NT-GOSPEL.filter - rwp throw:
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:10:5 @{With most of them} (\en tois pleiosin autn\). "A mournful understatement," for only two (Caleb and Joshua) actually reached the Promised Land (Numbers:14:30-32|). All the rest were rejected or \adokimoi\ (9:27|). {Were overthrown} (\katestrthsan\). First aorist passive indicative of \katastrnnumi\, old compound verb, to stretch or spread down as of a couch, to lay low (Euripides), as if by a hurricane. Powerful picture of the desolation wrought by the years of disobedience and wanderings in the desert by this verb quoted from strkjv@Numbers:14:16|.
rwp@1Corinthians:15:30 @{Why do we also stand in jeopardy every hour?} (\ti kai hmeis kinduneuomen pasan hran?\). We also as well as those who receive baptism which symbolizes death. Old verb from \kindunos\ (peril, danger), in N.T. only here and strkjv@Luke:8:23|. Paul's Epistles and Acts (especially chapter strkjv@Acts:19|) throw light on Paul's argument. He was never out of danger from Damascus to the last visit to Rome. There are perils in Ephesus of which we do not know (2Corinthians:1:8f.|) whatever may be true as to an Ephesian imprisonment. G. S. Duncan (_St. Paul's Ephesian Ministry_, 1930) even argues for several imprisonments in Ephesus. The accusative of time (\pasan hran\) naturally means all through every hour (extension).
rwp@1Corinthians:15:52 @{In a moment} (\en atomi\). Old word, from \a\ privative and \temn\, to cut, indivisible: Scientific word for _atom_ which was considered indivisible, but that was before the day of electrons and protons. Only here in N.T. {In the twinkling of an eye} (\en ripi ophthalmou\). Old word \rip\ from \ript\, to throw. Only here in N.T. Used by the Greeks for the flapping of a wing, the buzz of a gnat, the quivering of a harp, the twinkling of a star. {At the last trump} (\en ti eschati salpiggi\). Symbolical, of course. See on ¯1Thessalonians:4:16; strkjv@Matthew:24:31|.
rwp@1Corinthians:15:54 @{Shall have put on} (\endustai\). First aorist middle subjunctive with \hotan\ whenever, merely indefinite future, no _futurum exactum_, merely meaning, "whenever shall put on," not "shall have put on." {Is swallowed up} (\katepoth\). First aorist passive indicative of \katapin\, old verb to drink down, swallow down. Perfective use of \kata-\ where we say "up," "swallow up." Timeless use of the aorist tense. Paul changes the active voice \katepien\ in strkjv@Isaiah:25:8| to the passive. Death is no longer victory. Theodotion reads the Hebrew verb (_bulla_, for _billa_,) as passive like Paul. It is the "final overthrow of the king of Terrors" (Findlay) as shown in strkjv@Hebrews:2:15|.
rwp@1Peter:5:7 @{Casting} (\epiripsantes\). First aorist active participle of \epiript\, old verb, to throw upon, in N.T. only here and strkjv@Luke:19:35| (casting their clothes on the colt), here from strkjv@Psalms:55:22|. For \merimna\ see strkjv@Matthew:6:25,31,34|. {He careth} (\auti melei\). Impersonal verb \melei\ (present active indicative) with dative \auti\, "it is a care to him." God does care (Luke:21:18|).
rwp@1Thessalonians:2:2 @{But having suffered before} (\alla propathontes\). Strong adversative \alla\, antithesis to \ken\. Appeal to his personal experiences in Thessalonica known to them ({as ye know}, \kaths oidate\). Second aorist active participle of \propasch\, old compound verb, but here alone in the N.T. The force of \pro-\ (before) is carried over to the next verb. The participle may be regarded as temporal (Ellicott) or concessive (Moffatt). {And been shamefully entreated in Philippi} (\kai hubristhentes en Philippois\). First aorist passive participle of \hubriz\, old verb, to treat insolently. "More than the bodily suffering it was the personal indignity that had been offered to him as a Roman citizen" (Milligan), for which account see strkjv@Acts:16:16-40|, an interesting example of how Acts and the Epistles throw light on each other. Luke tells how Paul resented the treatment accorded to him as a Roman citizen and here Paul shows that the memory still rankled in his bosom. {We waxed bold in our God} (\eparrsiasametha en ti thei hmn\). Ingressive first aorist middle of \parrsiazomai\, old deponent verb from \parrsia\ (full story, \pan-, rsia\). In his reply to Festus (Acts:26:26|) Paul uses \parrsiazomenos lal\, {being bold I speak}, while here he has {we waxed bold to speak} (\eparrsiasametha lalsai\). The insult in Philippi did not close Paul's mouth, but had precisely the opposite effect "in our God." It was not wild fanaticism, but determined courage and confidence in God that spurred Paul to still greater boldness in Thessalonica, {unto you} (\pros hums\), be the consequences what they might, {the gospel of God in much conflict}, (\to euaggelion tou theou en polli agni\). This figure of the athletic games (\agn\) may refer to outward conflict like strkjv@Phillipians:1:30| or inward anxiety (Colossians:2:1|). He had both in Thessalonica.
rwp@1Timothy:4:4 @{Creature} (\ktisma\). Late word from \ktiz\, result of creating. See strkjv@Genesis:1:31; strkjv@Mark:7:15; strkjv@Romans:14:14| for the idea stated. {To be rejected} (\apoblton\). Old verbal adjective in passive sense from \apoball\, to throw away, here only in N.T. {If it be received} (\lambanomenon\). "Being received." Present passive participle of \lamban\, in conditional sense, "with thanksgiving."
rwp@1Timothy:5:13 @{And withal} (\hama de kai\). See strkjv@Philemon:1:22| for this very phrase, "and at the same time also." Such young enrolled widows have other perils also. {They learn to be idle} (\argai manthanousin\). There is no \einai\ (to be) in the Greek. This very idiom without \einai\ after \manthan\ occurs in Plato and Dio Chrysostom, though unusual. \Argai\ (idle) is old adjective (\a\ privative and \ergon\, without work). See strkjv@Matthew:20:3; strkjv@Titus:1:12|. {Going about} (\perierchomenai\). Present middle participle of \perierchomai\, old compound verb. See strkjv@Acts:19:13| of strollers. {From house to house} (\tas oikias\). Literally "the houses," "wandering around the houses." Vivid picture of idle tattlers and gossipers. {But tattlers also} (\alla kai phluaroi\). Old word from \phlu\ (to boil up, to throw up bubbles, like blowing soap bubbles). Only here in N.T. \Phluare\ in strkjv@3John:1:10| only in N.T. {And busybodies} (\kai periergoi\). Old word (from \peri, ergon\), busy about trifles to the neglect of important matters. In N.T. only here and strkjv@Acts:19:19|. See strkjv@2Thessalonians:3:11| for \periergazomai\. {Things which they ought not} (\ta m deonta\). "The not necessary things," and, as a result, often harmful. See strkjv@Titus:1:11| \ha m dei\ (which things are not necessary).
rwp@2Corinthians:3:10 @{In this respect} (\en touti ti merei\). The glory on the face of Moses was temporary, though real, and passed away (verse 7|), a type of the dimming of the glory of the old dispensation by the brightness of the new. The moon makes a dim light after the sun rises, "is not glorified" (\ou dedoxastai\, perfect passive indicative of \doxaz\). {By reason of the glory that surpasseth} (\heineken ts huperballouss doxs\). The surpassing (\huper-ball\, throwing beyond) glory. Christ as the Sun of Righteousness has thrown Moses in the shade. Cf. the claims of superiority by Christ in strkjv@Matthew:5-7|.
rwp@2Corinthians:5:21 @{Him who knew no sin} (\ton m gnonta hamartian\). Definite claim by Paul that Jesus did not commit sin, had no personal acquaintance (\m gnonta\, second aorist active participle of \ginsk\) with it. Jesus made this claim for himself (John:8:46|). This statement occurs also in strkjv@1Peter:2:22; strkjv@Hebrews:4:15; strkjv@7:26; strkjv@1John:3:5|. Christ was and is "a moral miracle" (Bernard) and so more than mere man. {He made to be sin} (\hamartian epoisen\). The words "to be" are not in the Greek. "Sin" here is the substantive, not the verb. God "treated as sin" the one "who knew no sin." But he knew the contradiction of sinners (Hebrews:12:3|). We may not dare to probe too far into the mystery of Christ's suffering on the Cross, but this fact throws some light on the tragic cry of Jesus just before he died: "My God, My God, why didst thou forsake me?" (Matthew:27:46|). {That we might become} (\hina hmeis genmetha\). Note "become." This is God's purpose (\hina\) in what he did and in what Christ did. Thus alone can we obtain God's righteousness (Romans:1:17|).
