NT-GOSPEL.filter - rwp need:
rwp@
1Corinthians:2:13 @{Which things also we speak} (\ha kai laloumen\). This onomatopoetic verb \lale\ (from \la-la\), to utter sounds. In the papyri the word calls more attention to the form of utterance while \leg\ refers more to the substance. But \lale\ in the N.T. as here is used of the highest and holiest speech. Undoubtedly Paul employs the word purposely for the utterance of the revelation which he has understood. That is to say, there is revelation (verse 10|), illumination (verse 12|), and inspiration (verse 13|). Paul claims therefore the help of the Holy Spirit for the reception of the revelation, for the understanding of it, for the expression of it. Paul claimed this authority for his preaching (1Thessalonians:4:2|) and for his epistles (2Thessalonians:3:14|). {Not in words which man's wisdom teacheth} (\ouk en didaktois anthrpins sophias logois\). Literally, "not in words taught by human wisdom." The verbal adjective \didaktois\ (from \didask\, to teach) is here passive in idea and is followed by the ablative case of origin or source as in strkjv@John:6:45|, \esontai pantes didaktoi theou\ (from strkjv@Isaiah:54:13|), "They shall all be taught by God." The ablative in Greek, as is well known, has the same form as the genitive, though quite different in idea (Robertson, _Grammar_, p. 516). Songs:then Paul claims the help of the Holy Spirit in the utterance (\laloumen\) of the words, "which the Spirit teacheth (\en didaktois pneumatos\), "in words taught by the Spirit" (ablative \pneumatos\ as above). Clearly Paul means that the help of the Holy Spirit in the utterance of the revelation extends to the words. No theory of inspiration is here stated, but it is not _mere_ human wisdom. Paul's own Epistles bear eloquent witness to the lofty claim here made. They remain today after nearly nineteen centuries throbbing with the power of the Spirit of God, dynamic with life for the problems of today as when Paul wrote them for the needs of the believers in his time, the greatest epistles of all time, surcharged with the energy of God. {Comparing spiritual things with spiritual} (\pneumatikois pneumatika sunkrinontes\). Each of these words is in dispute. The verb \sunkrin\, originally meant to combine, to join together fitly. In the LXX it means to interpret dreams (Genesis:40:8,22; strkjv@41:12|) possibly by comparison. In the later Greek it may mean to compare as in strkjv@2Corinthians:10:12|. In the papyri Moulton and Milligan (_Vocabulary_) give it only for "decide," probably after comparing. But "comparing," in spite of the translations, does not suit well here. Songs:it is best to follow the original meaning to combine as do Lightfoot and Ellicott. But what gender is \pneumatikois\? Is it masculine or neuter like \pneumatika\? If masculine, the idea would be "interpreting (like LXX) spiritual truths to spiritual persons" or "matching spiritual truths with spiritual persons." This is a possible rendering and makes good sense in harmony with verse 14|. If \pneumatikois\ be taken as neuter plural (associative instrumental case after \sun\ in \sunkrinontes\), the idea most naturally would be, "combining spiritual ideas (\pneumatika\) with spiritual words" (\pneumatikois\). This again makes good sense in harmony with the first part of verse 13|. On the whole this is the most natural way to take it, though various other possibilities exist.
rwp@1Corinthians:3:10 @{As a wise masterbuilder} (\hs sophos architektn\). Paul does not shirk his share in the work at Corinth with all the sad outcome there. He absolves Apollos from responsibility for the divisions. He denies that he himself is to blame. In doing so he has to praise himself because the Judaizers who fomented the trouble at Corinth had directly blamed Paul. It is not always wise for a preacher to defend himself against attack, but it is sometimes necessary. Factions in the church were now a fact and Paul went to the bottom of the matter. God gave Paul the grace to do what he did. This is the only New Testament example of the old and common word \architektn\, our architect. \Tektn\ is from \tikt\, to beget, and means a begetter, then a worker in wood or stone, a carpenter or mason (Matthew:13:55; strkjv@Mark:6:3|). \Archi-\ is an old inseparable prefix like \archaggelos\ (archangel), \archepiscopos\ (archbishop), \archiereus\ (chiefpriest). \Architektn\ occurs in the papyri and inscriptions in an even wider sense than our use of architect, sometimes of the chief engineers. But Paul means to claim primacy as pastor of the church in Corinth as is true of every pastor who is the architect of the whole church life and work. All the workmen (\tektones\, carpenters) work under the direction of the architect (Plato, _Statesman_, 259). "As a wise architect I laid a foundation" (\themelion ethka\). Much depends on the wisdom of the architect in laying the foundation. This is the technical phrase (Luke:6:48; strkjv@14:29|), a cognate accusative for \themelion\. The substantive \themelion\ is from the same root \the\ as \ethka\ (\ti-thmi\). We cannot neatly reproduce the idiom in English. "I placed a placing" does only moderately well. Paul refers directly to the events described by Luke in strkjv@Acts:18:1-18|. The aorist \ethka\ is the correct text, not the perfect \tetheika\. {Another buildeth thereon} (\allos epoikodomei\). Note the preposition \epi\ with the verb each time (10,11,12,14|). The successor to Paul did not have to lay a new foundation, but only to go on building on that already laid. It is a pity when the new pastor has to dig up the foundation and start all over again as if an earthquake had come. {Take heed how he buildeth thereon} (\blepet ps epoikodomei\). The carpenters have need of caution how they carry out the plans of the original architect. Successive architects of great cathedrals carry on through centuries the original design. The result becomes the wonder of succeeding generations. There is no room for individual caprice in the superstructure.
rwp@1Corinthians:5:6 @{Not good} (\ou kalon\). Not beautiful, not seemly, in view of this plague spot, this cancer on the church. They needed a surgical operation at once instead of boasting and pride (puffed up). \Kauchma\ is the thing gloried in. {A little leaven leaveneth the whole lump} (\mikra zum holon to phurama zumoi\). This proverb occurs _verbatim_ in strkjv@Galatians:5:9|. \Zum\ (leaven) is a late word from \ze\, to boil, as is \zumo\, to leaven. The contraction is regular (\-oei=oi\) for the third person singular present indicative. See the parables of Jesus for the pervasive power of leaven (Matthew:13:33|). Some of the members may have argued that one such case did not affect the church as a whole, a specious excuse for negligence that Paul here answers. The emphasis is on the "little" (\mikra\, note position). Lump (\phurama\ from \phura\, to mix, late word, in the papyri mixing a medical prescription) is a substance mixed with water and kneaded like dough. Compare the pervasive power of germs of disease in the body as they spread through the body.
rwp@1Corinthians:5:10 @{Not altogether} (\ou pants\). Not absolutely, not in all circumstances. Paul thus puts a limitation on his prohibition and confines it to members of the church. He has no jurisdiction over the outsiders (this world, \tou kosmou toutou\). {The covetous} (\tois pleonektais\). Old word for the over-reachers, those avaricious for more and more (\pleon, ech\, to have more). In N.T. only here, strkjv@6:10; strkjv@Ephesians:5:5|. It always comes in bad company (the licentious and the idolaters) like the modern gangsters who form a combination of liquor, lewdness, lawlessness for money and power. {Extortioners} (\harpaxin\). An old adjective with only one gender, rapacious (Matthew:7:15; strkjv@Luke:18:11|), and as a substantive robber or extortioner (here and strkjv@6:10|). Bandits, hijackers, grafters they would be called today. {Idolaters} (\eidlolatrais\). Late word for hirelings (\latris\) of the idols (\eidlon\), so our very word idolater. See strkjv@6:9; strkjv@10:7; strkjv@Ephesians:5:5; strkjv@Revelation:21:8; strkjv@22:15|. Nageli regards this word as a Christian formation. {For then must ye needs} (\epei pheilete oun\). This neat Greek idiom of \epei\ with the imperfect indicative (\pheilete\, from \opheil\, to be under obligation) is really the conclusion of a second-class condition with the condition unexpressed (Robertson, _Grammar_, p. 965). Sometimes \an\ is used also as in strkjv@Hebrews:10:2|, but with verbs of obligation or necessity \an\ is usually absent as here (cf. strkjv@Hebrews:9:20|). The unexpressed condition here would be, "if that were true" (including fornicators, the covetous, extortioners, idolaters of the outside world). \Ara\ means in that case.
rwp@1Corinthians:7:14 @{Is sanctified in the wife} (\hgiastai en ti gunaiki\). Perfect passive indicative of \hagiaz\, to set apart, to hallow, to sanctify. Paul does not, of course, mean that the unbelieving husband is saved by the faith of the believing wife, though Hodge actually so interprets him. Clearly he only means that the marriage relation is sanctified so that there is no need of a divorce. If either husband or wife is a believer and the other agrees to remain, the marriage is holy and need not be set aside. This is so simple that one wonders at the ability of men to get confused over Paul's language. {Else were your children unclean} (\epei ara ta tekna akatharta\). The common ellipse of the condition with \epei\: "since, accordingly, if it is otherwise, your children are illegitimate (\akatharta\)." If the relations of the parents be holy, the child's birth must be holy also (not illegitimate). "He is not assuming that the child of a Christian parent would be baptized; that would spoil rather than help his argument, for it would imply that the child was not \hagios\ till it was baptized. The verse throws no light on the question of infant baptism" (Robertson and Plummer).
rwp@1Corinthians:7:36 @{That he behaveth himself unseemly} (\aschmonein\). Old verb, here only in N.T., from \aschmn\ (1Corinthians:12:23|), from \a\ privative and \schma\. Occurs in the papyri. Infinitive in indirect discourse after \nomizei\ (thinks) with \ei\ (condition of first class, assumed as true). {If she be past the flower of her age} (\ean i huperakmos\). Old word, only here in N.T., from \huper\ (over) and \akm\ (prime or bloom of life), past the bloom of youth, _superadultus_ (Vulgate). Compound adjective with feminine form like masculine. Apparently the Corinthians had asked Paul about the duty of a father towards his daughter old enough to marry. {If need so requireth} (\kai houts opheilei ginesthai\). "And it ought to happen." Paul has discussed the problem of marriage for virgins on the grounds of expediency. Now he faces the question where the daughter wishes to marry and there is no serious objection to it. The father is advised to consent. Roman and Greek fathers had the control of the marriage of their daughters. "My marriage is my father's care; it is not for me to decide about that" (Hermione in Euripides' _Andromache_, 987). {Let them marry} (\gameitsan\). Present active plural imperative (long form).
rwp@1Corinthians:10:3 @{The same spiritual meat} (\to auto pneumatikon brma\). Westcott and Hort needlessly bracket to \auto\. \Brma\ is food, not just flesh. The reference is to the manna (Exodus:16:13ff.|) which is termed "spiritual" by reason of its supernatural character. Jesus called himself the true bread from heaven (John:6:35|) which the manna typified.
rwp@1Corinthians:12:10 @{Workings of miracles} (\energmata dunamen\). Workings of powers. Cf. \energn dunameis\ in strkjv@Galatians:3:5; strkjv@Hebrews:2:4| where all three words are used (\smeia\, signs, \terata\, wonders, \dunameis\, powers). Some of the miracles were not healings as the blindness on Elymas the sorcerer. {Prophecy} (\prophteia\). Late word from \prophts\ and \prophmi\, to speak forth. Common in papyri. This gift Paul will praise most (chapter strkjv@1Corinthians:14|). Not always prediction, but a speaking forth of God's message under the guidance of the Holy Spirit. {Discernings of spirits} (\diakriseis pneumatn\). \Diakrisis\ is old word from \diakrin\ (see strkjv@11:29|) and in N.T. only here; strkjv@Romans:14:1; strkjv@Hebrews:5:14|. A most needed gift to tell whether the gifts were really of the Holy Spirit and supernatural (cf. so-called "gifts" today) or merely strange though natural or even diabolical (1Timothy:4:1; strkjv@1John:4:1f.|). {Divers kinds of tongues} (\gen glssn\). No word for "divers" in the Greek. There has arisen a great deal of confusion concerning the gift of tongues as found in Corinth. They prided themselves chiefly on this gift which had become a source of confusion and disorder. There were varieties (kinds, \gen\) in this gift, but the gift was essentially an ecstatic utterance of highly wrought emotion that edified the speaker (14:4|) and was intelligible to God (14:2,28|). It was not always true that the speaker in tongues could make clear what he had said to those who did not know the tongue (14:13|): It was not mere gibberish or jargon like the modern "tongues," but in a real language that could be understood by one familiar with that tongue as was seen on the great Day of Pentecost when people who spoke different languages were present. In Corinth, where no such variety of people existed, it required an interpreter to explain the tongue to those who knew it not. Hence Paul placed this gift lowest of all. It created wonder, but did little real good. This is the error of the Irvingites and others who have tried to reproduce this early gift of the Holy Spirit which was clearly for a special emergency and which was not designed to help spread the gospel among men. See on ¯Acts:2:13-21; strkjv@10:44-46; strkjv@19:6|. {The interpretation of tongues} (\hermneia glssn\). Old word, here only and strkjv@14:26| in N.T., from \hermneu\ from \Herms\ (the god of speech). Cf. on \diermneu\ in strkjv@Luke:24:27; strkjv@Acts:9:36|. In case there was no one present who understood the particular tongue it required a special gift of the Spirit to some one to interpret it if any one was to receive benefit from it.
rwp@1Corinthians:12:23 @{We bestow} (\peritithemen\). Literally, We place around as if a garland (Mark:15:17|) or a garment (Matthew:27:28|). {More abundant comeliness} (\euschmosunn perissoteran\). One need only mention the mother's womb and the mother's breast to see the force of Paul's argument here. The word, common in old Greek, from \euschmn\ (\eu\, well, \schma\, figure), here only in N.T. One may think of the coal-miner who digs under the earth for the coal to keep us warm in winter. Songs:\aschmn\ (deformed, uncomely), old word, here only in N.T., but see strkjv@7:36| for \aschmone\.
rwp@1Corinthians:12:28 @{God hath set some} (\hous men etheto ho theos\). See verse 18| for \etheto ho theos\. Note middle voice (for his own use). Paul begins as if he means to say \hous men apostolous, hous de prophtas\ (some apostles, some prophets), but he changes the construction and has no \hous de\, but instead \prton, deuteron, epeita\ (first, second, then, etc.). {In the church} (\en ti ekklsii\). The general sense of \ekklsia\ as in strkjv@Matthew:16:18| and later in strkjv@Colossians:1:18,24; strkjv@Ephesians:5:23,32; strkjv@Hebrews:12:23|. See list also in strkjv@Ephesians:4:11|. See on ¯Matthew:10:2| for \apostolous\, the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve. {Prophets} (\prophtas\). For-speakers for God and Christ. See the list of prophets and teachers in strkjv@Acts:13:1| with Barnabas first and Saul last. Prophets are needed today if men will let God's Spirit use them, men moved to utter the deep things of God. {Teachers} (\didaskalous\). Old word from \didask\, to teach. Used to the Baptist (Luke:3:12|), to Jesus (John:3:10; strkjv@13:13|), and of Paul by himself along with \apostolos\ (1Timothy:2:7|). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See strkjv@Ephesians:4:11|. {Then miracles} (\epeita dunameis\). Here a change is made from the concrete to the abstract. See the reverse in strkjv@Romans:12:7|. See these words (\dunameis, iamtn, glssn\) in verses 9,10| with \glssn\, last again. But these two new terms (helps, governments). {Helps} (\antilmpseis\). Old word, from \antilambanomai\, to lay hold of. In LXX, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. {Governments} (\kubernseis\). Old word from \kuberna\ (cf. \Kubernts\ in strkjv@Acts:27:11|) like Latin _gubernare_, our govern. Songs:a governing. Probably Paul has in mind bishops (\episcopoi\) or elders (\presbuteroi\), the outstanding leaders (\hoi proistamenoi\ in strkjv@1Thessalonians:5:12; strkjv@Romans:12:8|; \hoi hgoumenoi\ in strkjv@Acts:15:22; strkjv@Hebrews:13:7,17,24|). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See strkjv@Phillipians:1:1| for both officers.
rwp@1Corinthians:15:27 @{He put} (\hupetaxen\). First aorist active of \hupotass\, to subject. Supply God (\theos\) as subject (Psalms:8:7|). See strkjv@Hebrews:2:5-9| for similar use. Cf. strkjv@Psalms:8|. {But when he saith} (\hotan de eipi\). Here Christ must be supplied as the subject if the reference is to his future and final triumph. The syntax more naturally calls for God as the subject as before. Either way makes sense. But there is no need to take \eipi\ (second aorist active subjunctive) as _a futurum exactum_, merely "whenever he shall say." {Are put in subjection} (\hupotetaktai\). Perfect passive indicative, state of completion, final triumph. {It is evident that} (\dlon hoti\). Supply \estin\ (is) before \hoti\. {He is excepted who did subject} (\ektos tou hupotaxantos\). "Except the one (God) who did subject (articular aorist active participle) the all things to him (Christ)."
rwp@1Corinthians:15:28 @{And when all things have been subjected} (\hotan de hupotagi ta panta\). Second aorist passive subjunctive of \hupotass\, not perfect. Merely, "when the all things are subjected unto him." The aorist subjunctive has given translators a deal of needless trouble in this passage. It is prophecy, of course. {That God may be all in all} (\hina i ho theos panta en pasin\). The final goal of all God's redemptive plans as Paul has so well said in strkjv@Romans:11:36|. Precisely this language Paul will use of Christ (Colossians:3:11|).
rwp@1Corinthians:15:44 @{A natural body} (\sma psuchikon\). See on ¯2:14| for this word, a difficult one to translate since \psuch\ has so many meanings. Natural is probably as good a rendering as can be made, but it is not adequate, for the body here is not all \psuch\ either as soul or life. The same difficulty exists as to a spiritual body (\sma pneumatikon\). The resurrection body is not wholly \pneuma\. Caution is needed here in filling out details concerning the \psuch\ and the \pneuma\. But certainly he means to say that the "spiritual body" has some kind of germinal connection with the "natural body," though the development is glorious beyond our comprehension though not beyond the power of Christ to perform (Phillipians:3:21|). The force of the argument remains unimpaired though we cannot follow fully into the thought beyond us. {If there is} (\ei estin\). "If there exists" (\estin\ means this with accent on first syllable), a condition of first class assumed as true. {There is also} (\estin kai\). There exists also.
rwp@1John:2:14 @{I have written} (\egrapsa\). Repeated three times. Epistolary aorist referring to this Epistle, not to a previous Epistle. Law (_Tests of Life_, p. 309) suggests that John was interrupted at the close of verse 13| and resumes here in verse 14| with a reference to what he had previously written in verse 13|. But that is needless ingenuity. It is quite in John's style to repeat himself with slight variations. {The Father} (\ton patera\). The heavenly Father as all of God's children should come to know him. He repeats from verse 13| what he said to "fathers." To the young men he adds \ischuroi\ (strong) and the word of God abiding in them. That is what makes them powerful (\ischuroi\) and able to gain the victory over the evil one.
rwp@1John:3:17 @{Whoso hath} (\hos an echi\). Indefinite relative clause with modal \an\ with \hos\ and the present active subjunctive of \ech\. {The world's goods} (\ton bion tou kosmou\). "The living or livelihood (not \z\, the principle of life, and see strkjv@2:16| for \bios\) of the world" (not in the sense of evil or wicked, but simply this mundane sphere). {Beholdeth} (\therei\). Present active subjunctive of \there\, like \echei\ just before. {In need} (\chreian echonta\). "Having need" (present active predicate participle of \ech\, agreeing with \adelphon\). See the vivid picture of a like case in strkjv@James:2:15f|. {Shutteth up} (\kleisi\). First aorist (effective) active subjunctive of \klei\, to close like the door, changed on purpose from present tense to aorist (graphic slamming the door of his compassion, \splagchna\, common in LXX and N.T. for the nobler viscera, the seat of the emotions, as in strkjv@Phillipians:2:11; strkjv@Colossians:3:12|). Only here in John. {How} (\ps\). Rhetorical question like that in strkjv@James:2:16| (what is the use?). It is practical, not speculative, that counts in the hour of need.
