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rwp@1Corinthians:16:9 @{For a great and effectual door is opened unto me} (\thura gar moi aneigen megal kai energs\). Second perfect active indicative of \anoig\, to open. Intransitive, stands wide open at last after his years there (Acts:20:31|). A wide open door. What does he mean by \energs\? It is a late word in the _Koin_. In the papyri a medical receipt has it for "tolerably strong." The form \energos\ in the papyri is used of a mill "in working order," of "tilled land," and of "wrought iron." In the N.T. it occurs in strkjv@Philemon:1:6; strkjv@Hebrews:4:12| of "the word of God" as "\energs\" (powerful). Paul means that he has at least a great opportunity for work in Ephesus. {And there are many adversaries} (\kai antikeimenoi polloi\). "And many are lying opposed to me," lined up against me. These Paul mentions as a reason for staying in, not for leaving, Ephesus. Read strkjv@Acts:19| and see the opposition from Jews and Gentiles with the explosion under the lead of Demetrius. And yet Paul suddenly leaves. He hints of much of which we should like to know more (1Corinthians:15:32; strkjv@2Corinthians:1:8f.|).

rwp@1Corinthians:16:19 @{The churches of Asia} (\hai ekklsiai ts Asias\). True of the Roman province (Acts:10:10,26; strkjv@Colossians:1:6; strkjv@2:1; strkjv@4:13,16|). The gospel spread rapidly from Ephesus. {With the church that is in their house} (\sun ti kat' oikon autn ekklsii\). Paul had long ago left the synagogue for the school house of Tyrannus (Acts:19:9|). But Aquila and Prisca opened their house here for the services. The churches had to meet where they could. Paul had laboured and lived with this family in Corinth (Acts:18:2|) and now again in Ephesus (Acts:18:19; strkjv@20:34|). It was their habit wherever they lived (Romans:16:5|).

rwp@1Peter:1:13 @{Wherefore} (\dio\). "Because of which thing," the glorious free grace opened for Gentiles and Jews in Christ (verses 3-12|). {Girding up} (\anazsamenoi\). First aorist middle participle of \anaznnumi\, late and rare verb (Judges:18:16; strkjv@Proverbs:29:35; strkjv@31:17|), here only in N.T., vivid metaphor for habit of the Orientals, who quickly gathered up their loose robes with a girdle when in a hurry or starting on a journey. {The loins} (\tas osphuas\). Old word for the part of the body where the girdle (\zn\) was worn. Metaphor here as in strkjv@Luke:12:35; strkjv@Ephesians:6:14|. {Mind} (\dianoias\). Old word for the faculty of understanding, of seeing through a thing (\dia, noe\) as in strkjv@Matthew:22:37|. {Be sober} (\nphontes\). "Being sober" (present active participle of \nph\, old verb, but in N.T. always as metaphor (1Thessalonians:5:6,8|, etc., and so in strkjv@4:7|). {Perfectly} (\teleis\). Adverb, old word (here alone in N.T.), from adjective \teleios\ (perfect), connected with \elpisate\ (set your hope, first aorist active imperative of \elpiz\) in the Revised Version, but Bigg, Hort, and most modern commentators take it according to Peter's usual custom with the preceding verb, \nphontes\ ("being perfectly sober," not "hope perfectly"). {That is to be brought} (\tn pheromenn\). Present passive articular participle of \pher\, picturing the process, "that is being brought." For "revelation" (\apokalupsei\) see end of verse 7|.

rwp@1Peter:3:18 @{Because Christ also died} (\hoti kai Christos apethanen\). Songs:the best MSS.; later ones \epathen\ (suffered). The example of Christ should stir us to patient endurance. {For sins} (\peri hamartin\). "Concerning sins" (not his, but ours, strkjv@1:18|). \Peri\ (around, concerning) with \hamartias\ in the regular phrase for the sin offering (Leviticus:5:7; strkjv@6:30|), though \huper hamartias\ does occur (Ezekiel:43:25|). Songs:in the N.T. we find both \peri hamartin\ (Hebrews:5:3|) and \huper hamartin\ (Hebrews:5:1|). {Once} (\hapax\). Once for all (Hebrews:9:28|), not once upon a time (\pote\). {The righteous for the unrighteous} (\dikaios huper adikn\). Literally, "just for unjust" (no articles). See strkjv@1Peter:2:19| for the sinlessness of Christ as the one perfect offering for sin. This is what gives Christ's blood value. He has no sin himself. Some men today fail to perceive this point. {That he might bring us to God} (\hina hms prosagagi ti thei\). Purpose clause with \hina\, with second aorist active subjunctive of \prosag\ and the dative case \ti thei\. The MSS. vary between \hms\ (us) and \hums\ (you). The verb \prosag\ means to lead or bring to (Matthew:18:24|), to approach God (cf. \prosaggn\ in strkjv@Ephesians:2:18|), to present us to God on the basis of his atoning death for us, which has opened the way (Romans:3:25; strkjv@Hebrews:10:19f|.) {Being put to death in the flesh} (\thanattheis men sarki\). First aorist passive participle of \thanato\, old verb (from \thanatos\ death), to put to death. \Sarki\ is locative case of \sarx\. {But quickened in the spirit} (\zopoitheis de pneumati\). First aorist passive participle of \zopoie\ rare (Aristotle) verb (from \zopoios\ making alive), to make alive. The participles are not antecedent to \apethanen\, but simultaneous with it. There is no such construction as the participle of subsequent action. The spirit of Christ did not die when his flesh did, but "was endued with new and greater powers of life" (Thayer). See strkjv@1Corinthians:15:22| for the use of the verb for the resurrection of the body. But the use of the word \pneumati\ (locative case) in contrast with \sarki\ starts Peter's mind off in a long comparison by way of illustration that runs from verses 19-22|. The following verses have caused more controversy than anything in the Epistle.

rwp@2Corinthians:2:12 @{To Troas} (\eis tn Triada\). Luke does not mention this stop at Troas on the way from Ephesus to Macedonia (Acts:20:1f.|), though he does mention two other visits there (Acts:16:8; strkjv@20:6|). {When a door was opened unto me} (\thuras moi aneigmens\). Genitive absolute with second perfect passive participle of \anoignumi\. Paul used this very metaphor in strkjv@1Corinthians:16:9|. He will use it again in strkjv@Colossians:4:3|. Here was an open door that he could not enter.

rwp@Acts:2:16 @{This is that which hath been spoken by the prophet Joel} (\touto estin to eirmenon dia tou prophtou Il\). Positive interpretation of the supernatural phenomena in the light of the Messianic prophecy of strkjv@Joel:2:28-32|. Peter's mind is now opened by the Holy Spirit to understand the Messianic prophecy and the fulfilment right before their eyes. Peter now has spiritual insight and moral courage. The {power} (\dunamis\) of the Holy Spirit has come upon him as he proceeds to give the first interpretation of the life and work of Jesus Christ since his Ascension. It is also the first formal apology for Christianity to a public audience. Peter rises to the height of his powers in this remarkable sermon. Jesus had foretold that he would be a Rock and now he is no longer shale, but a solid force for aggressive Christianity. He follows here in verses 17-21| closely the LXX text of Joel and then applies the passage to the present emergency (22-24|).