rwp@2Corinthians:11:26 @{In journeyings} (\hodoiporiais\). Locative case of old word, only here in N.T. and strkjv@John:4:6|, from \hodoiporos\, wayfarer. {In perils} (\kindunois\). Locative case of \kindunos\, old word for danger or peril. In N.T. only this verse and strkjv@Romans:8:35|. The repetition here is very effective without the preposition \en\ (in) and without conjunctions (asyndeton). They are in contrasted pairs. The rivers of Asia Minor are still subject to sudden swellings from floods in the mountains. Cicero and Pompey won fame fighting the Cilician pirates and robbers (note \listn\, not \kleptn\, thieves, brigands or bandits on which see ¯Matthew:26:55|). The Jewish perils (\ek genous\, from my race) can be illustrated in strkjv@Acts:9:23,29; strkjv@13:50; strkjv@14:5; strkjv@17:5,13; strkjv@18:12; strkjv@23:12; strkjv@24:27|, and they were all perils in the city also. Perils from the Gentiles (\ex ethnn\) we know in Philippi (Acts:16:20|) and in Ephesus (Acts:19:23f.|). Travel in the mountains and in the wilderness was perilous in spite of the great Roman highways. {Among false brethren} (\en pseudadelphois\). Chapters strkjv@2Corinthians:10; 11| throw a lurid light on this aspect of the subject.
rwp@2Peter:2:6 @{Turning into ashes} (\tephrsas\). First aorist participle of \tephro\, late word from \tephra\, ashes (in Dio Cassius of an eruption of Vesuvius, Philo), here alone in N.T. {The cities of Sodom and Gomorrah} (\poleis Sodomn kai Gomorrs\). Genitive of apposition after \poleis\ (cities), though it makes sense as possessive genitive, for strkjv@Jude:1:7| speaks of the cities around these two. The third example, the cities of the plain. See strkjv@Genesis:19:24f|. {Condemned them} (\katekrinen\). First aorist active indicative of \katakrin\, still part of the protasis with \ei\. {With an overthrow} (\katastrophi\). Instrumental case or even dative like \thanati\ with \katakrin\ in strkjv@Matthew:20:18|. But Westcott and Hort reject the word here because not in B C Coptic. {Having made them} (\tetheiks\). Perfect active participle of \tithmi\. {An example} (\hupodeigma\). For which see strkjv@James:5:10; strkjv@John:13:15|. Cf. strkjv@1Peter:2:21|. {Unto those that should live ungodly} (\mellontn asebesin\). Rather, "unto ungodly men of things about to be" (see strkjv@Hebrews:11:20| for this use of \mellontn\). But Aleph A C K L read \asebein\ (present active infinitive) with \mellontn\=\asebsontn\ (future active participle of \asebe\), from which we have our translation.
rwp@2Timothy:2:14 @{That they strive not about words} (\m logomachein\). Word apparently coined by Paul from \logomachia\ (1Timothy:6:4| which see), a back formation in that case. A mere war of words displeases Paul. (Titus:3:9|). {Useful} (\chrsimon\). Late and rare word from \chraomai\, here only in N.T. {To the subverting} (\epi katastrophi\). Old word (from \katastreph\, to turn down or over), here only in N.T. (except strkjv@2Peter:2:6| in some MSS., not in Westcott and Hort)." Because of the overthrow" (result \epi\, not aim), useless for this reason. Such war of words merely upsets the hearers.
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:6:12 @{They stirred up the people} (\sunekinsan ton laon\). They shook the people together like an earthquake. First aorist active indicative of \sunkine\, to throw into commotion. Old verb, but here only in the N.T. The elders and the scribes (Pharisees) are reached, but no word about the Sadducees. This is the first record of the hostility of the masses against the disciples (Vincent). {Came upon him} (\epistantes\). Second aorist (ingressive) active participle of \ephistmi\. Rushed at him. {Seized} (\sunrpasan\). Effective aorist active of \sunarpaz\ as if they caught him after pursuit.
rwp@Acts:7:57 @{Stopped their ears} (\suneschon ta ta autn\). Second aorist active of \sunech\, to hold together. They held their ears together with their hands and affected to believe Stephen guilty of blasphemy (cf. strkjv@Matthew:26:65|). {Rushed upon him with one accord} (\hrmsan homothumadon ep' auton\). Ingressive aorist active indicative of \horma\, to rush impetuously as the hogs did down the cliff when the demons entered them (Luke:8:33|). No vote was taken by the Sanhedrin. No scruple was raised about not having the right to put him to death (John:8:31|). It may have taken place after Pilate's recall and before his successor came or Pilate, if there, just connived at such an incident that did not concern Rome. At any rate it was mob violence like modern lynching that took the law into the hands of the Sanhedrin without further formalities. {Out of the city} (\ek ts poles\). To keep from defiling the place with blood. But they sought to kill Paul as soon as they got him out of the temple area (Acts:21:30f.|). {Stoned} (\elithoboloun\). Imperfect active indicative of \lithobole\, began to stone, from \lithobolos\ (\lithos\, stone, \ball\, to throw), late Greek verb, several times in the N.T. as strkjv@Luke:13:34|. Stoning was the Jewish punishment for blasphemy (Leviticus:24:14-16|). {The witnesses} (\hoi martures\). The false testifiers against Stephen suborned by the Pharisees (Acts:6:11,13|). These witnesses had the privilege of casting the first stones (Deuteronomy:13:10; strkjv@17:7|) against the first witness for Christ with death (_martyr_ in our modern sense of the word). {At the feet of a young man named Saul} (\para tous podas neaniou kaloumenou Saulou\). Beside (\para\) the feet. Our first introduction to the man who became the greatest of all followers of Jesus Christ. Evidently he was not one of the "witnesses" against Stephen, for he was throwing no stones at him. But evidently he was already a leader in the group of Pharisees. We know from later hints from Saul (Paul) himself that he had been a pupil of Gamaliel (Acts:22:3|). Gamaliel, as the Pharisaic leader in the Sanhedrin, was probably on hand to hear the accusations against Stephen by the Pharisees. But, if so, he does not raise his voice against this mob violence. Saul does not seem to be aware that he is going contrary to the views of his master, though pupils often go further than their teachers.
rwp@Acts:8:9 @{Simon} (\Simn\). One of the common names (Josephus, _Ant_. XX. 7, 2) and a number of messianic pretenders had this name. A large number of traditions in the second and third centuries gathered round this man and Baur actually proposed that the Simon of the Clementine Homilies is really the apostle Paul though Paul triumphed over the powers of magic repeatedly (Acts:13:6-12; strkjv@19:11-19|), "a perfect absurdity" (Spitta, _Apostelgeschichte_, p. 149). One of the legends is that this Simon Magus of Acts is the father of heresy and went to Rome and was worshipped as a god (so Justin Martyr). But a stone found in the Tiber A.D. 1574 has an inscription to _Semoni Sanco Deo Fidio Sacrum_ which is (Page) clearly to Hercules, Sancus being a Sabine name for Hercules. This Simon in Samaria is simply one of the many magicians of the time before the later gnosticism had gained a foothold. "In his person Christianity was for the first time confronted with superstition and religious imposture, of which the ancient world was at this period full" (Furneaux). {Which beforetime used sorcery} (\prouprchen mageun\). An ancient idiom (periphrastic), the present active participle \mageun\ with the imperfect active verb from \prouparch\, the idiom only here and strkjv@Luke:23:12| in the N.T. Literally "Simon was existing previously practising magic." This old verb \mageu\ is from \magos\ (a \magus\, seer, prophet, false prophet, sorcerer) and occurs here alone in the N.T. {Amazed} (existann). Present active participle of the verb \existan\, later form of \existmi\, to throw out of position, displace, upset, astonish, chiefly in the Gospels in the N.T. Same construction as \mageun\. {Some great one} (\tina megan\). Predicate accusative of general reference (infinitive in indirect discourse). It is amazing how gullible people are in the presence of a manifest impostor like Simon. The Magi were the priestly order in the Median and Persian empires and were supposed to have been founded by Zoroaster. The word \magoi\ (magi) has a good sense in strkjv@Matthew:2:1|, but here and in strkjv@Acts:13:6| it has the bad sense like our "magic."
