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rwp@1Corinthians:1:7 @{Songs:that ye come behind in no gift} (\hste humas m hustereisthai en mdeni charismati\). Consecutive clause with \hste\ and the infinitive and the double negative. Come behind (\hustereisthai\) is to be late (\husteros\), old verb seen already in strkjv@Mark:10:21; strkjv@Matthew:19:20|. It is a wonderful record here recorded. But in strkjv@2Corinthians:8:7-11; strkjv@9:1-7| Paul will have to complain that they have not paid their pledges for the collection, pledges made over a year before, a very modern complaint. {Waiting for the revelation} (\apekdechomenous tn apokalupsin\). This double compound is late and rare outside of Paul (1Corinthians:1:7; strkjv@Galatians:5:5; strkjv@Romans:8:19,23,25; strkjv@Phillipians:3:20|), strkjv@1Peter:3:20; strkjv@Hebrews:9:28|. It is an eager expectancy of the second coming of Christ here termed revelation like the eagerness in \prosdechomenoi\ in strkjv@Titus:2:13| for the same event. "As if that attitude of expectation were the highest posture that can be attained here by the Christian" (F.W. Robertson).

rwp@1Corinthians:1:13 @{Is Christ divided?} (\memeristai ho Christos;\). Perfect passive indicative, Does Christ stand divided? It is not certain, though probable, that this is interrogative like the following clauses. Hofmann calls the assertory form a "rhetorical impossibility." The absence of \m\ here merely allows an affirmative answer which is true. The fourth or Christ party claimed to possess Christ in a sense not true of the others. Perhaps the leaders of this Christ party with their arrogant assumptions of superiority are the false apostles, ministers of Satan posing as angels of light (2Corinthians:11:12-15|). {Was Paul crucified for you?} (\M Paulos estaurth huper humn;\). An indignant "No" is demanded by \m\. Paul shows his tact by employing himself as the illustration, rather than Apollos or Cephas. Probably \huper\, over, in behalf of, rather than \peri\ (concerning, around) is genuine, though either makes good sense here. In the _Koin_ \huper\ encroaches on \peri\ as in strkjv@2Thessalonians:2:1|. {Were ye baptized into the name of Paul?} (\eis to onoma Paulou ebaptisthte;\). It is unnecessary to say {into} for \eis\ rather than {in} since \eis\ is the same preposition originally as \en\ and both are used with \baptiz\ as in strkjv@Acts:8:16; strkjv@10:48| with no difference in idea (Robertson, _Grammar_, p. 592). Paul evidently knows the idea in strkjv@Matthew:28:19| and scouts the notion of being put on a par with Christ or the Trinity. He is no rival of Christ. This use of \onoma\ for the person is not only in the LXX, but the papyri, ostraca, and inscriptions give numerous examples of the name of the king or the god for the power and authority of the king or god (Deissmann, _Bible Studies_, pp. 146ff., 196ff.; _Light from the Ancient East_, p. 121).

rwp@1Corinthians:1:31 @{That} (\hina\). Probably ellipse (\gentai\ to be supplied) as is common in Paul's Epistles (2Thessalonians:2:3; strkjv@2Corinthians:8:13; strkjv@Galatians:1:20; strkjv@2:9; strkjv@Romans:4:16; strkjv@13:1; strkjv@15:3|). Some explain the imperative \kauchasth\ as an anacoluthon. The shortened quotation is from strkjv@Jeremiah:9:24|. Deissmann notes the importance of these closing verses concerning the origin of Paul's congregations from the lower classes in the large towns as "one of the most important historical witnesses to Primitive Christianity" (_New Light on the N.T._, p. 7; _Light from the Ancient East_, pp. 7, 14, 60, 142).

rwp@1Corinthians:3:1 @{But as unto carnal} (\all' hs sarkinois\). Latin _carneus_. "As men o' flesh," Braid Scots; "as worldlings," Moffatt. This form in \-inos\ like \lithinos\ in strkjv@2Corinthians:3:3| means the material of flesh, "not on tablets of stone, but on fleshen tablets on hearts." Songs:in strkjv@Hebrews:7:16|. But in strkjv@Romans:7:14| Paul says, "I am fleshen (\sarkinos\) sold under sin," as if \sarkinos\ represented the extreme power of the \sarx\. Which does Paul mean here? He wanted to speak the wisdom of God among the adults (1Corinthians:2:6|), the spiritual (\hoi pneumatikoi\, strkjv@2:15|), but he was unable to treat them as \pneumatikoi\ in reality because of their seditions and immoralities. It is not wrong to be \sarkinos\, for we all live in the flesh (\en sarki\, strkjv@Galatians:2:20|), but we are not to live according to the flesh (\kata sarka\, strkjv@Romans:8:12|). It is not culpable to a babe in Christ (\npios\, strkjv@1Corinthians:13:11|), unless unduly prolonged (1Corinthians:14:20; strkjv@Hebrews:5:13f.|). It is one of the tragedies of the minister's life that he has to keep on speaking to the church members "as unto babes in Christ" (\hs npiois en Christi\), who actually glory in their long babyhood whereas they ought to be teachers of the gospel instead of belonging to the cradle roll. Paul's goal was for all the babes to become adults (Colossians:1:28|).

rwp@1Corinthians:3:6 @{I planted} (\eg ephuteusa\). First aorist active indicative of old verb \phuteu\. This Paul did as Luke tells us in strkjv@Acts:18:1-18|. {Apollos watered} (\Apolls epotisen\). Apollos irrigated the church there as is seen in strkjv@Acts:18:24-19:1|. Another aorist tense as in verse 2|. {But God gave the increase} (\alla ho theos uxanen\). Imperfect tense here (active indicative) for the continuous blessing of God both on the work of Paul and Apollos, co-labourers with God in God's field (verse 9|). Reports of revivals sometimes give the glory to the evangelist or to both evangelist and pastor. Paul gives it all to God. He and Apollos cooperated as successive pastors.

rwp@1Corinthians:3:10 @{As a wise masterbuilder} (\hs sophos architektn\). Paul does not shirk his share in the work at Corinth with all the sad outcome there. He absolves Apollos from responsibility for the divisions. He denies that he himself is to blame. In doing so he has to praise himself because the Judaizers who fomented the trouble at Corinth had directly blamed Paul. It is not always wise for a preacher to defend himself against attack, but it is sometimes necessary. Factions in the church were now a fact and Paul went to the bottom of the matter. God gave Paul the grace to do what he did. This is the only New Testament example of the old and common word \architektn\, our architect. \Tektn\ is from \tikt\, to beget, and means a begetter, then a worker in wood or stone, a carpenter or mason (Matthew:13:55; strkjv@Mark:6:3|). \Archi-\ is an old inseparable prefix like \archaggelos\ (archangel), \archepiscopos\ (archbishop), \archiereus\ (chiefpriest). \Architektn\ occurs in the papyri and inscriptions in an even wider sense than our use of architect, sometimes of the chief engineers. But Paul means to claim primacy as pastor of the church in Corinth as is true of every pastor who is the architect of the whole church life and work. All the workmen (\tektones\, carpenters) work under the direction of the architect (Plato, _Statesman_, 259). "As a wise architect I laid a foundation" (\themelion ethka\). Much depends on the wisdom of the architect in laying the foundation. This is the technical phrase (Luke:6:48; strkjv@14:29|), a cognate accusative for \themelion\. The substantive \themelion\ is from the same root \the\ as \ethka\ (\ti-thmi\). We cannot neatly reproduce the idiom in English. "I placed a placing" does only moderately well. Paul refers directly to the events described by Luke in strkjv@Acts:18:1-18|. The aorist \ethka\ is the correct text, not the perfect \tetheika\. {Another buildeth thereon} (\allos epoikodomei\). Note the preposition \epi\ with the verb each time (10,11,12,14|). The successor to Paul did not have to lay a new foundation, but only to go on building on that already laid. It is a pity when the new pastor has to dig up the foundation and start all over again as if an earthquake had come. {Take heed how he buildeth thereon} (\blepet ps epoikodomei\). The carpenters have need of caution how they carry out the plans of the original architect. Successive architects of great cathedrals carry on through centuries the original design. The result becomes the wonder of succeeding generations. There is no room for individual caprice in the superstructure.

rwp@1Corinthians:5:10 @{Not altogether} (\ou pants\). Not absolutely, not in all circumstances. Paul thus puts a limitation on his prohibition and confines it to members of the church. He has no jurisdiction over the outsiders (this world, \tou kosmou toutou\). {The covetous} (\tois pleonektais\). Old word for the over-reachers, those avaricious for more and more (\pleon, ech\, to have more). In N.T. only here, strkjv@6:10; strkjv@Ephesians:5:5|. It always comes in bad company (the licentious and the idolaters) like the modern gangsters who form a combination of liquor, lewdness, lawlessness for money and power. {Extortioners} (\harpaxin\). An old adjective with only one gender, rapacious (Matthew:7:15; strkjv@Luke:18:11|), and as a substantive robber or extortioner (here and strkjv@6:10|). Bandits, hijackers, grafters they would be called today. {Idolaters} (\eidlolatrais\). Late word for hirelings (\latris\) of the idols (\eidlon\), so our very word idolater. See strkjv@6:9; strkjv@10:7; strkjv@Ephesians:5:5; strkjv@Revelation:21:8; strkjv@22:15|. Nageli regards this word as a Christian formation. {For then must ye needs} (\epei pheilete oun\). This neat Greek idiom of \epei\ with the imperfect indicative (\pheilete\, from \opheil\, to be under obligation) is really the conclusion of a second-class condition with the condition unexpressed (Robertson, _Grammar_, p. 965). Sometimes \an\ is used also as in strkjv@Hebrews:10:2|, but with verbs of obligation or necessity \an\ is usually absent as here (cf. strkjv@Hebrews:9:20|). The unexpressed condition here would be, "if that were true" (including fornicators, the covetous, extortioners, idolaters of the outside world). \Ara\ means in that case.

rwp@1Corinthians:6:11 @{And such were some of you} (\kai tauta tines te\). A sharp homethrust. Literally, "And these things (\tauta\, neuter plural) were ye (some of you)." The horror is shown by \tauta\, but by \tines\ Paul narrows the picture to some, not all. But that was in the past (\te\, imperfect indicative) like strkjv@Romans:6:17|. Thank God the blood of Jesus does cleanse from such sins as these. But do not go back to them. {But ye were washed} (\apelousasthe\). First aorist middle indicative, not passive, of \apolou\. Either direct middle, ye washed yourselves, or indirect middle, as in strkjv@Acts:22:16|, ye washed your sins away (force of \apo\). This was their own voluntary act in baptism which was the outward expression of the previous act of God in cleansing (\hgiasthte\, ye were sanctified or cleansed before the baptism) and justified (\edikaithte\, ye were put right with God before the act of baptism). "These twin conceptions of the Christian state in its beginning appear commonly in the reverse order" (Findlay). The outward expression is usually mentioned before the inward change which precedes it. In this passage the Trinity appear as in the baptismal command in strkjv@Matthew:28:19|.

rwp@1Corinthians:7:25 @{I have no commandment of the Lord} (\epitagn Kuriou ouk ech\). A late word from \epitass\, old Greek verb to enjoin, to give orders to. Paul did have (verse 10|) a command from the Lord as we have in Matthew and Mark. It was quite possible for Paul to know this command of Jesus as he did other sayings of Jesus (Acts:20:35|) even if he had as yet no access to a written gospel or had received no direct revelation on the subject from Jesus (1Corinthians:11:23|). Sayings of Jesus were passed on among the believers. But Paul had no specific word from Jesus on the subject of virgins. They call for special treatment, young unmarried women only Paul means (7:25,28,34,36-38|) and not as in strkjv@Revelation:14:4| (metaphor). It is probable that in the letter (7:1|) the Corinthians had asked about this problem. {But I give my judgment} (\gnmn de didmi\). About mixed marriages (12-16|) Paul had the command of Jesus concerning divorce to guide him. Here he has nothing from Jesus at all. Songs:he gives no "command," but only "a judgment," a deliberately formed decision from knowledge (2Corinthians:8:10|), not a mere passing fancy. {As one that hath obtained mercy of the Lord to be faithful} (\hs lemenos hupo kuriou pistos einai\). Perfect passive participle of \elee\, old verb to receive mercy (\eleos\). \Pistos\ is predicate nominative with infinitive \einai\. This language, so far from being a disclaimer of inspiration, is an express claim to help from the Lord in the forming of this duly considered judgment, which is in no sense a command, but an inspired opinion.

rwp@1Corinthians:7:32 @{Free from cares} (\amerimnous\). Old compound adjective (\a\ privative and \merimna\, anxiety). In N.T. only here and strkjv@Matthew:28:14| which see. {The things of the Lord} (\ta tou Kuriou\). The ideal state (so as to the widow and the virgin in verse 33|), but even the unmarried do let the cares of the world choke the word (Mark:4:19|). {How he may please the Lord} (\ps aresi ti Kurii\). Deliberative subjunctive with \ps\ retained in an indirect question. Dative case of \Kurii\. Same construction in verse 33| with \ps aresi ti gunaiki\ (his wife) and in 34| \ps aresi ti andri\ (her husband).

rwp@1Corinthians:8:1 @{Now concerning things sacrificed to idols} (\peri de tn eidlothutn\). Plainly the Corinthians had asked also about this problem in their letter to Paul (7:1|). This compound adjective (\eidlon\, idol, \thutos\, verbal adjective from \thu\, to sacrifice) is still found only in the N.T. and ecclesiastical writers, not so far in the papyri. We have seen this problem mentioned in the decision of the Jerusalem Conference (Acts:15:29; strkjv@21:25|). The connection between idolatry and impurity was very close, especially in Corinth. See both topics connected in strkjv@Revelation:2:14,20|. By \eidlothuta\ was meant the portion of the flesh left over after the heathen sacrifices. The heathen called it \hierothuton\ (1Corinthians:10:28|). This leftover part "was either eaten sacrificially, or taken home for private meals, or sold in the markets" (Robertson and Plummer). What were Christians to do about eating such portions either buying in the market or eating in the home of another or at the feast to the idol? Three questions are thus involved and Paul discusses them all. There was evidently difference of opinion on the subject among the Corinthian Christians. Aspects of the matter come forward not touched on in the Jerusalem Conference to which Paul does not here allude, though he does treat it in strkjv@Galatians:2:1-10|. There was the more enlightened group who acted on the basis of their superior knowledge about the non-existence of the gods represented by the idols. {Ye know that we all have knowledge} (\oidamen hoti pantes gnsin echomen\). This may be a quotation from the letter (Moffatt, _Lit. of N.T._, p. 112). Since their conversion to Christ, they know the emptiness of idol-worship. Paul admits that all Christians have this knowledge (personal experience, \gnsis\), but this problem cannot be solved by knowledge.

rwp@1Corinthians:8:10 @{If a man see thee which hast knowledge sitting at meat in an idol's temple} (\ean gar tis idi [se] ton echonta gnsin en eidleii katakeimenon\). Condition of third class, a possible case. Paul draws the picture of the enlightened brother exercising his "liberty" by eating in the idol's temple. Later he will discuss the peril to the man's own soul in this phase of the matter (10:14-22|), but here he considers only the effect of such conduct on the unenlightened or weak brother. This bravado at a sacrificial banquet is in itself idolatrous as Paul will show. But our weak brother will be emboldened (\oikodomthsetai\, future passive indicative, will be built up) to go on and do what he still believes to be wrong, to eat things sacrificed to idols (\eis to ta eidlothuta esthiein\). Alas, how often that has happened. Defiance is flung in the face of the unenlightened brother instead of loving consideration.

rwp@1Corinthians:8:11 @{Through thy knowledge} (\en ti si gnsei\). Literally, in thy knowledge. Surely a poor use to put one's superior knowledge. {Perisheth} (\apollutai\). Present middle indicative of the common verb \apollumi\, to destroy. Ruin follows in the wake of such daredevil knowledge. {For whose sake Christ died} (\di' hon Christos apethanen\). Just as much as for the enlightened brother with his selfish pride. The accusative (\hon\) with \di'\ gives the reason, not the agent as with the genitive in strkjv@8:6| (\di' hou\). The appeal to the death (\apethanen\, second aorist active indicative of \apothnsk\) of Christ is the central fact that clinches Paul's argument.

rwp@1Corinthians:8:12 @{Wounding their conscience} (\tuptontes autn tn suneidsin\). Old verb \tupt\, to smite with fist, staff, whip. The conscience is sensitive to a blow like that, a slap in the face. {Ye sin against Christ} (\eis Christon hamartanete\). That fact they were overlooking. Jesus had said to Saul that he was persecuting him when he persecuted his disciples (Acts:9:5|). One may wonder if Paul knew the words of Jesus in strkjv@Matthew:25:40|, "ye did it unto me."

rwp@1Corinthians:8:13 @{Meat} (\brma\). Food it should be, not flesh (\krea\). {Maketh my brother to stumble} (\skandalizei ton adelphon mou\). Late verb (LXX and N.T.) to set a trap-stick (Matthew:5:29|) or stumbling-block like \proskomma\ in verse 9| (cf. strkjv@Romans:14:13,21|). Small boys sometimes set snares for other boys, not merely for animals to see them caught. {I will eat no flesh for evermore} (\ou m phag krea eis ton aina\). The strong double negative \ou m\ with the second aorist subjunctive. Here Paul has {flesh} (\krea\) with direct reference to the flesh offered to idols. Old word, but in N.T. only here and strkjv@Romans:14:21|. This is Paul's principle of love (verse 2|) applied to the matter of eating meats offered to idols. Paul had rather be a vegetarian than to lead his weak brother to do what he considered sin. There are many questions of casuistry today that can only be handled wisely by Paul's ideal of love.

rwp@1Corinthians:9:1 @{Amos:I not free?} (\Ouk eimi eleutheros;\). Free as a Christian from Mosaic ceremonialism (cf. strkjv@9:19|) as much as any Christian and yet he adapts his moral independence to the principle of considerate love in strkjv@8:13|. {Amos:I not an apostle?} (\ouk eimi apostolos;\). He has the exceptional privileges as an apostle to support from the churches and yet he foregoes these. {Have I not seen Jesus our Lord?} (\ouchi Isoun ton Kurion hmn heoraka;\). Proof (15:8; strkjv@Acts:9:17,27; strkjv@18:9; strkjv@22:14,17f.; strkjv@2Corinthians:12:1ff.|) that he has the qualification of an apostle (Acts:1:22|) though not one of the twelve. Note strong form of the negative \ouchi\ here. All these questions expect an affirmative answer. The perfect active \heoraka\ from \hora\, to see, does not here have double reduplication as in strkjv@John:1:18|.

rwp@1Corinthians:9:3 @{My defence} (\h em apologia\). Original sense, not idea of apologizing as we say. See on ¯Acts:22:1; strkjv@25:16|. Refers to what precedes and to what follows as illustration of strkjv@8:13|. {To them that examine me} (\tois eme anakrinousin\). See on ¯1Corinthians:2:15; strkjv@4:3|. The critics in Corinth were "investigating" Paul with sharp eyes to find faults. How often the pastor is under the critic's spy-glass.

rwp@1Corinthians:9:5 @{Have we no right?} (\M ouk echomen exousian;\). Same idiom. {To lead about a wife that is a believer?} (\adelphn gunaika periagein;\). Old verb \periag\, intransitive in strkjv@Acts:13:11|. Two substantives in apposition, a sister a wife, a common Greek idiom. This is a plea for the support of the preacher's wife and children. Plainly Paul has no wife at this time. {And Cephas} (\kai Kphs\). Why is he singled out by name? Perhaps because of his prominence and because of the use of his name in the divisions in Corinth (1:12|). It was well known that Peter was married (Matthew:8:14|). Paul mentions James by name in strkjv@Galatians:1:19| as one of the Lord's brothers. All the other apostles were either married or had the right to be.

rwp@1Corinthians:9:19 @{I brought myself under bondage} (\emauton edoulsa\). Voluntary bondage, I enslaved myself to all, though free. Causative verb in \-o\ (\doulo\, from \doulos\). The more (\tous pleionas\). Than he could have done otherwise. Every preacher faces this problem of his personal attitude and conduct. Note \kerds\ (as in verses 20,21,22|, but once \hina kerdan\ in 21|, regular liquid future of \kerdain\) with \hina\ is probably future active indicative (James:4:13|), though Ionic aorist active subjunctive from \kerda\ is possible (Matthew:18:15|). "He refuses payment in money that he may make the greater gain in souls" (Edwards).

rwp@1Corinthians:9:20 @{As a Jew} (\hs Ioudaios\). He was a Jew and was not ashamed of it (Acts:18:18; strkjv@21:26|). {Not being myself under the law} (\m n autos hupo nomon\). He was emancipated from the law as a means of salvation, yet he knew how to speak to them because of his former beliefs and life with them (Galatians:4:21|). He knew how to put the gospel to them without compromise and without offence.

rwp@1Corinthians:9:22 @{I became weak} (\egenomn asthens\). This is the chief point, the climax in his plea for the principle of love on the part of the enlightened for the benefit of the unenlightened (chapter strkjv@1Corinthians:8|). He thus brings home his conduct about renouncing pay for preaching as an illustration of love (8:13|). {All things} (\panta\) {to all men} (\tois pasin\, the whole number) {by all means} (\pants\). Pointed play on the word all, {that I may save some} (\hina tinas ss\). This his goal and worth all the cost of adaptation. In matters of principle Paul was adamant as about Titus the Greek (Galatians:2:5|). In matters of expediency as about Timothy (Acts:16:3|) he would go half way to win and to hold. This principle was called for in dealing with the problem of eating meat offered to idols (Romans:14:1; strkjv@15:1; strkjv@1Thessalonians:5:14|).

rwp@1Corinthians:9:27 @{But I buffet my body} (\alla huppiaz mou to sma\). In Aristophanes, Aristotle, Plutarch, from \huppion\, and that from \hupo\ and \ops\ (in papyri), the part of the face under the eyes, a blow in the face, to beat black and blue. In N.T. only here and strkjv@Luke:18:5| which see. Paul does not, like the Gnostics, consider his \sarx\ or his \sma\ sinful and evil. But "it is like the horses in a chariot race, which must be kept well in hand by whip and rein if the prize is to be secured" (Robertson and Plummer). The boxers often used boxing gloves (\cestus\, of ox-hide bands) which gave telling blows. Paul was not willing for his body to be his master. He found good as the outcome of this self-discipline (2Corinthians:12:7; strkjv@Romans:8:13; strkjv@Colossians:2:23; strkjv@3:5|). {And bring it into bondage} (\kai doulagg\). Late compound verb from \doulaggos\, in Diodorus Siculus, Epictetus and substantive in papyri. It is the metaphor of the victor leading the vanquished as captive and slave. {Lest by any means} (\m ps\). Common conjunction for negative purpose with subjunctive as here (\genmai\, second aorist middle). {After that I have preached to others} (\allois krxas\). First aorist active participle of \kruss\ (see on ¯1:23|), common verb to preach, from word \krux\ (herald) and that is probably the idea here. A \krux\ at the games announced the rules of the game and called out the competitors. Songs:Paul is not merely a herald, but a competitor also. {I myself should be rejected} (\autos adokimos genmai\). Literally, "I myself should become rejected." \Adokimos\ is an old adjective used of metals, coin, soil (Hebrews:6:8|) and in a moral sense only by Paul in N.T. (1Corinthians:9:27; strkjv@2Corinthians:13:5-7; strkjv@Romans:1:28; strkjv@Titus:1:16; strkjv@2Timothy:3:8|). It means not standing the test (\dokimos\ from \dokimaz\). Paul means rejected for the {prize}, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew:7:22f.|). What is the prize before Paul? Is it that {reward} (\misthos\) of which he spoke in verse 18|, his glorying of preaching a free gospel? Songs:Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Phillipians:3:12|) and so he presses on. At the end he has serene confidence (2Timothy:4:7|) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ.

rwp@1Corinthians:10:19 @{A thing sacrificed to idols} (\eidlothuton\). See on ¯Acts:15:29; strkjv@1Corinthians:8:1,4|. {Idol} (\eidlon\). Image of a god. See on ¯Acts:7:41; strkjv@15:20; strkjv@1Corinthians:8:4,7|.

rwp@1Corinthians:10:27 @{Biddeth you} (\kalei humas\). To a general banquet, but not to a temple feast (8:10|) which is prohibited. If a pagan invites Christians to their homes to a banquet, one is to act like a gentleman.

rwp@1Corinthians:11:10 @{Ought} (\opheilei\). Moral obligation therefore (\dia touto\, rests on woman in the matter of dress that does not (\ouk opheilei\ in verse 7|) rest on the man. {To have a sign of authority} (\exousian echein\). He means \smeion exousias\ (symbol of authority) by \exousian\, but it is the sign of authority of the man over the woman. The veil on the woman's head is the symbol of the authority that the man with the uncovered head has over her. It is, as we see it, more a sign of subjection (\hypotags\, strkjv@1Timothy:2:10|) than of authority (\exousias\). {Because of the angels} (\dia tous aggelous\). This startling phrase has caused all kinds of conjecture which may be dismissed. It is not preachers that Paul has in mind, nor evil angels who could be tempted (Genesis:6:1f.|), but angels present in worship (cf. strkjv@1Corinthians:4:9; strkjv@Psalms:138:1|) who would be shocked at the conduct of the women since the angels themselves veil their faces before Jehovah (Isaiah:6:2|).

rwp@1Corinthians:11:22 @{What? Have ye not houses?} (\M gar oikias ouk echete;\) The double negative (\m--ouk\) in the single question is like the idiom in strkjv@9:4f.| which see. \M\ expects a negative answer while \ouk\ negatives the verb \echete\. "For do you fail to have houses?" Paul is not approving gluttony and drunkenness but only expressing horror at their sacrilege (despising, \kataphroneite\) of the church of God. {That have not} (\tous m echontas\). Not those without houses, but those who have nothing, "the have-nots" (Findlay) like strkjv@2Corinthians:8:12|, in contrast with \hoi echontes\ "the haves" (the men of property). {What shall I say to you?} (\ti eip humin;\) Deliberative subjunctive that well expresses Paul's bewilderment.

rwp@1Corinthians:12:1 @{Now concerning spiritual gifts} (\peri de tn pneumatikn\). Clearly one of the items asked about in the letter to Paul (7:1|) and introduced precisely as the problem of meats offered to idols (8:1|). This question runs to the end of chapter 14. Plainly much trouble had arisen in Corinth in the exercise of these gifts.

rwp@1Corinthians:16:1 @{Now concerning the collection for the saints} (\peri de ts logias ts eis tous hagious\). Paul has discussed all the problems raised by the Corinthians. Now he has on his own heart the collection for the saints in Jerusalem (see chapters strkjv@2Corinthians:8; 9|). This word \logia\ (or \-eia\) is now known to be derived from a late verb \logeu\, to collect, recently found in papyri and inscriptions (Deissmann, _Bible Studies_, p. 143). The word \logia\ is chiefly found in papyri, ostraca, and inscriptions that tell of religious collections for a god or a temple (Deissmann, _Light from the Ancient East_, p. 105). The introduction of this topic may seem sudden, but the Corinthians were behind with their part of it. They may even have asked further about it. Paul feels no conflict between discussion of the resurrection and the collection. {Songs:also do ye} (\houts kai humas poisate\). Paul had given orders (\dietaxa\) to the churches of Galatia and now gives them like commands. As a matter of fact, they had promised a long time before this (2Corinthians:8:10; strkjv@9:1-5|). Now do what you pledged.

rwp@1Corinthians:16:2 @{Upon the first day of the week} (\kata mian sabbatou\). For the singular \sabbatou\ (sabbath) for week see strkjv@Luke:18:12; strkjv@Mark:16:9|. For the use of the cardinal \mian\ in sense of ordinal \prtn\ after Hebrew fashion in LXX (Robertson, _Grammar_, p. 672) as in strkjv@Mark:16:2; strkjv@Luke:24:1; strkjv@Acts:20:7|. Distributive use of \kata\ also. {Lay by him in store} (\par' heauti tithet thsaurizn\). By himself, in his home. Treasuring it (cf. strkjv@Matthew:6:19f|. for \thsauriz\). Have the habit of doing it, \tithet\ (present imperative). {As he may prosper} (\hoti ean euodtai\). Old verb from \eu\, well, and \hodos\, way or journey, to have a good journey, to prosper in general, common in LXX. In N.T. only here and strkjv@Romans:1:10; strkjv@3John:1:2|. It is uncertain what form \euodtai\ is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive (Moulton, _Prolegomena_, p. 54). The old MSS. had no accents. Some MSS. even have \euodthi\ (first aorist passive subjunctive). But the sense is not altered. \Hoti\ is accusative of general reference and \ean\ can occur either with the subjunctive or indicative. This rule for giving occurs also in strkjv@2Corinthians:8:12|. Paul wishes the collections to be made before he comes.

rwp@1Corinthians:16:6 @{It may be} (\tuchon\). Neuter accusative of second aorist active participle of \tugchan\ used as an adverb (in Plato and Xenophon, but nowhere else in N.T.). {Or even winter} (\ kai paracheimas\). Future active of late verb \paracheimaz\ (\cheimn\, winter). See on ¯Acts:27:12; strkjv@28:11; strkjv@Titus:3:12|. He did stay in Corinth for three months (Acts:20:3|), probably the coming winter. {Whithersoever I go} (\hou ean poreumai\). Indefinite local clause with subjunctive. As a matter of fact, Paul had to flee from a conspiracy in Corinth (Acts:20:3|).