rwp@Acts:5:42 @{Every day} (\psan hmeran\). Accusative of extent of time, all through every day. {In the temple and at home} (\en ti hieri kai kat' oikon\). This was a distinct triumph to go back to the temple where they had been arrested (verse 25|) and at home or from house to house, as it probably means (cf. strkjv@2:46|). It was a great day for the disciples in Jerusalem. {They ceased not} (\ouk epauonto\). Imperfect middle. They kept it up. {Jesus as the Christ} (\ton Christon Isoun\). Jesus is the direct object of the participles \didaskontes\ (teaching) and \euaggelizomenoi\ (preaching or evangelizing) while "the Christ" (\ton Christon\) is the predicate accusative. These words give the substance of the early apostolic preaching as these opening chapters of Acts show, that Jesus of Nazareth is the Messiah of promise. Gamaliel had opened the prison doors for them and they took full advantage of the opportunity that now was theirs.

rwp@Acts:7:56 @{Opened} (\dinoigmenous\). Perfect passive predicate participle of \dianoignumi\ (cf. strkjv@Matthew:3:16; strkjv@Luke:3:21|). {The son of man} (\ton huion tou anthrpou\). Elsewhere in the N.T. in Christ's own words. Here Stephen may refer to the words of Jesus as preserved in strkjv@Matthew:26:64|.

rwp@Acts:9:25 @{Through the wall} (\dia tou teichous\). Paul in strkjv@2Corinthians:11:33| explains \dia tou teichous\ as being \dia thuridos\ (through a window) which opened into the house on the inside of the wall as is true today in Damascus as Hackett saw there. See strkjv@Joshua:2:15f.| (cf. strkjv@1Samuel:19:12|) for the way that Rahab let out the spies "by a cord through the window." {Lowering him} (\auton chalasantes\). First aorist active participle of \chala\, old and common verb in a nautical sense (Acts:27:17,30|) as well as otherwise as here. Same verb used by Paul of this experience (2Corinthians:11:33|). {In a basket} (\en sphuridi\). The word used when the four thousand were fed (Mark:8:8; strkjv@Matthew:15:37|). A large basket plaited of reeds and distinguished in strkjv@Mark:8:19f.| (Matthew:16:9f.|) from the smaller \kophinos\. Paul uses \sargan\, a basket made of ropes. This escape by night by the help of the men whom he had come to destroy was a shameful memory to Paul (2Corinthians:11:33|). Wendt thinks that the coincidences in language here prove that Luke had read II Corinthians. That, of course, is quite possible.

rwp@Acts:9:28 @{Going in and going out} (\eisporeumenos kai ekporeuomenos\). Barnabas and Peter and James opened all the doors for Saul and the fear of the disciples vanished.

rwp@Acts:10:11 @{Beholdeth} (\therei\). Vivid historical present and change from past time. {Opened} (\aneigmenon\, perfect passive participle with double reduplication, state of completion). {Descending} (\katabainon\). Present active participle describing the process. {Sheet} (\othonn\). Old word for linen cloth and only here in the N.T. Accusative case in apposition with \skeuos\ (vessel). {Let down} (\Kathiemenon\). Present passive participle of \Kathimi\. Old verb, but in the N.T. only here and strkjv@Luke:5:19; strkjv@Acts:9:25|. Linear action here picturing the process, "being let down." {By four corners} (\tessarsin archais\). Instrumental case of \arch\, beginning. We say "end" or extremity for this use of the word. The picture is the sheet held up by four cords to which the sheet is fastened. strkjv@Isaiah:11:12| had said that Israel would be gathered from the four corners of the earth. Knowling follows Hobart in taking the four corners of the sheet to be a medical phrase for bandage (the end of a bandage).

rwp@Acts:10:34 @{Opened his mouth} (\anoixas to stoma\). Solemn formula for beginning his address (8:35; strkjv@18:14; strkjv@Matthew:5:2; strkjv@13:35|). But also good elocution for the speaker. {I perceive} (\katalambanomai\). Aoristic present middle of \katalamban\, to take hold of, the middle noting mental action, to lay hold with the mind (Acts:4:13; strkjv@10:34; strkjv@25:25; strkjv@Ephesians:3:18|). It had been a difficult thing for Peter to grasp, but now "of a truth" (\ep' altheias\) the light has cleared away the fogs. It was not until Peter had crossed the threshold of the house of Cornelius in the new environment and standpoint that he sees this new and great truth. {Respecter of persons} (\prospolmpts\). This compound occurs only here and in Chrysostom. It is composed of \prospon\ face or person (\pros\ and \ops\, before the eye or face) and \lamban\. The abstract form \prospolmpsia\ occurs in strkjv@James:2:1| (also strkjv@Romans:2:11; strkjv@Ephesians:6:9; strkjv@Colossians:3:25|) and the verb \prospolempte\ in strkjv@James:2:9|. The separate phrase (\lambanein prospon\) occurs in strkjv@Luke:20:21; strkjv@Galatians:2:6|. The phrase was already in the LXX (Deuteronomy:10:17; strkjv@2Chronicles:19:7; strkjv@Psalms:82:6|). Luke has simply combined the two words into one compound one. The idea is to pay regard to one's looks or circumstances rather than to his intrinsic character. The Jews had come to feel that they were the favourites of God and actually sons of the kingdom of heaven because they were descendants of Abraham. John the Baptist rebuked them for this fallacy.

rwp@Acts:10:46 @{They heard} (\kouon\). Imperfect active, were hearing, kept on hearing. {Speak} (\lalountn\). Present active participle, speaking, for they kept it up. {With tongues} (\glssais\). Instrumental case as in strkjv@2:4,11| which see. The fuller statement there makes it clear that here it was new and strange tongues also as in strkjv@19:6; strkjv@1Corinthians:14:4-19|. This sudden manifestation of the Holy Spirit's power on uncircumcised Gentiles was probably necessary to convince Peter and the six brethren of the circumcision that God had opened the door wide to Gentiles. It was proof that a Gentile Pentecost had come and Peter used it effectively in his defence in Jerusalem (Acts:11:15|).

rwp@Acts:12:10 @{When they were past} (\dielthontes\). Second aorist active participle of \dierchomai\, transitive with \dia\ in composition. {The first and the second ward} (\prtn phulakn kai deuteran\). It is not clear to what this language refers. Some take it to mean single soldiers, using \phulakn\ in the sense of a guard (one before the door, one at the iron gate). But it seems hardly likely that the two soldiers with whom Peter had been stationed are meant. Probably the "first ward" means the two soldiers of the quaternion stationed by the door and the second ward some other soldiers, not part of the sixteen, further on in the prison by the iron gate. However understood, the difficulties of escape are made plain. {Unto the iron gate that leadeth into the city} (\epi tn puln tn sidrn tn pherousan eis tn polin\). Note the triple use of the article (the gate the iron one the one leading into the city). For this resumptive use of the article see Robertson, _Grammar_, pp. 762, 764. This iron gate may have opened from a court out into the street and effectually barred escape. {Opened to them} (\noig autois\). Second aorist passive indicative of \anoig\, the usual later form though \noichth\ (first aorist passive) occurs also, was opened. {Of its own accord} (\automat\). Old compound adjective (\autos\, self, obsolete \ma\, to desire eagerly, feminine form though masculine \automatos\ also used as feminine). In the N.T. only here and strkjv@Mark:4:28|. It was a strange experience for Peter. The Codex Bezae adds here "went down the seven steps" (\katebsan tous hepta bathmous\), an interesting detail that adds to the picture. {One street} (\rhumn mian\). The angel saw Peter through one of the narrow streets and then left him. We have no means of knowing precisely the location of the prison in the city. On "departed" (\apest\) see on verse ¯7|.

