NT-GOSPEL.filter - rwp four:
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1Corinthians:1:12 @{Now this I mean} (\leg de touto\). Explanatory use of \leg\. Each has his party leader. \Apoll\ is genitive of \Apolls\ (Acts:18:24|), probably abbreviation of \Apollnius\ as seen in Codex Bezae for strkjv@Acts:18:24|. See on Acts for discussion of this "eloquent Alexandrian" (Ellicott), whose philosophical and oratorical preaching was in contrast "with the studied plainness" of Paul (1Corinthians:2:1; strkjv@2Corinthians:10:10|). People naturally have different tastes about styles of preaching and that is well, but Apollos refused to be a party to this strife and soon returned to Ephesus and refused to go back to Corinth (1Corinthians:16:12|). \Cph\ is the genitive of \Cphs\, the Aramaic name given Simon by Jesus (John:1:42|), \Petros\ in Greek. Except in strkjv@Galatians:2:7,8| Paul calls him Cephas. He had already taken his stand with Paul in the Jerusalem Conference (Acts:15:7-11; strkjv@Galatians:2:7-10|). Paul had to rebuke him at Antioch for his timidity because of the Judaizers (Galatians:2:11-14|), but, in spite of Baur's theory, there is no evidence of a schism in doctrine between Paul and Peter. If strkjv@2Peter:3:15f.| be accepted as genuine, as I do, there is proof of cordial relations between them and strkjv@1Corinthians:9:5| points in the same direction. But there is no evidence that Peter himself visited Corinth. Judaizers came and pitted Peter against Paul to the Corinthian Church on the basis of Paul's rebuke of Peter in Antioch. These Judaizers made bitter personal attacks on Paul in return for their defeat at the Jerusalem Conference. Songs:a third faction was formed by the use of Peter's name as the really orthodox wing of the church, the gospel of the circumcision. {And I of Christ} (\eg de Christou\). Still a fourth faction in recoil from the partisan use of Paul, Apollos, Cephas, with "a spiritually proud utterance" (Ellicott) that assumes a relation to Christ not true of the others. "Those who used this cry arrogated the common watchword as their _peculium_" (Findlay). This partisan use of the name of Christ may have been made in the name of unity against the other three factions, but it merely added another party to those existing. In scouting the names of the other leaders they lowered the name and rank of Christ to their level.
rwp@1Corinthians:1:13 @{Is Christ divided?} (\memeristai ho Christos;\). Perfect passive indicative, Does Christ stand divided? It is not certain, though probable, that this is interrogative like the following clauses. Hofmann calls the assertory form a "rhetorical impossibility." The absence of \m\ here merely allows an affirmative answer which is true. The fourth or Christ party claimed to possess Christ in a sense not true of the others. Perhaps the leaders of this Christ party with their arrogant assumptions of superiority are the false apostles, ministers of Satan posing as angels of light (2Corinthians:11:12-15|). {Was Paul crucified for you?} (\M Paulos estaurth huper humn;\). An indignant "No" is demanded by \m\. Paul shows his tact by employing himself as the illustration, rather than Apollos or Cephas. Probably \huper\, over, in behalf of, rather than \peri\ (concerning, around) is genuine, though either makes good sense here. In the _Koin_ \huper\ encroaches on \peri\ as in strkjv@2Thessalonians:2:1|. {Were ye baptized into the name of Paul?} (\eis to onoma Paulou ebaptisthte;\). It is unnecessary to say {into} for \eis\ rather than {in} since \eis\ is the same preposition originally as \en\ and both are used with \baptiz\ as in strkjv@Acts:8:16; strkjv@10:48| with no difference in idea (Robertson, _Grammar_, p. 592). Paul evidently knows the idea in strkjv@Matthew:28:19| and scouts the notion of being put on a par with Christ or the Trinity. He is no rival of Christ. This use of \onoma\ for the person is not only in the LXX, but the papyri, ostraca, and inscriptions give numerous examples of the name of the king or the god for the power and authority of the king or god (Deissmann, _Bible Studies_, pp. 146ff., 196ff.; _Light from the Ancient East_, p. 121).
rwp@1Corinthians:4:11 @{Even unto this present hour} (\achri ts arti hras\). \Arti\ (just now, this very minute) accents the continuity of the contrast as applied to Paul. Ten verbs and four participles from 11-13| give a graphic picture of Paul's condition in Ephesus when he is writing this epistle. {We hunger} (\peinmen\), {we thirst} (\dipsmen\), {are naked} (\gumniteuomen\), late verb for scant clothing from \gumnts\, {are buffeted} (\kolaphizometha\), to strike a blow with the fist from \kolaphos\ and one of the few N.T. and ecclesiastical words and see on ¯Matthew:26:67|, {have no certain dwelling place} (\astatoumen\) from \astatos\, strolling about and only here save Anthol. Pal. and Aquila in strkjv@Isaiah:58:7|. Field in _Notes_, p. 170 renders strkjv@1Corinthians:4:11| "and are vagabonds" or spiritual hobos.
rwp@1Corinthians:6:18 @{Flee} (\pheugete\). Present imperative. Have the habit of fleeing without delay or parley. Note abruptness of the asyndeton with no connectives. Fornication violates Christ's rights in our bodies (verses 13-17|) and also ruins the body itself. {Without the body} (\ektos tou smatos\). Even gluttony and drunkenness and the use of dope are sins wrought on the body, not "within the body" (\entos tou smatos\) in the same sense as fornication. Perhaps the dominant idea of Paul is that fornication, as already shown, breaks the mystic bond between the body and Christ and hence the fornicator (\ho porneun\) {sins against his own body} (\eis to idion sma hamartanei\) in a sense not true of other dreadful sins. The fornicator takes his body which belongs to Christ and unites it with a harlot. In fornication the body is the instrument of sin and becomes the subject of the damage wrought. In another sense fornication brings on one's own body the two most terrible bodily diseases that are still incurable (gonorrhea and syphilis) that curse one's own body and transmit the curse to the third and fourth generation. Apart from the high view given here by Paul of the relation of the body to the Lord no possible father or mother has the right to lay the hand of such terrible diseases and disaster on their children and children's children. The moral and physical rottenness wrought by immorality defy one's imagination.
rwp@1Corinthians:6:20 @{For ye were bought with a price} (\gorasthte gar tims\). First aorist passive indicative of \agoraz\, old verb to buy in the marketplace (\agora\). With genitive of price. Paul does not here state the price as Peter does in strkjv@1Peter:1:19| (the blood of Christ) and as Jesus does in strkjv@Matthew:20:28| (his life a ransom). The Corinthians understood his meaning. {Glorify God therefore in your body} (\doxasate d ton theon en ti smati humn\). Passionate conclusion to his powerful argument against sexual uncleanness. \D\ is a shortened form of \d\ and is an urgent inferential particle. See on ¯Luke:2:15|. Paul holds to his high ideal of the destiny of the body and urges glorifying God in it. Some of the later Christians felt that Paul's words could be lightened a bit by adding "and in your spirits which are his," but these words are found only in late MSS. and are clearly not genuine. Paul's argument stands four-square for the dignity of the body as the sanctuary of the Holy Spirit united to the Lord Jesus.
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: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:15:5 @{And that he appeared to Cephas} (\kai hoti phth Kphi\). First aorist passive indicative of the defective verb \hora\, to see. Paul means not a mere "vision," but actual appearance. John uses \ephanerth\ (John:21:14|) from \phanero\, to make manifest, of Christ's appearance to the seven by the Sea of Galilee. Peter was listed first (\prtos\) among the Apostles (Matthew:10:2|). Jesus had sent a special message to him (Mark:16:7|) after his resurrection. This special appearance to Peter is made the determining factor in the joyful faith of the disciples (Luke:24:34|), though mentioned incidentally here. Paul had told all these four facts to the Corinthians in his preaching. He gives further proof of the fact of Christ's resurrection. There are ten appearances given besides the one to Paul. Nine are in the Gospels (Mary Magdalene in John and Mark, the other women in Matthew, the two going to Emmaus in Luke, Simon Peter in Luke and I Corinthians, the ten apostles and others in Luke and John and Mark, the eleven and others in John, the seven by the sea in John, to over five hundred in Galilee in Matthew and Paul and Mark, to the apostles in Jerusalem in Luke and Mark and Acts and I Corinthians) and one in I Corinthians above (to James). It will be seen that Paul mentions only five of the ten, one, that to James, not given elsewhere. What he gives is conclusive evidence of the fact, particularly when re-enforced by his own experience (the sixth appearance mentioned by Paul). The way to prove this great fact is to start with Paul's own witness given in this undoubted Epistle. The natural way to understand Paul's adverbs of time here is chronological: {then} (\eita\), {then} (\epeita\), {then} (\epeita\), {then} (\eita\), {last of all} (\eschaton pantn\). {To the twelve} (\tois ddeka\). The technical name. Only ten were present, for Judas was dead and Thomas was absent (John:20:24|).
rwp@1Corinthians:15:37 @{Not the body which shall be} (\ou to sma to gensomenon\). Articular future participle of \ginomai\, literally, "not the body that will become." The new {body} (\sma\) is not yet in existence, but only the seed (\kokkos\, grain, old word, as in strkjv@Matthew:13:31|). {It may chance} (\ei tuchoi\). Fourth class condition as in strkjv@14:10| which see. Paul is rich in metaphors here, though usually not so (Howson, _Metaphors of St. Paul_). Paul was a city man. We sow seeds, not plants (bodies). The butterfly comes out of the dying worm.
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@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@Info_2Corinthians @ FIRST CORINTHIANS FROM EPHESUS A.D. 54 OR 55 BY WAY OF INTRODUCTION It would be a hard-boiled critic today who would dare deny the genuineness of I Corinthians. The Dutch wild man, Van Manen, did indeed argue that Paul wrote no epistles if indeed he ever lived. Such intellectual banality is well answered by Whateley's _Historic Doubts about Napolean Bonaparte_ which was so cleverly done that some readers were actually convinced that no such man ever existed, but is the product of myth and legend. Even Baur was compelled to acknowledge the genuineness of I and II Corinthians, Galatians and Romans (the Big Four of Pauline criticism). It is a waste of time now to prove what all admit to be true. Paul of Tarsus, the Apostle to the Gentiles, wrote I Corinthians.
rwp@2Corinthians:6:15 @{Concord} (\sumphnsis\). Symphony. Late word from \sumphne\, only here and ecclesiastical writers, though \sumphnma\ in the papyri. {Belial} (\Belial\). Transliteration of Hebrew word for worthlessness and applied to Satan (_Book of Jubilees_ 1.20) as here. Paul graphically sums up the contrast between Christ and Belial (Satan), the heads of the contending forces of good and evil. {Portion} (\meris\). The fourth of the words. Here by "unbeliever" (\apistou\) Paul means "disbeliever," not just an unconverted man who yet approves Christ.
rwp@2Corinthians:10:10 @{They say} (\phasin\). Reading of B old Latin Vulgate, but Westcott and Hort prefer \phsin\ (says one, the leader). This charge Paul quotes directly. {Weighty and strong} (\bareiai kai ischurai\). These adjectives can be uncomplimentary and mean "severe and violent" instead of "impressive and vigorous." The adjectives bear either sense. {His bodily presence} (\h parousia tou smatos\). This certainly is uncomplimentary. "The presence of his body." It seems clear that Paul did not have a commanding appearance like that of Barnabas (Acts:14:12|). He had some physical defect of the eyes (Galatians:4:14|) and a thorn in the flesh (2Corinthians:12:7|). In the second century _Acts of Paul and Thecla_ he is pictured as small, short, bow-legged, with eye-brows knit together, and an aquiline nose. A forgery of the fourth century in the name of Lucian describes Paul as "the bald-headed, hook-nosed Galilean." However that may be, his accusers sneered at his personal appearance as "weak" (\asthens\). {His speech of no account} (\ho logos exouthenmenos\). Perfect passive participle of \exouthene\, to treat as nothing (cf. strkjv@1Corinthians:1:28|). The Corinthians (some of them) cared more for the brilliant eloquence of Apollos and did not find Paul a trained rhetorician (1Corinthians:1:17; strkjv@2:1,4; strkjv@2Corinthians:11:6|). He made different impressions on different people. "Seldom has any one been at once so ardently hated and so passionately loved as St. Paul" (Deissmann, _St. Paul_, p. 70). "At one time he seemed like a man, and at another he seemed like an angel" (_Acts of Paul and Thecla_). He spoke like a god at Lystra (Acts:14:8-12|), but Eutychus went to sleep on him (Acts:20:9|). Evidently Paul winced under this biting criticism of his looks and speech.
rwp@2Corinthians:11:32 @{The governor under Aretas} (\ho ethnarchs Hareta\). How it came to pass that Damascus, ruled by the Romans after B.C. 65, came at this time to be under the rule of Aretas, fourth of the name, King of the Nabatheans (II Macc. strkjv@5:8), we do not know. There is an absence of Roman coins in Damascus from A.D. 34 to 62. It is suggested (Plummer) that Caligula, to mark his dislike for Antipas, gave Damascus to Aretas (enemy of Antipas). {Guarded} (\ephrourei\). Imperfect active of \phroure\, old verb (from \phrouros\, a guard) to guard by posting sentries. In strkjv@Acts:9:24| we read that the Jews kept watch to seize Paul, but there is no conflict as they cooperated with the guard set by Aretas at their request. {To seize} (\piasai\). Doric first aorist active infinitive of \piez\ (Luke:6:38|) for which see on ¯Acts:3:7|.
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@Info_2John @ SECOND JOHN ABOUT A.D. 85 TO 90 BY WAY OF INTRODUCTION There is little to add to what was said about the First Epistle except that here the author terms himself "the elder" (\ho presbuteros\) and writes to "the elect lady" (\eklekti kurii\). There is dispute about both of these titles. Some hold that it is the mythical "presbyter John" of whom Papias may speak, if so understood, but whose very existence is disproved by Dom Chapman in _John the Presbyter and the Fourth Gospel_ (1911). Peter the apostle (1Peter:1:1|) calls himself "fellow-elder" (\sunpresbuteros\) with the other elders (1Peter:5:1|). The word referred originally to age (Luke:15:25|), then to rank or office as in the Sanhedrin (Matthew:16:21; strkjv@Acts:6:12|) and in the Christian churches (Acts:11:30; strkjv@20:17; strkjv@1Timothy:5:17,19|) as here also. A few even deny that the author is the same as in the First Epistle of John, but just an imitator. But the bulk of modern scholarly opinion agrees that the same man wrote all three Epistles and the Fourth Gospel (the Beloved Disciple, and many still say the Apostle John) whatever is true of the Apocalypse. There is no way of deciding whether "the elect lady" is a woman or a church. The obvious way of taking it is to a woman of distinction in one of the churches, as is true of "the co-elect lady in Babylon" (1Peter:5:13|), Peter's wife, who travelled with him (1Corinthians:9:5|). Some even take \kuria\ to be the name of the lady (Cyria). Some also take it to be "Eklecta the lady." Dr. Findlay (_Fellowship in the Life Eternal_, p. 31) holds that Pergamum is the church to which the letter was sent. The same commentaries treat I, II, and III John as a rule, though Poggel has a book on II, III John (1896) and Bresky (1906) has _Das Verhaltnis des Zweiten Johannesbriefes zum dritten_. Dr. J. Rendel Harris has an interesting article in _The Expositor_ of London for March, 1901, on "The Problem of the Address to the Second Epistle of John," in which he argues from papyri examples that \kuria\ here means "my dear" or "my lady." But Findlay (_Fellowship in the Life Eternal_, p. 26) argues that "the qualifying adjunct 'elect' lifts us into the region of Christian calling and dignity." It is not certain that II John was written after I John, though probable. Origen rejected it and the Peshitta Syriac does not have II and III John. strkjv@2John:1:1 @{And her children} (\kai tois teknois auts\). As with \eklekt kuria\, so here \tekna\ may be understood either literally as in strkjv@1Timothy:3:4|, or spiritually, as in strkjv@Galatians:4:19,25; strkjv@1Timothy:1:2|. For the spiritual sense in \teknia\ see strkjv@1John:2:1,12|. {Whom} (\hous\). Masculine accusative plural, though \teknois\ is neuter plural (dative), construction according to sense, not according to grammatical gender, "embracing the mother and the children of both sexes" (Vincent). See thus \hous\ in strkjv@Galatians:4:19|. {I} (\Eg\). Though \ho presbuteros\ is third person, he passes at once after the Greek idiom to the first and there is also special emphasis here in the use of \agap\ with the addition of \en altheii\ (in truth, in the highest sphere, as in strkjv@John:17:19; strkjv@3John:1:1|) and \ouk eg monos\ (not I only, "not I alone"). Brooke argues that this language is unsuitable if to a single family and not to a church. But Paul employs this very phrase in sending greetings to Prisca and Aquila (Romans:16:4|). {That know} (\hoi egnkotes\). Perfect active articular participle of \ginsk\, "those that have come to know and still know."
rwp@Info_2Peter @ BOOKS ON II PETER BESIDES THOSE ON I PETER ALSO Abbott, E. A., _The Expositor_ (Jan. to March, 1822). Chase, F. H., _Hastings D B_ (Second Peter). Deuteronomy:Zwaan, _2 Peter en Judas_ (1909). Dietlein, W. O., _Der 2 Brief Petri_ (1851). Grosch, H., _Die Echtheit des zweiten Briefes Petri_ (1889). Henkel, K., _Der zweite Brief des Apostelfursten Petrus_ (1904). Hofmann, J. C., _Der zweite Brief Petri und der Brief Juda (1875) Hundhausen, _Das zweite Pontifkalschreiben des Apostels Petrus_ (1873). James, M. R., _The Second Epistle of Peter and the Epistle of Jude_ (Cambridge Greek Testament, 1912). Lumby, J. R., _2 Peter and Jude_ (in Bible Commentary). Mayor, J. B., _The Epistle of St. Jude:and the Second Epistle of St. Peter_ (1907). Plummer, A., _The Second Epistle of Peter and the Epistle of Jude_ (Vol. 3, N.T. Commentary for English Readers by Ellicott). Robson, E. I., _Studies in the Second Epistle of St. Peter_ (1915). Schott, Th., _Der zweite Brief Petri und der Brief Juda_ (1863). Schott, _Der 2 Br. Petri und der Br. Juda Erkl_. (1863). Schweenhorst, H., _Das Verhaltnis des Judasbriefes zum zweiten Petrusbriefe_ (1904). Snyman, D. R., _The Authenticity of the Second Epistle of Peter_ (thesis in 1923 for Th.D. degree at Southern Baptist Theological Seminary). Spitta, F, _Der zweite Brief des Petrus und der Brief des Judas_ (1885). Strachan, R. D., _Expositor's Greek Testament_ (1910), Ullman, C., _Der 2 Brief Petri Krit. untersuch._ (1821). Warfield, B. B., _A Defence of 2 Peter_ (Southern Presbyterian Review, January, 1882).,_Dr. Edwin A. Abbott on the Genuineness of Second Peter (Southern Presbyterian Review_, 1883). Werdermann, _H., Die Irrlehrer des Judasbriefes und 2 Petrusbriefes_ (1913). Wiesinger, J. T. A., _Der zweite Brief des Apostels Petrus und der Brief des Judas_ (1862). strkjv@2Peter:1:1 @{Simon Peter} (\Simn Petros\). Aleph A K L P have \Symen\ as in strkjv@Acts:15:14|, while B has \Simn\. The two forms occur indifferently in I Macc. strkjv@2:3, 65 for the same man. {Servant and apostle} (\doulos kai apostolos\). Like strkjv@Romans:1:1; strkjv@Titus:1:1|. {To them that have obtained} (\tois lachousin\). Dative plural articular participle second aorist active of \lagchan\, old verb, to obtain by lot (Luke:1:9|), here with the accusative (\pistin\) as in strkjv@Acts:1:17|. {Like precious} (\isotimon\). Late compound adjective (\isos\, equal, \tim\, honor, price), here only in N.T. But this adjective (Field) is used in two ways, according to the two ideas in \tim\ (value, honor), either like in value or like in honor. This second idea is the usual one with \isotimos\ (inscriptions and papyri, Josephus, Lucian), while \polutimos\ has the notion of price like \tim\ in strkjv@1:7,19; strkjv@2:4,6f|. The faith which they have obtained is like in honor and privilege with that of Peter or any of the apostles. {With us} (\hmin\). Associative-instrumental case after \isotimon\. Equal to \ti hmn\ (the faith of us). {In the righteousness} (\en dikaiosuni\). Definite because of the preposition \en\ and the following genitive even though anarthrous. The O.T. sense of \dikaiosun\ applied to God (Romans:1:17|) and here to Christ. {Of our God and Saviour Jesus Christ} (\tou theou hmn kai stros Isou Christou\). Songs:the one article (\tou\) with \theou\ and \stros\ requires precisely as with \tou kuriou hmn kai stros Isou Christou\ (of our Lord and Saviour Jesus Christ), one person, not two, in strkjv@1:11| as in strkjv@2:20; strkjv@3:2,18|. Songs:in strkjv@1Peter:1:3| we have \ho theos kai patr\ (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, _Grammar_, p. 786), as even Schmiedel (Winer-Schmiedel, _Grammatik_, p. 158) admits: "Grammar demands that one person be meant." Moulton (_Prol._, p. 84) cites papyri examples of like usage of \theos\ for the Roman emperors. See the same idiom in strkjv@Titus:2:13|. The use of \theos\ by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in strkjv@John:1:1| disproves the Johannine authorship of the Fourth Gospel and the same use in strkjv@Titus:2:13| disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John:20:28|) and he himself had called him the Son of God (Matthew:16:16|).
rwp@2Peter:2:12 @{But these} (\houtoi de\). The false teachers of verse 1|. {As creatures} (\za\). Living creatures, old word, from \zos\ (alive), strkjv@Jude:1:10; strkjv@Revelation:4:6-9|. {Without reason} (\aloga\). Old adjective, in N.T. only here, strkjv@Jude:1:10; strkjv@Acts:25:27|. Brute beasts like \thria\ (wild animals). {Born} (\gegennmena\). Perfect passive participle of \genna\. {Mere animals} (\phusika\). Old adjective in \-ikos\ (from \phusis\, nature), natural animals, here only in N.T. {To be taken} (\eis halsin\). "For capture" (old substantive, from \halo\, here only in N.T.). {And destroyed} (\kai phthoran\). "And for destruction" just like a beast of prey caught. See strkjv@1:4|. {In matters whereof they are ignorant} (\en hois agnoousin\). "In which things they are ignorant." Here \en hois\ = \en toutois ha\ (in those things which), a common Greek idiom. For \agnoe\ (present active indicative) see strkjv@1Thessalonians:4:13; strkjv@1Timothy:1:7| for a like picture of loud ignoramuses posing as professional experts. {Shall in their destroying surely be destroyed} (\en ti phthori autn phtharsontai\). Second future passive of \phtheir\. Rhetorical Hebraism in the use of \en phthori\ (same root as \phtheir\), word four times in II Peter. See strkjv@Jude:1:10|.
rwp@2Peter:3:1 @{Beloved} (\agaptoi\). With this vocative verbal (four times in this chapter), Peter "turns away from the Libertines and their victims" (Mayor). {This is now the second epistle that I write unto you} (\tautn d deuteran humin graph epistoln\). Literally, "This already a second epistle I am writing to you." For \d\ see strkjv@John:21:24|. It is the predicate use of \deuteran epistoln\ in apposition with \tautn\, not "this second epistle." Reference apparently to I Peter. {And in both of them} (\en hais\). "In which epistles." {I stir up} (\diegeir\). Present active indicative, perhaps conative, "I try to stir up." See strkjv@1:13|. {Mind} (\dianoian\). Understanding (Plato) as in strkjv@1Peter:1:13|. {Sincere} (\eilikrin\). Old adjective of doubtful etymology (supposed to be \heil\, sunlight, and \krin\, to judge by it). Plato used it of ethical purity (\psuch eilikrins\) as here and strkjv@Phillipians:1:10|, the only N.T. examples. {By putting you in remembrance} (\en hupomnsei\). As in strkjv@1:13|.
rwp@2Peter:3:15 @{In his sight} (\auti\). Ethical dative. Referring to Christ. {Is salvation} (\strian\). Predicate accusative after \hgeisthe\ in apposition with \makrothumian\ (long-suffering), an opportunity for repentance (cf. strkjv@1Peter:3:20|). The Lord here is Christ. {Our beloved brother Paul} (\ho agaptos adelphos Paulos\). Paul applies the verbal \agaptos\ (beloved) to Epaphras (Colossians:1:7|), Onesimus (Colossians:4:9; strkjv@Philemon:1:16|), to Tychicus (Colossians:4:7; strkjv@Ephesians:6:21|), and to four brethren in strkjv@Romans:16| (Epainetus strkjv@Romans:16:5|, Ampliatus strkjv@Romans:16:8|, Stachys strkjv@Romans:16:9|, Persis strkjv@Romans:16:12|). It is not surprising for Peter to use it of Paul in view of Gal strkjv@2:9f.|, in spite of strkjv@Galatians:2:11-14|. {Given to him} (\dotheisan auti\). First aorist passive participle of \didmi\ with dative case. Peter claimed wisdom for himself, but recognises that Paul had the gift also. His language here may have caution in it as well as commendation. "St. Peter speaks of him with affection and respect, yet maintains the right to criticise" (Bigg).
rwp@2Timothy:2:11 @{Faithful is the saying} (\pistos ho logos\). The saying which follows here though it can refer to the preceding as in strkjv@1Timothy:4:9|. See strkjv@1Timothy:1:15|. It is possible that from here to the end of 13| we have the fragment of an early hymn. There are four conditions in these verses (11-13|), all of the first class, assumed to be true. Parallels to the ideas here expressed are found in strkjv@2Thessalonians:1:5; strkjv@1Corinthians:4:8; strkjv@2Corinthians:7:3; strkjv@Romans:6:3-8; strkjv@Colossians:3:1-4|. Note the compounds with \sun\ (\sunapethanomen\, {we died with}, from \sunapothnesko\ as in strkjv@2Corinthians:7:3|; \sunzsomen\, {we shall live with}, from \sunza\ as in strkjv@2Corinthians:7:3|; \sumbasileusomen\, {we shall reign with}, from \sumbasileu\ as in strkjv@1Corinthians:4:8|). For \hupomenomen\ (we endure) see strkjv@1Corinthians:13:7| and for \apistoumen\ (we are faithless) see strkjv@Romans:3:3|. The verb \arneomai\, to deny (\arnsometha\, we shall deny, \arnsetai\, he will deny, \arnsasthai\, deny, first aorist middle infinitive) is an old word, common in the Gospels in the sayings of Jesus (Matthew:10:33; strkjv@Luke:12:9|), used of Peter (Mark:14:70|), and is common in the Pastorals (1Timothy:5:8; strkjv@Titus:2:12; strkjv@2Timothy:3:5|). Here in verse 13| it has the notion of proving false to oneself, a thing that Christ "cannot" (\ou dunatai\) do.