rwp@1John:5:21 @{Yourselves} (\heauta\). Neuter plural reflexive because of \teknia\. The active voice \phulassete\ with the reflexive accents the need of effort on their part. Idolatry was everywhere and the peril was great. See strkjv@Acts:7:41: strkjv@1Thessalonians:1:9| for this word.
rwp@1Peter:1:6 @{Wherein} (\en hi\). This translation refers the relative \hi\ to \kairi\, but it is possible to see a reference to \Christou\ (verse 3|) or to \theou\ (verse 5|) or even to the entire content of verses 3-5|. Either makes sense, though possibly \kairi\ is correct. {Ye greatly rejoice} (\agallisthe\). Present middle indicative (rather than imperative) of \agalliaomai\, late verb from \agallomai\, to rejoice, only in LXX, N.T., and ecclesiastical literature as in strkjv@Matthew:5:12|. {Now for a little while} (\oligon arti\). Accusative case of time (\oligon\) probably as in strkjv@Mark:6:31|, though it can be used of space (to a small extent) as in strkjv@Luke:5:3|. {If need be} (\ei deon\). Present active neuter singular participle of \dei\ (it is necessary). Some MSS. have \estin\ after \deon\ (periphrastic construction). Condition of first class. {Though ye have been put to grief} (\lupthentes\). First aorist passive participle (concessive circumstantial use) of \lupe\, to make sorrowful (from \lup\, sorrow), old and common verb. See strkjv@2Corinthians:6:10|. {In manifold temptations} (\en poikilois peirasmois\). Just the phrase in strkjv@James:1:2|, which see for discussion. "Trials" clearly right here as there. Seven N.T. writers use \poikilos\ (varied).
rwp@1Peter:2:21 @{For hereunto were ye called} (\eis touto gar eklthte\). First aorist indicative of \kale\, to call. They were called to suffer without flinching (Hort), if need be. {Because} (\hoti\). The fact that Christ suffered (\epathen\) lifts their suffering to a new plane. {Leaving you an example} (\humin hupolimpann hupogrammon\). Present active participle of the late Ionic verb \hupolimpan\ (in the papyri) for the common \hupoleip\, to leave behind (under), here only in N.T. \Hupogrammos\ is also a late and rare word (from \hupograph\, to write under), a writing-copy for one to imitate, in II Macc. strkjv@2:28; Philo, Clement of Rome, here only in N.T. Clement of Alex. (_Strom_. V. 8. 49) uses it of the copy-head at the top of a child's exercise book for the child to imitate, including all the letters of the alphabet. The papyri give many examples of \hupograph\ and \hupograph\ in the sense of copying a letter. {That ye should follow his steps} (\hina epakolouthste tois ichnesin autou\). Purpose clause with \hina\ and first aorist active subjunctive of \epakolouthe\, old verb, to follow closely upon, with the associative-instrumental (1Timothy:5:10,24|) or the locative here. \Ichnos\ is old word (from \hik\, to go), tracks, footprints, in N.T. only here, strkjv@2Corinthians:12:18; strkjv@Romans:4:12|. Peter does not mean that Christ suffered only as an example (1:18|), but he did leave us his example for our copying (1John:2:6|).
rwp@1Thessalonians:1:10 @{To wait for his Son from heaven} (\anamenein ton huion autou ek tn ourann\). Present infinitive, like \douleuein\, and so linear, to keep on waiting for. The hope of the second coming of Christ was real and powerful with Paul as it should be with us. It was subject to abuse then as now as Paul will have to show in this very letter. He alludes to this hope at the close of each chapter in this Epistle. {Whom he raised from the dead} (\hon geiren ek [tn] nekrn\). Paul gloried in the fact of the resurrection of Jesus from the dead of which fact he was himself a personal witness. This fact is the foundation stone for all his theology and it comes out in this first chapter. {Jesus which delivereth us from the wrath to come} (\Isoun ton ruomenon hms ek ts orgs ts erchomens\). It is the historic, crucified, risen, and ascended Jesus Christ, God's Son, who delivers from the coming wrath. He is our Saviour (Matthew:1:21|) true to his name Jesus. He is our Rescuer (Romans:11:26|, \ho ruomenos\, from strkjv@Isaiah:59:20|). It is eschatological language, this coming wrath of God for sin (1Thessalonians:2:16; strkjv@Romans:3:5; strkjv@5:9; strkjv@9:22; strkjv@13:5|). It was Paul's allusion to the day of judgment with Jesus as Judge whom God had raised from the dead that made the Athenians mock and leave him (Acts:17:31f.|). But Paul did not change his belief or his preaching because of the conduct of the Athenians. He is certain that God's wrath in due time will punish sin. Surely this is a needed lesson for our day. It was coming then and it is coming now.
rwp@1Timothy:6:10 @{The love of money} (\h philarguria\). Vulgate, _avaritia_. Common word (from \philarguros\, strkjv@2Timothy:3:12|, and that from \philos, arguros\), only here in N.T. Refers to verse 9| (\boulomenoi ploutein\). {A root of all kinds of evil} (\riza pantn tn kakn\). A root (\riza\). Old word, common in literal (Matthew:3:10|) and metaphorical sense (Romans:11:11-18|). Field (_Ot. Norv_.) argues for "the root" as the idea of this predicate without saying that it is the only root. Undoubtedly a proverb that Paul here quotes, attributed to Bion and to Democritus (\tn philargurian einai mtropolin pantn tn kakn\), where "metropolis" takes the place of "root." Surely men today need no proof of the fact that men and women will commit any sin or crime for money. {Reaching after} (\oregomenoi\). Present middle participle of \oreg\ (see strkjv@3:1|) with genitive \hs\ (which). {Have been led astray} (\apeplanthsan\). First aorist passive indicative of \apoplana\, old compound verb, in N.T. only here and strkjv@Mark:13:22|. {Have pierced themselves through} (\heautous periepeiran\). First aorist active (with reflexive pronoun) of late compound \peripeir\, only here in N.T. Perfective use of \peri\ (around, completely to pierce). {With many sorrows} (\odunais pollais\). Instrumental case of \odun\ (consuming, eating grief). In N.T. only here and strkjv@Romans:9:2|.
rwp@2Corinthians:5:18 @{Who reconciled us to himself through Christ} (\tou katallaxantos hmas heauti dia Christou\). Here Paul uses one of his great doctrinal words, \katallass\, old word for exchanging coins. \Diallass\, to change one's mind, to reconcile, occurs in N.T. only in strkjv@Matthew:5:24| though in papyri (Deissmann, _Light from the Ancient East_, p. 187), and common in Attic. \Katallass\ is old verb, but more frequent in later writers. We find \sunallass\ in strkjv@Acts:7:26| and \apokatallass\ in strkjv@Colossians:1:20f.; strkjv@Ephesians:2:16| and the substantive \katallag\ in strkjv@Romans:5:11; strkjv@11:15| as well as here. It is hard to discuss this great theme without apparent contradiction. God's love (John:3:16|) provided the means and basis for man's reconciliation to God against whom he had sinned. It is all God's plan because of his love, but God's own sense of justice had to be satisfied (Romans:3:26|) and so God gave his Son as a propitiation for our sins (Romans:3:25; strkjv@Colossians:1:20; strkjv@1John:2:2; strkjv@4:10|). The point made by Paul here is that God needs no reconciliation, but is engaged in the great business of reconciling us to himself. This has to be done on God's terms and is made possible through (\dia\) Christ. {And gave unto us the ministry of reconciliation} (\kai dontos hmin tn diakonian ts katallags\). It is a ministry marked by reconciliation, that consists in reconciliation. God has made possible through Christ our reconciliation to him, but in each case it has to be made effective by the attitude of each individual. The task of winning the unreconciled to God is committed to us. It is a high and holy one, but supremely difficult, because the offending party (the guilty) is the hardest to win over. We must be loyal to God and yet win sinful men to him.
rwp@2Corinthians:12:4 @{Into Paradise} (\eis paradeison\). See on ¯Luke:23:43| for this interesting word. Paul apparently uses paradise as the equivalent of the third heaven in verse 2|. Some Jews (_Book of the Secrets of Enoch_, chapter viii) make Paradise in the third heaven. The rabbis had various ideas (two heavens, three, seven). We need not commit Paul to any "celestial gradation" (Vincent). {Unspeakable words} (\arrta rmata\). Old verbal adjective (\a\ privative, \rtos\ from \re\), only here in N.T. {Not lawful} (\ouk exon\). Copula \estin\ omitted. Hence Paul does {not} give these words.
rwp@2Corinthians:12:9 @{He hath said} (\eirken\). Perfect active indicative, as if a final word. Paul probably still has the thorn in his flesh and needs this word of Christ. {Is sufficient} (\arkei\). Old word of rich meaning, perhaps kin to Latin _arceo_, to ward off against danger. Christ's grace suffices and abides. {Is perfected} (\teleitai\). Present passive indicative of \tele\, to finish. It is linear in idea. Power is continually increased as the weakness grows. See strkjv@Phillipians:4:13| for this same noble conception. The human weakness opens the way for more of Christ's power and grace. {Most gladly rather} (\hdista mallon\). Two adverbs, one superlative (\hdista\), one comparative (\mallon\). "Rather" than ask any more (thrice already) for the removal of the thorn or splinter "most gladly will I glory in my weaknesses." Slowly Paul had learned this supreme lesson, but it will never leave him (Romans:5:2; strkjv@2Timothy:4:6-8|). {May rest upon me} (\episknsi ep' eme\). Late and rare verb in first aorist active subjunctive with \hina\ (final clause), to fix a tent upon, here upon Paul himself by a bold metaphor, as if the Shechinah of the Lord was overshadowing him (cf. strkjv@Luke:9:34|), the power (\dunamis\) of the Lord Jesus.
rwp@2Corinthians:12:14 @{Third time I am ready to come} (\triton touto hetoims ech\). Had he been already twice or only once? He had changed his plans once when he did not go (1:15f.|). He will not change his plans now. This looks as if he had only been once (that in strkjv@Acts:18|). Note the third use of \katanarka\ (11:9; strkjv@12:13,14|). They need not be apprehensive. He will be as financially independent of them as before. "I shall not sponge on you." {Not yours, but you} (\ou ta humn, alla humas\). The motto of every real preacher. {To lay up} (\thsaurizein\). For this use of the verb see strkjv@1Corinthians:16:2| (Matthew:6:19-21; strkjv@James:5:3|).
rwp@Info_2Peter @ THE SECOND EPISTLE OF PETER ABOUT A.D. 66 OR 67 BY WAY OF INTRODUCTION MOST DOUBTFUL NEW TESTAMENT BOOK Every book in the New Testament is challenged by some one, as indeed the historicity of Jesus Christ himself is and the very existence of God. But it is true that more modern scholars deny the genuineness of II Peter than that of any single book in the canon. This is done by men like F. H. Chase, J. B. Mayor, and R. D. Strachan, who are followers of Christ as Lord and Saviour. One has to admit that the case concerning II Peter has problems of peculiar difficulty that call for careful consideration and balanced judgment. One other word needs to be said, which is that an adverse decision against the authenticity of II Peter stands by itself and does not affect the genuineness of the other books. It is easy to take an extreme position for or against it without full knowledge of all the evidence.
rwp@2Peter:1:15 @Peter may also have had an intimation by vision of his approaching death (cf. the legend _Domine quo vadis_) as Paul often did (Acts:16:9; strkjv@18:9; strkjv@21:11; strkjv@23:11; strkjv@27:23|). {At every time} (\hekastote\). As need arises, old adverb, here alone in N.T. {After my decease} (\meta tn emn exodon\). For \exodos\ meaning death see strkjv@Luke:9:31|, and for departure from Egypt (way out, \ex, hodos\) see strkjv@Hebrews:11:22|, the only other N.T. examples. Here again Peter was present on the Transfiguration mount when the talk was about the "exodus" of Jesus from earth. {That ye may be able} (\echein humas\). Literally, "that ye may have it," the same idiom with \ech\ and the infinitive in strkjv@Mark:14:8; strkjv@Matthew:18:25|. It is the object-infinitive after \spoudas\ (I will give diligence, for which see verse 10|). {To call these things to remembrance} (\tn toutn mnmn poieisthai\). Present middle infinitive of \poie\ (as in verse 10|). \Mnm\ is an old word (from \mnaomai\), here alone in N.T. This idiom, like the Latin _mentionem facere_, is common in the old writers (papyri also both for "mention" and "remembrance"), here only in N.T., but in strkjv@Romans:1:20| we have \mneian poioumai\ (I make mention). Either sense suits here. It is possible, as Irenaeus (iii. I. I) thought, that Peter had in mind Mark's Gospel, which would help them after Peter was gone. Mark's Gospel was probably already written at Peter's suggestion, but Peter may have that fact in mind here.
rwp@2Peter:1:17 @{For he received} (\labn gar\). Second aorist active participle nominative singular of \lamban\, "he having received," but there is no finite verb, anacoluthon, changing in verse 19| (after parenthesis in 18|) to \echomen bebaioteron\ rather than \ebebaisen\. {When there came such a voice to him} (\phns enechtheiss auti toiasde\). Genitive absolute with first aorist passive participle feminine singular of \pher\ (cf. strkjv@1Peter:1:13|), repeated \enechtheisan\ in verse 18|. \Phn\ (voice) is used also of Pentecost (Acts:2:6|). \Toiosde\ (classical demonstrative) occurs here alone in the N.T. {From the excellent glory} (\hupo ts megaloprepous doxs\). "By the majestic glory." \Megalopreps\, old compound (\megas\, great, \prepei\, it is becoming), here only in N.T., several times in O.T., Apocr. (II Macc. strkjv@8:15), adverb in the inscriptions. Probably a reference to \nephel phtein\ (bright cloud, shekinah) in strkjv@Matthew:17:5|. The words given here from the "voice" agree exactly with strkjv@Matthew:17:5| except the order and the use of \eis hon\ rather than \en hi\. Mark (Mark:9:7|) and Luke (Luke:9:35|) have \akouete\. But Peter did not need any Gospel for his report here.
rwp@2Peter:3:2 @{That ye should remember} (\mnsthnai\). First aorist passive (deponent) infinitive of \mimnsk\, to remind. Purpose (indirect command) is here expressed by this infinitive. Imperative in strkjv@Jude:1:17|. {Spoken before} (\proeirmenn\). Perfect passive participle of \proeipon\ (defective verb). Genitive case \rmatn\ after \mnsthnai\. {And the commandment} (\kai ts entols\). Ablative case with \hupo\ (agency). {Of the Lord and Saviour through your apostles} (\tn apostoln humn tou kuriou kai stros\). \Humn\ (your) is correct, not \hmn\ (our). But the several genitives complicate the sense. If \dia\ (through) occurred before \tn apostoln\, it would be clear. It is held by some that Peter would not thus speak of the twelve apostles, including himself, and that the forger here allows the mask to slip, but Bigg rightly regards this a needless inference. The meaning is that they should remember the teaching of their apostles and not follow the Gnostic libertines.
rwp@2Peter:3:5 @{For this they wilfully forget} (\lanthanei gar autous touto thelontas\). Literally, "for this escapes them being willing." See this use of \lanthan\ (old verb, to escape notice of, to be hidden from) in strkjv@Acts:26:26|. The present active participle \thelontas\ (from \thel\, to wish) has almost an adverbial sense here. {Compacted} (\sunestsa\). See Paul's \sunestken\ (Colossians:1:17|) "consist." Second perfect active (intransitive) participle of \sunistmi\, feminine singular agreeing with \g\ (nearest to it) rather than with \ouranoi\ (subject of \san\ imperfect plural). There is no need to make Peter mean the Jewish mystical "seven heavens" because of the plural which was used interchangeably with the singular (Matthew:5:9f.|). {Out of water and amidst water} (\ex hudatos kai di' hudatos\). Out of the primeval watery chaos (Genesis:1:2|), but it is not plain what is meant by \di' hudatos\, which naturally means "by means of water," though \dia\ with the genitive is used for a condition or state (Hebrews:12:1|). The reference may be to strkjv@Genesis:1:9|, the gathering together of the waters. {By the word of God} (\ti tou theou logi\). Instrumental case \logi\, "by the fiat of God" (Genesis:1:3; strkjv@Hebrews:11:3| \rmati theou\).
rwp@2Thessalonians:3:1 @{Finally} (\to loipon\). Accusative of general reference. Cf. \loipon\ strkjv@1Thessalonians:4:1|. {Pray} (\proseuchesthe\). Present middle, keep on praying. Note \peri\ as in strkjv@1Thessalonians:5:25|. {That the word of the Lord may run and be glorified} (\hina ho logos tou kuriou trechi kai doxaztai\). Usual construction of \hina\ after \proseuchomai\, sub-final use, content and purpose combined. Note present subjunctive with both verbs rather than aorist, may keep on running and being glorified, two verbs joined together nowhere else in the N.T. Paul probably derived this metaphor from the stadium as in strkjv@1Corinthians:9:24ff.; strkjv@Galatians:2:2; strkjv@Romans:9:16; strkjv@Phillipians:2:16; strkjv@2Timothy:4:7|. Lightfoot translates "may have a triumphant career." On the word of the Lord see on ¯1Thessalonians:1:8|. Paul recognizes the close relation between himself and the readers. He needs their prayers and sympathy and he rejoices in their reception of the word of the Lord already, {even as also it is with you} (\kaths kai pros humas\). "As it does in your case" (Frame).
rwp@2Thessalonians:3:10 @{This} (\touto\). What he proceeds to give. {If any will not work, neither let him eat} (\hoti ei tis ou thelei ergazesthai mde esthiet\). Recitative \hoti\ here not to be translated, like our modern quotation marks. Apparently a Jewish proverb based on strkjv@Genesis:3:19|. Wetstein quotes several parallels. Moffatt gives this from Carlyle's _Chartism_: "He that will not work according to his faculty, let him perish according to his necessity." Deissmann (_Light from the Ancient East_, p. 314) sees Paul borrowing a piece of workshop morality. It was needed, as is plain. This is a condition of the first class (note negative \ou\) with the negative imperative in the conclusion.
rwp@2Timothy:2:15 @{Give diligence} (\spoudason\). First aorist active imperative of \spoudaz\, old word, as in strkjv@1Thessalonians:2:17; strkjv@Galatians:2:10|. {To present} (\parastsai\). First aorist active infinitive of \paristmi\ as in strkjv@Colossians:1:22,28|. {Approved unto God} (\dokimon ti thei\). Dative case \thei\ with \dokimon\, predicate accusative, old adjective (from \dechomai\), for which see strkjv@1Corinthians:11:19; strkjv@2Corinthians:10:18|. {A workman} (\ergatn\). See strkjv@2Corinthians:11:3; strkjv@Phillipians:3:2|. {That needeth not to be ashamed} (\anepaischunton\). Late double compound verbal adjective (\a\ privative, \epaischun\), in Josephus and here alone. {Handling aright} (\orthotomounta\). Present active participle of \orthotome\, late and rare compound (\orthotomos\), cutting straight, \orthos\ and \temn\), here only in N.T. It occurs in strkjv@Proverbs:3:6; strkjv@11:5| for making straight paths (\hodous\) with which compare strkjv@Hebrews:12:13| and "the Way" in strkjv@Acts:9:2|. Theodoret explains it to mean ploughing a straight furrow. Parry argues that the metaphor is the stone mason cutting the stones straight since \temn\ and \orthos\ are so used. Since Paul was a tent-maker and knew how to cut straight the rough camel-hair cloth, why not let that be the metaphor? Certainly plenty of exegesis is crooked enough (crazy-quilt patterns) to call for careful cutting to set it straight.