rwp@Acts:12:14 @{When she knew} (\epignousa\). Second aorist (ingressive) active participle of \epiginsk\, to know fully or in addition (\epi\), to recognize. She knew Peter and his voice from his frequent visits there. {For joy} (\apo ts chars\). From her joy (ablative case), life-like picture of the maid who left Peter standing outside with the door to the passageway unopened. Note the aorist tenses for quick action (\ouk noixen\), \eisdramousa\ (from \eistrech\, defective verb, only here in the N.T.), \apggeilen\. {Stood} (\hestanai\). Second perfect active infinitive of \histmi\, intransitive, in indirect assertion with \ton Petron\ (Peter) accusative of general reference. The slave girl acted as if she were a member of the family (Furneaux), but she left Peter in peril.

rwp@Acts:12:16 @{Continued knocking} (\epemenen kroun\). Imperfect active and present participle. Now all heard the knocking. {When they had opened} (\anoixantes\). First aorist active participle of \anoig\ or \-numi\. The whole group rushed out to the courtyard this time to make sure. {They were amazed} (\exestsan\). The frequent second aorist active (intransitive) indicative of \existmi\.

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

rwp@Acts:16:14 @{Lydia} (\Ludia\). Her birthplace was Thyatira in Lydia. She may have been named after the land, though Lydia is a common female name (see Horace). Lydia was itself a Macedonian colony (Strabo, XIII. 4). Thyatira (note plural form like Philippi and one of the seven churches of Asia here strkjv@Revelation:2:18|) was famous for its purple dyes as old as Homer (Iliad, IV. 141) and had a guild of dyers (\hoi bapheis\) as inscriptions show. {A seller of purple} (\porphuroplis\). A female seller of purple fabrics (\porphura, plis\). Late word, masculine form in an inscription. There was a great demand for this fabric as it was used on the official toga at Rome and in Roman colonies. We still use the term "royal purple." See on ¯Luke:16:19|. Evidently Lydia was a woman of some means to carry on such an important enterprise from her native city. She may have been a freed-woman, since racial names were often borne by slaves. {One that worshipped God} (\sebomen ton theon\). A God-fearer or proselyte of the gate. There was a Jewish settlement in Thyatira which was especially interested in the dyeing industry. She probably became a proselyte there. Whether this was true of the other women we do not know. They may have been Jewesses or proselytes like Lydia, probably all of them employees of hers in her business. When Paul writes to the Philippians he does not mention Lydia who may have died meanwhile and who certainly was not Paul's wife. She was wealthy and probably a widow. {Heard us} (\kouen\). Imperfect active of \akou\, was listening, really listening and she kept it up, listening to each of these new and strange preachers. {Opened} (\dinoixen\). First aorist active indicative of \dianoig\, old word, double compound (\dia, ana, oig\) to open up wide or completely like a folding door (both sides, \dia\, two). Only the Lord could do that. Jesus had opened (the same verb) the mind of the disciples to understand the Scriptures (Luke:24:45|). {To give heed} (\prosechein\). To hold the mind (\ton noun\ understood), present active infinitive. She kept her mind centred on the things spoken by Paul whose words gripped her attention. She rightly perceived that Paul was the foremost one of the group. He had personal magnetism and power of intellect that the Spirit of God used to win the heart of this remarkable woman to Christ. It was worth coming to Philippi to win this fine personality to the Kingdom of God. She will be the chief spirit in this church that will give Paul more joy and co-operation than any of his churches. It is not stated that she was converted on the first Sabbath, though this may have been the case. "One solitary convert, a woman, and she already a seeker after God, and a native of that very Asia where they had been forbidden to preach" (Furneaux). But a new era had dawned for Europe and for women in the conversion of Lydia.

rwp@Acts:16:26 @{Earthquake} (\seismos\). Old word from \sei\, to shake. Luke regarded it as an answer to prayer as in strkjv@4:31|. He and Timothy were not in prison. {Songs:that the foundations of the prison house were shaken} (\hste saleuthnai ta themelia tou desmtriou\). Regular construction of the first aorist passive infinitive and the accusative of general reference with \hste\ for actual result just like the indicative. This old word for prison house already in strkjv@Matthew:11:2; strkjv@Acts:5:21,23| which see. \Themelia\ is neuter plural of the adjective \themelios\, from \thema\ (thing laid down from \tithmi\). Songs:already in strkjv@Luke:6:48; strkjv@14:29|. If the prison was excavated from rocks in the hillside, as was often the case, the earthquake would easily have slipped the bars of the doors loose and the chains would have fallen out of the walls. {Were opened} (\neichthsan\). First aorist passive indicative of \anoig\ (or \-numi\) with triple augment (\, e, \), while there is no augment in \aneth\ (first aorist passive indicative of \animi\, were loosed), old verb, but in the N.T. only here and strkjv@27:40; strkjv@Ephesians:6:9; strkjv@Hebrews:13:5|.

rwp@Acts:18:15 @{Questions} (\ztmata\). Plural, contemptuous, "a parcel of questions" (Knowling). {About words} (\peri logou\). Word, singular, talk, not deed or fact (\ergon, factum\). {And names} (\kai onomatn\). As to whether "Jesus" should also be called "Christ" or "Messiah." The Jews, Gallio knew, split hairs over words and names. {And your own law} (\kai nomou tou kath' hums\) Literally, "And law that according to you." Gallio had not been caught in the trap set for him. What they had said concerned Jewish law, not Roman law at all. {Look to it yourselves} (\opsesthe autoi\). The volitive future middle indicative of \hora\ often used (cf. strkjv@Matthew:27:4|) where an imperative could be employed (Robertson, _Grammar_, p. 874). The use of \autoi\ (yourselves) turns it all over to them. {I am not minded} (\ou boulomai\). I am not willing, I do not wish. An absolute refusal to allow a religious question to be brought before a Roman civil court. This decision of Gallio does not establish Christianity in preference to Judaism. It simply means that the case was plainly that Christianity was a form of Judaism and as such was not opposed to Roman law. This decision opened the door for Paul's preaching all over the Roman Empire. Later Paul himself argues (Romans:9-11|) that in fact Christianity is the true, the spiritual Judaism.

rwp@Acts:19:18 @{Came} (\rchonto\). Imperfect middle, kept coming, one after another. Even some of the believers were secretly under the spell of these false spiritualists just as some Christians today cherish private contacts with so-called occult powers through mediums, seances, of which they are ashamed. {Confessing} (\exomologoumenoi\). It was time to make a clean breast of it all, to turn on the light, to unbosom their secret habits. {Declaring their deeds} (\anaggellontes tas praxeis autn\). Judgment was beginning at the house of God. The dupes (professing believers, alas) of these jugglers or exorcists now had their eyes opened when they saw the utter defeat of the tricksters who had tried to use the name of Jesus without his power. The boomerang was tremendous. The black arts were now laid bare in their real character. Gentile converts had a struggle to shake off their corrupt environment.