rwp@Acts:1:13 @{Into the upper chamber} (\eis to huperion\). The upstairs or upper room (\huper\ is upper or over, the adjective \huperios\), the room upstairs where the women staid in Homer, then a room up under the flat roof for retirement or prayer (Acts:9:37,39|), sometimes a large third story room suitable for gatherings (Acts:20:9|). It is possible, even probable, that this is the "large upper room" (\angeon mega\) of strkjv@Mark:14:15; strkjv@Luke:22:12|. The Vulgate has _coenaculum_ for both words. The word is used in the N.T. only in Acts. It was in a private house as in strkjv@Luke:22:11| and not in the temple as strkjv@Luke:24:53| might imply, "continually" (\dia pantos\) these words probably meaning on proper occasions. {They were abiding} (\san katamenontes\). Periphrastic imperfect active. Perfective use of \kata\, to abide permanently. It is possible that this is the house of Mary the mother of John Mark where the disciples later met for prayer (Acts:12:12|). Here alone in the N.T., though old compound. Some MSS. here read \paramenontes\. This could mean constant residence, but most likely frequent resort for prayer during these days, some being on hand all the time as they came and went. {Simon the Zealot} (\Simon ho Zlts\). Called Simon the Cananaean (\ho Cananaios\) in strkjv@Matthew:10:4, strkjv@Mark:3:18|, but Zealot in strkjv@Luke:6:16| as here giving the Greek equivalent of the Aramaic word because Luke has Gentiles in mind. The epithet (member of the party of Zealots) clung to him after he became an apostle and distinguishes him from Simon Peter. See Vol. I on the Gospel of Matthew for discussion of the four lists of the apostles. {Judas the son of James} (\Joudas Iakbou\). Literally, Judas of James, whether son or brother (cf. strkjv@Jude:1:1|) we do not really know. "Of James" is added to distinguish him from Judas Iscariot (John:14:22|). However we take it, he must be identified with the Thaddaeus (=Lebbaeus) of Mark and Matthew to make the list in the third group identical. No name appears in Acts for that of Judas Iscariot.
rwp@Acts:2:4 @{With other tongues} (\heterais glssais\). Other than their native tongues. Each one began to speak in a language that he had not acquired and yet it was a real language and understood by those from various lands familiar with them. It was not jargon, but intelligible language. Jesus had said that the gospel was to go to all the nations and here the various tongues of earth were spoken. One might conclude that this was the way in which the message was to be carried to the nations, but future developments disprove it. This is a third miracle (the sound, the tongues like fire, the untaught languages). There is no blinking the fact that Luke so pictures them. One need not be surprised if this occasion marks the fulfilment of the Promise of the Father. But one is not to confound these miraculous signs with the Holy Spirit. They are merely proof that he has come to carry on the work of his dispensation. The gift of tongues came also on the house of Cornelius at Caesarea (Acts:10:44-47; strkjv@11:15-17|), the disciples of John at Ephesus (Acts:19:6|), the disciples at Corinth (1Corinthians:14:1-33|). It is possible that the gift appeared also at Samaria (Acts:8:18|). But it was not a general or a permanent gift. Paul explains in strkjv@1Corinthians:14:22| that "tongues" were a sign to unbelievers and were not to be exercised unless one was present who understood them and could translate them. This restriction disposes at once of the modern so-called tongues which are nothing but jargon and hysteria. It so happened that here on this occasion at Pentecost there were Jews from all parts of the world, so that some one would understand one tongue and some another without an interpreter such as was needed at Corinth. The experience is identical in all four instances and they are not for edification or instruction, but for adoration and wonder and worship. {As the Spirit gave them utterance} (\kaths to pneuma edidou apophtheggesthai autois\). This is precisely what Paul claims in strkjv@1Corinthians:12:10,28|, but all the same without an interpreter the gift was not to be exercised (1Corinthians:14:6-19|). Paul had the gift of tongues, but refused to exercise it except as it would be understood. Note the imperfect tense here (\edidou\). Perhaps they did not all speak at once, but one after another. \Apophtheggesthai\ is a late verb (LXX of prophesying, papyri). Lucian uses it of the ring of a vessel when it strikes a reef. It is used of eager, elevated, impassioned utterance. In the N.T. only here, verse 14; strkjv@26:25|. \Apophthegm\ is from this verb.
rwp@Acts:5:24 @{They were much perplexed} (\diporoun\). Imperfect active of \diapore\ old verb by Luke only in the N.T. See already on strkjv@Acts:2:12|. They continued puzzled. {Whereunto this would grow} (\ti an genoito touto\). More exactly, {As to what this would become}. Second aorist middle optative of \ginomai\ with \an\, the conclusion of a condition of the fourth class (undetermined with less likelihood of determination), the unexpressed condition being "if the thing should be allowed to go on." The indirect question simply retains the optative with \an\ (Robertson, _Grammar_, pp. 1021, 1044). If they had only known how this grain of mustard seed would grow into the greatest tree on earth and how dwarfed the tree of Judaism would be beside it!
rwp@Acts:7:6 @{On this wise} (\houts\). A free quotation from strkjv@Genesis:15:13|. {Should sojourn} (\estai paroikon\). Shall be a sojourner, \Paroikos\ (\para\, beside, \oikos\, home), one dwelling near one's home, but not of it, so a stranger, foreigner, old word, often in LXX, temporary residence without full rights of citizenship (7:29; strkjv@13:17|), and descriptive of Christians (Ephesians:2:19; strkjv@1Peter:1:17; strkjv@2:11|). {In a strange land} (\en gi allotrii\). In a land not one's own, that belongs to another, alien as in strkjv@Matthew:17:25f.|, which see. {Four hundred years} (\et tetrakosia\). Accusative of duration of time. As in strkjv@Genesis:15:13|, but a round number as in strkjv@Exodus:12:40| the time is 430 years. But in strkjv@Galatians:3:17| Paul, following the LXX in strkjv@Exodus:12:40|, takes the 430 years to cover the period in Canaan and the stay in Egypt, cutting the sojourn in Egypt to about half. Josephus gives it both ways. Hackett suggests two solutions, one that there were two ways of reckoning the period among the Jews with no way of settling it, the other that by the 430 years in Egypt the writers meant to include Canaan also as merely the preliminary to the period in Egypt.
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:9:25 @{Through the wall} (\dia tou teichous\). Paul in strkjv@2Corinthians:11:33| explains \dia tou teichous\ as being \dia thuridos\ (through a window) which opened into the house on the inside of the wall as is true today in Damascus as Hackett saw there. See strkjv@Joshua:2:15f.| (cf. strkjv@1Samuel:19:12|) for the way that Rahab let out the spies "by a cord through the window." {Lowering him} (\auton chalasantes\). First aorist active participle of \chala\, old and common verb in a nautical sense (Acts:27:17,30|) as well as otherwise as here. Same verb used by Paul of this experience (2Corinthians:11:33|). {In a basket} (\en sphuridi\). The word used when the four thousand were fed (Mark:8:8; strkjv@Matthew:15:37|). A large basket plaited of reeds and distinguished in strkjv@Mark:8:19f.| (Matthew:16:9f.|) from the smaller \kophinos\. Paul uses \sargan\, a basket made of ropes. This escape by night by the help of the men whom he had come to destroy was a shameful memory to Paul (2Corinthians:11:33|). Wendt thinks that the coincidences in language here prove that Luke had read II Corinthians. That, of course, is quite possible.
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: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:18:22 @{He went up and saluted the church} (\anabas kai aspasamenos tn ekklsian\). The language could refer to the church in Caesarea where Paul had just landed, except for several things. The going up (\anabas\, second aorist active participle of \anabain\) is the common way of speaking of going to Jerusalem which was up from every direction save from Hebron. It was the capital of Palestine as people in England today speaking of going up to London. Besides "he went down to Antioch" (\kateb eis Antiocheian\, second aorist active indicative of \katabain\) which language suits better leaving Jerusalem than Caesarea. Moreover, there was no special reason for this trip to Caesarea, but to Jerusalem it was different. Here Paul saluted the church in the fourth of his five visits after his conversion (9:26; strkjv@11:30; strkjv@15:4; strkjv@18:22; strkjv@21:17|). The apostles may or may not have been in the city, but Paul had friends in Jerusalem now. Apparently he did not tarry long, but returned to Antioch to make a report of his second mission tour as he had done at the close of the first when he and Barnabas came back (14:26-28|). He had started on this tour with Silas and had picked up Timothy and Luke, but came back alone. He had a great story to tell.
rwp@Acts:21:8 @{On the morrow} (\ti epaurion\). Another and the more common way of expressing this idea of "next day" besides the three in strkjv@20:15| and the one in strkjv@21:1|. {Unto Caesarea} (\eis Kaisarian\). Apparently by land as the voyage (\ploun\) ended at Ptolemais (verse 7|). Caesarea is the political capital of Judea under the Romans where the procurators lived and a city of importance, built by Herod the Great and named in honour of Augustus. It had a magnificent harbour built Most of the inhabitants were Greeks. This is the third time that we have seen Paul in Caesarea, on his journey from Jerusalem to Tarsus (Acts:9:30|), on his return from Antioch at the close of the second mission tour (18:22|) and now. The best MSS. omit \hoi peri Paulou\ (we that were of Paul's company) a phrase like that in strkjv@13:13|. {Into the house of Philip the evangelist} (\eis ton oikon Philippou tou euaggelistou\). Second in the list of the seven (6:5|) after Stephen and that fact mentioned here. By this title he is distinguished from "Philip the apostle," one of the twelve. His evangelistic work followed the death of Stephen (Acts:8|) in Samaria, Philistia, with his home in Caesarea. The word "evangelizing" (\euggelizeto\) was used of him in strkjv@8:40|. The earliest of the three N.T. examples of the word "evangelist" (Acts:21:8; strkjv@Ephesians:4:11; strkjv@2Timothy:4:5|). Apparently a word used to describe one who told the gospel story as Philip did and may have been used of him first of all as John was termed "the baptizer" (\ho baptizn\, strkjv@Mark:1:4|), then "the Baptist" (\ho baptists\, strkjv@Matthew:3:1|). It is found on an inscription in one of the Greek islands of uncertain date and was used in ecclesiastical writers of later times on the Four Gospels as we do. As used here the meaning is a travelling missionary who "gospelized" communities. This is probably Paul's idea in strkjv@2Timothy:4:5|. In strkjv@Ephesians:4:11| the word seems to describe a special class of ministers just as we have them today. Men have different gifts and Philip had this of evangelizing as Paul was doing who is the chief evangelist. The ideal minister today combines the gifts of evangelist, herald, teacher, shepherd. "{We abode with him}" (\emeinamen par' auti\). Constative aorist active indicative. \Par auti\ (by his side) is a neat idiom for "at his house." What a joyful time Paul had in conversation with Philip. He could learn from him much of value about the early days of the gospel in Jerusalem. And Luke could, and probably did, take notes from Philip and his daughters about the beginnings of Christian history. It is generally supposed that the "we" sections of Acts represent a travel document by Luke (notes made by him as he journeyed from Troas to Rome). Those who deny the Lukan authorship of the whole book usually admit this. Songs:we may suppose that Luke is already gathering data for future use. If so, these were precious days for him.
rwp@Acts: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: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@Info_Ephesians @ THE DESTINATION The oldest documents (Aleph and B) do not have the words \en Ephesi\ (in Ephesus) in strkjv@Ephesians:1:1| (inserted by a later hand). Origen did not have them in his copy. Marcion calls it the Epistle to the Laodiceans. We have only to put here strkjv@Colossians:4:16| "the letter from Laodicea" to find the probable explanation. After writing the stirring Epistle to the Colossians Paul dictated this so-called Epistle to the Ephesians as a general or circular letter for the churches in Asia (Roman province). Perhaps the original copy had no name in strkjv@Ephesians:1:1| as seen in Aleph and B and Origen, but only a blank space. Marcion was familiar with the copy in Laodicea. Basil in the fourth century mentions some MSS. with no name in the address. Most MSS. were copies from the one in Ephesus and so it came to be called the Epistle to the Ephesians. The general nature of the letter explains also the absence of names in it, though Paul lived three years in Ephesus.
rwp@Ephesians:1:3 @{Blessed} (\eulogtos\). Verbal of \euloge\, common in the LXX for Hebrew _baruk_ (Vulgate _benedictus_) and applied usually to God, sometimes to men (Genesis:24:31|), but in N.T. always to God (Luke:1:68|), while \eulogmenos\ (perfect passive participle) is applied to men (Luke:1:42|). "While \eulogmenos\ points to an isolated act or acts, \eulogtos\ describes the intrinsic character" (Lightfoot). Instead of the usual \eucharistoumen\ (Colossians:1:3|) Paul here uses \eulogtos\, elsewhere only in strkjv@2Corinthians:1:3| in opening, though in a doxology in strkjv@Romans:1:25; strkjv@9:5; strkjv@2Corinthians:11:31|. The copula here is probably \estin\ (is), though either \est\ (imperative) or \ei\ (optative as wish) will make sense. {The God and Father of our Lord Jesus Christ} (\ho theos kai patr tou Kuriou hmn Isou Christou\). \Kai\ is genuine here, though not in strkjv@Colossians:1:3|. The one article (\ho\) with \theos kai patr\ links them together as in strkjv@1Thessalonians:1:3; strkjv@3:11,13; strkjv@Galatians:1:4|. See also the one article in strkjv@2Peter:1:1,11|. In strkjv@Ephesians:1:17| we have \ho theos tou Kuriou hmn Isou Christou\, and the words of Jesus in strkjv@John:20:17|. {Who hath blessed us} (\ho eulogsas hums\). First aorist active participle of \euloge\, the same word, antecedent action to the doxology (\eulogtos\). {With} (\en\). So-called instrumental use of \en\ though {in} is clear. {Every spiritual blessing} (\pasi eulogii pneumatiki\). Third use of the root \eulog\ (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him. {In the heavenly places in Christ} (\en tois epouraniois en Christi\). In four other places in Eph. (1:20; strkjv@2:6; strkjv@3:10; strkjv@6:12|). This precise phrase (with \en\) occurs nowhere else in the N.T. and has a clearly local meaning in strkjv@1:20; strkjv@2:6; strkjv@3:10|, doubtful in strkjv@6:12|, but probably so here. In strkjv@2:6| the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ's kingdom (Phillipians:3:20|) who is a stranger on earth (Phillipians:1:27; strkjv@Ephesians:2:19|). The word \epouranios\ (heavenly) occurs in various passages in the N.T. in contrast with \ta epigeia\ (the earthly) as in strkjv@John:3:12; strkjv@1Corinthians:15:40,48,49; strkjv@Phillipians:2:10|, with \patris\ (country) in strkjv@Hebrews:11:16|, with \klsis\ (calling) in strkjv@Hebrews:3:1|, with \drea\ (gift) in strkjv@Hebrews:6:4|, with \basileia\ (kingdom) in strkjv@2Timothy:4:18|.
rwp@Info_Epistles-General @ GENERAL EPISTLES BY WAY OF INTRODUCTION NOT A HAPPY TITLE There are various explanations of the term catholic (\katholikai epistolai\) as applied to this group of seven short letters by four writers (one by James, two by Peter, one by Jude, three by John). The Latin for \katholikos\ is _generalis_, though the Vulgate terms these letters _Catholicae_. The meaning is not orthodox as opposed to heretical or canonical, though they are sometimes termed \Epistolae canonicae\. As a matter of fact five of the seven (all but First Peter and First John) Eusebius placed among the "disputed" (\antilegomena\) books of the New Testament. "A canonical book is primarily one which has been measured and tested, and secondarily that which is itself a measure or standard" (Alfred Plummer). Canon is from \kann\ (cane) and is like a yardstick cut to the right measure and then used as a measure. Some see in the term \katholikos\ the idea that these Epistles are meant for both Jews and Gentiles, but the Epistle of James seems addressed to Jewish Christians. There were two other chief groups of New Testament writings in the old Greek manuscripts (the Gospels and Acts, then the Epistles of Paul). This group of seven Epistles and the Apocalypse constitute the remainder of the New Testament. The usual interpretation of the term \katholikos\ here is that these seven Epistles were not addressed to any particular church, but are general in their distribution. This is clearly true of I Peter, as is shown by the language in strkjv@1Peter:1:1|, where seven Roman provinces are mentioned. The language of strkjv@2Peter:3:1| bears the same idea. Apparently the Epistle of Jude:is general also as is I John. But II John is addressed to "an elect lady" (verse strkjv@2John:1:1|) and III John to Gaius (verse strkjv@3John:1:1|), both of them individuals, and therefore in no sense are these two brief letters general or catholic. The earliest instance of the word \katholikos\ is in an inscription (B.C. 6) with the meaning "general" (\ti katholiki mou prothesei\, my general purpose). It was common after that. The earliest example of it in Christian literature is in Ignatius' Epistle to the Church of Smyrna (VIII) where he has "the catholic church" (\h katholik ekklsia\), "the general church," not a local body. Clement of Alexandria (_Strom_. IV. xv) applies this adjective to the letter sent to the Gentile Christians "in Antioch and Syria and Cilicia" from the Jerusalem Conference (Acts:15:23|).
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:5:19 @{Manifest} (\phanera\). Opposed to "hidden" (\krupta\). Ancient writers were fond of lists of vices and virtues. Cf. Stalker's sermons on _The Seven Cardinal Virtues_ and _The Seven Deadly Sins_. There are more than seven in this deadly list in verses 19-21|. He makes the two lists in explanation of the conflict in verse 17| to emphasize the command in verses 13f|. There are four groups in Paul's list of manifest vices: (I) Sensual sins like fornication (\porneia\, prostitution, harlotry), uncleanness (\akatharsia\, moral impurity), lasciviousness (\aselgeia\, wantonness), sexual vice of all kinds prevailed in heathenism. (2) Idolatry (\eidlatreia\, worship of idols) and witchcraft (\pharmakeia\ from \pharmakon\, a drug, the ministering of drugs), but the sorcerers monopolized the word for a while in their magical arts and used it in connection with idolatry. In N.T. only here and strkjv@Revelation:18:23|. See strkjv@Acts:19:19| \perierga\, curious arts. (3) Personal relations expressed by eight words, all old words, sins of the spirit, like enmities (\exthrai\, personal animosities), strife (\eris\, rivalry, discord), jealousies (\zlos\ or \zloi\, MSS. vary, our very word), wraths (\thumoi\, stirring emotions, then explosions), factions (\eritheiai\, from \erithos\, day labourer for hire, worker in wool, party spirit), divisions (\dichostasiai\, splits in two, \dicha\ and \stasis\), heresies (\haireseis\, the very word, but really choosings from \haireomai\, preferences), envyings (\phthonoi\, feelings of ill-will). Surely a lively list. (4) {Drunkenness} (\methai\, old word and plural, drunken excesses, in N.T. only here and strkjv@Luke:21:34; strkjv@Romans:13:13|), revellings (\kmoi\, old word also for drinking parties like those in honour of Bacchus, in N.T. only here and strkjv@Romans:13:13; strkjv@1Peter:4:3|). {And such like} (\kai ta homoia toutois\). And the things like these (associative instrumental \toutois\ after \homoia\, like). It is not meant to be exhaustive, but it is representative.
rwp@Galatians:5:22 @{The fruit of the Spirit} (\ho karpos tou pneumatos\). Paul changes the figure from {works} (\erga\) in verse 19| to fruit as the normal out-cropping of the Holy Spirit in us. It is a beautiful tree of fruit that Paul pictures here with nine luscious fruits on it: {Love} (\agap\). Late, almost Biblical word. First as in strkjv@1Corinthians:13|, which see for discussion as superior to \philia\ and \ers\. {Joy} (\chara\). Old word. See on ¯1Thessalonians:1:6|. {Peace} (\eirn\). See on ¯1Thessalonians:1:1|. {Long-suffering} (\makrothumia\). See on ¯2Corinthians:6:6|. {Kindness} (\chrstots\). See on ¯2Corinthians:6:6|. {Goodness} (\agathsun\). See on ¯2Thessalonians:1:11|. {Faithfulness} (\pistis\). Same word as "faith." See on ¯Matthew:23:33; strkjv@1Corinthians:13:7,13|. {Meekness} (\prauts\). See on ¯1Corinthians:4:21; strkjv@2Corinthians:10:1|. {Temperance} (\egkrateia\). See on ¯Acts:24:25|. Old word from \egkrats\, one holding control or holding in. In N.T. only in these passages and strkjv@2Peter:1:6|. Paul has a better list than the four cardinal virtues of the Stoics (temperance, prudence, fortitude, justice), though they are included with better notes struck. Temperance is alike, but kindness is better than justice, long-suffering than fortitude, love than prudence.
rwp@Info_Hebrews @ THE EPISTLE TO THE HEBREWS BY WAY OF INTRODUCTION UNSETTLED PROBLEMS Probably no book in the New Testament presents more unsettled problems than does the Epistle to the Hebrews. On that score it ranks with the Fourth Gospel, the Apocalypse of John, and Second Peter. But, in spite of these unsolved matters, the book takes high rank for its intellectual grasp, spiritual power, and its masterful portrayal of Christ as High Priest. It is much briefer than the Fourth Gospel, but in a sense it carries on further the exalted picture of the Risen Christ as the King-Priest who reigns and pleads for us now.
rwp@Info_Hebrews @ SOME BOOKS ON HEBREWS ANDEL, _Deuteronomy:Brief aan de Hebraer_ (1906). ANDERSON, R., _The Hebrews Epistle in the Light of the Types_ (1911). AYLES, _Destination, Date and Authorship of the Epistle to the Hebrews_ (1899). BAILEY, _Leading Ideas of the Epistle to the Hebrews_ (1907). BLASS, F., _Brief an die Hebraer, Text, Angabe der Rhythmen_ (1903). BLEEK, F., _Der Hebraerbrief Erklart_ (1840). BRUCE, A. B., _The Epistle to the Hebrews_ (1899). DALE, R. W., _The Jewish Temple in the Christian Church_ (1865). DAVIDSON, A. B., _The Epistle to the Hebrews_ (1882). DELITZSCH, F., _Commentary on the Hebrews_ (1857). DIBELIUS, M., _Der Verfasser des Hebraerbriefes_ (1910). DODS, M., _Expositor's Greek Testament_ (1910). DU BOSE, W. P., _High Priesthood and sacrifice_ (1908). EDWARDS, T. C., _Expositor's Bible_ (1888). FARRAR, F. W., _Cambridge Greek Testament_ (1893). GOODSPEED, E. J., _Bible for Home and School_ (1908). GRIFFTH-THOMAS, W. H., _Let Us Go On_ (1923). HEIGL, _Verfalser und Addresse des Briefes an die Hebraer_ (1905). HOLLMANN, _Schriften d. N. T_. 2 Aufl. (1907). KENDRICK, A. C., _American Commentary_ (1890). LIDGETT, J. S., _Sonship and Salvation_ (1921). LOWRIE, _An Explanation of Hebrews_ (1921). LUNEMANN, G., _Meyer Komm_. (1882). MACFADYEN, J. F., _Through the Eternal Spirit_ (1925). MACNEILL, _The Christology of the Epistle to the Hebrews_ (1914). MENEGOZ, E., _Lamentations:Theologie de l'epitre aux Hebreaux_ (1894). MILLIGAN, G., _The Theology of the Epistle to the Hebrews_ (1899). MOFFATT JAMES, _Int. and Cosit. Comm_. (1924) MOULE, H. C., _Messages from the Epistle to the Hebrews_ (1909). MURRAY, ANDREW, _Devotional Commentary_. NAIRNE, A., _The Epistle of Priesthood_ (1913). NAIRNE, A., _The Alexandrian Gospel_ (1917). PEAKE, A. S., _New Century Bible_ (1904). PORTER, S. J., _The Twelve-Gemmed Crown_ (1913). RENDALL, F., _The Theology of the Hebrew Christians_ (1886). RIGGENBACH, M., _Zoeckler Komm_. 2 Aufl. (1913). ROTHERHAM, _The Epistle to the Hebrews_ (1906). SAPHIR, A., _Exposition of Hebrews_. SCOTT, E. F., _The Epistle to the Hebrews_ (1922). SEEBERG, A., _Der Brief an die Hebraer_ (1912). SLOT, _Deuteronomy:Letterkundige Vorm van den Brief aan de Hebraer (1912). SODEN, VON, _Hand-Comm_. (1899). THOLUCK, A., _Komm. zum Briefe an die Hebraer_. VAUGHAN, C. J., _Epistle to the Hebrews_ (1899). WADE, _The Epistle to the Hebrews_ (1923). WEISS, B., _Meyer-Komm_. 6 Aufl. (1902). WEISS, B., _Der Hebraerbrief in Zeitgeschichtlicher Bekuch- tung_ (1910). WELCH, _Authorship of the Epistle to the Hebrews_ (1899). WESTCOTT, B. F., _Epistle to the Hebrews_ (3rd ed. 1906). WICKHAM, E. C., _Westminster Comm_. (1910). WINDISCH, H., _Handbuch zum N.T_. (1913). WREDE, W., _Das literarisches Ratsel des Hebraerbriefs_ (1906). strkjv@Hebrews:1:1 @{God} (\ho theos\). This Epistle begins like Genesis and the Fourth Gospel with God, who is the Author of the old revelation in the prophets and of the new in his Son. Verses 1-3| are a _proemium_ (Delitzsch) or introduction to the whole Epistle. The periodic structure of the sentence (1-4|) reminds one of strkjv@Luke:1:1-4, strkjv@Romans:1:1-7, strkjv@1John:1:1-4|. The sentence could have concluded with \en huii\ in verse 2|, but by means of three relatives (\hon, di' hou, hos\) the author presents the Son as "the exact counterpart of God" (Moffatt). {Of old time} (\palai\). "Long ago" as in strkjv@Matthew:11:21|. {Having spoken} (\lalsas\). First aorist active participle of \lale\, originally chattering of birds, then used of the highest form of speech as here. {Unto the fathers} (\tois patrasin\). Dative case. The Old Testament worthies in general without "our" or "your" as in strkjv@John:6:58; strkjv@7:22; strkjv@Romans:9:5|. {In the prophets} (\en tois prophtais\). As the quickening power of their life (Westcott). strkjv@Songs:4:7|. {By divers portions} (\polumers\). "In many portions." Adverb from late adjective \polumers\ (in papyri), both in _Vettius Valens_, here only in N.T., but in Wisdom strkjv@7:22 and Josephus (_Ant_. VIII, 3, 9). The Old Testament revelation came at different times and in various stages, a progressive revelation of God to men. {In divers manners} (\polutrops\). "In many ways." Adverb from old adjective \polutropos\, in Philo, only here in N.T. The two adverbs together are "a sonorous hendiadys for 'variously'" (Moffatt) as Chrysostom (\diaphors\). God spoke by dream, by direct voice, by signs, in different ways to different men (Abraham, Jacob, Moses, Elijah, Isaiah, etc.).