rwp@Acts:1:6 @{They therefore} (\hoi men oun\). Demonstrative use of \hoi\ with \men oun\ without any corresponding \de\ just as in strkjv@1:1| \men\ occurs alone. The combination \men oun\ is common in Acts (27 times). Cf. strkjv@Luke:3:18|. The \oun\ is resumptive and refers to the introductory verses (1:1-5|), which served to connect the Acts with the preceding Gospel. The narrative now begins. {Asked} (\rtn\). Imperfect active, repeatedly asked before Jesus answered. {Lord} (\kurie\). Here not in the sense of "sir" (Matthew:21:30|), but to Jesus as Lord and Master as often in Acts (19:5,10|, etc.) and in prayer to Jesus (7:59|). {Dost thou restore} (\ei apokathistaneis\). The use of \ei\ in an indirect question is common. We have already seen its use in direct questions (Matthew:12:10; strkjv@Luke:13:23| which see for discussion), possibly in imitation of the Hebrew (frequent in the LXX) or as a partial condition without conclusion. See also strkjv@Acts:7:1; strkjv@19:2; strkjv@21:37; strkjv@22:25|. The form of the verb \apokathistan\ is late (also \apokathista\) omega form for the old and common \apokathistmi\, double compound, to restore to its former state. As a matter of fact the Messianic kingdom for which they are asking is a political kingdom that would throw off the hated Roman yoke. It is a futuristic present and they are uneasy that Jesus may yet fail to fulfil their hopes. Surely here is proof that the eleven apostles needed the promise of the Father before they began to spread the message of the Risen Christ. They still yearn for a political kingdom for Israel even after faith and hope have come back. They need the enlightenment of the Holy Spirit (John:14-16|) and the power of the Holy Spirit (Acts:1:4f.|).
rwp@Acts:1:8 @{Power} (\dunamin\). Not the "power" about which they were concerned (political organization and equipments for empire on the order of Rome). Their very question was ample proof of their need of this new "power" (\dunamin\), to enable them (from \dunamai\, to be able), to grapple with the spread of the gospel in the world. {When the Holy Ghost is come upon you} (\epelthontos tou hagiou pneumatos eph' humas\). Genitive absolute and is simultaneous in time with the preceding verb "shall receive" (\lmpsesthe\). The Holy Spirit will give them the "power" as he comes upon them. This is the baptism of the Holy Spirit referred to in verse 5|. {My witnesses} (\mou martures\). Correct text. "Royal words of magnificent and Divine assurance" (Furneaux). Our word martyrs is this word \martures\. In strkjv@Luke:24:48| Jesus calls the disciples "witnesses to these things" (\martures toutn\, objective genitive). In strkjv@Acts:1:22| an apostle has to be a "witness to the Resurrection" of Christ and in strkjv@10:39| to the life and work of Jesus. Hence there could be no "apostles" in this sense after the first generation. But here the apostles are called "my witnesses." "His by a direct personal relationship" (Knowling). The expanding sphere of their witness when the Holy Spirit comes upon them is "unto the uttermost part of the earth" (\hes eschatou ts gs\). Once they had been commanded to avoid Samaria (Matthew:10:5|), but now it is included in the world program as already outlined on the mountain in Galilee (Matthew:28:19; strkjv@Mark:16:15|). Jesus is on Olivet as he points to Jerusalem, Judea, Samaria, the uttermost (last, \eschatou\) part of the earth. The program still beckons us on to world conquest for Christ. "The Acts themselves form the best commentary on these words, and the words themselves might be given as the best summary of the Acts" (Page). The events follow this outline (Jerusalem till the end of chapter 7, with the martyrdom of Stephen, the scattering of the saints through Judea and Samaria in chapter 8, the conversion of Saul, chapter 9, the spread of the gospel to Romans in Caesarea by Peter (chapter 10), to Greeks in Antioch (chapter 11), finally Paul's world tours and arrest and arrival in Rome (chapters 11 to 28).
rwp@Acts:1:16 @{Brethren} (\andres adelphoi\). Literally, men, brethren or brother men. More dignified and respectful than just "brethren." Demosthenes sometimes said \Andres Athnaioi\. Cf. our "gentlemen and fellow-citizens." Women are included in this address though \andres\ refers only to men. {It was needful} (\edei\). Imperfect tense of the impersonal \dei\ with the infinitive clause (first aorist passive) and the accusative of general reference as a loose subject. Peter here assumes that Jesus is the Messiah and finds scripture illustrative of the treachery of Judas. He applies it to Judas and quotes the two passages in verse 20| (Psalms:69:25; strkjv@109:8|). The Holy Spirit has not yet come upon them, but Peter feels moved to interpret the situation. He feels that his mind is opened by Jesus (Luke:24:45|). It is a logical, not a moral, necessity that Peter points out. Peter here claims the Holy Spirit as speaking in the scriptures as he does in strkjv@2Peter:1:21|. His description of Judas as "guide" (\hodgou\) to those who seized (\sullabousin\) Jesus is that of the base traitor that he was. This very verb occurs in strkjv@Luke:22:54| of the arrest of Jesus.
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:10:1 @{Cornelius} (\Kornlios\). The great Cornelian family of Rome may have had a freedman or descendant who is {centurion} (\hekaton-tarchs\, leader of a hundred, Latin _centurio_). See on ¯Matthew:8:5|. These Roman centurions always appear in a favourable light in the N.T. (Matthew:8:5; strkjv@Luke:7:2; strkjv@23:47; strkjv@Acts:10:1; strkjv@22:25; strkjv@27:3|). Furneaux notes the contrasts between Joppa, the oldest town in Palestine, and Caesarea, built by Herod; the Galilean fisherman lodging with a tanner and the Roman officer in the seat of governmental authority. {Of the band called the Italian} (\ek speirs ts kaloumens Italiks\). A legion had ten cohorts or "bands" and sixty centuries. The word \speirs\ (note genitive in \-es\ like the Ionic instead of \-as\) is here equal to the Latin _cohors_. In the provinces were stationed cohorts of Italic citizens (volunteers) as an inscription at Carnuntum on the Danube (Ramsay) has shown (epitaph of an officer in the second Italic cohort). Once more Luke has been vindicated. The soldiers could, of course, be Roman citizens who lived in Caesarea. But the Italian cohorts were sent to any part of the empire as needed. The procurator at Caesarea would need a cohort whose loyalty he could trust, for the Jews were restless.
rwp@Acts:11:27 @{Prophets} (\prophtai\). Christian prophets these were (cf. strkjv@13:1|) who came from Jerusalem (the headquarters, strkjv@8:15|). Judas and Silas are called prophets (14:4; strkjv@15:32|). They were not just fore-tellers, but forth-tellers. The prophet had inspiration and was superior to the speaker with tongues (1Corinthians:14:3|). John was a prophet (Luke:7:26|). We need prophets in the ministry today.
rwp@Acts:13:12 @{Believed} (\episteusen\). Ingressive aorist active indicative. Renan considers it impossible that a Roman proconsul could be converted by a miracle. But it was the teaching about the Lord (\tou kuriou\, objective genitive) by which he was astonished (\ekplssomenos\, present passive participle of \ekplss\, see on ¯Matthew:7:28|) or struck out as well as by the miracle. The blindness came "immediately" (\paraehrma\) upon the judgment pronounced by Paul. It is possible that Sergius Paulus was converted to Christ without openly identifying himself with the Christians as his baptism is not mentioned as in the case of Cornelius. But, even if he was baptized, he need not have been deposed from his proconsulship as Furneaux and Rackham argue because his office called for "official patronage of idolatrous worship." But that could have been merely perfunctory as it probably was already. He had been a disciple of the Jewish magician, Elymas Barjesus, without losing his position. Imperial persecution against Christianity had not yet begun. Furneaux even suggests that the conversion of a proconsul to Christianity at this stage would have called for mention by the Roman and Greek historians. There is the name Sergia Paullina in a Christian cemetery in Rome which shows that one of his family was a Christian later. One will believe what he wills about Sergius Paulus, but I do not see that Luke leaves him in the category of Simon Magus who "believed" (8:13|) for revenue only.
rwp@Acts:14:22 @{Confirming} (\epistrizontes\). Late verb (in LXX), in N.T. only in strkjv@Acts:14:22; strkjv@15:32,41|, to make more firm, to give additional (\epi\) strength. Each time in Acts the word is used concerning these churches. {To continue in the faith} (\emmenein ti pistei\). To remain in with locative, old verb. It is possible that \pistis\ here has the notion of creed as Paul uses it later (Colossians:1:23| with \epimen\; strkjv@1Timothy:5:8|). It seems to be here more than trust or belief. These recent converts from heathenism were ill-informed, were persecuted, had broken family and social ties, greatly needed encouragement if they were to hold out. {We must} (\dei hms\). It does not follow from this use of "we" that Luke was present, since it is a general proposition applying to all Christians at all times (2Timothy:3:12|). Luke, of course, approved this principle. Knowling asks why Timothy may not have told Luke about Paul's work. It all sounds like quotation of Paul's very language. Note the change of construction here after \parakalountes\ (infinitive of indirect command, \emmenein\, but \hoti dei\, indirect assertion). They needed the right understanding of persecution as we all do. Paul frankly warned these new converts in this heathen environment of the many tribulations through which they must enter the Kingdom of God (the culmination at last) as he did at Ephesus (Acts:20:20|) and as Jesus had done (John:16:33|). These saints were already converted.
rwp@Acts:20:11 @{When he was gone up} (\anabas\). Second aorist active participle in sharp contrast to \katabas\ (went down) of verse 10|. {Had broken bread} (\klasas ton arton\). Probably the Eucharist to observe which ordinance Paul had come and tarried (verse 7|), though some scholars distinguish between what took place in verse 7| and verse 11|, needlessly so as was stated on verse 7|. {And eaten} (\kai geusamenos\). The word is used in strkjv@10:10| of eating an ordinary meal and so might apply to the \Agap\, but it suits equally for the Eucharist. The accident had interrupted Paul's sermon so that it was observed now and then Paul resumed his discourse. {And had talked with them a long while} (\eph' hikanon te homilsas\). Luke, as we have seen, is fond of \hikanos\ for periods of time, for a considerable space of time, "even till break of day" (\achri augs\). Old word for brightness, radiance like German _Auge_, English eye, only here in the N.T. Occurs in the papyri and in modern Greek for dawn. This second discourse lasted from midnight till dawn and was probably more informal (as in strkjv@10:27|) and conversational (\homilsas\, though our word homiletics comes from \homile\) than the discourse before midnight (\dialegomai\, verses 7,9|). He had much to say before he left. {Songs:he departed} (\houts exlthen\). Thus Luke sums up the result. Paul left (went forth) only after all the events narrated by the numerous preceding participles had taken place. Effective aorist active indicative \exelthen\. \Houts\ here equals \tum demum\, now at length (Acts:27:7|) as Page shows.
rwp@Acts:20:34 @{Ye yourselves} (\autoi\). Intensive pronoun. Certainly they knew that the church in Ephesus had not supported Paul while there. {These hands} (\hai cheires hautai\). Paul was not above manual labour. He pointed to his hands with pride as proof that he toiled at his trade of tent-making as at Thessalonica and Corinth for his own needs (\chreiais\) and for those with him (probably Aquila and Priscilla) with whom he lived and probably Timothy because of his often infirmities (1Timothy:5:23|). {Ministered} (\hupretsan\). First aorist active of \huprete\, to act as under rower, old verb, but in the N.T. only in strkjv@Acts:13:36; strkjv@20:34; strkjv@24:23|. While in Ephesus Paul wrote to Corinth: "We toil, working with our own hands" (1Corinthians:4:12|). "As he held them up, they saw a tongue of truth in every seam that marked them" (Furneaux).
rwp@Acts:23:11 @{The night following} (\ti epiousi nukti\). Locative case, on the next (following) night. {The Lord} (\ho kurios\). Jesus. Paul never needed Jesus more than now. On a previous occasion the whole church prayed for Peter's release (12:5|), but Paul clearly had no such grip on the church as that, though he had been kindly welcomed (21:18|). In every crisis Jesus appears to him (cf. strkjv@Acts:18:9|). It looked dark for Paul till Jesus spoke. Once before in Jerusalem Jesus spoke words of cheer (22:18|). Then he was told to leave Jerusalem. Now he is to have "cheer" or "courage" (\tharsei\). Jesus used this very word to others (Matthew:9:2,22; strkjv@Mark:10:49|). It is a brave word. {Thou hast testified} (\diemartur\). First aorist middle indicative second person singular of \diamarturomai\, strong word (see on ¯22:18|). {Must thou} (\se dei\). That is the needed word and on this Paul leans. His hopes (19:21|) of going to Rome will not be in vain. He can bide Christ's time now. And Jesus has approved his witness in Jerusalem.
rwp@Acts:23:24 @{Provide beasts} (\kten parastsai\). Change from direct to indirect discourse just the opposite of that in verse 22|. {Beasts} (\ktn\). For riding as here or for baggage. See on ¯Luke:10:34|. Asses or horses, but not war-horses. Since Paul was chained to a soldier, another animal would be required for baggage. It was also seventy miles and a change of horses might be needed. The extreme precaution of Lysias is explained in some Latin MSS. as due to fear of a night attack with the result that he might be accused to Felix of bribery. Luke also probably accompanied Paul. {To bring safe} (\hina diasssin\). Final clause with \hina\ and the first aorist active subjunctive of \diasz\, old verb, to save through (\dia\) to a finish. Eight times in the N.T. (Matthew:14:36; strkjv@Luke:7:3; strkjv@Acts:23:24; strkjv@27:43,44; strkjv@28:1,4; strkjv@1Peter:3:20|). {Unto Felix the governor} (\pros Phlika ton hgemona\). Felix was a brother of Pallas, the notorious favourite of Claudius. Both had been slaves and were now freedmen. Felix was made procurator of Judea by Claudius A.D. 52. He held the position till Festus succeeded him after complaints by the Jews to Nero. He married Drusilla the daughter of Herod Agrippa I with the hope of winning the favour of the Jews. He was one of the most depraved men of his time. Tacitus says of him that "with all cruelty and lust he exercised the power of a king with the spirit of a slave." The term "governor" (\hgemn\) means "leader" from \hgeomai\, to lead, and was applied to leaders of all sorts (emperors, kings, procurators). In the N.T. it is used of Pilate (Matthew:27:2|), of Felix, (Acts:23:24,26,33; strkjv@24:1|), of Festus (26:30|).
rwp@Acts:27:11 @{Gave more heed} (\mllon epeitheto\). Imperfect middle of \peith\, to yield to (with the dative case). The "Frumentarian" centurion ranked above the captain and owner. As a military officer the centurion was responsible for the soldiers, the prisoners, and the cargo of wheat. It was a government ship. Though the season was not advanced, the centurion probably feared to risk criticism in Rome for timidity when the wheat was so much needed in Rome (Knowling). {To the master} (\ti kubernti\). Old word from \kuberna\, to steer, and so steersman, pilot, sailing-master. Common in this sense in the papyri. In N.T. only here and strkjv@Revelation:18:17|. {And to the owner of the ship} (\kai ti nauklri\). Old word compounded of \naus\ and \klros\ and used for owner of the ship who acted as his own skipper or captain. The papyri examples (Moulton and Milligan's _Vocabulary_) all have the meaning "captain" rather than "owner."
rwp@Colossians:1:20 @{Through him} (\di' autou\). As the sufficient and chosen agent in the work of reconciliation (\apokatallaxai\, first aorist active infinitive of \apokatallass\, further addition to \eudoksen\, was pleased). This double compound (\apo, kata\ with \allass\) occurs only here, verse 22; strkjv@Ephesians:2:16|, and nowhere else so far as known. Paul's usual word for "reconcile" is \katallass\ (2Corinthians:5:18-20; strkjv@Romans:5:10|), though \diallass\ (Matthew:5:24|) is more common in Attic. The addition of \apo\ here is clearly for the idea of complete reconciliation. See on ¯2Corinthians:5:18-20| for discussion of \katallass\, Paul's great word. The use of \ta panta\ (the all things, the universe) as if the universe were somehow out of harmony reminds us of the mystical passage in strkjv@Romans:8:19-23| which see for discussion. Sin somehow has put the universe out of joint. Christ will set it right. {Unto himself} (\eis auton\). Unto God, though \auton\ is not reflexive unless written \hauton\. {Having made peace} (\eirnopoisas\). Late and rare compound (Proverbs:10:10| and here only in N.T.) from \eirnopoios\, peacemaker (Matthew:5:9|; here only in N.T.). In strkjv@Ephesians:2:15| we have \poin eirnn\ (separate words) {making peace}. Not the masculine gender, though agreeing with the idea of Christ involved even if \plrma\ be taken as the subject of \eudoksen\, a participial anacoluthon (construction according to sense as in strkjv@2:19|). If \theos\ be taken as the subject of \eudoksen\ the participle \eirnopoisas\ refers to Christ, not to \theos\ (God). {Through the blood of his cross} (\dia tou haimatos tou staurou autou\). This for the benefit of the Docetic Gnostics who denied the real humanity of Jesus and as clearly stating the _causa medians_ (Ellicott) of the work of reconciliation to be the Cross of Christ, a doctrine needed today. {Or things in the heavens} (\eite ta en tois ouranois\). Much needless trouble has been made over this phrase as if things in heaven were not exactly right. It is rather a hypothetical statement like verse 16| not put in categorical form (Abbott), _universitas rerum_ (Ellicott).
rwp@Colossians:2:21 @{Handle not, nor taste, nor touch} (\m hapsi mde geusi mde thigis\). Specimens of Gnostic rules. The Essenes took the Mosaic regulations and carried them much further and the Pharisees demanded ceremonially clean hands for all food. Later ascetics (the Latin commentators Ambrose, Hilary, Pelagius) regard these prohibitions as Paul's own instead of those of the Gnostics condemned by him. Even today men are finding that the noble prohibition law needs enlightened instruction to make it effective. That is true of all law. The Pharisees, Essenes, Gnostics made piety hinge on outward observances and rules instead of inward conviction and principle. These three verbs are all in the aorist subjunctive second person singular with \m\, a prohibition against handling or touching these forbidden things. Two of them do not differ greatly in meaning. \Hapsi\ is aorist middle subjunctive of \hapt\, to fasten to, middle, to cling to, to handle. \Thigis\ is second aorist active subjunctive of \thiggan\, old verb, to touch, to handle. In N.T. only here and strkjv@Hebrews:11:28; strkjv@12:20|. \Geusi\ is second aorist middle subjunctive of \geu\, to give taste of, only middle in N.T. to taste as here.
rwp@Ephesians:4:13 @{Till we all attain} (\mechri katantsmen hoi pantes\). Temporal clause with purpose idea with \mechri\ and the first aorist active subjunctive of \katanta\, late verb, to come down to the goal (Phillipians:3:11|). "The whole" including every individual. Hence the need of so many gifts. {Unto the unity of the faith} (\eis tn henotta ts pistes\). "Unto oneness of faith" (of trust) in Christ (verse 3|) which the Gnostics were disturbing. {And of the knowledge of the Son of God} (\kai ts epignses tou huiou tou theou\). Three genitives in a chain dependent also on \tn henotta\, "the oneness of full (\epi-\) knowledge of the Son of God," in opposition to the Gnostic vagaries. {Unto a full-grown man} (\eis andra teleion\). Same figure as in strkjv@2:15| and \teleios\ in sense of adult as opposed to \npioi\ (infants) in 14|. {Unto the measure of the stature} (\eis metron hlikias\). Songs:apparently \hlikia\ here as in strkjv@Luke:2:52|, not age (John:9:21|). Boys rejoice in gaining the height of a man. But Paul adds to this idea "the fulness of Christ" (\tou plrmatos tou Christou\), like "the fulness of God" in strkjv@3:19|. And yet some actually profess to be "perfect" with a standard like this to measure by! No pastor has finished his work when the sheep fall so far short of the goal.