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@1John:1:5 @{And} (\kai\). Mutual fellowship depends on mutual knowledge (Westcott). {Message} (\aggelia\). Old word (from \aggelos\, messenger), in N.T. only here and strkjv@3:11|, and note \ap' autou\ (from God like \apaggell\ in verse 3|) and \anaggellomen\, to announce, to disclose, here as in strkjv@John:4:25|. {God is light} (\ho theos phs estin\). Precisely so the \Logos\ is light (John:1:4-9|) and what Jesus claimed to be (John:8:12|). John repeats it in negative form as he often does (John:1:3|).

rwp@1John:2:2 @{And he} (\kai autos\). He himself in his own person, both priest and sacrifice (Hebrews:9:14|). {The propitiation} (\hilasmos\). Late substantive from \hilaskomai\ (Luke:18:13; strkjv@Hebrews:2:17|), in LXX, Philo, Plutarch, in N.T. only here and strkjv@4:10|. Christ himself is the means of propitiation for (\peri\ concerning) our sins. See \hilastrion\ in strkjv@Romans:3:15|. {For the whole world} (\peri holou tou kosmou\). It is possible to supply the ellipsis here of \tn hamartin\ (the sins of) as we have it in strkjv@Hebrews:7:27|, but a simpler way is just to regard "the whole world" as a mass of sin (5:19|). At any rate, the propitiation by Christ provides for salvation for all (Hebrews:2:9|) if they will only be reconciled with God (2Corinthians:5:19-21|).

rwp@1John:2:16 @{All that} (\pn to\). Collective use of the neuter singular as in strkjv@5:4|, like \pn ho\ in strkjv@John:6:37,39|. Three examples, not necessarily covering all sins, are given in the nominative in apposition with \pn to\. "The lust of the flesh" (\h epithumia ts sarkos\, subjective genitive, lust felt by the flesh) may be illustrated by strkjv@Mark:4:19; strkjv@Galatians:5:17|. Songs:the genitive with \h epithumia tn ophthalmn\ (the lust of the eyes) is subjective, lust with the eyes as organs as shown by Jesus in strkjv@Matthew:5:28|. The use of the "movies" today for gain by lustful exhibitions is a case in point. For \alazoneia\ see on ¯James:4:16|, the only other N.T. example. \Alazn\ (a boaster) occurs in strkjv@Romans:1:30; strkjv@2Timothy:3:2|. \Bios\ (life) as in strkjv@3:17| is the external aspect (Luke:8:14|), not the inward principle (\z\). David Smith thinks that, as in the case of Eve (Genesis:3:1-6|) and the temptations of Jesus (Matthew:4:1-11|), these three sins include all possible sins. But they are all "of the world" (\ek tou kosmou\) in origin, in no sense "of the Father" (\ek tou patros\). The problem for the believer is always how to be in the world and yet not of it (John:17:11,14ff.|).

rwp@1John:4:18 @{Fear} (\phobos\). Like a bond-slave (Romans:8:15|), not the reverence of a son (\eulabeia\, strkjv@Hebrews:5:7f.|) or the obedience to a father (\en phobi\, strkjv@1Peter:1:17|). This kind of dread is the opposite of \parrsia\ (boldness). {Perfect love} (\h teleia agap\). There is such a thing, perfect because it has been perfected (verses 12,17|). Cf. strkjv@James:1:4|. {Casteth out fear} (\ex ballei ton phobon\). "Drives fear out" so that it does not exist in real love. See \ekball ex\ in strkjv@John:6:37; strkjv@9:34f.; strkjv@12:31; strkjv@15:6| to turn out-of-doors, a powerful metaphor. Perfect love harbours no suspicion and no dread (1Corinthians:13|). {Hath punishment} (\kolasin echei\). Old word, in N.T. only here and strkjv@Matthew:25:46|. \Timria\ has only the idea of penalty, \kolasis\ has also that of discipline, while \paideia\ has that of chastisement (Hebrews:12:7|). The one who still dreads (\phoboumenos\) has not been made perfect in love (\ou teteleitai\). Bengel graphically describes different types of men: "sine timore et amore; cum timore sine amore; cum timore et amore; sine timore cum amore."

rwp@1John:5:9 @{If we receive} (\ei lambanomen\). Condition of first class with \ei\ and the present active indicative, assumed as true. The conditions for a legally valid witness are laid down in strkjv@Deuteronomy:19:15| (cf. strkjv@Matthew:18:16; strkjv@John:8:17f.; strkjv@10:25; strkjv@2Corinthians:13:1|). {Greater} (\meizn\). Comparative of \megas\, because God is always true. {For} (\hoti\). Songs:it applies to this case. {That} (\hoti\). Thus taken in the declarative sense (the fact that) as in strkjv@John:3:19|, though it can be causal (because) or indefinite relative with \memarturken\ (what he hath testified, perfect active indicative of \marture\, as in strkjv@John:1:32; strkjv@4:44|, etc.), a harsh construction here because of \marturia\, though some MSS. do read \hen\ to agree with it (cf. verse 10|). See \hoti ean\ in strkjv@3:20| for that idiom. Westcott notes the Trinity in verses 6-9|: the Son comes, the Spirit witnesses, the Father has witnessed.

rwp@Info_1Peter @ SOME BOOKS Alford, H., Vol. IV. 1 of his _Greek Testament_ (1870). Baldwin, _The Fisherman of Galilee_ (1923). Barnes, _St. Peter in Rome and His Tomb on the Vatican Hill_. Beck, J. T., _Erklarung der Briefe Petri_ (1895). Bennett, W. H., _New-Century Bible_ (1901). Bigg, C., _Intern. Crit. Comm_. (1901). Birks, _Studies in the Life and Character of St. Peter_ (1887). Blenkin, _The First Ep. General of St. Peter_ (1915). Camerlinck, _Commentarius in epistolas catholicas_ (1909). Cooke and Lumby, _Speaker's Comm_. (1881). Couard, _Commentaire_ (1895). Couard, _Simon Petrus der Apostel des Herrn_. Davidson, _St. Peter and His Training_. Elert, _Die Religiositat des Petrus_ (1911). Erbes, _Die Todestage der Apostels Paulus and Petrus_ (1899). Foakes-Jackson, F. J., _Peter Prince of Apostles_ (1927). Foster, Ora D., _The Literary Relations of the First Epistle of Peter_ (1913). Fouard, C., _St. Peter and the First Years of Christianity_ (1892). Gallagher, M., _Was the Apostle Peter Ever at Rome?_ (1894). Goutard, _Essai critique et historique sur la prem. e'pitre de S. Pierre_ (1905). Green, S. G., _The Apostle Peter: His Life and Letters_ (1880). Guignebert, _Lamentations:Primaute' de Pierre et la Venue de Pierre a Rome_ (1909). Gunkel, H., _Die Schriften d. N.T_. 3 Aufl. (1917). Hart, J. H. A., _Expos. Greek Test_. (1910). Henriott, _Saint Pierre_ (1891). Hort, F. J. A., _The First Epistle of St. Peter strkjv@1:1-2:17_ (1898). Howson, J., _Horae Petrinae_ (1883). Jenkins, R. C., _The Apostle Peter. Claims of Catholics_ (1875). Johnstone, _The First Epistle of Peter_ (1888). Kasteren, Van, _Deuteronomy:Eerste Brief Van d. Ap. Petrus_ (1911). Keil, C. F., _Comm. uber die Briefe des Petrus und Juda_ (1883). Knopf, R., _Die Briefe Petri und Juda_ (1912). Kogel, J., _Die Gedankenheit des Ersten Briefes Petri_ (1902). Kuhl, E., _Die Briefe Petri und Judae_ (Meyer Komm., 6 Aufl., 1897). Lietzmann, _Petrus and Paulus in Rom_. Lumby, J. R., _Expositor's Bible_ (1893). Masterman, J. H. B., _Epistles of St. Peter_ (1900). McInnis, J.M., _Simon Peter Fisherman and Philosopher_ (1928). Meyer, F. B., _Peter: Fisherman, Disciple, Apostle_ (1920). Moffatt, James, _Moffatt Comm. on N.T._ (1930). Monneir, J., _Lamentations:premiere e'pitre de l'apotre Pierre_ (1900). Perdelwitz, _Die Mysterienreligion und das Problem des ersten Petrusbriefes_ (1911). Plumptre, _Cambridge Bible_ (1879). Reagan, _The Preaching of Peter, the Beginning of Christian Apologetics_ (1922). Robinson, C. G., _Simon Peter: His Life and Times_ (1889). Ross, J. M. E., _The First Epistle of Peter_ (1913). Salmond, A. D. F., _Schaff's Comm_. (1883). Scharfe, _Die petrinische Stromung der neut. Literatur_ (1893). Schmid, _Petrus in Rome_ (1879). Seeley, _The Life and Writings of St. Peter_. Soden, Von, H., _Hand-Komm_. (3 Aufl., 1899). Taylor, W. M., _Peter the Apostle_ (1876). Thomas, W. H., Griffith, _The Apostle Peter_ (2nd ed., 1905). Thompson, _Life-Work of Peter the Apostle_. Upham, _Simon Peter Shepherd_ (1910). Usteri, J. M., _Wiss. und prakt. Komm. uber den I Petrus- brief_ (1887). Volter, D., _Der I Petrusbrief_ (1906). Weiss, B., _Die erste Petrusbrief und die Kritik_ (1906). _Der petrinische Lehrbegriff_ (1855). Williams, N. M., _American Comm_. Windisch, H., _Die Katholische Briefe. Handbuch zum N.T._ (2 Aufl., 1930). Wohlenberg, G., _Der erste und zweite Petrusbrief und der Judasbrief_. (Zahn Komm., 2 Aufl., 1915.) strkjv@1Peter:1:1 @{Peter} (\Petros\). Greek form for the Aramaic (Chaldaic) \Cphs\, the nickname given Simon by Jesus when he first saw him (John:1:42|) and reaffirmed in the Greek form on his great confession (Matthew:16:18|), with an allusion to \petra\, another form for a rock, ledge, or cliff. In strkjv@2Peter:1:1| we have both \Simn\ and \Petros\. Paul in his Epistles always terms himself Paul, not Saul. Songs:Peter uses this name, not Cephas or Simon, because he is writing to Christians scattered over Asia Minor. The nominative absolute occurs here as in strkjv@James:1:1|, but without \chairein\ as there, the usual form of greeting in letters (Acts:23:26|) so common in the papyri. {An apostle of Jesus Christ} (\apostolos Isou Christou\). This is his official title, but in strkjv@2Peter:1:1| \doulos\ is added, which occurs alone in strkjv@James:1:1|. In II and III John we have only \ho presbuteros\ (the elder), as Peter terms himself \sunpresbuteros\ in strkjv@1Peter:5:1|. Paul's usage varies greatly: only the names in I and II Thessalonians, the title \apostolos\ added and defended in Galatians and Romans as also in I and II Corinthians and Colossians and Ephesians and II Timothy with "by the will of God" added, and in I Timothy with the addition of "according to the command of God." In Philippians Paul has only "\doulos\ (slave) \Christou Isou\," like James and Jude. In Romans and Titus Paul has both \doulos\ and \apostolos\, like II Peter, while in Philemon he uses only \desmios\ (prisoner) \Isou Christou\. {To the elect} (\eklektois\). Without article (with the article in strkjv@Matthew:24:22,24,31|) and dative case, "to elect persons" (viewed as a group). Bigg takes \eklektois\ (old, but rare verbal adjective from \ekleg\, to pick out, to select) as an adjective describing the next word, "to elect sojourners." That is possible and is like \genos eklekton\ in strkjv@2:9|. See the distinction between \kltoi\ (called) and \eklektoi\ (chosen) in strkjv@Matthew:22:14|. {Who are sojourners} (\parepidmois\). Late double compound adjective (\para, epidmountes\, strkjv@Acts:2:10|, to sojourn by the side of natives), strangers sojourning for a while in a particular place. Songs:in Polybius, papyri, in LXX only twice (Genesis:23:4|; 38 or 39 12), in N.T. only here, strkjv@2:11; strkjv@Hebrews:11:13|. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth. {Of the Dispersion} (\diaspors\). See strkjv@John:7:35| for literal sense of the word for scattered (from \diaspeir\, to scatter abroad, strkjv@Acts:8:1|) Jews outside of Palestine, and strkjv@James:1:1| for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from strkjv@Colossians:1:6,23|.

rwp@1Peter:1:5 @{By the power of God} (\en dunamei theou\). No other \dunamis\ (power) like this (Colossians:1:3|). {Are guarded} (\phrouroumenous\). Present (continuous process) passive articular (\tous\) participle of \phroure\, to garrison, old verb (from \phrouros\ sentinel), a military term (Acts:9:24; strkjv@2Corinthians:11:32|), used of God's love (Phillipians:4:7|) as here. "The inheritance is kept; the heirs are guarded" (Bengel). {Through faith} (\dia pistes\). Intermediate agency (\dia\), the immediate being (\en\, in, by) God's power. {Unto a salvation} (\eis strian\). Deliverance is the goal (\eis\) of the process and final salvation here, consummation as in strkjv@1Thessalonians:5:8|, from \str\ (Saviour, from \sz\, to save). {Ready} (\hetoimn\). Prepared awaiting God's will (Galatians:3:23; strkjv@Romans:8:18|). {To be revealed} (\apokaluphthnai\). First aorist passive infinitive of \apokalupt\, to unveil. Cf. strkjv@Colossians:3:4| for \phanero\ (to manifest) in this sense. {In the last time} (\en kairi eschati\). This precise phrase nowhere else, but similar ones in strkjv@John:6:39; strkjv@Acts:2:17; strkjv@James:5:3; strkjv@2Timothy:3:1; strkjv@2Peter:3:3; He strkjv@1:2; strkjv@Jude:1:18; strkjv@1John:2:18|. Hort translates it here "in a season of extremity," but it is usually taken to refer to the Day of Judgment. That day no one knows, Jesus said.

rwp@1Peter:1:11 @{Searching} (\eraunntes\). Present active participle of \erauna\, late form for older \ereuna\ (both in the papyri), uncompounded verb (John:7:52|), the compound occurring in verse 10| above. {What time or what manner of time} (\eis tina poion kairon\). Proper sense of \poios\ (qualitative interrogative) kept here as in strkjv@1Corinthians:15:35, strkjv@Romans:3:27|, though it is losing its distinctive sense from \tis\ (Acts:23:34|). The prophets knew what they prophesied, but not at what time the Messianic prophecies would be fulfilled. {The Spirit of Christ which was in them} (\to en autois pneuma Christou\). Peter definitely asserts here that the Spirit of Jesus Christ (the Messiah) was in the Old Testament prophets, the Holy Spirit called the Spirit of Christ and the Spirit of God (Romans:8:9|), who spoke to the prophets as he would speak to the apostles (John:16:14|). {Did point unto} (\edlou\). Imperfect active of \dlo\, to make plain, "did keep on pointing to," though they did not clearly perceive the time. {When it testified beforehand} (\promarturomenon\). Present middle participle of \promarturomai\, a late compound unknown elsewhere save in a writer of the fourteenth century (Theodorus Mech.) and now in a papyrus of the eighth. It is neuter here because \pneuma\ is neuter, but this grammatical gender should not be retained as "it" in English, but should be rendered "he" (and so as to strkjv@Acts:8:15|). Here we have predictive prophecy concerning the Messiah, though some modern critics fail to find predictions of the Messiah in the Old Testament. {The sufferings of Christ} (\ta eis Christon pathmata\). "The sufferings for (destined for) Christ" like the use of \eis\ in verse 10| (\eis humas\ for you). {The glories that should follow them} (\tas meta tauta doxas\). "The after these things (sufferings) glories." The plural of \doxa\ is rare, but occurs in strkjv@Exodus:15:11; strkjv@Hosea:9:11|. The glories of Christ followed the sufferings as in strkjv@4:13; strkjv@5:1,6|.

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:2:6 @{It is contained} (\periechei\). Present active (here intransitive, to contain, only N.T. example) of \periech\, old verb, to surround, transitive in strkjv@Luke:5:9| to seize (only other N.T. example). The formula with \periechei\ is in Josephus (_Ant_. XI. 7). This Scripture (\en graphi\) is strkjv@Isaiah:28:16| with some changes. Peter had in verse 4| already quoted \eklekton\ and \entimon\. Now note \akrogniaion\ (a chief corner stone), a word apparently invented by Isaiah (from \akros\, highest, and \gniaios\, Attic word for corner stone). Paul in strkjv@Ephesians:2:20| uses the same word, making Christ the chief corner stone (the only other N.T. example). In Isaiah the metaphor is rather a foundation stone. Peter and Paul make it "the primary foundation stone at the structure" (W. W. Lloyd). {On him} (\ep' auti\). That is, "on it" (this corner stone, that is, Christ). {Shall not be put to shame} (\ou m kataischunthi\). Strong negatives \ou m\ with first aorist passive subjunctive of \kataischun\, old verb, to put to shame (Romans:5:5|).

rwp@1Peter:2:7 @{The preciousness} (\h tim\). Or "the honour." Explanation of \entimon\ and \ou m kataischunthi\ and only true "for you which believe" (\tois pisteuousin\ ethical dative of articular present active participle of \pisteu\ to believe). {But for such as disbelieve} (\apistousin de\). Dative present active participle again of \apiste\, opposite of \pisteu\ (Luke:24:11|). {Was made the head of the corner} (\egenth eis kephaln gnias\). This verse is from strkjv@Psalms:118:22| with evident allusion to strkjv@Isaiah:28:16| (\kephaln gnias=akrogniaion\). See strkjv@Matthew:21:42; strkjv@Mark:12:10; strkjv@Luke:20:17|, where Jesus himself quotes strkjv@Psalms:118:22| and applies the rejection of the stone by the builders (\hoi oikodomountes\, the experts) to the Sanhedrin's conduct toward him. Peter quoted it also (and applied it as Jesus had done) in his speech at the Beautiful Gate (Acts:4:11|). Here he quotes it again to the same purpose.

rwp@1Peter:2:8 @{And} (\kai\). Peter now quotes strkjv@Isaiah:8:14| and gives a new turn to the previous quotation. To the disbelieving, Christ was indeed "a stone of stumbling (\lithos proskommatos\) and rock of offence (\petra skandalou\)," quoted also by Paul in strkjv@Romans:9:32f.|, which see for discussion. \Proskomma\ (from \proskopt\, to cut against) is an obstacle against which one strikes by accident, while \skandalon\ is a trap set to trip one, but both make one fall. Too much distinction need not be made between \lithos\ (a loose stone in the path) and \petra\ (a ledge rising out of the ground). {For they} (\hoi\). Causal use of the relative pronoun. {Stumble at the word, being disobedient} (\proskoptousin ti logi apeithountes\). Present active indicative of \proskopt\ with dative case, \logi\, and present active participle of \apeithe\ (cf. \apistousin\ in strkjv@2:7|) as in strkjv@3:1|. \Ti logi\ can be construed with \apeithountes\ (stumble, being disobedient to the word). {Whereunto also they were appointed} (\eis ho kai etethsan\). First aorist passive indicative of \tithmi\. See this idiom in strkjv@1Timothy:2:7|. "Their disobedience is not ordained, the penalty of their disobedience is" (Bigg). They rebelled against God and paid the penalty.

rwp@1Peter:2:14 @{Unto governors} (\hgemosin\). Dative again of \hgemn\, a leader (from \hgeomai\, to lead), old and common word (Matthew:10:18|). {As sent by him} (\hs di' autou pempomenois\). Present passive participle of \pemp\. \Di' autou\ is "by God," as Jesus made plain to Pilate; even Pilate received his authority ultimately "from above" (John:18:11|). {For vengeance on evil-doers} (\eis ekdiksin kakopoin\). Objective genitive with \ekdiksin\, for which see strkjv@Luke:18:7f|. {For praise to them that do well} (\epainon agathopoin\). Objective genitive again, \agathopoios\, a late word (Plutarch, Sirach) from \agathon\ and \poie\ here only in N.T. Found in a magical papyrus.

rwp@1Peter:3:1 @{In like manner} (\homois\). Adverb closely connected with \hupotassomenoi\, for which see strkjv@2:18|. {Ye wives} (\gunaikes\). Without article. About wives see also strkjv@Colossians:3:18; strkjv@Ephesians:5:22; strkjv@Titus:2:4|. {To your own husbands} (\tois idiois andrasin\). \Idiois\ occurs also in Ephesians and Titus, but not in Colossians. It strengthens the idea of possession in the article \tois\. Wives are not enjoined to be in subjection to the husbands of other women, as some think it fine to be (affinities!) {Even if any obey not the word} (\kai ei tines apeithousin ti logi\). Condition of first class and dative case of \logos\ (1:23,25; strkjv@2:8|), that is, remain heathen. {That they be gained} (\hina kerdthsontai\). Purpose clause with \hina\ and first future passive indicative of \kerdain\, old verb, to gain (from \kerdos\, gain, interest) as in strkjv@Matthew:18:15|. See the future with \hina\ also in strkjv@Luke:20:10; strkjv@Revelation:3:9|. {Without the word} (\aneu logou\). Probably here "word from their wives" (Hart), the other sense of \logos\ (talk, not technical "word of God"). {By the behaviour of their wives} (\dia ts tn gunaikn anastrophs\). Won by pious living, not by nagging. Many a wife has had this blessed victory of grace.

rwp@1Peter:3:6 @{As Sarah} (\hs Sarra\). {Obeyed Abraham} (\hupkouen ti Abraam\). Imperfect active of \hupakou\, "used to obey" (with dative). {Calling him lord} (\kurion auton kalousa\). Present active participle of \kale\. See Gen strkjv@18:12|. {Whose children ye now are} (\hs egenthte tekna\). First aorist passive indicative of \ginomai\, "whose children ye became." {If ye do well} (\agathopoiousai\). Present active feminine plural participle of \agathopoie\ (2:15|), "doing good." {And are not put in fear by any terror} (\kai m phoboumenai mdemian ptosin\). Free quotation from strkjv@Proverbs:3:25|, "and not fearing any terror" (cognate accusative of \ptosis\, after \phoboumenai\, present middle participle, late and rare word from \ptoe\, to terrify, as in strkjv@Luke:21:9|, here only in N.T.). Perhaps Peter regards Sarah's falsehood as the yielding to a sudden terror (Hart). Hannah could also be named along with Sarah. The women somehow do not organize "daughters of Sarah" societies.

rwp@1Peter:3:7 @{Ye husbands likewise} (\hoi andres homois\). Probably "likewise" here refers to honouring all men (2:17|), not "likewise" of strkjv@3:1|. {Dwell with} (\sunoikountes\). Present active participle of \sunoike\, old verb for domestic association, here only in N.T. Used as imperative here like the participle in strkjv@2:18; strkjv@3:1|. {According to knowledge} (\kata gnsin\). "With an intelligent recognition of the nature of the marriage relation" (Vincent). {Giving honour unto the woman as unto the weaker vessel} (\hs asthenesteri skeuei ti gunaikeii aponemontes timn\). Present active participle of \aponem\, old verb, to assign, to portion out (or off), here only in N.T. \Skeuos\ is an old and common word for vessel, furniture, utensil (Matthew:12:29; strkjv@2Timothy:2:20|). Here both husband and wife are termed vessels or "parts of the furniture of God's house" (Bigg). See Paul's use of \skeuos\ for ministers (2Corinthians:4:7|). \Gunaikeii\ here is an adjective (female, feminine) from \gun\ (woman, wife). She is termed "the weaker" (\ti asthenesteri\), not for intellectual or moral weakness, but purely for physical reasons, which the husband must recognize with due consideration for marital happiness. {Joint-heirs of the grace of life} (\sunklronomoi charitos zs\). Late double compound found in an Ephesian inscription and the papyri, in N.T. only here, strkjv@Romans:8:17; strkjv@Ephesians:3:6; strkjv@Hebrews:11:9|. God's gift of life eternal belongs to woman as well as to man. In the eyes of God the wife may be superior to the husband, not merely equal. {To the end that your prayers be not hindered} (\eis to m egkoptesthai tas proseuchas humn\). Purpose clause with \eis to\ and the present passive infinitive (with negative \m\) of \egkopt\, to cut in, to interrupt, late verb (Polybius), as in strkjv@Romans:15:22|, etc. Very vivid to us now with our telephones and radios when people cut in on us. \Proseuchas\ (prayers) is the accusative of general reference. Husbands surely have here cause to consider why their prayers are not answered.

rwp@1Peter:3:14 @{But and if ye should suffer} (\all' ei kai paschoite\). "But if ye should also (or even) suffer." Condition of the fourth class with \ei\ and the optative (undetermined with less likelihood), a rare condition in the vernacular _Koin_, since the optative was a dying mode. If matters, in spite of the prophetic note of victory in verse 13|, should come to actual suffering "for righteousness' sake" (\dia dikaiosunn\) as in strkjv@Matthew:5:10| (\heneken\, not \dia\), then "blessed" (\makarioi\, the very word of Jesus there which see, a word meaning "happy," not \eulogtoi\) "are ye" (not in the Greek). If the conclusion were expressed regularly, it would be \eite an\ (ye would be), not \este\ (ye are). It is interesting to note the third-class condition in verse 13| just before the fourth-class one in verse 14|. {Fear not their fear} (\ton phobon autn m phobthte\). Prohibition with \m\ and the first aorist (ingressive) passive subjunctive of \phobeomai\, to fear, and the cognate accusative \phobon\ (fear, terror). "Do not fear their threats" (Bigg). Quotation from strkjv@Isaiah:8:12f|. {Neither be troubled} (\mde taraxthte\). Prohibition with \mde\ and the first aorist (ingressive) subjunctive of \tarass\, to disturb (Matthew:2:6; strkjv@John:12:27|). Part of the same quotation. Cf. strkjv@3:6|.

rwp@1Peter:3:15 @{Sanctify} (\hagiasate\). First aorist active imperative of \hagiaz\. This instead of being afraid. {Christ as Lord} (\kurion ton Christon\). \Ton Christon\, direct object with article and \kurion\ predicate accusative (without article). This is the correct text, not \ton theon\ of the Textus Receptus. An adaptation to Christ of strkjv@Isaiah:8:13|. {Being ready always} (\hetoimoi aei\). No participle in the Greek, old adjective (Titus:3:1|). {To give answer} (\pros apologian\). "For an apology," the old sense of \apologia\, an answer back, a defence (not excuse), as in strkjv@Acts:22:1|, from \apologeomai\ to defend (not to apologize). {A reason concerning the hope that is in you} (\logon peri ts en humin elpidos\). Original sense of \logon\ (accusative of the thing with \aitounti\ with \hums\, accusative of the person) "concerning the in you hope." Ready with a spoken defence of the inward hope. This attitude calls for an intelligent grasp of the hope and skill in presenting it. In Athens every citizen was expected to be able to join in the discussion of state affairs. {Yet with meekness and fear} (\alla meta prauttos kai phobou\). Of God (2:18; strkjv@3:2,4|), not of man.

rwp@1Peter:4:2 @{That ye no longer should live} (\eis to mketi bisai\). Purpose clause with \eis to\ (negative \m\) and the first aorist (for the Attic second aorist \binai\) active infinitive of \bio\, old verb, to spend a life (from \bios\, course of life, strkjv@Luke:8:14|), here only in N.T. {The rest of your time in the flesh} (\ton epiloipon en sarki chronon\). Accusative of time (\chronon\, period of time). \Epiloipon\ is old adjective (\epi, loipos\, remaining in addition), here only in N.T. But \eis to\ here can be result (so that) as in strkjv@Romans:1:20; strkjv@4:18|.

rwp@1Peter:4:13 @{Inasmuch} (\katho\). "In so far forth as" ("according to which thing"), old conjunction, in N.T. only here and strkjv@2Corinthians:8:12; strkjv@Romans:8:26|. {Ye are partakers of} (\koinneite\). Present active indicative of \koinne\, old verb (from \koinnos\, partner), to share in either with genitive (Hebrews:2:14|) or dative as here (\pathmasin\). {That ye may rejoice with exceeding joy} (\hina charte agallimenoi\). Purpose clause with \hina\ and second aorist passive subjunctive of \chair\, with the present middle participle of \agallia\ to exult (1:8|), "that ye may rejoice exulting." See strkjv@1:6-8| for this same idea associated with the second coming of Christ as here.

rwp@1Peter:5:1 @{Who am a fellow-elder} (\ho sunpresbuteros\). Earliest use of this compound in an inscription of B.C. 120 for fellow-elders (alderman) in a town, here only in N.T., in eccles. writers. For the word \presbuteros\ in the technical sense of officers in a Christian church (like elder in the local synagogues of the Jews) see strkjv@Acts:11:30; strkjv@20:17|. It is noteworthy that here Peter the Apostle (1:1|) calls himself an elder along with (\sun\) the other "elders." {A witness} (\martus\). This is what Jesus had said they must be (Acts:1:8|) and what Peter claimed to be (Acts:3:15; strkjv@10:39|). Songs:Paul was to be a \martus\ (Acts:22:15|). {Who am also a partaker} (\ho kai koinnos\). "The partner also," "the partaker also." See strkjv@Luke:5:10; strkjv@2Corinthians:1:7; strkjv@2Peter:1:4|. See same idea in strkjv@Romans:8:17|. In strkjv@Galatians:3:23; strkjv@Romans:8:18| we have almost this about the glory about to be revealed to us where \mell\ as here is used with the infinitive.

rwp@1Peter:5:12 @{By Silvanus} (\dia Silouanou\). Probably this postscript (12-14|) is in Peter's own handwriting, as Paul did (2Thessalonians:3:17f.; strkjv@Galatians:6:11-18|). If so, Silvanus (Silas) was the amanuensis and the bearer of the Epistle. {As I account him} (\hs logizomai\). Peter uses Paul's phrase (1Corinthians:4:1; strkjv@Romans:8:18|) in giving approval to Paul's former companion (Acts:15:40|). {I have written} (\egrapsa\). Epistolary aorist applying to this Epistle as in strkjv@1Corinthians:5:11| (not strkjv@1Corinthians:5:9|); strkjv@1Corinthians:9:15; strkjv@Galatians:6:11; strkjv@Romans:15:15; strkjv@Philemon:1:19,21|. {Briefly} (\di' olign\). "By few words," as Peter looked at it, certainly not a long letter in fact. Cf. strkjv@Hebrews:13:22|. {Testifying} (\epimarturn\). Present active participle of \epimarture\, to bear witness to, old compound, here alone in N.T., though the double compound \sunepimarture\ in strkjv@Hebrews:2:4|. {That this is the true grace of God} (\tautn einai alth charin tou theou\). Infinitive \einai\ in indirect assertion and accusative of general reference (\tautn\) and predicate accusative \charin\. Peter includes the whole of the Epistle by God's grace (1:10|) and obedience to the truth (John:1:17; Gal strkjv@2:5; strkjv@Colossians:1:6|). {Stand ye fast therein} (\eis hn stte\). "In which (grace) take your stand" (ingressive aorist active imperative of \histmi\).

rwp@1Thessalonians:2:17 @{Being bereaved of you} (\aporphanisthentes aph' humn\). First aorist passive participle of the rare compound verb (\aporphaniz\, in Aeschylus, but nowhere else in N.T.). Literally, {being orphaned from you} (\aph' humn\, ablative case). Paul changes the figure again (\trophos\ or mother nurse in verse 7|, \npios\ or babe in verse 7|, \patr\ or father in verse 11|) to {orphan} (\orphanos\). He refers to the period of separation from them, {for a short season} (\pros kairon hras\) for a season of an hour. This idiom only here in N.T., but \pros kairon\ in strkjv@Luke:8:13| and \pros hran\ in strkjv@2Corinthians:7:8|. But it has seemed long to Paul. Precisely how long he had been gone we do not know, some months at any rate. {In presence, not in heart} (\prospi ou kardii\). Locative case. \Prospon\, old word (\pros, ops\, in front of the eye, face) for face, look, person. Literally, {in face or person}. His heart was with them, though they no longer saw his face. Heart, originally \kardia\, is the inner man, the seat of the affections and purposes, not always in contrast with intellect (\nous\). "Out of sight, not out of mind" (Rutherford). {Endeavoured the more exceedingly} (\perissoters espoudasamen\). Ingressive aorist active indicative of \spoudaz\, old word to hasten (from \spoud, speud\). {We became zealous}. Comparative adverb \perissoters\ from \perisson\, more abundantly than before being orphaned from you. {Your face} (\to prospon humn\). Cf. his {face} above. {With great desire} (\en polli epithumii\). {In much longing} (\epithumia\ from \epi\ and \thumos\, \epithume\, to run after, to yearn after, whether good or bad).