rwp@Acts:14:5 @{An onset} (\horm\). A rush or impulse as in strkjv@James:3:4|. Old word, but only twice in the N.T. (here and James). It probably denotes not an actual attack so much as the open start, the co-operation of both Jews and Gentiles (the disaffected portion), "with their rulers" (\sun tois archousin autn\), that is the rulers of the Jewish synagogue (13:27|). The city officials would hardly join in a mob like this, though Hackett and Rackham think that the city magistrates were also involved as in Antioch in Pisidia (13:50|). {To entreat them shamefully} (\hubrisai\). First aorist active infinitive of \hubriz\, old verb to insult insolently. See on ¯Matthew:22:6; strkjv@Luke:18:32|. {To stone} (\lithobolsai\). First aorist active infinitive of \lithobole\, late verb from \lithobolos\ (\lithos\, stone, \ball\, to throw) to pelt with stones, the verb used of the stoning of Stephen (7:58|). See on ¯Matthew:21:35|. The plan to stone them shows that the Jews were in the lead and followed by the Gentile rabble. "Legal proceedings having failed the only resource left for the Jews was illegal violence" (Rackham).
rwp@Acts:17:31 @{Inasmuch as} (\kathoti\). According as (\kata, hoti\). Old causal conjunction, but in N.T. only used in Luke's writings (Luke:1:7; strkjv@19:9; strkjv@Acts:2:45; strkjv@4:35; strkjv@17:31|). {Hath appointed a day} (\estsen hmeran\) First aorist active indicative of \histmi\, to place, set. God did set the day in his counsel and he will fulfil it in his own time. {Will judge} (\mellei krinein\). Rather, is going to judge, \mell\ and the present active infinitive of \krin\. Paul here quotes strkjv@Psalms:9:8| where \krinei\ occurs. {By the man whom he hath ordained} (\en andri hi hrisen\). Here he adds to the Psalm the place and function of Jesus Christ, a passage in harmony with Christ's own words in strkjv@Matthew:25|. \Hi\ (whom) is attracted from the accusative, object of \hrisen\ (first aorist active indicative of \horiz\) to the case of the antecedent \andri\. It has been said that Paul left the simple gospel in this address to the council of the Areopagus for philosophy. But did he? He skilfully caught their attention by reference to an altar to an Unknown God whom he interprets to be the Creator of all things and all men who overrules the whole world and who now commands repentance of all and has revealed his will about a day of reckoning when Jesus Christ will be Judge. He has preached the unity of God, the one and only God, has proclaimed repentance, a judgment day, Jesus as the Judge as shown by his Resurrection, great fundamental doctrines, and doubtless had much more to say when they interrupted his address. There is no room here for such a charge against Paul. He rose to a great occasion and made a masterful exposition of God's place and power in human history. {Whereof he hath given assurance} (\pistin paraschn\). Second aorist active participle of \parech\, old verb to furnish, used regularly by Demosthenes for bringing forward evidence. Note this old use of \pistis\ as conviction or ground of confidence (Hebrews:11:1|) like a note or title-deed, a conviction resting on solid basis of fact. All the other uses of \pistis\ grow out of this one from \peith\, to persuade. {In that he hath raised him from the dead} (\anastsas auton ek nekrn\). First aorist active participle of \anistmi\, causal participle, but literally, "having raised him from the dead." This Paul knew to be a fact because he himself had seen the Risen Christ. Paul has here come to the heart of his message and could now throw light on their misapprehension about "Jesus and the Resurrection" (verse 18|). Here Paul has given the proof of all his claims in the address that seemed new and strange to them.
rwp@Acts:18:10 @{Because I am with thee} (\dioti eg eimi meta sou\). Jesus had given this promise to all believers (Matthew:28:20|) and here he renews it to Paul. This promise changes Paul's whole outlook. Jesus had spoken to Paul before, on the way to Damascus (9:4|), in Jerusalem (22:17f.|), in Troas (16:9|), in great crises of his life. He will hear him again (23:11; strkjv@27:23|). Paul knows the voice of Jesus. {No man shall set on thee to harm thee} (\oudeis epithsetai soi tou kaksai se\). Future direct middle indicative of \epitithmi\, old and common verb, here in direct middle to lay or throw oneself upon, to attack. Jesus kept that promise in Corinth for Paul. \Tou kaksai\ is genitive articular infinitive of purpose of \kako\, to do harm to. Paul would now face all the rabbis without fear. {I have much people} (\laos estin moi polus\). Dative of personal interest. "There is to me much people," not yet saved, but who will be if Paul holds on. There is the problem for every preacher and pastor, how to win the elect to Christ.
rwp@Acts:22:23 @{As they cried out} (\kraugazontn autn\). Genitive absolute with present active participle of \kraugaz\, a rare word in the old Greek from \kraug\ (a cry). See on ¯Matthew:12:19|. Two other genitive absolutes here, \rhiptountn\ (throwing off, present active participle, frequent active variation of \rhipt\) and \ballontn\ (present active participle of \ball\, flinging). These present participles give a lively picture of the uncontrolled excitement of the mob in their spasm of wild rage.
rwp@Acts:27:1 @{That we should sail} (\tou apoplein hmas\). This genitive articular infinitive with \ekrith\ like the LXX construction translating the Hebrew infinitive construct is awkward in Greek. Several similar examples in strkjv@Luke:17:1; strkjv@Acts:10:25; strkjv@20:3| (Robertson, _Grammar_, p. 1068). Luke alone uses this old verb in N.T. He uses nine compounds of \ple\, to sail. Note the reappearance of "we" in the narrative. It is possible, of course, that Luke was not with Paul during the series of trials at Caesarea, or at least, not all the time. But it is natural for Luke to use "we" again because he and Aristarchus are travelling with Paul. In Caesarea Paul was the centre of the action all the time whether Luke was present or not. The great detail and minute accuracy of Luke's account of this voyage and shipwreck throw more light upon ancient seafaring than everything else put together. Smith's _Voyage and Shipwreck of St. Paul_ is still a classic on the subject. Though so accurate in his use of sea terms, yet Luke writes like a landsman, not like a sailor. Besides, the character of Paul is here revealed in a remarkable fashion. {They delivered} (\paredidoun\). Imperfect active \mega\ form rather than the old \-mi\ form \paredidosan\ as in strkjv@4:33|, from \paradidmi\. Perhaps the imperfect notes the continuance of the handing over. {Certain other prisoners} (\tinas heterous desmtas\). Bound (\desmtas\) like Paul, but not necessarily appellants to Caesar, perhaps some of them condemned criminals to amuse the Roman populace in the gladiatorial shows, most likely pagans though \heterous\ does not have to mean different kind of prisoners from Paul. {Of the Augustan band} (\speirs Sebasts\). Note Ionic genitive \speirs\, not \speiras\. See on ¯Matthew:27:1; strkjv@Acts:10:1|. \Cohortis Augustae\. We do not really know why this cohort is called "Augustan." It may be that it is part of the imperial commissariat (_frumentarii_) since Julius assumes chief authority in the grain ship (verse 11|). These legionary centurions when in Rome were called _peregrini_ (foreigners) because their work was chiefly in the provinces. This man Julius may have been one of them.
rwp@Acts:27:22 @{And now} (\kai ta nun\). Accusative plural neuter article of general reference in contrast with \men\ in verse 21|. Paul shows modesty (Bengel) in the mild contrast. {No loss of life} (\apobol psuchs oudemia\). Old word from \apoball\, to throw away, only twice in N.T. strkjv@Romans:11:15| (rejection) and here. He had foretold such loss of life as likely (verse 10|), but he now gives his reason for his changed view.