rwp@Hebrews:2:4 @{God also bearing witness with them} (\sunepimarturountos tou theou\). Genitive absolute with the present active participle of the late double compound verb \sunepimarture\, to join (\sun\) in giving additional (\epi\) testimony (\marture\). Here only in N.T., but in Aristotle, Polybius, Plutarch. {Both by signs} (\smeiois te kai\) {and wonders} (\kai terasin\) {and by manifold powers} (\kai poikilais dunamesin\) {and by gifts of the Holy Ghost} (\kai pneumatos hagiou merismois\). Instrumental case used with all four items. See strkjv@Acts:2:22| for the three words for miracles in inverse order (powers, wonders, signs). Each word adds an idea about the \erga\ (works) of Christ. \Teras\ (wonder) attracts attention, \dunamis\ (power) shows God's power, \smeion\ reveals the purpose of God in the miracles. For \poikilais\ (manifold, many-coloured) see strkjv@Matthew:4:24; strkjv@James:1:2|. For \merismos\ for distribution (old word, in N.T. only here and strkjv@Hebrews:4:12|) see strkjv@1Corinthians:12:4-30|. {According to his own will} (\kata tn autou thelsin\). The word \thelsis\ is called a vulgarism by Pollux. The writer is fond of words in \-is\.
rwp@Hebrews:4:4 @{Somewhere on this wise} (\pou houts\). See strkjv@2:6| for \pou tis\ for a like indefinite allusion to an Old Testament quotation. Here it is strkjv@Genesis:2:2| (cf. strkjv@Exodus:20:11; strkjv@31:17|). Moffatt notes that Philo quotes strkjv@Genesis:2:2| with the same "literary mannerism." {Rested} (\katepausen\). First aorist active indicative of \katapau\, intransitive here, but transitive in verse 8|. It is not, of course, absolute rest from all creative activity as Jesus shows in strkjv@John:5:17|. But the seventh day of God's rest was still going on (clearly not a twenty-four hour day).
rwp@Hebrews:6:1 @{Wherefore} (\dio\). Because of the argument already made about the difficulty of the subject and the dulness of the readers. {Let us cease to speak} (\aphentes ton logon\). Second aorist active participle of \aphimi\, to leave off or behind. {Of the first principles of Christ} (\ts archs tou Christou\). Objective genitive \Christou\ (about Christ). "Leaving behind the discussion of the beginning about Christ," another way of saying again \ta stoicheia ts archs tn login tou theou\ of strkjv@5:12|. {And press on} (\kai phermetha\). Volitive present subjunctive passive, "Let us be borne on" (both the writer and the readers). The Pythagorean Schools use \phermetha\ in precisely this sense of being borne on to a higher stage of instruction. Bleek quotes several instances of Greek writers using together as here of \aphentes phermetha\ (Eurip., _Androm_. 393, for instance). {Unto perfection} (\epi tn teleiotta\). Old word from \teleios\ mature, adults as in strkjv@5:14|. Only twice in N.T. (here and strkjv@Colossians:3:14|). Let us go on to the stage of adults, not babes, able to masticate solid spiritual food. The writer will assume that the readers are adults in his discussion of the topic. {Not laying again the foundation} (\m palin themelion kataballomenoi\). The regular idiom for laying down the foundation of a building (\themelion\, strkjv@Luke:6:48f.|). The metaphor is common (1Corinthians:3:11|) and the foundation is important, but one cannot be laying the foundation always if he is to build the house. There are six items mentioned here as part of the "foundation," though the accusative \didachn\ in apposition with \themelion\ may mean that there are only four included in the \themelion\. Two are qualitative genitives after \themelion\ (\metanoias\ and \pistes\). What is meant by "dead works" (\apo nekrn ergn\) is not clear (9:14|), though the reference may be to touching a corpse (Numbers:19:1f.; strkjv@31:19|). There are frequent allusions to the deadening power of sin (James:2:17,26; strkjv@John:7:25; Rom strkjv@6:1,11; strkjv@7:8; strkjv@Colossians:2:13; strkjv@Ephesians:2:1,5|). The use of repentance and faith together occurs also elsewhere (Mark:1:15; strkjv@Acts:20:21; strkjv@1Thessalonians:1:9|).
rwp@Hebrews:6:2 @The other four items are qualitative genitives with \didachn\ (\baptismn, epitheses cheirn, anastases nekrn, krimatos ainiou\). The plural \baptismn\ "by itself does not mean specifically Christian baptism either in this epistle (9:10|) or elsewhere (Mark:7:4|), but ablutions or immersions such as the mystery religions and the Jewish cultus required for initiates, proselytes, and worshippers in general" (Moffatt). The disciples of the Baptist had disputes with the Jews over purification (John:3:25|). See also strkjv@Acts:19:2|. "The laying on of hands" seems to us out of place in a list of elementary principles, but it was common as a sign of blessing (Matthew:19:13|), of healing (Mark:7:32|), in the choice of the Seven (Acts:6:6|), in the bestowal of the Holy Spirit (Acts:8:17f.; strkjv@19:6|), in separation for a special task (Acts:13:3|), in ordination (1Timothy:4:14; strkjv@5:22; strkjv@2Timothy:1:6|). Prayer accompanied this laying on of the hands as a symbol. The resurrection of the dead (both just and unjust, strkjv@John:5:29; strkjv@Acts:24:15|) is easily seen to be basal (cf. strkjv@1Corinthians:15|) as well as eternal judgment (timeless and endless).
rwp@Hebrews:9:4 @{Having a golden censer} (\chrusoun echousa thumiatrion\). The present active participle \echousa\ (feminine singular) agrees with \skn\ (the Holy of Holies). It is not certain whether \thumiatrion\ here means censer or altar of incense. In the LXX (2Chronicles:26:19; strkjv@Exodus:8:11|; IV Macc. strkjv@7:11) it means censer and apparently so in the inscriptions and papyri. But in Philo and Josephus it means altar of incense for which the LXX has \thusiastrion tou thumiatos\ (Exodus:30:1-10|). Apparently the altar of incense was in the Holy Place, though in strkjv@Exodus:30:1-10| it is left quite vague. B puts it in verse 2|. Songs:we leave the discrepancy unsettled. At any rate the altar of incense was used for the Holy of Holies ("its ritual associations," Dods). {The ark of the covenant} (\tn kibton ts diathks\). A box or chest four feet long, two and a half broad and high (Exodus:25:10f.|). The Scotch have a "meal-ark." {Wherein} (\en hi\). In the ark. There were three treasures in the ark of the covenant (a pot of manna, Aaron's rod, the tables of the covenant). For the pot of manna (golden added in the LXX) see strkjv@Exodus:16:32-34|. For Aaron's rod that budded (\h blastsasa\, first aorist active participle of \blastan\) see strkjv@Numbers:17:1-11|. For the tables of the covenant see strkjv@Exodus:25:16f.; strkjv@31:18; strkjv@Deuteronomy:9:9; strkjv@10:5|. Not definitely clear about these items in the ark, but on front, except that strkjv@1Kings:8:9| states that it did contain the tables of the covenant. For \plakes\ (tables) see strkjv@2Corinthians:3:3| (only other N.T. example).
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@James:1:21 @{Wherefore} (\dio\). Because of this principle. See strkjv@Ephesians:4:25|. {Putting away} (\apothemenoi\). Second aorist middle participle of \apotithmi\, to put off, metaphor of removing clothing as in strkjv@Romans:13:12; strkjv@Colossians:3:8; strkjv@Ephesians:4:22,25; strkjv@1Peter:2:1|. {Filthiness} (\ruparian\). Late word (Plutarch) from \ruparos\, dirty (James:2:2|), here only in N.T. Surely a dirty garment. {Overflowing of wickedness} (\perisseian kakias\). \Perisseia\ is a late word (from \perissos\, abundant, exceeding), only four times in N.T., in strkjv@2Corinthians:8:2| with \charas\ (of joy), in strkjv@Romans:5:17| with \charitos\ (of grace). \Kakia\ (from \kakos\, evil) can be either general like \ruparia\ (filthiness, naughtiness), or special like "malice." But any of either sense is a "superfluity." {With meekness} (\en pratti\). In docility. "The contrast is with \org\ rather than \kakias\" (Ropes). {The implanted word} (\ton emphuton logon\). This old verbal adjective (from \emphu\ to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not \emphuteuton\ (engrafted). It is "the rooted word" (verse 18|), sown in the heart as the soil or garden of God (Matthew:13:3-23; strkjv@15:13; strkjv@1Corinthians:3:6|). {Able to save} (\dunamenon ssai\). Cf. strkjv@1Peter:1:9; strkjv@James:2:14; strkjv@4:12; strkjv@5:20; strkjv@Romans:1:16|. Ultimate salvation (effective aorist active infinitive \ssai\ from \sz\).
rwp@James:2:2 @{For} (\gar\). An illustration of the prohibition. {If there come in} (\ean eiselthi\). Condition of third class (supposable case) with \ean\ and second (ingressive) aorist active subjunctive of \eiserchomai\. {Into your synagogue} (\eis sunaggn humn\). The common word for the gathering of Jews for worship (Luke:12:11|) and particularly for the building where they met (Luke:4:15,20,28|, etc.). Here the first is the probable meaning as it clearly is in strkjv@Hebrews:10:25| (\tn episunaggn heautn\), where the longer compound occurs. It may seem a bit odd for a Christian church (\ekklsia\) to be termed \sunagg\, but James is writing to Jewish Christians and this is another incidental argument for the early date. Epiphanius (_Haer_. XXX. 18) states that the Ebionites call their church \sunagg\, not \ekklsia\. In the fourth century an inscription has \sunagg\ for the meeting-house of certain Christians. {A man with a gold ring} (\anr chrusodaktulios\). "A gold-fingered man," "wearing a gold ring." The word occurs nowhere else, but Lucian has \chrusocheir\ (gold-handed) and Epictetus has \chrusous daktulious\ (golden seal-rings). "Hannibal, after the battle of Cannae, sent as a great trophy to Carthage, three bushels of gold-rings from the fingers of Roman knights slain in battle" (Vincent). {In fine clothing} (\en esthti lampri\). "In bright (brilliant) clothing" as in strkjv@Luke:23:11; strkjv@Acts:10:30; strkjv@Revelation:18:41|. In contrast with "vile clothing" (\en rupari esthti\), "new glossy clothes and old shabby clothes" (Hort). \Ruparos\ (late word from \rupos\, filth, strkjv@1Peter:3:21|) means filthy, dirty. In N.T. only here and strkjv@Revelation:22:11| (filthy). {Poor man} (\ptchos\). Beggarly mendicant (Matthew:19:21|), the opposite of \plousios\ (rich).
rwp@James:3:7 @{Kind} (\phusis\). Old word from \phu\, order of nature (Romans:1:26|), here of all animals and man, in strkjv@2Peter:1:4| of God and redeemed men. {Of beasts} (\thrin\). Old word diminutive from \thr\ and so "little beasts" originally, then wild animals in general (Mark:1:13|), or quadrupeds as here. These four classes of animals come from strkjv@Genesis:9:2f|. {Birds} (\peteinn\). Old word for flying animals (from \petomai\, to word from \herp\, to crawl (Latin _serpo_), hence serpents. {Things in the sea} (\enalin\). Old adjective (\en, hals\, sea, salt) in the sea, here only in N.T. The four groups are put in two pairs here by the use of \te kai\ with the first two and the second two. See a different classification in strkjv@Acts:10:12; strkjv@11:6|. {Is tamed} (\damazetai\). Present passive indicative of \damaz\, old verb kin to Latin _dominus_ and English tame, in N.T. only in this passage and strkjv@Mark:5:4|. The present tense gives the general picture of the continuous process through the ages of man's lordship over the animals as stated in strkjv@Genesis:1:28|. {Hath been tamed} (\dedamastai\). Perfect passive indicative of the same verb, repeated to present the state of conquest in some cases (domestic animals, for instance). {By mankind} (\ti phusei ti anthrpini\). Instrumental case with repeated article and repetition also of \phusis\, "by the nature the human." For \anthrpinos\ see strkjv@Acts:17:25|.
rwp@Info_John @ THE FOURTH GOSPEL BY WAY OF INTRODUCTION GREATEST OF BOOKS The test of time has given the palm to the Fourth Gospel over all the books of the world. If Luke's Gospel is the most beautiful, John's Gospel is supreme in its height and depth and reach of thought. The picture of Christ here given is the one that has captured the mind and heart of mankind. It is not possible for a believer in Jesus Christ as the Son of God to be indifferent to modern critical views concerning the authorship and historical value of this Holy of Holies of the New Testament. Here we find _The Heart of Christ_ (E. H. Sears), especially in chapters strkjv@John:14-17|. If Jesus did not do or say these things, it is small consolation to be told that the book at least has symbolic and artistic value for the believer. The language of the Fourth Gospel has the clarity of a spring, but we are not able to sound the bottom of the depths. Lucidity and profundity challenge and charm us as we linger over it.
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 @ 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 @ THE SAME STYLE IN THE DISCOURSES It is further objected that there is no difference in style between the discourses of Jesus in John's Gospel and his own narrative style. There is an element of truth in this criticism. There are passages where it is not easy to tell where discourse ends and narrative begins. See, for instance, strkjv@John:3:16-21|. Does the discourse of Jesus end with verse 15,16, or 21? Songs:in strkjv@John:12:44-50|. Does John give here a resume of Christ's teaching or a separate discourse? It is true also that John preserves in a vivid way the conversational style of Christ as in chapters 4,6,7,8,9. In the Synoptic Gospels this element is not so striking, but we do not have to say that John has done as Shakespeare did with his characters. Each Gospel to a certain extent has the colouring of the author in reporting the words of Jesus. An element of this is inevitable unless men are mere automata, phonographs, or radios. But each Gospel preserves an accurate and vivid picture of Christ. We need all four pictures including that of John's Gospel for the whole view of Christ.
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 @ LIKE THE JOHANNINE EPISTLES Critics of all classes agree that, whoever was the author of the Fourth Gospel, the same man wrote the First Epistle of John. There is the same inimitable style, the same vocabulary, the same theological outlook. Undoubtedly the same author wrote also Second and Third John, for, brief as they are, they exhibit the same characteristics. In Second and Third John the author describes himself as "the Elder" (\ho presbuteros\), which fact has led some to argue for the mythical "Presbyter John" as the author in place of the Apostle John and so of First John and the Fourth Gospel. It is argued that the Apostle John would have termed himself "the Apostle John" after the fashion of Paul. But the example of the Apostle Peter disposes of that argument, for in addressing the elders (1Peter:5:1|) he calls himself "your fellow-elder" (\ho sunpresbuteros\). In the Epistles John opposes Gnosticism both of the Docetic type which denied the actual humanity of Jesus as in strkjv@1John:1:1-4| and the Cerinthian type which denied the identity of the man Jesus and the _aeon_ Christ which came on Jesus at his baptism and left him at his death on the Cross as in strkjv@1John:2:22|. One of the many stories told about John is his abhorrence of Cerinthus when found in the same public bath with him. As Westcott shows, the Epistles of John prove his actual humanity while assuming his deity, whereas the Fourth Gospel proves his deity while assuming his humanity.
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:1:12 @{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:1:43 @{On the morrow} (\ti epaurion\). The fourth of the days from verse 19|. {He findeth Philip} (\heuriskei Philippon\). Vivid dramatic present as in 41|, though \thelsen\ (was minded, wished) is aorist active indicative. Apparently not an accidental finding, possibly due to the efforts of Andrew and Peter. Both Andrew and Philip have Greek names. {Follow me} (\akolouthei moi\). Present active imperative, a direct challenge to Philip. Often Jesus uses this verb to win disciples (Mark:2:14; strkjv@Matthew:8:22; strkjv@9:21; strkjv@19:21; strkjv@Luke:9:59; strkjv@John:21:19|). Already Jesus had four personal followers (Andrew and Simon, John and James). He has begun his work.
rwp@John:2:1 @{The third day} (\ti hmeri ti triti\). "On the day the third" (locative case), from the start to Galilee when Philip was found (1:43|), seven days since strkjv@1:19|. {There was a marriage} (\gamos egeneto\). "A wedding (or marriage festival) took place." See on ¯Matthew:22:8|. {In Cana of Galilee} (\en Kana ts Galilaias\). This town, the home of Nathanael (21:2|), is only mentioned again in strkjv@4:46| as the home of the nobleman. There was a Cana in Coele-Syria. It is usually located at _Kefr Kenna_ (3 1/2 miles from Nazareth), though _Ain Kana_ and _Khirbet Kana_ are also possible. Bernard thinks that it was probably on Wednesday afternoon the fourth day of the week (usual day for marriage of virgins), when the party of Jesus arrived. {And the mother of Jesus was there} (\kai n h mtr tou Isou ekei\). When they arrived. John does not mention her name, probably because already well known in the Synoptics. Probably Joseph was already dead. Mary may have been kin to the family where the wedding took place, an intimate friend clearly.
rwp@John:2:4 @{Woman} (\gunai\). Vocative case of \gun\, and with no idea of censure as is plain from its use by Jesus in strkjv@19:26|. But the use of \gunai\ instead of \mter\ (Mother) does show her she can no longer exercise maternal authority and not at all in his Messianic work. That is always a difficult lesson for mothers and fathers to learn, when to let go. {What have I to do with thee?} (\Ti emoi kai soi;\). There are a number of examples of this ethical dative in the LXX (Judges:11:12; strkjv@2Samuel:16:10; strkjv@1Kings:17:18; strkjv@2Kings:3:13; strkjv@2Chronicles:35:21|) and in the N.T. (Mark:1:24; strkjv@5:7; strkjv@Matthew:8:29; strkjv@27:19; strkjv@Luke:8:28|). Some divergence of thought is usually indicated. Literally the phrase means, "What is it to me and to thee?" In this instance F.C. Burkitt (_Journal of Theol. Studies_, July, 1912) interprets it to mean, "What is it to us?" That is certainly possible and suits the next clause also. {Mine hour is not yet come} (\oup hkei h hra mou\). This phrase marks a crisis whenever it occurs, especially of his death (7:30; strkjv@8:20; strkjv@12:23; strkjv@13:1; strkjv@17:1|). Here apparently it means the hour for public manifestation of the Messiahship, though a narrower sense would be for Christ's intervention about the failure of the wine. The Fourth Gospel is written on the plane of eternity (W. M. Ramsay) and that standpoint exists here in this first sign of the Messiah.
rwp@John:3:12 @{If I told} (\ei eipon\). Condition of the first class, assumed to be true. {Earthly things} (\ta epigeia\). Things upon the earth like \ta epi ts gs\ (Colossians:3:2|), not things of an earthly nature or worldly or sinful. The work of the kingdom of God including the new birth which Nicodemus did not understand belongs to \ta epigeia\. {If I tell you heavenly things} (\ean eip humin ta epourania\). Condition of the third class, undetermined. What will Nicodemus do in that case? By \ta epourania\ Jesus means the things that take place in heaven like the deep secrets of the purpose of God in the matter of redemption such as the necessity of the lifting up of Christ as shown in verse 14|. Both Godet and Westcott note that the two types of teaching here pointed out by Jesus (the earthly, the heavenly) correspond in general to the difference between the Synoptics (the earthly) and the Fourth Gospel (the heavenly), a difference noted here in the Fourth Gospel as shown by Jesus himself. Hence the one should not be pitted against the other. There are specimens of the heavenly in the Synoptics as in strkjv@Matthew:11:25ff.; strkjv@Luke:10:18ff|.
rwp@John:4:35 @{Say not ye?} (\Ouch humeis legete;\). It is not possible to tell whether Jesus is alluding to a rural proverb of which nothing is known about there being four months from seedtime to harvest (a longer time than four months in fact) or whether he means that it was then actually four months to harvest. In the latter sense, since harvest began about the middle of April, it would be December when Jesus spoke. {There are yet four months} (\eti tetramnos estin\). The use of \eti\ (yet) and the fact that the space between seedtime and harvest is longer than four months (\tetra\, Aeolic for \tessara\, and \mn\, month) argue against the proverb idea. {And then cometh the harvest} (\kai ho therismos erchetai\). "And the harvest (\therismos\, from \theriz\, rare in Greek writers) comes." The possible Iambic verse here is purely accidental as in strkjv@5:14|. {Lift up your eyes} (\eparate tous ophthalmous humn\). First aorist active imperative of \epair\. Deliberate looking as in strkjv@John:6:5| where \theaomai\ also is used as here. {Fields} (\chras\). Cultivated or ploughed ground as in strkjv@Luke:21:21|. {White} (\leukai\). Ripened grain like grey hair (Matthew:5:36|). {Already unto harvest} (\pros therismon d\). Probably \d\ (already) goes with verse 36|. The Samaritans could already be seen approaching and they were the field "white for harvest." This is the meaning of Christ's parable. If it is the spring of the year and Christ can point to the ripened grain, the parable is all the plainer, but it is not dependent on this detail. Recall the parable of the sower in strkjv@Matthew:13|.
rwp@John:4:36 @{Already he that reapeth receiveth wages} (\d ho therizn misthon lambanei\). The spiritual harvester can gather his harvest without waiting four months. Jesus is reaping a harvest right now by the conversion of this woman. The labourer is worthy of his hire (Luke:10:7; strkjv@2Timothy:2:6|). John does not use \misthos\ (reward) again, but \karpos\ (15:2-16|), "fruit for life eternal" (cf. strkjv@4:14|). {That he that soweth and he that reapeth may rejoice together} (\hina ho speirn homou chairi kai ho therizn\). Final use of \hina\ with present active subjunctive of \chair\, to rejoice, in the singular with \ho speirn\ (the sower) and to be repeated with \ho therizn\ (the reaper). The adverb \homou\ (together) elsewhere in N.T. only strkjv@20:4; strkjv@21:2; strkjv@Acts:2:1|. Usually considerable time passes between the sowing and the reaping as in verse 35|. Amos (Amos:9:13|) spoke of the time when "the ploughman shall overtake the reaper" and that has happened here with the joy of the harvest time (Isaiah:9:3|). Jesus the Sower and the disciples as the reapers are here rejoicing simultaneously.
rwp@John:5:40 @{And ye will not come to me} (\kai ou thelete elthein pros me\). "And yet" (\kai\) as often in John. "This is the tragedy of the rejection of Messiah by the Messianic race" (Bernard). See strkjv@John:1:11; strkjv@Matthew:23:37| (\kai ouk thelsate\, and ye would not). Men loved darkness rather than light (John:3:19|). {That ye may have life} (\hina zn echte\). Life in its simplest form as in strkjv@3:36| (cf. strkjv@3:16|). This is the purpose of John in writing the Fourth Gospel (20:31|). There is life only in Christ Jesus.
rwp@John:5:43 @{In my Father's name} (\en ti onomati tou patros mou\). Seven times Jesus in John speaks of the "Name" of the Father (5:43; strkjv@10:25; strkjv@12:28; strkjv@17:6,11,12,26|). See strkjv@1:12| for use of \onoma\ (Luke:1:49|). {And ye receive me not} (\kai ou lambanete me\). "And yet ye do not receive me," as in verse 40|, "the Gospel of the Rejection" (1:11; strkjv@3:11,32; strkjv@12:37|) often applied to the Fourth Gospel. {If another come} (\ean allos elthi\). Condition of third class (\ean\ and second aorist active subjunctive of \erchomai\). Note \allos\, not \heteros\, like \allon Isoun\ in strkjv@2Corinthians:11:4|. Similar prophecies occur in strkjv@Mark:13:6,22| (Matthew:24:5,24|), all general in character like Antichrist in strkjv@2Thessalonians:2:8-12|. There is no occasion for a reference to any individual like Barcochba (about A.D. 134) as Pfleiderer and Schmiedel hold. These Messianic upstarts all come "in their own name" and always find a following. {Him ye will receive} (\ekeinon lmpsesthe\). "That one," whoever he is, as Jesus said. Future active indicative of \lamban\. Credulous about the false Messiahs, incredulous about Christ.