rwp@1Timothy:1:4 @{To give heed} (\prosechein\). With \noun\ understood. Old and common idiom in N.T. especially in Luke and Acts (Acts:8:10ff.|). Not in Paul's earlier Epistles. strkjv@1Timothy:3:8; strkjv@4:1,13; strkjv@Titus:1:14|. {To fables} (\muthois\). Dative case of old word for speech, narrative, story, fiction, falsehood. In N.T. only strkjv@2Peter:1:16; strkjv@1Timothy:1:4; strkjv@4:7; strkjv@Titus:1:14; strkjv@2Timothy:4:4|. {Genealogies} (\genealogiais\). Dative of old word, in LXX, in N.T. only here and strkjv@Titus:3:9|. {Endless} (\aperantois\). Old verbal compound (from \a\ privative and \perain\, to go through), in LXX, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons. {Questionings} (\ekztseis\). "Seekings out." Late and rare compound from \ekzte\ (itself _Koin_ word, strkjv@Romans:3:11| from LXX and in papyri). Here only in N.T. Simplex \ztsis\ in strkjv@Acts:15:2; strkjv@1Timothy:6:4; strkjv@Titus:3:9; strkjv@2Timothy:2:23|. {A dispensation} (\oikonomian\). Pauline word (1Corinthians:9:17; strkjv@Colossians:1:25; strkjv@Ephesians:1:9; strkjv@3:9; strkjv@1Timothy:1:4|), strkjv@Luke:16:2-4| only other N.T. examples. {In faith} (\en pistei\). Pauline use of \pistis\.

rwp@1Timothy:2:2 @{For kings} (\huper basilen\). And this included Nero who had already set fire to Rome and laid it on the Christians whom he was also persecuting. {And all them that are in high place} (\kai pantn tn en huperochi ontn\). \Huperoch\ is old word (from \huperochos\ and this from \huper\ and \ech\), but in N.T. only here and strkjv@1Corinthians:2:1|. {That we may lead} (\hina diagmen\). Purpose clause with present active subjunctive of \diag\, an old and common verb, but in N.T. only here and strkjv@Titus:3:3|. {Tranquil} (\remon\). Late adjective from the old adverb \rema\ (stilly, quietly). Here only in N.T. {Quiet} (\hsuchion\). Old adjective, once in LXX (Isaiah:66:2|), in N.T. only here and strkjv@1Peter:3:4|. {Life} (\bion\). Old word for course of life (not \z\). Songs:Luke:8:14|. {Gravity} (\semnotti\). Old word from \semnos\ (Phillipians:4:8|), in N.T. only here, strkjv@3:4; strkjv@Titus:2:7|.

rwp@1Timothy:4:14 @{Neglect not} (\m amelei\). Present active imperative in prohibition of \amele\, old verb, rare in N.T. (Matthew:22:5; strkjv@1Timothy:4:14; strkjv@Hebrews:2:3; strkjv@8:9|). From \amels\ (\a\ privative and \melei\, not to care). Use with genitive. {The gift that is in thee} (\tou en soi charismatos\). Late word of result from \charizomai\, in papyri (Preisigke), a regular Pauline word in N.T. (1Corinthians:1:7; strkjv@2Corinthians:1:11; strkjv@Romans:1:11|; etc.). Here it is God's gift to Timothy as in strkjv@2Timothy:1:6|. {By prophecy} (\dia prophteias\). Accompanied by prophecy (1:18|), not bestowed by prophecy. {With the laying on of the hands of the presbytery} (\meta epitheses tn cheirn tou presbuteriou\). In strkjv@Acts:13:2f.|, when Barnabas and Saul were formally set apart to the mission campaign (not then ordained as ministers, for they were already that), there was the call of the Spirit and the laying on of hands with prayer. Here again \meta\ does not express instrument or means, but merely accompaniment. In strkjv@2Timothy:1:6| Paul speaks only of his own laying on of hands, but the rest of the presbytery no doubt did so at the same time and the reference is to this incident. There is no way to tell when and where it was done, whether at Lystra when Timothy joined Paul's party or at Ephesus just before Paul left Timothy there (1:3|). \Epithesis\ (\from epitithmi\, to lay upon) is an old word, in LXX, etc. In the N.T. we find it only here, strkjv@2Timothy:1:16; strkjv@Acts:8:18; strkjv@Hebrews:6:2|, but the verb \epitithmi\ with \tas cheiras\ more frequently (Acts:6:6| of the deacons; strkjv@8:19; strkjv@13:3; strkjv@1Timothy:5:22|, etc.). \Presbuterion\ is a late word (ecclesiastical use also), first for the Jewish Sanhedrin (Luke:22:66; strkjv@Acts:22:5|), then (here only in N.T.) of Christian elders (common in Ignatius), though \presbuteros\ (elder) for preachers (bishops) is common (Acts:11:30; strkjv@15:2; strkjv@20:17|, etc.).

rwp@Info_2Corinthians @ The occasion of the Epistle is made plain by numerous allusions personal and otherwise. Paul had arrived in Ephesus from Antioch shortly after the departure of Apollos for Corinth with letters of commendation from Priscilla and Aquila (Acts:18:28-19:1|). It is not clear how long Apollos remained in Corinth, but he is back in Ephesus when Paul writes the letter and he has declined Paul's request to go back to Corinth (1Corinthians:16:12|). Some of the household of Chloe had heard or come from Corinth with full details of the factions in the church over Apollos and Paul, clearly the reason why Apollos left (1Corinthians:1:10-12|). Even Cephas nominally was drawn into it, though there is no evidence that Peter himself had come to Corinth. Paul had sent Timothy over to Corinth to put an end to the factions (1Corinthians:4:17|), though he was uneasy over the outcome (1Corinthians:16:10f.|). This disturbance was enough of itself to call forth a letter from Paul. But it was by no means the whole story. Paul had already written a letter, now lost to us, concerning a peculiarly disgusting case of incest in the membership (1Corinthians:5:9|). They were having lawsuits with one another before heathen judges. Members of the church had written Paul a letter about marriage whether any or all should marry (1Corinthians:7:1|). They were troubled also whether it was right to eat meat that had been offered to idols in the heathen temples (1Corinthians:8:1|). Spiritual gifts of an unusual nature were manifested in Corinth and these were the occasion of a deal of trouble (1Corinthians:12:1|). The doctrine of the resurrection gave much trouble in Corinth (1Corinthians:15:12|). Paul was interested in the collection for the poor saints in Jerusalem (1Corinthians:16:1|) and in their share in it. The church in Corinth had sent a committee (Stephanas, Fortunatus, Achaicus) to Paul in Ephesus. He hopes to come himself after passing through Macedonia (1Corinthians:16:5f.|). It is possible that he had made a short visit before this letter (2Corinthians:13:1|), though not certain as he may have intended to go one time without going as he certainly once changed his plans on the subject (2Corinthians:1:15-22|). Whether Titus took the letter on his visit or it was sent on after the return of Timothy is not perfectly clear. Probably Timothy returned to Ephesus from Corinth shortly after the epistle was sent on, possibly by the committee who returned to Corinth (1Corinthians:16:17|), for Timothy and Erastus were sent on from Ephesus to Macedonia before the outbreak at the hands of Demetrius (Acts:19:22|). Apparently Timothy had not fully succeeded in reconciling the factions in Corinth for Paul dispatched Titus who was to meet him at Troas as he went on to Macedonia. Paul's hurried departure from Ephesus (Acts:20:1|) took him to Troas before Titus arrived and Paul's impatience there brought him to Macedonia where he did meet Titus on his return from Corinth (2Corinthians:2:12f.|).

rwp@Info_2Corinthians @ Some good commentaries on I Corinthians are the following: On the Greek Bachmann in the _Zahn Kommentar_, Edwards, Ellicott, Findlay (Expositor's Greek Testament), Godet, Goudge, Lietzmann (_Handbuch zum N.T._), Lightfoot (chs. 1-7), Parry, Robertson and Plummer (_Int. Crit._), Stanley, J. Weiss (_Meyer Kommentar_); on the English Dods (_Exp. Bible_), McFadyen, Parry, Ramsay, Rendall, F. W. Robertson, Walker (_Reader's Comm._). strkjv@2Corinthians:1:1 @{And Timothy} (\kai Timotheos\). Timothy is with Paul, having been sent on to Macedonia from Ephesus (Acts:19:22|). He is in no sense co-author any more than Sosthenes was in strkjv@1Corinthians:1:1|. {In all Achaia} (\en holi ti Achaii\). The Romans divided Greece into two provinces (Achaia and Macedonia). Macedonia included also Illyricum, Epirus, and Thessaly. Achaia was all of Greece south of this (both Attica and the Peloponnesus). The restored Corinth was made the capital of Achaia where the pro-consul resided (Acts:18:12|). He does not mention other churches in Achaia outside of the one in Corinth, but only "saints" (\hagiois\). Athens was in Achaia, but it is not clear that there was as yet a church there, though some converts had been won (Acts:17:34|), and there was a church in Cenchreae, the eastern port of Corinth (Romans:16:1|). Paul in strkjv@2Corinthians:9:2| speaks of Achaia and Macedonia together. His language here would seem to cover the whole (\holi\, all) of Achaia in his scope and not merely the environment around Corinth.

rwp@2Corinthians:1:5 @{The sufferings of Christ} (\ta pathmata tou Christou\). Subjective genitive, Christ's own sufferings. {Abound unto us} (\perisseuei eis hmas\). Overflow unto us so that we suffer like sufferings and become fellow sufferers with Christ (4:10f.; strkjv@Romans:8:17; strkjv@Phillipians:3:10; strkjv@Colossians:1:24|). {Through Christ} (\dia tou Christou\). The overflow (\perisseuei\) of comfort comes also through Christ. Is Paul thinking of how some of the Jewish Christians in Corinth have become reconciled with him through Christ? Partnership with Christ in suffering brings partnership in glory also (Romans:8:17; strkjv@1Peter:4:13|).

rwp@2Corinthians:1:12 @{Glorying} (\kauchsis\). Act of glorying, while in verse 14| \kauchma\ is the thing boasted of. {The testimony of our conscience} (\to marturion ts suneidses hmn\). In apposition with \kauchsis\. {Sincerity of God} (\eilikrineii tou theou\). Like \dikaiosun theou\ (Romans:1:17; strkjv@3:21|), the God-kind of righteousness. Songs:the God-kind (genitive case) of sincerity. Late word from \eilikrins\. See on ¯1Corinthians:5:8|. {Not in fleshly wisdom} (\ouk en sophii sarkiki\). See on ¯1Corinthians:1:17; strkjv@2:4,13f|. Paul uses \sarkikos\ five times and it occurs only twice elsewhere in N.T. See on ¯1Corinthians:3:3|. {We behaved ourselves} (\anestraphmen\). Second aorist passive indicative of \anastreph\, old verb, to turn back, to turn back and forth, to walk. Here the passive is used as in late Greek as if middle. {More abundantly to you-ward} (\perissoters pros humas\). They had more abundant opportunity to observe how scrupulous Paul was (Acts:18:11|).

rwp@2Corinthians:2:3 @{I wrote this very thing} (\egrapsa touto auto\). Is this (and \egrapsa\ in verses 4,9,12|) the epistolary aorist referring to the present letter? In itself that is possible as the epistolary aorist does occur in the N.T. as in strkjv@8:18; strkjv@9:3| (Robertson, _Grammar_, p. 854f.). If not epistolary aorist as seems improbable from the context and from strkjv@7:8-12|, to what Epistle does he refer? To strkjv@1Corinthians:5| or to a lost letter? It is possible, of course, that, when Paul decided not to come to Corinth, he sent a letter. The language that follows in verses 3,4; strkjv@7:8-12| can hardly apply to I Corinthians. {Should have sorrow} (\lupn sch\). Second aorist (ingressive) active subjunctive of \ech\, should get sorrow, after \hina m\ negative final particles. {From them of whom} (\aph' hn\). Antecedent omitted, \apo toutn aph' hn\ (from those from whom). {I ought} (\edei me\). Imperfect for unrealized present obligation as often and like English. {Having confidence} (\pepoiths\). Second perfect active participle of \peith\ (1:9|).

rwp@2Corinthians:3:14 @{But their minds were hardened} (\alla eprth ta nomata autn\). Their thoughts (\nomata\) literally. \Pro\ (first aorist passive indicative here) is late verb from \pros\, hard skin, to cover with thick skin (callus), to petrify. See on ¯Mark:6:52; strkjv@8:17|. {Of the old covenant} (\ts palaias diathks\). The Old Testament. \Palaios\ (ancient) in contrast to \kainos\ (fresh, verse 6|). See strkjv@Matthew:13:52|. {The same veil} (\to auto kalumma\). Not that identical veil, but one that has the same effect, that blinds their eyes to the light in Christ. This is the tragedy of modern Judaism. {Unlifted} (\m anakaluptomenon\). Present passive participle of \anakalupt\, old verb, to draw back the veil, to unveil. {Is done away} (\katargeitai\). Same verb as in verses 7,11|.

rwp@2Corinthians:3:16 @{It shall turn} (\epistrepsei\). The heart of Israel. {The veil is taken away} (\periaireitai to kalumma\). Present passive indicative of \periaire\, old verb, to take from around, as of anchors (Acts:27:40|), to cut loose (Acts:28:13|), for hope to be taken away (Acts:27:20|). Here Paul has in mind strkjv@Exodus:34:34| where we find of Moses that \periireito to kalumma\ (the veil was taken from around his face) whenever he went before the Lord. After the ceremony the veil is taken from around (\peri-\) the face of the bride.

rwp@2Corinthians:3:18 @{We all} (\hmeis pantes\). All of us Christians, not merely ministers. {With unveiled face} (\anakekalummeni prospi\). Instrumental case of manner. Unlike and like Moses. {Reflecting as in a mirror} (\katoptrizomenoi\). Present middle participle of \katoptriz\, late verb from \katoptron\, mirror (\kata, optron\, a thing to see with). In Philo (_Legis Alleg_. iii. 33) the word means beholding as in a mirror and that idea suits also the figure in strkjv@1Corinthians:13:12|. There is an inscription of third century B.C. with \egkatoptrisasthai eis to hudr\, to look at one's reflection in the water. Plutarch uses the active for mirroring or reflecting and Chrysostom takes it so here. Either makes good sense. The point that Paul is making is that we shall not lose the glory as Moses did. But that is true if we keep on beholding or keep on reflecting (present tense). Only here in N.T. {Are transformed} (\metamorphoumetha\). Present passive (are being transformed) of \metamorpho\, late verb and in papyri. See on ¯Matthew:17:2; strkjv@Mark:9:2| where it is translated "transfigured." It is the word used for heathen mythological metamorphoses. {Into the same image} (\tn autn eikona\). Accusative retained with passive verb \metamorphoumetha\. Into the likeness of God in Christ (1Corinthians:15:48-53; strkjv@Romans:8:17,29; strkjv@Colossians:3:4; strkjv@1John:3:2|). {As from the Lord the Spirit} (\kathaper apo Kuriou pneumatos\). More likely, "as from the Spirit of the Lord."

rwp@2Corinthians:8:1 @{The grace} (\tn charin\). As manifested in the collection in the churches, poor as they were. The Romans had lacerated Macedonia (Livy, XLV. 30).

rwp@2Corinthians:8:10 @{Judgment} (\gnmn\). Deliberate opinion, but not a "command" (\epitag\ verse 8|). Cf. strkjv@1Corinthians:7:25|. {A year ago} (\apo perusi\) From last year. {Not only to do, but also to will} (\ou monon to poisai, alla kai to thelein\). Articular infinitives the objects of \proenrxasthe\ on which verb see verse 6|). That is to say, the Corinthians promised before any others.

rwp@2Corinthians:8:11 @{The readiness to will} (\h prothumia tou thelein\). Old word from \prothumos\ (\pro, thumos\), forwardness, eagerness (Acts:17:11|). They were quick to pledge. {The completion also} (\kai to epitelesai\). The finishing also (articular first aorist active infinitive). {Out of your ability} (\ek tou echein\). "Out of the having," literally, and so, "out of what you can give" (verse 12|).

rwp@2Corinthians:8:12 @{Is there} (\prokeitai\). Lies before one. Old word. {Acceptable} (\euprosdektos\). See on ¯6:2|. {According as a man hath} (\katho ean echi\). Indefinite comparative clause with \ean\ and present subjunctive \echei\. Clearly God does not expect us to give what we do not have. {Not according as he hath not} (\ou katho ouk echei\). Note present indicative rather than subjunctive because a specific case is presented. See strkjv@9:7; strkjv@Mark:12:43|.

rwp@2Corinthians:8:13 @{Others may be eased} (\allois anesis\). "Release to others." {Ye distressed} (\humin thlipsis\). "To you tribulation." The verb \i\ (present subjunctive) with \hina\ is not expressed.

rwp@2Corinthians:8:14 @{By equality} (\ex isottos\). Old word from \isos\, fair, equal. In N.T. only here and strkjv@Colossians:4:1|. {Abundancy} (\perisseuma\). Late word from \perisseu\ like \perisseia\ (verse 2|) Cf. strkjv@Matthew:12:34|. {Want} (\husterma\). Late word from \hustere\, to be in want. See also strkjv@9:12; strkjv@Luke:21:4| (cf. \hustersis\ in strkjv@Mark:12:44|).

rwp@2Corinthians:8:16 @{Which putteth} (\ti didonti\). Present active articular participle, "who is continually giving." Hence Titus is full of zealous care for you.

rwp@2Corinthians:8:17 @{Very earnest} (\spoudaioteros\). "More earnest than ordinarily," comparative adjective.

rwp@2Corinthians:8:18 @{We have sent with him} (\sunepempsamen met' autou\). Epistolary aorist. {The brother} (\ton adelphon\). This may be, probably is, Luke who may also be the brother of Titus (see also strkjv@12:18|) according to a common Greek idiom where the article is used as "his." But this idiom is not necessary. As a matter of fact, we do not know who this brother is. {Is spread through all the churches} (\dia pasn tn ekklsin\). No verb in the Greek (ellipsis).

rwp@2Corinthians:8:19 @{But who was also appointed} (\alla kai cheirotontheis\). Anacoluthon. The first aorist passive participle \cheirotontheis\ is from \cheirotone\, old verb to stretch out the hands (\cheir tein\) and so to vote in public. The idea is that this brother was chosen by the churches, not by Paul. Only here in N.T. save strkjv@Acts:14:23| where it means to appoint without notion of raising the hands. In strkjv@Acts:10:41| we have \procheirotone\. {To travel with us} (\sunekdmos\). Late word for travelling companion. Songs:in the inscriptions (\sun\, together with, \ekdmos\, away from home).

rwp@2Corinthians:10:6 @{Being in readiness} (\en hetoimi echontes\). This very idiom occurs in Polybius, Philo, etc. "Holding in readiness." In strkjv@12:14| we have \hetoims ech\ for the same idea (adverb \hetoims\). {Disobedience} (\parakon\). Rare word (Plato, papyri) hearing amiss (aside), failing to hear, refusing to heed (cf. strkjv@Matthew:18:17| for same idea in \parakou\). In N.T. only here; strkjv@Romans:5:19; strkjv@Hebrews:2:2|. In contrast with \hupako\ (obedience) rather than the common \apeithia\ (Romans:11:30,32|). {When your obedience shall be fulfilled} (\hotan plrthi humn h hupako\). Indefinite temporal clause with \hotan\ and first aorist passive subjunctive. Paul expects that the whole church will become obedient to Christ's will soon as came true.

rwp@2Corinthians:10:12 @{To number or compare ourselves} (\enkrinai sunkrinai\). Paronomasia here, play on the two words. \Enkrinai\ is first aorist active infinitive of old verb, but here only in N.T., to judge among, to judge one as worthy to be numbered among as here. The second verb \sunkrinai\ (first aorist active infinitive of \sunkrin\, old verb, in N.T. only here and strkjv@1Corinthians:2:13|) originally meant to combine as in strkjv@1Corinthians:2:13| (which see), but here it has the sense of "compare" not found in the old Greek. The papyri use it to mean to decide. Plummer suggests "to pair and compare" for the play on the words here. {Measuring themselves by themselves} (\en heautois heautous metrountes\). Or "in themselves." Keenest sarcasm. Setting themselves up as the standards of orthodoxy these Judaizers always measure up to the standard while Paul falls short. {Comparing themselves with themselves} (\sunkrinontes heautous heautois\). Associate instrumental case \heautois\ after \sunkrinontes\ (verb just explained). Paul is not keen to fall into the trap set for him. {Are without understanding} (\ou sunisin\). The regular form for present active indicative third plural of \sunimi\, to comprehend, to grasp. Some MSS. have the late form \suniousin\ (omega form \suni\). It is a hard thing to see, but it is true. These men do not see their own picture so obvious to others (Ephesians:5:17; strkjv@1Timothy:1:7|). Cf. strkjv@Mark:8:17|.

rwp@2Corinthians:10:14 @{We stretch not ourselves overmuch} (\ou huperekteinomen heautous\). Apparently Paul made this double compound verb to express his full meaning (only in Gregory Nazianzen afterwards). "We do not stretch ourselves out beyond our rights." {We came even as far as unto you} (\achri kai humn ephthasamen\). First aorist active indicative of \phthan\, to come before, to precede, the original idea which is retained in strkjv@Matthew:12:28| (Luke:11:20|) and may be so here. If so, it means "We were the first to come to you" (which is true, strkjv@Acts:18:1-18|).

rwp@2Corinthians:11:26 @{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@2Corinthians:12:18 @{The brother} (\ton adelphon\). Probably the brother of Titus (cf. strkjv@8:18|). {Did Titus take advantage of you?} (\mti epleonektsen humas Titos?\). That puts the issue squarely. {By the same Spirit} (\ti auti pneumati\). That translation refers to the Holy Spirit and makes the case instrumental. The locative case, "in the same spirit," makes it mean that Paul's attitude is the same as that of Titus and most likely is correct, for "in the same steps" (\tois autois ichnesin\) is in locative case.

rwp@2John:1:9 @{Whosoever goeth onward} (\ps ho proagn\). "Every one who goes ahead. \Proag\ literally means to go on before (Mark:11:9|). That in itself is often the thing to do, but here the bad sense comes out by the parallel clause. {And abideth not in the teaching of Christ} (\kai m menn en ti didachi tou Christou\). Not the teaching about Christ, but that of Christ which is the standard of Christian teaching as the walk of Christ is the standard for the Christian's walk (1John:2:6|). See strkjv@John:7:16; strkjv@18:19|. These Gnostics claimed to be the progressives, the advanced thinkers, and were anxious to relegate Christ to the past in their onward march. This struggle goes on always among those who approach the study of Christ. Is he a "landmark" merely or is he our goal and pattern? Progress we all desire, but progress toward Christ, not away from him. Reactionary obscurantists wish no progress toward Christ, but desire to stop and camp where they are. "True progress includes the past" (Westcott). Jesus Christ is still ahead of us all calling us to come on to him.

rwp@2Peter:1:17 @{For he received} (\labn gar\). Second aorist active participle nominative singular of \lamban\, "he having received," but there is no finite verb, anacoluthon, changing in verse 19| (after parenthesis in 18|) to \echomen bebaioteron\ rather than \ebebaisen\. {When there came such a voice to him} (\phns enechtheiss auti toiasde\). Genitive absolute with first aorist passive participle feminine singular of \pher\ (cf. strkjv@1Peter:1:13|), repeated \enechtheisan\ in verse 18|. \Phn\ (voice) is used also of Pentecost (Acts:2:6|). \Toiosde\ (classical demonstrative) occurs here alone in the N.T. {From the excellent glory} (\hupo ts megaloprepous doxs\). "By the majestic glory." \Megalopreps\, old compound (\megas\, great, \prepei\, it is becoming), here only in N.T., several times in O.T., Apocr. (II Macc. strkjv@8:15), adverb in the inscriptions. Probably a reference to \nephel phtein\ (bright cloud, shekinah) in strkjv@Matthew:17:5|. The words given here from the "voice" agree exactly with strkjv@Matthew:17:5| except the order and the use of \eis hon\ rather than \en hi\. Mark (Mark:9:7|) and Luke (Luke:9:35|) have \akouete\. But Peter did not need any Gospel for his report here.

rwp@2Peter:1:18 @{This voice} (\tautn tn phnn\). The one referred to in verse 17|. {We heard} (\kousamen\). First aorist active indicative of \akou\, a definite experience of Peter. {Brought} (\enechtheisan\). "Borne" as in verse 17|. {When we were with him} (\sun auti ontes\). Present active participle of \eimi\, "being with him." {In the holy mount} (\en ti hagii orei\). Made holy by the majestic glory. See strkjv@Ezekiel:28:14| for "holy mount of God," there Sinai, this one probably one of the lower slopes of Hermon. Peter's account is independent of the Synoptic narrative, but agrees with it in all essentials.

rwp@2Thessalonians:1:4 @{Songs:that} (\hste\). Another example of \hste\ and the infinitive (\enkauchsthai\) for result as in strkjv@1Thessalonians:1:7| which see. {We ourselves} (\autous hmas\). Accusative of general reference with the infinitive, but not merely \hms\ (or \heautous\), perhaps in contrast with \en humin\ (in you), as much as to say, "so that we ourselves, contrary to your expectations, are boasting" (Frame). \Enkauchaomai\ occurs here alone in N.T., but is found in the LXX and in _Aesop's Fables_, proof enough of its vernacular use. Paul was not above praising one church to other churches, to provoke them to good works. Here he is boasting of Thessalonica in Macedonia to the Corinthians as he did later to the Corinthians about the collection (2Corinthians:8:1-15|) after having first boasted to the Macedonians about the Corinthians (2Corinthians:9:1-5|). There were other churches in Achaia besides Corinth (2Corinthians:1:1|). {For} (\huper\). Over, about, like \peri\ (1Thessalonians:1:2|). {In all your persecutions} (\en pasin tois digmois humn\). Their patience and faith had already attracted Paul's attention (1Thessalonians:1:3|) and their tribulations \thlipsesin\ (1Thessalonians:1:6|). Here Paul adds the more specific term \digmos\, old word from \dik\, to chase, to pursue, a word used by Paul of his treatment in Corinth (2Corinthians:12:10|). {Which ye endure} (\hais anechesthe\). B here reads \enechesthe\, to be entangled in, to be held in as in strkjv@Galatians:5:1|, but \anechesthe\ is probably correct and the \hais\ is probably attracted to locative case of \thlipsesin\ from the ablative \hn\ after \anechesthe\, {from which ye hold yourselves back} (cf. strkjv@Colossians:3:13|).

rwp@2Thessalonians:1:7 @{Rest with us} (\anesin meth' hmn\). Let up, release. Old word from \animi\, from troubles here (2Corinthians:2:13; strkjv@7:5; strkjv@8:13|), and hereafter as in this verse. Vivid word. They shared suffering with Paul (verse 5|) and so they will share (\meth'\) the {rest}. {At the revelation of the Lord Jesus} (\en ti apokalupsei tou Kuriou Isou\). Here the \Parousia\ (1Thessalonians:2:19; strkjv@3:13; strkjv@5:23|) is pictured as a {Revelation} (Un-veiling, \apo-kalupsis\) of the Messiah as in strkjv@1Corinthians:1:7, strkjv@1Peter:1:7,13| (cf. strkjv@Luke:17:30|). At this Unveiling of the Messiah there will come the {recompense} (verse 6|) to the persecutors and the {rest} from the persecutions. This Revelation will be {from heaven} (\ap' ouranou\) as to place and {with the angels of his power} (\met' aggeln dunames autou\) as the retinue and {in flaming fire} (\en puri phlogos\, in a fire of flame, fire characterized by flame). In strkjv@Acts:7:30| the text is {flame of fire} where \puros\ is genitive (like strkjv@Isaiah:66:15|) rather than \phlogos\ as here (Exodus:3:2|).

rwp@2Thessalonians:1:12 @{That} (\hops\). Rare with Paul compared with \hina\ (1Corinthians:1:29; strkjv@2Corinthians:8:14|). Perhaps here for variety (dependent on \hina\ clause in verse 11|). {The name} (\to onoma\). The Old Testament (LXX) uses \onoma\ embodying the revealed character of Jehovah. Songs:here the {Name} of our Lord Jesus means the Messiahship and Lordship of Jesus. The common Greek idiom of \onoma\ for title or dignity as in the papyri (Milligan) is not quite this idiom. The papyri also give examples of \onoma\ for person as in O.T. and strkjv@Acts:1:15| (Deissmann, _Bible Studies_, pp. 196ff.). {In you, and ye in him} (\en humin, kai humeis en auti\). This reciprocal glorying is Pauline, but it is also like Christ's figure of the vine and the branches in strkjv@John:15:1-11|. {According to the grace} (\kata tn charin\). Not merely standard, but also aim (Robertson, _Grammar_, p. 609). {Of our God and the Lord Jesus Christ} (\tou theou hmn kai kuriou Isou Christou\). Here strict syntax requires, since there is only one article with \theou\ and \kuriou\ that one person be meant, Jesus Christ, as is certainly true in strkjv@Titus:2:13; strkjv@2Peter:1:1| (Robertson, _Grammar_, p.786). This otherwise conclusive syntactical argument, admitted by Schmiedel, is weakened a bit by the fact that \Kurios\ is often employed as a proper name without the article, a thing not true of \str\ in strkjv@Titus:2:13; strkjv@2Peter:1:1|. Songs:in strkjv@Ephesians:5:5| \en ti basileii tou Christou kai theou\ the natural meaning is {in the Kingdom of Christ and God} regarded as one, but here again \theos\, like \Kurios\, often occurs as a proper name without the article. Songs:it has to be admitted that here Paul may mean "according to the grace of our God and the Lord Jesus Christ," though he may also mean "according to the grace of our God and Lord, Jesus Christ."

rwp@2Thessalonians:3:13 @{But ye, brethren, be not weary in well-doing} (\humeis de, adelphoi, m enkakste kalopoiountes\). Emphatic position of \humeis\ in contrast to these piddlers. \M\ and the aorist subjunctive is a prohibition against beginning an act (Robertson, _Grammar_, pp. 851-4). It is a late verb and means to behave badly in, to be cowardly, to lose courage, to flag, to faint, (\en, kakos\) and outside of strkjv@Luke:18:1| in the N.T. is only in Paul's Epistles (2Thessalonians:3:13; strkjv@2Corinthians:4:1,16; strkjv@Galatians:6:9; strkjv@Ephesians:3:13|). It occurs in Polybius. The late verb \kalopoie\, to do the fair (\kalos\) or honourable thing occurs nowhere else in the N.T., but is in the LXX and a late papyrus. Paul uses \to kalon poiein\ in strkjv@2Corinthians:13:7; strkjv@Galatians:6:9; strkjv@Romans:7:21| with the same idea. He has \agathopoie\, to do good, in strkjv@1Timothy:6:18|.