rwp@Ephesians:4:29 @{Corrupt} (\sapros\). Rotten, putrid, like fruit (Matthew:7:17f.|), fish (Matthew:13:48|), here the opposite of \agathos\ (good). {For edifying as the need may be} (\pros oikodomn ts chreias\). "For the build-up of the need," "for supplying help when there is need." Let no other words come out. {That it may give} (\hina di\). For this elliptical use of \hina\ see on ¯5:33|.
rwp@Ephesians:6:12 @{Our wrestling is not} (\ouk estin hmin h pal\). "To us the wrestling is not." \Pal\ is an old word from \pall\, to throw, to swing (from Homer to the papyri, though here only in N.T.), a contest between two till one hurls the other down and holds him down (\katech\). Note \pros\ again (five times) in sense of "against," face to face conflict to the finish. {The world-rulers of this darkness} (\tous kosmokratoras tou skotous toutou\). This phrase occurs here alone. In strkjv@John:14:30| Satan is called "the ruler of this world" (\ho archn tou kosmou toutou\). In strkjv@2Corinthians:4:4| he is termed "the god of this age" (\ho theos tou ainos toutou\). The word \kosmokratr\ is found in the Orphic Hymns of Satan, in Gnostic writings of the devil, in rabbinical writings (transliterated) of the angel of death, in inscriptions of the Emperor Caracalla. These "world-rulers" are limited to "this darkness" here on earth. {The spiritual hosts of wickedness} (\ta pneumatika ts ponrias\). No word for "hosts" in the Greek. Probably simply, "the spiritual things (or elements) of wickedness." \Ponria\ (from \ponros\) is depravity (Matthew:22:18; strkjv@1Corinthians:5:8|). {In the heavenly places} (\en tois epouraniois\). Clearly so here. Our "wrestling" is with foes of evil natural and supernatural. We sorely need "the panoply of God" (furnished by God).
rwp@Ephesians:6:18 @{At all seasons} (\en panti kairi\). "On every occasion." Prayer is needed in this fight. The panoply of God is necessary, but so is prayer.
rwp@Galatians:4:24 @{Which things contain an allegory} (\hatina estin allgoroumena\). Literally, "Which things are allegorized" (periphrastic present passive indicative of \allgore\). Late word (Strabo, Plutarch, Philo, Josephus, ecclesiastical writers), only here in N.T. The ancient writers used \ainittomai\ to speak in riddles. It is compounded of \allo\, another, and \agoreu\, to speak, and so means speaking something else than what the language means, what Philo, the past-master in the use of allegory, calls the deeper spiritual sense. Paul does not deny the actual historical narrative, but he simply uses it in an allegorical sense to illustrate his point for the benefit of his readers who are tempted to go under the burden of the law. He puts a secondary meaning on the narrative just as he uses \tupiks\ in strkjv@1Corinthians:10:11| of the narrative. We need not press unduly the difference between allegory and type, for each is used in a variety of ways. The allegory in one sense is a speaking parable like Bunyan's _Pilgrim's Progress_, the Prodigal Son in strkjv@Luke:15|, the Good Shepherd in strkjv@John:10|. But allegory was also used by Philo and by Paul here for a secret meaning not obvious at first, one not in the mind of the writer, like our illustration which throws light on the point. Paul was familiar with this rabbinical method of exegesis (Rabbi Akiba, for instance, who found a mystical sense in every hook and crook of the Hebrew letters) and makes skilful use of that knowledge here. Christian preachers in Alexandria early fell victims to Philo's allegorical method and carried it to excess without regard to the plain sense of the narrative. That startling style of preaching survives yet to the discredit of sound preaching. Please observe that Paul says here that he is using allegory, not ordinary interpretation. It is not necessary to say that Paul intended his readers to believe that this allegory was designed by the narrative. He illustrates his point by it. {For these are} (\hautai gar eisin\). Allegorically interpreted, he means. {From Mount Sinai} (\apo orous Sin\). Spoken from Mount Sinai. {Bearing} (\gennsa\). Present active participle of \genna\, to beget of the male (Matthew:1:1-16|), more rarely as here to bear of the female (Luke:1:13,57|). {Which is Hagar} (\htis estin Hagar\). Allegorically interpreted.
rwp@Galatians:5:17 @{Lusteth against} (\epithumei kata\). Like a tug of war. This use of \sarx\ as opposed to the Spirit (Holy Spirit) personifies \sarx\. Lightfoot argues that \epithumei\ cannot be used with the Spirit and so some other verb must be supplied for it. But that is wholly needless, for the verb, like \epithumia\, does not mean evil desire, but simply to long for. Christ and Satan long for the possession of the city of Man Soul as Bunyan shows. {Are contrary the one to the other} (\alllois antikeitai\). Are lined up in conflict, face to face (\anti-\), a spiritual duel (cf. Christ's temptations), with dative case of personal interest (\alllois\). {That ye may not do} (\hina m poite\). "That ye may not keep on doing" (present active subjunctive of \poie\). {That ye would} (\ha ean thelte\). "Whatever ye wish" (indefinite relative with \ean\ and present subjunctive).
rwp@Galatians:6:1 @{If a man be overtaken} (\ean kai prolmphthi anthrpos\). Condition of third class, first aorist passive subjunctive of \prolamban\, old verb to take beforehand, to surprise, to detect. {Trespass} (\paraptmati\). Literally, a falling aside, a slip or lapse in the papyri rather than a wilful sin. In Polybius and Diodorus. _Koin_ word. {Ye which are spiritual} (\hoi pneumatikoi\). See on ¯1Corinthians:3:1|. The spiritually led (5:18|), the spiritual experts in mending souls. {Restore} (\katartizete\). Present active imperative of \katartiz\, the very word used in strkjv@Matthew:4:21| of mending nets, old word to make \artios\, fit, to equip thoroughly. {Looking to thyself} (\skopn seauton\). Keeping an eye on as in strkjv@2Corinthians:4:18| like a runner on the goal. {Lest thou also be tempted} (\m kai su peirasthis\). Negative purpose with first aorist passive subjunctive. Spiritual experts (preachers in particular) need this caution. Satan loves a shining mark.
rwp@Hebrews:2:15 @{And might deliver} (\kai apallaxi\). Further purpose with the first aorist active subjunctive of \appallass\, old verb to change from, to set free from, in N.T. only here, strkjv@Luke:12:58; strkjv@Acts:19:12|. {Through fear of death} (\phobi thanatou\). Instrumental case of \phobos\. The ancients had great fear of death though the philosophers like Seneca argued against it. There is today a flippant attitude towards death with denial of the future life and rejection of God. But the author of Hebrews saw judgement after death (9:27f.|). Hence our need of Christ to break the power of sin and Satan in death. {All their lifetime} (\dia pantos tou zin\). Present active infinitive with \pas\ and the article in the genitive case with \dia\, "through all the living." {Subject to bondage} (\enochoi douleias\). Old adjective from \enech\, "held in," "bound to," with genitive, bond-slaves of fear, a graphic picture. Jesus has the keys of life and death and said: "I am the life." Thank God for that.
rwp@Hebrews:4:13 @{That is not manifest} (\aphans\). Old adjective (\a\ privative and \phain\, to show), here only in the N.T. God's microscope can lay bare the smallest microbe of doubt and sin. {Naked} (\gumna\). Both soul and body are naked to the eye of God. {Laid open} (\tetrachlismena\). Perfect passive participle of \trachliz\, late verb to bend back the neck (\trachlos\, strkjv@Matthew:18:6|) as the surgeon does for operating, here only in N.T. See strkjv@Romans:16:4| for the peril of risking one's neck (\trachlon hupotithenai\). God's eyes see all the facts in our inmost hearts. There are no mental reservations from God. {With whom we have to do} (\pros hon hmin ho logos\). "With whom the matter or account for us is." There is a slight play here on \logos\ of verse 12|. Surely every servant of Christ today needs to gaze into this revealing mirror and be honest with himself and God.
rwp@Hebrews:4:16 @{Let us therefore draw near} (\proserchmetha oun\). Present active middle volitive subjunctive of \proserchomai\. "Let us keep on coming to" our high priest, this sympathizing and great high priest. Instead of deserting him, let us make daily use of him. This verb in Hebrews means reverent approach for worship (7:25; strkjv@10:1,22; strkjv@11:6|). {Unto the throne of grace} (\ti throni ts charitos\). This old word (\thronos\) we have taken into English, the seat of kings and of God and so of Christ (1:3,8|), but marked by grace because Jesus is there (Matthew:19:28|). Hence we should come "with boldness" (\meta parrsias\). Telling Jesus the whole story of our shortcomings. {That we may receive mercy} (\hina labmen eleos\). Purpose clause with \hina\ and second aorist active subjunctive of \lamban\. {And find grace} (\kai charin heurmen\). Second aorist active subjunctive of \heurisk\. We are sure to gain both of these aims because Jesus is our high priest on the throne. {To help us in time of need} (\eis eukairon botheian\). \Botheia\ is old word (from \bothe\, strkjv@2:18| which see), in N.T. only here and strkjv@Acts:27:17|. \Eukairos\ is an old word also (\eu\, well, \kairos\, opportunity), only here in N.T. "For well-timed help," "for help in the nick of time," before too late.
rwp@Hebrews:7:26 @{Became us} (\hmin eprepen\). Imperfect active indicative of \prep\ as in strkjv@2:10|, only there it was applied to God while here to us. "Such" (\toioutos\) refers to the Melchizedek character of Jesus as high priest and in particular to his power to help and save (2:17f.|) as just explained in strkjv@7:24f.| Moffatt notes that "it is generally misleading to parse a rhapsody" but the adjectives that follow picture in outline the qualities of the high priest needed by us. {Holy} (\hosios\). Saintly, pious, as already noted. Cf. strkjv@Acts:2:24; strkjv@13:35|. {Guileless} (\akakos\). Without malice, innocent. In N.T. only here and strkjv@Romans:16:18|. {Undefiled} (\amiantos\). Untainted, stainless. In the papyri. Not merely ritual purity (Leviticus:21:10-15|), but real ethical cleanness. {Separated from sinners} (\kechrismenos apo tn hamartln\). Perfect passive participle. Probably referring to Christ's exaltation (9:28|). {Made higher than the heavens} (\hupsloteros tn ourann genomenos\). "Having become higher than the heavens." Ablative case (\ourann\) after the comparative adjective (\hupsloteros\).
rwp@Hebrews:12:14 @{Follow after peace} (\eirnn dikete\). Give peace a chase as if in a hunt. {With all men} (\meta pantn\). Like Paul's use of \dik\ with \eirnn\ in strkjv@Romans:14:19| and his to \ex humn\ (so far as proceeds from you) in strkjv@12:18|. This lesson the whole world needs including Christians. {Sanctification} (\hagiasmon\). Consecration as in strkjv@1Thessalonians:4:7; strkjv@Romans:6:19|, etc. {Without which} (\hou chris\). Ablative case of the relative with \chris\ (post positive here). About seeing God compare strkjv@Matthew:5:8| where we have \katharoi\.
rwp@Hebrews:13:9 @{Be not carried away} (\m parapheresthe\). Prohibition with \m\ and present passive imperative of \parapher\, old verb to lead along (Jude:1:12|), to carry past (Mark:14:36|), to lead astray as here. {By divers and strange teachings} (\didachais poikilais kai xenais\). For \poikilos\ (many coloured) see strkjv@2:4|. \Xenos\ for guest we have had in strkjv@11:13|, but here as adjective meaning unheard of (1Peter:4:12|) as in older Greek also. The new is not always wrong any more than the old is always right (Matthew:13:52|). But the air was already full of new and strange teachings that fascinated many by their very novelty. The warning here is always needed. Cf. strkjv@Galatians:1:6-9; strkjv@2Timothy:3:16|. {That the heart be established by grace} (\chariti bebaiousthai tn kardian\). Present passive infinitive of \bebaio\ (from \bain\) to make stable with the instrumental case \chariti\ (by grace) and the accusative of general reference (\tn kardian\). How true it is that in the atmosphere of so many windy theories only the heart is stable that has an experience of God's grace in Christ. {That occupied themselves} (\hoi peripatountes\). "That walked" in the ritualistic Jewish rules about meats. {Were not profited} (\ouk phelthsan\). First aorist passive indicative of \phele\, to help. Mere Jewish ceremonialism and ritualism failed to build up the spiritual life. It was sheer folly to give up Christ for Pharisaism or for Moses.
rwp@James:3:14 @{Bitter jealousy} (\zlon pikron\). \Zlos\ occurs in N.T. in good sense (John:2:17|) and bad sense (Acts:5:17|). Pride of knowledge is evil (1Corinthians:8:1|) and leaves a bitter taste. See "root of bitterness" in strkjv@Hebrews:12:14| (cf. strkjv@Ephesians:4:31|). This is a condition of the first class. {Faction} (\erithian\). Late word, from \erithos\ (hireling, from \eritheu\ to spin wool), a pushing forward for personal ends, partisanship, as in strkjv@Phillipians:1:16|. {In your heart} (\en ti kardii humn\). The real fountain (\pg\, verse 11|). {Glory not} (\m katakauchsthe\). Present middle imperative of \katakauchaomai\, for which see strkjv@2:13|. Wisdom is essential for the teacher. Boasting arrogance disproves the possession of wisdom. {Lie not against the truth} (\pseudesthe kata ts altheias\). Present middle imperative of \pseudomai\, old verb, to play false, with \m\ carried over. Lying against the truth is futile. By your conduct do not belie the truth which you teach; a solemn and needed lesson. Cf. strkjv@Romans:1:18f., strkjv@2:18,20|.
rwp@James:4:11 @{Speak not one against another} (\m katalaleite allln\). Prohibition against such a habit or a command to quit doing it, with \m\ and the present imperative of \katalale\, old compound usually with the accusative in ancient Greek, in N.T. only with the genitive (here, strkjv@1Peter:2:12; strkjv@3:16|). Often harsh words about the absent. James returns to the subject of the tongue as he does again in strkjv@5:12| (twice before, strkjv@1:26; strkjv@3:1-12|). {Judgeth} (\krinn\). In the sense of harsh judgment as in strkjv@Matthew:7:1; strkjv@Luke:6:37| (explained by \katadikaz\). {Not a doer of the law, but a judge} (\ouk poits nomou, alla krits\). This tone of superiority to law is here sharply condemned. James has in mind God's law, of course, but the point is the same for all laws under which we live. We cannot select the laws which we will obey unless some contravene God's law, and so our own conscience (Acts:4:20|). Then we are willing to give our lives for our rebellion if need be.
rwp@James:5:7 @{Be patient therefore} (\makrothumsate oun\). A direct corollary (\oun\, therefore) from the coming judgment on the wicked rich (5:1-6|). First aorist (constative) active imperative of \makrothume\, late compound (Plutarch, LXX) from \makrothumos\ (\makros, thumos\, of long spirit, not losing heart), as in strkjv@Matthew:18:26|. The appeal is to the oppressed brethren. Catch your wind for a long race (long-tempered as opposed to short-tempered). See already the exhortation to patience (\hupomon\) in strkjv@1:3f.,12| and repeated in strkjv@5:11|. They will need both submission (\hupomen\ strkjv@5:11|) and steadfastness (\makrothumia\ strkjv@5:10|). {Until the coming of the Lord} (\hes ts parousias\). The second coming of Christ he means, the regular phrase here and in verse 8| for that idea (Matthew:24:3,37,39; strkjv@1Thessalonians:2:19|, etc.). {The husbandman} (\ho gergos\). The worker in the ground (\g, erg\) as in strkjv@Matthew:21:33f|. {Waiteth for} (\ekdechetai\). Present middle indicative of \ekdechomai\, old verb for eager expectation as in strkjv@Acts:17:16|. {Precious} (\timion\). Old adjective from \tim\ (honor, price), dear to the farmer because of his toil for it. See strkjv@1Peter:1:19|. {Being patient over it} (\makrothumn ep' auti\). Present active participle of \makrothume\ just used in the exhortation, picturing the farmer longing and hoping over his precious crop (cf. strkjv@Luke:18:7| of God). {Until it receive} (\hes labi\). Temporal clause of the future with \hes\ and the second aorist active subjunctive of \lamban\, vividly describing the farmer's hopes and patience. {The early and latter rain} (\promon kai opsimon\). The word for rain (\hueton\ strkjv@Acts:14:17|) is absent from the best MSS. The adjective \promos\ (from \pr\, early) occurs here only in N.T., though old in the form \promos\ and \prs\. See strkjv@Deuteronomy:11:14; strkjv@Jeremiah:5:24|, etc. for these terms for the early rain in October or November for the germination of the grain, and the latter rain (\opsimon\, from \opse\, late, here only in N.T.) in April and May for maturing the grain.
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@John:1:33 @{He said} (\ekeinos eipen\). Explicit and emphatic pronoun as in verse 8|, referring to God as the one who sent John (verse 6|). {With the Holy Spirit} (\en pneumati hagii\). "In the Holy Spirit." Here again one needs the background of the Synoptics for the contrast between John's baptism in water (John:1:26|) and that of the Messiah in the Holy Spirit (Mark:1:8; strkjv@Matthew:3:11; strkjv@Luke:3:16|).
rwp@John:2:8 @{Draw out now} (\Antlsate nun\). First aorist active imperative of \antle\, from \ho antlos\, bilge water, or the hold where the bilge water settles (so in Homer). The verb occurs in strkjv@John:4:7,15|, for drawing water from the well, and Westcott so interprets it here, but needlessly so, since the servants seem bidden to draw from the large water-jars now full of water. Apparently the water was still water when it came out of the jars (verse 9|), but was changed to wine before reaching the guests. The water in the jars remained water. {Unto the ruler of the feast} (\ti architriklini\). Dative case. The \triklinos\ was a room (\oikos\) with three couches (\klin\) for the feast. The \architriklinos\ was originally the superintendent of the dining-room who arranged the couches and tasted the food, not the toast-master (\sumposiarchs\). {And they bare it} (\hoi de negkan\). Second aorist active indicative of \pher\. Apparently not knowing at first that they bore wine.
rwp@John:4:23 @{And now is} (\kai nun estin\). See this same phrase in strkjv@5:25|. This item could not be added in verse 21| for local worship was not abolished, but spiritual independence of place was called for at once. Songs:contrast strkjv@5:25,28; strkjv@16:25,32|. {The true worshippers} (\hoi althinoi proskuntai\). See strkjv@1:9| for \althinos\ (genuine). \Proskunts\ is a late word from \proskune\, to bow the knee, to worship, occurs here only in N.T., but is found in one pre-Christian inscription (Deissmann, _Light_, etc., p. 101) and in one of the 3rd century A.D. (Moulton & Milligan, _Vocabulary_). {In spirit and truth} (\en pneumati kai altheii\). This is what matters, not where, but how (in reality, in the spirit of man, the highest part of man, and so in truth). All this is according to the Holy Spirit (Romans:8:5|) who is the Spirit of truth (John:16:13|). Here Jesus has said the final word on worship, one needed today. {Seeketh} (\ztei\). The Father has revealed himself in the Son who is the truth (John:14:6,9|). It does matter whether we have a true conception of God whom we worship. {To be his worshippers} (\tous proskunountas auton\). Rather, "seeks such as those who worship him" (predicate accusative articular participle in apposition with \toioutous\ (such). John pictures the Father as seeking worshippers, a doctrine running all through the Gospel (3:16; strkjv@6:44; strkjv@15:16; strkjv@1John:4:10|).