rwp@Acts:19:39 @{Anything about other matters} (\ti peraiter\). Most MSS. here have \ti peri hetern\, but B b Vulgate read \ti peraiter\ as in Plato's \Phaedo\. Several papyri examples of it also. It is comparative \peraiteros\ of \pera\, beyond. Note also \epi\ in \epizteite\. Charges of illegal conduct (Page) should be settled in the regular legal way. But, if you wish to go further and pass resolutions about the matter exciting you, "it shall be settled in the regular assembly" (\en ti ennomi ekklsii\). "In the lawful assembly," not by a mob like this. Wood (_Ephesus_) quotes an inscription there with this very phrase "at every lawful assembly" (\kata psan ennomon ekklsian\). The Roman officials alone could give the sanction for calling such a lawful or regular assembly. The verb \epilu\ is an old one, but in the N.T. only here and strkjv@Mark:4:34| (which see) where Jesus privately opened or disclosed the parables to the disciples. The papyri give examples of the verb in financial transactions as well as of the metaphorical sense. The solution will come in the lawful assembly, not in a riot like this. See also strkjv@2Peter:1:20| where the substantive \epilusis\ occurs for disclosure or revelation (prophecy).

rwp@Acts:20:2 @{Those parts} (\ta mer ekeina\). We have no way of knowing why Luke did not tell of Paul's stay in Troas (2Corinthians:2:12f.|) nor of meeting Titus in Macedonia (2Corinthians:2:13-7:16|) nor of Paul's visit to Illyricum (Romans:15:19f.|) to give time for II Corinthians to do its work (2Corinthians:13|), one of the most stirring experiences in Paul's whole career when he opened his heart to the Corinthians and won final victory in the church by the help of Titus who also helped him round up the great collection in Achaia. He wrote II Corinthians during this period after Titus arrived from Corinth. The unity of II Corinthians is here assumed. Paul probably met Luke again in Macedonia, but all this is passed by except by the general phrase: "had given them much exhortation" (\parakalesas autous logi polli\). Literally, "having exhorted them (the Macedonian brethren) with much talk" (instrumental case). {Into Greece} (\eis tn Hellada\). That is, Achaia (18:12; strkjv@19:21|), and particularly Corinth, whither he had at last come again after repeated attempts, pauses, and delays (2Corinthians:13:1|). Now at last the coast was clear and Paul apparently had an open door in Corinth during these three months, so completely had Titus at last done away with the opposition of the Judaizers there.

rwp@Acts:28:11 @{Which had wintered} (\parakecheimakoti\). Perfect active participle of \paracheimaz\, to pass the winter. Old verb, in N.T. only strkjv@27:12; strkjv@28:11; strkjv@1Corinthians:16:6; strkjv@Titus:3:12|. The locative case agreeing with \ploii\. Navigation in the Mediterranean usually opened up in February (always by March), spring beginning on Feb. 9 (Page). {Whose sign was the Twin Brothers} (\parasmi Dioskourois\). The word \parasmi\ can be either a substantive (as Revised Version has it) or an adjective "marked by the sign," examples of both uses common in ancient Greek. \Dioskourois\ is in apposition with \parasmi\. The word means the twin sons (\kouros\ or \koros\) of Zeus (\Dios\, genitive of \Zeus\) and Leda, viz., Castor and Pollux. The Attic used the dual, \t Dioskor\. Castor and Pollux were the tutelary deities of sailors whose figures were painted one on each side of the prow of the ship. This sign was the name of the ship. Songs:they start in another grain ship of Alexandria bound for Rome.

rwp@Hebrews:9:3 @{After the second veil} (\meta to deuteron katapetasma\). The first veil opened from outside into the Holy Place, the second veil opened from the Holy Place into the Holy of Holies (\Hagia Hagin\). The word \katapetasma\ is from \katapetannumi\, to spread down, and we have already had it in strkjv@6:19|. Cf. also strkjv@Matthew:27:51|.

rwp@Hebrews:10:20 @{By the way which he dedicated for us} (\hn enekainisen hmin hodon\). This "new" (\prosphaton\, freshly killed, newly made, from \pros\ and the root of \phatos\, in the papyri, only here in N.T.) and "living" (\zsan\) Jesus opened ("dedicated") for us by his Incarnation and Death for us. Thus he fulfilled God's promise of the "New Covenant" (8:7-13|) in Jeremiah. The language is highly symbolic here and "through the veil" here is explained as meaning the flesh of Christ, his humanity, not the veil opening into heaven (6:20|). Some do take "veil" here as obscuring the deity of Christ rather than the revelation of God in the human body of Christ (John:1:18; strkjv@14:9|). At any rate because of the coming of Christ in the flesh we have the new way opened for access to God (Hebrews:2:17f.; strkjv@4:16|).

rwp@John:1:22 @{They said therefore} (\eipan oun\). Second aorist active indicative of defective verb \eipon\ with \a\ instead of usual \o\. Note \oun\, inferential here as in verse 21| though often merely transitional in John. {Who art thou?} (\Tis ei;\). Same question as at first (verse 19|), but briefer. {That we give answer} (\hina apokrisin dmen\). Final use of \hina\ with second aorist active subjunctive of \didmi\ with \apokrisin\ from \apokrinomai\, above, old substantive as in strkjv@Luke:2:47|. {To those that sent} (\tois pempsasin\). Dative case plural of the articular participle first aorist active of \pemp\. {What sayest thou of thyself?} (\Ti legeis peri seautou;\). This time they opened wide the door without giving any hint at all.

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

rwp@John:9:10 @{How then were thine eyes opened?} (\Ps oun neichthsan sou hoi ophthalmoi;\). Natural and logical (\oun\) question. First aorist passive indicative (triple augment) of \anoig\. These neighbours admit the fact and want the manner ("how") of the cure made clear.

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

rwp@John:9:21 @{But how he now seeth we know not} (\ps de nun blepei ouk oidamen\). Concerning the third question they profess ignorance both as to the "how" (\ps\) and the "who" (\tis\). {Opened} (\noixen\). First aorist active indicative with single augment of \anoig\, same form as \neixen\ (triple augment) in verse 17|. They were not witnesses of the cure and had the story only from the son as the Pharisees had. {He is of age} (\hlikian echei\). "He has maturity of age." He is an adult. A regular classical phrase in Plato, etc. The parents were wholly right and within their rights.

rwp@John:9:26 @{What did he do to thee?} (\Ti epoisen soi;\). Another cross-examination, now admitting that Jesus opened his eyes and wishing again (9:15,17|) to know "how."

rwp@John:9:30 @{Why, herein is the marvel} (\en touti gar to thaumaston estin\). This use of \gar\ (\ge + ara\, accordingly indeed) to bring out an affirmation from the previous words is common enough. "Why in this very point is the wonder" (\thaumaston\, old verbal adjective from \thaumaz\ as in strkjv@Matthew:21:42|). The man is angry now and quick in his insight and reply. You confess your ignorance of whence he is, ye who know everything, "and yet (adversative use of \kai\ again) he opened my eyes" (\kai noixen mou tous ophthalmous\). That stubborn fact stands.