rwp@2Timothy:1:3 @{I thank} (\charin ech\). "I have gratitude." As in strkjv@1Timothy:1:12|. Robinson cites examples of this phrase from the papyri. It occurs also in strkjv@Luke:17:9; strkjv@Acts:2:47|. \Charis\ in doxologies Paul uses (1Corinthians:15:57; strkjv@2:14; strkjv@8:16; strkjv@9:15; strkjv@Romans:6:17; strkjv@7:25|). His usual idiom is \eucharist\ (1Corinthians:1:4; strkjv@Romans:1:8; strkjv@Philemon:1:4; strkjv@Phillipians:1:3|) or \eucharistoumen\ (1Thessalonians:1:2; strkjv@Colossians:1:3|) or \ou pauomai eucharistn\ (Ephesians:1:16|) or \eucharistein opheilomen\ (2Thessalonians:1:3|). {Whom I serve from my forefathers} (\hi latreu apo progonn\). The relative \hi\ is the dative case with \latreu\ (see strkjv@Romans:1:9| for this verb), progressive present (I have been serving). For \progonn\ (forefathers) see strkjv@1Timothy:5:4|. Paul claims a pious ancestry as in strkjv@Acts:24:14; strkjv@Acts:26:5; strkjv@Galatians:2:14; strkjv@Phillipians:3:4-7|. {In a pure conscience} (\en kathari suneidsei\). See strkjv@1Timothy:1:5; strkjv@Acts:23:1|. {Unceasing} (\adialeipton\). Late and rare compound, in N.T. only here and strkjv@Romans:9:2| which see. The adverb \adialeipts\ is more frequent (in the papyri, literary _Koin_, strkjv@1Thessalonians:1:2; strkjv@Romans:1:9|). The adjective here is the predicate accusative, "how I hold the memory concerning thee unceasing." The use of \adialeipts\ (adverb) is a sort of epistolary formula (papyri, strkjv@1Thessalonians:1:2; strkjv@2:13; strkjv@5:17; strkjv@Romans:1:9|). {Remembrance} (\mneian\). Old word, in N.T. only Pauline (seven times, strkjv@1Thessalonians:1:2; strkjv@Romans:1:9; strkjv@Phillipians:1:3|).

rwp@2Timothy:1:5 @{Having been reminded} (\hupomnsin labn\). "Having received (second aorist active participle of \lamban\) a reminder" (old word from \hupomimnsk\, to remind, in N.T. only here and strkjv@1Peter:1:13|). For the idiom see strkjv@Romans:7:8,11|. A reminder by another while \anamnsis\ remembrance (1Corinthians:11:24f.|) is rather a recalling by oneself (Vincent). {Of the unfeigned faith} (\ts anupokritou pistes\). Late compound for which see strkjv@2Corinthians:6:6; strkjv@Romans:12:9|. {Dwelt} (\eniksen\). First aorist active indicative of \enoike\, old verb, in N.T. only in Paul (Romans:8:11; strkjv@Colossians:3:16|). {First} (\prton\). Adverb, not adjective (\prt\). {In thy grandmother Lois} (\en ti mammi Lidi\). Old word, originally the infantile word for \mtr\ (mother), then extended by writers to grandmother as here. Common for grandmother in the papyri. Lois is the mother of Eunice, Timothy's mother, since Timothy's father was a Greek (Acts:16:1|). Probably both grandmother and mother became Christians. {I am persuaded} (\pepeismai\). Perfect passive indicative of \peith\, "I stand persuaded." In the Pastorals only here and verse 12|, common in Paul's other writings (Romans:8:38|, etc.).

rwp@2Timothy:1:7 @{A spirit of fearfulness} (\pneuma deilias\). Here \pneuma\ is the \charisma\ of verse 6|, the human spirit as endowed by the Holy Spirit (Romans:8:15|). \Deilia\ is an old word (\deilos, deid\) and always in a bad sense of cowardice, only here in N.T. {Of power} (\dunames\). One of Paul's characteristic words (Romans:1:16|). {Of love} (\agaps\). One of the gifts of the Spirit (Galatians:5:22|). "Which drives out fear" (Lock) as in strkjv@1John:4:18|. {Of discipline} (\sphronismou\). Late _Koin_ word (from \sphroniz\, to control), self-control, here only in N.T. See strkjv@1Timothy:2:9| for \sphrosun\.

rwp@3John:1:7 @{For the sake of the Name} (\huper tou onomatos\). The name of Jesus. See strkjv@Acts:5:4; strkjv@Romans:1:5| for \huper tou onomatos\ and strkjv@James:2:7| for the absolute use of "the name" as in strkjv@1Peter:4:16|. "This name is in essence the sum of the Christian creed" (Westcott) as in strkjv@1Corinthians:12:3; strkjv@Romans:10:9|. It is like the absolute use of "the Way" (Acts:9:2; strkjv@19:9,23; strkjv@24:22|). {Taking nothing} (\mden lambanontes\). Present active participle with the usual negative with participles (1John:2:4|). {Of the Gentiles} (\apo tn ethnikn\). Instead of the usual \ethnn\ (Luke:2:32|), late adjective for what is peculiar to a people (\ethnos\) and then for the people themselves (Polybius, Diodorus, not in LXX), in N.T. only here, strkjv@Matthew:5:47; strkjv@6:7; strkjv@18:17|. Like our heathen, pagan. John is anxious that Christian missionaries receive nothing from the heathen, as our missionaries have to watch against the charge of being after money. There were many travelling lecturers out for money. Paul in strkjv@1Corinthians:9| defends the right of preachers to pay, but refuses himself to accept it from Corinth because it would be misunderstood (cf. strkjv@1Thessalonians:2:6ff.; strkjv@2Corinthians:12:16ff. strkjv@12:16ff.|). Note \apo\ here as in collecting taxes (Matthew:17:25|) rather than \para\, which may be suggestive.

rwp@Acts:1:2 @{Until the day in which} (\achri hs hmeras\). Incorporation of the antecedent into the relative clause and the change of case \hi\ (locative) to \hs\ (genitive). {Was received up} (\anelmpth\). First aorist passive indicative of \analamban\. Common verb to lift anything up (Acts:10:16|) or person as Paul (Acts:20:13|). Several times of the Ascension of Jesus to heaven (Mark:16:19; strkjv@Acts:1:2,11,22; strkjv@1Timothy:3:16|) with or without "into heaven" (\eis ton ouranon\). This same verb is used of Elijah's translation to heaven in the LXX (2Kings:2:11|). The same idea, though not this word, is in strkjv@Luke:24:51|. See strkjv@Luke:9:51| for \analmpsis\ of the Ascension. {Had given commandment} (\enteilamenos\). First aorist middle participle of \entell\ (from \en\ and \tell\, to accomplish), usually in the middle, old verb, to enjoin. This special commandment refers directly to what we call the commission given the apostles before Christ ascended on high (John:20:21-23; strkjv@Matthew:28:16-20; strkjv@Mark:16:15-18; strkjv@1Corinthians:15:6; strkjv@Luke:24:44-49|). He had given commands to them when they were first chosen and when they were sent out on the tour of Galilee, but the immediate reference is as above. {Through the Holy Spirit} (\dia pneumatos hagiou\). In his human life Jesus was under the guidance of the Holy Spirit. This applies to the choice of the apostles (Luke:6:13|) and to these special commands before the Ascension. {Whom he had chosen} (\hous exelexato\). Aorist middle indicative, not past perfect. The same verb (\eklexamenos\) was used by Luke in describing the choice of the twelve by Jesus (Luke:6:13|). But the aorist does not stand "for" our English pluperfect as Hackett says. That is explaining Greek by English. The Western text here adds: "And ordered to proclaim the gospel."

rwp@Acts:1:3 @{To whom also} (\hois kai\). He chose them and then also manifested himself to these very same men that they might have personal witness to give. {Shewed himself alive} (\parestsen heauton znta\). To the disciples the first Sunday evening (Mark:16:14; strkjv@Luke:24:36-43; strkjv@John:20:19-25|), the second Sunday evening (John:20:26-29|), at the Sea of Tiberias (John:21:1-23|), on the mountain in Galilee (Matthew:28:16-20; strkjv@Mark:16:15-18; strkjv@1Corinthians:15:6|), to the disciples in Jerusalem and Olivet (Luke:24:44-53; strkjv@Mark:16-19f.; strkjv@Acts:1:1-11|). Luke uses this verb \paristmi\ 13 times in the Acts both transitively and intransitively. It is rendered by various English words (present, furnish, provide, assist, commend). The early disciples including Paul never doubted the fact of the Resurrection, once they were convinced by personal experience. At first some doubted like Thomas (Mark:16:14; strkjv@Luke:24:41; strkjv@John:20:24f.; strkjv@Matthew:28:17|). But after that they never wavered in their testimony to their own experience with the Risen Christ, "whereof we are witnesses" Peter said (Acts:3:15|). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith. {After his passion} (\meta to pathein auton\). Neat Greek idiom, \meta\ with the articular infinitive (second aorist active of \pasch\) and the accusative of general reference, "after the suffering as to him." For \pathein\ used absolutely of Christ's suffering see also strkjv@Acts:17:3; strkjv@26:23|. {By many proofs} (\en pollois tekmriois\). Literally, "in many proofs." \Tekmrion\ is only here in the N.T., though an old and common word in ancient Greek and occurring in the _Koin_ (papyri, etc.). The verb \tekmair\, to prove by sure signs, is from \tekmar\, a sign. Luke does not hesitate to apply the definite word "proofs" to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between \tekmrion\ (proof) and \smeion\ (sign) as does Galen the medical writer. {Appearing} (\optanomenos\). Present middle participle from late verb \optan\, late _Koin_ verb from root \opt\ seen in \opsomai, phthn\. In LXX, papyri of second century B.C. (Deissmann, _Light from the Ancient East_, p. 83). Only here in the N.T. For \optasia\ for vision see strkjv@Acts:26:19; strkjv@Luke:1:22; strkjv@24:23|. {By the space of forty days} (\di' hmern tesserakonta\). At intervals (\dia\, between) during the forty days, ten appearances being known to us. Jesus was not with them continually now in bodily presence. The period of forty days is given here alone. The Ascension was thus ten days before Pentecost when the Holy Spirit came. Moses was in the mount forty days (Exodus:24:18|) and Jesus fasted forty days (Matthew:4:2|). In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. {The things concerning the Kingdom of God} (\ta peri ts basileias tou theou\). This phrase appears 33 times in Luke's Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has "the kingdom of heaven," once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used "heaven" rather than "God" to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (\euaggelion\) take the place of "kingdom." Jesus was fond of the word "kingdom" and Luke is fond of the idiom "the things concerning" (\ta peri\). Certainly with Jesus the term "kingdom" applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts:1:6|) were slow to comprehend the spiritual nature of the reign of God.

rwp@Acts:1:4 @{Being assembled together with them} (\sunalizomenos\). Present passive participle from \sunaliz\, an old verb in Herodotus, Xenophon, etc., from sun, with, and \haliz\, from \hals\, crowded. The margin of both the Authorized and the Revised Versions has "eating with them" as if from \sun\ and \hals\ (salt). Salt was the mark of hospitality. There is the verb \halisthte en auti\ used by Ignatius _Ad Magnes_. X, "Be ye salted in him." But it is more than doubtful if that is the idea here though the Vulgate does have _convescens illis_ "eating with them," as if that was the common habit of Jesus during the forty days (Wendt, Feine, etc.). Jesus did on occasion eat with the disciples (Luke:24:41-43; strkjv@Mark:16:14|). {To wait for the promise of the Father} (\perimenein tn epaggelian tou patros\). Note present active infinitive, to keep on waiting for (around, \peri\). In the Great Commission on the mountain in Galilee this item was not given (Matthew:28:16-20|). It is the subjective genitive, the promise given by the Father (note this Johannine use of the word), that is the Holy Spirit ("the promise of the Holy Spirit," objective genitive). {Which ye heard from me} (\hn kousate mou\). Change from indirect discourse (command), infinitives \chrizesthai\ and \perimenein\ after \parggeilen\ to direct discourse without any \eph\ (said he) as the English (Italics). Luke often does this (_oratior ariata_). Note also the ablative case of \mou\ (from me). Luke continues in verse 5| with the direct discourse giving the words of Jesus.

rwp@Acts:1:5 @{Baptized with water} (\ebaptisen hudati\) {and with the Holy Ghost} (\en pneumati baptisthsesthe hagii\). The margin has "in the Holy Ghost" (Spirit, it should be). The American Standard Version renders "in" both with "water" and "Holy Spirit" as do Goodspeed (American Translation) and Mrs. Montgomery (Centenary Translation). John's own words (Matthew:3:11|) to which Jesus apparently refers use \en\ (in) both with water and Spirit. There is a so-called instrumental use of \en\ where we in English have to say "with" (Revelation:13:10| \en machairi\, like \machairi\, strkjv@Acts:12:2|). That is to say \en\ with the locative presents the act as located in a certain instrument like a sword (Robertson, _Grammar_, pp. 589f.). But the instrumental case is more common without \en\ (the locative and instrumental cases having the same form). Songs:it is often a matter of indifference which idiom is used as in strkjv@John:21:8| we have \ti ploiarii\ (locative without \en\). They came {in} (locative case without \en\) the boat. Songs:in strkjv@John:1:31| \en hudati baptizn\ baptizing in water. No distinction therefore can be insisted on here between the construction \hudati\ and \en pneumati\ (both being in the locative case, one without, one with \en\). Note unusual position of the verb \baptisthsesthe\ (future passive indicative) between \pneumati\ and \hagii\. This baptism of the Holy Spirit was predicted by John (Matthew:3:11|) as the characteristic of the Messiah's work. Now the Messiah himself in his last message before his Ascension proclaims that in a few days the fulfilment of that prophecy will come to pass. The Codex Bezae adds here "which ye are about to receive" and "until the Pentecost" to verse 5|. {Not many days hence} (\ou meta pollas tautas hmeras\). A neat Greek idiom difficult to render smoothly into English: "Not after many days these." The litotes (not many=few) is common in Luke (Luke:7:6; strkjv@15:13; strkjv@Acts:17:27; strkjv@19:11; strkjv@20:12; strkjv@21:39; strkjv@28:14; strkjv@28:2|). The predicate use of \tautas\ (without article) is to be noted. "These" really means as a starting point, "from these" (Robertson, _Grammar_, p. 702). It was ten days hence. This idiom occurs several times in Luke (Luke:24:21; strkjv@Acts:24:21|), as elsewhere (John:4:18; strkjv@2Peter:3:1|). In strkjv@Luke:2:12| the copula is easily supplied as it exists in strkjv@Luke:1:36; strkjv@2:2|.

rwp@Acts:1:8 @{Power} (\dunamin\). Not the "power" about which they were concerned (political organization and equipments for empire on the order of Rome). Their very question was ample proof of their need of this new "power" (\dunamin\), to enable them (from \dunamai\, to be able), to grapple with the spread of the gospel in the world. {When the Holy Ghost is come upon you} (\epelthontos tou hagiou pneumatos eph' humas\). Genitive absolute and is simultaneous in time with the preceding verb "shall receive" (\lmpsesthe\). The Holy Spirit will give them the "power" as he comes upon them. This is the baptism of the Holy Spirit referred to in verse 5|. {My witnesses} (\mou martures\). Correct text. "Royal words of magnificent and Divine assurance" (Furneaux). Our word martyrs is this word \martures\. In strkjv@Luke:24:48| Jesus calls the disciples "witnesses to these things" (\martures toutn\, objective genitive). In strkjv@Acts:1:22| an apostle has to be a "witness to the Resurrection" of Christ and in strkjv@10:39| to the life and work of Jesus. Hence there could be no "apostles" in this sense after the first generation. But here the apostles are called "my witnesses." "His by a direct personal relationship" (Knowling). The expanding sphere of their witness when the Holy Spirit comes upon them is "unto the uttermost part of the earth" (\hes eschatou ts gs\). Once they had been commanded to avoid Samaria (Matthew:10:5|), but now it is included in the world program as already outlined on the mountain in Galilee (Matthew:28:19; strkjv@Mark:16:15|). Jesus is on Olivet as he points to Jerusalem, Judea, Samaria, the uttermost (last, \eschatou\) part of the earth. The program still beckons us on to world conquest for Christ. "The Acts themselves form the best commentary on these words, and the words themselves might be given as the best summary of the Acts" (Page). The events follow this outline (Jerusalem till the end of chapter 7, with the martyrdom of Stephen, the scattering of the saints through Judea and Samaria in chapter 8, the conversion of Saul, chapter 9, the spread of the gospel to Romans in Caesarea by Peter (chapter 10), to Greeks in Antioch (chapter 11), finally Paul's world tours and arrest and arrival in Rome (chapters 11 to 28).

rwp@Acts:3:25 @{Ye} (\Humeis\). Emphatic position. {The covenant which God made} (\ts diathks hs ho theos dietheto\). Literally, "the covenant which God covenanted." \Diathk\ and \dietheto\ (second aorist middle indicative of \diathmi\) are the same root. See on strkjv@Matthew:26:28|. The covenant (agreement between two, \dia, tithmi\) was with Abraham (Genesis:12:1-3|) and repeated at various times (Genesis:18:18; strkjv@22:18; strkjv@26:4|, etc.). In strkjv@Hebrews:9:15-18| the word is used both for covenant and will. The genitive relative \hs\ attracted to case of the antecedent.

rwp@Acts:4:11 @{Of you the builders} (\huph' humn tn oikodomn\). The experts, the architects, had rejected Jesus for their building (Psalms:118:22|) as Jesus himself had pointed out (Matthew:21:42; strkjv@Luke:21:17|). This very Rejected Stone God had made the head of the corner (either the highest corner stone right under the roof or the corner stone under the building, strkjv@Isaiah:28:16|) as Jesus showed, as Peter here declares and repeats later (1Peter:2:6f.|).

rwp@Acts:5:11 @{Upon the whole church} (\eph' holn tn ekklsian\). Here \ekklsia\ for the first time in Acts of the believers in Jerusalem. Twice already in the Gospels, once of the whole body of believers or the Kingdom (Matthew:16:18|), the other of the local body (Matthew:18:17|). In strkjv@Acts:7:38| it is used of the whole congregation of Israel while in strkjv@19:32| it is used of a public assembly in Ephesus. But already in strkjv@Acts:8:3| it is applied to the church which Saul was persecuting in their homes when not assembled. Songs:here the etymological meaning of "assembly" disappears for "the church" were now the scattered saints hiding in their separate homes. The whole body of believers in Jerusalem and all who heard of the fate of Ananias and Sapphira (beautiful, her name means) were in awe and dread. It was already a dangerous thing to be a follower of Christ unless one was willing to walk straight.

rwp@Acts:6:9 @{The synagogue of the Libertines} (\ek ts sunaggs ts legomens Libertinn\). The Libertines (Latin _libertinus_, a freedman or the son of a freedman) were Jews, once slaves of Rome (perhaps descendants of the Jews taken to Rome as captives by Pompey), now set free and settled in Jerusalem and numerous enough to have a synagogue of their own. Schuerer calls a Talmudic myth the statement that there were 480 synagogues in Jerusalem. There were many, no doubt, but how many no one knows. These places of worship and study were in all the cities of the later times where there were Jews enough to maintain one. Apparently Luke here speaks of five such synagogues in Jerusalem (that of the Libertines, of the Cyrenians, of the Alexandrians, of Cilicia, and of Asia). There probably were enough Hellenists in Jerusalem to have five such synagogues. But the language of Luke is not clear on this point. He may make only two groups instead of five since he uses the article \tn\ twice (once before \Libertinn kai Kurnain kai Alexandren\, again before \apo Kilikias kai Asias\). He also changes from the genitive plural to \apo\ before Cilicia and Asia. But, leaving the number of the synagogues unsettled whether five or two, it is certain that in each one where Stephen appeared as a Hellenist preaching Jesus as the Messiah he met opposition. Certain of them "arose" (\anestsan\) "stood up" after they had stood all that they could from Stephen, "disputing with Stephen" (\sunztountes ti Stephani\). Present active participle of \sunzte\, to question together as the two on the way to Emmaus did (Luke:24:15|). Such interruptions were common with Jews. They give a skilled speaker great opportunity for reply if he is quick in repartee. Evidently Stephen was fully equipped for the emergency. One of their synagogues had men from Cilicia in it, making it practically certain that young Saul of Tarsus, the brilliant student of Gamaliel, was present and tried his wits with Stephen. His ignominious defeat may be one explanation of his zest in the stoning of Stephen (Acts:8:1|).

rwp@Acts:9:1 @{Yet} (\eti\). As if some time elapsed between the death of Stephen as is naturally implied by the progressive persecution described in strkjv@8:3|. The zeal of Saul the persecutor increased with success. {Breathing threatening and slaughter} (\enpnen apeils kai phonou\). Present active participle of old and common verb. Not "breathing out," but "breathing in" (inhaling) as in Aeschylus and Plato or "breathing on" (from Homer on). The partitive genitive of \apeils\ and \phonou\ means that threatening and slaughter had come to be the very breath that Saul breathed, like a warhorse who sniffed the smell of battle. He breathed on the remaining disciples the murder that he had already breathed in from the death of the others. He exhaled what he inhaled. Jacob had said that "Benjamin shall ravin as a wolf" (Genesis:49:27|). This greatest son of Benjamin was fulfilling this prophecy (Furneaux). The taste of blood in the death of Stephen was pleasing to young Saul (8:1|) and now he revelled in the slaughter of the saints both men and women. In strkjv@26:11| Luke quotes Paul as saying that he was "exceedingly mad against them."

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:12:3 @{That it pleased the Jews} (\hoti areston estin tois Ioudaiois\). Indirect assertion with the present tense \estin\ retained. \Areston\ is the verbal adjective from \aresk\ followed by the dative as in strkjv@John:8:29|. {Proceeded to seize} (\prosetheto sullabein\). A patent Hebraism in strkjv@Luke:20:11f.| already, and nowhere else in the N.T. It occurs in the LXX (Genesis:4:2; strkjv@8:12; strkjv@18:29|, etc.). Second aorist middle indicative of \prostithmi\ and the second aorist active infinitive of \sullamban\. Literally, he added to seize, he seized Peter in addition to James. {The days of unleavened bread} (\hmerai tn azumn\). By this parenthesis Luke locates the time of the year when Peter was arrested, the passover. It was a fine occasion for Agrippa to increase his favour among the crowds of Jews there by extra zeal against the Christians. It is possible that Luke obtained his information about this incident from John Mark for at his Mother's house the disciples gathered (12:12|).

rwp@Acts:12:12 @{When he had considered} (\sunidn\). Second aorist active participle of \suneidon\ (for the defective verb \sunora\), to see together, to grasp as a whole, old verb, but in the N.T. only here and strkjv@14:6|, save the perfect indicative \sunoida\ (1Corinthians:4:4|) and participle (Acts:5:2|). It is the word from which \suneidsis\ (conscience) comes (Romans:2:15|). Peter's mind worked rapidly and he decided what to do. He took in his situation clearly. {To the house of Mary} (\epi tn oikian ts Marias\). Another Mary (the others were Mary the mother of Jesus, Mary of Bethany, Mary Magdalene, Mary wife of Cleopas, Mary the mother of James and Joses). She may have been a widow and was possessed of some means since her house was large enough to hold the large group of disciples there. Barnabas, cousin of John Mark her son (Colossians:4:10|), was also a man of property or had been (Acts:4:36f.|). It is probable that the disciples had been in the habit of meeting in her house, a fact known to Peter and he was evidently fond of John Mark whom he afterwards calls "my son" (1Peter:5:13|) and whom he had met here. The upper room of strkjv@Acts:1:13| may have been in Mary's house and Mark may have been the man bearing a pitcher of water (Luke:22:10|) and the young man who fled in the Garden of Gethsemane (Mark:14:51f.|). There was a gate and portress here as in the house of the highpriest (John:18:16|). Peter knew where to go and even at this early hour hoped to find some of the disciples. Mary is one of the many mothers who have become famous by reason of their sons, though she was undoubtedly a woman of high character herself. {Were gathered together and were praying} (\san sunthroismenoi kai proseuchomenoi\). Note difference in the tenses, one periphrastic past perfect passive (\sunathroiz\ old verb, in the N.T. here only and strkjv@19:25| and the uncompounded \throiz\ in strkjv@Luke:24:33|) and the periphrastic imperfect. The praying apparently had been going on all night and a large number (many, \hikanoi\) of the disciples were there. One recalls the time when they had gathered to pray (4:31|) after Peter had told the disciples of the threats of the Sanhedrin (4:23|). God had rescued Peter then. Would he let him be put to death now as James had been?

rwp@Acts:12:13 @{When he knocked at the door of the gate} (\krousantos autou tn thuran tou pulnos\). Genitive absolute with aorist active participle of \krou\, common verb to knock or knock at. Songs:from the outside (Luke:13:25|). \Puln\ here is the gateway or passageway from the door (\thura\) that leads to the house. In verse 14| it is still the passageway without the use of \thura\ (door, so for both door and passageway). {To answer} (\hupakousai\). To listen under before opening. First aorist active infinitive of \hupakou\, common verb to obey, to hearken. {A maid} (\paidisk\). Portress as in strkjv@John:18:17|. A diminutive of \pais\, a female slave (so on an ostracon of second century A.D., Deissmann, _Light from the Ancient East_, p. 200). {Rhoda}. A rose. Women can have such beautiful names like Dorcas (Gazelle), Euodia (Sweet Aroma), Syntyche (Good Luck). Mark or Peter could tell Luke her name.

rwp@Acts:12:19 @{He examined} (\anakrinas\). First aorist active participle of \anakrin\, old verb to sift up and down, to question thoroughly, in a forensic sense (Luke:23:14; strkjv@Acts:4:9; strkjv@12:19; strkjv@28:18|). {That they should be put to death} (\apachthnai\). First aorist passive infinitive (indirect command) of \apag\, old verb to lead away, especially to execution as in strkjv@Matthew:27:31|. Here it is used absolutely. This was the ordinary Roman routine and not a proof of special cruelty on the part of Herod Agrippa. {Tarried} (\dietriben\). Imperfect active. Herod Agrippa made his home in Jerusalem, but he went to Caesarea to the public games in honour of Emperor Claudius.

rwp@Acts:12:20 @{Was highly displeased} (\n thumomachn\). Periphrastic imperfect active of \thumomache\, late compound of \thumos\ (passionate heat) and \machomai\, to fight. Only here in the N.T., to fight desperately, to have a hot quarrel. Whether it was open war with the Phoenicians or just violent hostility we do not know, save that Phoenicia belonged to Syria and Herod Agrippa had no authority there. The quarrel may have been over commercial matters. {They came with one accord} (\homothumadon parsan\). The representatives of Tyre and Sidon. See on ¯1:14| for \homothumadon\. Tyre was a colony of Sidon and had become one of the chief commercial cities of the world by reason of the Phoenician ships. {The king's chamberlain} (\ton epi tou koitnos tou basileos\). The one over the bedchamber (\koitnos\, late word from \koit\, bed, here only in the N.T.). {Made their friend} (\peisantes\). First aorist active participle of \peith\, to persuade. Having persuaded (probably with bribes as in strkjv@Matthew:28:14|). {They asked for peace} (\itounto eirnn\). Imperfect middle of \aite\, kept on asking for peace. {Because their country was fed} (\dia to trephesthai autn tn choran\). Causal sentence with \dia\ and the articular infinitive (present passive of \treph\, to nourish or feed) and the accusative of general reference, "because of the being fed as to their country." Tyre and Sidon as large commercial cities on the coast received large supplies of grain and fruits from Palestine. Herod had cut off the supplies and that brought the two cities to action.

rwp@Acts:13:2 @{As they ministered to the Lord} (\leitourgountn autn toi kurii\). Genitive absolute of \leitourge\, old verb, used of the Attic orators who served the state at their own cost \les\ or \laos\, people, and \ergon\, work or service). Common in the LXX of the priests who served in the tabernacle (Exodus:28:31,39|) like \leitourgia\ (Luke:1:23|) which see. Songs:in strkjv@Hebrews:10:11|. In strkjv@Romans:15:27| of aiding others in poverty. Here of worship (prayer, exhortation, fasting). The word liturgy grows out of this use. {And fasted} (\kai nsteuontn\). Genitive absolute also. Christian Jews were keeping up the Jewish fast (Luke:18:12|). Note fasting also in the choice of elders for the Mission Churches (Acts:14:23|). Fasting was not obligatory on the Christians, but they were facing a great emergency in giving the gospel to the Gentile world. {Separate me} (\aphorisate d moi\). First aorist active imperative of \aphoriz\, old verb to mark off boundaries or horizon, used by Paul of his call (Romans:1:1; strkjv@Galatians:1:15|). The Greek has \d\, a shortened form of \d\ and like Latin _jam_ and German _doch_, now therefore. It ought to be preserved in the translation. Cf. strkjv@Luke:2:15; strkjv@Acts:15:36; strkjv@1Corinthians:6:20|. \Moi\ is the ethical dative. As in verse 1| Barnabas is named before Saul. Both had been called to ministry long ago, but now this call is to the special campaign among the Gentiles. Both had been active and useful in such work. {Whereunto} (\ho\). Here \eis\ has to be repeated from \eis to ergon\ just before, "for which" as Jesus sent the twelve and the seventy in pairs, so here. Paul nearly always had one or more companions.

rwp@Acts:13:10 @{Of all guile} (\pantos dolou\). From \del\, to catch with bait, old word, already seen in strkjv@Matthew:26:4; strkjv@Mark:7:22; strkjv@14:1|. Paul denounces Elymas as a trickster. {All villainy} (\pss rhidiourgias\). Late compound from \rhidiourgos\ (\rhidios\, easy, facile, \ergon\, deed, one who does a thing adroitly and with ease). Songs:levity in Xenophon and unscrupulousness in Polybius, Plutarch, and the papyri. Only here in the N.T., though the kindred word \rhidiourgma\ occurs in strkjv@Acts:18:14|. With deadly accuracy Paul pictured this slick rascal. {Thou son of the devil} (\huie diabolou\). Damning phrase like that used by Jesus of the Pharisees in strkjv@John:8:44|, a slanderer like the \diabolos\. This use of son (\huios\) for characteristic occurs in strkjv@Acts:3:25; strkjv@4:36|, a common Hebrew idiom, and may be used purposely by Paul in contrast with the name Barjesus (son of Jesus) that Elymas bore (13:6|). {Enemy of all righteousness} (\echthre pss dikaiosuns\). Personal enemy to all justice, sums up all the rest. Note triple use of "all" (\pantos, pss, pss\), total depravity in every sense. {Wilt thou not cease?} (\ou pausi\). An impatient rhetorical question, almost volitive in force (Robertson, _Grammar_, p. 874). Note \ou\, not \m\, {To pervert} (\diastrephn\). Present active participle describing the actual work of Elymas as a perverter or distorter (see verse 8|). More exactly, Wilt thou not cease perverting? {The right ways of the Lord} (\tas hodous tou kuriou tas eutheias\). The ways of the Lord the straight ones as opposed to the crooked ways of men (Isaiah:40:4; strkjv@42:16; strkjv@Luke:3:5|). The task of John the Baptist as of all prophets and preachers is to make crooked paths straight and to get men to walk in them. This false prophet was making even the Lord's straight ways crooked. Elymas has many successors.