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:6:5 @{Lifting up his eyes} (\eparas tous ophthalmous\). First aorist active participle of \epair\. See the same phrase in strkjv@4:35| where it is also followed by \theaomai\; strkjv@11:41; strkjv@17:1; strkjv@Luke:6:20|. Here it is particularly expressive as Jesus looked down from the mountain on the approaching multitude. {Cometh unto him} (\erchetai pros auton\). Present middle indicative, "is coming to him." The same \ochlos polus\ (here \polus ochlos\) of verse 2| that had followed Jesus around the head of the lake. {Whence are we to buy?} (\Pothen agorasmen;\). Deliberative subjunctive (aorist active). John passes by the earlier teaching and healing of the Synoptics (Mark:6:34f.; strkjv@Matthew:14:14f.; strkjv@Luke:9:11f.|) till mid-afternoon. In John also Jesus takes up the matter of feeding the multitude with Philip (from the other Bethsaida, strkjv@1:44|) whereas in the Synoptics the disciples raise the problem with Jesus. Songs:the disciples raise the problem in the feeding of the four thousand (Mark:8:4; strkjv@Matthew:15:33|). See strkjv@Numbers:11:13-22| (about Moses) and strkjv@2Kings:4:42f|. (about Elisha). {Bread} (\artous\). "Loaves" (plural) as in strkjv@Matthew:4:3|. {That these may eat} (\hina phagsin houtoi\). Purpose clause with \hina\ and the second aorist active subjunctive of \esthi\ (defective verb).
rwp@John:6:8 @{One of} (\heis ek\). Songs:in strkjv@12:4|; strkjv@13:23; strkjv@Mark:13:1| without \ek\. {Simon Peter's brother} (\ho adelphos Simnos Petrou\). Songs:described in strkjv@1:40|. The great distinction of Andrew was precisely this that he brought Simon to Christ. Philip and Andrew appear together again in strkjv@12:20-22|, but in the Synoptics he is distinguished only in strkjv@Mark:13:3|. In the Muratorian Fragment Andrew received the revelation for John to write the Fourth Gospel.
rwp@John:6:13 @{Twelve baskets} (\ddeka kophinous\). One for each of the apostles. What about the lad? Stout wicker baskets (coffins, Wycliff) in distinction from the soft and frail \sphurides\ used at the feeding of the four thousand (Mark:8:8; strkjv@Matthew:15:37|). Here all the Gospels (Mark:6:43; strkjv@Matthew:14:20; strkjv@Luke:9:17; strkjv@John:6:13|) use \kophinoi\. The same distinction between \kophinoi\ and \sphurides\ is preserved in the allusion to the incidents by Jesus in strkjv@Mark:8:19,20; strkjv@Matthew:16:9,10|. {Unto them that had eaten} (\tois bebrkosin\). Articular perfect active participle (dative case) of \bibrsk\, old verb to eat, only here in N.T., though often in LXX.
rwp@John:6:39 @{That of all that which} (\hina pn ho\). Literally, "That all which" (see verse 37| for \pan ho\), but there is a sharp anacoluthon with \pn\ left as _nominativus pendens_. {I should lose nothing} (\m apoles ex autou\). Construed with \hina\, "that I shall not lose anything of it." \Apoles\, from \apollumi\, can be either future active indicative or first aorist active subjunctive as is true also of \anasts\ (from \anistmi\), "I shall raise up." {At the last day} (\ti eschati hemeri\). Locative case without \en\. Only in John, but four times here (39,40,44,54|) "with the majesty of a solemn refrain." In strkjv@7:37| it is the last day of the feast of tabernacles, but in strkjv@11:24; strkjv@12:48| of the day of judgment as here. Christ is the Agent of the general resurrection in strkjv@5:28| as in strkjv@1Corinthians:15:22| while here only the resurrection of the righteous is mentioned.
rwp@John:11:17 @{Found} (\heuren\). Second aorist active indicative of \heurisk\. {That he had been in the tomb four days already} (\auton tessaras d hmeras echonta\). Literally, "him (accusative object of \heuren\) having already four days in the tomb." See strkjv@5:5| for the same idiom (\et echn\) for expression of time (having 38 years). In Jewish custom burial took place on the day of death (Acts:6:6,10|).
rwp@John:11:27 @{Yea, Lord} (\Nai, kurie\). Martha probably did not understand all that Jesus said and meant, but she did believe in the future resurrection, in eternal life for believers in Christ, in the power of Christ to raise even the dead here and now. She had heroic faith and makes now her own confession of faith in words that outrank those of Peter in strkjv@Matthew:16:16| because she makes hers with her brother dead now four days and with the hope that Jesus will raise him up now. {I have believed} (\pepisteuka\). Perfect active indicative of \pisteu\. It is my settled and firm faith. Peter uses this same tense in strkjv@6:69|. {That thou art the Son of God} (\hoti su ei ho Christos ho huios tou theou\). The Messiah or the Christ (1:41|) was to be also "the Son of God" as the Baptist said he had found Jesus to be (1:34|), as Peter confessed on Hermon for the apostles (Matthew:16:16|), as Jesus claimed to be (John:11:41|) and confessed on oath before Caiaphas that he was (Matthew:26:63f.|), and as John stated that it was his purpose to prove in his Gospel (20:31|). But no one said it under more trying circumstances than Martha. {Even he that cometh into the world} (\ho eis ton kosmon erchomenos\). No "even" in the Greek. This was a popular way of putting the people's expectation (6:14; strkjv@Matthew:11:3|). Jesus himself spoke of his coming into the world (9:39; strkjv@16:28; strkjv@8:37|).
rwp@John:11:39 @{Take ye away the stone} (\arate ton lithon\). First aorist active imperative of \air\. They could do this much without the exercise of Christ's divine power. It was a startling command to them. {By this time he stinketh} (\d ozei\). Present active indicative of old verb, here only in N.T. (cf. strkjv@Exodus:8:14|). It means to give out an odour, either good or bad. {For he hath been dead four days} (\tetartaios gar estin\). The Greek simply says, "For he is a fourth-day man." It is an old ordinal numeral from \tetartos\ (fourth). Herodotus (ii. 89) has \tetartaios genesthai\ of one four days dead as here. The word is only here in the N.T. The same idiom occurs in strkjv@Acts:28:13| with \deuteraioi\ (second-day men). Lightfoot (_Hor. Hebr._) quotes a Jewish tradition (_Beresh. Rabba_) to the effect that the soul hovers around the tomb for three days hoping to return to the body, but on the fourth day leaves it. But there is no suggestion here that Martha held that notion. Her protest is a natural one in spite of her strong faith in verses 22-27|.
rwp@John:13:1 @{Now before the feast of the passover} (\pro de ts heorts tou pascha\). Just before, John means, not twenty-four hours before, that is our Thursday evening (beginning of 15th of Nisan, sunset to sunset Jewish day), since Jesus was crucified on Friday 15th of Nisan. Hence Jesus ate the regular passover meal at the usual time. The whole feast, including the feast of unleavened bread, lasted eight days. For a discussion of the objections to this interpretation of John in connexion with the Synoptic Gospels one may consult my _Harmony of the Gospels_, pp. 279-84, and David Smith's _In the Days of His Flesh_, Appendix VIII. The passover feast began on the 15th Nisan at sunset, the passover lamb being slain the afternoon of 14th Nisan. There seems no real doubt that this meal in strkjv@John:13:1-30| is the real passover meal described by the Synoptics also (Mark:14:18-21; strkjv@Matthew:26:21-25; strkjv@Luke:22:21-23|), followed by the institution of the Lord's Supper. Thus understood verse 1| here serves as an introduction to the great esoteric teaching of Christ to the apostles (John:13:2-17:26|), called by Barnas Sears _The Heart of Christ_. This phrase goes with the principal verb \gapsen\ (loved). {Knowing} (\eids\). Second perfect active participle, emphasizing the full consciousness of Christ. He was not stumbling into the dark as he faced "his hour" (\autou h hra\). See strkjv@18:4; strkjv@19:28| for other examples of the insight and foresight (Bernard) of Jesus concerning his death. See on strkjv@12:23| for use before by Jesus. {That he should depart} (\hina metabi\). Sub-final use of \hina\ with second aorist active subjunctive of \metabain\, old word, to go from one place to another, here (5:24; strkjv@1John:3:14|) to go from this world (8:23|) back to the Father from whom he had come (14:12,28; strkjv@16:10,28; strkjv@17:5|). {His own which were in the world} (\tous idious tous en ti kosmi\). His own disciples (17:6,9,11|), those left in the world when he goes to the Father, not the Jews as in strkjv@1:11|. See strkjv@Acts:4:23; strkjv@1Timothy:5:8| for the idiom. John pictures here the outgoing of Christ's very heart's love (chs. strkjv@John:13-17|) towards these men whom he had chosen and whom he loved "unto the end" (\eis telos\) as in strkjv@Matthew:10:22; strkjv@Luke:18:15|, but here as in strkjv@1Thessalonians:2:16| rather "to the uttermost." The culmination of the crisis ("his hour") naturally drew out the fulness of Christ's love for them as is shown in these great chapters (John:13-17|).
rwp@John:13:14 @{If I then} (\ei oun eg\). Argumentative sense of \oun\ (therefore). Condition of first class, assumed to be true, with first aorist active indicative of \nipt\, "If I, being what I am, washed your feet" (as I did). {Ye also ought} (\kai humeis opheilete\). The obligation rests on you _a fortiori_. Present active indicative of the old verb \opheil\, to owe a debt (Matthew:18:30|). The mutual obligation is to do this or any other needed service. The widows who washed the saints' feet in strkjv@1Timothy:5:10| did it "as an incident-of their hospitable ministrations" (Bernard). Up to 1731 the Lord High Almoner in England washed the feet of poor saints (_pedilavium_) on Thursday before Easter, a custom that arose in the fourth century, and one still practised by the Pope of Rome.
rwp@John:13:29 @{Some thought} (\tines edokoun\). Imperfect active of \doke\. Mere inference in their ignorance. {The bag} (\to glssokomon\). See on ¯12:6| for this word. {What things we have need of} (\hn chreian echomen\). Antecedent (\tauta\) of the relative (\hon\) not expressed. {For the feast} (\eis tn heortn\). The feast of unleavened bread beginning after the passover meal and lasting eight days. If this was twenty-four hours ahead of the passover meal, there was no hurry for next day would be in ample time. {Or that he should give something to the poor} (\ tois ptchois hina ti di\). Another alternative in their speculation on the point. Note prolepsis of \tois ptchois\ (dative case) before \hina di\ (final clause with \hina\ and second aorist active subjunctive of \didmi\).
rwp@John:13:31 @{Now} (\nun\). Now at last, the crisis has come with a sense of deliverance from the presence of Judas and of surrender to the Father's will (Westcott). {Is glorified} (\edoxasth\). First aorist passive of \doxaz\, consummation of glory in death both for the Son and the Father. For this verb in this sense see already strkjv@7:39; strkjv@12:16| and later strkjv@17:3|. Four times here in verses 31f|.
rwp@John:14:22 @{Not Iscariot} (\ouch ho Iskarits\). Judas Iscariot had gone (13:30|), but John is anxious to make it clear that this Judas (common name, two apostles also named James) was not the infamous traitor. He is also called Thaddaeus or Lebbaeus (Mark:3:17; strkjv@Matthew:10:3|) and the brother (or son) of James (6:15; strkjv@Acts:1:13|). This is the fourth interruption of the talk of Jesus (by Peter, strkjv@13:36|; by Thomas, strkjv@14:5|; by Philip, strkjv@14:8|; by Judas, strkjv@14:22|). {And not to the world} (\kai ouchi ti kosmi\). Judas caught at the word \emphaniz\ in verse 21| as perhaps a Messianic theophany visible to all the world as at the judgment (5:27f.|). He seems to suspect a change of plan on the part of Jesus (\ti gegonen hoti\=how has it happened that).
rwp@John:18:15 @{Followed} (\kolouthei\). Imperfect active of \akolouthe\, "was following," picturesque and vivid tense, with associative instrumental case \ti Isou\. {Another disciple} (\allos mathts\). Correct text without article \ho\ (genuine in verse 16|). Peter's companion was the Beloved Disciple, the author of the book (John:21:24|). {Was known unto the high priest} (\n gnstos ti archierei\). Verbal adjective from \ginsk\, to know (Acts:1:19|) with dative case. How well known the word does not say, not necessarily a personal friend, well enough known for the portress to admit John. "The account of what happened to Peter might well seem to be told from the point of view of the servants' hall" (Sanday, _Criticism of the Fourth Gospel_, p. 101). {Entered in with Jesus} (\suneislthen ti Isou\). Second aorist active indicative of the double compound \suneiserchomai\, old verb, in N.T. here and strkjv@6:22|. With associative instrumental case. {Into the court} (\eis tn auln\). It is not clear that this word ever means the palace itself instead of the courtyard (uncovered enclosure) as always in the papyri (very common). Clearly courtyard in strkjv@Mark:14:66| (Matthew:26:69; strkjv@Luke:22:55|). Apparently Annas had rooms in the official residence of Caiaphas.
rwp@John:18:25 @{Was standing and warming himself} (\n hests kai thermainomenos\). Two periphrastic imperfects precisely as in verse 18|, vivid renewal of the picture drawn there. John alone gives the examination of Jesus by Annas (18:19-24|) which he places between the first and the second denials by Peter. Each of the Four Gospels gives three denials, but it is not possible to make a clear parallel as probably several people joined in each time. This time there was an hour's interval (Luke:22:59|). The question and answer are almost identical with verse 17| and "put in a form which almost _suggested_ that Peter should say 'No'" (Bernard), a favourite device of the devil in making temptation attractive.
rwp@John:18:28 @{They lead} (\agousin\). Dramatic historical present of \ag\, plural "they" for the Sanhedrists (Luke:23:1|). John gives no details of the trial before the Sanhedrin (only the fact, strkjv@John:18:24,28|) when Caiaphas presided, either the informal meeting at night (Mark:14:53,55-65; strkjv@Matthew:26:57,59-68; strkjv@Luke:22:54,63-65|) or the formal ratification meeting after dawn (Mark:15:1; strkjv@Matthew:27:1; strkjv@Luke:22:66-71|), but he gives much new material of the trial before Pilate (18:28-38|). {Into the palace} (\eis to praitrion\). For the history and meaning of this interesting Latin word, _praetorium_, see on ¯Matthew:27:27; strkjv@Acts:23:35; strkjv@Phillipians:1:13|. Here it is probably the magnificent palace in Jerusalem built by Herod the Great for himself and occupied by the Roman Procurator (governor) when in the city. There was also one in Caesarea (Acts:23:35|). Herod's palace in Jerusalem was on the Hill of Zion in the western part of the upper city. There is something to be said for the Castle of Antonia, north of the temple area, as the location of Pilate's residence in Jerusalem. {Early} (\pri\). Technically the fourth watch (3 A.M. to 6 A.M.). There were two violations of Jewish legal procedure (holding the trial for a capital case at night, passing condemnation on the same day of the trial). Besides, the Sanhedrin no longer had the power of death. A Roman court could meet any time after sunrise. John (19:14|) says it was "about the sixth hour" when Pilate condemned Jesus. {That they might not be defiled} (\hina m mianthsin\). Purpose clause with \hina m\ and first aorist passive subjunctive of \miain\, to stain, to defile. For Jewish scruples about entering the house of a Gentile see strkjv@Acts:10:28; strkjv@11:3|. {But might eat the passover} (\alla phagsin to pascha\). Second aorist active subjunctive of the defective verb \esthi\, to eat. This phrase may mean to eat the passover meal as in strkjv@Matthew:27:17| (Mark:14:12,14; strkjv@Luke:22:11,15|), but it does not have to mean that. In strkjv@2Chronicles:30:22| we read: "And they did eat the festival seven days" when the paschal festival is meant, not the paschal lamb or the paschal supper. There are eight other examples of \pascha\ in John's Gospel and in all of them the feast is meant, not the supper. If we follow John's use of the word, it is the feast here, not the meal of strkjv@John:13:2| which was the regular passover meal. This interpretation keeps John in harmony with the Synoptics.
rwp@John:19:19 @{Pilate wrote a title also} (\egrapsen kai titlon ho Peilatos\). Only John tells us that Pilate himself wrote it and John alone uses the technical Latin word _titlon_ (several times in inscriptions), for the board with the name of the criminal and the crime in which he is condemned; Mark (Mark:15:26|) and Luke (Luke:23:28|) use \epigraph\ (superscription). Matthew (Matthew:27:37|) has simply \aitian\ (accusation). The inscription in John is the fullest of the four and has all in any of them save the words "this is" (\houtos estin\) in strkjv@Matthew:27:37|.
rwp@John:19:23 @{Four parts} (\tessera mer\). There were four soldiers, the usual quaternion (\tetradion\, strkjv@Acts:12:9|) besides the centurion (Mark:15:39; strkjv@Matthew:27:54; strkjv@Luke:23:47|). The clothes (\himatia\, outer clothes) of the criminal were removed before the crucifixion and belonged to the soldiers. Luke (Luke:23:34|) mentions the division of the garments, but not the number four. The four pieces would be the head gear, the sandals, the girdle, the \tallith\ (outer garment with fringes). {The coat was without seam} (\ho chitn araphos\). For \chitn\ (the inner garment) see strkjv@Matthew:5:40|. \Araphos\ is compound of \a\ privative and \rapt\, to sew together, and so seamless (unsewed together), only here in N.T. It occurs elsewhere in Josephus, _Ant_. III. 6, 4. {Woven} (\huphantos\). Verbal (old word) from \huphain\ (some MSS. in strkjv@Luke:12:27|), only here in N.T.
rwp@John:19:25 @{Were standing by the cross of Jesus} (\histkeisan para ti stauri tou Isou\). Perfect of \histmi\, to place, used as imperfect (intransitive) with \para\ (beside) and the locative case. Vivid contrast this to the rude gambling of the soldiers. This group of four (or three) women interests us more. Matt. (Matthew:27:55f.|) spoke of women beholding from afar and names three (Mary Magdalene, Mary the mother of James the less and of Joses, and the mother of the sons of Zebedee). Mark also (Mark:15:40|) names three (Mary Magdalene, Mary the mother of James the less and of Joses, and Salome). They have clearly drawn near the Cross by now. John alone mentions the mother of Jesus in the group. It is not clear whether the sister of the mother of Jesus is Salome the mother of the sons of Zebedee or the wife of Clopas. If so, two sisters have the name Mary and James and John are cousins of Jesus. The point cannot be settled with our present knowledge.
rwp@John:19:29 @{Was set} (\ekeito\). Imperfect middle. John, as eyewitness, had noticed it there. {Of vinegar} (\oxous\). Not vinegar drugged with myrrh (Mark:15:23|) and gall (Matthew:27:34|) which Jesus had refused just before the crucifixion. {Sponge} (\spoggon\). Old word, in N.T. only here, strkjv@Mark:15:36; strkjv@Matthew:27:48|, our "sponge." {They put} (\perithentes\). Second aorist active participle of \peritithmi\, to place around. {Upon hyssop} (\husspi\). {A reed} (\kalami\) as Mark and Matthew have it. The reed of the hyssop bush was only three or four feet long.
rwp@Jude:1:11 @{Woe to them} (\ouai autois\). Interjection with the dative as is common in the Gospels (Matthew:11:21|). {Went} (\eporeuthsan\). First aorist passive (deponent) indicative of \poreuomai\. {In the way of Cain} (\ti hodi tou Kain\). Locative case \hodi\. Cain is Jude's fourth example. Not in II Peter, but in strkjv@Hebrews:11:4; strkjv@1John:3:11f|. From strkjv@Genesis:4:7|. {Ran riotously} (\exechuthsan\). First aorist passive indicative of \ekche\, to pour out, "they were poured out," vigorous metaphor for excessive indulgence. But it is used also of God's love for us (Romans:5:5|). {In the error of Balaam} (\ti plani tou Balaam\). The fifth example in Jude. In II Peter also (2Peter:2:15|). Either locative case (in) or instrumental (by). \Plan\ (in Peter also) is the common word for such wandering (Matthew:24:4ff.|, etc.). {Perished} (\aplonto\). Second aorist middle (intransitive) of \apollumi\. {In the gainsaying of Korah} (\ti antilogii tou Kore\). Again either locative or instrumental. The word \antilogia\ is originally answering back (Hebrews:6:16|), but it may be by act also (Romans:10:21|) as here. This is the sixth example in Jude, not in II Peter.
rwp@Luke:1:62 @{Made signs} (\eneneuon\). Imperfect tense, repeated action as usual when making signs. In strkjv@1:22| the verb used of Zacharias is \dianeun\. {What he would have him called} (\to ti an theloi kaleisthai auto\). Note article \to\ with the indirect question, accusative of general reference. The optative with \an\ is here because it was used in the direct question (cf. strkjv@Acts:17:18|), and is simply retained in the indirect. {What would he wish him to be called?} ({if he could speak}), a conclusion of the fourth-class condition.
rwp@Luke:2:7 @{Her firstborn} (\ton prtotokon\). The expression naturally means that she afterwards had other children and we read of brothers and sisters of Jesus. There is not a particle of evidence for the notion that Mary refused to bear other children because she was the mother of the Messiah. {Wrapped in swaddling clothes} (\espargansen\). From \sparganon\, a swathing band. Only here and verse 12| in the N.T., but in Euripides, Aristotle, Hippocrates, Plutarch. Frequent in medical works. {In a manger} (\en phatni\). In a crib in a stall whether in a cave (Justin Martyr) or connected with the inn we do not know. The cattle may have been out on the hills or the donkeys used in travelling may have been feeding in this stall or another near. {In the inn} (\en ti katalumati\). A lodging-house or khan, poor enough at best, but there was not even room in this public place because of the crowds for the census. See the word also in strkjv@Luke:22:11; strkjv@Mark:14:14| with the sense of guest-room (cf. strkjv@1Kings:1:13|). It is the Hellenistic equivalent for \kataggeion\ and appears also in one papyrus. See strkjv@Exodus:4:24|. There would sometimes be an inner court, a range or arches, an open gallery round the four sides. On one side of the square, outside the wall, would be stables for the asses and camels, buffaloes and goats. Each man had to carry his own food and bedding.
rwp@Luke:5:1 @{Pressed upon him} (\epikeisthai\). Luke in this paragraph (5:1-11; strkjv@Mark:1:16-20; strkjv@Matthew:4:18-22|) does not follow the chronology of Mark as he usually does. It seems reasonably clear that the renewed call of the four fishermen came before the first tour of Galilee in strkjv@Luke:4:42-44|. It is here assumed that Luke is describing in his own way the incident given in Mark and Matthew above. Luke singles out Simon in a graphic way. This verb \epikeisthai\ is an old one and means to \lie upon\, rest upon as of a stone on the tomb (John:11:38|) or of fish on the burning coals (John:21:9|). Songs:it is used of a tempest (Acts:27:20|) and of the urgent demands for Christ's crucifixion (Luke:23:23|). Here it vividly pictures the eager crowds around Jesus. \En ti epikeisthai\ is a favourite idiom with Luke as we have already seen, \en\ with the articular infinitive in the locative case. {That} (\kai\). \Kai\ does not technically mean the declarative conjunction "that," but it is a fair rendering of the somewhat awkward idiom of Luke to a certain extent imitating the Hebrew use of _wav_. {Was standing} (\n hests\). Periphrastic second past perfect of \histmi\ which here is equal to a practical imperfect. {By the lake} (\para tn limnn\). The use of the accusative with \para\, alongside, after a verb of rest used to be called the pregnant use, came and was standing. But that is no longer necessary, for the accusative as the case of extension is the oldest of the cases and in later Greek regains many of the earlier uses of the other cases employed for more precise distinctions. See the same idiom in verse 2|. We need not here stress the notion of extension. "With characteristic accuracy Luke never calls it a sea, while the others never call it a lake" (Plummer).
rwp@Luke:5:19 @{By what way they might bring him in} (\poias eis enegksin auton\). Deliberative subjunctive of the direct question retained in the indirect. {The housetop} (\to dma\). Very old word. The flat roof of Jewish houses was usually reached by outside stairway. Cf. strkjv@Acts:10:9| where Peter went for meditation. {Through the tiles} (\dia tn keramn\). Common and old word for the tile roof. strkjv@Mark:2:4| speaks of digging a hole in this tile roof. {Let him down} (\kathkan auton\). First aorist (k aorist) effective active of \kathimi\, common verb. strkjv@Mark:2:4| has historical present \chalsi\, the verb used by Jesus to Peter and in Peter's reply (Luke:5:4f.|). {With his couch} (\sun ti klinidii\). Also in verse 24|. Diminutive of \klin\ (verse 18|) occurring in Plutarch and _Koin_ writers. strkjv@Mark:2:4| has \krabatton\ (pallet). It doubtless was a pallet on which the paralytic lay. {Into the midst before Jesus} (\eis to meson emprosthen tou Isou\). The four friends had succeeded, probably each holding a rope to a corner of the pallet. It was a moment of triumph over difficulties and surprise to all in the house (Peter's apparently, strkjv@Mark:2:1|).
rwp@Luke:5:20 @{Their faith} (\tn pistin autn\). In all three Gospels. {Man} (\anthrpe\). Mark and Matthew have "child" or "Son" (\teknon\). Are forgiven (\aphentai\). This Doric form of the perfect passive indicative is for the Attic \apheintai\. It appears also in strkjv@Luke:5:23; strkjv@7:47,48; strkjv@John:20:23; strkjv@1John:2:12|. strkjv@Mark:2:6; strkjv@Matthew:9:2| have the present passive \aphientai\. Possibly this man's malady was due to his sin as is sometimes true (John:5:14|). The man had faith along with that of the four, but he was still a paralytic when Jesus forgave his sins.
rwp@Luke:6:20 @{And he lifted up his eyes} (\kai autos eparas tous opthalmous autou\). First aorist active participle from \epair\. Note also Luke's favourite use of \kai autos\ in beginning a paragraph. Vivid detail alone in Luke. Jesus looked the vast audience full in the face. strkjv@Matthew:5:2| mentions that "he opened his mouth and taught them" (began to teach them, inchoative imperfect, \edidasken\). He spoke out so that the great crowd could hear. Some preachers do not open their mouths and do not look up at the people, but down at the manuscript and drawl along while the people lose interest and even go to sleep or slip out. {Ye poor} (\hoi ptchoi\). {The poor}, but "yours" (\humetera\) justifies the translation "ye." Luke's report is direct address in all the four beatitudes and four woes given by him. It is useless to speculate why Luke gives only four of the eight beatitudes in Matthew or why Matthew does not give the four woes in Luke. One can only say that neither professes to give a complete report of the sermon. There is no evidence to show that either saw the report of the other. They may have used a common source like Q (the Logia of Jesus) or they may have had separate sources. Luke's first beatitude corresponds with Matthew's first, but he does not have "in spirit" after "poor." Does Luke represent Jesus as saying that poverty itself is a blessing? It can be made so. Or does Luke represent Jesus as meaning what is in Matthew, poverty of spirit? {The kingdom of God} (\h basileia tou theou\). strkjv@Matthew:5:3| has "the kingdom of heaven" which occurs alone in Matthew though he also has the one here in Luke with no practical difference. The rabbis usually said "the kingdom of heaven." They used it of the political Messianic kingdom when Judaism of the Pharisaic sort would triumph over the world. The idea of Jesus is in the sharpest contrast to that conception here and always. See on ¯Matthew:3:2| for discussion of the meaning of the word "kingdom." It is the favourite word of Jesus for the rule of God in the heart here and now. It is both present and future and will reach a glorious consummation. Some of the sayings of Christ have apocalyptic and eschatological figures, but the heart of the matter is here in the spiritual reality of the reign of God in the hearts of those who serve him. The kingdom parables expand and enlarge upon various phases of this inward life and growth.
rwp@Luke:8:11 @{Is this} (\estin de haut\). Means this. Jesus now proceeds to interpret his own parable. {The seed is the word of God} (\ho sporos estin ho logos tou theou\). The article with both subject and predicate as here means that they are interchangeable and can be turned round: The word of God is the seed. The phrase "the word of God" does not appear in Matthew and only once in Mark (Mark:7:13|) and John (John:10:35|), but four times in Luke (5:1; strkjv@8:11,21; strkjv@11:28|) and twelve times in Acts. In strkjv@Mark:4:14| we have only "the word." In strkjv@Mark:3:31| we have "the will of God," and in strkjv@Matthew:12:46| "the will of my Father" where strkjv@Luke:8:21| has "the word of God." This seems to show that Luke has the subjective genitive here and means the word that comes from God.
rwp@Luke:8:44 @{The border of his garment} (\tou kraspedou tou himatiou\). Probably the tassel of the overgarment. Of the four corners two were in front and two behind. See on ¯Matthew:9:20|. {Stanched} (\est\). Second aorist active indicative, {stopped} at once (effective aorist).
rwp@Luke:9:22 @{Rejected} (\apodokimasthnai\). First aorist passive infinitive of \apodokimaz\, to reject after trial. {The third day} (\ti triti hmeri\). Locative case of time as in strkjv@Matthew:16:21|. Here in the parallel passage strkjv@Mark:8:31| has "after three days" (\meta treis hmeras\) in precisely the same sense. That is to say, "after three days" is just a free way of saying "on the third day" and cannot mean "on the fourth day" if taken too literally. For discussion of this plain prediction of the death of Christ with various details see discussion on strkjv@Matthew:16:21; strkjv@Mark:8:31|. It was a melancholy outlook that depressed the disciples as Mark and Matthew show in the protest of Peter and his rebuke.
rwp@Luke:9:49 @{And John answered} (\apokritheis de Ians\). As if John wanted to change the subject after the embarrassment of the rebuke for their dispute concerning greatness (Luke:9:46-48|). {Master} (\epistata\). Only in Luke in the N.T. as already four times (5:5; strkjv@8:24,45; strkjv@9:33|). {We forbade him} (\ekluomen auton\). Conative imperfect as in strkjv@Mark:9:38|, We tried to hinder him. {Because he followeth not with us} (\hoti ouk akolouthei meth hmn\). Present tense preserved for vividness where Mark has imperfect {kolouthei}. Note also here "with us" (\meth' hmn\) where Mark has associative instrumental \hmin\. It is a pitiful specimen of partisan narrowness and pride even in the Beloved Disciple, one of the Sons of Thunder. The man was doing the Master's work in the Master's name and with the Master's power, but did not run with the group of the Twelve.