rwp@John:9:37 @{Thou hast both seen him} (\kai herakas auton\). Perfect active indicative (double reduplication) of \hora\. Since his eyes were opened. {And he it is that speaketh with thee} (\kai ho laln meta sou ekeinos estin\). "And the one speaking with thee is that man." See strkjv@19:35| for \ekeinos\ used of the speaker. In strkjv@4:26| Jesus reveals himself in like manner to the Samaritan woman as Messiah while here as the Son of Man (or the Son of God).

rwp@Luke:1:64 @{Immediately} (\parachrma\). Nineteen times in the N.T., seventeen in Luke. {Opened} (\aneichth\). First aorist passive indicative with double augment. The verb suits "mouth," but not "tongue" (\glssa\). It is thus a zeugma with tongue. Loosed or some such verb to be supplied.

rwp@Luke:3:21 @{When all the people were baptised} (\en ti baptisthnai hapanta ton laon\). The use of the articular aorist infinitive here with \en\ bothers some grammarians and commentators. There is no element of time in the aorist infinitive. It is simply punctiliar action, literally "in the being baptized as to all the people." Luke does not say that all the people were baptized before Jesus came or were baptized at the same time. It is merely a general statement that Jesus was baptized in connexion with or at the time of the baptizing of the people as a whole. {Jesus also having been baptized} (\kai Isou baptisthentos\). Genitive absolute construction, first aorist passive participle. In Luke's sentence the baptism of Jesus is merely introductory to the descent of the Holy Spirit and the voice of the Father. For the narrative of the baptism see strkjv@Mark:1:9; strkjv@Matthew:3:13-16|. {And praying} (\kai proseuchomenou\). Alone in Luke who so often mentions the praying of Jesus. Present participle and so naturally meaning that the heaven was opened while Jesus was praying though not necessarily in answer to his prayer. {The heaven was opened} (\aneichthnai ton ouranon\). First aorist passive infinitive with double augment, whereas the infinitive is not supposed to have any augment. The regular form would be \anoichthnai\ as in D (Codex Bezae). Songs:the augment appears in the future indicative \kateaxei\ (Matthew:12:20|) and the second aorist passive subjunctive \kateagsin\ (John:19:31|). Such unusual forms appear in the _Koin_. This infinitive here with the accusative of general reference is the subject of \egeneto\ (it came to pass). strkjv@Matthew:3:16| uses the same verb, but strkjv@Mark:1:10| has \schizomenous\, rent asunder.

rwp@Luke:4:3 @{The Son of God} (\huios tou theou\). No article as in strkjv@Matthew:4:3|. Songs:refers to the relationship as Son of God rather than to the office of Messiah. Manifest reference to the words of the Father in strkjv@Luke:3:22|. Condition of the first class as in Matthew. The devil assumes that Jesus is Son of God. {This stone} (\ti lithi touti\). Perhaps pointing to a particular round stone that looked in shape and size like a loaf of bread. Stanley (_Sinai and Palestine_, p. 154) on Mt. Carmel found crystallizations of stones called "Elijah's melons." The hunger of Jesus opened the way for the diabolic suggestion designed to inspire doubt in Jesus toward his Father. Matthew has "these stones." {Bread} (\artos\). Better "loaf." For discussion of this first temptation see on ¯Matthew:4:3f|. Jesus felt the force of each of the temptations without yielding at all to the sin involved. See discussion on Matthew also for reality of the devil and the objective and subjective elements in the temptations. Jesus quotes strkjv@Deuteronomy:8:3| in reply to the devil.

rwp@Luke:4:17 @{Was delivered} (\epedoth\). First aorist passive indicative of \epididmi\, to give over to, a common verb. At the proper stage of the service "the attendant" or "minister" (\huprets\, under rower) or "beadle" took out a roll of the law from the ark, unwrapped it, and gave it to some one to read. On sabbath days some seven persons were asked to read small portions of the law. This was the first lesson or _Parashah_. This was followed by a reading from the prophets and a discourse, the second lesson or _Haphtarah_. This last is what Jesus did. {The book of the prophet Isaiah} (\biblion tou prophtou Esaiou\). Literally, "a roll of the prophet Isaiah." Apparently Isaiah was handed to Jesus without his asking for it. But certainly Jesus cared more for the prophets than for the ceremonial law. It was a congenial service that he was asked to perform. Jesus used Deuteronomy in his temptations and now Isaiah for this sermon. The Syriac Sinaitic manuscript has it that Jesus stood up after the attendant handed him the roll. {Opened} (\anoixas\). Really it was {unrolled} (\anaptuxas\) as Aleph D have it. But the more general term \anoixas\ (from \anoig\, common verb) is probably genuine. \Anaptuss\ does not occur in the N.T. outside of this passage if genuine. {Found the place} (\heuren ton topon\). Second aorist active indicative. He continued to unroll (rolling up the other side) till he found the passage desired. It may have been a fixed lesson for the day or it may have been his own choosing. At any rate it was a marvellously appropriate passage (Isaiah:61:1,2| with one clause omitted and some words from strkjv@Isaiah:58:6|). It is a free quotation from the Septuagint. {Where it was written} (\hou n gegrammenon\). Periphrastic pluperfect passive again as in strkjv@4:16|.

rwp@Luke:6:20 @{And he lifted up his eyes} (\kai autos eparas tous opthalmous autou\). First aorist active participle from \epair\. Note also Luke's favourite use of \kai autos\ in beginning a paragraph. Vivid detail alone in Luke. Jesus looked the vast audience full in the face. strkjv@Matthew:5:2| mentions that "he opened his mouth and taught them" (began to teach them, inchoative imperfect, \edidasken\). He spoke out so that the great crowd could hear. Some preachers do not open their mouths and do not look up at the people, but down at the manuscript and drawl along while the people lose interest and even go to sleep or slip out. {Ye poor} (\hoi ptchoi\). {The poor}, but "yours" (\humetera\) justifies the translation "ye." Luke's report is direct address in all the four beatitudes and four woes given by him. It is useless to speculate why Luke gives only four of the eight beatitudes in Matthew or why Matthew does not give the four woes in Luke. One can only say that neither professes to give a complete report of the sermon. There is no evidence to show that either saw the report of the other. They may have used a common source like Q (the Logia of Jesus) or they may have had separate sources. Luke's first beatitude corresponds with Matthew's first, but he does not have "in spirit" after "poor." Does Luke represent Jesus as saying that poverty itself is a blessing? It can be made so. Or does Luke represent Jesus as meaning what is in Matthew, poverty of spirit? {The kingdom of God} (\h basileia tou theou\). strkjv@Matthew:5:3| has "the kingdom of heaven" which occurs alone in Matthew though he also has the one here in Luke with no practical difference. The rabbis usually said "the kingdom of heaven." They used it of the political Messianic kingdom when Judaism of the Pharisaic sort would triumph over the world. The idea of Jesus is in the sharpest contrast to that conception here and always. See on ¯Matthew:3:2| for discussion of the meaning of the word "kingdom." It is the favourite word of Jesus for the rule of God in the heart here and now. It is both present and future and will reach a glorious consummation. Some of the sayings of Christ have apocalyptic and eschatological figures, but the heart of the matter is here in the spiritual reality of the reign of God in the hearts of those who serve him. The kingdom parables expand and enlarge upon various phases of this inward life and growth.