rwp@Acts:13:12 @{Believed} (\episteusen\). Ingressive aorist active indicative. Renan considers it impossible that a Roman proconsul could be converted by a miracle. But it was the teaching about the Lord (\tou kuriou\, objective genitive) by which he was astonished (\ekplssomenos\, present passive participle of \ekplss\, see on ¯Matthew:7:28|) or struck out as well as by the miracle. The blindness came "immediately" (\paraehrma\) upon the judgment pronounced by Paul. It is possible that Sergius Paulus was converted to Christ without openly identifying himself with the Christians as his baptism is not mentioned as in the case of Cornelius. But, even if he was baptized, he need not have been deposed from his proconsulship as Furneaux and Rackham argue because his office called for "official patronage of idolatrous worship." But that could have been merely perfunctory as it probably was already. He had been a disciple of the Jewish magician, Elymas Barjesus, without losing his position. Imperial persecution against Christianity had not yet begun. Furneaux even suggests that the conversion of a proconsul to Christianity at this stage would have called for mention by the Roman and Greek historians. There is the name Sergia Paullina in a Christian cemetery in Rome which shows that one of his family was a Christian later. One will believe what he wills about Sergius Paulus, but I do not see that Luke leaves him in the category of Simon Magus who "believed" (8:13|) for revenue only.

rwp@Acts:13:19 @{When he had destroyed} (\katheln\). Second aorist active participle of \kathaire\, to tear down, old verb. {He gave them for an inheritance} (\kateklronomsen\). First aorist active indicative of the double compound verb \kata-klro-nome\, late verb in LXX (Numbers:34:18; strkjv@Deuteronomy:3:28; strkjv@Joshua:14:1|) and only here in the N.T., to distribute by lot, to distribute as an inheritance. This is the correct reading and not \kateklrodotsen\ from \kataklrodote\ of the Textus Receptus. These two verbs were confused in the MSS. of the LXX as well as here. {For about four hundred and fifty years} (\hs etesin tetrakosiois kai pentkonta\). Associative instrumental case with an expression of time as in strkjv@8:11; strkjv@Luke:8:29| (Robertson, _Grammar_, p. 527). The oldest MSS. (Aleph A B C Vg Sah Boh) place these figures before "after these things" and so in verse 19|. This is the true reading and is in agreement with the notation in strkjv@1Kings:6:1|. The difficulty found in the Textus Receptus (King James Version) thus disappears with the true text. The four hundred and fifty years runs therefore from the birth of Isaac to the actual conquest of Canaan and does not cover the period of the Judges. See on ¯Acts:7:6|.

rwp@Acts:14:21 @{When they had preached the gospel to that city} (\euaggelisamenoi tn polin ekeinn\). Having evangelized (first aorist middle participle) that city, a smaller city and apparently with no trouble from the Jews. {Had made many disciples} (\mathteusantes hikanous\). First aorist active participle of \mathteu\ from \mathts\, a learner or disciple. Late verb in Plutarch, to be a disciple (Matthew:27:57| like strkjv@John:19:38|) and then to disciple (old English, Spenser), to make a disciple as in strkjv@Matthew:28:19| and here. Paul and Barnabas were literally here obeying the command of Jesus in discipling people in this heathen city. {They returned to Lystra and to Iconium, and to Antioch} (\hupestrepsan eis tn Lustran kai eis Ikonion kai eis Antiocheian\). Derbe was the frontier city of the Roman empire. The quickest way to return to Antioch in Syria would have been by the Cilician Gates or by the pass over Mt. Taurus by which Paul and Silas will come to Derbe in the second tour (Acts:15:41-16:1|), but difficult to travel in winter. But it was necessary to revisit the churches in Lystra, Iconium, Antioch in Pisidia and to see that they were able to withstand persecution. Paul was a Roman citizen though he had not made use of this privilege as yet for his own protection. Against mob violence it would count for little, but he did not hesitate. Paul had been stoned in Lystra, threatened in Iconium, expelled in Antioch. He shows his wisdom in conserving his work.

rwp@Acts:14:23 @{And when they had appointed for them elders in every church} (\cheirotonsantes de autois kat' ekklsian presbuterous\). They needed also some form of organization, though already churches. Note distributive use of \kata\ with \ekklsian\ (2:46; strkjv@5:42; strkjv@Titus:1:5|). \Cheirotone\ (from \cheirotonos\, extending the hand, \cheir\, hand, and \tein\, to stretch) is an old verb that originally meant to vote by show of the hands, finally to appoint with the approval of an assembly that chooses as in strkjv@2Corinthians:8:19|, and then to appoint without regard to choice as in Josephus (_Ant_. XIII. 2, 2) of the appointment of Jonathan as high priest by Alexander. Songs:in strkjv@Acts:10:41| the compound \procheiratone\ is used of witnesses appointed by God. But the seven (deacons) were first selected by the Jerusalem church and then appointed (\katastsomen\) by the apostles. That is probably the plan contemplated by Paul in his directions to Titus (Titus:1:5|) about the choice of elders. It is most likely that this plan was the one pursued by Paul and Barnabas with these churches. They selected the elders in each instance and Paul and Barnabas "ordained" them as we say, though the word \cheirotone\ does not mean that. "Elders" were mentioned first in strkjv@11:30|. Later Paul will give the requirements expected in these "elders" or "bishops" (Phillipians:1:1|) as in strkjv@1Timothy:3:1-7; strkjv@Titus:1:5-9|. It is fairly certain that these elders were chosen to correspond in a general way with the elders in the Jewish synagogue after which the local church was largely copied as to organization and worship. Paul, like Jesus, constantly worshipped and spoke in the synagogues. Already it is plain, as at Antioch in Syria (11:26|), that the Christians can no longer count on the use of the Jewish synagogue. They must have an organization of their own. The use of the plural here implies what was true at Philippi (Phillipians:1:1|) and Ephesus (Acts:20:17,28|) that each church (one in each city) "had its college of elders" (Hackett) as in Jerusalem (21:18|). Elder (\presbuteros\) was the Jewish name and bishop (\episkopos\) the Greek name for the same office. "Those who are called elders in speaking of Jewish communities are called bishops in speaking of Gentile communities" (Hackett). Hovey rightly holds against Hackett that teaching was a normal function of these elders, pastors or bishops as they were variously called (1Timothy:3:2; strkjv@Titus:1:9; strkjv@1Corinthians:12:28,30; strkjv@Ephesians:4:11|). {Had prayed with fasting} (\proseuxamenoi meta nstein\). It was a serious matter, this formal setting apart of these "elders" in the churches. Songs:it was done in a public meeting with prayer and fasting as when Paul and Barnabas were sent forth from Antioch in Syria (13:3|) on this mission tour. {They commended them to the Lord} (\parethento autous ti kurii\). Second aorist middle indicative of \paratithmi\. Old and solemn word, to entrust, to deposit as in a bank (1Timothy:1:18; strkjv@2Timothy:2:2|). Cf. \parathk\ in strkjv@1Timothy:6:20; strkjv@2Timothy:1:12,14|. It was all that they could now do, to commit them to the Lord Jesus. Jesus used this word on the cross (Luke:22:32|). {On whom they had believed} (\eis hon pepisteukeisan\). Past perfect indicative (without augment) of \pisteu\. They had "trusted" in Jesus (2Timothy:1:12|) and Paul now "entrusts" them to him with confidence. It was a solemn and serious occasion in each instance as it always is to set apart men for the ministry. These men may not have been ideal men for this service, but they were the only ones available and they were chosen from the actual membership in each instance, men who knew local conditions and problems.

rwp@Acts:15:15 @{To this agree} (\touti sumphnousin\). Associative instrumental case (\touti\) after \sumphnousin\ (voice together with, symphony with, harmonize with), from \sumphne\, old verb seen already in strkjv@Matthew:18:19; strkjv@Luke:5:36; strkjv@Acts:5:9| which see. James cites only strkjv@Amos:9:11,12| from the LXX as an example of "the words of the prophets" (\hoi logoi tn prophtn\) to which he refers on this point. The somewhat free quotation runs here through verses 16-18| of strkjv@Acts:15| and is exceedingly pertinent. The Jewish rabbis often failed to understand the prophets as Jesus showed. The passage in Amos refers primarily to the restoration of the Davidic empire, but also the Messiah's Kingdom (the throne of David his father," strkjv@Luke:1:32|).

rwp@Acts:16:21 @{Customs which it is not lawful for us to receive, or to observe, being Romans} (\eth ha ouk estin hmin paradechesthai oude poiein Rmaiois ousin\). Note the sharp contrast between "being Jews" in verse 20| and "being Romans" here. This pose of patriotism is all sound and fury. It is love of money that moves these "masters" far more than zeal for Rome. As Roman citizens in a colony they make full use of all their rights of protest. Judaism was a _religio licita_ in the Roman empire, only they were not allowed to make proselytes of the Romans themselves. No Roman magistrate would pass on abstract theological questions (18:15|), but only if a breach of the peace was made (\ektarassousin hmn tn polin\) or the formation of secret sects and organizations. Evidently both of these last points are involved by the charges of "unlawful customs" by the masters who are silent about their real ground of grievance against Paul and Silas. \Ethos\ (kin to \thos\, strkjv@1Corinthians:15:33|) is from \eth\, to be accustomed or used to a thing. The Romans granted toleration to conquered nations to follow their religious customs provided they did not try to win the Romans. But the Jews had made great headway to favour (the God-fearers) with increasing hatred also. Emperor worship had in store grave peril for both Jews and Christians. The Romans will care more for this than for the old gods and goddesses. It will combine patriotism and piety.

rwp@Acts:16:22 @{Rose up together} (\sunepest\). Second aorist (ingressive) active of the double compound \sunephistmi\, intransitive, old verb, but only here in the N.T. (cf. \katepestsan\ in strkjv@18:12|). There was no actual attack of the mob as Paul and Silas were in the hands of the officers, but a sudden and violent uprising of the people, the appeal to race and national prejudice having raised a ferment. {Rent their garments off them} (\perirxantes autn ta himatia\). First aorist active participle of \perirgnumi\, old verb, to break off all around, to strip or rend all round. Here only in the N.T. The duumvirs probably gave orders for Paul and Silas to be stripped of their outer garments (\himatia\), though not actually doing it with their own hands, least of all not stripping off their own garments in horror as Ramsay thinks. That would call for the middle voice. In II Macc. strkjv@4:38 the active voice is used as here of stripping off the garments of others. Paul in strkjv@1Thessalonians:2:2| refers to the shameful treatment received in Philippi, "insulted" (\hubristhentas\). As a Roman citizen this was unlawful, but the duumvirs looked on Paul and Silas as vagabond and seditious Jews and "acted with the highhandedness characteristic of the fussy provincial authorities" (Knowling). {Commanded} (\ekeleuon\). Imperfect active, repeatedly ordered. The usual formula of command was: "Go, lictors; strip off their garments; let them be scourged." {To beat them with rods} (\rhabdizein\). Present active infinitive of \rhabdiz\, old verb, but in the N.T.=_virgis caedere_ only here and strkjv@2Corinthians:11:25| where Paul alludes to this incident and two others not given by Luke (\tris erhabdisthn\). He came near getting another in Jerusalem (Acts:22:25|). Why did not Paul say here that he was a Roman citizen as he does later (verse 37|) and in Jerusalem (22:26f.|)? It might have done no good in this hubbub and no opportunity was allowed for defence of any kind.

rwp@Acts:17:1 @{When they had passed through} (\diodeusantes\). First aorist active participle of \diodeu\, common verb in the _Koin_ (Polybius, Plutarch, LXX, etc.), but in the N.T. only here and strkjv@Luke:8:1|. It means literally to make one's way (\hodos\) through (\dia\). They took the Egnatian Way, one of the great Roman roads from Byzantium to Dyrrachium (over 500 miles long) on the Adriatic Sea, opposite Brundisium and so an extension of the Appian Way. {Amphipolis} (\tn Amphipolin\). Songs:called because the Strymon flowed almost around (\amphi\) it, the metropolis of Macedonia Prima, a free city, about 32 miles from Philippi, about three miles from the sea. Paul and Silas may have spent only a night here or longer. {Apollonia} (\tn Apollnian\). Not the famous Apollonia in Illyria, but 32 miles from Amphipolis on the Egnatian Way. Songs:here again a night was spent if no more. Why Paul hurried through these two large cities, if he did, we do not know. There are many gaps in Luke's narrative that we have no way of filling up. There may have been no synagogues for one thing. {To Thessalonica} (\eis Thessalonikn\). There was a synagogue here in this great commercial city, still an important city called Saloniki, of 70,000 population. It was originally called Therma, at the head of the Thermaic Gulf. Cassander renamed it Thessalonica after his wife, the sister of Alexander the Great. It was the capital of the second of the four divisions of Macedonia and finally the capital of the whole province. It shared with Corinth and Ephesus the commerce of the Aegean. One synagogue shows that even in this commercial city the Jews were not very numerous. As a political centre it ranked with Antioch in Syria and Caesarea in Palestine. It was a strategic centre for the spread of the gospel as Paul later said for it sounded (echoed) forth from Thessalonica throughout Macedonia and Achaia (1Thessalonians:1:8|).

rwp@Acts:17:11 @{More noble than those} (\eugenesteroi tn\). Comparative form of \eugens\, old and common adjective, but in N.T. only here and strkjv@Luke:19:12; strkjv@1Corinthians:1:26|. Followed by ablative case \tn\ as often after the comparative. {With all readiness of mind} (\meta pss prothumias\). Old word from \prothumos\ (\pro, thumos\) and means eagerness, rushing forward. In the N.T. only here and strkjv@2Corinthians:8:11-19; strkjv@9:2|. In Thessalonica many of the Jews out of pride and prejudice refused to listen. Here the Jews joyfully welcomed the two Jewish visitors. {Examining the Scriptures daily} (\kath' hmeran anakrinontes tas graphas\). Paul expounded the Scriptures daily as in Thessalonica, but the Beroeans, instead of resenting his new interpretation, examined (\anakrin\ means to sift up and down, make careful and exact research as in legal processes as in strkjv@Acts:4:9; strkjv@12:19|, etc.) the Scriptures for themselves. In Scotland people have the Bible open on the preacher as he expounds the passage, a fine habit worth imitating. {Whether these things were so} (\ei echoi tauta houts\). Literally, "if these things had it thus." The present optative in the indirect question represents an original present indicative as in strkjv@Luke:1:29| (Robertson, _Grammar_, pp. 1043f.). This use of \ei\ with the optative may be looked at as the condition of the fourth class (undetermined with less likelihood of determination) as in strkjv@Acts:17:27; strkjv@20:16; strkjv@24:19; strkjv@27:12| (Robertson, _Grammar_, p. 1021). The Beroeans were eagerly interested in the new message of Paul and Silas but they wanted to see it for themselves. What a noble attitude. Paul's preaching made Bible students of them. The duty of private interpretation is thus made plain (Hovey).

rwp@Acts:21:3 @{When we had come in sight of Cyprus} (\anaphanantes tn Kupron\). First aorist active participle of \anaphain\ (Doric form \-phanntes\ rather than the Attic \-phnantes\), old verb to make appear, bring to light, to manifest. Having made Cyprus visible or rise up out of the sea. Nautical terms. In the N.T. only here and strkjv@Luke:19:11| which see. {On the left hand} (\eunumon\). Compound feminine adjective like masculine. They sailed south of Cyprus. {We sailed} (\epleomen\). Imperfect active of common verb \ple\, kept on sailing till we came to Syria. {Landed at Tyre} (\katlthomen eis Turon\). Came down to Tyre. Then a free city of Syria in honour of its former greatness (cf. the long siege by Alexander the Great). {There} (\ekeise\). Thither, literally. Only one other instance in N.T., strkjv@22:5| which may be pertinent = \ekei\ (there). {Was to unlade} (\n apophortizomenon\). Periphrastic imperfect middle of \apophortiz\, late verb from \apo\ and \phortos\, load, but here only in the N.T. Literally, "For thither the boat was unloading her cargo," a sort of "customary" or "progressive" imperfect (Robertson, _Grammar_, p. 884). {Burden} (\gomon\). Cargo, old word, from \gem\, to be full. Only here and strkjv@Revelation:18:11f.| in N.T. Probably a grain or fruit ship. It took seven days here to unload and reload.

rwp@Acts:21:9 @{Virgins which did prophesy} (\parthenoi prophteusai\). Not necessarily an "order" of virgins, but Philip had the honour of having in his home four virgin daughters with the gift of prophecy which was not necessarily predicting events, though that was done as by Agabus here. It was more than ordinary preaching (cf. strkjv@19:6|) and was put by Paul above the other gifts like tongues (1Corinthians:14:1-33|). The prophecy of Joel (2:28f.|) about their sons and daughters prophesying is quoted by Peter and applied to the events on the day of Pentecost (Acts:2:17|). Paul in strkjv@1Corinthians:11:5| gives directions about praying and prophesying by the women (apparently in public worship) with the head uncovered and sharply requires the head covering, though not forbidding the praying and prophesying. With this must be compared his demand for silence by the women in strkjv@1Corinthians:14:34-40; strkjv@1Timothy:2:8-15| which it is not easy to reconcile. One wonders if there was not something known to Paul about special conditions in Corinth and Ephesus that he has not told. There was also Anna the prophetess in the temple (Luke:2:36|) besides the inspired hymns of Elizabeth (Luke:1:42-45|) and of Mary (Luke:1:46-55|). At any rate there was no order of women prophets or official ministers. There were Old Testament prophetesses like Miriam, Deborah, Huldah. Today in our Sunday schools the women do most of the actual teaching. The whole problem is difficult and calls for restraint and reverence. One thing is certain and that is that Luke appreciated the services of women for Christ as is shown often in his writings (Luke:8:1-3|, for instance) before this incident.

rwp@Acts:21:23 @{Do therefore this} (\touto oun poison\). The elders had thought out a plan of procedure by which Paul could set the whole matter straight. {We have} (\eisin hmin\). "There are to us" (dative of possession as in strkjv@18:10|). Apparently members of the Jerusalem church. {Which have a vow on them} (\euchn echontes aph'\-- or \eph' heautn\). Apparently a temporary Nazarite vow like that in strkjv@Numbers:6:1-21| and its completion was marked by several offerings in the temple, the shaving of the head (Numbers:6:13-15|). Either Paul or Aquila had such a vow on leaving Cenchreae (Acts:18:18|). "It was considered a work of piety to relieve needy Jews from the expenses connected with this vow, as Paul does here" (Page). The reading \aph' heautn\ would mean that they had taken the vow voluntarily or of themselves (Luke:12:57; strkjv@2Corinthians:3:5|), while \eph' heautn\ means that the vow lies on them still.

rwp@Acts:21:27 @{The seven days} (\hai hepta hmerai\). For which Paul had taken the vow, though there may be an allusion to the pentecostal week for which Paul had desired to be present (20:16|). There is no necessary connexion with the vow in strkjv@18:15|. In strkjv@24:17| Paul makes a general reference to his purpose in coming to Jerusalem to bring alms and offerings (\prosphoras\, sacrifices). Paul spent seven days in Troas (20:6|), Tyre (21:4|), and had planned for seven here if not more. It was on the last of the seven days when Paul was completing his offerings about the vows on all five that the incident occurred that was to make him a prisoner for five years. {When they saw him in the temple} (\theasamenoi auton en ti hieri\). First aorist middle participle of \theaomai\ (from \thea\, a view, cf. theatre) to behold. In the very act of honouring the temple these Jews from Asia raise a hue and cry that he is dishonouring it. Paul was not known by face now to many of the Jerusalem Jews, though once the leader of the persecution after the death of Stephen and the outstanding young Jew of the day. But the Jews in Ephesus knew him only too well, some of whom are here at the pentecostal feast. They had plotted against him in Ephesus to no purpose (Acts:19:23-41; strkjv@20:19|), but now a new opportunity had come. It is possible that the cry was led by Alexander put forward by the Jews in Ephesus (19:33|) who may be the same as Alexander the coppersmith who did Paul so much harm (2Timothy:4:14|). Paul was not in the inner sanctuary (\ho naos\), but only in the outer courts (\to hieron\). {Stirred up all the multitude} (\sunecheon panta ton ochlon\). Imperfect (kept on) active of \sunche\ or \sunchun\ (\-unn\), to pour together, to confuse as in strkjv@Acts:2:6; strkjv@9:22; strkjv@19:31,32; strkjv@21:31| and here to stir up by the same sort of confusion created by Demetrius in Ephesus where the same word is used twice (19:31,32|). The Jews from Ephesus had learned it from Demetrius the silversmith. {Laid hands on him} (\epebalan ep' auton tas cheiras\). Second aorist (ingressive, with endings of the first aorist, \-an\) active indicative of \epiball\, old verb to lay upon, to attack (note repetition of \epi\). They attacked and seized Paul before the charge was made.

rwp@Acts:22:3 @{I am a Jew} (\Eg eimi anr Ioudaios\). Note use of \Eg\ for emphasis. Paul recounts his Jewish advantages or privileges with manifest pride as in strkjv@Acts:26:4f.; strkjv@2Corinthians:11:22; strkjv@Galatians:1:14; strkjv@Phillipians:3:4-7|. {Born} (\gegennmenos\). Perfect passive participle of \genna\. See above in strkjv@21:39| for the claim of Tarsus as his birth-place. He was a Hellenistic Jew, not an Aramaean Jew (cf. strkjv@Acts:6:1|). {Brought up} (\anatethrammenos\). Perfect passive participle again of \anatreph\, to nurse up, to nourish up, common old verb, but in the N.T. only here, strkjv@7:20ff.|, and MSS. in strkjv@Luke:4:16|. The implication is that Paul was sent to Jerusalem while still young, "from my youth" (26:4|), how young we do not know, possibly thirteen or fourteen years old. He apparently had not seen Jesus in the flesh (2Corinthians:5:16|). {At the feet of Gamaliel} (\pros tous podas Gamalil\). The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter strkjv@5:34ff|. He was one of the seven Rabbis to whom the Jews gave the highest title \Rabban\ (our Rabbi). \Rabbi\ (my teacher) was next, the lowest being \Rab\ (teacher). "As Aquinas among the schoolmen was called _Doctor Angelicus_, and Bonaventura _Doctor Seraphicus_, so Gamaliel was called _the Beauty of the Law_" (Conybeare and Howson). {Instructed} (\pepaideumenos\). Perfect passive participle again (each participle beginning a clause), this time of \paideu\, old verb to train a child (\pais\) as in strkjv@7:22| which see. In this sense also in strkjv@1Timothy:1:20; strkjv@Titus:2:12|. Then to chastise as in strkjv@Luke:23:16,22| (which see); strkjv@2Timothy:2:25; strkjv@Hebrews:12:6f|. {According to the strict manner} (\kata akribeian\). Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in strkjv@26:5|. See also strkjv@Romans:10:2; Gal strkjv@1:4; strkjv@Phillipians:3:4-7|. {Of our fathers} (\patriou\). Old adjective from \pater\, only here and strkjv@24:14| in N.T. Means descending from father to son, especially property and other inherited privileges. \Patrikos\ (patrician) refers more to personal attributes and affiliations. {Being zealous for God} (\zlts huparchn tou theou\). Not adjective, but substantive {zealot} (same word used by James of the thousands of Jewish Christians in Jerusalem, strkjv@21:20| which see) with objective genitive \tou theou\ (for God). See also verse 14; strkjv@28:17; strkjv@2Timothy:1:3| where he makes a similar claim. Songs:did Peter (Acts:3:13; strkjv@5:30|) and Stephen (7:32|). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally "a zealot for God" "even as ye all are this day" (\kaths pantes humeis este smeron\). In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct.

rwp@Acts:22:20 @{Was shed} (\exechunneto\). Imperfect passive of \ekchunn\ (see on ¯Matthew:23:35|), was being shed. {Witness} (\marturos\). And "martyr" also as in strkjv@Revelation:2:13; strkjv@17:6|. Transition state for the word here. {I also was standing by} (\kai autos mn ephests\). Periphrastic second past perfect in form, but imperfect (linear) in sense since \hests=histamenos\ (intransitive). {Consenting} (\suneudokn\). The very word used by Luke in strkjv@Acts:8:1| about Paul. _Koin_ word for being pleased at the same time with (cf. strkjv@Luke:11:48|). Paul adds here the item of "guarding the clothes of those who were slaying (\anairountn\ as in strkjv@Luke:23:32; strkjv@Acts:12:2|) him" (Stephen). Paul recalls the very words of protest used by him to Jesus. He did not like the idea of running away to save his own life right where he had helped slay Stephen. He is getting on dangerous ground.

rwp@Acts:23:1 @{Looking steadfastly} (\atenisas\). See on this word strkjv@1:10; strkjv@3:12; strkjv@6:15; strkjv@7:55; strkjv@13:9|. Paul may have had weak eyes, but probably the earnest gaze was to see if he recognized any faces that were in the body that tried Stephen and to which he apparently once belonged. {I have lived before God} (\pepoliteumai ti thei\). Perfect middle indicative of \politeu\, old verb to manage affairs of city (\polis\) or state, to be a citizen, behave as a citizen. In the N.T. only here and strkjv@Phillipians:1:27|. The idea of citizenship was Greek and Roman, not Jewish. "He had lived as God's citizen, as a member of God's commonwealth" (Rackham). God (\thei\) is the dative of personal interest. As God looked at it and in his relation to God. {In all good conscience unto this day} (\pasi suneidsei agathi achri tauts ts hmeras\). This claim seems to lack tact, but for brevity's sake Paul sums up a whole speech in it. He may have said much more than Luke here reports along the line of his speech the day before, but Paul did not make this claim without consideration. It appears to contradict his confession as the chief of sinners (1Timothy:1:13-16|). But that depends on one's interpretation of "good conscience." The word \suneidsis\ is literally "joint-knowledge" in Greek, Latin (_conscientia_) and English "conscience" from the Latin. It is a late word from \sunoida\, to know together, common in O.T., Apocrypha, Philo, Plutarch, New Testament, Stoics, ecclesiastical writers. In itself the word simply means consciousness of one's own thoughts (Hebrews:10:2|), or of one's own self, then consciousness of the distinction between right and wrong (Romans:2:15|) with approval or disapproval. But the conscience is not an infallible guide and acts according to the light that it has (1Corinthians:8:7,10; strkjv@1Peter:2:19|). The conscience can be contaminated (Hebrews:10:22|, evil \ponrs\). All this and more must be borne in mind in trying to understand Paul's description of his motives as a persecutor. Alleviation of his guilt comes thereby, but not removal of guilt as he himself felt (1Timothy:1:13-16|). He means to say to the Sanhedrin that he persecuted Christians as a conscientious (though mistaken) Jew (Pharisee) just as he followed his conscience in turning from Judaism to Christianity. It is a pointed disclaimer against the charge that he is a renegade Jew, an opposer of the law, the people, the temple. Paul addresses the Sanhedrin as an equal and has no "apologies" (in our sense) to make for his career as a whole. The golden thread of consistency runs through, as a good citizen in God's commonwealth. He had the consolation of a good conscience (1Peter:3:16|). The word does not occur in the Gospels and chiefly in Paul's Epistles, but we see it at work in strkjv@John:8:9| (the interpolation strkjv@7:53-8:11|).

rwp@Acts:23:2 @{Ananias} (\Hananias\). Not the one in strkjv@Luke:3:2; strkjv@John:18:13; strkjv@Acts:4:7|, but the son of Nebedaeus, nominated high priest by Herod, King of Chalcis, A.D. 48 and till A.D. 59. He was called to Rome A.D. 52 to answer "a charge of rapine and cruelty made against him by the Samaritans, but honourably acquitted" (Page). Though high priest, he was a man of bad character. {Them that stood by him} (\tois parestsin auti\). Dative case of second perfect participle of \paristmi\, to place, and intransitive. See the same form in verse 4| (\paresttes\). {To smite him on the mouth} (\tuptein autou to stoma\). See on ¯12:45; strkjv@18:17|. Cf. the treatment of Jesus (John:18:22|). Ananias was provoked by Paul's self-assertion while on trial before his judges. "The act was illegal and peculiarly offensive to a Jew at the hands of a Jew" (Knowling). More self-control might have served Paul better. Smiting the mouth or cheek is a peculiarly irritating offence and one not uncommon among the Jews and this fact gives point to the command of Jesus to turn the other check (Luke:6:29| where \tupt\ is also used).

rwp@Acts:23:18 @{Paul the prisoner} (\ho desmios Paulos\). Bound (\desmios\) to a soldier, but not with two chains (21:33|), and with some freedom to see his friends as later (28:16|), in military custody (_custodia militaris_). This was better than _custodia publica_ (public custody), the common prison, but more confining. {Who hath something to say to thee} (\echonta ti lalsai soi\). Same idiom as in verse 17,19|, but \lalsai\ here instead of \apaggeilai\.

rwp@Acts:23:24 @{Provide beasts} (\kten parastsai\). Change from direct to indirect discourse just the opposite of that in verse 22|. {Beasts} (\ktn\). For riding as here or for baggage. See on ¯Luke:10:34|. Asses or horses, but not war-horses. Since Paul was chained to a soldier, another animal would be required for baggage. It was also seventy miles and a change of horses might be needed. The extreme precaution of Lysias is explained in some Latin MSS. as due to fear of a night attack with the result that he might be accused to Felix of bribery. Luke also probably accompanied Paul. {To bring safe} (\hina diasssin\). Final clause with \hina\ and the first aorist active subjunctive of \diasz\, old verb, to save through (\dia\) to a finish. Eight times in the N.T. (Matthew:14:36; strkjv@Luke:7:3; strkjv@Acts:23:24; strkjv@27:43,44; strkjv@28:1,4; strkjv@1Peter:3:20|). {Unto Felix the governor} (\pros Phlika ton hgemona\). Felix was a brother of Pallas, the notorious favourite of Claudius. Both had been slaves and were now freedmen. Felix was made procurator of Judea by Claudius A.D. 52. He held the position till Festus succeeded him after complaints by the Jews to Nero. He married Drusilla the daughter of Herod Agrippa I with the hope of winning the favour of the Jews. He was one of the most depraved men of his time. Tacitus says of him that "with all cruelty and lust he exercised the power of a king with the spirit of a slave." The term "governor" (\hgemn\) means "leader" from \hgeomai\, to lead, and was applied to leaders of all sorts (emperors, kings, procurators). In the N.T. it is used of Pilate (Matthew:27:2|), of Felix, (Acts:23:24,26,33; strkjv@24:1|), of Festus (26:30|).