rwp@Luke:10:22 @{Knoweth who the Son is} (\ginskei tis estin ho huios\). Knows by experience, \ginskei\. Here strkjv@Matthew:11:27| has \epiginskei\ (fully knows) and simply \ton huion\ (the Son) instead of the "who" (\tis\) clause. Songs:also in "who the Father is" (\tis estin ho pater\). But the same use and contrast of "the Father," "the Son." in both Matthew and Luke, "an aerolite from the Johannean heaven" (Hase). No sane criticism can get rid of this Johannine bit in these Gospels written long before the Fourth Gospel was composed. We are dealing here with the oldest known document about Christ (the Logia) and the picture is that drawn in the Fourth Gospel (see my _The Christ of the Logia_). It is idle to try to whittle away by fantastic exegesis the high claims made by Jesus in this passage. It is an ecstatic prayer in the presence of the Seventy under the rapture of the Holy Spirit on terms of perfect equality and understanding between the Father and the Son in the tone of the priestly prayer in strkjv@John:17|. We are justified in saying that this prayer of supreme Fellowship with the Father in contemplation of final victory over Satan gives us a glimpse of the prayers with the Father when the Son spent whole nights on the mountain alone with the Father. Here is the Messianic consciousness in complete control and with perfect confidence in the outcome. Here as in strkjv@Matthew:11:27| by the use of {willeth to reveal him} (\boultai apokalupsai\). The Son claims the power to reveal the Father "to whomsoever he wills" (\hi an boultai\, indefinite relative and present subjunctive of \boulomai\, to will, not the future indicative). This is divine sovereignty most assuredly. Human free agency is also true, but it is full divine sovereignty in salvation that is here claimed along with possession (\paredoth\, timeless aorist passive indicative) of all power from the Father. Let that supreme claim stand.
rwp@Luke:10:27 @{And he answering} (\ho de apokritheis\). First aorist participle, no longer passive in idea. The lawyer's answer is first from the _Shema_ (Deuteronomy:6:3; strkjv@11:13|) which was written on the phylacteries. The second part is from strkjv@Leviticus:19:18| and shows that the lawyer knew the law. At a later time Jesus himself in the temple gives a like summary of the law to a lawyer (Mark:12:28-34; strkjv@Matthew:22:34-40|) who wanted to catch Jesus by his question. There is no difficulty in the two incidents. God is to be loved with all of man's four powers (heart, soul, strength, mind) here as in strkjv@Mark:12:30|.
rwp@Luke:13:29 @{Shall sit down} (\anaklithsontai\). Future passive indicative third plural. Recline, of course, is the figure of this heavenly banquet. Jesus does not mean that these will be saved in different ways, but only that many will come from all the four quarters of the earth.
rwp@Luke:16:14 @{Who were lovers of money} (\philarguroi huparchontes\). Literally, being lovers of money. \Philarguroi\ is an old word, but in the N.T. only here and strkjv@2Timothy:3:2|. It is from \philos\ and \arguros\. {Heard} (\kouon\). Imperfect active, were listening (all the while Jesus was talking to the disciples (verses 1-13|). {And they scoffed at him} (\kai exemuktrizon\). Imperfect active again of \ekmuktriz\. LXX where late writers use simple verb. In the N.T. only here and strkjv@Luke:23:35|. It means to turn out or up the nose at one, to sneer, to scoff. The Romans had a phrase, _naso adunco suspendere_, to hang on the hooked nose (the subject of ridicule). These money-loving Pharisees were quick to see that the words of Jesus about the wise use of money applied to them. They had stood without comment the three parables aimed directly at them (the lost sheep, the lost coin, the lost son). But now they do not remain quiet while they hear the fourth parable spoken to the disciples. No words were apparently spoken, but their eyes, noses, faces were eloquent with a fine disdain.
rwp@Luke:19:8 @{Stood} (\statheis\). Apparently Jesus and Zacchaeus had come to the house of Zacchaeus and were about to enter when the murmur became such a roar that Zacchaeus turned round and faced the crowd. {If I have wrongfully exacted aught of any man} (\ei tinos ti esukophantsa\). A most significant admission and confession. It is a condition of the first class (\ei\ and the aorist active indicative) that assumes it to be true. His own conscience was at work. He may have heard audible murmurs from the crowd. For the verb \sukophantein\, see discussion on ¯3:14|, the only two instances in the N.T. He had extorted money wrongfully as they all knew. {I return fourfold} (\apodidmi tetraploun\). I offer to do it here and now on this spot. This was the Mosaic law (Exodus:22:1; strkjv@Numbers:5:6f.|). Restitution is good proof of a change of heart. D. L. Moody used to preach it with great power. Without this the offer of Zacchaeus to give half his goods to the poor would be less effective. "It is an odd coincidence, nothing more, that the fig-mulberry (sycamore) should occur in connexion with the _fig_-shewer (sycophant)."
rwp@Luke:19:23 @{Then wherefore} (\kai dia ti\). Note this inferential use of \kai-\ in that case. {Into the bank} (\epi trapezan\). Literally, {upon a table}. This old word \trapeza\, from \tetrapeza\ (\tetra\, four, \pous\, foot). It means then any table (Mark:7:28|), food on the table (Acts:16:34|), feast or banquet (Romans:11:9|), table of the money-changers (John:2:15; strkjv@Mark:11:15; strkjv@Matthew:21:12|), or bank as here. Our word bank is from Old English _bench_. {With interest} (\sun toki\). Not usury, but proper and legal interest. Old word from \tikt\, to bring forth. In the N.T. only here and strkjv@Matthew:25:27|. {Should have required it} (\an auto epraxa\). Conclusion of second-class condition the condition or apodosis being implied in the participle "coming" (\elthn\), and the previous question. On this technical use of \prass\ (\epraxa\) see strkjv@Luke:3:13|.
rwp@Luke:21:20 @{Compassed with armies} (\kukloumenn hupo stratopedn\). Present passive participle of \kuklo\, to circle, encircle, from \kuklos\, circle. Old verb, but only four times in N.T. The point of this warning is the present tense, being encircled. It will be too late after the city is surrounded. It is objected by some that Jesus, not to say Luke, could not have spoken (or written) these words before the Roman armies came. One may ask why not, if such a thing as predictive prophecy can exist and especially in the case of the Lord Jesus. The word \stratopedn\ (\stratos\, army, \pedon\, plain) is a military camp and then an army in camp. Old word, but only here in the N.T. {Then know} (\tote gnte\). Second aorist active imperative of \ginsk\. Christians did flee from Jerusalem to Pella before it was too late as directed in strkjv@Luke:21:21; strkjv@Mark:13:14f.; strkjv@Matthew:24:16f|.
rwp@Luke:22:34 @{Until thou shalt thrice deny that thou knowest me} (\hes tris me aparnsi eidenai\). "Thrice" is in all four Gospels here for they all give this warning to Peter (Mark:14:30; strkjv@Matthew:26:34; strkjv@Luke:22:34; strkjv@John:18:38|). Peter will even deny knowing Jesus (\eidenai\).
rwp@Luke:22:58 @{After a little while another} (\meta brachu heteros\). strkjv@Matthew:26:71| makes it after Peter had gone out into the porch and mentions a maid as speaking as does strkjv@Mark:14:69|, while here the "other" (\heteros\) is a man (masculine gender). It is almost impossible to co-ordinate the three denials in the four accounts unless we conceive of several joining in when one led off. This time Peter's denial is very blunt, "I am not."
rwp@Luke:23:34 @{Father forgive them} (\Pater, aphes autois\). Second aorist active imperative of \aphimi\, with dative case. Some of the oldest and best documents do not contain this verse, and yet, while it is not certain that it is a part of Luke's Gospel, it is certain that Jesus spoke these words, for they are utterly unlike any one else. Jesus evidently is praying for the Roman soldiers, who were only obeying, but not for the Sanhedrin. {Cast lots} (\ebalon klron\). Second aorist active indicative of \ball\. See strkjv@Mark:15:24; strkjv@Matthew:27:35|. strkjv@John:19:23f|. shows how the lot was cast for the seamless garment, the four soldiers dividing the other garments.
rwp@Luke:23:54 @{The day of the Preparation} (\hmera paraskeus\). The technical Jewish phrase for the day before the sabbath for which see discussion on ¯Matthew:27:62|. {Drew on} (\epephsken\). Imperfect active, began to dawn or give light. However, it was sundown, not sunrise when the Jewish sabbath (twenty-four-hour day) began. The confusion is to us, not to the Jews or the readers of the Greek New Testament. Luke is not speaking of the twelve-hour day which began with sunrise, but the twenty-four-hour day which began with sunset.
rwp@Mark:1:14 @{Jesus came into Galilee} (\lthen ho Isous eis tn Galilaian\). Here Mark begins the narrative of the active ministry of Jesus and he is followed by Matthew and Luke. Mark undoubtedly follows the preaching of Peter. But for the Fourth Gospel we should not know of the year of work in various parts of the land (Perea, Galilee, Judea, Samaria) preceding the Galilean ministry. John supplements the Synoptic Gospels at this point as often. The arrest of John had much to do with the departure of Jesus from Judea to Galilee (John:4:1-4|). {Preaching the gospel of God} (\krussn to euaggelion tou theou\). It is the subjective genitive, the gospel that comes from God. Swete observes that repentance (\metanoia\) is the keynote in the message of the Baptist as gospel (\euaggelion\) is with Jesus. But Jesus took the same line as John and proclaimed both repentance and the arrival of the kingdom of God. Mark adds to Matthew's report the words "the time is fulfilled" (\peplrtai ho kairos\). It is a significant fact that John looks backward to the promise of the coming of the Messiah and signalizes the fulfilment as near at hand (perfect passive indicative). It is like Paul's fulness of time (\plrma tou chronou\) in strkjv@Galatians:4:4| and fulness of the times (\plrma ton kairn\) in strkjv@Ephesians:1:10| when he employs the word \kairos\, opportunity or crisis as here in Mark rather than the more general term \chronos\. Mark adds here also: "and believe in the gospel" (\kai pisteuete en ti euaggelii\). Both repent and believe in the gospel. Usually faith in Jesus (or God) is expected as in John strkjv@14:1|. But this crisis called for faith in the message of Jesus that the Messiah had come. He did not use here the term Messiah, for it had come to have political connotations that made its use at present unwise. But the kingdom of God had arrived with the presence of the King. It does make a difference what one believes. Belief or disbelief in the message of Jesus made a sharp cleavage in those who heard him. "Faith in the message was the first step; a creed of some kind lies at the basis of confidence in the Person of Christ, and the occurrence of the phrase \pistuete en ti euaggelii\ in the oldest record of the teaching of our Lord is a valuable witness to this fact" (Swete).
rwp@Mark:1:16 @{And passing along by the Sea of Galilee} (\kai paragn para tn thalassan ts Galilaias\). Mark uses \para\ (along, beside) twice and makes the picture realistic. He catches this glimpse of Christ in action. Casting a {net} (\amphiballontas\). Literally casting on both sides, now on one side, now on the other. Matthew (Matthew:4:18|) has a different phrase which see. There are two papyri examples of the verb \amphiball\, one verb absolutely for fishing as here, the other with the accusative. It is fishing with a net, making a cast, a haul. These four disciples were fishermen (\halieis\) and were {partners} (\metochoi\) as Luke states (Luke:5:7|).
rwp@Mark:2:3 @{And they come} (\kai erchontai\). Fine illustration of Mark's vivid dramatic historical present preserved by Luke strkjv@Luke:5:18|, but not by strkjv@Matthew:9:2| (imperfect). {Borne by four} (\airomenon hupo tessarn\). Another picturesque Markan detail not in the others.
rwp@Mark:2:4 @{Come nigh} (\proseggisai\). But Westcott and Hort read \prosenegkai\, to bring to, after Aleph, B, L, 33, 63 (cf. strkjv@John:5:18|). {They uncovered the roof} (\apestegasan tn stegn\). They unroofed the roof (note paronomasia in the Greek and cognate accusative). The only instance of this verb in the N.T. A rare word in late Greek, no papyrus example given in Moulton and Milligan _Vocabulary_. They climbed up a stairway on the outside or ladder to the flat tile roof and dug out or broke up (\exoruxantes\) the tiles (the roof). There were thus tiles (\dia tn keramn\, strkjv@Luke:5:19|) of laths and plaster and even slabs of stone stuck in for strength that had to be dug out. It is not clear where Jesus was (\hopou n\), either downstairs, (Holtzmann) or upstairs (Lightfoot), or in the quadrangle (_atrium_ or _compluvium_, if the house had one). "A composition of mortar, tar, ashes and sand is spread upon the roofs, and rolled hard, and grass grows in the crevices. On the houses of the poor in the country the grass grows more freely, and goats may be seen on the roofs cropping it" (Vincent). {They let down the bed} (\chalsi ton krabatton\), historical present again, aorist tense in strkjv@Luke:5:19| (\kathkan\). The verb means to lower from a higher place as from a boat. Probably the four men had a rope fastened to each corner of the pallet or poor man's bed (\krabatton\, Latin _grabatus_. Songs:one of Mark's Latin words). Matthew (Matthew:9:2|) has \klin\, general term for bed. Luke has \klinidion\ (little bed or couch). Mark's word is common in the papyri and is spelled also \krabbatos\, sometimes \krabatos\, while W, Codex Washingtonius, has it \krabbaton\.
rwp@Mark:2:5 @{Their faith} (\tn pistin autn\). The faith of the four men and of the man himself. There is no reason for excluding his faith. They all had confidence in the power and willingness of Jesus to heal this desperate case. {Are forgiven} (\aphientai\, aoristic present passive, cf. punctiliar action, Robertson's _Grammar_, pp. 864ff.). Songs:Matthew:9:3|, but strkjv@Luke:5:20| has the Doric perfect passive \aphentai\. The astonishing thing both to the paralytic and to the four friends is that Jesus forgave his sins instead of healing him. The sins had probably caused the paralysis.
rwp@Mark:3:14 @{He appointed twelve} (\epoisen ddeka\). This was a second selection out of those invited to the hills and after the night of prayer and after day came (Luke:6:13|). Why he chose twelve we are not told, probably because there were twelve tribes in Israel. It was a good round number at any rate. They were to be princes in the new Israel (cf. strkjv@Matthew:19:28; strkjv@Luke:22:30; strkjv@Revelation:21:14,15|). Luke (Luke:6:13-16|) also gives the list of the twelve at this point while Matthew (Matthew:10:1-4|) postpones giving the names till they are sent out in Galilee. There is a fourth list in strkjv@Acts:1:13|. See discussion of the names of the apostles on ¯Matthew:10:1-4| and pp. 271-3 of my _Harmony of the Gospels for Students of the Life of Christ_. The three groups of four begin alike (Simon, Philip, James). There are some difficulties. {Whom he also named apostles} (\hous kai apostolous nomasen\). Margin of Revised Version, the text of Westcott and Hort after Aleph, B, C, etc. Genuine in strkjv@Luke:6:13| and probably so here. The meaning is that Jesus himself gave the name apostle or missionary (\apostell\, to send) to this group of twelve. The word is applied in the New Testament to others besides as delegates or messengers of churches (2Corinthians:8:23; strkjv@Phillipians:2:25|), and messenger (John:13:16|). It is applied also to Paul on a par with the twelve (Galatians:1:1,11f.|, etc.) and also to Barnabas (Acts:14:14|), and perhaps also to Timothy and Silas (1Timothy:2:6f.|). Two purposes of Jesus are mentioned by Mark in the choice of these twelve, {that they might be with him} (\hina sin met' autou\), {and that he might send them forth} (\kai hina apostelli autous\). They were not ready to be sent forth till they had been with Jesus for some time. This is one of the chief tasks of Christ to train this group of men. See Bruce's _The Training of the Twelve_. The very word \apostolos\ is from \apostell\. There were two purposes in sending them forth expressed by two infinitives, one to preach (\krussein\, from \krux\, herald), the other to have power to cast out demons (\echein exousian ekballein ta daimonia\). This double ministry of preaching and healing was to mark their work. The two things are, however, different, and one does not necessarily involve the other.
rwp@Mark:4:2 @{He taught them} (\edidasken autous\). Imperfect tense describing it as going on. {In parables} (\en parabolais\). As in strkjv@3:23|, only here more extended parables. See on ¯Matthew:13| for discussion concerning Christ's use of parables. Eight are given there, one (the Lamp both in strkjv@Mark:4:21| and strkjv@Luke:8:16| (both Sower and the Lamp in Luke), one alone in strkjv@Mark:4:26-29| (seed growing of itself) not in Matthew or Luke, ten on this occasion. Only four are mentioned in strkjv@Mark:4:1-34| (The Sower, the Lamp, the Seed Growing of Itself, the Mustard Seed). But Mark adds (4:34|) "without a parable spake he not unto them," clearly meaning that Jesus spoke many others on this occasion and Matt. after mentioning eight (Matthew:13:34|) makes the same statement. Manifestly, therefore, Jesus spoke many parables on this day and all theories of exegesis or dispensations on the basis of the number of these kingdom parables are quite beside the mark. In beginning Jesus said: {Hearken} (\Akouete\). It is significant that even Jesus had to ask people to listen when he spoke. See also verse 9|.
rwp@Mark:6:44 @{Men} (\andres\). Men as different from women as in strkjv@Matthew:14:21|. This remarkable miracle is recorded by all Four Gospels, a nature miracle that only God can work. No talk about accelerating natural processes will explain this miracle. And three eyewitnesses report it: the Logia of Matthew, the eyes of Peter in Mark, the witness of John the Beloved Disciple (Gould). The evidence is overwhelming.
rwp@Mark:6:48 @{Seeing them distressed in rowing} (\idn autous basanizomenous en ti elaunein\). See also strkjv@Matthew:8:29| for the word \basaniz\, to torture, torment (Matthew:4:24|) with a touch-stone, then to distress as here. Papyri have \dia basann\ used on slaves like our third degree for criminals. \Elaunein\ is literally to drive as of ships or chariots. They drove the boat with oars. Common in Xenophon for marching. {About the fourth watch of the night} (\peri tetartn phulakn ts nuktos\). That is, between three and six A.M. The wind was {contrary to them} (\enantios autois\), that is in their faces and rowing was difficult, "a great wind" (John:6:18|), and as a result the disciples had made little progress. They should have been over long before this. {And he would have passed by them} (\kai thelen parelthein autous\). Only in Mark. He wished to pass by them, _praeterire eos_ (Vulgate). Imperfect tense \thelen\. {They thought} (\edoxan\). A natural conclusion. {And cried out} (\anekraxan\). {Cried up}, literally, a shriek of terror, or scream.
rwp@Mark:7:24 @{Into the borders of Tyre and Sidon} (\eis ta horia Turou kai Sidnos\). The departure from Capernaum was a withdrawal from Galilee, the second of the four withdrawals from Galilee. The first had been to the region of Bethsaida Julias in the territory of Herod Philip. This is into distinctly heathen land. It was not merely the edge of Phoenicia, but into the parts of Tyre and Sidon (Matthew:15:21|). There was too much excitement among the people, too much bitterness among the Pharisees, too much suspicion on the part of Herod Antipas, too much dulness on the part of the disciples for Jesus to remain in Galilee. {And he could not be hid} (\kai ouk dunasth lathein\). Jesus wanted to be alone in the house after all the strain in Galilee. He craved a little privacy and rest. This was his purpose in going into Phoenicia. Note the adversative sense of \kai\ here= "but."
rwp@Mark:8:1 @{Had nothing to eat} (\m echontn ti phagsin\). Genitive absolute and plural because \ochlou\ a collective substantive. Not having what to eat (deliberative subjunctive retained in indirect question). The repetition of a nature miracle of feeding four thousand in Decapolis disturbs some modern critics who cannot imagine how Jesus could or would perform another miracle elsewhere so similar to the feeding of the five thousand up near Bethsaida Julias. But both Mark and Matthew give both miracles, distinguish the words for baskets (\kophinos, sphuris\), and both make Jesus later refer to both incidents and use these two words with the same distinction (Mark:8:19f.; strkjv@Matthew:16:9f.|). Surely it is easier to conceive that Jesus wrought two such miracles than to hold that Mark and Matthew have made such a jumble of the whole business.
rwp@Mark:8:17 @Mark here (vv. 17-20|) gives six keen questions of Jesus while strkjv@Matthew:16:8-11| gives as four that really include the six of Mark running some together. The questions reveal the disappointment of Jesus at the intellectual dulness of his pupils. The questions concern the intellect (\noeite\, from \nous, suniete\, comprehend), the heart in a {hardened state} (\peprmenn\, perfect passive predicate participle as in strkjv@Mark:6:52|, which see), the eyes, the ears, the memory of both the feeding of the five thousand and the four thousand here sharply distinguished even to the two kinds of baskets (\kophinous, sphuridn\). The disciples did recall the number of baskets left over in each instance, twelve and seven. Jesus "administers a sharp rebuke for their preoccupation with mere temporalities, as if there were nothing higher to be thought of _than bread_" (Bruce). "For the time the Twelve are way-side hearers, with hearts like a beaten path, into which the higher truths cannot sink so as to germinate" (Bruce).
rwp@Mark:8:23 @{Brought him out of the village} (\exnegken auton ex ts kms\). It had been a village, but Philip had enlarged it and made it a town or city (\polis\), though still called a village (verses 23,26|). As in the case of the deaf and dumb demoniac given also alone by Mark (Mark:7:31-37|), so here Jesus observes the utmost secrecy in performing the miracle for reasons not given by Mark. It was the season of retirement and Jesus is making the fourth withdrawal from Galilee. That fact may explain it. The various touches here are of interest also. Jesus led him out by the hand, put spittle on his eyes (using the poetical and _Koin_ papyri word \ommata\ instead of the usual \opthalmous\), and laid his hands upon him, perhaps all this to help the man's faith.
rwp@Mark:8:31 @{He began to teach them} (\rxato didaskein autous\). Mark is fond of this idiom, but it is not a mere rhetorical device. strkjv@Matthew:16:21| expressly says "from that time." They had to be told soon about the approaching death of Jesus. The confession of faith in Jesus indicated that it was a good time to begin. Death at the hands of the Sanhedrin (elders, chief priests, and scribes) in which Pharisees and Sadducees had about equal strength. The resurrection on the third day is mentioned, but it made no impression on their minds. This rainbow on the cloud was not seen. {After three days} (\meta treis hmeras\). strkjv@Matthew:16:21| has "the third day" (\ti triti hmeri\) in the locative case of point of time (so also strkjv@Luke:9:22|). There are some people who stickle for a strict interpretation of "after three days" which would be "on the fourth day," not "on the third day." Evidently Mark's phrase here has the same sense as that in Matthew and Luke else they are hopelessly contradictory. In popular language "after three days" can and often does mean "on the third day," but the fourth day is impossible.
rwp@Mark:10:28 @{Peter began to say} (\rxato legein ho Petros\). It was hard for Peter to hold in till now. strkjv@Matthew:19:27| says that "Peter answered" as if the remark was addressed to him in particular. At any rate Peter reminds Jesus of what they had left to follow him, four of them that day by the sea (Mark:1:20; strkjv@Matthew:4:22; strkjv@Luke:5:11|). It was to claim obedience to this high ideal on their part in contrast with the conduct of the rich young ruler.
rwp@Mark:11:12 @{On the morrow} (\ti epaurion\). strkjv@Matthew:21:18| has "early" (\pri\), often of the fourth watch before six A.M. This was Monday morning. The Triumphal Entry had taken place on our Sunday, the first day of the week.
rwp@Mark:13:7 @{Must needs come to pass} (\dei genesthai\). Already there were outbreaks against the Jews in Alexandria, at Seleucia with the slaughter of more than fifty thousand, at Jamnia, and elsewhere. Caligula, Claudius, Nero will threaten war before it finally comes with the destruction of the city and temple by Titus in A.D. 70. Vincent notes that between this prophecy by Jesus in A.D. 30 (or 29) and the destruction of Jerusalem there was an earthquake in Crete (A.D. 46 or 47), at Rome (A.D. 51), at Apamaia in Phrygia (A.D. 60), at Campania (A.D. 63). He notes also four famines during the reign of Claudius A.D. 41-54. One of them was in Judea in A.D. 44 and is alluded to in strkjv@Acts:11:28|. Tacitus (_Annals_ xvi. 10-13) describes the hurricanes and storms in Campania in A.D. 65.
rwp@Mark:13:35 @The four watches of the night are named here: evening (\opse\), midnight (\mesonuktion\), cock-crowing (\alektorophnias\), morning (\pri\).
rwp@Mark:14:12 @{When they sacrificed the passover} (\hote to pascha ethuon\). Imperfect indicative, customary practice. The paschal lamb (note \pascha\) was slain at 6 P.M., beginning of the fifteenth of the month (Exodus:12:6|), but the preparations were made beforehand on the fourteenth (Thursday). See on ¯Matthew:26:17| for discussion of "eat the passover."
rwp@Mark:14:67 @{Warming himself} (\thermainomenon\). Mark mentions this fact about Peter twice (14:54,67|) as does John (John:18:18,25|). He was twice beside the fire. It is quite difficult to relate clearly the three denials as told in the Four Gospels. Each time several may have joined in, both maids and men. {The Nazarene} (\tou Nazarnou\). In strkjv@Matthew:26:69| it is "the Galilean." A number were probably speaking, one saying one thing, another another.
rwp@Info_Matthew @ THE TITLE The Textus Receptus has "The Holy Gospel according to Matthew" (\to kata Matthaion hagion Euaggelion\), though the Elzevirs omit "holy," not agreeing here with Stephanus, Griesbach, and Scholz. Only minuscules (cursive Greek manuscripts) and all late have the adjective. Other minuscules and nine uncials including W (the Washington Codex of the fifth century), C of the fifth century (the palimpsest manuscript) and Delta of the ninth together with most Latin manuscripts have simply "Gospel according to Matthew" (\Euaggelion kata Matthaion\). But Aleph and B the two oldest and best Greek uncials of the fourth century have only "According to Matthew" (\Kata Maththaion\) (note double th) and the Greek uncial D of the fifth or sixth century follows Aleph and B as do some of the earliest Old Latin manuscripts and the Curetonian Syriac. It is clear, therefore, that the earliest form of the title was simply "According to Matthew." It may be doubted if Matthew (or the author, if not Matthew) had any title at all. The use of "according to" makes it plain that the meaning is not "the Gospel of Matthew," but the Gospel as given by Matthew, \secundum Matthaeum\, to distinguish the report by Matthew from that by Mark, by Luke, by John. Least of all is there any authority in the manuscripts for saying "Saint Matthew," a Roman Catholic practice observed by some Protestants.
rwp@Matthew:1:1 @{The Son of David, the son of Abraham} (\huiou Daueid huiou Abraam\). Matthew proposes to show that Jesus Christ is on the human side the son of David, as the Messiah was to be, and the son of Abraham, not merely a real Jew and the heir of the promises, but the promise made to Abraham. Songs:Matthew begins his line with Abraham while Luke traces his line back to Adam. The Hebrew and Aramaic often used the word son (\bn\) for the quality or character, but here the idea is descent. Christians are called sons of God because Christ has bestowed this dignity upon us (Romans:8:14; strkjv@9:26; strkjv@Galatians:3:26; strkjv@4:5-7|). Verse 1 is the description of the list in verses 2-17|. The names are given in three groups, Abraham to David (2-6|), David to Babylon Removal (6-11|), Jechoniah to Jesus (12-16|). The removal to Babylon (\metoikesias Babulnos\) occurs at the end of verse 11|, the beginning of verse 12|, and twice in the resume in verse 17|. This great event is used to mark off the two last divisions from each other. It is a good illustration of the genitive as the case of genus or kind. The Babylon removal could mean either to Babylon or from Babylon or, indeed, the removal of Babylon. But the readers would know the facts from the Old Testament, the removal of the Jews to Babylon. Then verse 17| makes a summary of the three lists, fourteen in each by counting David twice and omitting several, a sort of mnemonic device that is common enough. Matthew does not mean to say that there were only fourteen in actual genealogy. The names of the women (Thamar, Rahab, Ruth, Bathsheba the wife of Uriah) are likewise not counted. But it is a most interesting list.