rwp@John:5:35 @{He} (\ekeinos\). "That one" (John of 33|). Common demonstrative (that one) in John to point out the subject. Used in strkjv@1:8| of the Baptist as here. John was now in prison and so Christ uses \n\ (was). His active ministry is over. {The lamp} (\ho luchnos\). The lamp in the room (Mark:4:21|). Old word for lamp or candle as in strkjv@Matthew:5:15|. Used of Christ (the Lamb) as the Lamp of the New Jerusalem (Revelation:21:23|). \Lampas\ (Matthew:25:1,3|, etc.) is a torch whose wick is fed with oil. The Baptist was not the Light (\to phs\, strkjv@1:8|), but a lamp shining in the darkness. "When the Light comes, the lamp is no longer needed" (Bernard). "_Non Lux iste, sed lucerna_." Jesus by his own claim is the Light of the World (8:12; strkjv@9:5; strkjv@12:46|). And yet all believers are in a sense "the light of the world" (Matthew:5:14|) since the world gets the Light of Christ through us. {That burneth} (\ho kaiomenos\). See strkjv@Matthew:5:15| for this verb used with \luchnos\ (lighting a candle or lamp). The lamp that is lit and is burning (present passive participle of \kai\, and so is consumed). {And shineth} (\kai phainn\). See strkjv@1:4| for this verb used of the Logos shining in the darkness. Cf. strkjv@1John:2:8|. John was giving light as he burned for those in darkness like these Jews. {And ye were willing} (\humeis de thelsate\). "But ye became willing." Ingressive aorist active indicative of \thel\. Reference again to strkjv@1:19|. Cf. also for the temporary popularity of the Baptist strkjv@Mark:1:5; strkjv@Matthew:3:5; strkjv@11:7; strkjv@21:26|. The Jews were attracted to John "like moths to a candle" (Bernard). {To rejoice} (\agalliathnai\). First aorist passive infinitive of \agalliaomai\, late word for \agallomai\ for which see strkjv@Matthew:5:12|. "They were attracted by his brightness, not by his warmth" (Bengel). Even so the brightness of John's shining did not really enlighten their minds. "The interest in the Baptist was a frivolous, superficial, and short-lived excitement" (Vincent). It was only "for an hour" (\pros hran\) when they turned against him.
rwp@John:7:1 @{After these things} (\meta tauta\). John's favourite general note of the order of events. Bernard conceives that the events in strkjv@7:1-14| follow strkjv@7:15-24| and both follow chapter 5, not chapter 6, a wholly needless readjustment of the narrative to suit a preconceived theory. John simply supplements the narrative in the Synoptics at points deemed important. He now skips the period of withdrawal from Galilee of about six months (from passover to tabernacles). {Walked} (\periepatei\). Imperfect active, a literal picture of the itinerant ministry of Jesus. He has returned to Galilee from the region of Caesarea Philippi. He had been avoiding Galilee as well as Judea for six months. {For he would not walk in Judea} (\ou gar thelen en ti Ioudaii\). Imperfect active of \thel\ picturing the attitude of refusal to work in Judea after the events in chapter 5 (perhaps a year and a half before). {Sought to kill} (\eztoun apokteinai\). Imperfect active again, progressive attitude, had been seeking to kill him as shown in strkjv@5:18| where the same words occur.
rwp@John:8:13 @{Of thyself} (\peri seautou\). This technical objection was according to the rules of evidence among the rabbis. "No man can give witness for himself" (_Mishnah, Ketub_. 11. 9). Hence, they say, "not true" (\ouk althes\), not pertinent. "They were still in the region of pedantic rules and external tests." In strkjv@John:5:31| Jesus acknowledged this technical need of further witness outside of his own claims (John:19-30|) and proceeded to give it (John:32-47|) in the testimony of the Baptist, of the Father, of his works, of the Scriptures, and of Moses in particular.
rwp@John:10:34 @{Is it not written?} (\ouk estin gegrammenon;\). Periphrastic perfect passive indicative of \graph\ (as in strkjv@2:17|) in place of the usual \gegraptai\. "Does it not stand written?" {In your law} (\en ti nomi humn\). From strkjv@Psalms:82:6|. The term \nomos\ (law) applying here to the entire O.T. as in strkjv@12:34; strkjv@15:25; strkjv@Romans:3:19; strkjv@1Corinthians:14:21|. Aleph D Syr-sin. omit \humn\, but needlessly. We have it already so from Jesus in strkjv@8:17|. They posed as the special custodians of the O.T. {I said} (\hoti eg eipa\). Recitative \hoti\ before a direct quotation like our quotation marks. \Eipa\ is a late second aorist form of indicative with \-a\ instead of \-on\. {Ye are gods} (\theoi este\). Another direct quotation after \eipa\ but without \hoti\. The judges of Israel abused their office and God is represented in strkjv@Psalms:82:6| as calling them "gods" (\theoi\, _elohim_) because they were God's representatives. See the same use of _elohim_ in strkjv@Exodus:21:6; strkjv@22:9,28|. Jesus meets the rabbis on their own ground in a thoroughly Jewish way.
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:13:15 @{An example} (\hupodeigma\). For the old \paradeigma\ (not in N.T.), from \hupodeiknumi\, to show under the eyes as an illustration or warning (Matthew:3:7|), common in the papyri for illustration, example, warning, here only in John, but in strkjv@James:5:10; strkjv@2Peter:2:6; strkjv@Hebrews:4:11; strkjv@8:5; strkjv@9:26|. Peter uses \tupoi\ (1Peter:5:3|) with this incident in mind. In strkjv@Jude:1:7| \deigma\ (without \hupo\) occurs in the sense of example. {That ye also should do} (\hina kai humeis poite\). Purpose clause with \hina\ and the present active subjunctive of \poie\ (keep on doing). Doing what? Does Jesus here institute a new church ordinance as some good people today hold? If so, it is curious that there is no record of it in the N.T. Jesus has given the disciples an object lesson in humility to rebuke their jealousy, pride, and strife exhibited at this very meal. The lesson of the "example" applies to all the relations of believers with each other. It is one that is continually needed.
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:13:38 @{Wilt thou lay down?} (\thseis;\). Jesus picks up Peter's very words and challenges his boasted loyalty. See such repetition in strkjv@16:16f.,31; strkjv@21:17|. {Shall not crow} (\phnsi\). Aorist active subjunctive of \phne\, to use the voice, used of animals and men. Note strong double negative \ou m\. Mark adds \dis\ (twice). John's report is almost identical with that in strkjv@Luke:22:34|. The other disciples joined in Peter's boast (Mark:14:31; strkjv@Matthew:26:35|). {Till thou hast denied} (\hes hou arnsi\). Future middle indicative or aorist middle subjunctive second person singular (form identical) with compound conjunction \hes hou\ (until which time), "till thou deny or deniest" (_futurum exactum_ needless). Peter is silenced for the present. They all "sat astounded and perplexed" (Dods).
rwp@John:14:10 @{Believest thou not?} (\ou pisteueis;\). Jesus had a right to expect greater faith from these men than from the blind man (9:35|) or Martha (11:27|). His words in strkjv@14:1| are clearly needed. This oneness with the Father Jesus had already stated (10:38|) as shown by his "words" (\rmata\) and his "works" (\erga\). Cf. strkjv@3:34; strkjv@5:19; strkjv@6:62|.
rwp@John:17:11 @{And these} (\kai houtoi\ or \autoi\, they). Note adversative use of \kai\ (= but these). {I come} (\erehomai\). Futuristic present, "I am coming." Cf. strkjv@13:3; strkjv@14:12; strkjv@17:13|. Christ will no longer be visibly present to the world, but he will be with the believers through the Holy Spirit (Matthew:28:20|). {Holy Father} (\pater hagie\). Only here in the N.T., but see strkjv@1John:2:20; strkjv@Luke:1:49| for the holiness of God, a thoroughly Jewish conception. See strkjv@John:6:69| where Peter calls Jesus \ho hagios tou theou\. For the word applied to saints see strkjv@Acts:9:13|. See verse 25| for \patr dikaie\ (Righteous Father). {Keep them} (\trson autous\). First aorist (constative) active imperative of \tre\, as now specially needing the Father's care with Jesus gone (urgency of the aorist tense in prayer). {Which} (\hi\). Locative case of the neuter relative singular, attracted from the accusative \ho\ to the case of the antecedent \onomati\ (name). {That they may be one} (\hina sin hen\). Purpose clause with \hina\ and the present active subjunctive of \eimi\ (that they may keep on being). Oneness of will and spirit (\hen\, neuter singular), not one person (\heis\, masculine singular) for which Christ does not pray. Each time Jesus uses \hen\ (verses 11,21,22|) and once, \eis hen\, "into one" (verse 23|). This is Christ's prayer for all believers, for unity, not for organic union of which we hear so much. The disciples had union, but lacked unity or oneness of spirit as was shown this very evening at the supper (Luke:22:24; strkjv@John:13:4-15|). Jesus offers the unity in the Trinity (three persons, but one God) as the model for believers. The witness of the disciples will fail without harmony (17:21|).
rwp@John:18:20 @{Openly} (\parrsii\). As already shown (7:4; strkjv@8:26; strkjv@10:24,39; strkjv@16:25,29|. See strkjv@7:4| for same contrast between \en parrsii\ and \en krupti\. {I ever taught} (\eg pantote edidaxa\). Constative aorist active indicative. For the temple teaching see strkjv@John:2:19; strkjv@7:14,28; strkjv@8:20, strkjv@19:23; strkjv@Mark:14:49| and strkjv@John:6:59| for the synagogue teaching (often in the Synoptics). Examples of private teaching are Nicodemus (John:3|) and the woman of Samaria (John:4|). Jesus ignores the sneer at his disciples, but challenges the inquiry about his teaching as needless.
rwp@Luke:2:40 @{The child grew} (\uxane\). Imperfect indicative of a very ancient verb (\auxan\). This child grew and waxed strong (\ekrataiouto\, imperfect middle), a hearty vigorous little boy (\paidion\). Both verbs Luke used in strkjv@1:80| of the growth of John the Baptist as a child. Then he used also \pneumati\, in spirit. Here in addition to the bodily development Luke has "filled with wisdom" (\plroumenon sophii\). Present passive participle, showing that the process of filling with wisdom kept pace with the bodily growth. If it were only always true with others! We need not be troubled over this growth in wisdom on the part of Jesus any more than over his bodily growth. "The intellectual, moral, and spiritual growth of the Child, like the physical, was real. His was a perfect humanity developing perfectly, unimpeded by hereditary or acquired defects. It was the first instance of such a growth in history. For the first time a human infant was realizing the ideal of humanity" (Plummer). {The grace of God} (\charis theou\). In full measure.
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:5:32 @{To repentance} (\eis metanoian\). Alone in Luke not genuine in strkjv@Mark:2:17; strkjv@Matthew:9:12|. Only sinners would need a call to repentance, a change of mind and life. For the moment Jesus accepts the Pharisaic division between "righteous" and "sinners" to score them and to answer their criticism. At the other times he will show that they only pretend to be "righteous" and are "hypocrites" in reality. But Jesus has here blazed the path for all soul-winners. The self-satisfied are the hard ones to win and they often resent efforts to win them to Christ.
rwp@Luke:7:30 @{Rejected for themselves} (\thetsan eis heautous\). The first aorist active of \athete\ first seen in LXX and Polybius. Occurs in the papyri. These legalistic interpreters of the law refused to admit the need of confession of sin on their part and so set aside the baptism of John. They annulled God's purposes of grace so far as they applied to them. {Being not baptized by him} (\m baptisthentes hup' autou\). First aorist passive participle. \M\ is the usual negative of the participle in the _Koin_.
rwp@Luke:7:33 @{John the Baptist is come} (\elluthen\). Second perfect active indicative where strkjv@Matthew:11:18| has \lthen\ second aorist active indicative. Songs:as to verse 34|. Luke alone has "bread" and "wine." Otherwise these verses like strkjv@Matthew:11:18,19|, which see for discussion of details. There are actually critics today who say that Jesus was called the friend of sinners and even of harlots because he loved them and their ways and so deserved the slur cast upon him by his enemies. If men can say that today we need not wonder that the Pharisees and lawyers said it then to justify their own rejection of Jesus.
rwp@Luke:9:47 @{Took a little child} (\epilabomenos paidion\). Second aorist middle participle of the common verb \epilamban\. Strictly, Taking a little child to himself (indirect middle). strkjv@Mark:9:36| has merely the active \labn\ of the simple verb \lamban\. Set him by his side (\estsen auto par' heauti\). "In his arms" strkjv@Mark:9:36| has it, "in the midst of them" strkjv@Matthew:18:3| says. All three attitudes following one another (the disciples probably in a circle around Jesus anyhow) and now the little child (Peter's child?) was slipped down by the side of Jesus as he gave the disciples an object lesson in humility which they sorely needed.
rwp@Luke:9:50 @{"Against you is for you"} (\kath' hmn huper hmn\). strkjv@Mark:9:40| has "against us is for us" (\hmn... hmn\). The _Koin_ Greek \\ and \\ were often pronounced alike and it was easy to interchange them. Songs:many MSS. here read just as in Mark. The point is precisely the same as it is a proverbial saying. See a similar saying in strkjv@Luke:11:23|: "He that is not with me is against me." The prohibition here as in strkjv@Mark:9:39| is general: "Stop hindering him" (\m kluete, m\ and the present imperative, not \m\ and the aorist subjunctive). The lesson of toleration in methods of work for Christ is needed today.
rwp@Luke:10:2 @{Harvest} (\therismos\). Late word for the older \theros\, summer, harvest. The language in this verse is verbatim what we have in strkjv@Matthew:9:37,38| to the Twelve. Why not? The need is the same and prayer is the answer in each case. Prayer for preachers is Christ's method for increasing the supply.
rwp@Luke:10:8 @{Such things as are set before you} (\ta paratithemena humin\). The things placed before you from time to time (present passive participle, repetition). Every preacher needs this lesson of common politeness. These directions may seem perfunctory and even commonplace, but every teacher of young preachers knows how necessary they are. Hence they were given both to the Twelve and to the Seventy.
rwp@Luke:10:41 @{Art anxious} (\merimnis\). An old verb for worry and anxiety from \meriz\ (\meris\, part) to be divided, distracted. Jesus had warned against this in the Sermon on the Mount (Matthew:6:25,28,31,34|. See also strkjv@Luke:12:11,22,26|). {And troubled} (\kai thorubazi\). From \thorubazomai\, a verb found nowhere else so far. Many MSS. here have the usual form \turbazi\, from \turbaz\. Apparently from \thorubos\, a common enough word for tumult. Martha had both inward anxiety and outward agitation. {But one thing is needful} (\henos de estin chreia\). This is the reading of A C and may be correct. A few manuscripts have: "There is need of few things." Aleph B L (and Westcott and Hort) have: "There is need of few things or one," which seems like a conflate reading though the readings are all old. See Robertson, _Introduction to Textual Criticism of the N.T._, p. 190. Jesus seems to say to Martha that only one dish was really necessary for the meal instead of the "many" about which she was so anxious.
rwp@Luke:12:33 @{Sell that ye have} (\Plsate ta huparchonta humn\). Not in Matthew. Did Jesus mean this literally and always? Luke has been charged with Ebionism, but Jesus does not condemn property as inherently sinful. "The attempt to keep the letter of the rule here given (Acts:2:44,45|) had disastrous effects on the church of Jerusalem, which speedily became a church of paupers, constantly in need of alms (Romans:15:25,26; strkjv@1Corinthians:16:3; strkjv@2Corinthians:8:4; strkjv@9:1|)" (Plummer). {Purses which wax not old} (\ballantia m palaioumena\). Songs:already \ballantion\ in strkjv@Luke:10:4|. Late verb \palaio\ from \palaios\, old, to make old, declare old as in strkjv@Hebrews:8:13|, is passive to become old as here and strkjv@Hebrews:1:11|. {That faileth not} (\anekleipton\). Verbal from \a\ privative and \ekleip\, to fail. Late word in Diodorus and Plutarch. Only here in the N.T. or LXX, but in papyri. "I prefer to believe that even Luke sees in the words not a mechanical rule, but a law for the spirit" (Bruce). {Draweth near} (\eggizei\). Instead of strkjv@Matthew:6:19| "dig through and steal." {Destroyeth} (\diaphtheirei\). Instead of "doth consume" in strkjv@Matthew:6:19|.
rwp@Luke:14:18 @{With one consent} (\apo mias\). Some feminine substantive like \gnms\ or \psuchs\ has to be supplied. This precise idiom occurs nowhere else. It looked like a conspiracy for each one in his turn did the same thing. {To make excuse} (\paraiteisthai\). This common Greek verb is used in various ways, to ask something from one (Mark:15:6|), to deprecate or ask to avert (Hebrews:12:19|), to refuse or decline (Acts:25:11|), to shun or to avoid (2Timothy:2:23|), to beg pardon or to make excuses for not doing or to beg (Luke:14:18ff.|). All these ideas are variations of \aite\, to ask in the middle voice with \para\ in composition. {The first} (\ho prtos\). In order of time. There are three of the "many" ("all"), whose excuses are given, each more flimsy than the other. {I must needs} (\ech anagkn\). I have necessity. The land would still be there, a strange "necessity." {Have me excused} (\eche me paritmenon\). An unusual idiom somewhat like the English perfect with the auxiliary "have" and the modern Greek idiom with \ech\, but certainly not here a Greek periphrasis for \paritso\. This perfect passive participle is predicate and agrees with \me\. See a like idiom in strkjv@Mark:3:1; strkjv@Luke:12:19| (Robertson, _Grammar_, pp. 902f.). The Latin had a similar idiom, _habe me excusatum_. Same language in verse 19|.
rwp@Luke:15:7 @{Over one sinner that repenteth} (\epi heni hamartli metanoounti\). The word sinner points to verse 1|. Repenting is what these sinners were doing, these lost sheep brought to the fold. The joy in heaven is in contrast with the grumbling Pharisees and scribes. {More than over} (\ epi\). There is no comparative in the Greek. It is only implied by a common idiom like our "rather than." {Which need no repentance} (\hoitines ou chreian echousin metanoias\). Jesus does not mean to say that the Pharisees and the scribes do not need repentance or are perfect. He for the sake of argument accepts their claims about themselves and by their own words condemns them for their criticism of his efforts to save the lost sheep. It is the same point that he made against them when they criticized Jesus and the disciples for being at Levi's feast (Luke:5:31f.|). They posed as "righteous." Very well, then. That shuts their mouths on the point of Christ's saving the publicans and sinners.
rwp@Luke:18:16 @{Called} (\prosekalesato\). Indirect middle aorist indicative, called the children with their parents to himself and then rebuked the disciples for their rebuke of the parents. The language of Jesus is precisely that of strkjv@Mark:10:14| which see, and nearly that of strkjv@Matthew:19:14| which see also. The plea of Jesus that children be allowed to come to him is one that many parents need to heed. It is a tragedy to think of parents "forbidding" their children or of preachers doing the same or of both being stumbling-blocks to children.
rwp@Luke:18:25 @{Through a needle's eye} (\dia trmatos belons\). Both words are old. \Trma\ means a perforation or hole or eye and in the N.T. only here and strkjv@Matthew:19:24|. \Belon\ means originally the point of a spear and then a surgeon's needle. Here only in the N.T. strkjv@Mark:10:25; strkjv@Matthew:19:24| have \rhaphidos\ for needle. This is probably a current proverb for the impossible. The Talmud twice speaks of an elephant passing through the eye of a needle as being impossible.
rwp@Luke:18:27 @{The impossible with men possible with God} (\ta adunata para anthrpois dunata para ti thei\). Paradoxical, but true. Take your stand "beside" (\para\) God and the impossible becomes possible. Clearly then Jesus meant the humanly impossible by the parabolic proverb about the camel going through the needle's eye. God can break the grip of gold on a man's life, but even Jesus failed with this young ruler.
rwp@Luke:19:19 @{Be thou also over} (\kai su epano ginou\). Present middle imperative. Keep on becoming over. There is no real reason for identifying this parable of the pounds with the parable of the talents in strkjv@Matthew:25|. The versatility of Jesus needs to be remembered by those who seek to flatten out everything.
rwp@Luke:21:8 @{That ye be not led astray} (\m planthte\). First aorist passive subjunctive with \m\ (lest). This verb \plana\ occurs here only in Luke though often in the rest of the N.T. (as strkjv@Matthew:24:4,5,11,24|, which see). Our word _planet_ is from this word. {The time is at hand} (\ho kairos ggiken\). Just as John the Baptist did of the kingdom (Matthew:3:2|) and Jesus also (Mark:1:15|). {Go ye not after them} (\m poreuthte opis autn\). First aorist passive subjunctive with \m\. A needed warning today with all the false cries in the religious world.