rwp@Acts:23:29 @{Concerning questions of their law} (\peri ztmata tou nomou autn\). The very distinction drawn by Gallio in Corinth (Acts:18:14f.|). On the word see on strkjv@15:2|. {But to have nothing laid to his charge worthy of death or of bonds} (\mden de axion thanatou desmn echonta enklma\). Literally, "having no accusation (or crime) worthy of death or of bonds." This phrase here only in the N.T. \Egklma\ is old word for accusation or crime from \egkale\ used in verse 28| and in the N.T. only here and strkjv@25:16|. Lysias thus expresses the opinion that Paul ought to be set free and the lenient treatment that Paul received in Caesarea and Rome (first imprisonment) is probably due to this report of Lysias. Every Roman magistrate before whom Paul appears declares him innocent (Gallio, Lysias, Felix, Festus).

rwp@Acts:24:17 @{After many years} (\di' etn pleionn\). "At an interval (\dia\) of more (\pleionn\) years" (than a few, one must add), not "after many years." If, as is likely Paul went up to Jerusalem in strkjv@Acts:18:22|, that was some five years ago and would justify "\pleionn\" (several years ago or some years ago). {To bring alms} (\elemosunas poison\). Another (see \proskunsn\ in verse 11|) example of the future participle of purpose in the N.T. These "alms" (on \elemosunas\ see on ¯Matthew:6:1,4; strkjv@Acts:10:2|, common in Tobit and is in the papyri) were for the poor saints in Jerusalem (1Corinthians:16:1-4; strkjv@2Corinthians:8; 9; strkjv@Romans:15:26|) who were none the less Jews. "And offerings" (\kai prosphoras\). The very word used in strkjv@21:26| of the offerings or sacrifices made by Paul for the four brethren and himself. It does not follow that it was Paul's original purpose to make these "offerings" before he came to Jerusalem (cf. strkjv@18:18|). He came up to worship (verse 11|) and to be present at Pentecost (20:16|).

rwp@Acts:24:20 @{These men themselves} (\autoi houtoi\). Since the Asiatic Jews are not present and these men are. {Wrong doing} (\adikma\). Or misdeed. Old word from \adike\, to do wrong. In the N.T. only here and strkjv@Acts:18:14; strkjv@Revelation:18:5|. Paul uses "\adikma\" from the standpoint of his accusers. "To a less sensitive conscience his action before the Sanhedrin would have seemed venial enough" (Furneaux). {When I stood} (\stantos mou\). Genitive absolute, second aorist active participle of \histmi\ (intransitive), "when I took my stand." {Before the council} (\epi tou sunedriou\). Same use of \epi\ with genitive as in verse 19|.

rwp@Acts:24:23 @{And should have indulgence} (\echein te anesin\). From \animi\, to let loose, release, relax. Old word, in the N.T. only here and strkjv@2Thessalonians:1:7; strkjv@2Corinthians:2:13; strkjv@7:5; strkjv@8:13|. It is the opposite of strict confinement, though under guard, "kept in charge" (\treisthai\). {Forbid} (\kluein\). To hinder "no one of his friends" (\mdena tn idin\). No one of Paul's "own" (cf. strkjv@4:23; strkjv@John:1:11|) or intimates. Of these we know the names of Luke, Aristarchus, Trophimus, Philip the Evangelist.

rwp@Acts:25:1 @{Having come into the province} (\epibas ti eparcheii\). Second aorist active participle of \epibain\, to set foot upon. Literally, "Having set foot upon his province." \Eparcheia\ is a late word for province, in N.T. only here and strkjv@23:34|. Judea was not strictly a province, but a department (Page) of the province of Syria which was under a _propraetor_ (\legatus Caesaris\) while Judea was under a _procurator_ (\epitropos\). {After three days} (\meta treis hmeras\). Songs:in strkjv@Acts:28:17| in Rome. That is on the third day, with a day of rest in between. Precisely the language used of the resurrection of Jesus "after three days" = "on the third day." Songs:by common usage then and now.

rwp@Acts:25:6 @{On the morrow} (\ti epaurion\). Locative case of the article with \hmeri\ understood (\epaurion\, adverb, tomorrow). Festus lost no time for the chief men had come down with him. {Sat on the judgment seat} (\kathisas epi tou bmatos\). A legal formality to give weight to the decision. Ingressive aorist active participle. For this use of \bma\ for judgment seat see on ¯Mt. strkjv@27:19; strkjv@John:19:13; Acts strkjv@12:21; strkjv@18:12; strkjv@25:10,17|. Same phrase repeated in strkjv@25:17|. {To be brought} (\achthnai\). First aorist passive infinitive of \ag\ after \ekeleusen\ (commanded). Same words repeated in strkjv@25:17| by Festus.

rwp@Acts:25:11 @{If I am a wrong-doer} (\ei men oun adik\). Condition of the first class with \ei\ and the present active indicative of \adike\ (\a\ privative and \dik\): "If I am in the habit of doing injustice," assuming it to be true for the sake of argument. {And have committed anything worthy of death} (\kai axion thanatou pepracha\). Same condition with the difference in tense (\pepracha\, perfect active indicative) of a single case instead of a general habit. Assuming either or both Paul draws his conclusion. {I refuse not to die} (\ou paraitoumai to apothanein\). Old verb to ask alongside, to beg from, to deprecate, to refuse, to decline. See on ¯Luke:14:18f|. Josephus (_Life_, 29) has \thanein ou paraitoumai\. Here the articular second aorist active infinitive is in the accusative case the object of \paraitoumai\: "I do not beg off dying from myself." {But if none of these things is} (\ei de ouden estin\). \De\ here is contrasted with \men\ just before. No word for "true" in the Greek. \Estin\ ("is") in the Greek here means "exists." Same condition (first class, assumed as true). {Whereof these accuse me} (\hn houtoi katgorousin mou\). Genitive of relative \hon\ by attraction from \ha\ (accusative with \katgorousin\) to case of the unexpressed antecedent \toutn\ ("of these things"). \Mou\ is genitive of person after \katgorousin\. {No man can give me up to them} (\oudeis me dunatai autois charisasthai\). "Can" legally. Paul is a Roman citizen and not even Festus can make a free gift (\charisasthai\) of Paul to the Sanhedrin. {I appeal unto Caesar} (\Kaisara epikaloumai\). Technical phrase like Latin _Caesarem appello_. Originally the Roman law allowed an appeal from the magistrate to the people (_provocatio ad populum_), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul's expense. No doubt Paul's long desire to see Rome (19:21; strkjv@Romans:15:22-28|) and the promise of Jesus that he would see Rome (Acts:23:11|) played some part in Paul's decision. But he made it reluctantly for he says in Rome (Acts:28:19|): "I was constrained to appeal." But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished.

rwp@Acts:25:26 @{No certain thing} (\asphales ti--ou\). Nothing definite or reliable (\a\ privative, \sphall\, to trip). All the charges of the Sanhedrin slipped away or were tripped up by Paul. Festus confesses that he had nothing left and thereby convicts himself of gross insincerity in his proposal to Paul in verse 9| about going up to Jerusalem. By his own statement he should have set Paul free. The various details here bear the marks of the eyewitness. Luke was surely present and witnessed this grand spectacle with Paul as chief performer. {Unto my lord} (\ti kurii\). Augustus (Octavius) and Tiberius refused the title of \kurios\ (lord) as too much like _rex_ (king) and like master and slave, but the servility of the subjects gave it to the other emperors who accepted it (Nero among them). Antoninus Pius put it on his coins. Deissmann (_Light from the Ancient East_, p. 105) gives an ostracon dated Aug. 4, A.D. 63 with the words "in the year nine of Nero the lord" (\enatou Nernos tou kuriou\). Deissmann (_op. cit._, pp. 349ff.) runs a most interesting parallel "between the cult of Christ and the cult of Caesar in the application of the term \kurios\, lord" in ostraca, papyri, inscriptions. Beyond a doubt Paul has all this fully in mind when he says in strkjv@1Corinthians:12:3| that "no one is able to say \Kurios Isous\ except in the Holy Spirit" (cf. also strkjv@Phillipians:2:11|). The Christians claimed this word for Christ and it became the test in the Roman persecutions as when Polycarp steadily refused to say " Lord Caesar" and insisted on saying "Lord Jesus" when it meant his certain death. {Before you} (\eph' humn\). The whole company. In no sense a new trial, but an examination in the presence of these prominent men to secure data and to furnish entertainment and pleasure to Agrippa (verse 22|). {Especially before thee} (\malista epi sou\). Out of courtesy. It was the main reason as verse 22| shows. Agrippa was a Jew and Festus was glad of the chance to see what he thought of Paul's case. {After examination had} (\ts anakrises genomens\). Genitive absolute, "the examination having taken place." \Anakrisis\ from \anakrin\ (cf. strkjv@12:19; strkjv@24:8; strkjv@28:18|) is a legal term for preliminary examination. Only here in the N.T. Inscriptions and papyri give it as examination of slaves or other property. {That I may have somewhat to write} (\hops sch ti graps\). Ingressive aorist subjunctive \sch\ (may get) with \hops\ (final particle like \hina\). \Ti graps\ in indirect question after \sch\ is either future indicative or aorist subjunctive (Robertson, _Grammar_, p. 1045). Festus makes it plain that this is not a "trial," but an examination for his convenience to help him out of a predicament.

rwp@Acts:26:5 @{Having knowledge of me from the first} (\proginskontes me anthen\). Literally, "knowing me beforehand" (both \pro\ and \anthen\), from the beginning of Paul's public education in Jerusalem (Knowling). Cf. strkjv@2Peter:3:17|. {If they be willing to testify} (\ean thelsin marturein\). Condition of third class (\ean\ and subjunctive). A neat turning of the tables on the distinguished audience about Paul's Jerusalem reputation before his conversion. {After the straitest sect} (\tn akribestatn hairesin\). This is a true superlative (not elative) and one of the three (also \hagitatos\, strkjv@Jude:1:20|, \timitatos\ strkjv@Revelation:18:12; strkjv@21:11|) superlatives in \-tatos\ in the N.T. (Robertson, _Grammar_, pp. 279f., 670), though common enough in the LXX and the papyri. \Hairesin\ (choosing) is properly used here with Pharisees (Josephus, _Life_, 38). {Religion} (\thrskeias\). From \thrskeu\ and this from \thrskos\ (James:1:26|), old word for religious worship or discipline, common in the papyri and inscriptions (Moulton and Milligan's _Vocabulary_) for reverent worship, not mere external ritual. In N.T. only here, strkjv@James:1:26f.; strkjv@Colossians:2:18|. {I lived a Pharisee} (\ezsa Pharisaios\). Emphatic position. Paul knew the rules of the Pharisees and played the game to the full (Galatians:1:14; strkjv@Phillipians:3:5f.|). The Talmud makes it plain what the life of a Pharisee was. Paul had become one of the leaders and stars of hope for his sect.

rwp@Acts:26:17 @{Delivering thee} (\exairoumenos se\). Present middle participle of \exaire\, old verb and usually so rendered, but the old Greek also uses it for "choose" as also in LXX (Isaiah:48:10|). The papyri give examples of both meanings and either makes good sense here. God was continually rescuing Paul "out of the hands of Jews and Gentiles and Paul was a chosen vessel" (9:15|). Modern scholars are also divided.

rwp@Acts:26:19 @{Wherefore} (\hothen\). This relatival adverb (cf. strkjv@14:26; strkjv@28:13|) gathers up all that Paul has said. {I was not disobedient} (\ouk egenomn apeiths\). Litotes again, "I did not become (second aorist middle indicative of \ginomai\) disobedient" (\apeiths\, old word already in strkjv@Luke:1:17|). {Unto the heavenly vision} (\ti ouranii optasii\). A later form of \opsis\, from \optaz\, in LXX, and in N.T. (Luke:1:22; strkjv@24:23; strkjv@Acts:26:19; strkjv@2Corinthians:12:1|). Only time that Paul uses it about seeing Christ on the Damascus road, but no reflection on the reality of the event.

rwp@Acts:26:22 @{Having therefore obtained} (\oun tuchn\). Second aorist active participle of old verb \tugchan\. {The help that is from God} (\epikourias ts apo tou theou\). Old word from \epikoure\, to aid, and that from \epikouros\, ally, assister. Only here in N.T. God is Paul's ally. All of the plots of the Jews against Paul had failed so far. {I stand} (\hestka\). Second perfect of \histmi\, to place, intransitive to stand. Picturesque word (Page) of Paul's stability and fidelity (cf. strkjv@Phillipians:4:1; strkjv@Ephesians:6:13|). {Both to small and great} (\mikri te kai megali\). Dative singular (rather than instrumental, taking \marturoumenos\ middle, not passive) and use of \te kai\ links the two adjectives together in an inclusive way. These two adjectives in the singular (representative singular rather than plural) can apply to age (young and old) or to rank (Revelation:11:18|) as is specially suitable here with Festus and Agrippa present. In strkjv@Acts:8:10| (Hebrews:8:11|) the phrase explains \pantes\ (all). {Saying nothing but what} (\ouden ektos legn hn\). "Saying nothing outside of those things which." The ablative relative \hn\ is attracted into the case of the unexpressed antecedent \toutn\ and so ablative after \ektos\ (adverbial preposition common in LXX, the papyri. In N.T. here and strkjv@1Corinthians:6:18; strkjv@15:27; strkjv@2Corinthians:12:2f.|). Cf. strkjv@Luke:16:29| about Moses and the prophets.

rwp@Acts:27:3 @{The next day} (\ti heteri\). Locative case with \hmeri\ understood. {We touched} (\katchthmen\). First aorist passive of \katag\, the usual term for "coming down" from the seas as \anag\ above (and verse 4|) is for "going up" to sea. Songs:it _looks_ to sailors. Sidon was 67 miles from Caesarea, the rival of Tyre, with a splendid harbour. The ship stopped here for trade. {Treated Paul kindly} (\philanthrps ti Pauli chrsamenos\). "Using (\chrsamenos\, first aorist middle participle of \chraomai\, to use) Paul (instrumental case used with this verb) kindly" (\philanthrps\, "philanthropically," adverb from \phil-anthrpos\, love of mankind). He was kindly to Paul throughout the voyage (verse 43; strkjv@28:16|), taking a personal interest in his welfare. {Refresh himself} (\epimeleias tuchein\). Second aorist active infinitive of \tugchan\ (to obtain) with the genitive \epimeleias\, old word from \epimels\, careful, only here in the N.T. Whether it was mere hospitality we do not know. It may have been medical attention required because of Paul's long confinement. This is Paul's first visit to Sidon, but Christians were already in Phoenicia (11:19|) and so Paul had "friends" here.

rwp@Acts:27:11 @{Gave more heed} (\mllon epeitheto\). Imperfect middle of \peith\, to yield to (with the dative case). The "Frumentarian" centurion ranked above the captain and owner. As a military officer the centurion was responsible for the soldiers, the prisoners, and the cargo of wheat. It was a government ship. Though the season was not advanced, the centurion probably feared to risk criticism in Rome for timidity when the wheat was so much needed in Rome (Knowling). {To the master} (\ti kubernti\). Old word from \kuberna\, to steer, and so steersman, pilot, sailing-master. Common in this sense in the papyri. In N.T. only here and strkjv@Revelation:18:17|. {And to the owner of the ship} (\kai ti nauklri\). Old word compounded of \naus\ and \klros\ and used for owner of the ship who acted as his own skipper or captain. The papyri examples (Moulton and Milligan's _Vocabulary_) all have the meaning "captain" rather than "owner."

rwp@Acts:27:12 @{Because the haven was not commodious to winter in} (\aneuthetou tou limenos huparchontos pros paracheimasian\). Genitive absolute again present tense of \huparch\: "The harbour being unfit (\aneuthetou\, this compound not yet found elsewhere, simplex in strkjv@Luke:9:62; strkjv@14:35; strkjv@Hebrews:6:7|) for wintering" (\paracheimasia\, only here in N.T., but in Polybius and Diodorus, in an inscription A.D. 48, from \paracheimaz\). {The more part advised} (\hoi pleiones ethento bouln\). Second aorist middle indicative of \tithmi\, ancient idiom with \bouln\, to take counsel, give counsel. Lysias held a council of the officers of the ship on the issue raised by Paul. {If by any means they could reach Phoenix and winter there} (\ei ps dunainto katantsantes eis Phoinika paracheimasai\). The optative \dunainto\ (present middle of \dunamai\) here with \ei\ is a condition of the fourth class with the notion of purpose implied and indirect discourse (Robertson, _Grammar_, p. 1021). "We vote for going on the chance that we may be able" (Page). Phoenix is the town of palms (John:12:13|), the modern Lutro, the only town in Crete on the southern coast with a harbour fit for wintering, though Wordsworth and Page argue for Phineka which suits Luke's description better. The verb \paracheimaz\, to winter, is from \para\ and \cheimn\ (see also strkjv@28:11|). Used in several _Koin_ writers. {Looking northeast and southeast} (\bleponta kata liba kai kata chron\). There are two ways of interpreting this language. \Lips\ means the southwest wind and \chros\ the northwest wind. But what is the effect of \kata\ with these words? Does it mean "facing" the wind? If so, we must read "looking southwest and northwest." But \kata\ can mean down the line of the wind (the way the wind is blowing). If so, then it is proper to translate "looking northeast and southeast." This translation suits Lutro, the other suits Phoenike. Ramsay takes it to be Lutro, and suggests that sailors describe the harbour by the way it looks as they go into it (the subjectivity of the sailors) and that Luke so speaks and means Lutro which faces northeast and southeast. On the whole Lutro has the best of the argument.

rwp@Acts:27:30 @{The sailors} (\tn nautn\). Old word from \naus\ (ship), in N.T. only here, verse 30; strkjv@Revelation:18:17|. {Were seeking} (\ztountn\). Genitive absolute again with present active participle of \zte\ to seek. {Had lowered} (\chalasantn\). Aorist active participle of \chalaz\. {Under colour} (\prophasei\). Possibly the same word as "prophecy" (from \pro-phmi\, to speak forth), but here pretence, pretext, although it may come from \prophain\, to show forth. The use here is an old one and appears also in strkjv@Mark:12:40; strkjv@Luke:20:47; strkjv@1Thessalonians:2:5; strkjv@Phillipians:1:18|. {As though} (\hs\). The alleged reason, a common Greek idiom with \hs\ and the participle (Robertson, _Grammar_, p. 966). Here with \mellontn\. {From the foreship} (\ek prirs\). Old word for prow of the ship. In the N.T. only here and verse 41|. Note here \ekteinein\ (lay out, stretch out) rather than \rhipsantes\ (casting) in verse 29|, for they pretended to need the small boat to stretch out or lay out the anchors in front.

rwp@Acts:27:39 @{They knew not} (\ouk epeginskon\). Imperfect active of \epiginsk\, to recognize. Probably conative, tried to recognize and could not (Conybeare and Howson). The island was well-known (28:1|, \epegnmen\), but St. Paul's Bay where the wreck took place was some distance from the main harbour (Valetta) of Melita (Malta). {They perceived} (\katenooun\). Imperfect active of \katanoe\, gradually perceived after some effort as in strkjv@11:16|. This beach seemed their only hope. {They took counsel} (\ebouleuonto\). Imperfect middle showing the process of deliberation and doubt. The bay "having a beach" (\echonta aigialon\) is a phrase found in Xenophon's _Anabasis_ VI. 4, 4. {Whether they could drive} (\ei dunainto ekssai\). This use of the optative with \ei\ in questions of this sort (implied indirect) is a neat Greek idiom (Robertson, _Grammar_, p. 1021). B C Bohairic read \ekssai\ (first aorist active infinitive of \eksz\), to save out (so Westcott and Hort), instead of \exsai\ (from \exthe\, to push out, as Textus Receptus).

rwp@Acts:28:1 @{Then we knew} (\tote epegnmen\). Second aorist (ingressive) active indicative of \epiginsk\. Then we recognized. See strkjv@27:39|. {Was called} (\kaleitai\). Present passive indicative retained in indirect discourse. {Melita} (\Melit\). Not \Mileten\ as only B reads, a clerical error, but retained in the text of Westcott and Hort because of B. Page notes that the island was Malta as is shown from the name, the location, the presence of a ship from Alexandria bound for Rome wintering there (verse 11|), and the mention of Syracuse as the next stop after leaving (verse 12|).

rwp@Acts:28:4 @{The beast} (\to thrion\). Diminutive of \thr\ and so little beast. See on ¯Mark:1:13|. Aristotle and the medical writers apply the word to venomous serpents, the viper in particular (Knowling), as Luke does here. Vincent calls attention to the curious history of our word "_treacle_" for molasses (Latin _theriaca_) from \thriak\, an antidote made from the flesh of vipers. Coverdale translates strkjv@Jeremiah:8:22|: "There is no more treacle in Gilead." Jeremy Taylor: "We kill the viper and make treacle of him." {Hanging from his hand} (\kremamenon ek ts cheiros autou\). Vivid picture of the snake dangling from Paul's hand. Present middle participle of \kremamai\, late form for \kremannumi\, to hang up, to suspend (cf. strkjv@Galatians:3:13|). {No doubt} (\pants\). Literally, By all means, old adverb. Cf. strkjv@21:22; strkjv@Luke:4:23; strkjv@1Corinthians:9:22|. Only by Luke and Paul in the N.T. "They _knew_ that he was a prisoner being taken to Rome on some grave charge, and _inferred_ that the charge was murder" (Page). {Though he hath escaped} (\diasthenta\). First aorist passive participle of \diasz\ (same verb used in strkjv@24:43,44; strkjv@28:1|), so-called concessive use of the participle (Robertson, _Grammar_, p. 1129). {Yet Justice} (\dik\). An abstraction personified like the Latin _Justitia_ (Page). The natives speak of \Dik\ as a goddess, but we know nothing of such actual worship in Malta, though the Greeks worshipped abstractions as in Athens. {Hath not suffered} (\ouk eiasen\). Did not suffer. They look on Paul as a doomed man as good as dead. These people thought that calamity was proof of guilt, poor philosophy and worse theology.

rwp@Acts:28:7 @{To the chief man of the island} (\ti prti ts nsou\). An official title correct in Malta (Ramsay, _St. Paul_, p. 343). An inscription in Malta calls Prudens "Primate of the Maltese" (\prtos Melitain\). Here it is plainly a title and not the common use seen in strkjv@13:50; strkjv@25:2; strkjv@28:17|. {Publius} (\Poplii\). This Greek name (\praenomen\) can be derived either from \Popilius\ or \Publius\ (cf. \publicus\ for \populicus\ from \populus\). Entertained us (\exenisen hms\). Paul and his companions (Luke and Aristarchus). Was Julius included? On \xeniz\ see strkjv@Acts:10:23|. {Courteously} (\philophrons\). This old adverb from \philophrn\ (\philos, phren\, friendly mind) occurs here alone in the N.T. In a kindly or friendly manner, all the more so because of the original suspicion of Paul as a criminal.

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@Acts:28:12 @{Touching} (\katachthentes\). First aorist passive participle of \katag\, to go down to land, just the opposite of \anchthmen\ in verse 11| from \anag\, to go up to sea. {At Syracuse} (\eis Surakousas\). The chief city of Sicily and eighty miles from Malta. Perhaps open weather and a southerly wind helped them across. Here it was that Alcibiades wrecked the power and glory of Athens. Why the ship spent three days we do not know.

rwp@Acts:28:13 @{We made a circuit} (\perielthontes\). Second aorist active of \perierchomai\, to go around, old verb, already in strkjv@19:13|. See also strkjv@Hebrews:11:37; strkjv@1Timothy:5:13|. But Westcott and Hort read \perielontes\ after Aleph B (from \periaire\) as in strkjv@27:40|, though here it could only mean casting loose, for which no other authority exists. At any rate the ship had to tack to reach Rhegium and was not able to make a straight course (\enthudrome\, strkjv@16:11|). {Rhegium} (\Rhgion\) is from \rhgnumi\, to break off, the place where the land breaks off, the southern entrance to the straits of Messina. {A south wind sprang up} (\epigenomenou notou\). Genitive absolute again, and for all the world like that fatal south wind in strkjv@27:13|, but with no bad results this time, though the weather was plainly treacherous at this early season. {On the second day} (\deuteraioi\). This is the classical use of the predicate adjective, "We second day men" as in strkjv@Luke:24:22; strkjv@John:11:39; strkjv@Phillipians:3:5| instead of the adverb (Robertson, _Grammar_, p. 657). {To Puteoli} (\eis Potiolous\). It was 182 miles from Rhegium and would require 26 hours (Page). It was eight miles northwest from Neapolis (Naples) and the chief port of Rome, the regular harbour for the Alexandrian ships from Rome. Portions of the great mole are said to be still visible.

rwp@Acts:28:14 @{Where we found brethren} (\hou heurontes adelphous\). Possibly from Alexandria, but, as Blass observes, it is no more strange to find "brethren" in Christ in Puteoli when Paul arrives than in Rome. There was a large Jewish quarter. {Seven days} (\hmeras hepta\). Accusative of extent of time. Paul and his party remained so long at the urgent request of the brethren. He was still a prisoner, but clearly Julius was only too glad to show another courtesy to Paul to whom they all owed their lives. It was 130 miles by land from Puteoli to Rome over one of the great Roman roads. {And so we came to Rome} (\kai houts eis tn Romn lthamen\). Songs:at last. Luke is exultant as Page observes: _Paulus Romae captivus: triumphus unicus_. It is the climax of the book of Acts (19:21; strkjv@23:11|), but not the close of Paul's career. Page rightly remarks that a new paragraph should begin with verse 15|, for brethren came from Rome and this part of the journey is touched with the flavour of that incident. The great event is that Paul reached Rome, but not as he had once hoped (Romans:15:22-29|).

rwp@Acts:28:15 @{When they heard of us} (\akousantes ta peri hmn\). How "they heard the things concerning us" we do not know. Good news had its way of travel even before the days of telegraph, telephone, daily papers. Possibly Julius had to send on special couriers with news of his arrival after the shipwreck. Possibly some of the brethren in Puteoli at once (beginning of the week) sent on news to the brethren in Rome. The church in Rome had long ago received Paul's letter from Corinth at the hands of Phoebe. {To meet us} (\eis apantsin hmin\). Idiomatic phrase, "for meeting with us" (associative instrumental case). _Koin_ word \apantsis\ from verb \apanta\, to meet, in N.T. only here; strkjv@Matthew:25:6; strkjv@1Timothy:4:17|. Use after \eis\ rather than infinitive like a translation Hebraism (Robertson, _Grammar_, p. 91). {As far as the Market of Appius} (\achri Appiou Phorou\). The Forum of Appius, 90 miles from Puteoli, 40 from Rome, on the great Appian Way. The Censor Appius Claudius had constructed this part of the road, B.C. 312. Paul probably struck the Appian Way at Capua. Portions of this great stone highway are still in use. If one wishes to tread where Paul trod, he can do it here. Appii Forum had a bad reputation, the haunt of thieves, thugs, and swindlers. What would this motley crowd think of Paul chained to a soldier? {Three Taverns} (\Trin Tabernn\). Genitive case after \achri\ like \Appiou Phorou\. About 30 miles from Rome. _Tres Tabernae_. {Whom} (\hous\). Two groups of the disciples came (one Gentile, one Jewish, Rackham thinks), one to Appii Forum, the other to Three Taverns. It was a joyous time and Julius would not interfere. {Took courage} (\elabe tharsos\). The old substantive \tharsos\ is here alone in the N.T. Jesus himself had exhorted Paul to be of good courage (\tharsei\ strkjv@Acts:23:11|) as he had done the disciples (John:16:33|). Paul had passed through enough to cause depression, whether he was depressed or not, but he deeply appreciated this kindly sympathy.

rwp@Acts:28:16 @{Paul was suffered to abide by himself} (\epetrap ti Pauli menein kath' heauton\). Second aorist passive of \epitrepo\, to permit or allow. Literally, "It was permitted to Paul to abide by himself." Some late documents (Textus Receptus) here add: "The centurion delivered the prisoners to the captain of the guard" (or the \stratopedarch\). This officer used to be considered Burrus who was Prefect of the Praetorian Guard A.D. 51-62. But it is by no means certain that Julius turned the prisoners over to this officer. It seems more likely that Julius would report to the captain of the Peregrini. If so, we may be sure that Julius would give a good report of Paul to this officer who would be kindly disposed and would allow Paul comparative freedom (living by himself, in his lodging, verse 23|, his own hired house verse 30|, though still chained to a soldier). {With the soldier that guarded him} (\sun ti phulassonti auton stratiti\). Probably a new soldier every day or night, but always with this soldier chained to his right hand day and night. Now that Paul is in Rome what can he do for Christ while he awaits the outcome of his own appeal to Nero?

rwp@Acts:28:17 @{Those that were the chief of the Jews} (\tous ontas tn Ioudain prtous\). This use of \prtos\ for the leading men of a city or among the Jews we have already had in strkjv@13:50; strkjv@25:2; strkjv@Luke:19:47|. Literally, "Those that were first among the Jews." The position of the participle \ontas\ between the article and the adjective \prtous\ is regular (Robertson, _Grammar_, p. 777). {When they were come together} (\sunelthontn autn\). Genitive absolute again. Paul could not go to the synagogue, as his custom was, being a bound prisoner. Songs:he invited the Jewish leaders to come to his lodging and hear his explanation of his presence in Rome as a prisoner with an appeal to Caesar. He is anxious that they may understand that this appeal was forced upon him by Festus following Felix and lot because he has come to make an attack on the Jewish people. He was sure that false reports had come to Rome. These non-Christian Jews accepted Paul's invitation. {Nothing against} (\ouden enantion\). Adjective here as in strkjv@26:9|, not preposition as in strkjv@7:10; strkjv@8:32|. From \en\ and \antios\ (\anti\), face to face. Concessive participle \poisas\ as in verse 4| (\diasthenta\) which see. {Yet was I delivered prisoner from Jerusalem into the hands of the Romans} (\desmios ex Ierosolumn paredothn eis tas cheiras tn Romain\). This condensed statement does not explain how he "was delivered," for in fact the Jews were trying to kill him when Lysias rescued him from the mob (22:27-36|). The Jews were responsible for his being in the hands of the Romans, though they had hoped to kill him first.

rwp@Acts:28:18 @{When they had examined me} (\anakrinantes me\). First aorist active participle of \anakrin\, the same verb used already in strkjv@24:8; strkjv@25:6,26| of the judicial examinations by Felix and Festus. {Desired} (\eboulonto\). Imperfect middle of attempted action or picture of their real attitude. This is a correct statement as the words of both Felix and Festus show. {Because there was} (\dia to--huparchein\). Accusative case with \dia\ (causal use) with the articular infinitive, "Because of the being no cause of death in me" (\en emoi\, in my case, \aitia\, usual word for crime or charge of crime).

rwp@Acts:28:19 @{When the Jews spake against it} (\antilegontn tn Ioudain\). Genitive absolute again, \antilegontn\ (\antileg\) common verb for speaking against as in strkjv@13:45|. _Clementer dicit_ (Bengel). "The word is a mild one to describe the bitter enmity of the Jews" (Knowling). {I was constrained} (\nagkasthn\). "I was compelled," first aorist passive indicative of \anagkaz\, the very word used of Paul's efforts to get the Christians to blaspheme (26:11|) which see. Paul was compelled to appeal to Caesar (see strkjv@25:11,12| for this phrase), unless Paul was willing to be the victim of Jewish hate when he had done no wrong. {Not that I had aught to accuse my nation of} (\ouch hs tou ethnous mou echn ti katgorein\). This use of \hs\ with a participle (\echn\) is common in Greek for the alleged reason. The genitive case with the infinitive \katgorein\ is regular. Paul says \ethnos\ instead of \laos\ as in strkjv@24:17; strkjv@26:4|.