rwp@Matthew:4:5 @{Then the devil taketh him} (\tote paralambanei auton ho diabolos\). Matthew is very fond of this temporal adverb (\tote\). See already strkjv@2:7; strkjv@3:13; strkjv@4:1,5|. Note historic present with vivid picturesqueness. Luke puts this temptation third, the geographical order. But was the person of Christ allowed to be at the disposal of the devil during these temptations? Alford so holds. {On the pinnacle of the temple} (\epi to pterugion tou hierou\). Literally "wing:" the English word "pinnacle" is from the Latin _pinnaculum_, a diminutive of _pinna_ (wing). "_The temple_" (\tou hierou\) here includes the whole temple area, not just the sanctuary (\ho naos\), the Holy Place and Most Holy Place. It is not clear what place is meant by "wing." It may refer to Herod's royal portico which overhung the Kedron Valley and looked down some four hundred and fifty feet, a dizzy height (Josephus, _Ant_. XV. xi. 5). This was on the south of the temple court. Hegesippus says that James the Lord's brother was later placed on the wing of the temple and thrown down therefrom.
rwp@Matthew:4:21 @{Mending their nets} (\katartizontas ta diktua autn\). These two brothers, James and John, were getting their nets ready for use. The verb (\katartiz\) means to adjust, to articulate, to mend if needed (Luke:6:40; strkjv@Romans:9:22; strkjv@Galatians:6:1|). Songs:they promptly left their boat and father and followed Jesus. They had also already become disciples of Jesus. Now there are four who follow him steadily.
rwp@Matthew:4:23 @{Went about in all Galilee} (\perigen en holi ti Galilaiai\). Literally Jesus "was going around (imperfect) in all Galilee." This is the first of the three tours of Galilee made by Jesus. This time he took the four fishermen whom he had just called to personal service. The second time he took the twelve. On the third he sent the twelve on ahead by twos and followed after them. He was teaching and preaching the gospel of the kingdom in the synagogues chiefly and on the roads and in the streets where Gentiles could hear. {Healing all manner of diseases and all manner of sickness} (\therapeun psan noson kai psan malakian\). The occasional sickness is called \malakian\, the chronic or serious disease \noson\.
rwp@Matthew:6:18 @{In secret} (\en ti kruphaii\). Here as in strkjv@6:4,6| the Textus Receptus adds \en ti phaneri\ (openly), but it is not genuine. The word \kruphaios\ is here alone in the New Testament, but occurs four times in the Septuagint.
rwp@Matthew:9:10 @{Publicans and sinners} (\telnai kai hamartloi\). Often coupled together in common scorn and in contrast with the righteous (\dikaioi\ in strkjv@9:13|). It was a strange medley at Levi's feast (Jesus and the four fisher disciples, Nathanael and Philip; Matthew Levi and his former companions, publicans and sinners; Pharisees with their scribes or students as on-lookers; disciples of John the Baptist who were fasting at the very time that Jesus was feasting and with such a group). The Pharisees criticize sharply "your teacher" for such a social breach of "reclining" together with publicans at Levi's feast.
rwp@Matthew:9:20 @{The border of his garment} (\tou kraspedou tou himatiou\). The hem or fringe of a garment, a tassel or tuft hanging from the edge of the outer garment according to strkjv@Numbers:15:38|. It was made of twisted wool. Jesus wore the dress of other people with these fringes at the four corners of the outer garment. The Jews actually counted the words _Jehovah One_ from the numbers of the twisted white threads, a refinement that Jesus had no concern for. This poor woman had an element of superstition in her faith as many people have, but Jesus honours her faith and cures her.
rwp@Matthew:10:2 @{The names of the twelve apostles} (\tn ddeka apostoln ta onomata\). This is the official name (missionaries) used here by Matthew for the first time. The names are given here, but Matthew does not say that they were chosen at this time. Mark (Mark:3:13-19|) and Luke (Luke:6:12-16|) state that Jesus "chose" them, "appointed" them after a night of prayer in the mountain and came down with them and then delivered the Sermon (Luke:6:17|). Simon heads the list (\prtos\) in all four lists including strkjv@Acts:1:13f|. He came to be first and foremost at the great Pentecost (Acts:2| and strkjv@Acts:3|). The apostles disputed a number of times as to which was greatest. Judas Iscariot comes last each time save that he is absent in Acts, being already dead. Matthew calls him the betrayer (\ho paradidous\). Iscariot is usually explained as "man of Kerioth" down near Edom (Joshua:15:25|). Philip comes fifth and James the son of Alphaeus the ninth. Bartholomew is the name for Nathanael. Thaddaeus is Judas the brother of James. Simon Zelotes is also called Simon the Canaanean (Zealous, Hebrew word). This is apparently their first preaching and healing tour without Jesus. He sends them forth by twos (Mark:6:7|). Matthew names them in pairs, probably as they were sent out.
rwp@Matthew:10:39 @{Shall lose it} (\apolesei autn\). This paradox appears in four forms according to Allen (I) strkjv@Matthew:10:39| (2) strkjv@Mark:8:35; strkjv@Matthew:16:25; strkjv@Luke:9:24| (3) strkjv@Luke:17:33| (4) strkjv@John:12:25|. _The Wisdom of Sirach_ (Hebrew text) in strkjv@51:26 has: "He that giveth his life findeth her (wisdom)." It is one of the profound sayings of Christ that he repeated many times. Plato (_Gorgias_ 512) has language somewhat similar though not so sharply put. The article and aorist participles here (\ho heurn, ho apolesas\) are timeless in themselves just like \ho dechomenos\ in verses 40| and 41|.
rwp@Matthew:11:25 @{At that season Jesus answered and said} (\en ekeini ti kairi apokritheis eipen\). Spoke to his Father in audible voice. The time and place we do not know. But here we catch a glimpse of Jesus in one of his moods of worship. "It is usual to call this golden utterance a prayer, but it is at once prayer, praise, and self-communing in a devout spirit" (Bruce). Critics are disturbed because this passage from the Logia of Jesus or Q of Synoptic criticism (Matthew:11:25-30; strkjv@Luke:10:21-24|) is so manifestly Johannine in spirit and very language, "the Father" (\ho patr\), "the son" (\ho huios\), whereas the Fourth Gospel was not written till the close of the first century and the Logia was written before the Synoptic Gospels. The only satisfying explanation lies in the fact that Jesus did have this strain of teaching that is preserved in John's Gospel. Here he is in precisely the same mood of elevated communion with the Father that we have reflected in John 14 to 17. Even Harnack is disposed to accept this Logion as a genuine saying of Jesus. The word "thank" (\homologoumai\) is better rendered "praise" (Moffatt). Jesus praises the Father "not that the \sophoi\ were ignorant, but that the \npioi\ knew" (McNeile).
rwp@Matthew:12:30 @{He that is not with me} (\ho m n met' emou\). With these solemn words Jesus draws the line of cleavage between himself and his enemies then and now. Jesus still has his enemies who hate him and all noble words and deeds because they sting what conscience they have into fury. But we may have our choice. We either gather with (\sunagn\) Christ or scatter (\skorpizei\) to the four winds. Christ is the magnet of the ages. He draws or drives away. "Satan is the arch-waster, Christ the collector, Saviour" (Bruce).
rwp@Matthew:12:40 @{The whale} (\tou ktous\). Sea-monster, huge fish. In strkjv@Jonah:2:1| the LXX has \ktei megali\. "Three days and three nights" may simply mean three days in popular speech. Jesus rose "on the third day" (Matthew:16:21|), not "on the fourth day." It is just a fuller form for "after three days" (Mark:8:31; strkjv@10:34|).
rwp@Matthew:13:54 @{Is not this the carpenter's son?} (\ouch houtos estin ho tou tektnos huios?\). The well-known, the leading, or even for a time the only carpenter in Nazareth till Jesus took the place of Joseph as the carpenter. What the people of Nazareth could not comprehend was how one with the origin and environment of Jesus here in Nazareth could possess the wisdom which he appeared to have in his teaching (\edidasken\). That has often puzzled people how a boy whom they knew could become the man he apparently is after leaving them. They knew Joseph, Mary, the brothers (four of them named) and sisters (names not given). Jesus passed here as the son of Joseph and these were younger brothers and sisters (half brothers and sisters technically).
rwp@Matthew:14:1 @{Herod the tetrarch} (\Hrids tetraarchs\). Herod Antipas ruler of Galilee and Perea, one-fourth of the dominion of Herod the Great. {The report concerning Jesus} (\tn akoun Isou\). See on ¯4:24|. Cognate accusative, heard the hearing (rumour), objective genitive. It is rather surprising that he had not heard of Jesus before.
rwp@Matthew:14:19 @{To sit down on the grass} (\anaklithnai epi tou chortou\). "Recline," of course, the word means, first aorist passive infinitive. A beautiful picture in the afternoon sun on the grass on the mountain side that sloped westward. The orderly arrangement (Mark) made it easy to count them and to feed them. Jesus stood where all could see him "break" (\klasas\) the thin Jewish cakes of bread and give to the disciples and they to the multitudes. This is a nature miracle that some men find it hard to believe, but it is recorded by all four Gospels and the only one told by all four. It was impossible for the crowds to misunderstand and to be deceived. If Jesus is in reality Lord of the universe as John tells us (John:1:1-18|) and Paul holds (Colossians:1:15-20|), why should we balk at this miracle? He who created the universe surely has power to go on creating what he wills to do.
rwp@Matthew:14:20 @{Were filled} (\echortasthsan\). Effective aorist passive indicative of \chortaz\. See strkjv@Matthew:5:6|. From the substantive \chortos\ grass. Cattle were filled with grass and people usually with other food. They all were satisfied. {Broken pieces} (\tn klasmatn\). Not the scraps upon the ground, but the pieces broken by Jesus and still in the "twelve baskets" (\ddeka kophinous\) and not eaten. Each of the twelve had a basketful left over (\to perisseuon\). One hopes that the boy (John:6:9|) who had the five loaves and two fishes to start with got one of the basketsful, if not all of them. Each of the Gospels uses the same word here for baskets (\kophinos\), a wicker-basket, called "coffins" by Wycliff. Juvenal (_Sat_. iii. 14) says that the grove of Numa near the Capenian gate of Rome was "let out to Jews whose furniture is a basket (_cophinus_) and some hay" (for a bed). In the feeding of the Four Thousand (Matthew and Mark) the word \sphuris\ is used which was a sort of hamper or large provisions basket.
rwp@Matthew:14:34 @{Gennesaret} (\Gennsaret\). A rich plain four miles long and two broad. The first visit of Jesus apparently with the usual excitement at the cures. People were eager to touch the hem of Christ's mantle like the woman in strkjv@9:20|. Jesus honoured their superstitious faith and "as many as touched were made whole" (\hosoi hpsanto diesthesan\), completely (\di-\) healed.
rwp@Matthew:15:33 @{And the disciples say to him} (\kai legousin auti hoi mathtai\). It seems strange that they should so soon have forgotten the feeding of the five thousand (Matthew:14:13-21|), but they did. Soon Jesus will remind them of both these demonstrations of his power (16:9,10|). They forgot both of them, not just one. Some scholars scout the idea of two miracles so similar as the feeding of the five thousand and the four thousand, though both are narrated in detail by both Mark and Matthew and both are later mentioned by Jesus. Jesus repeated his sayings and wrought multitudes of healings. There is no reason in itself why Jesus should not on occasion repeat a nature miracle like this elsewhere. He is in the region of Decapolis, not in the country of Philip (\Trachonitis\).
rwp@Matthew:16:2 @{Fair weather} (\eudia\). An old poetic word from \eu\ and \Zeus\ as the ruler of the air and giver of fair weather. Songs:men today say "when the sky is red at sunset." It occurs on the Rosetta Stone and in a fourth century A.D. Oxyr. papyrus for "calm weather" that made it impossible to sail the boat. Aleph and B and some other MSS. omit verses 2 and 3. W omits part of verse 2. These verses are similar to strkjv@Luke:12:54-56|. McNeile rejects them here. Westcott and Hort place in brackets. Jesus often repeated his sayings. Zahn suggests that Papias added these words to Matthew.
rwp@Matthew:16:8 @Jesus asks four pungent questions about the intellectual dulness, refers to the feeding of the five thousand and uses the word \kophinous\ (14:20|) for it and \sphuridas\ for the four thousand (15:37|), and repeats his warning (16:11|). Every teacher understands this strain upon the patience of this Teacher of teachers.
rwp@Matthew:16:14 @{And they said} (\hoi de eipan\). They were ready to respond for they knew that popular opinion was divided on that point (14:1f.|). They give four different opinions. It is always a risky thing for a pastor to ask for people's opinions of him. But Jesus was not much concerned by their answers to this question. He knew by now that the Pharisees and Sadducees were bitterly hostile to him. The masses were only superficially following him and they looked for a political Messiah and had vague ideas about him. How much did the disciples understand and how far have they come in their development of faith? Are they still loyal?
rwp@Matthew:16:16 @Peter is the spokesman now: "Thou art the Christ, the Son of the living God" (\Su ei ho Christos ho huios tou theou tou zntos\). It was a noble confession, but not a new claim by Jesus. Peter had made it before (John:6:69|) when the multitude deserted Jesus in Capernaum. Since the early ministry (John 4) Jesus had avoided the word Messiah because of its political meaning to the people. But now Peter plainly calls Jesus the Anointed One, the Messiah, the Son of the God the living one (note the four Greek articles). This great confession of Peter means that he and the other disciples believe in Jesus as the Messiah and are still true to him in spite of the defection of the Galilean populace (John 6).
rwp@Matthew:16:21 @{From that time began} (\apo tote rxato\). It was a suitable time for the disclosure of the greatest secret of his death. It is now just a little over six months before the cross. They must know it now to be ready then. The great confession of Peter made this seem an appropriate time. He will repeat the warnings (17:22f.| with mention of betrayal; strkjv@20:17-19| with the cross) which he now "began." Songs:the necessity (\dei\, must) of his suffering death at the hands of the Jerusalem ecclesiastics who have dogged his steps in Galilee is now plainly stated. Jesus added his resurrection "on the third day" (\ti triti hmeri\), not "on the fourth day," please observe. Dimly the shocked disciples grasped something of what Jesus said.
rwp@Matthew:17:27 @{Lest we cause them to stumble} (\hina m skandalismen autous\). He does not wish to create the impression that he and the disciples despise the temple and its worship. Aorist tense (punctiliar single act) here, though some MSS. have present subjunctive (linear). "A hook" (\agkistron\). The only example in the N.T. of fishing with a hook. From an unused verb \agkiz\, to angle, and that from \agkos\, a curve (so also \agkal\ the inner curve of the arm, strkjv@Luke:2:38|). {First cometh up} (\ton anabanta prton ichthun\). More correctly, "the first fish that cometh up." {A shekel} (\statra\). Greek stater = four drachmae, enough for two persons to pay the tax. {For me and thee} (\anti emou kai sou\). Common use of \anti\ in commercial transactions, "in exchange for." Here we have a miracle of foreknowledge. Such instances have happened. Some try to get rid of the miracle by calling it a proverb or by saying that Jesus only meant for Peter to sell the fish and thus get the money, a species of nervous anxiety to relieve Christ and the Gospel of Matthew from the miraculous. "All the attempts have been in vain which were made by the older Rationalism to put a non-miraculous meaning into these words" (B. Weiss). It is not stated that Peter actually caught such a fish though that is the natural implication. Why provision is thus only made for Peter along with Jesus we do not know.
rwp@Matthew:23:5 @{To be seen of men} (\pros to theathnai tois anthrpois\). See strkjv@6:1| where this same idiom occurs. Ostentation regulates the conduct of the rabbis. {Phylacteries} (\phulaktria\). An adjective from \phulaktr, phulass\ (to guard). Songs:a fortified place, station for garrison, then a safeguard, protecting charm or amulet. The rabbis wore \tephillin\ or prayer-fillets, small leather cases with four strips of parchment on which were written the words of strkjv@Exodus:13:1-10,11-16; strkjv@Deuteronomy:6:4-9; strkjv@11:13-21|. They took literally the words about "a sign unto thy hand," "a memorial between thine eyes," and "frontlets." "That for the head was to consist of a box with four compartments, each containing a slip of parchment inscribed with one of the four passages. Each of these strips was to be tied up with a well-washed hair from a calf's tail; lest, if tied with wool or thread, any fungoid growth should ever pollute them. The phylactery of the arm was to contain a single slip, with the same four passages written in four columns of seven lines each. The black leather straps by which they were fastened were wound seven times round the arm and three times round the hand. They were reverenced by the rabbis as highly as the scriptures, and, like them, might be rescued from the flames on a sabbath. They profanely imagined that God wore the _tephillin_" (Vincent). It is small wonder that Jesus ridiculed such minute concern for pretentious externalism and literalism. These _tephillin_ "are still worn at the present day on the forehead and left arm by Jews at the daily Morning Prayer" (McNeile). "The size of the phylacteries indexed the measure of zeal, and the wearing of large ones was apt to take the place of obedience" (Bruce). Hence they made them "broad." The superstitious would wear them as mere charms to ward off evil. {Enlarge the borders} (\megalunousin ta kraspeda\). In strkjv@9:20| we see that Jesus, like the Jews generally, wore a tassel or tuft, hem or border, a fringe on the outer garment according to strkjv@Numbers:15:38|. Here again the Jewish rabbi had minute rules about the number of the fringes and the knots (see on ¯9:20|). They made a virtue of the size of the fringes also. "Such things were useful as reminders; they were fatal when they were regarded as charms" (Plummer).
rwp@Matthew:23:29 @{The tombs of the prophets} (\tous taphous tn prophtn\). Cf. strkjv@Luke:11:48-52|. They were bearing witness against themselves (\heautois\, verse 31|) to "the murder-taint in your blood" (Allen). "These men who professed to be so distressed at the murdering of the Prophets, were themselves compassing the death of Him who was far greater than any Prophet" (Plummer). There are four monuments called Tombs of the Prophets (Zechariah, Absalom, Jehoshaphat, St. James) at the base of the Mount of Olives. Some of these may have been going up at the very time that Jesus spoke. In this seventh and last woe Jesus addresses the Jewish nation and not merely the Pharisees.
rwp@Matthew:24:3 @{As he sat} (\kathmenou\). Genitive absolute. Picture of Jesus sitting on the Mount of Olives looking down on Jerusalem and the temple which he had just left. After the climb up the mountain four of the disciples (Peter, James, John, Andrew) come to Jesus with the problem raised by his solemn words. They ask these questions about the destruction of Jerusalem and the temple, his own second coming (\parousia\, presence, common in the papyri for the visit of the emperor), and the end of the world. Did they think that they were all to take place simultaneously? There is no way to answer. At any rate Jesus treats all three in this great eschatological discourse, the most difficult problem in the Synoptic Gospels. Many theories are advanced that impugn the knowledge of Jesus or of the writers or of both. It is sufficient for our purpose to think of Jesus as using the destruction of the temple and of Jerusalem which did happen in that generation in A.D. 70, as also a symbol of his own second coming and of the end of the world (\sunteleias tou ainos\) or consummation of the age. In a painting the artist by skilful perspective may give on the same surface the inside of a room, the fields outside the window, and the sky far beyond. Certainly in this discourse Jesus blends in apocalyptic language the background of his death on the cross, the coming destruction of Jerusalem, his own second coming and the end of the world. He now touches one, now the other. It is not easy for us to separate clearly the various items. It is enough if we get the picture as a whole as it is here drawn with its lessons of warning to be ready for his coming and the end. The destruction of Jerusalem came as he foretold. There are some who would date the Synoptic Gospels after A.D. 70 in order to avoid the predictive element involved in the earlier date. But that is to limit the fore-knowledge of Jesus to a merely human basis. The word \parousia\ occurs in this chapter alone (3,27,37,39|) in the Gospels, but often in the Epistles, either of presence as opposed to absence (Phillipians:2:12|) or the second coming of Christ (2Thessalonians:2:1|).
rwp@Matthew:24:43 @{In what watch} (\poii phulaki\). As in strkjv@14:25| (four watches of the night). {Broken through} (\dioruchthnai\). Digged through the tile roof or under the floor (dirt in the poorer houses).
rwp@Matthew:25:27 @{Thou oughtest therefore} (\edsi se oun\). His very words of excuse convict him. It was a necessity (\edei\) that he did not see. {The bankers} (\tois trapezeitais\). The benchers, money-changers, brokers, who exchanged money for a fee and who paid interest on money. Word common in late Greek. {I should have received back} (\eg ekomisamn an\). Conclusion of a condition of the second class (determined as unfulfilled). The condition is not expressed, but it is implied. "If you had done that." {With interest} (\sun toki\). Not with "usury" in the sense of extortion or oppression. Usury only means "use" in itself. The word is from \tikt\, to bring forth. Compound interest at six per cent doubles the principal every twenty years. It is amazing how rapidly that piles up if one carries it on for centuries and millenniums. "In the early Roman Empire legal interest was eight per cent, but in usurious transactions it was lent at twelve, twenty-four, and even forty-eight" (Vincent). Such practices exist today in our cities. The Mosaic law did not allow interest in dealings between Hebrews, but only with strangers (Deuteronomy:23:19,20; strkjv@Psalms:15:5|).
rwp@Matthew:25:32 @{All the nations} (panta ta ethn). Not just Gentiles, but Jews also. Christians and non-Christians. This program for the general judgment has been challenged by some scholars who regard it as a composition by the evangelist to exalt Christ. But why should not Christ say this if he is the Son of Man and the Son of God and realized it? A "reduced" Christ has trouble with all the Gospels, not merely with the Fourth Gospel, and no less with Q and Mark than with Matthew and Luke. This is a majestic picture with which to close the series of parables about readiness for the second coming. Here is the program when he does come. "I am aware that doubt is thrown on this passage by some critics. But the doubt is most wanton. Where is the second brain that could have invented anything so original and so sublime as vv. 35-40,42-45|?" (Sanday, _Life of Christ in Recent Research_, p. 128). {As the shepherd separates} (\hsper ho poimn aphorizei\). A common figure in Palestine. The sheep are usually white and the goats black. There are kids (\eriphn, eriphia\) which have grazed together. The goats devastate a field of all herbage. "Indeed they have extirpated many species of trees which once covered the hills" (Tristram, _Natural History of the Bible_, pp. 89f.). The shepherd stands at the gate and taps the sheep to go to the right and the goats to the left.
rwp@Matthew:26:17 @{To eat the passover} (\phagein to pascha\). There were two feasts rolled into one, the passover feast and the feast of unleavened bread. Either name was employed. Here the passover meal is meant, though in strkjv@John:18:28| it is probable that the passover feast is referred to as the passover meal (the last supper) had already been observed. There is a famous controversy on the apparent disagreement between the Synoptic Gospels and the Fourth Gospel on the date of this last passover meal. My view is that the five passages in John (John:13:1f.,27; strkjv@18:28; strkjv@19:14,31|) rightly interpreted agree with the Synoptic Gospels (Matthew:26:17,20; strkjv@Mark:14:12,17; strkjv@Luke:22:7,14|) that Jesus ate the passover meal at the regular time about 6 P.M. beginning of 15 Nisan. The passover lamb was slain on the afternoon of 14 Nisan and the meal eaten at sunset the beginning of 15 Nisan. According to this view Jesus ate the passover meal at the regular time and died on the cross the afternoon of 15 Nisan. See my _Harmony of the Gospels for Students of the Life of Christ_, pp.279-284. The question of the disciples here assumes that they are to observe the regular passover meal. Note the deliberative subjunctive (\hetoimasmen\) after \theleis\ with \hina\. For the asyndeton see Robertson, _Grammar_, p. 935.
rwp@Matthew:26:36 @{Gethsemane} (\Gethsmanei\). The word means oil-press in the Hebrew, or olive vat. The place (\chrion\) was an enclosed plot or estate, "garden," or orchard (\kpos\). It is called _villa_ in the Vulgate according to strkjv@John:18:1|. It was beyond the torrent Kedron at the foot of the Mount of Olives about three-fourths of a mile from the eastern walls of Jerusalem. There are now eight old olive trees still standing in this enclosure. One cannot say that they are the very trees near which Jesus had his Agony, but they are very old. "They will remain so long as their already protracted life is spared, the most venerable of their race on the surface of the earth. Their guarded trunks and scanty foliage will always be regarded as the most affecting of the sacred memorials in or about Jerusalem" (Stanley, _Sinai and Palestine_). {Here} (\autou\), {Yonder} (\ekei\). Jesus clearly pointed to the place where he would pray. Literally "there."
rwp@Matthew:27:37 @{His accusation} (\tn aitian autou\). The title (\titlos\, strkjv@John:19:19|) or placard of the crime (the inscription, \he epigraph\) which was carried before the victim or hung around his neck as he walked to execution was now placed above (\ep' an\) the head of Jesus on the projecting piece (\crux immurus\). This inscription gave the name and home, {Jesus of Nazareth}, and the charge on which he was convicted, {the King of the Jews} and the identification, {This is}. The four reports all give the charge and vary in the others. The inscription in full was: This is Jesus of Nazareth the King of the Jews. The three languages are mentioned only by John (John:19:20|), Latin for law, Hebrew (Aramaic) for the Jews, Greek for everybody. The accusation (charge, cause, \aitia\) correctly told the facts of the condemnation.
rwp@Matthew:27:51 @{Was rent} (\eschisth\). Both Mark (Mark:15:38|) and Luke (Luke:23:45|) mention also this fact. Matthew connects it with the earthquake, "the earth did quake" (\h g eseisth\). Josephus (_War_ VI. 299) tells of a quaking in the temple before the destruction and the Talmud tells of a quaking forty years before the destruction of the temple. Allen suggests that "a cleavage in the masonry of the porch, which rent the outer veil and left the Holy Place open to view, would account for the language of the Gospels, of Josephus, and of the Talmud." This veil was a most elaborately woven fabric of seventy-two twisted plaits of twenty-four threads each and the veil was sixty feet long and thirty wide. The rending of the veil signified the removal of the separation between God and the people (Gould).