rwp@Ephesians:4:14 @{That we may be no longer children} (\hina mketi men npioi\). Negative final clause with present subjunctive. Some Christians are quite content to remain "babes" in Christ and never cut their eye-teeth (Hebrews:5:11-14|), the victims of every charlatan who comes along. {Tossed to and fro} (\kludnizomenoi\). Present passive participle of \kludnizomai\, late verb from \kludn\ (wave, strkjv@James:1:6|), to be agitated by the waves, in LXX, only here in N.T. One example in Vettius Valens. {Carried about} (\peripheromenoi\). Present passive participle of \peripher\, old verb, to carry round, whirled round "by every wind (\anemi\, instrumental case) of teaching." In some it is all wind, even like a hurricane or a tornado. If not anchored by full knowledge of Christ, folks are at the mercy of these squalls. {By the sleight} (\en ti kubii\). "In the deceit," "in the throw of the dice" (\kubia\, from \kubos\, cube), sometimes cheating. {In craftiness} (\en panourgii\). Old word from \panourgos\ (\pan, ergon\, any deed, every deed), cleverness, trickiness. {After the wiles of error} (\pros tn methodian ts plans\). \Methodia\ is from \methodeu\ (\meta, hodos\) to follow after or up, to practise deceit, and occurs nowhere else (Ephesians:4:13; strkjv@6:11|) save in late papyri in the sense of method. The word \plans\ (wandering like our "planet") adds to the evil idea in the word. Paul has covered the whole ground in this picture of Gnostic error.
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:6:16 @{Taking up} (\analabontes\). See verse 13|. {The shield of faith} (\ton thureon ts pistes\). Late word in this sense a large stone against the door in Homer, from \thura\, door, large and oblong (Latin _scutum_), \aspis\ being smaller and circular, only here in N.T. {To quench} (\sbesai\). First aorist active infinitive of \sbennumi\, old word, to extinguish (Matthew:12:20|). {All the fiery darts} (\panta ta bel ta pepurmena\). \Belos\ is an old word for missile, dart (from \ball\, to throw), only here in N.T. \Pepurmena\ is perfect passive participle of \puro\, old verb, to set on fire, from \pur\ (fire). These darts were sometimes ablaze in order to set fire to the enemies' clothing or camp or homes just as the American Indians used to shoot poisoned arrows.
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@Hebrews:10:35 @{Cast not away therefore your boldness} (\m apobalte oun tn parrsian humn\). Prohibition with \m\ and the second aorist active subjunctive of \apoball\. Old verb to throw away from one as worthless, only twice in the N.T., here in a figurative sense and strkjv@Mark:10:50| in a literal sense (garment by Bartimaeus). The Jewish Christians in question were in peril of a panic and of stampeding away from Christ. Recall \katechmen\ in verse 23|.
rwp@James:3:5 @{A little member} (\mikron melos\). \Melos\ is old and common word for members of the human body (1Corinthians:12:12, etc.; strkjv@Romans:6:13|, etc.). {Boasteth great things} (\megala auchei\). Present active indicative of \auche\, old verb, here only in N.T. The best MSS. here separate \megala\ from \auche\, though \megalauche\ does occur in Aeschylus, Plato, etc. \Megala\ is in contrast with \mikron\. {How much--how small} (\hlikon--hlikn\). The same relative form for two indirect questions together, "What-sized fire kindles what-sized forest?" For double interrogatives see strkjv@Mark:15:24|. The verb \anaptei\ is present active indicative of \anapt\, to set fire to, to kindle (Luke:12:49|, only other N.T. example except some MSS. in strkjv@Acts:28:2|). \Huln\ is accusative case, object of \anaptei\, and occurs here only in N.T., though old word for forest, wood. Forest fires were common in ancient times as now, and were usually caused by small sparks carelessly thrown.
rwp@James:5:20 @{Let him know} (\ginsket\). Present active imperative third person singular of \ginsk\, but Westcott and Hort read \ginskete\ (know ye) after B. In either case it is the conclusion of the condition in verse 19|. {He which converteth} (\ho epistrepsas\). First aorist active articular participle of \epistreph\ of verse 19|. {From the error} (\ek plans\). "Out of the wandering" of verse 19| (\plan\, from which \plana\ is made). See strkjv@1John:4:6| for contrast between "truth" and "error." {A soul from death} (\psuchn ek thanatou\). The soul of the sinner (\hamartlon\) won back to Christ, not the soul of the man winning him. A few MSS. have \autou\ added (his soul), which leaves it ambiguous, but \autou\ is not genuine. It is ultimate and final salvation here meant by the future (\ssei\). {Shall cover a multitude of sins} (\kalupsei plthos hamartin\). Future active of \kalupt\, old verb, to hide, to veil. But whose sins (those of the converter or the converted)? The Roman Catholics (also Mayor and Ropes) take it of the sins of the converter, who thus saves himself by saving others. The language here will allow that, but not New Testament teaching in general. It is apparently a proverbial saying which Resch considers one of the unwritten sayings of Christ (Clem. Al. _Paed_. iii. 12). It occurs also in strkjv@1Peter:4:8|, where it clearly means the sins of others covered by love as a veil thrown over them. The saying appears also in strkjv@Proverbs:10:12|: "Hatred stirs up strife, but love hides all transgressions"--that is "love refuses to see faults" (Mayor admits). That is undoubtedly the meaning in strkjv@1Peter:4:8; strkjv@James:5:20|.
rwp@John:1:15 @{Beareth witness} (\marturei\). Historical (dramatic) present indicative of this characteristic word in John (cf. strkjv@1:17f.|). See strkjv@1:32,34| for historical examples of John's witness to Christ. This sentence is a parenthesis in Westcott and Hort's text, though the Revised Version makes a parenthesis of most of verse 14|. The witness of John is adduced in proof of the glory full of grace and truth already claimed for the Incarnate Logos. {Crieth} (\kekragen\). Second perfect active indicative of \kraz\, old verb for loud crying, repeated in dramatic form again for emphasis recalling the wonderful Voice in the wilderness which the Beloved Disciple can still hear echoing through the years. {This was} (\houtos n\). Imperfect indicative where John throws the tense back in past time when he looked forward to the coming of the Messiah as in strkjv@Acts:3:10| where we should prefer "is" (\estin\). Gildersleeve (_Syntax_, p. 96) calls this the "imperfect of sudden appreciation of the real state of things." {Of whom I said} (\hon eipon\). But B C and a corrector of Aleph (Westcott and Hort) have \ho eipn\ "the one who said," a parenthetical explanation about the Baptist, not the words of the Baptist about Christ. {After me} (\opis mou\). See also strkjv@1:27|. Later in time John means. He described "the Coming One" (\ho erchomenos\) before he saw Jesus. The language of John here is precisely that in strkjv@Matthew:3:11| \ho opis mou erchomenos\ (cf. strkjv@Mark:1:7|). The Beloved Disciple had heard the Baptist say these very words, but he also had the Synoptic Gospels. {Is become} (\gegonen\). Second perfect active indicative of \ginomai\. It is already an actual fact when the Baptist is speaking. {Before me} (\emprosthen mou\). In rank and dignity, the Baptist means, \ho ischuroteros mou\ "the one mightier than I" (Mark:1:7|) and \ischuroteros mou\ "mightier than I" (Matthew:3:11|). In strkjv@John:3:28| \emprosthen ekeinou\ (before him, the Christ) does mean priority in time, but not here. This superior dignity of the Messiah John proudly recognizes always (John:3:25-30|). {For he was before me} (\hoti prtos mou n\). Paradox, but clear. He had always been (\n imperfect\) before John in his Pre-incarnate state, but "after" John in time of the Incarnation, but always ahead of John in rank immediately on his Incarnation. \Prtos mou\ (superlative with ablative) occurs here when only two are compared as is common in the vernacular _Koin_. Songs:the Beloved Disciple came first (\prtos\) to the tomb, ahead of Peter (20:4|). Songs:also \prton humn\ in strkjv@15:18| means "before you" as if it were \proteron humn\. Verse 30| repeats these words almost exactly.
