as here and strkjv@Deuteronomy:29:19| or one who cannot sin, not in the N.T. {Among you} (\humn\). Objective genitive. {First cast} (\prtos balet\). The nominative \prtos\ means first before others, be the first to cast, not cast before he does something else. See strkjv@20:4|. The verb is second aorist imperative of \ball\, old verb to fling or cast. Jesus thus picks out the executioner in the case.
rwp@John:8:14 @{Even if} (\kan\). That is \kai ean\, a condition of the third class with the present active subjunctive \martur\. Jesus means that his own witness concerning himself is true (\althes\) even if it contravenes their technical rules of evidence. He can and does tell the truth all by himself concerning himself. {For I know whence I came and whither I go} (\hoti oida pothen lthon kai pou hupag\). In this terse sentence with two indirect questions Jesus alludes to his pre-existence with the Father before his Incarnation as in strkjv@17:5| and to the return to the Father after the death and resurrection as in strkjv@13:3; strkjv@14:2f|. He again puts both ideas together in one crisp clause in strkjv@16:28| for the apostles who profess to understand him then. But here these Pharisees are blind to the words of Jesus. "But ye know not whence I come nor whither I go" (\humeis de ouk oidate pothen erchomai pou hupag\). He had spoken of his heavenly destiny (7:33|). Jesus alone knew his personal consciousness of his coming from, fellowship with, and return to the Father. Stier (_Words of the Lord Jesus_) argues that one might as well say to the sun, if claiming to be the sun, that it was night, because it bore witness of itself. The answer is the shining of the sun.
rwp@John:8:37 @{Yet ye seek to kill me} (\alla zteite me apokteinai\). As at the recent feast (7:20,25,30,32; strkjv@8:20|). Some of these very professed believers were even now glowering with murderous vengeance. {Hath not free course in you} (\ou chrei en humin\). Intransitive use of \chre\, old verb from \chros\ (space, place), to have space or room for. They would not abide in Christ's word (verse 31|). They had no longer room for his word when once they understood the spiritual aspect of his message. Jerusalem was now just like Galilee once before (6:60-66|).
rwp@John:8:40 @{But now} (\nun de\). Clear statement that they are not doing "the works of Abraham" in seeking to kill him. See this use of \nun de\ after a condition of second class without \an\ in strkjv@John:16:22,24|. {This did not Abraham} (\touto Abraam ouk epoisen\). Blunt and pointed of their unlikeness to Abraham. {A man that hath told you the truth} (\anthrpon hos ten altheian humin lelalka\). \Anthrpon\ (here=person, one) is accusative case in apposition with {me} (\me\) just before. The perfect active indicative \lelalka\ from \lale\ is in the first person singular because the relative \hos\ has the person of \me\, an idiom not retained in the English {that hath} (that have or who have) though it is retained in the English of strkjv@1Corinthians:15:9| "that am" for \hos eimi\. {Which I heard from God} (\hn kousa para tou theou\). Here we have "I" in the English. "God" here is equal to "My Father" in verse 38|. The only crime of Jesus is telling the truth directly from God.
rwp@John:8:42 @{Ye would love me} (\gapate an eme\). Conclusion of second-class condition with distinct implication that their failure to love Jesus is proof that God is not their Father (protasis). {For I came forth from God} (\eg gar ek tou theou exlthon\). Second aorist active indicative of \exerchomai\, definite historical event (the Incarnation). See strkjv@4:30| for \exlthon ek\. In strkjv@13:3; strkjv@16:30| Jesus is said to have come from (\apo\) God. The distinction is not to be pressed. Note the definite consciousness of pre-existence with God as in strkjv@17:5|. {And am come} (\kai hk\). Present active indicative with perfect sense in the verb stem (state of completion) before rise of the tense and here retained. "I am here," Jesus means. {Of myself} (\ap' emautou\). His coming was not self-initiated nor independent of the Father. "But he (\ekeinos\, emphatic demonstrative pronoun) sent me" and here I am.
rwp@John:8:58 @{Before Abraham was} (\prin Abraam genesthai\). Usual idiom with \prin\ in positive sentence with infinitive (second aorist middle of \ginomai\) and the accusative of general reference, "before coming as to Abraham," "before Abraham came into existence or was born." {I am} (\eg eimi\). Undoubtedly here Jesus claims eternal existence with the absolute phrase used of God. The contrast between \genesthai\ (entrance into existence of Abraham) and \eimi\ (timeless being) is complete. See the same contrast between \en\ in strkjv@1:1| and \egeneto\ in strkjv@1:14|. See the contrast also in strkjv@Psalms:90:2| between God (\ei\, art) and the mountains (\genthnai\). See the same use of \eimi\ in strkjv@John:6:20; strkjv@9:9; strkjv@8:24,28; strkjv@18:6|.
rwp@John:9:16 @{Because he keepeth not the sabbath} (\hoti to sabbaton ou trei\). This is reason (causal \hoti\) enough. He violates our rules about the Sabbath and therefore is a Sabbath-breaker as charged when here before (5:10,16,18|). Hence he is not "from God" (\para theou\). Songs:some. {How can a man that is a sinner do such signs?} (\Ps dunatai anthrpos hamartlos toiauta smeia poiein;\). This was the argument of Nicodemus, himself a Pharisee and one of the Sanhedrin, long ago (3:2|). It was a conundrum for the Pharisees. No wonder there was "a division" (\schisma\, schism, split, from \schiz\) as in strkjv@7:43; strkjv@10:19|.
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:9:24 @{A second time} (\ek deuterou\). He had given the Pharisees the facts the first time (9:15|). It was really the third time (see \palin\ in strkjv@9:17|). Now it was like a joke unless the Pharisees meant to imply that his previous story was untrue. {Give glory to God} (\dos doxan ti thei\). Second aorist active imperative of \didmi\ (cf. \sches, hes\). This phrase does not mean gratitude to God as in strkjv@Luke:17:18|. It is rather an adjuration to speak the truth (Joshua:7:19; strkjv@1Samuel:6:5|) as if he had not done it before. Augustine says: "_Quid est Daniel:gloriam Deo? Nega quod accepisti._" Is a sinner (\hamartlos estin\). They can no longer deny the fact of the cure since the testimony of the parents (9:19|) and now wish the man to admit that he was lying in saying that Jesus healed him. He must accept their ecclesiastical authority as proving that Jesus had nothing to do with the cure since Jesus is a sinner. They wish to decide the fact by logic and authority like all persecutors through the ages. Recall the Pharisaic distinction between \dikaios\ (righteous) and \hamartlos\ (sinner).
rwp@John:10:8 @{Before me} (\pro emou\). Aleph with the Latin, Syriac, and Sahidic versions omit these words (supported by A B D L W). But with or without \pro emou\ Jesus refers to the false Messiahs and self-appointed leaders who made havoc of the flock. These are the thieves and robbers, not the prophets and sincere teachers of old. The reference is to verse 1|. There had been numerous such impostors already (Josephus, _Ant_. XVIII. i. 6; _War_ II. viii. I) and Jesus will predict many more (Matthew:24:23f.|). They keep on coming, these wolves in sheep's clothing (Matthew:7:15|) who grow rich by fooling the credulous sheep. In this case "the sheep did not hear them" (\ouk kousan autn ta probata\). First aorist active indicative with genitive. Fortunate sheep who knew the Shepherd's voice. ![[pBiblx2]](/img/pbiblx2_logo3.png){kind=logo}