rwp@Luke:22:33 @{To prison and to death} (\eis phulakn kai eis thanaton\). Evidently Peter was not flattered by the need of Christ's earnest prayers for his welfare and loyalty. Hence this loud boast.
rwp@Luke:22:36 @{Buy a sword} (\agorasat machairan\). This is for defence clearly. The reference is to the special mission in Galilee (Luke:9:1-6; strkjv@Mark:6:6-13; strkjv@Matthew:9:35-11:1|). They are to expect persecution and bitter hostility (John:15:18-21|). Jesus does not mean that his disciples are to repel force by force, but that they are to be ready to defend his cause against attack. Changed conditions bring changed needs. This language can be misunderstood as it was then.
rwp@Luke:22:40 @{At the place} (\epi tou topou\). The place of secret prayer which was dear to Jesus. {Pray that ye enter not into temptation} (\proseuchesthe m eiselthein eis peirasmon\). "Keep on praying not to enter (ingressive aorist infinitive, not even once) into temptation." It is real "temptation" here, not just "trial." Jesus knew the power of temptation and the need of prayer. These words throw a light on the meaning of his language in strkjv@Matthew:6:13|. Jesus repeats this warning in verse 46|.
rwp@Luke:23:4 @{The multitude} (\tous ochlous\). The first mention of them. It is now after daybreak. The procession of the Sanhedrin would draw a crowd (Plummer) and some may have come to ask for the release of a prisoner (Mark:15:8|). There was need of haste if the condemnation went through before friends of Jesus came. {I find no fault} (\ouden heurisk aition\). In the N.T. Luke alone uses this old adjective \aitios\ (Luke:23:4,14,22; strkjv@Acts:19:40|) except Heb. strkjv@5:9|. It means one who is the author, the cause of or responsible for anything. Luke does not give the explanation of this sudden decision of Pilate that Jesus is innocent. Evidently he held a careful examination before he delivered his judgment on the case. That conversation is given in strkjv@John:18:33-38|. Pilate took Jesus inside the palace from the upper gallery (John:18:33|) and then came out and rendered his decision to the Sanhedrin (John:18:38|) who would not go into the palace of Pilate (John:18:28|).
rwp@Luke:24:4 @{While they were perplexed thereabout} (\en ti aporeisthai autas peri toutou\). Luke's common Hebraistic idiom, \en\ with the articular infinitive (present passive \aporeisthai\ from \apore\, to lose one's way) and the accusative of general reference. {Two men} (\andres duo\). Men, not women. strkjv@Mark:16:5| speaks of a young man (\neaniskon\) while strkjv@Matthew:28:5| has "an angel." We need not try to reconcile these varying accounts which agree in the main thing. The angel looked like a man and some remembered two. In verse 23| Cleopas and his companion call them "angels." {Stood by} (\epestsan\). Second aorist active indicative of \ephistmi\. This common verb usually means to step up suddenly, to burst upon one. {In dazzling apparel} (\en esthti astraptousi\). This is the correct text. This common simplex verb occurs only twice in the N.T., here and strkjv@Luke:17:24| (the Transfiguration). It has the same root as \astrap\ (lightning). The "men" had the garments of "angels."
rwp@Mark:1:4 @{John came} (\egeneto Ians\). His coming was an epoch (\egeneto\), not a mere event (\n\). His coming was in accordance with the prophetic picture (\kaths\, strkjv@1:2|). Note the same verb about John in strkjv@John:1:6|. The coming of John the Baptizer was the real beginning of the spoken message about Christ. He is described as {the baptizing one} (\ho haptizn\) in the wilderness (\en ti ermi\). The baptizing took place in the River Jordan (Mark:1:5,9|) which was included in the general term the wilderness or the deserted region of Judea. {Preached the baptism of repentance} (\krussn baptisma metanoias\). Heralded a repentance kind of baptism (genitive case, genus case), a baptism marked by repentance. See on ¯Matthew:3:2| for discussion of repent, an exceedingly poor rendering of John's great word \metanoias\. He called upon the Jews to change their minds and to turn from their sins, "confessing their sins" (\exomologoumenoi tas hamartias autn\). See strkjv@Matthew:3:16|. The public confessions produced a profound impression as they would now. {Unto remission of sins} (\eis aphesin hamartin\). This is a difficult phrase to translate accurately. Certainly John did not mean that the baptism was the means of obtaining the forgiveness of their sins or necessary to the remission of sins. The trouble lies in the use of \eis\ which sometimes is used when purpose is expressed, but sometimes when there is no such idea as in strkjv@Matthew:10:41| and strkjv@Matthew:12:41|. Probably "with reference to" is as good a translation here as is possible. The baptism was on the basis of the repentance and confession of sin and, as Paul later explained (Romans:6:4|), was a picture of the death to sin and resurrection to new life in Christ. This symbol was already in use by the Jews for proselytes who became Jews. John is treating the Jewish nation as pagans who need to repent, to confess their sins, and to come back to the kingdom of God. The baptism in the Jordan was the objective challenge to the people.
rwp@Mark:1:43 @{Strictly charged} (\embrimsamenos\). Only in Mark. strkjv@Luke:5:14| has \parggeilen\ (commanded). Mark's word occurs also in strkjv@14:5| and in strkjv@Matthew:9:30| and strkjv@John:11:38|. See on ¯Matthew:9:30|. It is a strong word for the snorting of a horse and expresses powerful emotion as Jesus stood here face to face with leprosy, itself a symbol of sin and all its train of evils. The command to report to the priests was in accord with the Mosaic regulations and the prohibition against talking about it was to allay excitement and to avoid needless opposition to Christ.
rwp@Mark:2:17 @{The righteous} (\dikaious\). Jesus for the sake of argument accepts the claim of the Pharisees to be righteous, though, as a matter of fact, they fell very far short of it. Elsewhere (Matthew:23|) Jesus shows that the Pharisees were extortionate and devoured widows' houses and wore a cloak of pride and hypocritical respectability. The words "unto repentance" (\eis metanoian\) are not genuine in Mark, but are in strkjv@Luke:5:32|. Jesus called men to new spiritual life and away from sin and so to repentance. But this claim stopped their mouths against what Jesus was doing. The well or the strong (\ischuontes\) are not those who need the physician in an epidemic.
rwp@Mark:3:9 @{That a little boat should wait on him} (\hina ploiarion proskarteri auti\). The boat was to keep close (note present tense subjunctive of \proskartere\) to the shore in constant readiness and move as Jesus did. Whether he needed it or not is not told, but it was there at hand. {Lest they should throng him} (\hina m thlibsin auton\). Press or crush him. Jesus stayed with the crowds for they needed him. Present subjunctive again.
rwp@Mark:3:21 @{His friends} (\hoi par' autou\). The phrase means literally "those from the side of him (Jesus)." It could mean another circle of disciples who had just arrived and who knew of the crowds and strain of the Galilean ministry who now come at this special juncture. But the idiom most likely means the kinspeople or family of Jesus as is common in the LXX. The fact that in verse 31| "his mother and his brothers" are expressly mentioned would indicate that they are "the friends" alluded to in verse 21|. It is a mournful spectacle to think of the mother and brothers saying, {He is beside himself} (\exest\). Second aorist active indicative intransitive. The same charge was brought against Paul (Acts:26:24; strkjv@2Corinthians:5:13|). We say that one is out of his head. Certainly Mary did not believe that Jesus was in the power of Beelzebub as the rabbis said already. The scribes from Jerusalem are trying to discount the power and prestige of Jesus (3:22|). See on ¯Matthew:9:32-34; strkjv@10:25; strkjv@12:24| for Beelzebub and Beelzebul. Mary probably felt that Jesus was overwrought and wished to take him home out of the excitement and strain that he might get rest and proper food. See my _The Mother of Jesus: Her Problems and Her Glory_. The brothers did not as yet believe the pretensions and claims of Jesus (John:7:5|). Herod Antipas will later consider Jesus as John the Baptist _redivivus_, the scribes treat him as under demonic possession, even the family and friends fear a disordered mind as a result of overstrain. It was a crucial moment for Jesus. His family or friends came to take him home, to lay hold of him (\kratsai\), forcibly if need be.
rwp@Mark:5:19 @{Go to thy house unto thy friends} (\Hupage eis ton oikon sou pros tous sous\). "To thy own folks" rather than "thy friends." Certainly no people needed the message about Christ more than these people who were begging Jesus to leave. Jesus had greatly blessed this man and so gave him the hardest task of all, to go home and witness there for Christ. In Galilee Jesus had several times forbidden the healed to tell what he had done for them because of the undue excitement and misunderstanding. But here it was different. There was no danger of too much enthusiasm for Christ in this environment.
rwp@Mark:6:31 @{Come ye yourselves apart into a desert place and rest awhile} (\Deute humeis autoi kat' idian eis ermon topon kai anapauesthe oligon\). It was plain that they were over-wrought and excited and needed refreshment (\anapauesthe\, middle voice, refresh yourselves, "rest up" literally). This is one of the needed lessons for all preachers and teachers, occasional change and refreshment. Even Jesus felt the need of it. {They had no leisure so much as to eat} (\oude phagein eukairoun\). Imperfect tense again. Crowds were coming and going. Change was a necessity.
rwp@Mark:6:34 @{They were as sheep not having a shepherd} (\san hs probata m echonta poimena\). Matthew has these words in another context (Matthew:9:26|), but Mark alone has them here. \M\ is the usual negative for the participle in the _Koin_. These excited and exciting people (Bruce) greatly needed teaching. strkjv@Matthew:14:14| mentions healing as does strkjv@Luke:9:11| (both preaching and healing). But a vigorous crowd of runners would not have many sick. The people had plenty of official leaders but these rabbis were for spiritual matters blind leaders of the blind. Jesus had come over for rest, but his heart was touched by the pathos of this situation. Songs:"he began to teach them many things" (\rxato didaskein autous polla\). Two accusatives with the verb of teaching and the present tense of the infinitive. He kept it up.
rwp@Mark:6:45 @{To Bethsaida} (\pros Bthsaidan\). This is Bethsaida on the Western side, not Bethsaida Julias on the Eastern side where they had just been (Luke:9:10|). {While he himself sendeth the multitude away} (\hes autos apoluei ton ochlon\). strkjv@Matthew:14:22| has it "till he should send away" (\hes hou apolusi\) with the aorist subjunctive of purpose. Mark with the present indicative \apoluei\ pictures Jesus as personally engaged in persuading the crowds to go away now. strkjv@John:6:41f.| explains this activity of Jesus. The crowds had become so excited that they were in the mood to start a revolution against the Roman government and proclaim Jesus king. He had already forced in reality the disciples to leave in a boat {to go before him} (\proagein\) in order to get them out of this atmosphere of overwrought excitement with a political twist to the whole conception of the Messianic Kingdom. They were in grave danger of being swept off their feet and falling heedlessly into the Pharisaic conception and so defeating the whole teaching and training of Jesus with them. See on ¯Matthew:14:22,23|. To this pass things had come one year before the Crucifixion. He had done his best to help and bless the crowds and lost his chance to rest. No one really understood Jesus, not the crowds, not the disciples. Jesus needed the Father to stay and steady him. The devil had come again to tempt him with world dominion in league with the Pharisees, the populace, and the devil in the background.
rwp@Mark:7:11 @{Corban} (\korban ho estin dron\). See on ¯Matthew:15:5|. Mark preserves the Hebrew word for a gift or offering to God (Exodus:21:17; strkjv@Leviticus:20:9|), indeclinable here, meaning {gift} (\dron\), but declinable \korbanas\ in strkjv@Matthew:27:6|, meaning sacred treasury. The rabbis ({but ye say}, \humeis de legete\) actually allowed the mere saying of this word by an unfaithful son to prevent the use of needed money for the support of father or mother. It was a home thrust to these pettifogging sticklers for ceremonial punctilios. They not only justified such a son's trickery, but held that he was prohibited from using it for father or mother, but he might use it for himself.
rwp@Mark:8:15 @{Take heed, beware of the leaven of the Pharisees, and the leaven of Herod} (\Horte, blepete apo ts zums tn Pharisain kai ts zums Hridou\). Present imperatives. Note \apo\ and the ablative case. \Zum\ is from \zumo\ and occurs already in strkjv@Matthew:13:33| in a good sense. For the bad sense see strkjv@1Corinthians:5:6|. He repeatedly charged (\diestelleto\, imperfect indicative), showing that the warning was needed. The disciples came out of a Pharisaic atmosphere and they had just met it again at Dalmanutha. It was insidious. Note the combination of Herod here with the Pharisees. This is after the agitation of Herod because of the death of the Baptist and the ministry of Jesus (Mark:6:14-29; strkjv@Matthew:14:1-12; strkjv@Luke:9:7-9|). Jesus definitely warns the disciples against "the leaven of Herod" (bad politics) and the leaven of the Pharisees and Sadducees (bad theology and also bad politics).
rwp@Mark:8:33 @{He turning about and seeing his disciples} (\epistrapheis kai idn tous mathts autou\). Peter had called Jesus off to himself (\proskalesamenos\), but Jesus quickly wheeled round on Peter (\epistrapheis\, only \strapheis\ in Matthew). In doing that the other disciples were in plain view also (this touch only in Mark). Hence Jesus rebukes Peter in the full presence of the whole group. Peter no doubt felt that it was his duty as a leader of the Twelve to remonstrate with the Master for this pessimistic utterance (Swete). It is even possible that the others shared Peter's views and were watching the effect of his daring rebuke of Jesus. It was more than mere officiousness on the part of Peter. He had not risen above the level of ordinary men and deserves the name of Satan whose role he was now acting. It was withering, but it was needed. The temptation of the devil on the mountain was here offered by Peter. It was Satan over again. See on ¯Matthew:16:23|.
rwp@Mark:9:29 @{Save by prayer} (\ei m en proseuchi\). The addition of "and of fasting" does not appear in the two best Greek manuscripts (Aleph and B). It is clearly a late addition to help explain the failure. But it is needless and also untrue. Prayer is what the nine had failed to use. They were powerless because they were prayerless. Their self-complacency spelled defeat. strkjv@Matthew:17:20| has "because of your little faith" (\oligopistian\). That is true also. They had too much faith in themselves, too little in Christ. "They had trusted to the semi-magical power with which they thought themselves invested" (Swete). "Spirits of such malignity were quick to discern the lack of moral power and would yield to no other" (_ibid_.).
rwp@Mark:9:38 @{Because he followed not us} (\hoti ouk kolouthei hmin\). Note vivid imperfect tense again. John evidently thought to change the subject from the constraint and embarrassment caused by their dispute. Songs:he told about a case of extra zeal on his part expecting praise from Jesus. Perhaps what Jesus had just said in verse 37| raised a doubt in John's mind as to the propriety of his excessive narrowness. One needs to know the difference between loyalty to Jesus and stickling over one's own narrow prejudices.
rwp@Mark:9:40 @{He that is not against us is with us} (\hos ouk estin kath' hmn huper hmn estin\). This profound saying throws a flood of light in every direction. The complement of this logion is that in strkjv@Matthew:12:30|: "He that is not with me is against me." Both are needed. Some people imagine that they are really for Christ who refuse to take a stand in the open with him and for him.
rwp@Mark:10:25 @{Needle's eye} (\trumalis rhaphidos\). See on ¯Matthew:19:24| for discussion. Luke uses the surgical needle, \belons\. Matthew has the word \rhaphis\ like Mark from \rhapt\, to sew, and it appears in the papyri. Both Matthew and Luke employ \trmatos\ for eye, a perforation or hole from \titra\, to bore. Mark's word \trumalias\ is from \tru\, to wear away, to perforate. In the LXX and Plutarch.
rwp@Mark:10:27 @{Looking on them} (\emblepsas autois\). Songs:in strkjv@Matthew:19:26|. Their amazement increased (26|). {But not with God} (\all' ou para thei\). Locative case with \para\ (beside). The impossible by the side of men (\para anthrpois\) becomes possible by the side of God. That is the whole point and brushes to one side all petty theories of a gate called needle's eye, etc.
rwp@Mark:13:5 @{Take need that no man lead you astray} (\Blepete m tis hms plansi\). Same words in strkjv@Matthew:24:4|. strkjv@Luke:21:8| has it "that ye be not led astray" (\m planthte\). This word \plana\ (our _planet_) is a bold one. This warning runs through the whole discussion. It is pertinent today after so many centuries. About the false Christs then and now see on ¯Matthew:24:5|. It is amazing the success that these charlatans have through the ages in winning the empty-pated to their hare-brained views. Only this morning as I am writing a prominent English psychologist has challenged the world to a radio communication with Mars asserting that he has made frequent trips to Mars and communicated with its alleged inhabitants. And the daily papers put his ebullitions on the front page. For discussion of the details in verses 6-8| see on ¯Matthew:24:5-8|. All through the ages in spite of the words of Jesus men have sought to apply the picture here drawn to the particular calamity in their time.