rwp@Acts:28:23 @{Appointed} (\taxamenoi\). First aorist middle participle of \tass\. Formal arrangement as in strkjv@Matthew:28:16| when Jesus appointed the mountain for his meeting in Galilee. {In great number} (\pleiones\). Comparative of \polus\, "more than a few." {Expounded} (\exetitheto\). Imperfect middle of \ektithmi\, to set forth, as in strkjv@11:4; strkjv@18:26|. He did it with detail and care and spent all day at it, "from morning till evening" (\apo pri hes hesperas\). In N.T. only here, strkjv@4:3| and strkjv@Luke:24:29|, though common word. {Persuading them concerning Jesus} (\peithn autous peri tou Isou\). Conative present active participle, trying to persuade. It was only about Jesus that he could make good his claim concerning the hope of Israel (verse 20|). It was Paul's great opportunity. Songs:he appealed both to Moses and to the prophets for proof as it was his custom to do.

rwp@Acts:28:26 @{Say} (\eipon\). Second aorist active imperative instead of the old form \eipe\. The quotation is from strkjv@Isaiah:6:9,10|. This very passage is quoted by Jesus (Matthew:13:14,15; strkjv@Mark:4:12; strkjv@Luke:8:10|) in explanation of his use of parables and in strkjv@John:12:40| the very point made by Paul here, "the disbelief of the Jews in Jesus" (Page). See on Matthew for discussion of the language used. Here the first time ("go to this people and say") does not occur in Matthew. It is a solemn dirge of the doom of the Jews for their rejection of the Messiah foreseen so long ago by Isaiah.

rwp@Colossians:1:20 @{Through him} (\di' autou\). As the sufficient and chosen agent in the work of reconciliation (\apokatallaxai\, first aorist active infinitive of \apokatallass\, further addition to \eudoksen\, was pleased). This double compound (\apo, kata\ with \allass\) occurs only here, verse 22; strkjv@Ephesians:2:16|, and nowhere else so far as known. Paul's usual word for "reconcile" is \katallass\ (2Corinthians:5:18-20; strkjv@Romans:5:10|), though \diallass\ (Matthew:5:24|) is more common in Attic. The addition of \apo\ here is clearly for the idea of complete reconciliation. See on ¯2Corinthians:5:18-20| for discussion of \katallass\, Paul's great word. The use of \ta panta\ (the all things, the universe) as if the universe were somehow out of harmony reminds us of the mystical passage in strkjv@Romans:8:19-23| which see for discussion. Sin somehow has put the universe out of joint. Christ will set it right. {Unto himself} (\eis auton\). Unto God, though \auton\ is not reflexive unless written \hauton\. {Having made peace} (\eirnopoisas\). Late and rare compound (Proverbs:10:10| and here only in N.T.) from \eirnopoios\, peacemaker (Matthew:5:9|; here only in N.T.). In strkjv@Ephesians:2:15| we have \poin eirnn\ (separate words) {making peace}. Not the masculine gender, though agreeing with the idea of Christ involved even if \plrma\ be taken as the subject of \eudoksen\, a participial anacoluthon (construction according to sense as in strkjv@2:19|). If \theos\ be taken as the subject of \eudoksen\ the participle \eirnopoisas\ refers to Christ, not to \theos\ (God). {Through the blood of his cross} (\dia tou haimatos tou staurou autou\). This for the benefit of the Docetic Gnostics who denied the real humanity of Jesus and as clearly stating the _causa medians_ (Ellicott) of the work of reconciliation to be the Cross of Christ, a doctrine needed today. {Or things in the heavens} (\eite ta en tois ouranois\). Much needless trouble has been made over this phrase as if things in heaven were not exactly right. It is rather a hypothetical statement like verse 16| not put in categorical form (Abbott), _universitas rerum_ (Ellicott).

rwp@Colossians:1:24 @{Now I rejoice} (\nun chairomen\). This is not a new note for Paul. See him in jail in Philippi (Acts:16:25|) and in strkjv@2Corinthians:11:16-33; strkjv@Romans:5:3; strkjv@Phillipians:2:18|. {Fill up on my part} (\antanaplr\). Very rare double compound verb (here only in N.T.) to fill (\plro\) up (\ana\), in turn (\anti\). It is now Paul's "turn" at the bat, to use a baseball figure. Christ had his "turn," the grandest of all and suffered for us all in a sense not true of any one else. It is the idea of balance or correspondence in \anti\ as seen in Demosthenes's use of this verb (_Deuteronomy:Symm_., p. 282), "the poor balancing the rich." And yet Christ did not cause suffering to cease. There is plenty left for Paul and for each of us in his time. {That which is lacking} (\ta hustermata\). "The left-overs," so to speak. Late word from \hustere\, to come behind, to be left, to fail. See strkjv@Luke:21:4; strkjv@1Thessalonians:3:10; strkjv@2Corinthians:8:14; strkjv@9:12|. {For his body's sake} (\huper tou smatos autou\). As Paul showed in his exultation in suffering in strkjv@2Corinthians:11:16-33|, though not in the same sense in which Christ suffered and died for us as Redeemer. Paul attaches no atoning value whatever to his own sufferings for the church (see also verse 18|).

rwp@Colossians:1:27 @{God was pleased} (\thelsen ho theos\). First aorist active indicative of \thel\, to will, to wish. "God willed" this change from hidden mystery to manifestation. {To make known} (\gnrisai\). First aorist active infinitive of \gnriz\ (from \ginsk\). Among the Gentiles (\en tois ethnesin\). This is the crowning wonder to Paul that God had included the Gentiles in his redemptive grace, "the riches of the glory of this mystery" (\to ploutos ts doxs tou mustriou toutou\) and that Paul himself has been made the minister of this grace among the Gentiles (Ephesians:3:1-2|). He feels the high honour keenly and meets the responsibility humbly. {Which} (\ho\). Grammatical gender (neuter) agreeing with \mustriou\ (mystery), supported by A B P Vulg., though \hos\ (who) agreeing with \Christos\ in the predicate is read by Aleph C D L. At any rate the idea is simply that the personal aspect of "this mystery" is "Christ in you the hope of glory" (\Christos en humin h elpis ts doxs\). He is addressing Gentiles, but the idea of \en\ here is in, not among. It is the personal experience and presence of Christ in the individual life of all believers that Paul has in mind, the indwelling Christ in the heart as in strkjv@Ephesians:3:17|. He constitutes also the hope of glory for he is the \Shekinah\ of God. Christ is our hope now (1Timothy:1:1|) and the consummation will come (Romans:8:18|).

rwp@Colossians:2:18 @{Rob you of your prize} (\katabrabeuet\). Late and rare compound (\kata, brabeu\, strkjv@Colossians:3:15|) to act as umpire against one, perhaps because of bribery in Demosthenes and Eustathius (two other examples in Preisigke's _Worterbuch_), here only in the N.T. Songs:here it means to decide or give judgment against. The judge at the games is called \brabeus\ and the prize \brabeion\ (1Corinthians:9:24; strkjv@Phillipians:3:14|). It is thus parallel to, but stronger than, \krinet\ in verse 16|. {By a voluntary humility} (\theln en tapeinophrosuni\). Present active participle of \thel\, to wish, to will, but a difficult idiom. Some take it as like an adverb for "wilfully" somewhat like \thelontas\ in strkjv@2Peter:3:5|. Others make it a Hebraism from the LXX usage, "finding pleasure in humility." The Revised Version margin has "of his own mere will, by humility." Hort suggested \en ethelotapeinophrosuni\ (in gratuitous humility), a word that occurs in Basil and made like \ethelothrskia\ in verse 23|. {And worshipping of the angels} (\kai thrskeii tn aggeln\). In strkjv@3:12| humility (\tapeinophrosunn\) is a virtue, but it is linked with worship of the angels which is idolatry and so is probably false humility as in verse 23|. They may have argued for angel worship on the plea that God is high and far removed and so took angels as mediators as some men do today with angels and saints in place of Christ. {Dwelling in the things which he hath seen} (\ha heoraken embateun\). Some MSS. have "not," but not genuine. This verb \embateu\ (from \embats\, stepping in, going in) has given much trouble. Lightfoot has actually proposed \kenembateun\ (a verb that does not exist, though \kenembate\ does occur) with \aira\, to tread on empty air, an ingenious suggestion, but now unnecessary. It is an old word for going in to take possession (papyri examples also). W. M. Ramsay (_Teaching of Paul_, pp. 287ff.) shows from inscriptions in Klaros that the word is used of an initiate in the mysteries who "set foot in" (\enebateusen\) and performed the rest of the rites. Paul is here quoting the very work used of these initiates who "take their stand on" these imagined revelations in the mysteries. {Vainly puffed up} (\eiki phusioumenos\). Present passive participle of \phusio\, late and vivid verb from \phusa\, pair of bellows, in N.T. only here and strkjv@1Corinthians:4:6,18f.; strkjv@8:1|. Powerful picture of the self-conceit of these bombastic Gnostics.

rwp@Colossians:3:19 @{Love your wives} (\agapte tas gunaikas\). Present active imperative, "keep on loving." That is precisely the point. {Be not bitter} (\m pikrainesthe\). Present middle imperative in prohibition: "Stop being bitter" or "do not have the habit of being bitter." This is the sin of husbands. \Pikrain\ is an old verb from \pikros\ (bitter). In N.T. only here and strkjv@Revelation:8:11; strkjv@10:9f|. The bitter word rankles in the soul.

rwp@Colossians:4:1 @{That which is just and equal} (\to dikaion kai tn isotta\). Paul changes from \to ison\ (like \to dikaion\, neuter singular adjective with article for abstract idea) to the abstract substantive \isots\, old word, in N.T. only here and strkjv@2Corinthians:8:13f|. If employers always did this, there would be no labour problem. {A Master in heaven} (\Kurion en ourani\). A wholesome reminder to the effect that he keeps his eye on the conduct of masters of men here towards their employees.

rwp@Matthew:8:7 refers to 'etherapeuonto' in strkjv@Acts:28:10. It is actually

rwp@Matthew:18:18 a ref to strkjv@Matthew:16:19 mentions 'finding and loosing'. Changed

rwp@Mark:8:17-20 uses 1 note for 4 verses. I added a one line 'go to' for each

rwp@Romans:12:4 contains ref to "Tim. strkjv@8:13". regarding word "office", this

rwp@ word is in "Romans:8:13". changed.

rwp@ not seem to relate. later, 1pe strkjv@2:6 gives a correct ref to isa strkjv@28:16.

rwp@Ephesians:1:5 @{Having foreordained us} (\Proorisas hms\). First aorist active participle of \prooriz\, late and rare compound to define or decide beforehand. Already in strkjv@Acts:4:28; strkjv@1Corinthians:2:7; strkjv@Romans:8:29|. See also verse 11|. Only other N.T. example in verse 11|. To be taken with \exelexato\ either simultaneous or antecedent (causal). {Unto adoption as sons} (\eis huiothesian\). For this interesting word see strkjv@Galatians:4:5; strkjv@Romans:8:15; strkjv@9:4|. {Unto himself} (\eis auton\). Unto God. {According to the good pleasure of his will} (\kata tn eudokian tou thelmatos autou\). Here \eudokian\ means {purpose} like \bouln\ in verse 11| rather than {benevolence} (good pleasure). Note the preposition \kata\ here for standard.

rwp@Ephesians:1:10 @{Unto a dispensation of the fulness of the times} (\eis oikonomian tou plrmatos tn kairn\). See strkjv@Colossians:1:25| for \oikonomian\. In strkjv@Galatians:4:4| "the fulness of the time" (\to plrma tou chronou\) the time before Christ is treated as a unit, here as a series of epochs (\kairn\). Cf. strkjv@Mark:1:15; strkjv@Hebrews:1:1|. On \plrma\ see also strkjv@Romans:11:26; strkjv@Ephesians:3:19; strkjv@4:13|. {To sum up} (\anakephalaisasthai\). Purpose clause (amounting to result) with first aorist middle infinitive of \anakephalaio\, late compound verb \ana\ and \kephalaio\ (from \kephalaion\, strkjv@Hebrews:8:1|, and that from \kephal\, head), to head up all things in Christ, a literary word. In N.T. only here and strkjv@Romans:13:9|. For the headship of Christ in nature and grace see strkjv@Colossians:1:15-20|.

rwp@Ephesians:1:17 @{The Father of glory} (\ho patr ts doxs\). The God characterized by glory (the Shekinah, strkjv@Hebrews:9:5|) as in strkjv@Acts:7:2; strkjv@1Corinthians:2:8; strkjv@2Corinthians:1:3; strkjv@James:2:1|. {That--may give} (\hina--di\). In strkjv@Colossians:1:9| \hina\ is preceded by \aitoumenoi\, but here the sub-final use depends on the general idea asking in the sentence. The form \di\ is a late _Koin_ optative (second aorist active) for the usual \doi\. It occurs also in strkjv@2Thessalonians:3:16; strkjv@Romans:15:5; strkjv@2Timothy:1:16,18| in the text of Westcott and Hort. Here B 63 read \di\ (like strkjv@John:15:16|) second aorist active subjunctive, the form naturally looked for after a primary tense (\pauomai\). This use of the volitive optative with \hina\ after a primary tense is rare, but not unknown in ancient Greek. {A spirit of wisdom and revelation} (\pneuma sophias kai apokalupses\). The Revised Version does not refer this use of \pneuma\ to the Holy Spirit (cf. strkjv@Galatians:6:1; strkjv@Romans:8:15|), but it is open to question if it is possible to obtain this wisdom and revelation apart from the Holy Spirit. {In the knowledge of him} (\en epignsei autou\). In the full knowledge of Christ as in Colossians.

rwp@Ephesians:2:20 @{Being built upon} (\epoikodomthentes\). First aorist passive participle of \epoikodome\, for which double compound verb see strkjv@1Corinthians:3:10; Co; strkjv@2:17|. {The foundation} (\epi ti themelii\). Repetition of \epi\ with the locative case. See strkjv@1Corinthians:3:11| for this word. {Of the apostles and prophets} (\ton apostoln kai prophtn\). Genitive of apposition with \themelii\, consisting in. If one is surprised that Paul should refer so to the apostles, he being one himself, Peter does the same thing (2Peter:3:2|). Paul repeats this language in strkjv@3:5|. {Christ Jesus himself being the chief corner stone} (\onts akrognianiou autou Christou Isou\). Genitive absolute. The compound \akrogniaios\ occurs only in the LXX (first in strkjv@Isaiah:28:16|) and in the N.T. (here, strkjv@1Peter:2:6|). \Lithos\ (stone) is understood. Jesus had spoken of himself as the stone, rejected by the Jewish builders (experts), but chosen of God as the head of the corner (Matthew:21:42|), \eis kephaln gnias\. "The \akrogniaios\ here is the primary foundation-stone at the angle of the structure by which the architect fixes a standard for the bearings of the walls and cross-walls throughout" (W. W. Lloyd).

rwp@Ephesians:3:6 @{To wit}. Not in the Greek. But the infinitive (\einai\) clause is epexegetical and gives the content of the revelation, a common idiom in the N.T. \Ta ethn\ is in the accusative of general reference. Paul is fond of compounds with \sun\ and here uses three of them. {Fellow-heirs} (\sunklronoma\). Late and rare (Philo, inscriptions and papyri). See also strkjv@Romans:8:17|. {Fellow-members of the body} (\sunsma\). First found here and only here save in later ecclesiastical writers. Preuschen argues that it is equivalent to \sundoulos\ in strkjv@Colossians:1:7| (\sma\ in sense of \doulos\). {Fellow-partakers} (\sunmetocha\). Another late and rare word (Josephus). Only here in N.T. In one papyrus in sense of joint possessor of a house.

rwp@Ephesians:3:13 @{That ye faint not} (\m enkakein\). Object infinitive with \m\ after \aitoumai\. The infinitive (present active) \enkakein\ is a late and rare word (see already strkjv@Luke:18:1; strkjv@2Thessalonians:3:13; strkjv@2Corinthians:4:1,16; strkjv@Galatians:6:9|) and means to behave badly in, to give in to evil (\en, kakos\). Paul urges all his apostolic authority to keep the readers from giving in to evil because of his tribulations for them. {Your glory} (\doxa humn\). As they could see.

rwp@Ephesians:3:14 @{I bow my knees} (\kampt ta gonata mou\). He now prays whether he had at first intended to do so at strkjv@3:1| or not. Calvin supposes that Paul knelt as he dictated this prayer, but this is not necessary. This was a common attitude in prayer (Luke:22:41; strkjv@Acts:7:40; strkjv@20:36; strkjv@21:5|), though standing is also frequent (Mark:11:25; strkjv@Luke:18:11,13|).

rwp@Ephesians:4:8 @{Wherefore he saith} (\dio legei\). As a confirmation of what Paul has said. No subject is expressed in the Greek and commentators argue whether it should be \ho theos\ (God) or \h graph\ (Scripture). But it comes to God after all. See strkjv@Acts:2:17|. The quotation is from strkjv@Psalms:68:18|, a Messianic Psalm of victory which Paul adapts and interprets for Christ's triumph over death. {He led captivity captive} (\ichmalteusen aichmalsian\). Cognate accusative of \aichmalsian\, late word, in N.T. only here and strkjv@Revelation:13:10|. The verb also (\aichmalteu\) is from the old word \aichmaltos\, captive in war (in N.T. only in strkjv@Luke:4:18|), in LXX and only here in N.T.

rwp@Info_Epistles-Paul @ DATES OF HIS EPISTLES Unfortunately there is not complete agreement among scholars as to the dates of some of Paul's Epistles. Baur denied the Pauline authorship of all the Epistles save I and II Corinthians, Galatians, Romans. Today some deny that Paul wrote the Pastoral Epistles, though admitting the others. Some admit Pauline fragments even in the Pastoral Epistles, but more about this when these Epistles are reached. There is more doubt about the date of Galatians than any of the others. Lightfoot put it just before Romans, while Ramsay now makes it the earliest of all. The Epistle itself has no notes of place or time. The Epistles to the Thessalonians were written from Corinth after Timothy had been sent from Athens by Paul to Thessalonica (1Thessalonians:3:1f.|) and had just returned to Paul (1Thessalonians:3:6|) which we know was in Corinth (Acts:18:5|) shortly before Gallio came as Proconsul of Achaia (Acts:18:12|). We can now feel certain from the new "acclamation" of Claudius in the inscription at Delphi recently explained by Deissmann in his _St. Paul_ that the Thessalonian Epistles were written 50 to 51 A.D. We know also that he wrote I Corinthians while in Ephesus (1Corinthians:16:8|) and before pentecost, though the precise year is not given. But he spent three years at Ephesus in round numbers (Acts:19:8,10; strkjv@20:31|) and he wrote just before he left, probably spring of A.D. 54 or 55. He wrote II Corinthians from Macedonia shortly after leaving Ephesus (2Corinthians:2:12|) ] apparently the same year. Romans was written from Corinth and sent by Phoebe of Cenchreae (Romans:16:1f.|) unless strkjv@Romans:16| be considered a separate Epistle to Ephesus as some hold, a view that does not commend itself to me. Deissmann (_New Testament in the Light of Modern Research_, p. 33) accepts a modern theory that Ephesus was the place of the writing of the first prison Epistles (Philippians, Philemon, Colossians, Ephesians) as well as I Corinthians and Galatians and dates them all between A.D. 52 and 55. But we shall find that these prison Epistles most naturally fall to Rome between A.D. 61 and 63. If the Pastoral Epistles are genuine, as I hold, they come between A.D. 65 and 68. Bartlet argues for a date before A.D. 64, accepting the view that Paul was put to death then. But it is still far more probable that Paul met his death in Rome in A.D. 68 shortly before Nero's death which was June 8, A.D. 68. It will thus be seen that the dates of several of the Epistles are fairly clear, while some remain quite uncertain. In a broad outlook they must all come between A.D. 50 and 68.

rwp@Galatians:1:13 @{My manner of life} (\tn emn anastrophn\). Late word in this sense from Polybius on from \anastrephomai\. In the older writers it meant literally "return" or "turning back." See strkjv@1Peter:1:15|. It is absent in this sense in the papyri though the verb is common. {In the Jews' religion} (\en ti Ioudaismi\). "In Judaism." The word in N.T. only here and next verse, already in II Macc. strkjv@2:21; strkjv@8:1; strkjv@14:38; IV Macc. strkjv@4:26. In these passages it means the Jewish religion as opposed to the Hellenism that the Syrian Kings were imposing upon the Jews. Songs:later Justin Martyr (386 D) will use \Christianismos\ for Christianity. Both words are made from verbs in \-iz\. {Beyond measure} (\kath' huperboln\). "According to excess" (throwing beyond, \huperbol\). {I persecuted} (\edikon\). Imperfect active, "I used to persecute" (see strkjv@Acts:7-9| for the facts). {Made havock of it} (\eporthoun autn\). Customary action again, imperfect of old verb \porthe\, to lay waste, to sack. In N.T. only here, verse 23|, and strkjv@Acts:9:31| (used by Christians in Damascus of Saul after his conversion of his former conduct, the very word of Paul here). Paul heard them use it of him and it stuck in his mind.

rwp@Galatians:3:8 @{Foreseeing} (\proidousa\). Second aorist active participle of \proora\. The Scripture is here personified. Alone in this sense of "sight," but common with \legei\ or \eipen\ (says, said) and really in verse 22| "hath shut up" (\sunekleisen\). {Would justify} (\dikaioi\). Present active indicative, "does justify." {Preached the gospel beforehand} (\proeuggelisato\). First aorist middle indicative of \proeuaggelizomai\ with augment on \a\ though both \pro\ and \eu\ before it in composition. Only instance in N.T. It occurs in Philo. and Schol. Soph. This Scripture announced beforehand the gospel on this point of justification by faith. He quotes the promise to Abraham in strkjv@Genesis:12:3; strkjv@18:18|, putting \panta ta ethn\ (all the nations) in strkjv@18:18| for \psai hai phulai\ (all the tribes) of the earth. It is a crucial passage for Paul's point, showing that the promise to Abraham included all the nations of the earth. The verb \eneuloge\ (future passive here) occurs in the LXX and here only in N.T. (not strkjv@Acts:3:25| in correct text). {In thee} (\en soi\). "As their spiritual progenitor" (Lightfoot).

rwp@Galatians:3:26 @{For ye are all sons of God} (\pantes gar huioi theou este\). Both Jews and Gentiles (3:14|) and in the same way "through faith in Christ Jesus" (\dia ts pistes en Christi Isou\). There is no other way to become "sons of God" in the full ethical and spiritual sense that Paul means, not mere physical descendants of Abraham, but "sons of Abraham," "those by faith" (verse 7|). The Jews are called by Jesus "the sons of the Kingdom" (Matthew:8:12|) in privilege, but not in fact. God is the Father of all men as Creator, but the spiritual Father only of those who by faith in Christ Jesus receive "adoption" (\huiothesia\) into his family (verse 5; strkjv@Romans:8:15,23|). Those led by the Spirit are sons of God (Romans:8:14|).

rwp@Galatians:4:4 @{The fulness of the time} (\to plrma tou chronou\). Old word from \plro\, to fill. Here the complement of the preceding time as in strkjv@Ephesians:1:10|. Some examples in the papyri in the sense of complement, to accompany. God sent forth his preexisting Son (Phillipians:2:6|) when the time for his purpose had come like the \prothesmia\ of verse 2|. {Born of a woman} (\genomenon ek gunaikos\). As all men are and so true humanity, "coming from a woman." There is, of course, no direct reference here to the Virgin Birth of Jesus, but his deity had just been affirmed by the words "his Son" (\ton huion autou\), so that both his deity and humanity are here stated as in strkjv@Romans:1:3|. Whatever view one holds about Paul's knowledge of the Virgin Birth of Christ one must admit that Paul believed in his actual personal preexistence with God (2Corinthians:8:9; strkjv@Phillipians:2:5-11|), not a mere existence in idea. The fact of the Virgin Birth agrees perfectly with the language here. {Born under the law} (\genomenon hupo nomon\). He not only became a man, but a Jew. The purpose (\hina\) of God thus was plainly to redeem (\exagorasi\, as in strkjv@3:13|) those under the law, and so under the curse. The further purpose (\hina\) was that we (Jew and Gentile) might receive (\apolabmen\, second aorist active subjunctive of \apolamban\), not get back (Luke:15:27|), but get from (\apo\) God the adoption (\tn huiothesian\). Late word common in the inscriptions (Deissmann, _Bible Studies_, p. 239) and occurs in the papyri also and in Diogenes Laertes, though not in LXX. Paul adopts this current term to express his idea (he alone in the N.T.) as to how God takes into his spiritual family both Jews and Gentiles who believe. See also strkjv@Romans:8:15,23; strkjv@9:4; strkjv@Ephesians:1:5|. The Vulgate uses _adoptio filiorum_. It is a metaphor like the others above, but a very expressive one.

rwp@Galatians:4:6 @{Because ye are sons} (\hoti este huioi\). This is the reason for sending forth the Son (4:4| and here). We were "sons" in God's elective purpose and love. \Hoti\ is causal (1Corinthians:12:15; strkjv@Romans:9:7|). {The Spirit of his Son} (\to pneuma tou huioi autou\). The Holy Spirit, called the Spirit of Christ (Romans:8:9f.|), the Spirit of Jesus Christ (Phillipians:1:19|). The Holy Spirit proceeds from the Father and from the Son (John:15:26|). {Crying, Abba, Father} (\krazon Abba ho patr\). The participle agrees with \pneuma\ neuter (grammatical gender), not neuter in fact. An old, though rare in present as here, onomatopoetic word to croak as a raven (Theophrastus, like Poe's _The Raven_), any inarticulate cry like "the unuttered groanings" of strkjv@Romans:8:26| which God understands. This cry comes from the Spirit of Christ in our hearts. \Abba\ is the Aramaic word for father with the article and \ho patr\ translates it. The articular form occurs in the vocative as in strkjv@John:20:28|. It is possible that the repetition here and in strkjv@Romans:8:15| may be "a sort of affectionate fondness for the very term that Jesus himself used" (Burton) in the Garden of Gethsemane (Mark:14:36|). The rabbis preserve similar parallels. Most of the Jews knew both Greek and Aramaic. But there remains the question why Jesus used both in his prayer. Was it not natural for both words to come to him in his hour of agony as in his childhood? The same thing may be true here in Paul's case.

rwp@Galatians:5:18 @{Under the law} (\hupo nomon\). Instead of "under the flesh" as one might expect. See strkjv@Galatians:3:2-6| for contrast between law and spirit. The flesh made the law weak (Rom strkjv@8:3; strkjv@Hebrews:9:10,13|). They are one and the same in result. See same idea in strkjv@Romans:8:14|. Note present tense of \agesthe\ (if you are continually led by the Spirit). See verse 23|.

rwp@Galatians:6:9 @{Let us not be weary in well-doing} (\to kalon poiountes m enkakmen\). Volitive present active subjunctive of \enkake\ on which see strkjv@Luke:18:1; strkjv@2Thessalonians:3:13; strkjv@2Corinthians:4:1,16| (\en, kakos\, evil). Literally, "Let us not keep on giving in to evil while doing the good." It is curious how prone we are to give in and to give out in doing the good which somehow becomes prosy or insipid to us. {In due season} (\kairi idii\). Locative case, "at its proper season" (harvest time). Cf. strkjv@1Timothy:2:6; strkjv@6:15| (plural). {If we faint not} (\m ekluomenoi\). Present passive participle (conditional) with \m\. Cf. \eklu\, old verb to loosen out. Literally, "not loosened out," relaxed, exhausted as a result of giving in to evil (\enkakmen\).

rwp@Info_Hebrews @ THE PICTURE OF CHRIST At once we are challenged by the bold stand taken by the author concerning the Person of Christ as superior to the prophets of the Old Testament because he is the Son of God through whom God has spoken in the new dispensation (Hebrews:1:1-3|), this Son who is God's Agent in the work of creation and of grace as we see it stated in strkjv@Phillipians:2:5-11; strkjv@Colossians:1:13-20; strkjv@John:1:1-18|. This high doctrine of Jesus as God's Son with the glory and stamp of God's nature is never lowered, for as God's Son he is superior to angels (Hebrews:1:4-2:4|), though the humanity of Jesus is recognized as one proof of the glory of Jesus (Hebrews:2:5-18|). Jesus is shown to be superior to Moses as God's Son over God's house (Hebrews:3:1-4:13|), But the chief portion of the Epistle is devoted to the superiority of Jesus Christ as priest to the work of Aaron and the whole Levitical line (Hebrews:4:14-12:3|). Here the author with consummate skill, though with rabbinical refinements at times, shows that Jesus is like Melchizedek and so superior to Aaron (Hebrews:4:14-7:28|), works under a better covenant of grace (Hebrews:8:1-13|), works in a better sanctuary which is in heaven (Hebrews:9:1-12|), offers a better sacrifice which is his own blood (Hebrews:9:13-10:18|), and gives us better promises for the fulfilment of his task (Hebrews:10:19-12:3|). Hence this Epistle deserves to be called the Epistle of the Priesthood of Christ. Songs:W. P. Du Bose calls his exposition of the book, _High Priesthood and Sacrifice_ (1908). This conception of Christ as our Priest who offered himself on the Cross and as our Advocate with the Father runs all through the New Testament (Mark:10:46; strkjv@Matthew:20:28; strkjv@John:10:17; strkjv@Matthew:26:28; strkjv@Romans:8:32; strkjv@1Peter:1:18f.; strkjv@1John:2:1f.; strkjv@Revelation:5:9|, etc.). But it is in Hebrews that we have the full-length portrait of Jesus Christ as our Priest and Redeemer. The Glory of Jesus runs through the whole book.

rwp@Info_Hebrews @ THE DATE Here again modern scholars differ widely. Westcott places it between A.D. 64 and 67. Harnack and Holtzmann prefer a date between 81 and 96. Marcus Dods argues strongly that the Epistle was written while the temple was still standing. If it was already destroyed, it is hard to understand how the author could have written strkjv@Hebrews:10:1f.|: "Else would they not have ceased to be offered?" And in strkjv@Hebrews:8:13| "nigh to vanishing away" (\eggus aphanismou\) is only intelligible with the temple service still going on. The author makes use of the tabernacle instead of the temple because the temple was patterned after the tabernacle. On the other hand, the mention of Timothy in strkjv@Hebrews:13:23| as being "set free" (\apolelumenon\) raises an inquiry concerning Paul's last plea to Timothy to come to him in Rome (2Timothy:4:11-13|). Apparently Timothy came and was put in prison. If so, since Paul was put to death before Nero's own death (June 8, A.D. 68), there is left only the years 67 to 69 A.D. as probable or even possible. It is thus the last of the New Testament books before the Johannine Writings all of which come towards the close of the century and after the destruction of Jerusalem.