rwp@John:1:19 @{And this is the witness of John} (\kai haut estin h marturia tou Ianou\). He had twice already alluded to it (verses 7f., 15|) and now he proceeds to give it as the most important item to add after the Prologue. Just as the author assumes the birth narratives of Matthew and Luke, so he assumes the Synoptic accounts of the baptism of Jesus by John, but adds various details of great interest and value between the baptism and the Galilean ministry, filling out thus our knowledge of this first year of the Lord's ministry in various parts of Palestine. The story in John proceeds along the same lines as in the Synoptics. There is increasing unfolding of Christ to the disciples with increasing hostility on the part of the Jews till the final consummation in Jerusalem. {When the Jews sent unto him} (\hote apesteilan pros auton hoi Ioudaioi\). John, writing in Ephesus near the close of the first century long after the destruction of Jerusalem, constantly uses the phrase "the Jews" as descriptive of the people as distinct from the Gentile world and from the followers of Christ (at first Jews also). Often he uses it of the Jewish leaders and rulers in particular who soon took a hostile attitude toward both John and Jesus. Here it is the Jews from Jerusalem who sent (\apesteilan\, first aorist active indicative of \apostell\). {Priests and Levites} (\hiereis kai Leueitas\). Sadducees these were. Down below in verse 24| the author explains that it was the Pharisees who sent the Sadducees. The Synoptics throw a flood of light on this circumstance, for in strkjv@Matthew:3:7| we are told that the Baptist called the Pharisees and Sadducees "offspring of vipers" (Luke:3:7|). Popular interest in John grew till people were wondering "in their hearts concerning John whether haply he were the Christ" (Luke:3:15|). Songs:the Sanhedrin finally sent a committee to John to get his own view of himself, but the Pharisees saw to it that Sadducees were sent. {To ask him} (\hina ertssin auton\). Final \hina\ and the first aorist active subjunctive of \erta\, old verb to ask a question as here and often in the _Koin_ to ask for something (John:14:16|) like \aite\. {Who art thou?} (\su tis ei;\). Direct question preserved and note proleptic position of \su\, "Thou, who art thou?" The committee from the Sanhedrin put the question sharply up to John to define his claims concerning the Messiah.
rwp@John:5:3 @{In these} (\en tautais\). In these five porches. {Lay} (\katekeito\). Imperfect middle of \katakeimai\, to lie down, singular number because \plthos\ (multitude) is a collective substantive. {Withered} (\xrn\). Old adjective \xros\ for dry, wasted as the hand (Matthew:12:10|). The oldest and best manuscripts omit what the Textus Receptus adds here "waiting for the moving of the water" (\ekdechomenon tn tou hudatos kinsin\), a Western and Syrian addition to throw light on the word \tarachthi\ (is troubled) in verse 7|.
rwp@John:5:7 @{When the water is troubled} (\hotan tarachthi to hudr\). Indefinite temporal clause with \hotan\ and the first aorist passive subjunctive of \tarass\, old verb to agitate (Matthew:2:3|). The popular belief was that, at each outflow of this intermittent spring, there was healing power in the water for the first one getting in. {To put me into the pool} (\hina bali me eis tn kolumbthran\). Final use of \hina\ and the second aorist active subjunctive of \ball\, "that he throw me in" quickly before any one else. For this use of \ball\ see strkjv@Mark:7:30; strkjv@Luke:16:20|. {But while I am coming} (\en hi de erchomai\). Temporal use of the relative, "in which time" (\chroni\ or \kairi\ understood). \Eg\ (I) is emphatic.
rwp@John:7:4 @{In secret} (\en krupti\). See strkjv@Matthew:6:4,6| for this phrase. {Openly} (\en parrsii\). "In public" (\pn, rsis\, telling it all). See on ¯Matthew:8:32|. Common in John (7:13,26; strkjv@10:24; strkjv@16:25,29; strkjv@18:20|; here again contrasted with \en krupti\). It is wise advice in the abstract that a public teacher must allow inspection of his deeds, but the motive is evil. They might get Jesus into trouble. \If thou doest these things\ (\ei tauta poieis\). This condition of the first class assumes the reality of the deeds of Jesus, but the use of the condition at all throws doubt on it all as in strkjv@Matthew:4:3,6|. {Manifest thyself} (\phanerson seauton\). First aorist active imperative of \phanero\. {To the world} (\ti kosmi\). Not just to "thy disciples," but to the public at large as at the feast of tabernacles. See strkjv@8:26; strkjv@14:22| for this use of \kosmos\.
rwp@John:9:18 @{The Jews} (\hoi Ioudaioi\). Probably the incredulous and hostile section of the Pharisees in verse 16| (cf. strkjv@5:10|). {Did not believe} (\ouk episteusan\). The facts told by the man, "that he had been blind and had received his sight" (\hoti n tuphlos kai aneblepsen\), conflicted with their theological views of God and the Sabbath. Songs:they refused belief "until they called the parents" (\hes hotou ephnsan tous goneis\). Usual construction of \hes hotou\ ( = until which time, like \hes\ alone) with aorist active indicative of \phne\, old verb from \phn\ (voice, sound). They called out loud for his parents to throw light on this grave problem to cover up their own stupidity.
rwp@John:12:3 @{A pound} (\litran\). Latin _libra_, late _Koin_ (Polybius, Plutarch) word with weight of 12 ounces, in N.T. only here and strkjv@19:39|. Mark (Mark:14:3|) and Matthew (Matthew:26:7|) have alabaster cruse. {Of ointment of spikenard} (\murou nardou pistiks\). "Of oil of nard." See already strkjv@11:2| for \murou\ (also strkjv@Matthew:26:7|). Nard is the head or spike of an East Indian plant, very fragrant. Occurs also in strkjv@Mark:14:3|. \Pistiks\ here and in strkjv@Mark:14:3| probably means genuine (\pistikos\, from \pistos\, reliable). Only two instances in the N.T. {Very precious} (\polutimou\). Old compound adjective (\polus\, much, \tim\), in N.T. only here, strkjv@Matthew:13:46; strkjv@1Peter:1:7|. Mark has \polutelous\ (very costly). Matthew (Matthew:26:7|) has here \barutimou\ of weighty value (only N.T. instance). {Anointed} (\leipsen\). First aorist active indicative of \aleiph\, old word (Mark:16:1|). {The feet} (\tous podas\). Mark (Mark:14:3|) and Matthew (Matthew:26:7|) have "his head." Why not both, though neither Gospel mentions both? The Latin MS. _fuldensis_ and the Syriac Sinatic do give both head and feet here. {Wiped} (\exemaxen\). First aorist active indicative of \ekmass\, old verb to wipe off already in strkjv@11:2; strkjv@Luke:7:38,44|. {With her hair} (\tais thrixin auts\). Instrumental plural. It is this item that is relied on largely by those who identify Mary of Bethany with the sinful woman in Luke 7 and with Mary Magdalene. It is no doubt true that it was usually considered immodest for a woman to wear her hair loose. But it is not impossible that Mary of Bethany in her carefully planned love-offering for Jesus on this occasion was only glad to throw such a punctilio to the winds. Such an act on this occasion does not brand her a woman of loose character. {Was filled with the odour of the ointment} (\eplrth ek ts osms tou murou\). Effective first aorist passive of \plro\ and a natural result.
rwp@John:18:22 @{When he had said this} (\tauta autou eipontos\). Genitive absolute of second aorist active participle of \eipon\, to say. {Standing by} (\parestks\). Perfect active (intransitive) participle of \paristmi\ (transitive), to place beside. One of the temple police who felt his importance as protector of Annas. {Struck Jesus with his hand} (\edken rapisma ti Isou\). Late word \rapisma\ is from \rapiz\, to smite with a rod or with the palm of the hand (Matthew:26:67|). It occurs only three times in the N.T. (Mark:14:65; strkjv@John:18:22; strkjv@19:3|), in each of which it is uncertain whether the blow is with a rod or with the palm of the hand (probably this, a most insulting act). The papyri throw no real light on it. "He gave Jesus a slap in the face." Cf. strkjv@2Corinthians:11:20|. {So} (\houts\). As Jesus had done in verse 21|, a dignified protest in fact by Jesus.