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:13:11 @{Be not anxious beforehand what ye shall speak} (\m promerimnte ti lalste\). Negative with present imperative to make a general prohibition or habit. Jesus is not here referring to preaching, but to defences made before these councils and governors. A typical example is seen in the courage and skill of Peter and John before the Sanhedrin in Acts. The verb \merimna\ is from \meriz\ (\meris\), to be drawn in opposite directions, to be distracted. See on ¯Matthew:6:25|. They are not to be stricken with fright beforehand, but to face fearlessly those in high places who are seeking to overthrow the preaching of the gospel. There is no excuse here for the lazy preacher who fails to prepare his sermon out of the mistaken reliance upon the Holy Spirit. They will need and will receive the special help of the Holy Spirit (cf. strkjv@John:14-16|).
rwp@Mark:14:41 @{It is enough} (\apechei\). Alone in Mark. This impersonal use is rare and has puzzled expositors no little. The papyri (Deissmann's _Light from the Ancient East_ and Moulton and Milligan's _Vocabulary_) furnish many examples of it as a receipt for payment in full. See also strkjv@Matthew:6:2ff.; strkjv@Luke:6:24; strkjv@Phillipians:4:18| for the notion of paying in full. It is used here by Jesus in an ironical sense, probably meaning that there was no need of further reproof of the disciples for their failure to watch with him. "This is no time for a lengthened exposure of the faults of friends; the enemy is at the gate" (Swete). See further on ¯Matthew:26:45| for the approach of Judas.
rwp@Mark:15:1 @{In the morning} (\pri\). The ratification meeting after day. See on ¯Matthew:26:1-5| for details. {Held a consultation} (\sumboulion poisantes\). Songs:text of Westcott and Hort (Vulgate _consilium facientes_), though they give \hetoimasantes\ in the margin. The late and rare word \sumboulion\ is like the Latin _consilium_. If \hetoimasantes\ is the correct text, the idea would be rather to prepare a concerted plan of action (Gould). But their action was illegal on the night before and they felt the need of this ratification after dawn which is described in strkjv@Luke:22:66-71|, who does not give the illegal night trial. {Bound Jesus} (\dsantes ton Isoun\). He was bound on his arrest (John:18:12|) when brought before Annas who sent him on bound to Caiaphas (John:18:24|) and now he is bound again as he is sent to Pilate (Mark:15:1; strkjv@Matthew:27:2|). It is implied that he was unbound while before Annas and then before Caiaphas and the Sanhedrin.
rwp@Matthew:1:1 @{The Book} (\biblos\). There is no article in the Greek, but the following genitives make it definite. It is our word Bible that is here used, _the_ Book as Sir Walter Scott called it as he lay dying. The usual word for book is a diminutive form (\biblion\), a little book or roll such as we have in strkjv@Luke:4:17|, "The roll of the prophet Isaiah." The pieces of papyrus (\papuros\), our paper, were pasted together to make a roll of varying lengths according to one's needs. Matthew, of course, is not applying the word book to the Old Testament, probably not to his own book, but to "the genealogical table of Jesus Christ" (\biblos geneses Isou Christou\), "the birth roll of Jesus Christ" Moffatt translates it. We have no means of knowing where the writer obtained the data for this genealogy. It differs radically from that in strkjv@Luke:3:23-38|. One can only give his own theory of the difference. Apparently in Matthew we have the actual genealogy of Joseph which would be the legal pedigree of Jesus according to Jewish custom. In Luke we apparently have the actual genealogy of Mary which would be the real line of Jesus which Luke naturally gives as he is writing for the Gentiles.
rwp@Matthew:1:20 @{An angel of the Lord appeared unto him in a dream} (\aggelos kuriou kat' onar ephan auti\). This expression (\aggelos kuriou\) is without the article in the New Testament except when, as in strkjv@1:24|, there is reference to the angel previously mentioned. Sometimes in the Old Testament Jehovah Himself is represented by this phrase. Surely Joseph needed God's help if ever man did. If Jesus was really God's Son, Joseph was entitled to know this supreme fact that he might be just to both Mary and her Child. It was in a dream, but the message was distinct and decisive for Joseph. He is called "Son of David" as had been shown by Matthew in strkjv@Matthew:1:16|. Mary is called his "wife" (\tn gunaika sou\). He is told "not to become afraid" (ingressive first aorist passive subjunctive in prohibition, (\m phobthis\), "to take to his side" (\paralabein\, ingressive aorist active infinitive) her whom he had planned (\enthumthentos\, genitive absolute again, from \en\ and \thumos\) to send away with a writ of divorce. He had pondered and had planned as best he knew, but now God had called a halt and he had to decide whether he was willing to shelter Mary by marrying her and, if necessary, take upon himself whatever stigma might attach to her. Joseph was told that the child was begotten of the Holy Spirit and thus that Mary was innocent of any sin. But who would believe it now if he told it of her? Mary knew the truth and had not told him because she could not expect him to believe it.
rwp@Matthew:1:22 @{That it may be fulfilled} (\hina plrthi\). Alford says that "it is impossible to interpret \hina\ in any other sense than in order that." That was the old notion, but modern grammarians recognize the non-final use of this particle in the _Koin_ and even the consecutive like the Latin _ut_. Some even argue for a causal use. If the context called for result, one need not hesitate to say so as in strkjv@Mark:11:28; strkjv@John:9:36; strkjv@1John:1:9; strkjv@Revelation:9:20; strkjv@13:13|. See discussion in my _Grammar of the Greek New Testament in the Light of Historical Research_, pp. 997-9. All the same it is purpose here, God's purpose, Matthew reports the angel as saying, spoken "by (\hupo\, immediate agent) the Lord through (\dia\, intermediate agent) the prophet." {"All this has happened"} (\touto de holon gegonen\, present perfect indicative), stands on record as historical fact. But the Virgin Birth of Jesus is not due to this interpretation of strkjv@Isaiah:7:14|. It is not necessary to maintain (Broadus) that Isaiah himself saw anything more in his prophecy than that a woman then a virgin, would bear a son and that in the course of a few years Ahaz would be delivered from the king of Syria and Israel by the coming of the Assyrians. This historical illustration finds its richest fulfilment in the birth of Jesus from Mary. "Words of themselves are empty. They are useful only as vessels to convey things from mind to mind" (Morison). The Hebrew word for young woman is translated by virgin (\parthenos\), but it is not necessary to conclude that Isaiah himself contemplated the supernatural birth of Jesus. We do not have to say that the idea of the Virgin Birth of Jesus came from Jewish sources. Certainly it did not come from the pagan myths so foreign to this environment, atmosphere and spirit. It is far simpler to admit the supernatural fact than try to explain the invention of the idea as a myth to justify the deification of Jesus. The birth, life, and death of Jesus throw a flood of light on the Old Testament narrative and prophecies for the early Christians. In Matthew and John in particular we often see "that the events of Christ's life were divinely ordered for the express purpose of fulfilling the Old Testament" (McNeile). See strkjv@Matthew:2:15,23; strkjv@4:14-17; strkjv@8:17; strkjv@12:17-21; strkjv@13:25; strkjv@21:4f.; strkjv@John:12:38f.; strkjv@13:18; strkjv@19:24,28,36f|.
rwp@Matthew:2:2 @{For we saw his star in the east} (\eidomen gar autou ton astera en ti anatoli\). This does not mean that they saw the star which was in the east. That would make them go east to follow it instead of west from the east. The words "in the east" are probably to be taken with "we saw" i.e. we were in the east when we saw it, or still more probably "we saw his star at its rising" or "when it rose" as Moffatt puts it. The singular form here (\ti anatoli\) does sometimes mean "east" (Revelation:21:13|), though the plural is more common as in strkjv@Matthew:2:1|. In strkjv@Luke:1:78| the singular means dawn as the verb (\aneteilen\) does in strkjv@Matthew:4:16| (Septuagint). The Magi ask where is the one born king of the Jews. They claim that they had seen his star, either a miracle or a combination of bright stars or a comet. These men may have been Jewish proselytes and may have known of the Messianic hope, for even Vergil had caught a vision of it. The whole world was on tiptoe of expectancy for something. Moulton (_Journal of Theological Studies_, 1902, p. 524) "refers to the Magian belief that a star could be the _fravashi_, the counterpart or angel (cf. strkjv@Matthew:18:10|) of a great man" (McNeile). They came to worship the newly born king of the Jews. Seneca (_Epistle_ 58) tells of Magians who came to Athens with sacrifices to Plato after his death. They had their own way of concluding that the star which they had seen pointed to the birth of this Messianic king. Cicero (_Deuteronomy:Divin_. i. 47) "refers to the constellation from which, on the birthnight of Alexander, Magians foretold that the destroyer of Asia was born" (McNeile). Alford is positive that no miracle is intended by the report of the Magi or by Matthew in his narrative. But one must be allowed to say that the birth of Jesus, if really God's only Son who has become Incarnate, is the greatest of all miracles. Even the methods of astrologers need not disturb those who are sure of this fact.
rwp@Matthew:4:10 @{Get thee hence, Satan} (\Hupage, Satan\). The words "behind me" (\opis mou\) belong to strkjv@Matthew:16:23|, not here. "Begone" Christ says to Satan. This temptation is the limit of diabolical suggestion and argues for the logical order in Matthew. "Satan" means the adversary and Christ so terms the devil here. The third time Jesus quotes Deuteronomy, this time strkjv@Deuteronomy:6:13|, and repels the infamous suggestion by Scripture quotation. The words "him alone thou shalt serve" need be recalled today. Jesus will warn men against trying to serve God and mammon (Matthew:6:24|). The devil as the lord of the evil world constantly tries to win men to the service of the world and God. This is his chief camouflage for destroying a preacher's power for God. The word here in strkjv@Matthew:4:10| for serve is \latreuseis\ from \latris\ a hired servant, one who works for hire, then render worship.
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:5:32 @{Saving for the cause of fornication} (\parektos logou porneias\). An unusual phrase that perhaps means "except for a matter of unchastity." "Except on the ground of unchastity" (Weymouth), "except unfaithfulness" (Goodspeed), and is equivalent to \m epi porneii\ in strkjv@Matthew:19:9|. McNeile denies that Jesus made this exception because Mark and Luke do not give it. He claims that the early Christians made the exception to meet a pressing need, but one fails to see the force of this charge against Matthew's report of the words of Jesus. It looks like criticism to meet modern needs.
rwp@Matthew:6:7 @{Use not vain repetitions} (\m battalogste\). Used of stammerers who repeat the words, then mere babbling or chattering, empty repetition. The etymology is uncertain, but it is probably onomatopoetic like "babble." The worshippers of Baal on Mount Carmel (1Kings:8:26|) and of Diana in the amphitheatre at Ephesus who yelled for two hours (Acts:19:34|) are examples. The Mohammedans may also be cited who seem to think that they "will be heard for their much speaking" (\en ti polulogii\). Vincent adds "and the Romanists with their _paternosters_ and _avast_." The Syriac Sinaitic has it: "Do not be saying idle things." Certainly Jesus does not mean to condemn all repetition in prayer since he himself prayed three times in Gethsemane "saying the same words again" (Matthew:26:44|). "As the Gentiles do," says Jesus. "The Pagans thought that by endless repetitions and many words they would inform their gods as to their needs and weary them ('_fatigare deos_') into granting their requests" (Bruce).
rwp@Matthew:6:11 @{Our daily bread} (\ton arton hmn ton epiousion\). This adjective "daily" (\epiousion\) coming after "Give us this day" (\dos hmn smeron\) has given expositors a great deal of trouble. The effort has been made to derive it from \epi\ and \n\ (\ousa\). It clearly comes from \epi\ and \in\ (\epi\ and \eimi\) like \ti epiousi\ ("on the coming day," "the next day," strkjv@Acts:16:12|). But the adjective \epiousios\ is rare and Origen said it was made by the Evangelists Matthew and Luke to reproduce the idea of an Aramaic original. Moulton and Milligan, _Vocabulary_ say: "The papyri have as yet shed no clear light upon this difficult word (Matthew:6:11; strkjv@Luke:11:3|), which was in all probability a new coinage by the author of the Greek Q to render his Aramaic Original" (this in 1919). Deissmann claims that only about fifty purely New Testament or "Christian" words can be admitted out of the more than 5,000 used. "But when a word is not recognizable at sight as a Jewish or Christian new formation, we must consider it as an ordinary Greek word until the contrary is proved. \Epiousios\ has all the appearance of a word that originated in trade and traffic of the everyday life of the people (cf. my hints in _Neutestamentliche Studien Georg Heinrici dargebracht_, Leipzig, 1914, pp. 118f.). The opinion here expressed has been confirmed by A. Debrunner's discovery (_Theol. Lit. Ztg_. 1925, Col. 119) of \epiousios\ in an ancient housekeeping book" (_Light from the Ancient East_, New ed. 1927, p. 78 and note 1). Songs:then it is not a word coined by the Evangelist or by Q to express an Aramaic original. The word occurs also in three late MSS. after 2Macc. strkjv@1:8, \tous epiousious\ after \tous artous\. The meaning, in view of the kindred participle (\epiousi\) in strkjv@Acts:16:12|, seems to be "for the coming day," a daily prayer for the needs of the next day as every housekeeper understands like the housekeeping book discovered by Debrunner.
rwp@Matthew:6:25 @{For your life} (\ti psuchi\). "Here \psuchi\ stands for the life principle common to man and beast, which is embodied in the \sma\: the former needs food, the latter clothing" (McNeile). \Psuch\ in the Synoptic Gospels occurs in three senses (McNeile): either the life principle in the body as here and which man may kill (Mark:3:4|) or the seat of the thoughts and emotions on a par with \kardia\ and \dianoia\ (Matthew:22:37|) and \pneuma\ (Luke:1:46|; cf. strkjv@John:12:27; strkjv@13:21|) or something higher that makes up the real self (Matthew:10:28; strkjv@16:26|). In strkjv@Matthew:16:25| (Luke:9:25|) \psuch\ appears in two senses paradoxical use, saving life and losing it.
rwp@Matthew:8:7 @{I will come and heal him} (\eg elthn therapeus auton\). Future indicative, not deliberative subjunctive in question (McNeile). The word here for heal (\therapeus\) means first to serve, give medical attention, then cure, restore to health. The centurion uses the more definite word for healing (\iathsetai\ strkjv@8:8|) as Matthew does in strkjv@8:13| (\iath\). Luke (Luke:9:11|), like a physician, says that Jesus healed (\iato\) those in need of treatment (\therapeias\), but the distinction is not always observed. In strkjv@Acts:28:8| Luke uses \iasato\ of the miraculous healings in Malta by Paul while he employs \etherapeuonto\ (Acts:28:9|) apparently of the practice of Luke the physician (so W. M. Ramsay). Matthew represents the centurion himself as speaking to Jesus while Luke has it that two committees from the centurion brought the messages, apparently a more detailed narrative. What one does through others he does himself as Pilate "scourged Jesus" (had him scourged).
rwp@Matthew:8:32 @{Rushed down the steep} (\hrmsen kata tou krmnou\). Down from the cliff (ablative case) into the sea. Constative aorist tense. The influence of mind on matter is now understood better than formerly, but we have the mastery of the mind of the Master on the minds of the maniacs, the power of Christ over the demons, over the herd of hogs. Difficulties in plenty exist for those who see only folk-lore and legend, but plain enough if we take Jesus to be really Lord and Saviour. The incidental destruction of the hogs need not trouble us when we are so familiar with nature's tragedies which we cannot comprehend.
rwp@Matthew:10:7 @{As ye go, preach} (\poreuomenoi krussete\). Present participle and present imperative. They were itinerant preachers on a "preaching tour," heralds (\krukes\) proclaiming good news. The summary message is the same as that of the Baptist (3:2|) that first startled the country, "the kingdom of heaven has drawn nigh." He echoed it up and down the Jordan Valley. They are to shake Galilee with it as Jesus had done (4:17|). That same amazing message is needed today. But "the apprentice apostles" (Bruce) could tell not a little about the King of the Kingdom who was with them.
rwp@Matthew:10:10 @{No wallet} (\m pran\). Better than "scrip." It can be either a travelling or bread bag. Deissmann (_Light from the Ancient East_, pp. 108f.) shows that it can mean the beggar's collecting bag as in an inscription on a monument at Kefr Hanar in Syria: "While Christianity was still young the beggar priest was making his rounds in the land of Syria on behalf of the national goddess." Deissmann also quotes a pun in the _Didaskalia=Const. Apost_. 3, 6 about some itinerant widows who said that they were not so much \chrai\ (spouseless) as \prai\ (pouchless). He cites also Shakespeare, _Troilus and Cressida_ III. iii. 145: "Time hath, my lord, a wallet at his back, wherein he puts alms for oblivion." {For the labourer is worthy of his food} (\axios gar ho ergats ts trophs autou\). The sermon is worth the dinner, in other words. Luke in the charge to the seventy (Luke:10:7|) has the same words with \misthou\ (reward) instead of \trophs\ (food). In strkjv@1Timothy:5:18| Paul quotes Luke's form as scripture (\h graph\) or as a well-known saying if confined to the first quotation. The word for workman here (\ergats\) is that used by Jesus in the prayer for labourers (Matthew:9:38|). The well-known _Didach_ or _Teaching of the Twelve_ (xiii) shows that in the second century there was still a felt need for care on the subject of receiving pay for preaching. The travelling sophists added also to the embarrassment of the situation. The wisdom of these restrictions was justified in Galilee at this time. Mark (Mark:6:6-13|) and Luke (Luke:9:1-6|) vary slightly from Matthew in some of the details of the instructions of Jesus.
rwp@Matthew:10:28 @{Destroy both soul and body in hell} (\kai psuchn kai sma apolesai en geenni\). Note "soul" here of the eternal spirit, not just life in the body. "Destroy" here is not annihilation, but eternal punishment in Gehenna (the real hell) for which see on ¯5:22|. Bruce thinks that the devil as the tempter is here meant, not God as the judge, but surely he is wrong. There is no more needed lesson today than the fear of God.
rwp@Matthew:13:1 @{On that day} (\en ti hmerai ekeini\). Songs:this group of parables is placed by Matthew on the same day as the blasphemous accusation and the visit of the mother of Jesus. It is called "the Busy Day," not because it was the only one, but simply that so much is told of this day that it serves as a specimen of many others filled to the full with stress and strain. {Sat by the seaside} (\ekathto para tn thalassan\). The accusative case need give no difficulty. Jesus came out of the stuffy house and took his seat (\ekathto\, imperfect) along the shore with the crowds stretched up and down, a picturesque scene.
rwp@Matthew:14:12 @{And they went and told Jesus} (\kai elthontes apggeilan ti Isou\). As was meet after they had given his body decent burial. It was a shock to the Master who alone knew how great John really was. The fate of John was a prophecy of what was before Jesus. According to strkjv@Matthew:14:13| the news of the fate of John led to the withdrawal of Jesus to the desert privately, an additional motive besides the need for rest after the strain of the recent tour.
rwp@Matthew:14:15 @{When even was come} (\opsias genomens\). Genitive absolute. Not sunset about 6 P.M. as in strkjv@8:16| and as in strkjv@14:23|, but the first of the two "evenings" beginning at 3 P.M. {The place is desert} (\ermos estin ho topos\). Not a desolate region, simply lonely, comparatively uninhabited with no large towns near. There were "villages" (\kmas\) where the people could buy food, but they would need time to go to them. Probably this is the idea of the disciples when they add: {The time is already past} (\h hra d parlthen\). They must hurry.
rwp@Matthew:14:23 @{Into the mountain} (\eis to oros\). After the dismissal of the crowd Jesus went up alone into the mountain on the eastern side of the lake to pray as he often did go to the mountains to pray. If ever he needed the Father's sympathy, it was now. The masses were wild with enthusiasm and the disciples wholly misunderstood him. The Father alone could offer help now.
rwp@Matthew:15:36 @{Gave thanks} (\eucharistsas\). In strkjv@14:19| the word used for "grace" or "blessing" is \eulogsen\. Vincent notes that the Jewish custom was for the head of the house to say the blessing only if he shared the meal unless the guests were his own household. But we need not think of Jesus as bound by the peccadilloes of Jewish customs.
rwp@Matthew:17:3 @{There appeared} (\phth\). Singular aorist passive verb with Moses (to be understood also with Elijah), but the participle \sunlalountes\ is plural agreeing with both. "Sufficient objectivity is guaranteed by the vision being enjoyed by all three" (Bruce). The Jewish apocalypses reveal popular expectations that Moses and Elijah would reappear. Both had mystery connected with their deaths. One represented law, the other prophecy, while Jesus represented the gospel (grace). They spoke of his decease (Luke:9:31|), the cross, the theme uppermost in the mind of Christ and which the disciples did not comprehend. Jesus needed comfort and he gets it from fellowship with Moses and Elijah.
rwp@Matthew:18:35 @{From your hearts} (\apo tn kardin hmn\). No sham or lip pardon, and as often as needed. This is Christ's full reply to Peter's question in strkjv@18:21|. This parable of the unmerciful servant is surely needed today.
rwp@Matthew:19:1 @{He departed} (\metren\). Literally, to lift up, change something to another place. Transitive in the LXX and in a Cilician rock inscription. Intransitive in strkjv@13:53| and here, the only N.T. instances. Absence of \hoti\ or \kai\ after \kai egeneto\, one of the clear Hebraisms in the N.T. (Robertson, _Grammar_, pp. 1042f.). This verse is a sort of formula in Matthew at the close of important groups of \logia\ as in strkjv@7:28; strkjv@11:1; strkjv@13:53|. {The borders of Judea beyond Jordan} (\eis ta horia ts Ioudaias peran tou Iordanou\). This is a curious expression. It apparently means that Jesus left Galilee to go to Judea by way of Perea as the Galileans often did to avoid Samaria. Luke (Luke:17:11|) expressly says that he passed through Samaria and Galilee when he left Ephraim in Northern Judea (John:11:54|). He was not afraid to pass through the edge of Galilee and down the Jordan Valley in Perea on this last journey to Jerusalem. McNeile is needlessly opposed to the trans-Jordanic or Perean aspect of this phase of Christ's work.
rwp@Matthew:19:24 @{It is easier for a camel to go through a needle's eye} (\eukopteron estin kamlon dia trmatos rhaphidos eiselthein\). Jesus, of course, means by this comparison, whether an eastern proverb or not, to express the impossible. The efforts to explain it away are jejune like a ship's cable, \kamilon\ or \rhaphis\ as a narrow gorge or gate of entrance for camels which recognized stooping, etc. All these are hopeless, for Jesus pointedly calls the thing "impossible" (verse 26|). The Jews in the Babylonian Talmud did have a proverb that a man even in his dreams did not see an elephant pass through the eye of a needle (Vincent). The Koran speaks of the wicked finding the gates of heaven shut "till a camel shall pass through the eye of a needle." But the Koran may have got this figure from the New Testament. The word for an ordinary needle is \rhaphis\, but, Luke (Luke:18:25|) employs \belon\, the medical term for the surgical needle not elsewhere in the N.T.