rwp@Luke:11:9 @{Shall be opened} (\anoigsetai\). Second future passive third singular of \anoignumi\ and the later \anoig\.

rwp@Luke:22:3 @{Satan entered into Judas} (\eislthen eis Ioudan\). Ingressive aorist active indicative. Satan was now renewing his attack on Jesus suspended temporarily (Luke:4:13|) "until a good chance." He had come back by the use of Simon Peter (Mark:8:33; strkjv@Matthew:16:23|). The conflict went on and Jesus won ultimate victory (Luke:10:18|). Now Satan uses Judas and has success with him for Judas allowed him to come again and again (John:13:27|). Judas evidently opened the door to his heart and let Satan in. Then Satan took charge and he became a devil as Jesus said (John:6:70|). This surrender to Satan in no way relieves Judas of his moral responsibility.

rwp@Mark:1:9 @{In the Jordan} (\eis ton Iordann\). Songs:in verse 10|, \ek tou hudatos\, out of the water, after the baptism into the Jordan. Mark is as fond of "straightway" (\euthus\) as Matthew is of "then" (\tote\). {Rent asunder} (\schizomenous\). Split like a garment, present passive participle. Jesus saw the heavens parting as he came up out of the water, a more vivid picture than the "opened" in strkjv@Matthew:3:16| and strkjv@Luke:3:21|. Evidently the Baptist saw all this and the Holy Spirit coming down upon Jesus as a dove because he later mentions it (John:1:32|). The Cerinthian Gnostics took the dove to mean the heavenly _aeon Christ_ that here descended upon the man Jesus and remained with him till the Cross when it left him, a sort of forecast of the modern distinction between the Jesus of history and the theological Christ.

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

rwp@Mark:4:41 @{They feared exceedingly} (\ephobthsan phobon megan\). Cognate accusative with the first aorist passive indicative. They feared a great fear. strkjv@Matthew:8:27| and strkjv@Luke:8:22| mention that "they marvelled." But there was fear in it also. {Who then is this?} (\Tis ara houtos estin;\). No wonder that they feared if this One could command the wind and the waves at will as well as demons and drive out all diseases and speak such mysteries in parables. They were growing in their apprehension and comprehension of Jesus Christ. They had much yet to learn. There is much yet for us today to learn or seek to grow in the knowledge of our Lord Jesus Christ. This incident opened the eyes and minds of the disciples to the majesty of Jesus.

rwp@Mark:6:2 @{Began to teach} (\rxato didaskein\). As was now his custom in the synagogue on the sabbath. The ruler of the synagogue (\archisunaggos\, see strkjv@Matthew:5:22|) would ask some one to speak whensoever he wished. The reputation of Jesus all over Galilee opened the door for him. Jesus may have gone to Nazareth for rest, but could not resist this opportunity for service. {Whence hath this man these things?} (\Pothen touti tauta;\). Laconic and curt, {Whence these things to this fellow?} With a sting and a fling in their words as the sequel shows. They continued to be amazed (\exeplssonto\, imperfect tense passive). They challenge both the apparent {wisdom} (\sophia\) with which he spoke and {the mighty works} or powers (\hai dunameis\) {such as those} (\toiautai\) {coming to pass} (\ginomenai\, present middle participle, repeatedly wrought) {by his hands} (\dia tn cheirn\). They felt that there was some hocus-pocus about it somehow and somewhere. They do not deny the wisdom of his words, nor the wonder of his works, but the townsmen knew Jesus and they had never suspected that he possessed such gifts and graces.

rwp@Mark:7:34 @{Ephphatha} (\dianoichthti\, be opened). Another one of Mark's Aramaic words preserved and transliterated and then translated into Greek. "Be thou unbarred" (_Braid Scots_). Jesus sighed (\estenaxen\) as he looked up into heaven and spoke the word \ephphatha\. Somehow he felt a nervous strain in this complex case (deaf, dumb, demoniac) that we may not quite comprehend.

rwp@Mark:8:11 @{And the Pharisees came forth} (\kai exlthon hoi Pharisaioi\). At once they met Jesus and opened a controversy. strkjv@Matthew:16:1| adds "and Sadducees," the first time these two parties appear together against Jesus. See discussion on ¯Matthew:16:1|. The Pharisees and Herodians had already joined hands against Jesus in the sabbath controversy (Mark:3:6|). They {began to question with him} (\rxanto sunztein auti\). Dispute, not mere inquiry, associative instrumental case of \autoi\. They began at once and kept it up (present infinitive).

rwp@Matthew:4:1 @{To be tempted of the devil} (\peirasthnai hupo tou diabolou\). Matthew locates the temptation at a definite time, "then" (\tote\) and place, "into the wilderness" (\eis tn ermon\), the same general region where John was preaching. It is not surprising that Jesus was tempted by the devil immediately after his baptism which signified the formal entrance upon the Messianic work. That is a common experience with ministers who step out into the open for Christ. The difficulty here is that Matthew says that "Jesus was led up into the wilderness by the Spirit to be tempted by the devil." Mark (Mark:1:12|) puts it more strongly that the Spirit "drives" (\ekballei\) Christ into the wilderness. It was a strong impulsion by the Holy Spirit that led Jesus into the wilderness to think through the full significance of the great step that he had now taken. That step opened the door for the devil and involved inevitable conflict with the slanderer (\tou diabolou\). Judas has this term applied to him (John:6:70|) as it is to men (2Timothy:3:3; strkjv@Titus:2:3|) and women (she devils, strkjv@1Timothy:3:11|) who do the work of the arch slanderer. There are those today who do not believe that a personal devil exists, but they do not offer an adequate explanation of the existence and presence of sin in the world. Certainly Jesus did not discount or deny the reality of the devil's presence. The word "tempt" here (\peiraz\) and in strkjv@4:3| means originally to test, to try. That is its usual meaning in the ancient Greek and in the Septuagint. Bad sense of \ekpeiraz\ in strkjv@4:7| as in strkjv@Deuteronomy:6:16|. Here it comes to mean, as often in the New Testament, to solicit to sin. The evil sense comes from its use for an evil purpose.

rwp@Matthew:5:2 @{Taught them} (\edidasken\). Inchoative imperfect, began to teach. He sat down on the mountain side as the Jewish rabbis did instead of standing. It was a most impressive scene as Jesus opened his mouth wide and spoke loud enough for the great throng to hear him. The newly chosen twelve apostles were there, "a great number of disciples and a great number of the people" (Luke:6:17|).

rwp@Matthew:9:30 @{Were opened} (\neichthsan\). Triple augment (on \oi=i, e\ and then on preposition \an = n\). {Strictly charged them} (\enebrimth autois\). A difficult word, compound of \en\ and \brimaomai\ (to be moved with anger). It is used of horses snorting (Aeschylus, _Theb_. 461), of men fretting or being angry (Daniel:11:30|). Allen notes that it occurs twice in Mark (Mark:1:43; strkjv@14:5|) when Matthew omits it. It is found only here in Matthew. John has it twice in a different sense (John:11:33| with \en heauti\). Here and in strkjv@Mark:1:32| it has the notion of commanding sternly, a sense unknown to ancient writers. Most manuscripts have the middle \enebrimsato\, but Aleph and B have the passive \enebrimth\ which Westcott and Hort accept, but without the passive sense (cf. \apekrith\). "The word describes rather a rush of deep feeling which in the synoptic passages showed itself in a vehement injunctive and in strkjv@John:11:33| in look and manner" (McNeile). Bruce translates Euthymius Zigabenus on strkjv@Mark:1:32|: "Looked severely, contracting His eyebrows, and shaking His head at them as they are wont to do who wish to make sure that secrets will be kept." "See to it, let no one know it" (\horate, mdeis ginsket\). Note elliptical change of persons and number in the two imperatives.