rwp@Luke:4:29 @{They rose up and cast him forth} (\anastantes exebalon\). Second aorist ingressive active participle and second aorist effective active indicative. A movement towards lynching Jesus. {Unto the brow of the hill} (\hos ophruos tou orous\). Eyebrow (\ophrus\), in Homer, then any jutting prominence. Only here in the N.T. Hippocrates speaks of the eyebrow hanging over. {Was built} (\ikodomto\). Past perfect indicative, stood built. {That they might throw him down headlong} (\hste katakrmnisai auton\). Neat Greek idiom with \hste\ for intended result, "so as to cast him down the precipice." The infinitive alone can convey the same meaning (Matthew:2:2; strkjv@20:28; strkjv@Luke:2:23|). \Krmnos\ is an overhanging bank or precipice from \kremannumi\, to hang. \Kata\ is down. The verb occurs in Xenophon, Demosthenes, LXX, Josephus. Here only in the N.T. At the southwest corner of the town of Nazareth such a cliff today exists overhanging the Maronite convent. Murder was in the hearts of the people. By pushing him over they hoped to escape technical guilt.
rwp@Luke:4:35 @{Had thrown him down in the midst} (\rhipsan auton eis to meson\). First aorist (effective) participle of \rhipt\, an old verb with violent meaning, to fling, throw, hurl off or down. {Having done him no hurt} (\mden blapsan auton\). Luke as a physician carefully notes this important detail not in Mark. \Blapt\, to injure, or hurt, occurs in the N.T. only here and in strkjv@Mark:16:18|, though a very common verb in the old Greek.
rwp@Luke:5:3 @{To put out a little} (\epanagagein oligon\). Second aorist infinitive of the double compound verb \ep-an-ag\, found in Xenophon and late Greek writers generally. Only twice in the N.T. In strkjv@Matthew:21:18| in the sense of leading back or returning and here in the sense of leading a ship up upon the sea, to put out to sea, a nautical term. {Taught} (\edikasken\). Imperfect active, picturing Jesus teaching from the boat in which he was seated and so safe from the jam of the crowd. "Christ uses Peter's boat as a pulpit whence to throw the net of the Gospel over His hearers" (Plummer).
rwp@Luke:6:45 @{Bringeth forth} (\propherei\). In a similar saying repeated later. strkjv@Matthew:12:34f.| has the verb \ekballei\ (throws out, casts out), a bolder figure. "When men are natural, heart and mouth act in concert. But otherwise the mouth sometimes professes what the heart does not feel" (Plummer).
rwp@Luke:8:16 @{When he hath lighted a lamp} (\luchnon hapsas\). It is a portable lamp (\luchnon\) that one lights (\hapsas\ aorist active participle of \hapt\, to kindle, fasten to, light). {With a vessel} (\skeuei\, instrumental case of \skeuos\). Here strkjv@Mark:4:21| has the more definite figure "under the bushel" as has strkjv@Matthew:5:15|. {Under the bed} (\hupokat klins\). Here strkjv@Mark:4:21| has the regular \hupo tn klinn\ instead of the late compound \hupokat\. Ragg notes that Matthew distributes the sayings of Jesus given here by strkjv@Luke:8:16-18; strkjv@Mark:4:21-25| concerning the parable of the lamp and gives them in three separate places (Matthew:5:15; strkjv@10:26; strkjv@13:12|). That is true, but it does not follow that Mark and Luke have bunched together separate sayings or that Matthew has scattered sayings delivered only on one occasion. One of the slowest lessons for some critics to learn is that Jesus repeated favourite sayings on different occasions and in different groupings just as every popular preacher and teacher does today. See on ¯Mark:4:21| for further discussion of the lamp and stand. {May see the light} (\Blepsin to phs\). In strkjv@Matthew:5:16| Jesus has it "may see your good works." The purpose of light is to let one see something else, not the light. Note present subjunctive (\blepsin\), linear action "Jesus had kindled a light within them. They must not hide it, but must see that it spreads to others" (Plummer). The parable of the lamp throws light on the parable of the sower.
rwp@Luke:9:12 @{To wear away} (\klinein\). Old verb usually transitive, to bend or bow down. Many compounds as in English decline, incline, recline, clinic (\klin\, bed), etc. Luke alone in the N.T. uses it intransitively as here. The sun was turning down towards setting. {Lodge} (\katalussin\). First aorist active subjunctive of \katalu\, a common verb, to dissolve, destroy, overthrow, and then of travellers to break a journey, to lodge (\kataluma\, inn, strkjv@Luke:2:7|). Only here and strkjv@19:7| in the N.T. in this sense. {Get victuals} (\heursin episitismon\). Ingressive aorist active of \heurisk\, very common verb. {Victuals} (\episitismon\, from \episitizomai\, to provision oneself, \sitiz\, from \siton\, wheat) only here in the N.T., though common in ancient Greek, especially for provisions for a journey (snack). See on ¯Mark:6:32-44; strkjv@Matthew:14:13-21| for discussion of details.
rwp@Luke:12:5 @{Whom ye shall fear} (\tina phobthte\). First aorist passive subjunctive deliberative retained in the indirect question. \Tina\ is the accusative, the direct object of this transitive passive verb (note \apo\ in verse 4|). {Fear him who} (\phobthte ton\). First aorist passive imperative, differing from the preceding form only in the accent and governing the accusative also. {After he hath killed} (\meta to apokteinai\). Preposition \meta\ with the articular infinitive. Literally, "After the killing" (first aorist active infinitive of the common verb \apoktein\, to kill. {Into hell} (\eis tn geennan\). See on ¯Matthew:5:22|. Gehenna is a transliteration of _Ge-Hinnom_, Valley of Hinnon where the children were thrown on to the red-hot arms of Molech. Josiah (2Kings:23:10|) abolished these abominations and then it was a place for all kinds of refuse which burned ceaselessly and became a symbol of punishment in the other world. {This one fear} (\touton phobthte\). As above.
rwp@Luke:16:1 @{Unto the disciples} (\kai pros tous mathtas\). The three preceding parables in chapter 15 exposed the special faults of the Pharisees, "their hard exclusiveness, self-righteousness, and contempt for others" (Plummer). This parable is given by Luke alone. The \kai\ (also) is not translated in the Revised Version. It seems to mean that at this same time, after speaking to the Pharisees (chapter 15), Jesus proceeds to speak a parable to the disciples (16:1-13|), the parable of the Unjust Steward. It is a hard parable to explain, but Jesus opens the door by the key in verse 9|. {Which had a steward} (\hos ichen oikonomon\). Imperfect active, continued to have. Steward is house-manager or overseer of an estate as already seen in strkjv@Luke:12:42|. {Was accused} (\dieblth\). First aorist indicative passive, of \diaball\, an old verb, but here only in the N.T. It means to throw across or back and forth, rocks or words and so to slander by gossip. The word implies malice even if the thing said is true. The word \diabolos\ (slanderer) is this same root and it is used even of women, she-devils (1Timothy:3:11|). {That he was wasting} (\hs diaskorpizn\). For the verb see on ¯15:13|. The use of \hs\ with the participle is a fine Greek idiom for giving the alleged ground of a charge against one. {His goods} (\ta huparchonta autou\). "His belongings," a Lukan idiom.
rwp@Luke:17:2 @{It were well for him} (\lusitelei auti\). An old word, but only here in the N.T., from \lusitels\ and this from \lu\, to pay, and \ta tel\, the taxes. Songs:it pays the taxes, it returns expenses, it is profitable. Literally here, "It is profitable for him" (dative case, \auti\). Matthew has \sumpherei\ (it is advantageous, bears together for). {If a millstone were hanged} (\ei lithos mulikos perikeitai\). Literally, "if a millstone is hanged." Present passive indicative from \perikeimai\ (to lie or be placed around). It is used as a perfect passive of \peritithmi\. Songs:it is a first-class condition, determined as fulfilled, not second-class as the English translations imply. \Mulikos\ is simply a stone (\lithos\), belonging to a mill. Here only in the text of Westcott and Hort, not in strkjv@Mark:9:42| which is like strkjv@Matthew:18:6| \mulos onikos\ where the upper millstone is turned by an ass, which see. {Were thrown} (\erriptai\). Perfect passive indicative from \rhipt\, old verb. Literally, is thrown or has been thrown or cast or hurled. Mark has \bebltai\ and Matthew \katapontisthi\, which see, all three verbs vivid and expressive. Rather than (\\). The comparative is not here expressed before \\ as one would expect. It is implied in \lusitelei\. See the same idiom in strkjv@Luke:15:7|.
rwp@Luke:20:6 @{Will stone us} (\katalithasei\). Late verb and here only in the N.T. Literally, will throw stones down on us, stone us down, overwhelm us with stones. {They be persuaded} (\pepeismenos estin\). Periphrastic perfect passive indicative of \peith\, to persuade, a settled state of persuasion, "is persuaded" (no reason for use of "be" here). {That John was a prophet} (\Iann prophtn einai\). Accusative and infinitive in indirect assertion.