rwp@Matthew:20:14 @{Take up} (\aron\). First aorist active imperative of \air\. Pick up, as if he had saucily refused to take it from the table or had contemptuously thrown the denarius on the ground. If the first had been paid first and sent away, there would probably have been no murmuring, but "the murmuring is needed to bring out the lesson" (Plummer). The \dnarius\ was the common wage of a day labourer at that time. {What I will} (\ho thel\). This is the point of the parable, the _will_ of the householder. {With mine own} (\en tois emois\). In the sphere of my own affairs. There is in the _Koin_ an extension of the instrumental use of \en\.
rwp@Matthew:21:5 @{The daughter of Zion} (\ti thugatri Sin\). Jerusalem as in strkjv@Isaiah:22:4| (daughter of my people). Songs:Babylon (Isaiah:47:1|), daughter of Tyre for Tyre (Psalms:45:12|). {Riding} (\epibebks\). Perfect active participle of \epibain\, "having gone upon." {And upon a colt the foal of an ass} (\kai epi plon huion hupozugiou\). These words give trouble if \kai\ is here taken to mean "and." Fritzsche argues that Jesus rode alternately upon each animal, a possible, but needless interpretation. In the Hebrew it means by common Hebrew parallelism "upon an ass, even upon a colt." That is obviously the meaning here in Matthew. The use of \hupozugiou\ (a beast of burden, under a yoke) for ass is common in the LXX and in the papyri (Deissmann, _Bible Studies_ p. 161).
rwp@Matthew:21:12 @{Cast out} (\exebalen\). Drove out, assumed authority over "the temple of God" (probably correct text with \tou theou\, though only example of the phrase). John (John:2:14|) has a similar incident at the beginning of the ministry of Jesus. It is not impossible that he should repeat it at the close after three years with the same abuses in existence again. It is amazing how short a time the work of reformers lasts. The traffic went on in the court of the Gentiles and to a certain extent was necessary. Here the tables of {the money-changers} (\tn kollubistn\, from \kollubos\, a small coin) were overturned. See on ¯17:24| for the need of the change for the temple tax. The doves were the poor man's offering.
rwp@Matthew:24:17 @{On the housetop} (\epi tou dmatos\). They could escape from roof to roof and so escape, "the road of the roofs," as the rabbis called it. There was need for haste.
rwp@Matthew:25:40 @{Ye did it unto me} (\emoi epoisate\). Dative of personal interest. Christ identifies himself with the needy and the suffering. This conduct is proof of possession of love for Christ and likeness to him.
rwp@Matthew:26:24 @{Good were it for that man} (\kalon n auti\). Conclusion of second-class condition even though \an\ is not expressed. It is not needed with verbs of obligation and necessity. There are some today who seek to palliate the crime of Judas. But Jesus here pronounces his terrible doom. And Judas heard it and went on with his hellish bargain with the Sanhedrin. Apparently Judas went out at this stage (John:13:31|).
rwp@Matthew:26:45 @{Sleep on now and take your rest} (\katheudete loipon kai anapauesthe\). This makes it "mournful irony" (Plummer) or reproachful concession: "Ye may sleep and rest indefinitely so far as I am concerned; I need no longer your watchful interest" (Bruce). It may be a sad query as Goodspeed: "Are you still sleeping and taking your rest?" Songs:Moffatt. This use of \loipon\ for now or henceforth is common in the papyri. {The hour is at hand} (\ggiken h hra\). Time for action has now come. They have missed their chance for sympathy with Jesus. He has now won the victory without their aid. "The Master's time of weakness is past; He is prepared to face the worst" (Bruce). {Is betrayed} (\paradidotai\). Futuristic present or inchoative present, the first act in the betrayal is at hand. Jesus had foreseen his "hour" for long and now he faces it bravely.
rwp@Matthew:26:65 @{He hath spoken blasphemy} (\eblasphmsen\). There was no need of witnesses now, for Jesus had incriminated himself by claiming under oath to be the Messiah, the Son of God. Now it would not be blasphemy for the real Messiah to make such a claim, but it was intolerable to admit that Jesus could be the Messiah of Jewish hope. At the beginning of Christ's ministry he occasionally used the word Messiah of himself, but he soon ceased, for it was plain that it would create trouble. The people would take it in the sense of a political revolutionist who would throw off the Roman yoke. If he declined that role, the Pharisees would have none of him for that was the kind of a Messiah that they desired. But the hour has now come. At the Triumphal Entry Jesus let the Galilean crowds hail him as Messiah, knowing what the effect would be. Now the hour has struck. He has made his claim and has defied the High Priest.
rwp@Matthew:27:45 @{From the sixth hour} (\apo hekts hras\). Curiously enough McNeile takes this to mean the trial before Pilate (John:18:14|). But clearly John uses Roman time, writing at the close of the century when Jewish time was no longer in vogue. It was six o'clock in the morning Roman time when the trial occurred before Pilate. The crucifixion began at the third hour (Mark:15:25|) Jewish time or nine A.M. The darkness began at noon, the sixth hour Jewish time and lasted till 3 P.M. Roman time, the ninth hour Jewish time (Mark:15:33; strkjv@Matthew:27:45; strkjv@Luke:23:44|). The dense darkness for three hours could not be an eclipse of the sun and Luke (Luke:23:45|) does not so say, only "the sun's light failing." Darkness sometimes precedes earthquakes and one came at this time or dense masses of clouds may have obscured the sun's light. One need not be disturbed if nature showed its sympathy with the tragedy of the dying of the Creator on the Cross (Romans:8:22|), groaning and travailing until now.
rwp@Matthew:28:8 @{With fear and great joy} (\meta phobou kai charas megals\). A touch of life was this as the excited women ran quickly (\tachu edramon\) as they had been told "to bring his disciples word" (\apaggeilai tois mathtais autou\). They had the greatest piece of news that it was possible to have. Mark calls it fear and ecstasy. Anything seemed possible now. Mark even says that at first they told no one anything for they were afraid (Mark:16:9|), the tragic close of the text of Mark in Aleph and B, our two oldest manuscripts. But these mingled emotions of ecstasy and dread need cause no surprise when all things are considered.
rwp@Philippians:2:16 @{As lights in the world} (\hs phstres en kosmi\). As luminaries like the heavenly bodies. Christians are the light of the world (Matthew:5:14|) as they reflect the light from Christ (John:1:4; strkjv@8:12|), but here the word is not \phs\ (light), but \phstres\ (luminaries, stars). The place for light is the darkness where it is needed. {Holding forth} (\epechontes\). Present active participle of \epech\. Probably not connected with the preceding metaphor in \phstres\. The old meaning of the verb \epech\ is to hold forth or to hold out (the word of life as here). The context seems to call for "holding fast." It occurs also with the sense of attending to (Acts:3:5|). {That I may have} (\emoi\). Ethical dative, "to me as a ground of boasting."
rwp@Philippians:3:1 @{Finally} (\to loipon\). Accusative of general reference, literally, "as for the rest." Songs:again in strkjv@4:8|. It (or just \loipon\) is a common phrase towards the close of Paul's Epistles (2Thessalonians:3:1; strkjv@2Corinthians:13:11|). In strkjv@Ephesians:6:10| we have \tou loipou\ (genitive case). But Paul uses the idiom elsewhere also as in strkjv@1Corinthians:7:29; strkjv@1Thessalonians:4:1| before the close of the letter is in sight. It is wholly needless to understand Paul as about to finish and then suddenly changing his mind like some preachers who announce the end a half dozen times. {To write the same things} (\ta auta graphein\). Present active articular infinitive, "the going on writing the same things." What things? He has just used \chairete\ (go on rejoicing) again and he will repeat it in strkjv@4:4|. But in verse 2| he uses \blepete\ three times. At any rate Paul, as a true teacher, is not afraid of repetition. {Irksome} (\oknron\). Old adjective from \okne\, to delay, to hesitate. It is not tiresome to me to repeat what is "safe" (\asphales\) for you. Old adjective from \a\ privative and \sphall\, to totter, to reel. See strkjv@Acts:21:34|.
rwp@Revelation:1:20 @{The mystery of the seven stars} (\to mustrion tn hepta astern\). On the word \mustrion\ see on ¯Matthew:13:11; strkjv@2Thessalonians:2:7; strkjv@Colossians:1:26|. Here it means the inner meaning (the secret symbol) of a symbolic vision (Swete) as in strkjv@10:7; strkjv@13:18; strkjv@17:7,9; strkjv@Daniel:2:47|. Probably the accusative absolute (Charles), "as for the mystery" (Robertson, _Grammar_, pp. 490, 1130), as in strkjv@Romans:8:3|. This item is picked out of the previous vision (1:16|) as needing explanation at once and as affording a clue to what follows (2:1,5|). {Which} (\hous\). Masculine accusative retained without attraction to case of \astern\ (genitive, \hn\). {In my right hand} (\epi ts dexias mou\). Or "upon," but \en ti\, etc., in verse 16|. {And the seven golden candlesticks} (\kai tas hepta luchnias tas chruss\). "The seven lampstands the golden," identifying the stars of verse 16| with the lampstands of verse 12|. The accusative case here is even more peculiar than the accusative absolute \mustrion\, since the genitive \luchnin\ after \mustrion\ is what one would expect. Charles suggests that John did not revise his work. {The angels of the seven churches} (\aggeloi tn hepta ekklsin\). Anarthrous in the predicate (angels of, etc.). "The seven churches" mentioned in strkjv@1:4,11|. Various views of \aggelos\ here exist. The simplest is the etymological meaning of the word as messenger from \aggell\ (Matthew:11:10|) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that \aggelos\ is the pastor of the church, the reading \tn gunaika sou\ (thy wife) in strkjv@2:20| (if genuine) confirming this view. Some would even take it to be the bishop over the elders as \episcopos\ in Ignatius, but a separate \aggelos\ in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in strkjv@Matthew:18:10; strkjv@Acts:12:15|. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the "angel" is the pastor. {Are seven churches} (\hepta ekklsiai eisin\). These seven churches (1:4,11|) are themselves lampstands (1:12|) reflecting the light of Christ to the world (Matthew:5:14-16; strkjv@John:8:12|) in the midst of which Christ walks (1:13|).
rwp@Revelation:5:2 @{A strong angel} (\aggelon ischuron\). One needed (10:1; strkjv@18:21|) "whose call could reach to the farthest limits of the universe" (Beckwith) and so "with a great voice" (\en phni megali\, in a great voice, as in strkjv@14:7,9,15|, and without \en\ strkjv@5:12; strkjv@6:10; strkjv@7:2,10; strkjv@8:13; strkjv@10:3|, etc.). See \en ischuri phni\ (18:2|). {Proclaiming} (\krussonta\). Present active predicate participle of \kruss\, to herald, to preach. {Worthy to open and to loose} (\axios anoixai kai lusai\). Worthy by rank and character (cf. strkjv@John:1:27|) as well as by ability (\edunato\, verse 3|), followed by two infinitives (first aorist active) of \anoig\ and \lu\, though \hina\ and the subjunctive can be used after \axios\ as in strkjv@John:1:27|. Here \axios\ is like \hikanos\ (capable, qualified) as in strkjv@Matthew:8:8|. The articles here (\to, tas\) refer to the book and the seals in verse 1|. It is a husteron-proteron, since the loosing of the seals precedes the opening of the book.
rwp@Revelation:15:3 @{The song of Moses} (\tn idn tou Muses\). strkjv@Exodus:14:31; strkjv@15:1-19|. A song of victory like that of Moses after crossing the Red Sea. {And the song of the Lamb} (\tn idn tou arniou\). A separate note of victory like that of Moses, though one song, not two. Charles finds it impossible to reconcile the two expressions, if genuine, but it is a needless objection. The words come from the O.T.: "great" (\megala\) from strkjv@Psalms:111:2|, "wonderful" (\thaumasta\) from strkjv@Psalms:139:14|, "O Lord God the Almighty" (\Kurie ho theos ho pantokratr\) from strkjv@Amos:4:13| (Revelation:4:8|), "righteous and true" (\dikaiai kai althinai\) from strkjv@Deuteronomy:32:4|, "Thou King of the ages" (\ho basileus tn ainn\) like strkjv@Jeremiah:10:10; strkjv@1Timothy:1:17|. Some MSS. have "the king of the saints" and some "the king of the nations," like strkjv@Jeremiah:10:7|. John thus combines in Hebraic tone the expressions of the old and the new in the song to the Glorified Messiah.
rwp@Revelation:18:11 @{The merchants} (\hoi emporoi\). As in strkjv@18:3,15,23|. The dirge of the merchants follows the wail of the kings. {Weep and mourn} (\klaiousin kai penthousin\). Present active indicatives of \klai\ and \penthe\ as in verses 9| (for \klai\), 15,19|. {For no man buyeth their merchandise any more} (\hoti ton gomon autn oudeis agorazei ouketi\). Reason enough for their sorrow over Rome's fall. \Gomos\ is old word (from \gem\ to be full) for a ship's cargo (Acts:21:3|) and then any merchandise (Revelation:18:11f.|). Galen, Pliny, Aristides tell of the vastness of the commerce and luxury of Rome, the world's chief market. Many of the items here are like those in the picture of the destruction of Tyre in strkjv@Ezekiel:26; 27|. There are twenty-nine items singled out in verses 12,13| of this merchandise or cargo (\gomon\), imports into the port of Rome. Only a few need any comment.
rwp@Revelation:21:19 @{Were adorned} (\kekosmmenoi\). Perfect passive participle of \kosme\ as in verse 2|, but without the copula \san\ (were), followed by instrumental case \lithi\ (stone). {With all manner of precious stones} (\panti lithi timii\). "With every precious stone." The list of the twelve stones in verses 19,20| has no necessary mystical meaning. "The writer is simply trying to convey the impression of a radiant and superb structure" (Moffatt). The twelve gems do correspond closely (only eight in common) with the twelve stones on the high priest's breastplate (Exodus:28:17-20; strkjv@39:10ff.; strkjv@Ezekiel:28:13; strkjv@Isaiah:54:11f.|). Charles identifies them with the signs of zodiac in reverse order, a needless performance here. See the stones in strkjv@Revelation:4:3|. These foundation stones are visible. For jasper (\iaspis\) see strkjv@4:3; strkjv@21:11,18; strkjv@Isaiah:54:12|; sapphire (\sappheiros\) see strkjv@Exodus:24:10;. strkjv@Isaiah:54:11| (possibly the \lapis lazuli\ of Turkestan); chalcedony (\chalkdn\) we have no other reference in N.T. or LXX (described by Pliny, H.N. XXXIII.21), possibly a green silicate of copper from near Chalcedon; emerald (\smaragdos\) here only in N.T., see strkjv@4:3| \smaragdinos\, and like it a green stone.
rwp@Revelation:22:5 @{Shall be night no more} (\nux ouk estai eti\). As in strkjv@21:25|. {They need} (\echousin chreian\). Present active indicative, "They have need," though A has \hexousin\ (shall have), future like \estai\. Here again there is repetition of part of strkjv@21:23|, but for the purpose of showing the delightsomeness of the New Jerusalem with no need of lamp or sun (change to \phs\ with \hliou\ instead of \phtos\, "they have no light of sun"). {Shall give them light} (\phtisei\). Future active of \phtiz\, while aorist \ephtisen\ in strkjv@21:23|. {They shall reign} (\basileusousin\). Future active of \basileu\. Reign eternally in contrast with the limited millennial reign of strkjv@20:4,6|. This glorious eternal reign with Christ occurs repeatedly in the book (1:6; strkjv@3:21; strkjv@5:10|) as in strkjv@Luke:22:30|. Christ's Kingdom is spiritual (John:18:36f.|). "The visions of the Apocalypse are now ended; they have reached their climax in the New Jerusalem" (Swete). Now John gives the parting utterances of some of the speakers, and it is not always clear who is speaking.
rwp@Romans:7:12 @{Holy, and righteous, and good} (\hagia kai dikaia kai agath\). This is the conclusion (wherefore, \hste\) to the query in verse 7|. The commandment is God's and so holy like Him, just in its requirements and designed for our good. The modern revolt against law needs these words.
rwp@Romans:10:6 @{Saith thus} (\houts legei\). Paul personifies "the from faith righteousness" (\h ek pistes dikaiosun\). A free reproduction from strkjv@Deuteronomy:30:11-14|. Paul takes various phrases from the LXX and uses them for "his inspired conviction and experiences of the gospel" (Denney). He does not quote Moses as saying this or meaning this. {Say not in thy heart} (\m eipis en ti kardii sou\). Second aorist active subjunctive with \m\ like strkjv@Deuteronomy:8:17|. To say in the heart is to think (Matthew:3:9|). {That is, to bring Christ down} (\tout' estin Christon katagagein\). Second aorist active infinitive of the common verb \katag\, to bring or lead down. It is dependent on the preceding verb \anabsetai\ (shall ascend). \Tout' estin\ (that is) is what is called _Midrash_ or interpretation as in strkjv@9:8|. It occurs three times here (verses 6-8|). Paul applies the words of Moses to Christ. There is no need for one to go to heaven to bring Christ down to earth. The Incarnation is already a glorious fact. Today some men scout the idea of the Deity and Incarnation of Christ.
rwp@Romans:13:7 @{Dues} (\opheilas\). Debts, from \opheil\, to owe. Often so in the papyri, though not in Greek authors. In N.T. only here, strkjv@Matthew:18:32; strkjv@1Corinthians:7:3|. Paying debts needs emphasis today, even for ministers. {To whom tribute is due} (\ti ton phoron\). We must supply a participle with the article \ti\ like \apaitounti\ ("to the one asking tribute"). Songs:with the other words (to whom custom, \ti to telos apaitounti\; to whom fear, \ti ton phobon apaitounti\; to whom honour, \ti tn timn apaitounti\). \Phoros\ is the tribute paid to a subject nation (Luke:20:22|), while \telos\ is tax for support of civil government (Matthew:17:25|).
rwp@Romans:13:14 @{But ye on} (\endusasthe\). The same metaphor as in verse 12|. The Lord Jesus Christ is the garment that we all need. See strkjv@Galatians:3:27| with baptism as the symbol. {Provision} (\pronoian\). Old word for forethought (from \pronoos\). In N.T. only here and strkjv@Acts:24:2|. {For the flesh} (\ts sarkos\). Objective genitive. {To fulfil the lusts thereof} (\eis epithumias\). "For lusts." No verb.
rwp@Romans:16:2 @{Worthily of the saints} (\axis tn hagin\). Adverb with the genitive as in strkjv@Phillipians:1:27| because the adjective \axios\ is used with the genitive (Luke:3:8|). "Receive her in a way worthy of the saints." This word \hagios\ had come to be the accepted term for followers of Christ. {Assist her} (\parastte\). Second aorist (intransitive) active subjunctive of \paristmi\, to stand by, with the dative case ("beside her"), the very word used by Paul of the help of Jesus in his trial (\parest\, strkjv@2Timothy:4:17|). Used with \hina\ as \prosdexsthe\. {In whatsoever matter} (\en hi pragmati\). Incorporation of the antecedent (\pragmati\) into the relative clause (\hi\). {She may have need of you} (\an humn chrizi\). Indefinite relative clause with \an\ and the present subjunctive of \chriz\ with genitive. {A succourer} (\prostatis\). Old and rare feminine form for the masculine \prostats\, from \proistmi\ (\prostate\, common, but not in the N.T.), here only in the N.T. and not in the papyri. The word illustrates her work as \diakonon\ and is perhaps suggested here by \parastte\, just before. {Of mine own self} (\emou autou\). "Of me myself."
![[pBiblx2]](/img/pbiblx2_logo3.png){kind=logo}