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

rwp@Matthew:20:30 @{That Jesus was passing by} (\hoti Isous paragei\). These men "were sitting by the wayside" (\kathmenoi para ten hodon\) at their regular stand. They heard the crowd yelling that Jesus of Nazareth was passing by (\paragei\, present indicative of direct discourse retained in the indirect). It was their one opportunity, now or never. They had heard of what he had done for other blind men. They hail him as "the son of David" (the Messiah). It is just one of many such incidents when Jesus stood still and opened their eyes, so many that even the multitude was impatient with the cries of these poor men that their eyes be opened (\anoigsin\, second aorist passive subjunctive).

rwp@Matthew:27:52 @{The tombs were opened} (\ta mnmeia aneichthsan\). First aorist passive indicative (double augment). The splitting of the rocks by the earthquake and the opening of tombs can be due to the earthquake. But the raising of the bodies of the dead after the resurrection of Jesus which appeared to many in the holy city puzzles many today who admit the actual bodily resurrection of Jesus. Some would brand all these portents as legends since they appear in Matthew alone. Others would say that "after his resurrection" should read "after their resurrection," but that would make it conflict with Paul's description of Christ as the first fruits of them that sleep (1Corinthians:15:20|). Some say that Jesus released these spirits after his descent into Hades. Songs:it goes. We come back to miracles connected with the birth of Jesus, God's Son coming into the world. If we grant the possibility of such manifestations of God's power, there is little to disturb one here in the story of the death of God's Son.

rwp@Philippians:4:15 @{In the beginning of the gospel} (\en archi tou euaggeliou\). After he had wrought in Philippi (2Thessalonians:2:13|). {Had fellowship} (\ekoinnsen\). "Had partnership" (first aorist active indicative). {In the matter} (\eis logon\). "As to an account." No other church opened an account with Paul. {Of giving and receiving} (\doses kai lmpses\). Credit and debit. A mercantile metaphor repeated in verse 17| by \eis logon humn\ (to your account). Paul had to keep books then with no other church, though later Thessalonica and Beroea joined Philippi in support of Paul's work in Corinth (2Corinthians:11:8f.|). {But ye only} (\ei m humeis monoi\). Not even Antioch contributed anything but good wishes and prayers for Paul's work (Acts:13:1-3|).

rwp@Revelation:3:8 @{I have set} (\dedka\). Perfect active indicative of \didmi\, "I have given" (a gift of Christ, this open door). See strkjv@Luke:12:51| for a like use of \didmi\. {A door opened} (\thuran neigmenn\). Perfect (triple reduplication) passive predicate participle of \anoig\ (verse 7|) accusative feminine singular. The metaphor of the open door was a common one (John:10:7-9; strkjv@Acts:14:27; strkjv@1Corinthians:16:9; strkjv@2Corinthians:2:12; strkjv@Colossians:4:3; strkjv@Revelation:3:20; strkjv@4:1|). Probably it means here a good opportunity for missionary effort in spite of the Jewish hostility. {Which} (\hn--autn\). Pleonastic vernacular and Hebrew repetition of the personal pronoun \autn\ (it) after the relative \hn\ (which). Direct reference to the statement in verse 7|. {That} (\hoti\). This conjunction resumes the construction of \oida sou ta erga\ (I know thy works) after the parenthesis (\idou--autn\, Behold--shut). {A little power} (\mikran dunamin\). Probably "little power," little influence or weight in Philadelphia, the members probably from the lower classes (1Corinthians:1:26f.|). {And didst keep} (\kai etrsas\). "And yet (adversative use of \kai\) didst keep" (first aorist active indicative of \tre\) my word in some crisis of trial. See strkjv@John:17:6| for the phrase "keeping the word." {Didst not deny} (\ouk rns\). First aorist middle indicative second person singular of \arneomai\. The issue was probably forced by the Jews (cf. strkjv@2:9|), but they stood true.

rwp@Revelation:6:1 @{And I saw} (\kai eidon\). As in strkjv@4:1; strkjv@5:1|. The vision unfolds without anything being said about opening the book and reading from it. In a more vivid and dramatic fashion the Lamb breaks the seals one by one and reveals the contents and the symbolism. The first four seals have a common note from one of the four \za\ and the appearance of a horse. No effort will be made here to interpret these seals as referring to persons or historical events in the past, present, or future, but simply to relate the symbolism to the other symbols in the book. It is possible that there is some allusion here to the symbolism in the so-called "Little Apocalypse" of strkjv@Mark:13; strkjv@Matthew:24f.; strkjv@Luke:21|. The imagery of the four horses is similar to that in strkjv@Zechariah:1:7-11; strkjv@6:1-8| (cf. strkjv@Jeremiah:14:12; strkjv@24:10; strkjv@42:17|). In the Old Testament the horse is often the emblem of war (Job:39:25; strkjv@Psalms:76:6; strkjv@Proverbs:21:31; strkjv@Ezekiel:26:10|). "Homer pictures the horses of Rhesus as whiter than snow, and swift as the wind" (Vincent). {When the Lamb opened} (\hote noixen to arnion\). First aorist active indicative of \anoig\. This same phrase recurs in rhythmical order at the opening of each seal (6:1,3,5,7,9,12|) till the last (8:1|), where we have \hotan noixen\ (\hotan\ rather than \hote\ calling particular attention to it). {One} (\mian\). Probably used here as an ordinal (the first) as in strkjv@Matthew:28:1|. See Robertson, _Grammar_, p. 671f. {Of} (\ek\). This use of \ek\ with the ablative in the partitive sense is common in the Apocalypse, as twice in this verse (\ek tn\, etc.). Songs:\henos ek tn\ (one of the four living creatures) is "the first of," etc. {In a voice of thunder} (\en phni bronts\). Old word used of John and James (Mark:3:17|) and elsewhere in N.T. only strkjv@John:12:29| and a dozen times in the Apocalypse. {Come} (\Erchou\). Present middle imperative of \erchomai\, but with exclamatory force (not strictly linear). The command is not addressed to the Lamb nor to John (the correct text omits \kai ide\ "and see") as in strkjv@17:1; strkjv@21:9|, but to one of the four horsemen each time. Swete takes it as a call to Christ because \erchou\ is so used in strkjv@22:17,20|, but that is not conclusive.