rwp@Matthew:28:1 @{Now late on the sabbath as it began to dawn toward the first day of the week} (\opse de sabbatn, ti epiphskousi eis mian sabbatn\). This careful chronological statement according to Jewish days clearly means that before the sabbath was over, that is before six P.M., this visit by the women was made "to see the sepulchre" (\theorsai ton taphon\). They had seen the place of burial on Friday afternoon (Mark:15:47; strkjv@Matthew:27:61; strkjv@Luke:23:55|). They had rested on the sabbath after preparing spices and ointments for the body of Jesus (Luke:23:56|), a sabbath of unutterable sorrow and woe. They will buy other spices after sundown when the new day has dawned and the sabbath is over (Mark:16:1|). Both Matthew here and Luke (Luke:23:54|) use dawn (\epiphsk\) for the dawning of the twenty-four hour-day at sunset, not of the dawning of the twelve-hour day at sunrise. The Aramaic used the verb for dawn in both senses. The so-called Gospel of Peter has \epiphsk\ in the same sense as Matthew and Luke as does a late papyrus. Apparently the Jewish sense of "dawn" is here expressed by this Greek verb. Allen thinks that Matthew misunderstands Mark at this point, but clearly Mark is speaking of sunrise and Matthew of sunset. Why allow only one visit for the anxious women?
rwp@Philemon:1:9 @{Paul the aged} (\Paulos presbuts\). Paul is called \neanias\ (a young man) at the stoning of Stephen (Acts:7:58|). He was perhaps a bit under sixty now. Hippocrates calls a man \presbuts\ from 49 to 56 and \gern\ after that. The papyri use \presbuts\ for old man as in strkjv@Luke:1:18| of Zacharias and in strkjv@Titus:2:2|. But in strkjv@Ephesians:6:20| Paul says \presbeu en halusei\ (I am an ambassador in a chain). Hence Lightfoot holds that here \presbuts\ = \presbeuts\ because of common confusion by the scribes between \u\ and \eu\. In the LXX four times the two words are used interchangeably. There is some confusion also in the papyri and the inscriptions. Undoubtedly ambassador (\presbeuts\) is possible here as in strkjv@Ephesians:6:20| (\presbeu\) though there is no real reason why Paul should not term himself properly "Paul the aged."
rwp@Revelation:1:9 @{I John} (\Eg Ians\). strkjv@Songs:22:8|. In apocalyptic literature the personality of the writer is always prominent to guarantee the visions (Daniel:8:1; strkjv@10:2|). {Partaker with you} (\sunkoinnos\). See already strkjv@1Corinthians:9:23|. "Co-partner with you" (Romans:11:17|). One article with \adelphos\ and \sunkoinnos\ unifying the picture. The absence of \apostolos\ here does not show that he is not an apostle, but merely his self-effacement, as in the Fourth Gospel, and still more his oneness with his readers. Songs:there is only one article (\ti\) with \thlipsei\ (tribulation), \basileii\ (kingdom), \hupomoni\ (patience), ideas running all through the book. Both the tribulation (see strkjv@Matthew:13:21| for \thlipsis\) and the kingdom (see strkjv@Matthew:3:2| for \basileia\) were present realities and called for patience (\hupomon\ being "the spiritual alchemy" according to Charles for those in the kingdom, for which see strkjv@Luke:8:15; strkjv@James:5:7|). All this is possible only "in Jesus" (\en Isou\), a phrase on a par with Paul's common \en Christi\ (in Christ), repeated in strkjv@14:13|. Cf. strkjv@3:20; strkjv@2Thessalonians:3:5|. {Was} (\egenomn\). Rather, "I came to be," second aorist middle indicative of \ginomai\. {In the isle that is called Patmos} (\en ti nsi ti kaloumeni Patmi\). Patmos is a rocky sparsely settled island some ten miles long and half that wide, one of the Sporades group in the Aegean Sea, south of Miletus. The present condition of the island is well described by W. E. Geil in _The Isle That Is Called Patmos_ (1905). Here John saw the visions described in the book, apparently written while still a prisoner there in exile. {For the word of God and the testimony of Jesus} (\dia ton logon tou theou kai tn marturian Isou\). The reason for (\dia\ and the accusative) John's presence in Patmos, naturally as a result of persecution already alluded to, not for the purpose of preaching there or of receiving the visions. See verse 2| for the phrase.
rwp@Revelation:3:7 @{In Philadelphia} (\en Philadelphii\). Some twenty-eight miles south-east of Sardis, in Lydia, subject to earthquakes, rebuilt by Tiberius after the great earthquake of A.D. 17, for a time called in coins Neo-Caesarea, in wine-growing district with Bacchus (Dionysos) as the chief deity, on fine Roman roads and of commercial importance, though not a large city, called by Ramsay (_op. cit._, p. 392) "the Missionary City" to promote the spread of the Graeco-Roman civilization and then of Christianity, later offering stubborn resistance to the Turks (1379-90 A.D.) and now called Ala-Sheher (reddish city, Charles, from the red hills behind it). The chief opposition to the faithful little church is from the Jews (cf. strkjv@Romans:9-11|). There are some 1,000 Christians there today. {The holy, he that is true} (\ho hagios, ho althinos\). Separate articles (four in all) for each item in this description. "The holy, the genuine." Asyndeton in the Greek. Latin Vulgate, _Sanctus et Verus_. \Hosea:hagios\ is ascribed to God in strkjv@4:8; strkjv@6:10| (both \hagios\ and \althinos\ as here), but to Christ in strkjv@Mark:1:24; strkjv@Luke:4:34; strkjv@John:6:69; strkjv@Acts:4:27,30; strkjv@1John:2:20|, a recognized title of the Messiah as the consecrated one set apart. Swete notes that \althinos\ is _verus_ as distinguished from _verax_ (\alths\). Songs:it is applied to God in strkjv@6:10| and to Christ in strkjv@3:14; strkjv@19:11| as in strkjv@John:1:9; strkjv@6:32; strkjv@15:1|. {He that hath the key of David} (\ho echn tn klein Daueid\). This epithet comes from strkjv@Isaiah:22:22|, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation:5:5; strkjv@22:16|) has exclusive power in heaven, on earth, and in Hades (Matthew:16:19; strkjv@28:18; strkjv@Romans:14:9; strkjv@Phillipians:2:9f.; strkjv@Revelation:1:18|). Christ has power to admit and exclude of his own will (Matthew:25:10f.; strkjv@Ephesians:1:22; strkjv@Revelation:3:21; strkjv@19:11-16; strkjv@20:4; strkjv@22:16|). {And none shall shut} (\kai oudeis kleisei\). Charles calls the structure Hebrew (future active indicative of \klei\), and not Greek because it does not correspond to the present articular participle just before \ho anoign\ (the one opening), but it occurs often in this book as in the very next clause, "and none openeth" (\kai oudeis anoigei\) over against \klein\ (present active participle, opening) though here some MSS. read \kleiei\ (present active indicative, open).
rwp@Revelation:4:4 @{Round about the throne} (\kuklothen tou thronou\). Here as a preposition with the genitive, though only adverb in strkjv@4:8| (only N.T. examples save Textus Rec. in strkjv@5:11|). {Four and twenty thrones} (\thronoi eikosi tessares\). Songs:P Q, but Aleph A have accusative \thronous\ (supply \eidon\ from strkjv@4:1|) and \tessares\ (late accusative in \-es\). This further circle of thrones beyond the great throne. {I saw four and twenty elders} (\eikosi tessaras presbuterous\). No \eidon\ in the text, but the accusative case calls for it. Twenty-four as a symbolic number occurs only in this book and only for these elders (4:4,10; strkjv@5:8; strkjv@11:16; strkjv@19:4|). We do not really know why this number is chosen, perhaps two elders for each tribe, perhaps the twelve tribes and the twelve apostles (Judaism and Christianity), perhaps the twenty-four courses of the sons of Aaron (1Chronicles:24:1-19|), perhaps some angelic rank (Colossians:1:16|) of which we know nothing. Cf. strkjv@Ephesians:2:6|. {Sitting} (\kathmenous\). Upon their thrones. {Arrayed} (\peribeblmenous\). Perfect passive participle of \periball\ (to throw around). {In white garments} (\himatiois leukois\). Locative case here as in strkjv@3:5| (with \en\), though accusative in strkjv@7:9,13|. {Crowns of gold} (\stephanous chrusous\). Accusative case again like \presbuterous\ after \eidon\ (4:1|), not \idou\. In strkjv@19:14| \echn\ (having) is added. John uses \diadma\ (diadem) for the kingly crown in strkjv@12:3; strkjv@13:1; strkjv@19:12|, but it is not certain that the old distinction between \diadem\ as the kingly crown and \stephanos\ as the victor's wreath is always observed in late Greek.
rwp@Revelation:4:6 @{As it were a glassy sea} (\hs thalassa hualin\). Old adjective (from \hualos\, glass, strkjv@21:18,21|), in N.T. only here and strkjv@15:2|. Possibly from \huei\ (it rains), like a raindrop. At any rate here it is the appearance, not the material. Glass was made in Egypt 4,000 years ago. In strkjv@Exodus:24:10| the elders see under the feet of God in the theophany a paved work of sapphire stone (cf. strkjv@Ezekiel:1:26|). The likeness of the appearance of sky to sea suggests the metaphor here (Beckwith). {Like crystal} (\homoia krustalli\). Associative-instrumental case after \homoia\. Old word, from \kruos\ (ice and sometimes used for ice), in N.T. only here and strkjv@22:1|, not semi-opaque, but clear like rock-crystal. {In the midst of the throne} (\en mesi tou thronou\). As one looks from the front, really before. {Round about the throne} (\kukli tou thronou\). Merely an adverb in the locative case (Romans:15:19|), as a preposition in N.T. only here, strkjv@5:11; strkjv@7:11|. This seems to mean that on each of the four sides of the throne was one of the four living creatures either stationary or moving rapidly round (Ezekiel:1:12f.|). {Four living creatures} (\tessera za\). Not \thria\ (beasts), but living creatures. Certainly kin to the \za\ of strkjv@Ezekiel:1; 2| which are cherubim (Ezekiel:10:2,20|), though here the details vary as to faces and wings with a significance of John's own, probably representing creation in contrast with the redeemed (the elders). {Full of eyes} (\gemonta ophthalmn\). Present active participle of \gem\, to be full of, with the genitive, signifying here unlimited intelligence (Beckwith), the ceaseless vigilance of nature (Swete).
rwp@Revelation:4:7 @{Like a lion} (\homoion leonti\). Associative-instrumental case again. In Ezekiel:(1:6,10|) each \zon\ has four faces, but here each has a different face. "The four forms represent whatever is noblest, strongest, wisest, and swiftest in nature" (Swete). But it is not necessary to try to find a symbolism in each face here like the early baseless identification with the Four Evangelists (the lion for Mark, the man for Matthew, the calf for Luke, the eagle for John). \Moschos\ is first a sprout, then the young of animals, then a calf (bullock or heifer) as in strkjv@Luke:15:23, 27,30|, or a full-grown ox (Ezekiel:1:10|). {Had} (\echn\). Masculine singular (some MSS. \echon\ neuter singular agreeing with \zon\) present active participle of \ech\, changing the construction with the \triton zon\ almost like a finite verb as in verse 8|. {A face as of a man} (\prospon hs anthrpou\). Shows that the likeness in each instance extended only to the face. {Like an eagle flying} (\homoion aeti petomeni\). Present middle participle of \petomai\, to fly, old verb, in N.T. only in strkjv@Revelation:4:7; strkjv@8:13; strkjv@12:14; strkjv@14:6; strkjv@19:17|. The \aetos\ in strkjv@Matthew:24:28; strkjv@Luke:17:37| may be a form of vulture going after carrion, but not in strkjv@Revelation:8:13; strkjv@12:14|.
rwp@Revelation:4:8 @{Each one of them} (\hen kath' hen autn\). "One by one of them," a vernacular idiom like \heis kata heis\ in strkjv@Mark:14:19|. {Having} (\echn\). Masculine participle again as in verse 7|, though \zon\ neuter. {Six wings} (\ana pterugas hex\). Distributive use of \ana\, "six wings apiece" as in strkjv@Luke:10:1| (\ana duo\, by twos). Like strkjv@Isaiah:6:2|, not like strkjv@Ezekiel:1:6|, where only four wings are given apiece. {Are full of} (\gemousin\). Plural verb, though \za\ neuter, to individualize each one. {Round about and within} (\kuklothen kai esthen\). Perhaps before and behind (4:6|) and under the wings, "pointing to the secret energies of nature" (Swete). {Rest} (\anapausin\). See also strkjv@14:11|. Old word (from \anapau\, to relax), as in strkjv@Matthew:11:29|. God and Christ cease not their activity (John:5:17|). "This ceaseless activity of nature under the hand of God is a ceaseless tribute of praise" (Swete). {Day and night} (\hmeras kai nuktos\). Genitive of time, by day and by night. {Holy, holy, holy} (\hagios, hagios, hagios\). "The task of the Cherubim together with the Seraphim and Ophannim is to sing the praises of God" (Charles) in the \trisagion\ (triple repetition of \hagios\). {Is the Lord God} (\Kurios ho theos\). See strkjv@Isaiah:6:3|. The copula \estin\ (is) is not expressed, but is implied. {The Almighty} (\ho pantokratr\). See on ¯1:8|. {Which was and which is and which is to come} (\ho n kai ho n kai ho erchomenos\). Just as in strkjv@1:4,8|, but with the order changed.
rwp@Revelation:4:9 @{When the living creatures shall give} (\hotan dsousin ta za\). Indefinite temporal clause with \hotan\ and the future active indicative (\dsousin\) rather than the more common second aorist active subjunctive (\dsin\) with the notion of repetition rather than unbroken continuance, "whenever they give." The giving of praise and glory to God by the four living creatures (representatives of nature) is met by corresponding worship by the redeemed (the four and twenty elders). "Created life adores the Uncreated" (Swete), "to the one living for ages of ages."
rwp@Revelation:5:5 @{One of the elders} (\heis ek tn presbutern\). "One from among the elders" of strkjv@4:4,10| (\ek\ with the ablative 8 times in the Apocalypse, 12 in the Fourth Gospel, 10 in rest of the N.T., in place of the mere partitive genitive). No particular reason for one elder as the agent over another (7:13|). {Saith} (\legei\). Dramatic vivid present. {Weep not} (\m klaie\). "Cease weeping" (prohibition with \m\ and the present active imperative of \klai\. {The Lion} (\ho len\). Satan is called a lion by Peter (1Peter:5:8|), but the metaphor belongs to Jesus also. Judah is called a lion in the blessing of Jacob (Genesis:49:9|) and Jesus as the greatest of the tribe of Judah, "the Root of David" (\h riza Daueid\, strkjv@Isaiah:11:1,10|) or the Branch from this root (the Messiah). {Hath overcome} (\eniksen\). First aorist active indicative of \nika\, "did overcome," coming first in the sentence as "the great historical fact of the victory of the Christ" (Swete).
rwp@Revelation:6:1 @{And I saw} (\kai eidon\). As in strkjv@4:1; strkjv@5:1|. The vision unfolds without anything being said about opening the book and reading from it. In a more vivid and dramatic fashion the Lamb breaks the seals one by one and reveals the contents and the symbolism. The first four seals have a common note from one of the four \za\ and the appearance of a horse. No effort will be made here to interpret these seals as referring to persons or historical events in the past, present, or future, but simply to relate the symbolism to the other symbols in the book. It is possible that there is some allusion here to the symbolism in the so-called "Little Apocalypse" of strkjv@Mark:13; strkjv@Matthew:24f.; strkjv@Luke:21|. The imagery of the four horses is similar to that in strkjv@Zechariah:1:7-11; strkjv@6:1-8| (cf. strkjv@Jeremiah:14:12; strkjv@24:10; strkjv@42:17|). In the Old Testament the horse is often the emblem of war (Job:39:25; strkjv@Psalms:76:6; strkjv@Proverbs:21:31; strkjv@Ezekiel:26:10|). "Homer pictures the horses of Rhesus as whiter than snow, and swift as the wind" (Vincent). {When the Lamb opened} (\hote noixen to arnion\). First aorist active indicative of \anoig\. This same phrase recurs in rhythmical order at the opening of each seal (6:1,3,5,7,9,12|) till the last (8:1|), where we have \hotan noixen\ (\hotan\ rather than \hote\ calling particular attention to it). {One} (\mian\). Probably used here as an ordinal (the first) as in strkjv@Matthew:28:1|. See Robertson, _Grammar_, p. 671f. {Of} (\ek\). This use of \ek\ with the ablative in the partitive sense is common in the Apocalypse, as twice in this verse (\ek tn\, etc.). Songs:\henos ek tn\ (one of the four living creatures) is "the first of," etc. {In a voice of thunder} (\en phni bronts\). Old word used of John and James (Mark:3:17|) and elsewhere in N.T. only strkjv@John:12:29| and a dozen times in the Apocalypse. {Come} (\Erchou\). Present middle imperative of \erchomai\, but with exclamatory force (not strictly linear). The command is not addressed to the Lamb nor to John (the correct text omits \kai ide\ "and see") as in strkjv@17:1; strkjv@21:9|, but to one of the four horsemen each time. Swete takes it as a call to Christ because \erchou\ is so used in strkjv@22:17,20|, but that is not conclusive.
rwp@Revelation:6:2 @{And I saw and behold} (\kai eidon kai idou\). This combination is frequent in the Apocalypse (4:1; strkjv@6:2,5,8; strkjv@14:1,14; strkjv@19:11|). {A white horse} (\hippos leukos\). In strkjv@Zechariah:6:1-8| we have red, black, white, and grizzled bay horses like the four winds of heaven, ministers to do God's will. White seems to be the colour of victory (cf. the white horse of the Persian Kings) like the white horse ridden by the Roman conqueror in a triumphant procession. {Had} (\echn\). Agreeing in gender and case with \ho kathmenos\. {A bow} (\toxon\). Old word (Zechariah:9:13f.| of a great bow), here only in N.T. {Was given} (\edoth\). First aorist passive indicative of \didmi\. {A crown} (\stephanos\). See on ¯4:4| for this word. {He came forth} (\exlthen\). Second aorist active indicative of \exerchomai\, either to come out or to go out (went forth). {Conquering} (\nikn\). Present active participle of \nika\. {And to conquer} (\kai hina niksi\). Purpose clause with \hina\ and the first aorist active subjunctive of \nika\. Here \hs niksn\ (future active participle with \hs\) could have been used. The aorist tense here points to ultimate victory. Commentators have been busy identifying the rider of the white horse according to their various theories. "It is tempting to identify him with the Rider on the white horse in strkjv@19:11f.|, whose name is 'the Word of God'" (Swete). Tempting, "but the two riders have nothing in common beyond the white horse."
rwp@Revelation:6:6 @{As it were a voice} (\hs phnn\). "This use of \hs\, giving a certain vagueness or mysteriousness to a phrase, is one of the characteristics of the writer's style, e.g., strkjv@8:1; strkjv@14:3; strkjv@19:1,6|" (Beckwith). This voice comes from the midst of the four living creatures, "the protest of nature against the horrors of famine" (Swete). {A measure} (\choinix\). Old word for less than a quart with us, here only in N.T. {Of wheat} (\sitou\). Old word for wheat, a number of times in N.T., in Rev. only here and strkjv@18:13|. This was enough wheat to keep a man of moderate appetite alive for a day. {For a penny} (\dnariou\). Genitive of price, the wages of a day laborer (Matthew:20:2|), about eighteen cents in our money today. {Of barley} (\krithn\). Old word \krith\, usually in plural as here. Barley was the food of the poor and it was cheaper even in the famine and it took more of it to support life. Here the proportion is three to one (cf. strkjv@2Kings:7:18|). The proclamation forbids famine prices for food (solid and liquid). {Hurt thou not} (\m adiksis\). Prohibition with \m\ and the ingressive first aorist active subjunctive of \adike\. See strkjv@7:3; strkjv@9:4| for \adike\ for injury to vegetable life. "The prohibition is addressed to the nameless rider who represents Dearth" (Swete). Wheat and barley, oil and the vine, were the staple foods in Palestine and Asia Minor.
rwp@Revelation:6:8 @{A pale horse} (\hippos chlros\). Old adjective. Contracted from \chloeros\ (from \chlo\, tender green grass) used of green grass (Mark:6:39; strkjv@Revelation:8:7; strkjv@9:4|), here for yellowish, common in both senses in old Greek, though here only in N.T. in this sense, greenish yellow. We speak of a sorrel horse, never of a green horse. Zechariah (Zechariah:6:3|) uses \poikilos\ (grizzled or variegated). Homer used \chlros\ of the ashen colour of a face blanched by fear (pallid) and so the pale horse is a symbol of death and of terror. {His name was Death} (\onoma auti ho thanatos\). Anacoluthon in grammatical structure like that in strkjv@John:3:1| (cf. strkjv@Revelation:2:26|) and common enough. Death is the name of this fourth rider (so personified) and there is with Death "his inseparable comrade, Hades (1:16; strkjv@20:13f.|)" (Swete). Hades (\hids\, alpha privative, and \idein\, to see, the unseen) is the abode of the dead, the keys of which Christ holds (Revelation:1:18|). {Followed} (\kolouthei\). Imperfect active of \akolouthe\, kept step with death, whether on the same horse or on another horse by his side or on foot John does not say. {Over the fourth part of the earth} (\epi to tetarton ts gs\). Partitive genitive \gs\ after \tetarton\. Wider authority (\exousia\) was given to this rider than to the others, though what part of the earth is included in the fourth part is not indicated. {To kill} (\apokteinai\). First aorist active infinitive of \apoktein\, explanation of the \exousia\ (authority). The four scourges of strkjv@Ezekiel:14:21| are here reproduced with instrumental \en\ with the inanimate things (\romphaii, limi thanati\) and \hupo\ for the beasts (\thrin\). Death here (\thanati\) seems to mean pestilence as the Hebrew does (\loimos\ -- cf. \limos\ famine). Cf. the "black death" for a plague.
rwp@Revelation:7:1 @{After this} (\meta touto\). Instead of the seventh seal (8:1|) being opened, two other episodes or preliminary visions occupy chapter 7 (the sealing of the servants of God strkjv@7:1-8| and the vision of the redeemed before the throne strkjv@7:9-17|). {Standing} (\hesttas\). Second perfect predicate participle of \histmi\, intransitive and followed by \epi\ and the accusative case \gnias\ as already in strkjv@3:20| (\epi thurian\) and often again (8:3| some MSS., others genitive; strkjv@11:11; strkjv@12:18; strkjv@14:1; strkjv@15:2|), but note \epi\ with genitive \thalasss\ in the next clause, like \epi kephals\ in strkjv@12:1; strkjv@7:3|. {Corners} (\gnias\). Old word for angle (Matthew:6:5|), also in strkjv@20:8|. {Holding} (\kratountas\). Present active participle of \krate\, to hold fast (Mark:7:3; strkjv@John:20:23|). The four winds (cf. strkjv@Matthew:24:31|) are held prisoner by angels at each of the four corners. Some Jews held the winds from due north, south, east, west to be favourable, while those from the angles (see strkjv@Acts:27:14|) were unfavourable (Charles). There is an angel of the fire (14:18|) and an angel of the waters (16:5|). {That no wind should blow} (\hina m pnei anemos\). Negative purpose clause with \hina m\ and the present active subjunctive, "lest a wind keep on blowing." {Upon any tree} (\epi pan dendron\). Accusative case here with \epi\ rather than the preceding genitives (\gs, thalasss\), "upon the land or upon the sea," but "against any tree" (picture of attack on the tree like a tornado's path).
rwp@Revelation:7:4 @{The number of the sealed} (\ton arithmon tn esphragismenn\). Accusative case object of \kousa\ and genitive of the perfect passive articular participle of \sphragiz\. He did not see the sealing or count them himself, but only heard. {A hundred and forty and four thousand} (\hekaton tesserakonta tessares chiliades\). Symbolical, of course, and not meant to be a complete number of the sealed (or saved) even in that generation, let alone for all time. The number connotes perfection (Alford), 12x12x1000 = a hundred and forty-four thousands (\chiliades\, strkjv@5:11|). Nominative absolute, not agreeing in case either with \arithmon\ (accusative) or \esphragismenn\ (genitive). Songs:as to the case of \esphragismenoi\. {Out of every tribe of the children of Israel} (\ek pss phuls huin Isral\). There are two opposite views here, one taking the sealed as referring only to Jews (either actual Jews as a remnant or just Jewish Christians), the other including Gentiles as well as Jewish Christians, that is the true Israel as in strkjv@2:9; strkjv@3:9ff.| and like Paul in Galatians and Romans. This is the more probable view and it takes the twelve tribes in a spiritual sense. But in either view there remains the difficulty about names of the tribes. The list is not geographical, since Levi is included, but Dan is omitted and Manasseh put in his place, though he as the son of Joseph is included in Joseph. Irenaeus suggested that Antichrist was expected to come from the tribe of Dan and hence the omission here. There are various lists of the tribes in the O.T. (Genesis:35:22f.; strkjv@46:8ff.,49; strkjv@Exodus:1:1ff.; strkjv@Numbers:1:2; strkjv@13:4ff; strkjv@26:34; strkjv@Deuteronomy:27:11f.; strkjv@33:6ff.; strkjv@Joshua:13-22; strkjv@Judges:5; strkjv@1Chronicles:2-8; strkjv@12:24ff.; strkjv@27:16ff.; strkjv@Ezekiel:48|) and given in various orders. In strkjv@1Chronicles:7:12| both Dan and Zebulon are omitted. Joseph is given here in place of Ephraim. The distribution is equal (12,000) to each tribe.
rwp@Revelation:7:15 @{Therefore} (\dia touto\). Because of the washing described in verse 14|. {They serve him} (\latreuousin auti\). Dative case with \latreu\ (present active indicative, old verb, originally to serve for hire \latron\, then service in general, then religious service to God, strkjv@Matthew:4:10|, then in particular ritual worship of the priests, strkjv@Hebrews:8:5|). All the redeemed are priests (Revelation:16:5,10|) in the heavenly temple (6:9|) as here. But this service is that of spiritual worship, not of external rites (Romans:12:1; strkjv@Phillipians:3:3|). {Day and night} (\hmeras kai nuktos\). Genitive of time, "by day and night," as in strkjv@4:8| of the praise of the four living creatures. {Shall spread his tabernacle over them} (\sknsei ep' autous\). Future (change of tense from present in \latreuousin\) active of \skno\, old verb from \sknos\ (tent, tabernacle), used in strkjv@John:1:14| of the earthly life of Christ, elsewhere in N.T. only in Rev. (7:14; strkjv@12:12; strkjv@13:6; strkjv@21:3|). In strkjv@12:12; strkjv@13:6| of those who dwell in tents, here of God spreading his tent "over" (\ep' autous\) the redeemed in heaven, in strkjv@21:3| of God tabernacling "with" (\met' autn\) the redeemed, in both instances a picture of sacred fellowship, and "the further idea of God's Presence as a protection from all fear of evil" (Swete) like the overshadowing of Israel by the Shekinah and a possible allusion also to the tents (\sknai\) of the feast of tabernacles and to the tent of meeting where God met Moses (Exodus:33:7-11|).