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:22:41 @{About a stone's throw} (\hsei lithou boln\). Accusative of extent of space. Luke does not tell of leaving eight disciples by the entrance to Gethsemane nor about taking Peter, James, and John further in with him. {Kneeled down} (\theis ta gonata\). Second aorist active participle from \tithmi\. strkjv@Mark:14:35| says "fell on the ground" and strkjv@Matthew:26:39| "fell on his face." All could be true at different moments. {Prayed} (\prosucheto\). Imperfect middle, was praying, kept on praying.
rwp@Mark:1:26 @{Tearing him} (\sparaxan auton\). Margin, {convulsing him} like a spasm. Medical writers use the word for the rotating of the stomach. strkjv@Luke:4:35| adds "when the demon had thrown him down in the midst." Mark mentions the "loud voice" (\phoni megali\), a screech, in fact. It was a moment of intense excitement.
rwp@Mark:6:3 @{Is not this the carpenter?} (\Ouch houtos estin ho tektn;\). strkjv@Matthew:13:55| calls him "the carpenter's son" (\ho tou tektonos huios\). He was both. Evidently since Joseph's death he had carried on the business and was "the carpenter" of Nazareth. The word \tektn\ comes from \tekein, tikt\, to beget, create, like \techn\ (craft, art). It is a very old word, from Homer down. It was originally applied to the worker in wood or builder with wood like our carpenter. Then it was used of any artisan or craftsman in metal, or in stone as well as in wood and even of sculpture. It is certain that Jesus worked in wood. Justin Martyr speaks of ploughs, yokes, et cetera, made by Jesus. He may also have worked in stone and may even have helped build some of the stone synagogues in Galilee like that in Capernaum. But in Nazareth the people knew him, his family (no mention of Joseph), and his trade and discounted all that they now saw with their own eyes and heard with their own ears. This word carpenter "throws the only flash which falls on the continuous tenor of the first thirty years from infancy to manhood, of the life of Christ" (Farrar). That is an exaggeration for we have strkjv@Luke:2:41-50| and "as his custom was" (Luke:4:16|), to go no further. But we are grateful for Mark's realistic use of \tektn\ here. {And they were offended in him} (\kai eskandalizonto en auti\). Songs:exactly strkjv@Matthew:13:56|, {were made to stumble in him}, trapped like game by the \skandalon\ because they could not explain him, having been so recently one of them. "The Nazarenes found their stumbling block in the person or circumstances of Jesus. He became--\petra skandalou\ (1Peter:2:7,8; strkjv@Romans:9:33|) to those who disbelieved" (Swete). Both Mark and strkjv@Matthew:13:57|, which see, preserve the retort of Jesus with the quotation of the current proverb about a prophet's lack of honour in his own country. strkjv@John:4:44| quoted it from Jesus on his return to Galilee long before this. It is to be noted that Jesus here makes a definite claim to being a prophet (\prophts\, forspeaker for God), a seer. He was much more than this as he had already claimed to be Messiah (John:4:26; strkjv@Luke:4:21|), the Son of man with power of God (Mark:1:10; strkjv@Matthew:9:6; strkjv@Luke:5:24|), the Son of God (John:5:22|). They stumble at Jesus today as the townspeople of Nazareth did. {In his own house} (\en ti oikii autou\). Also in strkjv@Matthew:13:57|. This was the saddest part of it all, that his own brothers in his own home disbelieved his Messianic claims (John:7:5|). This puzzle was the greatest of all.
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:12:15 @{Knowing their hypocrisy} (\eids autn tn hupocrisin\). strkjv@Matthew:22:18| has "perceived their wickedness" (\gnous tn ponrian autn\) while strkjv@Luke:20:23| says, "perceived their craftiness" (\katanosas autn tn panourgian\). Each of these words throws a flash-light on the spirit and attitude of these young men. They were sly, shrewd, slick, but they did not deceive Jesus with their pious palaver. See on Matthew for further details.
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@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:4:5 @{Then the devil taketh him} (\tote paralambanei auton ho diabolos\). Matthew is very fond of this temporal adverb (\tote\). See already strkjv@2:7; strkjv@3:13; strkjv@4:1,5|. Note historic present with vivid picturesqueness. Luke puts this temptation third, the geographical order. But was the person of Christ allowed to be at the disposal of the devil during these temptations? Alford so holds. {On the pinnacle of the temple} (\epi to pterugion tou hierou\). Literally "wing:" the English word "pinnacle" is from the Latin _pinnaculum_, a diminutive of _pinna_ (wing). "_The temple_" (\tou hierou\) here includes the whole temple area, not just the sanctuary (\ho naos\), the Holy Place and Most Holy Place. It is not clear what place is meant by "wing." It may refer to Herod's royal portico which overhung the Kedron Valley and looked down some four hundred and fifty feet, a dizzy height (Josephus, _Ant_. XV. xi. 5). This was on the south of the temple court. Hegesippus says that James the Lord's brother was later placed on the wing of the temple and thrown down therefrom.
rwp@Matthew:4:18 @{Casting a net into the sea} (\ballantas amphiblstron eis tn thalassan\). The word here for net is a casting-net (compare \amphiball\ in strkjv@Mark:1:16|, casting on both sides). The net was thrown over the shoulder and spread into a circle (\amphi\). In strkjv@4:20| and strkjv@4:21| another word occurs for nets (\diktua\), a word used for nets of any kind. The large drag-net (\sagn\) appears in strkjv@Matthew:13:47|.
rwp@Matthew:7:3 @{The mote} (\to karphos\). Not dust, but a piece of dried wood or chaff, splinter (Weymouth, Moffatt), speck (Goodspeed), a very small particle that may irritate. {The beam} (\tn dokon\). A log on which planks in the house rest (so papyri), joist, rafter, plank (Moffatt), pole sticking out grotesquely. Probably a current proverb quoted by Jesus like our people in glass houses throwing stones. Tholuck quotes an Arabic proverb: "How seest thou the splinter in thy brother's eye, and seest not the cross-beam in thine eye?"
rwp@Matthew:9:36 @{Were distressed and scattered} (\san eskulmenoi kai erimmenoi\). Periphrastic past perfect indicative passive. A sad and pitiful state the crowds were in. Rent or mangled as if by wild beasts. \Skull\ occurs in the papyri in sense of plunder, concern, vexation. "Used here of the common people, it describes their religious condition. They were harassed, importuned, bewildered by those who should have taught them; hindered from entering into the kingdom of heaven (23:13|), laden with the burdens which the Pharisees laid upon them (23:3|). \Erimmenoi\ denotes men cast down and prostrate on the ground, whether from drunkenness, Polyb. v. 48.2, or from mortal wounds" (Allen): This perfect passive participle from \rhipt\, to throw down. The masses were in a state of mental dejection. No wonder that Jesus was moved with compassion (\esplagchnisth\).