rwp@Revelation:7:1 @{After this} (\meta touto\). Instead of the seventh seal (8:1|) being opened, two other episodes or preliminary visions occupy chapter 7 (the sealing of the servants of God strkjv@7:1-8| and the vision of the redeemed before the throne strkjv@7:9-17|). {Standing} (\hesttas\). Second perfect predicate participle of \histmi\, intransitive and followed by \epi\ and the accusative case \gnias\ as already in strkjv@3:20| (\epi thurian\) and often again (8:3| some MSS., others genitive; strkjv@11:11; strkjv@12:18; strkjv@14:1; strkjv@15:2|), but note \epi\ with genitive \thalasss\ in the next clause, like \epi kephals\ in strkjv@12:1; strkjv@7:3|. {Corners} (\gnias\). Old word for angle (Matthew:6:5|), also in strkjv@20:8|. {Holding} (\kratountas\). Present active participle of \krate\, to hold fast (Mark:7:3; strkjv@John:20:23|). The four winds (cf. strkjv@Matthew:24:31|) are held prisoner by angels at each of the four corners. Some Jews held the winds from due north, south, east, west to be favourable, while those from the angles (see strkjv@Acts:27:14|) were unfavourable (Charles). There is an angel of the fire (14:18|) and an angel of the waters (16:5|). {That no wind should blow} (\hina m pnei anemos\). Negative purpose clause with \hina m\ and the present active subjunctive, "lest a wind keep on blowing." {Upon any tree} (\epi pan dendron\). Accusative case here with \epi\ rather than the preceding genitives (\gs, thalasss\), "upon the land or upon the sea," but "against any tree" (picture of attack on the tree like a tornado's path).

rwp@Revelation:8:1 @{And when he opened} (\kai hotan noixen\). Here modal \an\ is used with \hote\ (used about the opening of the preceding six seals), but \hotan\ is not here rendered more indefinite, as is sometimes true (Mark:3:11; strkjv@Revelation:4:9|), but here and possibly (can be repetition) in strkjv@Mark:11:19| it is a particular instance, not a general rule (Robertson, _Grammar_, p. 973). {There followed a silence} (\egeneto sig\). Second aorist middle of \ginomai\. "There came silence." Dramatic effect by this profound stillness with no elder or angel speaking, no chorus of praise nor cry of adoration, no thunder from the throne (Swete), but a temporary cessation in the revelations. See strkjv@10:4|. {About the space of half an hour} (\hs hmiron\). Late and rare word (\hmi\, half, \hra\, hour), here only in N.T. Accusative of extent of time.

rwp@Revelation:11:19 @{Was opened} (\noig\). Second aorist passive indicative of \anoig\, with augment on the preposition as in strkjv@15:5|. For the sanctuary (\naos\) of God in heaven see strkjv@3:12; strkjv@7:15; strkjv@15:5ff.; strkjv@21:22|. {Was seen} (\phth\). First aorist passive indicative of \hora\. {The ark of his covenant} (\h kibtos ts diathks autou\). The sacred ark within the second veil of the tabernacle (Hebrews:9:4|) and in the inner chamber of Solomon's temple (1Kings:8:6|) which probably perished when Nebuchadrezzar burnt the temple (2Kings:25:9; strkjv@Jeremiah:3:16|). For the symbols of majesty and power in nature here see also strkjv@6:12; strkjv@8:5; strkjv@11:13; strkjv@16:18,21|.

rwp@Revelation:19:11 @{The heaven opened} (\ton ouranon neigmenon\). Perfect passive participle (triple reduplication) of \anoig\. Accusative case after \eidon\. Songs:Ezekiel (1:1|) begins his prophecy. See also the baptism of Jesus (Matthew:3:16; strkjv@Luke:3:21|, but \schizomenous\ in strkjv@Mark:1:10|). Jesus predicted the opened heavens to Nathanael (John:1:51|). In strkjv@Revelation:4:1| a door is opened in heaven, the sanctuary is opened (11:19; strkjv@15:5|), angels come out of heaven (10:1; strkjv@14:17; strkjv@18:1|), and sounds come from heaven (19:1|). {Behold, a white horse} (\idou hippos leukos\). Nominative case because of \idou\, not \eidon\. Cf. strkjv@6:2| for \hippos leukos\. The emblem of victory in both cases, but the riders are very different. Here it is the Messiah who is the Warrior, as is made plain by "Faithful and True" (\pistos kai althinos\), epithets already applied to Christ (1:5; strkjv@3:7,14|). Cf. also strkjv@22:6|. {In righteousness he doth judge and make war} (\en dikaiosuni krinei kai polemei\). See strkjv@Isaiah:11:3ff|. The Messiah is both Judge and Warrior, but he does both in righteousness (15:3; strkjv@16:5,7; strkjv@19:2|). He passes judgment on the beast (antichrist) and makes war on him. Satan had offered Christ a victory of compromise which was rejected.

rwp@Revelation:20:12 @{The dead, the great and the small} (\tous nekrous tous megalous kai tous mikrous\). The general resurrection of verse 13| is pictured by anticipation as already over. No living are mentioned after the battle of verses 7-10|, though some will be living when Jesus comes to judge the quick and the dead (2Timothy:4:1; strkjv@1Thessalonians:4:13ff.|). All classes and conditions (11:18; strkjv@13:16; strkjv@19:5,18|) John saw "standing before the throne" (\hesttas enpion tou thronou\). {Books were opened} (\biblia noichthsan\). First aorist passive of \anoig\. Like strkjv@Daniel:7:10|. The record of each human being has been kept in God's books. {Were judged} (\ekrithsan\). First aorist passive indicative of \krin\. The sentence upon each rests upon written evidence. {Another book which is the book of life} (\allo biblion ho estin ts zs\). This book has already been mentioned (3:5; strkjv@13:8; strkjv@17:8|). "It is the roll of living citizens of Jerusalem" (Swete), "the church of the first born enrolled in heaven" (Hebrews:12:23|). The books are "the vouchers for the book of life" (Alford). We are saved by grace, but character at last (according to their works) is the test as the fruit of the tree (Matthew:7:16,20; strkjv@10:32f.; strkjv@25:31-46; strkjv@John:15:6; strkjv@2Corinthians:5:10; strkjv@Romans:2:10; strkjv@Revelation:2:23; strkjv@20:12; strkjv@22:12|).

rwp@Romans:3:13 @{Throat} (\larugx\). Old word, larynx. {Open sepulchre} (\taphos aneigmenos\). Perfect passive participle of \anoig\, "an opened grave." Their mouth (words) like the odour of a newly opened grave. "Some portions of Greek and Roman literature stink like a newly opened grave" (Shedd). {They have used deceit} (\edoliousan\). Imperfect (not perfect or aorist as the English implies) active of \dolio\, only in LXX and here in the N.T. from the common adjective \dolios\, deceitful (2Corinthians:11:13|). The regular form would be \edolioun\. The \-osan\ ending for third plural in imperfect and aorist was once thought to be purely Alexandrian because so common in the LXX, but it is common in the Boeotian and Aeolic dialects and occurs in \eichosan\ in the N.T. (John:15:22,24|). "They smoothed their tongues" in the Hebrew. {Poison} (\ios\). Old word both for rust (James:5:3|) and poison (James:3:8|). {Of asps} (\aspidn\). Common word for round bowl, shield, then the Egyptian cobra (a deadly serpent). Often in LXX. Only here in the N.T. The poison of the asp lies in a bag under the lips (\cheil\), often in LXX, only here in N.T. Genitive case after \gemei\ (is full).

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