rwp@Revelation:9:21 @{Of their murders} (\ek tn phonn autn\). Heads the list, but "sorceries" (\ek tn pharmakn\) comes next. \Pharmakon\ was originally enchantment, as also in strkjv@Revelation:21:8|, then drug. For \pharmakia\ see strkjv@Revelation:18:34; strkjv@Galatians:5:20|. The two other items are fornication (\porneias\) and thefts (\klemmatn\, old word from \klept\, here alone in N.T.), all four characteristic of demonic worship and idolatry. See other lists of vices in strkjv@Mark:7:21; strkjv@Galatians:5:20; strkjv@Revelation:21:8; strkjv@22:15|. Our word "pharmacy" as applied to drugs and medicine has certainly come a long way out of a bad environment, but there is still a bad odour about "patent medicines."
rwp@Revelation:10:1 @{Another strong angel} (\allon aggelon ischuron\). But the seventh trumpet does not sound till strkjv@11:15|. This angel is not one of the seven or of the four, but like the other strong angel in strkjv@5:2; strkjv@18:21| or the other angel in strkjv@14:6,15|. The sixth trumpet of strkjv@9:13| ends in strkjv@9:21|. The opening of the seventh seal was preceded by two visions (chapter strkjv@Revelation:7|) and so here the sounding of the seventh trumpet (11:15|) is preceded by a new series of visions (10:1-11:14|). {Coming down out of heaven} (\katabainonta ek tou ouranou\). Present active participle of \katabain\ picturing the process of the descent as in strkjv@20:1| (cf. strkjv@3:12|). {Arrayed with a cloud} (\peribeblmenon nepheln\). Perfect passive participle of \periball\ with accusative case retained as in strkjv@7:9,13|. Not proof that this angel is Christ, though Christ will come on the clouds (1:7|) as he ascended on a cloud (Acts:1:9|). God's chariot is in the clouds (Psalms:104:3|), but this angel is a special messenger of God's. {The rainbow} (\h iris\). See strkjv@4:3| for this word. The construction here is changed from the accusative to the nominative. {As the sun} (\hs ho hlios\). The very metaphor applied to Christ in strkjv@1:16|. {As pillars of fire} (\hs stuloi puros\). Somewhat like the metaphor of Christ in strkjv@1:15|, but still no proof that this angel is Christ. On \stulos\ see strkjv@3:12; strkjv@Galatians:2:9|.
rwp@Revelation:10:6 @{Sware} (\mosen\). First aorist indicative of \omnu\ to swear. {By him that liveth} (\en ti znti\). This use of \en\ after \omnu\ instead of the usual accusative (James:5:12|) is like the Hebrew (Matthew:5:34,36|). "The living one for ages of ages" is a common phrase in the Apocalypse for God as eternally existing (1:18; strkjv@4:9,10; strkjv@15:7|). This oath proves that this angel is not Christ. {Who created} (\hos ektisen\). First aorist active indicative of \ktiz\, a reference to God's creative activity as seen in strkjv@Genesis:1:1ff.; strkjv@Exodus:20:11; strkjv@Isaiah:37:16; strkjv@42:5; strkjv@Psalms:33:6; strkjv@145:6|, etc. {That there shall be time no longer} (\hoti chronos ouketi estai\). Future indicative indirect discourse with \hoti\. But this does not mean that \chronos\ (time), Einstein's "fourth dimension" (added to length, breadth, height), will cease to exist, but only that there will be no more delay in the fulfillment of the seventh trumpet (verse 7|), in answer to the question, "How long?" (6:10|).
rwp@Revelation:12:10 @{A great voice saying} (\phnn megaln legousan\). Accusative after \kousa\ in this phrase as in strkjv@5:11; strkjv@10:4; strkjv@14:2; strkjv@18:4|, but the genitive \phns legouss\ in strkjv@11:12; strkjv@14:13|. We are not told whence this voice or song comes, possibly from one of the twenty-four elders (Swete) or some other heavenly beings (11:15|) who can sympathize with human beings (19:10|), the martyrs in heaven (Charles). {Now is come} (\arti egeneto\). \Arti\ (John:13:33|) shows how recent the downfall of Satan here proleptically pictured as behind us in time (aorist tense \egeneto\). {The salvation} (\h stria\). Here "the victory" as in strkjv@7:10; strkjv@19:1|. {The power} (\h dunamis\). Gods power over the dragon (cf. strkjv@7:12; strkjv@11:17; strkjv@19:1|). {The kingdom} (\h basileia\). "The empire of God" as in strkjv@11:15|. {The authority of his Christ} (\h exousia tou Christou autou\). Which Christ received from the Father (Matthew:28:18; strkjv@John:17:2|). See strkjv@11:15| (Psalms:2:2|) for "his Anointed." {The accuser} (\ho katgr\). The regular form, \katgoros\, occurs in strkjv@John:8:10; strkjv@Acts:23:30,35; strkjv@25:16,18| and in many MSS. here in strkjv@Revelation:12:10|, but A reads \katgr\, which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (_Light_, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century A.D. with no sign of Jewish or Christian influence, just as \diakn\ appears as a vernacular form of \diakonos\. Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful. {Of our brethren} (\tn adelphn hmn\). The saints still on earth battling with Satan and his devices. {Which accuseth them} (\ho katgorn autous\). Articular present active participle of \katgore\, old verb, to accuse, usually with the genitive of the person (John:5:45|), but here with the accusative. This is the devil's constant occupation (Job:1:6f.|). {Day and night} (\hmeras kai nuktos\). Genitive of time. "By day and by night."
rwp@Revelation:14:6 @{Another angel} (\allon aggelon\). A new turn in the drama comes with each angel (7:2; strkjv@8:3,13; strkjv@10:1|). Here the angel is seen "flying in mid heaven" (\petomenon en mesouranmati\), while in strkjv@8:13| John heard him "flying in mid heaven" (genitive case of same participle, which see). This one is in the sight and hearing of all. {Having} (\echonta\). Accusative singular agreeing with \aggelon\ like \petomenon\ (flying), but \legn\ in verse 7| is nominative, as if a new sentence like \legn\ in strkjv@4:1|. {An eternal gospel} (\euaggelion ainion\). The only use of \euaggelion\ in John's writings, though the verb \euaggelisai\ (first aorist active infinitive epexegetical with \echonta\ like strkjv@John:16:12|) occurs here and in strkjv@10:7|. Here it is not \to euaggelion\ (the gospel), but merely a proclamation of God's eternal (\ainios\ here alone in the Apocalypse, though common in the Fourth Gospel and I John) purpose. Origen even took this "eternal gospel" to be another book to be written! Note the double use of \epi\ (with accusative after \euaggelisai\ and the genitive with \gs\). See strkjv@5:9| for the races, etc.
rwp@Revelation:14:11 @{The smoke of their torment} (\ho kapnos tou basanismou autn\). See strkjv@9:5| for \basanismos\, only there it was a limited penalty, here it is "for ever and ever" (\eis ainas ainn\, unto ages of ages). See also strkjv@18:9; strkjv@19:3; strkjv@20:10|. {They have no rest} (\ouk echousin anapausin\). The very language used in strkjv@4:8| of the four living creatures in praising God. "Those who desert Christ for Caesar will be the victims of a remorse that never dies or sleeps" (Swete). The rest of the verse repeats the solemn challenge of verse 9|.
rwp@Revelation:14:18 @{Another angel} (\allos aggelos\). The fifth angel above Swete terms "the Angel of vengeance." He responds to the call of the sixth angel here as Christ does to the call of the fourth angel in verse 15|. {Out from the altar} (\ek tou thusiastriou\). From the altar of incense where he is in charge of the fire (\exousian epi tou puros\). If it is the altar of burnt offering (6:9; strkjv@11:1|), we are reminded of the blood of the martyrs (Swete), but if the altar of incense (8:3,5; strkjv@9:13; strkjv@16:7|), then of the prayers of the saints. {The sharp sickle} (\to drepanon to oxu\). Useful for vintage as for harvesting. Songs:"send forth" (\pempson\) as in verse 15|. {Gather} (\trugson\). First aorist active imperative of \truga\, old verb (from \trug\ dryness, ripeness), in N.T. only strkjv@Revelation:15:18f.| and strkjv@Luke:6:44|. {The clusters} (\tous botruas\). Old word \botrus\, here only in N.T. (Genesis:40:10|). {Her grapes} (\hai staphulai auts\). Old word again for grapes, bunch of grapes, in N.T. only here, strkjv@Matthew:7:16; strkjv@Luke:6:44|. {Are fully ripe} (\kmasan\). Old and common verb (from \akm\, strkjv@Matthew:15:16|), to come to maturity, to reach its acme, here only in N.T.
rwp@Revelation:16:5 @{The angel of the waters} (\tou aggelou ton hudatn\). Genitive case object of \kousa\. See strkjv@7:1| for the four angels in control of the winds and strkjv@14:18| for the angel with power over fire. The rabbis spoke also of an angel with power over the earth and another over the sea. {Which art and which wast} (\ho n kai ho n\). See this peculiar idiom for God's eternity with \ho\ as relative before \n\ in strkjv@1:4,8; strkjv@4:8|, but without \ho erchomenos\ (the coming on, the one who is to be) there for the future as in strkjv@11:17|. {Thou Holy One} (\ho hosios\). Nominative form, but vocative case, as often. Note both \dikaios\ and \hosios\ applied to God as in strkjv@3:1; strkjv@15:3f|. {Because thou didst thus judge} (\hoti tauta ekrinas\). Reason for calling God \dikaios\ and \hosios\. The punishment on the waters is deserved. First aorist active indicative of \krin\, to judge.
rwp@Revelation:16:8 @{Upon the sun} (\epi ton hlion\). Not \eis\ (into) as in verses 2,3,4|. The fourth trumpet (8:12|) affected a third of the sun, moon, and stars with a plague of darkness, but here it is a plague of extreme heat. {To scorch with fire} (\kaumatisai en puri\). First aorist active infinitive of \kaumatiz\, late (Plutarch, Epictetus) causative verb (from \kauma\, heat), in N.T. only here and verse 9; strkjv@Matthew:13:6; strkjv@Mark:4:6|. The addition of \en puri\ (in fire, with fire) intensifies the picture.
rwp@Revelation:18:13 @{Cinnamon} (\kinnammon\). Old word transliterated into English, here only in N.T. Of Phoenician origin (Herodotus) as to name and possibly from South China. {Spice} (\ammon\). A fragrant plant of India, \amomum\, for perfume. {Incense} (\thumiamata\). See strkjv@5:8; strkjv@8:3|. {Ointment} (\muron\). See strkjv@Matthew:26:7|. {Frankincense} (\libanon\). See strkjv@8:3|. {Fine flour} (\semidalin\). Old word for finest wheaten flour, here only in N.T. {Of horses} (\hippn\). Here then is a return to the construction of the genitive after \gomon\ in verse 12|, though not used here, an anomalous genitive construction (Charles). {Of chariots} (\redn\). A Gallic word for a vehicle with four wheels, here only in N.T. {Of slaves} (\somatn\). "Of bodies," treated as animals or implements, like the horses and the chariots (cf. _rickshaw_ men in China). This use of \sma\ for slave occurs in strkjv@Genesis:34:29|; Tob strkjv@10:11 (\smata kai ktn\, slaves and cattle); II Macc. strkjv@8:11. {Souls of men} (\psuchas anthrpn\). Deissmann (_Bible Studies_, p. 160) finds this use of \sma\ for slave in the Egyptian Delta. Return to the accusative \psuchas\. From strkjv@Numbers:31:35; strkjv@1Chronicles:5:21; strkjv@Ezekiel:27:13|. This addition is an explanation of the use of \smata\ for slaves, "human live stock" (Swete), but slaves all the same. Perhaps \kai\ here should be rendered "even," not "and": "bodies even souls of men." The slave merchant was called \smatemporos\ (body merchant).
rwp@Revelation:18:22 @{The voice} (\phn\). Cf. strkjv@Ezekiel:26:13|. Or "sound" as in strkjv@1Corinthians:14:8| with \salpigx\ (trumpet). For this song of judgment see strkjv@Jeremiah:25:10|. {Of harpers} (\kitharidn\). Old word (from \kithara\, harp, and \idos\, singer) as in strkjv@14:2|. {Of minstrels} (\mousikn\). Old word (from \mousa\, music), here only in N.T., one playing on musical instruments. {Of flute-players} (\aultn\). Old word (from \aule\, to play on a flute, strkjv@Matthew:11:17|, \aulos\, flute, strkjv@1Corinthians:14:7|), in N.T. only here and strkjv@Matthew:9:23|. {Of trumpeters} (\salpistn\). Late form for the earlier \salpigkts\ (from \salpiz\), here only in N.T. {Shall be heard no more at all} (\ou m akousthi\). First aorist passive subjunctive of \akou\ with the double negative as below, with \phn mulou\ (sound of the millstone), and as in verse 21| with \ou me heurethi\ and again with \ps technits\ (craftsman). This old word is from \techn\, art, as here in some MSS. ("of whatsoever craft," \pass techns\). \Technits\ occurs also in this sense in strkjv@Acts:19:24,38|; and in strkjv@Hebrews:11:10| of God as the Architect. There is power in this four-fold sonorous repetition of \ou m\ and the subjunctive with two more examples in verse 23|.
rwp@Revelation:19:4 @{Fell down and worshipped God} (\epesan kai prosekunsan ti thei\). Precisely as in strkjv@7:11|, which see. The twenty-four elders and the four living creatures take up the antiphonal chorus of the angels.
rwp@Revelation:19:6 @{As it were the voice} (\hs phnn\). Used here three times, as once in verse 1|: once of a second great multitude (\ochlou pollou\), not of angels as in verse 1|, but the innumerable multitude of the redeemed of strkjv@7:9|; then "of many waters" (\hudatn polln\) as in strkjv@1:15; strkjv@14:2| like "the roar of a cataract" (Swete); and once more "the voice of mighty thunders" (\brontn ischurn\) as in strkjv@6:1; strkjv@10:3ff|. {Saying} (\legontn\). The best attested reading, genitive plural of \leg\, agreeing with \ochlou\ (genitive singular), for roll of the waters and the roar of the thunders were not articulate. Some MSS. have \legontes\ (nominative plural) referring also to \ochlou\, though nominative instead of genitive. The fourth "Hallelujah" comes from this vast multitude. {The Lord our God, the Almighty} (\Kurios, ho theos, ho pantokratr\). For this designation of God see also strkjv@1:8; strkjv@4:8; strkjv@11:17; strkjv@15:3; strkjv@16:7,14; strkjv@19:15; strkjv@21:22|. Cf. _deus et dominus noster_ used of the Roman emperor. {Reigneth} (\ebasileusen\). First aorist active of \basileu\. Probably ingressive prophetic aorist, "God became king" in fulness of power on earth with the fall of the world power.
rwp@Revelation:19:9 @{Write} (\Grapson\). First aorist active imperative of \graph\ as in strkjv@1:11; strkjv@14:13|. The speaker may be the angel guide of strkjv@17:1|. {It is another beatitude} (\makarioi\, Blessed) like that in strkjv@14:13| (fourth of the seven in the book). {They which are bidden} (\hoi keklmenoi\). Articular perfect passive participle of \kale\, like strkjv@Matthew:22:3; strkjv@Luke:14:17|. Cf. strkjv@Revelation:17:14|. This beatitude reminds us of that in strkjv@Luke:14:15|. (Cf. strkjv@Matthew:8:11; strkjv@26:29|.) {These are true words of God} (\Houtoi hoi logoi althinoi tou theou eisin\). Undoubtedly, but one should bear in mind that apocalyptic symbolism "has its own methods and laws of interpretation, and by these the student must be guided" (Swete).
rwp@Revelation:19:15 @{A sharp sword} (\romphaia oxeia\). As in strkjv@1:16; strkjv@2:12,15|. {That he should smite} (\hina pataxi\). Purpose clause with \hina\ and the first aorist active subjunctive of \patass\, old verb already in strkjv@11:6| and like strkjv@Isaiah:11:4|, a figure here for forensic and judicial condemnation. {And he shall rule them} (\kai autos poimanei\). Emphatic use of \autos\ twice (he himself). Future active of \poimain\, to shepherd as in strkjv@2:27; strkjv@12:5| "with a rod of iron" (\en rabdi sidri\) as there. See strkjv@1Peter:2:25; strkjv@Hebrews:13:20| for Christ as Shepherd. {And he treadeth} (\kai autos patei\). Change to present tense of \pate\, to tread (here transitive), with solemn repetition of \kai autos\. {The winepress of the fierceness of the wrath of Almighty God} (\tn lnon tou oinou tou thumou ts orgs tou theou tou pantokratoros\). Literally, "the winepress of the wine of the wrath of the anger of God the Almighty" (four genitives dependent on one another and on \lnon\). These images are here combined from strkjv@14:8,10,19f.; strkjv@16:19|. The fact is already in strkjv@19:13| after strkjv@Isaiah:63:1ff|.
rwp@Revelation:20:8 @{To deceive the nations} (\plansai ta ethn\). First aorist active infinitive of purpose of \plana\, Satan's chief task (chapters 12 to 18, in particular strkjv@12:9; strkjv@13:14; strkjv@19:20; strkjv@20:3,10|). {Which are in the four corners of the earth} (\ta en tais tessarsi gniais ts gs\). Clearly the reign with Christ, if on earth, was not shared in by all on earth, for Satan finds a large and ready following on his release. See strkjv@7:1| (Isaiah:11:12|) for "the four corners of the earth." {Gog and Magog} (\ton Gg kai Magg\). Accusative in explanatory apposition with \ta ethn\ (the nations). Magog is first mentioned in strkjv@Genesis:10:2|. The reference here seems to be strkjv@Ezekiel:38:2|, where both are mentioned. Josephus (_Ant_. I. 6. 1) identifies Magog with the Scythians, with Gog as their prince. In the rabbinical writings Gog and Magog appear as the enemies of the Messiah. Some early Christian writers thought of the Goths and Huns, but Augustine refuses to narrow the imagery and sees only the final protest of the world against Christianity. {To gather them together to the war} (\sunagagein autous eis ton polemon\). Second aorist active infinitive of purpose of \sunag\, a congenial task for Satan after his confinement. See strkjv@16:14| for this very phrase and also strkjv@17:14; strkjv@19:19|. {Of whom} (\hn--autn\). Pleonasm or redundant pronoun as in strkjv@3:8| and often (of whom--of them). {As the sand of the sea} (\hs h ammos ts thalasss\). Already in strkjv@12:18|. Clearly then the millennium, whatever it is, does not mean a period when Satan has no following on earth, for this vast host rallies at once to his standard.
rwp@Revelation:21:13 @{Three gates} (\pulnes treis\) on each of the four sides as in strkjv@Ezekiel:42:16ff.|; "on the east" (\apo anatols\, as in strkjv@16:12|, starting from the east), "on the north" (\apo borr\, from the north, as in strkjv@Luke:13:29|), "on the south" (\apo notou\, from the south, as in strkjv@Luke:13:29|), "on the west" (\apo dusmn\, from the west, as in strkjv@Matthew:8:11|).
rwp@Revelation:21:16 @{Lieth foursquare} (\tetragnos keitai\). Present middle indicative of \keimai\. The predicate adjective is from \tetra\ (Aeolic for \tessares\ four) and \gnos\ (\gnia\ corner, strkjv@Matthew:6:5|) here only in N.T. As in strkjv@Ezekiel:48:16,20|. It is a tetragon or quadrilateral quadrangle (21:12f.|). {The length thereof is as great as the breadth} (\to mkos auts hoson to platos\). It is rectangular, both walls and city within. Babylon, according to Herodotus, was a square, each side being 120 stadia. Diodorus Siculus says that Nineveh was also foursquare. {With the reed} (\ti kalami\). Instrumental case (cf. verse 15| for \kalamos\) and for \metre\ (aorist active indicative here) {Twelve thousand furlongs} (\epi stadin ddeka chiliadn\). This use of the genitive \stadin\ with \epi\ is probably correct (reading of Aleph P), though A Q have \stadious\ (more usual, but confusing here with \chiliadn\). Thucydides and Xenophon use \epi\ with the genitive in a like idiom (in the matter of). It is not clear whether the 1500 miles (12,000 furlongs) is the measurement of each of the four sides or the sum total. Some of the rabbis argued that the walls of the New Jerusalem of Ezekiel would reach to Damascus and the height would be 1500 miles high. {Equal} (\isa\). That is, it is a perfect cube like the Holy of Holies in Solomon's temple (1Kings:6:19f.|). This same measurement (\platos, mkos, hupsos\) is applied to Christ's love in strkjv@Ephesians:3:18|, with \bathos\ (depth) added. It is useless to try to reduce the measurements or to put literal interpretations upon this highly wrought symbolic language. Surely the meaning is that heaven will be large enough for all, as Jesus said (John:14:1ff.|) without insisting on the materialistic measurement of a gorgeous apartment house full of inside rooms.
rwp@Revelation:21:17 @{A hundred and forty and four cubits} (\hekaton tesserakonta tessarn pchn\). Another multiple of 12 (12x12=144) as in strkjv@7:4; strkjv@14:1|. It is not clear whether it is the height or the breadth of the wall that is meant, though \hupsos\ (height) comes just before. That would be 216 feet high (cf. verse 12|), not enormous in comparison with the 7,000,000 feet (1500 miles) height of the city. {According to the measure of a man, that is, of an angel} (\metron anthrpou, ho estin aggelou\). No preposition for "according to," just the accusative case of general reference in apposition with the verb \emetrsen\. Though measured by an angel, a human standard was employed, man's measure which is angel's (Bengel).
rwp@Info_Revelation @ RELATION TO THE FOURTH GOSPEL Here scholars divide again. Many who deny the Johannine authorship of the Fourth Gospel and the Epistles accept the apostolic authorship of the Apocalypse, Baur, for instance. Hort, Lightfoot, and Westcott argued for the Johannine authorship on the ground that the Apocalypse was written early (time of Nero or Vespasian) when John did not know Greek so well as when the Epistles and the Gospel were written. There are numerous grammatical laxities in the Apocalypse, termed by Charles a veritable grammar of its own. They are chiefly retention of the nominative case in appositional words or phrases, particularly participles, many of them sheer Hebraisms, many of them clearly intentional (as in strkjv@Revelation:1:4|), all of them on purpose according to Milligan (_Revelation_ in Schaff's Pop. Comm.) and Heinrici (_Der Litterarische Charakter der neutest. Schriften_, p. 85). Radermacher (_Neutestamentliche Grammatik_, p. 3) calls it "the most uncultured literary production that has come down to us from antiquity," and one finds frequent parallels to the linguistic peculiarities in later illiterate papyri. J. H. Moulton (_Grammar_, Vol. II, Part I, p. 3) says: "Its grammar is perpetually stumbling, its idiom is that of a foreign language, its whole style that of a writer who neither knows nor cares for literary form." But we shall see that the best evidence is for a date in Domitian's reign and not much later than the Fourth Gospel. It is worth noting that in strkjv@Acts:4:13| Peter and John are both termed by the Sanhedrin \agrammatoi kai iditai\ (unlettered and unofficial men). We have seen the possibility that II Peter represents Peter's real style or at least that of a different amanuensis from Silvanus in strkjv@1Peter:5:12|. It seems clear that the Fourth Gospel underwent careful scrutiny and possibly by the elders in Ephesus (John:21:24|). If John wrote the Apocalypse while in Patmos and so away from Ephesus, it seems quite possible that here we have John's own uncorrected style more than in the Gospel and Epistles. There is also the added consideration that the excitement of the visions played a part along with a certain element of intentional variations from normal grammatical sequence. An old man's excitement would bring back his early style. There are numerous coincidences in vocabulary and style between the Fourth Gospel and the Apocalypse.
rwp@Romans:1:10 @{If by any means now at length} (\ei ps d pote\). A condition of the first class in the form of an indirect question (aim) or elliptical condition like strkjv@Acts:27:12| (Robertson, _Grammar_, p. 1024). Note the four particles together to express Paul's feelings of emotion that now at length somehow it may really come true. {I may be prospered} (\euodthsomai\). First future passive indicative of \euodo\ for which verb see on ¯1Corinthians:16:2|. {By the will of God} (\en ti thelmati tou theou\). Paul's way lay "in" God's will.
rwp@Romans:1:29 @{Being called with} (\peplrmenous\). Perfect passive participle of the common verb \plro\, state of completion, "filled to the brim with" four vices in the associative instrumental case (\adikii\, unrighteousness as in verse 18|, \ponrii\, active wickedness as in strkjv@Mark:7:22|, \pleonexii\, covetousness as in strkjv@1Thessalonians:2:5; strkjv@Luke:12:15|, \kakii\, maliciousness or inward viciousness of disposition as in strkjv@1Corinthians:5:8|). Note asyndeton, no connective in the lists in verses 29-31|. Dramatic effect. The order of these words varies in the MSS. and \porneii\, fornication, is not genuine here (absent in Aleph A B C). {Full of} (\mestous\). Paul changes from participle to adjective. Old adjective, rare in the N.T., like \mesto\, to fill full (only in strkjv@Acts:2:13| in N.T.), stuffed full of (with genitive). Five substantives in the genitive (\phthonou\, envy, as in strkjv@Galatians:5:21|, \phonou\, murder, and so a paronomasia or combination with \phthonou\, of like sounding words, \eridos\, strife, as in strkjv@2Corinthians:12:16|, \kakothias\, malignity, and here only in N.T. though old word from \kakoths\ and that from \kakos\ and \thos\, a tendency to put a bad construction on things, depravity of heart and malicious disposition.
rwp@Romans:3:2 @{Much every way} (\polu kata panta\). \Polu\ points back to \to perisson\. Songs:it means the overplus of the Jew is much from every angle. {First of all} (\prton men\). As in strkjv@1:8; strkjv@1Corinthians:11:18| Paul does not add to his "first." He singles out one privilege of the many possessed by the Jew. {They were intrusted with} (\episteuthsan\). First aorist passive indicative of \pisteu\, to intrust, with accusative of the thing and dative of the person in the active. In the passive as here the accusative of the thing is retained as in strkjv@1Thessalonians:2:4|. {The oracles of God} (\ta logia tou theou\). In the accusative case, therefore, the object of \episteuthsan\. \Logion\ is probably a diminutive of \logos\, word, though the adjective \logios\ also occurs (Acts:18:24|). The word was early used for "oracles" from Delphi and is common in the LXX for the oracles of the Lord. But from Philo on it was used of any sacred writing including narrative. It occurs four times in the N.T. (Acts:7:38|, which see; strkjv@Romans:3:2; strkjv@Hebrews:5:12; strkjv@1Peter:4:11|). It is possible that here and in strkjv@Acts:7:38| the idea may include all the Old Testament, though the commands and promises of God may be all.
rwp@Romans:16:23 @{Gaius my host} (\Gaios ho xenos mou\). Perhaps the same Gaius of strkjv@1Corinthians:1:14| (Acts:19:29; strkjv@20:4|), but whether the one of strkjv@3John:1:1| we do not know. \Xenos\ was a guest friend, and then either a stranger (Matthew:25:35|) or a host of strangers as here. This Gaius was plainly a man of some means as he was the host of all the church. Erastus (2Timothy:4:20|) was "the treasurer of the city" (\ho oikonomos ts poles\), one of the outstanding men of Corinth, the "steward" (house-manager) or city manager. See strkjv@Luke:12:42; strkjv@16:1|. He is probably the administrator of the city's property. {Quartus} (\Kouartos\). Latin name for fourth.
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