rwp@Matthew:13:3 @{Many things in parables} (\polla en parabolais\). It was not the first time that Jesus had used parables, but the first time that he had spoken so many and some of such length. He will use a great many in the future as in Luke 12 to 18 and Matt. 24 and 25. The parables already mentioned in Matthew include the salt and the light (5:13-16|), the birds and the lilies (6:26-30|), the splinter and the beam in the eye (7:3-5|), the two gates (7:13f.|), the wolves in sheep's clothing (7:15|), the good and bad trees (7:17-19|), the wise and foolish builders (7:24-27|), the garment and the wineskins (9:16f.|), the children in the market places (11:16f.|). It is not certain how many he spoke on this occasion. Matthew mentions eight in this chapter (the Sower, the Tares, the Mustard Seed, the Leaven, the Hid Treasure, the Pearl of Great Price, the Net, the Householder). Mark adds the Parable of the Lamp (Mark:4:21; strkjv@Luke:8:16|), the Parable of the Seed Growing of Itself (Mark:4:26-29|), making ten of which we know. But both Mark (Mark:4:33|) and Matthew (13:34|) imply that there were many others. "Without a parable spake he nothing unto them" (Matthew:13:34|), on this occasion, we may suppose. The word parable (\parabol\ from \paraball\, to place alongside for measurement or comparison like a yardstick) is an objective illustration for spiritual or moral truth. The word is employed in a variety of ways (a) as for sententious sayings or proverbs (Matthew:15:15; strkjv@Mark:3:23; strkjv@Luke:4:23; strkjv@5:36-39; strkjv@6:39|), for a figure or type (Heb. strkjv@9:9; strkjv@11:19|); (b) a comparison in the form of a narrative, the common use in the Synoptic Gospels like the Sower; (c) "A narrative illustration not involving a comparison" (Broadus), like the Rich Fool, the Good Samaritan, etc. "The oriental genius for picturesque speech found expression in a multitude of such utterances" (McNeile). There are parables in the Old Testament, in the Talmud, in sermons in all ages. But no one has spoken such parables as these of Jesus. They hold the mirror up to nature and, as all illustrations should do, throw light on the truth presented. The fable puts things as they are not in nature, Aesop's Fables, for instance. The parable may not be actual fact, but it could be so. It is harmony with the nature of the case. The allegory (\allgoria\) is a speaking parable that is self-explanatory all along like Bunyan's _Pilgrim's Progress_. All allegories are parables, but not all parables are allegories. The Prodigal Son is an allegory, as is the story of the Vine and Branches (John:15|). John does not use the word parable, but only \paroimia\, a saying by the way (John:10:6; strkjv@16:25,29|). As a rule the parables of Jesus illustrate one main point and the details are more or less incidental, though sometimes Jesus himself explains these. When he does not do so, we should be slow to interpret the minor details. Much heresy has come from fantastic interpretations of the parables. In the case of the Parable of the Sower (13:3-8|) we have also the careful exposition of the story by Jesus (18-23|) as well as the reason for the use of parables on this occasion by Jesus (9-17|).
rwp@Matthew:13:35 @{I will utter} (\ereuxomai\). To cast forth like a river, to gurgle, to disgorge, the passion of a prophet. From strkjv@Psalms:19:2; strkjv@78:2|. The Psalmist claims to be able to utter "things hidden from the foundation of the world" and Matthew applies this language to the words of Jesus. Certain it is that the life and teaching of Jesus throw a flood of light on the purposes of God long kept hidden (\kekrummena\).
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:21:7 @{And he sat thereon} (\kai epekathisen epan autn\), Mark (Mark:11:7|) and Luke (Luke:19:35|) show that Jesus rode the colt. Matthew does not contradict that, referring to the garments (\ta himatia\) put on the colt by "them" (\autn\). not to the two asses. The construction is somewhat loose, but intelligible. The garments thrown on the animals were the outer garments (\himatia\), Jesus "took his seat" (\epekathisen\, ingressive aorist active) upon the garments.
rwp@Matthew:25:32 @{All the nations} (panta ta ethn). Not just Gentiles, but Jews also. Christians and non-Christians. This program for the general judgment has been challenged by some scholars who regard it as a composition by the evangelist to exalt Christ. But why should not Christ say this if he is the Son of Man and the Son of God and realized it? A "reduced" Christ has trouble with all the Gospels, not merely with the Fourth Gospel, and no less with Q and Mark than with Matthew and Luke. This is a majestic picture with which to close the series of parables about readiness for the second coming. Here is the program when he does come. "I am aware that doubt is thrown on this passage by some critics. But the doubt is most wanton. Where is the second brain that could have invented anything so original and so sublime as vv. 35-40,42-45|?" (Sanday, _Life of Christ in Recent Research_, p. 128). {As the shepherd separates} (\hsper ho poimn aphorizei\). A common figure in Palestine. The sheep are usually white and the goats black. There are kids (\eriphn, eriphia\) which have grazed together. The goats devastate a field of all herbage. "Indeed they have extirpated many species of trees which once covered the hills" (Tristram, _Natural History of the Bible_, pp. 89f.). The shepherd stands at the gate and taps the sheep to go to the right and the goats to the left.
rwp@Matthew:26:65 @{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:27:43 @{Let him deliver him now} (\rhusasth nun\). They add the word "now" to strkjv@Psalms:21; strkjv@22:8|. That is the point of the sneer at Christ's claim to be God's son thrown in his teeth again and at the willingness and power of God to help his "son." The verb \thel\ here may mean {love} as in the Septuagint (Psalms:18:20; strkjv@41:12|) or "cares for" (Moffatt), "gin he cares ocht for him" (_Braid Scots_).
rwp@Revelation:4:4 @{Round about the throne} (\kuklothen tou thronou\). Here as a preposition with the genitive, though only adverb in strkjv@4:8| (only N.T. examples save Textus Rec. in strkjv@5:11|). {Four and twenty thrones} (\thronoi eikosi tessares\). Songs:P Q, but Aleph A have accusative \thronous\ (supply \eidon\ from strkjv@4:1|) and \tessares\ (late accusative in \-es\). This further circle of thrones beyond the great throne. {I saw four and twenty elders} (\eikosi tessaras presbuterous\). No \eidon\ in the text, but the accusative case calls for it. Twenty-four as a symbolic number occurs only in this book and only for these elders (4:4,10; strkjv@5:8; strkjv@11:16; strkjv@19:4|). We do not really know why this number is chosen, perhaps two elders for each tribe, perhaps the twelve tribes and the twelve apostles (Judaism and Christianity), perhaps the twenty-four courses of the sons of Aaron (1Chronicles:24:1-19|), perhaps some angelic rank (Colossians:1:16|) of which we know nothing. Cf. strkjv@Ephesians:2:6|. {Sitting} (\kathmenous\). Upon their thrones. {Arrayed} (\peribeblmenous\). Perfect passive participle of \periball\ (to throw around). {In white garments} (\himatiois leukois\). Locative case here as in strkjv@3:5| (with \en\), though accusative in strkjv@7:9,13|. {Crowns of gold} (\stephanous chrusous\). Accusative case again like \presbuterous\ after \eidon\ (4:1|), not \idou\. In strkjv@19:14| \echn\ (having) is added. John uses \diadma\ (diadem) for the kingly crown in strkjv@12:3; strkjv@13:1; strkjv@19:12|, but it is not certain that the old distinction between \diadem\ as the kingly crown and \stephanos\ as the victor's wreath is always observed in late Greek.
rwp@Romans:11:15 @{The casting away of them} (\h apobol autn\). Objective genitive (\autn\) with \apobol\, old word from \apoball\, to throw off (Mark:10:50|), in N.T. only here and strkjv@Acts:27:22|. {The reconciling of the world} (\katallag kosmou\). See strkjv@5:10f.| for \katallag\ (reconciling). It explains verse 12|. {The receiving} (\h proslmpsis\). Old word from \proslamban\, to take to oneself, only here in N.T. {Life from the dead} (\z ek nekrn\). Already the conversion of Jews had become so difficult. It is like a miracle of grace today, though it does happen. Many think that Paul means that the general resurrection and the end will come when the Jews are converted. Possibly so, but it is by no means certain. His language may be merely figurative.
rwp@Romans:14:20 @{Overthrow not} (\m katalue\). "Destroy not," "do not loosen down" (carrying on the metaphor in \oikodom\, building). {The work of God} (\to ergon tou theou\). The brother for whom Christ died, verse 15|. Perhaps with a side-glance at Esau and his mess of pottage. {But it is evil} (\alla kakon\). Paul changes from the plural \koina\ to the singular \kakon\. {With offence} (\dia proskommatos\). "With a stumbling-block" as in verse 13|. This use of \dia\ (accompaniment) is common. Songs:then it is addressed to the "strong" brother not to cause a stumbling-block by the way he eats and exercises his freedom.
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