rwp@Hebrews:1:2 @{At the end of these days} (\ep' eschatou tn hmern toutn\). In contrast with \palai\ above. {Hath spoken} (\elalsen\). First aorist indicative of \lale\, the same verb as above, "did speak" in a final and full revelation. {In his Son} (\en huii\). In sharp contrast to \en tois prophtais\. "The Old Testament slopes upward to Christ" (J. R. Sampey). No article or pronoun here with the preposition \en\, giving the absolute sense of "Son." Here the idea is not merely what Jesus said, but what he is (Dods), God's Son who reveals the Father (John:1:18|). "The revelation was a _son-revelation_" (Vincent). {Hath appointed} (\ethken\). First aorist (kappa aorist) active of \tithmi\, a timeless aorist. {Heir of all things} (\klronomon pantn\). See strkjv@Mark:12:6| for \ho klronomos\ in Christ's parable, perhaps an allusion here to this parable (Moffatt). The idea of sonship easily passes into that of heirship (Galatians:4:7; strkjv@Romans:8:17|). See the claim of Christ in strkjv@Matthew:11:27; strkjv@28:18| even before the Ascension. {Through whom} (\di' hou\). The Son as Heir is also the Intermediate Agent (\dia\) in the work of creation as we have it in strkjv@Colossians:1:16f.; strkjv@John:1:3|. {The worlds} (\tous ainas\). "The ages" (_secula_, Vulgate). See strkjv@11:3| also where \tous ainas=ton kosmon\ (the world) or the universe like \ta panta\ (the all things) in strkjv@1:3; strkjv@Romans:11:36; strkjv@Colossians:1:16|. The original sense of \ain\ (from \aei\, always) occurs in strkjv@Hebrews:5:20|, but here "by metonomy of the container for the contained" (Thayer) for "the worlds" (the universe) as in LXX, Philo, Josephus.

rwp@Hebrews:1:3 @{Being} (\n\). Absolute and timeless existence (present active participle of \eimi\) in contrast with \genomenos\ in verse 4| like \n\ in strkjv@John:1:1| (in contrast with \egeneto\ in strkjv@1:14|) and like \huparchn\ and \genomenos\ in strkjv@Phillipians:2:6f|. {The effulgence of his glory} (\apaugasma ts doxs\). The word \apaugasma\, late substantive from \apaugaz\, to emit brightness (\aug, augaz\ in strkjv@2Corinthians:4:4|), here only in the N.T., but in Wisdom strkjv@7:26 and in Philo. It can mean either reflected brightness, refulgence (Calvin, Thayer) or effulgence (ray from an original light body) as the Greek fathers hold. Both senses are true of Christ in his relation to God as Jesus shows in plain language in strkjv@John:12:45; strkjv@14:9|. "The writer is using metaphors which had already been applied to Wisdom and the Logos" (Moffatt). The meaning "effulgence" suits the context better, though it gives the idea of eternal generation of the Son (John:1:1|), the term Father applied to God necessarily involving Son. See this same metaphor in strkjv@2Corinthians:4:6|. {The very image of his substance} (\charaktr ts hupostases\). \Charaktr\ is an old word from \charass\, to cut, to scratch, to mark. It first was the agent (note ending \=tr\) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by \charagma\ (Acts:17:29; strkjv@Revelation:13:16f.|). Menander had already used (Moffatt) \charaktr\ in the sense of our "character." The word occurs in the inscriptions for "person" as well as for "exact reproduction" of a person. The word \hupostasis\ for the being or essence of God "is a philosophical rather than a religious term" (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In strkjv@11:1| \hypostasis\ is like the "title-deed" idea found in the papyri. Athanasius rightly used strkjv@Hebrews:1:1-4| in his controversy with Arius. Paul in strkjv@Phillipians:2:5-11| pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul's simpler phrase \morph theou\ (the form of God) has difficulties of its own. The use of \Logos\ in strkjv@John:1:1-18| is parallel to strkjv@Hebrews:1:1-4|. {And upholding} (\phern te\). Present active participle of \pher\ closely connected with \n\ (being) by \te\ and like strkjv@Colossians:1:17| in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented. {By the word of his power} (\ti rmati ts dunames autou\). Instrumental case of \rma\ (word). See strkjv@11:3| for \rmati theou\ (by the word of God) as the explanation of creation like Genesis, but here \autou\ refers to God's Son as in strkjv@1:2|. {Purification of sins} (\katharismon tn hamartin\). \Katharismos\ is from \kathariz\, to cleanse (Matthew:8:3; strkjv@Hebrews:9:14|), here only in Hebrews, but in same sense of cleansing from sins, strkjv@2Peter:1:9; strkjv@Job:7:21|. Note middle participle \poisamenos\ like \heuramenos\ in strkjv@9:12|. This is the first mention of the priestly work of Christ, the keynote of this Epistle. {Sat down} (\ekathisen\). First aorist active of \kathiz\, "took his seat," a formal and dignified act. {Of the Majesty on high} (\ts megalosuns en hupslois\). Late word from \megas\, only in LXX (Deuteronomy:32:3; strkjv@2Samuel:7:23|, etc.), Aristeas, strkjv@Hebrews:1:3; strkjv@8:1; strkjv@Jude:1:25|. Christ resumed his original dignity and glory (John:17:5|). The phrase \en hupslois\ occurs in the Psalms (Psalms:93:4|), here only in N.T., elsewhere \en hupsistois\ in the highest (Matthew:21:9; strkjv@Luke:2:14|) or \en tois epouraniois\ in the heavenlies (Ephesians:1:3,20|). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God.

rwp@Hebrews:1:11 @{They} (\autoi\). The heavens (\ouranoi\). {Shall perish} (\apolountai\). Future middle of \apollumi\. Modern scientists no longer postulate the eternal existence of the heavenly bodies. {But thou continuest} (\su de diameneis\). This is what matters most, the eternal existence of God's Son as Creator and Preserver of the universe (John:1:1-3; strkjv@Colossians:1:14ff.|). {Shall wax old} (\palaithsontai\). First future passive indicative of \palaio\, from \palaios\, for which see strkjv@Luke:12:33; strkjv@Hebrews:8:13|.

rwp@Hebrews:2:13 @{I will put my trust in him} (\Eg esomai pepoiths ep' auti\). A rare periphrastic (intransitive) future perfect of \peith\, a quotation from strkjv@Isaiah:8:17|. The author represents the Messiah as putting his trust in God as other men do (cf. strkjv@Hebrews:12:2|). Certainly Jesus did this constantly. The third quotation (\kai palin\, And again) is from strkjv@Isaiah:8:18| (the next verse), but the Messiah shows himself closely linked with the children (\paidia\) of God, the sons (\huioi\) of verse 10|.

rwp@Hebrews:2:17 @{Wherefore} (\hothen\). Old relative adverb (\ho\ and enclitic \then\, whence of place (Matthew:12:44|), of source (1John:2:18|), of cause as here and often in Hebrews (3:1; strkjv@7:25; strkjv@8:3; strkjv@9:18; strkjv@11:19|). {It behoved him} (\pheilen\). Imperfect active of \opheil\, old verb to owe, money (Matthew:18:28|), service and love (Romans:13:8|), duty or obligation as here and often in N.T. (Luke:17:10|). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John:3:16|), voluntarily (John:10:17|), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. {In all things} (\kata panta\). Except yielding to sin (Hebrews:4:15|) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark:1:13|). Jesus fought through to victory over Satan. {To be made like unto his brethren} (\tois adelphois homoithnai\). First aorist passive infinitive of \homoio\, old and common verb from \homoios\ (like), as in strkjv@Matthew:6:8|, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Phillipians:2:7| "in the likeness of men") as we shall resemble him in the end (Romans:8:29| "first-born among many brethren"; strkjv@1John:3:2| "like him"), where the same root is used as here (\hoima, homoios\). That he might be (\hina gentai\). Purpose clause with \hina\ and the second aorist middle subjunctive of \ginomai\, to become, "that he might become." That was only possible by being like his brethren in actual human nature. {Merciful and faithful high priest} (\elemn kai pistos archiereus\). The sudden use of \archiereus\ here for Jesus has been anticipated by strkjv@1:3; strkjv@2:9| and see strkjv@3:1|. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (\elemn\ and \pistos\) touch the chief points in the function of the high priest (5:1-10|), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. {In things pertaining to God} (\ta pros ton theon\). The adverbial accusative of the article is a common idiom. See the very idiom \ta pros ton theon\ in strkjv@Exodus:18:19; strkjv@Romans:15:17|. This use of \pros\ we had already in strkjv@Hebrews:1:7f|. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. {To make propitiation for} (\eis to hilaskesthai\). Purpose clause with \eis to\ and the infinitive (common Greek idiom), here present indirect middle of \hilaskomai\, to render propitious to oneself (from \hilaos\, Attic \hiles\, gracious). This idea occurs in the LXX (Psalms:65:3|), but only here in N.T., though in strkjv@Luke:18:13| the passive form (\hilasthti\) occurs as in strkjv@2Kings:5:18|. In strkjv@1John:2:2| we have \hilasmos\ used of Christ (cf. strkjv@Hebrews:7:25|). The inscriptions illustrate the meaning in strkjv@Hebrews:2:17| as well as the LXX.

rwp@Hebrews:3:9 @{Wherewith} (\hou\). Literally, "where" (the wilderness) as in strkjv@Deuteronomy:8:15|. {Tempted me by proving me} (\epeirasan en dokimasii\). No word for "me." The Israelites "tested" God "in putting to the proof" (only N.T. use of this word from \dokimaz\ and this from the LXX). They were not content with God's promise, but demanded objective proof (\erga\, deeds) of God.

rwp@Hebrews:3:12 @{Take heed} (\blepete\). Present active imperative as in strkjv@Phillipians:3:2| (three times) of \blep\ in place of the more usual \horate\. Solemn warning to the Jewish Christians from the experience of the Israelites as told in strkjv@Psalms:95|. {Lest haply there shall be} (\m pote estai\). Negative purpose with \m pote\ and the future indicative as in strkjv@Mark:14:2|. But we have in strkjv@Colossians:2:8| \m tis estai\ as in strkjv@Hebrews:12:25|; \m\ occurs with the aorist subjunctive, and \m pote\ with present subjunctive (Hebrews:4:1|) or aorist subjunctive (Acts:5:39|). {In any one of you} (\en tini humn\). The application is personal and pointed. {An evil heart of unbelief} (\kardia ponra apistias\). A remarkable combination. {Heart} (\kardia\) is common in the LXX (about 1,000 times), but "evil heart" only twice in the O.T. (Jeremiah:16:12; strkjv@18:12|). \Apistias\ is more than mere unbelief, here rather disbelief, refusal to believe, genitive case describing the evil heart marked by disbelief which is no mark of intelligence then or now. {In falling away from the living God} (\en ti apostnai apo theou zntos\). "In the falling away" (locative case with \en\ of the second aorist active (intransitive) infinitive of \aphistmi\, to stand off from, to step aside from (\apo\ with the ablative case \theou\) the living God (common phrase in the O.T. and the N.T. for God as opposed to lifeless idols)). "Remember that to apostatize from Christ in whom you have found God is to apostatize from God" (Dods). That is true today. See strkjv@Ezekiel:20:8| for this use of the verb.

rwp@Hebrews:4:14 @{A great high priest} (\archierea megan\). The author now takes up the main argument of the Epistle, already alluded to in strkjv@1:3; strkjv@2:17f.; strkjv@3:1|, the priestly work of Jesus as superior to that of the Levitical line (4:14-12:3|). Jesus is superior to the prophets (1:1-3|), to angels (1:4-2:18|), to Moses (3:1-4:13|), he has already shown. Here he only terms Jesus "great" as high priest (a frequent adjective with high priest in Philo) but the superiority comes out as he proceeds. {Who hath passed through the heavens} (\dielluthota tous ouranous\). Perfect active participle of \dierchomai\, state of completion. Jesus has passed through the upper heavens up to the throne of God (1:3|) where he performs his function as our high priest. This idea will be developed later (6:19f.; strkjv@7:26-28; strkjv@9:11f.,24f.|). {Jesus the Son of God} (\Isoun ton huion tou theou\). The human name linked with his deity, clinching the argument already made (1:1-4:13|). {Let us hold fast our confession} (\kratmen ts homologias\). Present active volitive subjunctive of \krate\, old verb (from \kratos\, power), with genitive to cling to tenaciously as here and strkjv@6:18| and also with the accusative (2Thessalonians:2:15; strkjv@Colossians:2:19|). "Let us keep on holding fast." This keynote runs all through the Epistle, the exhortation to the Jewish Christians to hold on to the confession (3:1|) of Christ already made. Before making the five points of Christ's superior priestly work (better priest than Aaron, strkjv@5:1-7:25|; under a better covenant, strkjv@8:1-13|; in a better sanctuary, strkjv@9:1-12|; offering a better sacrifice, strkjv@9:13-10:18|; based on better promises, strkjv@10:19-12:3|), the author gives a double exhortation (4:14-16|) like that in strkjv@2:1-4| to hold fast to the high priest (14f.|) and to make use of him (16|).

rwp@Hebrews:4:15 @{That cannot be touched with the feeling} (\m dunamenon sunpathsai\). "Not able to sympathize with." First aorist passive infinitive of \sunpathe\, late compound verb from the late adjective \sunpathos\ (Romans:12:15|), both from \sunpasch\, to suffer with (1Corinthians:12:26; strkjv@Romans:8:17|), occurring in Aristotle and Plutarch, in N.T. only in Hebrews (here and strkjv@10:34|). {One that hath been tempted} (\pepeirasmenon\). Perfect passive participle of \peiraz\, as already shown in strkjv@2:17f|. {Without sin} (\chris hamartias\). This is the outstanding difference that must never be overlooked in considering the actual humanity of Jesus. He did not yield to sin. But more than this is true. There was no latent sin in Jesus to be stirred by temptation and no habits of sin to be overcome. But he did have "weaknesses" (\astheneiai\) common to our human nature (hunger, thirst, weariness, etc.). Satan used his strongest weapons against Jesus, did it repeatedly, and failed. Jesus remained "undefiled" (\amiantos\) in a world of sin (John:8:46|). This is our ground of hope, the sinlessness of Jesus and his real sympathy.

rwp@Hebrews:6:2 @The other four items are qualitative genitives with \didachn\ (\baptismn, epitheses cheirn, anastases nekrn, krimatos ainiou\). The plural \baptismn\ "by itself does not mean specifically Christian baptism either in this epistle (9:10|) or elsewhere (Mark:7:4|), but ablutions or immersions such as the mystery religions and the Jewish cultus required for initiates, proselytes, and worshippers in general" (Moffatt). The disciples of the Baptist had disputes with the Jews over purification (John:3:25|). See also strkjv@Acts:19:2|. "The laying on of hands" seems to us out of place in a list of elementary principles, but it was common as a sign of blessing (Matthew:19:13|), of healing (Mark:7:32|), in the choice of the Seven (Acts:6:6|), in the bestowal of the Holy Spirit (Acts:8:17f.; strkjv@19:6|), in separation for a special task (Acts:13:3|), in ordination (1Timothy:4:14; strkjv@5:22; strkjv@2Timothy:1:6|). Prayer accompanied this laying on of the hands as a symbol. The resurrection of the dead (both just and unjust, strkjv@John:5:29; strkjv@Acts:24:15|) is easily seen to be basal (cf. strkjv@1Corinthians:15|) as well as eternal judgment (timeless and endless).

rwp@Hebrews:8:1 @{In the things which we are saying} (\epi tois legomenois\). Locative case of the articular present passive participle of \leg\ after \epi\ as in strkjv@Luke:5:5; strkjv@Hebrews:11:4|, "in the matter of the things being discussed." {The chief point} (\kephalaion\). Neuter singular of the adjective \kephalaios\ (from \kephal\, head), belonging to the head. Vulgate _capitulum_, nominative absolute in old and common sense, the main matter (even so without the article as in Thucydides), "the pith" (Coverdale), common in the papyri as in Greek literature. The word also occurs in the sense of the sum total or a sum of money (Acts:22:28|) as in Plutarch, Josephus, and also in the papyri (Moulton and Milligan's _Vocabulary_). {Such an high priest} (\toiouton archierea\). As the one described in chapters strkjv@4:16-7:28| and in particular strkjv@7:26| (\toioutos\) strkjv@7:27,28|. But the discussion of the priestly work of Jesus continues through strkjv@12:3|. \Toioutos\ is both retrospective and prospective. Here we have a summary of the five points of superiority of Jesus as high priest (8:1-6|). He is himself a better priest than Aaron (\toioutos\ in strkjv@8:1| such as shown in strkjv@4:16-7:28|); he works in a better sanctuary (8:2,5|); he offers a better sacrifice (8:3f.|); he is mediator of a better covenant (8:6|); his work rests on better promises (8:6|); hence he has obtained a better ministry as a whole (8:6|). In this resum (\kephelaion\) the author gives the pith (\kephalaion\) of his argument, curiously enough with both senses of \kephalaion\ (pith, summary) pertinent. He will discuss the four points remaining thus: (1) the better covenant, strkjv@8:7-13|. (2) The better sanctuary, strkjv@9:1-12|. (3) The better sacrifice, strkjv@9:13-10:18|. (4) The better promises, strkjv@10:19-12:3|. One point (the better high priest, like Melchizedek) has already been discussed (4:16-7:28|). {Sat down} (\ekathisen\). Repetition of strkjv@1:3| with \tou thronou\ (the throne) added. This phrase prepares the way for the next point.

rwp@Hebrews:8:10 @{This} (\haut\). The "new" one of verse 8|. {That I will make} (\hn diathsomai\). Future middle of \diatithmi\, "that I will covenant," cognate accusative (\hn\), using the same root in the verb as in \diathk\. {I will put} (\didous\). "Giving," present active participle of \didmi\, to give. {Into their mind} (\eis tn dianoian autn\). Their intellect, their moral understanding, all the intellect as in Aristotle (Colossians:1:21; strkjv@Ephesians:4:18|). {On their heart} (\epi kardias autn\). Either genitive singular or accusative plural. \Kardia\ is the seat of man's personal life (Westcott), the two terms covering the whole of man's inward nature. {A god} (\eis theon\). Note the Hebraistic use of \eis\ in the predicate instead of the usual nominative \theos\ as in "a people" (\eis laon\). This was the ideal of the old covenant (Exodus:6:7|), now at last to be a fact.

rwp@Hebrews:8:11 @{They shall not teach} (\ou m didaxsin\). Strong double negative (\ou m\) with the first aorist active (futuristic) subjunctive of \didask\. {His fellow-citizen} (\ton politn autou\). See strkjv@Luke:15:15; strkjv@19:14|. {Know the Lord} (\Gnthi ton kurion\). Second aorist active imperative of \ginsk\. In the new covenant all will be taught of God (Isaiah:54:13; strkjv@John:6:45|), whereas under the old only the educated scribe could understand the minutiae of the law (Dods). See Paul's comparison in strkjv@2Corinthians:3:7-18|. {Shall know} (\eidsousin\). Future perfect active, old form of \oida\ (note \ginsk\ just before of recognizing God), one of the rare future perfects (cf. strkjv@2:13|, \esomai pepoiths\).

rwp@Hebrews:8:12 @{Merciful} (\hiles\). Old Attic adjective for \hilaos\, common in the LXX, only here in N.T., from which \hilaskomai\ comes (Luke:18:13|). {Will I remember no more} (\ou m mnsth eti\). Double negative \ou m\ with first aorist passive subjunctive (volitive) of \mimnsk\, to recall.

rwp@Hebrews:8:13 @{In that he saith} (\en ti legein\). Locative case of the articular present active infinitive of \leg\, "in the saying as to him." {He hath made the first old} (\pepalaiken tn prtn\). Perfect active indicative of \palaio\, old verb from \palaios\ (in contrast with \kainos\, fresh, new), to treat as old and out of date. The conclusion is to the point. {That which is becoming old and waxeth aged} (\to palaioumenon kai graskon\). \Grask\ is old verb from \gras\ (age) like \gern\ (old man) and refers to the decay of old age so that both ideas appear here in opposition to \kainos\ (\palaios\) and \neos\ (\geraios\). {Is nigh unto vanishing away} (\eggus aphanismou\). Genitive case with \eggus\ and late word for disappearance (from \aphaniz\, strkjv@Matthew:6:19|), here only in the N.T. The author writes as if the Old Testament legal and ceremonial system were about to vanish before the new covenant of grace. If he wrote after A.D. 70, would he not have written "has vanished away"?

rwp@Hebrews:9:4 @{Having a golden censer} (\chrusoun echousa thumiatrion\). The present active participle \echousa\ (feminine singular) agrees with \skn\ (the Holy of Holies). It is not certain whether \thumiatrion\ here means censer or altar of incense. In the LXX (2Chronicles:26:19; strkjv@Exodus:8:11|; IV Macc. strkjv@7:11) it means censer and apparently so in the inscriptions and papyri. But in Philo and Josephus it means altar of incense for which the LXX has \thusiastrion tou thumiatos\ (Exodus:30:1-10|). Apparently the altar of incense was in the Holy Place, though in strkjv@Exodus:30:1-10| it is left quite vague. B puts it in verse 2|. Songs:we leave the discrepancy unsettled. At any rate the altar of incense was used for the Holy of Holies ("its ritual associations," Dods). {The ark of the covenant} (\tn kibton ts diathks\). A box or chest four feet long, two and a half broad and high (Exodus:25:10f.|). The Scotch have a "meal-ark." {Wherein} (\en hi\). In the ark. There were three treasures in the ark of the covenant (a pot of manna, Aaron's rod, the tables of the covenant). For the pot of manna (golden added in the LXX) see strkjv@Exodus:16:32-34|. For Aaron's rod that budded (\h blastsasa\, first aorist active participle of \blastan\) see strkjv@Numbers:17:1-11|. For the tables of the covenant see strkjv@Exodus:25:16f.; strkjv@31:18; strkjv@Deuteronomy:9:9; strkjv@10:5|. Not definitely clear about these items in the ark, but on front, except that strkjv@1Kings:8:9| states that it did contain the tables of the covenant. For \plakes\ (tables) see strkjv@2Corinthians:3:3| (only other N.T. example).

rwp@Hebrews:9:9 @{Which} (\htis\). "Which very thing," the first tent (\ts prts skns\, division of the tabernacle), a parenthesis and explanation. {A parable} (\parabol\). Only in the Synoptic Gospels in the N.T. and strkjv@Hebrews:9:9; strkjv@11:19|. See on ¯Matthew:13:3| for the word (from \paraball\, to place alongside). Here like \tupos\ (type or shadow of "the heavenly reality," Moffatt). {For the time now present} (\eis ton kairon ton enestkota\). "For the present crisis " (\kairon\, not \aina\, age, not \chronon\, time). Perfect active articular (repeated article) participle of \enistmi\ (intransitive), the age in which they lived, not the past, not the future. See strkjv@1Corinthians:3:22; strkjv@Romans:8:38| for contrast between \enestta\ and \mellonta\. This age of crisis, foreshadowed by the old tabernacle, pointed on to the richer fulfilment still to come. {According to which} (\kath' hn\). Here the relative refers to \parabol\ just mentioned, not to \skns\. See strkjv@5:1; strkjv@8:3|. {As touching the conscience} (\kata suneidsin\). For \suneidsis\ see strkjv@1Corinthians:8:10; strkjv@10:17; strkjv@Romans:2:15|. This was the real failure of animal sacrifice (10:1-4|). {Make the worshipper perfect} (\teleisai ton latreuonta\). First aorist active infinitive (2:10|). At best it was only ritual or ceremonial purification (7:11|), that called for endless repetition (10:1-4|).

rwp@Hebrews:9:10 @{Only with meats and drinks and divers washings} (\monon epi brmasin kai pomasin kai diaphorois baptismois\). The parenthesis of the Revised Version here is unnecessary. The use of \epi\ here with the locative case is regular, "in the matter of" (Luke:12:52; strkjv@John:12:16; strkjv@Acts:21:24|). What ritual value these Levitical sacrifices had was confined to minute regulations about diet and ceremonial cleansing (clean and unclean). For "divers" (\diaphorois\, late adjective, in N.T. only in strkjv@Hebrews:1:4; strkjv@8:6; strkjv@9:10; strkjv@Romans:12:6|) say "different" or "various." \Baptismois\ is, of course, the Jewish ceremonial immersions (cf. strkjv@Mark:7:4; strkjv@Exodus:29:4; strkjv@Leviticus:11:25,28f.; strkjv@Numbers:8:7; strkjv@Revelation:6:2|). {Carnal ordinances} (\dikaimasin sarkos\). But the correct text is undoubtedly simply \dikaimata sarkos\ (nominative case), in apposition with \dra te kai thusiai\ (gifts and sacrifices). See strkjv@9:1| for \dikaimata\. {Imposed} (\epikeimena\). Present middle or passive participle of \epikeimai\, old verb to lie upon (be laid upon). Cf. strkjv@1Corinthians:9:16|. {Until a time of reformation} (\mechri kairou diorthses\). Definite statement of the temporary nature of the Levitical system already stated in strkjv@7:10-17; strkjv@8:13| and argued clearly by Paul in strkjv@Galatians:3:15-22|. \Diorthsis\ is a late word, here alone in N.T. (from \diortho\, to set right or straight), used by Hippocrates for making straight misshapen limbs like \anortho\ in strkjv@Hebrews:12:12|. Here for reformation like \diorthma\ (reform) in strkjv@Acts:24:2f|. Christianity itself is the great Reformation of the current Judaism (Pharisaism) and the spiritual Judaism foreshadowed by the old Abrahamic promise (see strkjv@Galatians:3; strkjv@Romans:9|).

rwp@Hebrews:9:11 @{Having come} (\paragenomenos\). Second aorist middle participle of \paraginomai\. This is the great historic event that is the crux of history. "Christ came on the scene, and all was changed" (Moffatt). {Of the good things to come} (\tn mellontn agathn\). But B D read \genomenn\ (that are come). It is a nice question which is the true text. Both aspects are true, for Christ is High Priest of good things that have already come as well as of the glorious future of hope. Westcott prefers \genomenn\, Moffatt \mellontn\. {Through the greater and more perfect tabernacle} (\dia ts meizonos kai teleioteras skns\). Probably the instrumental use of \dia\ (2Corinthians:2:4; strkjv@Romans:2:27; strkjv@14:20|) as accompaniment, not the local idea (4:14; strkjv@10:20|). Christ as High Priest employed in his work the heavenly tabernacle (8:2|) after which the earthly was patterned (9:24|). {Not made with hands} (\ou cheiropoitou\). Old compound verbal for which see strkjv@Mark:14:58; strkjv@Acts:7:48; strkjv@17:24|. Cf. strkjv@Hebrews:8:2|. Here in the predicate position. {Not of this creation} (\ou tauts ts ktises\). Explanation of \ou chieropoitou\. For \ktisis\ see strkjv@2Corinthians:5:17; strkjv@Romans:8:19|. For the idea see strkjv@2Corinthians:4:18; strkjv@Hebrews:8:2|. This greater and more perfect tabernacle is heaven itself (9:24|).

rwp@Hebrews:9:19 @{When every commandment had been spoken} (\laltheiss\). Genitive absolute with first aorist passive participle feminine singular of \lale\. The author uses the account in strkjv@Exodus:24:3f.| "with characteristic freedom" (Moffatt). There is nothing there about the water, the scarlet wool (\erion\, diminutive of \eros, eiros\, old word, here and in strkjv@Revelation:1:14|; for \kokkinos\ see on ¯Matthew:27:6,28|), and hyssop (\husspou\, a plant mentioned in strkjv@John:19:29|). It had become the custom to mingle water with the blood and to use a wisp of wool or a stem of hyssop for sprinkling (Numbers:10:2-10|). {Both the book itself} (\auto te to biblion\). There is nothing in Exodus about sprinkling the book of the covenant, though it may very well have been done. He omits the use of oil in strkjv@Exodus:40:9f.; strkjv@Leviticus:8:10f.| and applies blood to all the details. {Sprinkled} (\erantisen\). First aorist active indicative from \rantiz\ (from \rantos\ and this from \rain\), like \baptiz\ from \bapt\. Cf. strkjv@Mark:7:4; strkjv@Hebrews:10:22; strkjv@Revelation:19:13|.

rwp@Hebrews:10:16 @{With them} (\pros autous\). The author changes \ti oiki Israel\ (8:10|) thus without altering the sense. He also changes the order of "heart" (\kardias\) and "mind" (\dianoian\) from that in strkjv@8:10|.

rwp@Hebrews:10:17 @Here again the writer adds "their iniquities" (\tn anomin\) to "sins" of strkjv@8:12| and reads \mnsthsomai\ (first future passive) with \ou m\ rather than \mnsth\ (first aorist passive subjunctive) of strkjv@8:12| (the more common idiom). It is uncertain also whether the writer means verse 17| to be the principal clause with 15,16| as subordinate or the whole quotation to be subordinate to \meta to eirkenai\ of verse 15| with anacoluthon in verse 18|. At any rate verse 17| in the quotation does not follow immediately after verse 16| as one can see in strkjv@8:10-12| (skipping part of strkjv@8:10| and all of strkjv@8:11|).

rwp@Hebrews:10:19 @{Having therefore} (\echontes oun\). The author now gives a second (the first in strkjv@8:1-6|) resum of the five arguments concerning the superior priestly work of Christ (10:19-25|) coupled with an earnest exhortation like that in strkjv@4:14-16|, with which he began the discussion, before he proceeds to treat at length the fifth and last one, the better promises in Christ (10:26-12:3|). {Boldness} (\parrsian\). This is the dominant note all through the Epistle (3:6; strkjv@4:16; strkjv@10:19,35|). They were tempted to give up Christ, to be quitters. Boldness (courage) is the need of the hour. {Into the holy place} (\tn hagin\). That is, the heavenly sanctuary where Jesus is (6:18-20|). This is the better sanctuary (9:1-12|). {By the blood of Jesus} (\en ti haimati Isou\). This is the better sacrifice just discussed (9:13-10:18|).

rwp@Hebrews:10:24 @{Let us consider one another} (\katanomen alllous\). Present (keep on doing so) active volitive subjunctive of \katanoe\. The verb used about Jesus in strkjv@3:1|. {To provoke} (\eis paroxusmon\). Our very word "paroxysm," from \paroxun\ (\para, oxun\ from \oxus\, sharp), to sharpen, to stimulate, to incite. Songs:here in good sense (for incitement to), but in strkjv@Acts:15:39| the word is used of irritation or contention as in the LXX and Demosthenes. Hippocrates uses it for "paroxysm" in disease (so in the papyri). {Unto love and good works} (\agaps kai kaln ergn\). Objective genitive. Songs:Paul seeks to stir up the Corinthians by the example of the Macedonians (2Corinthians:8:1-7|).

rwp@Hebrews:10:27 @{Expectation} (\ekdoch\). Usually reception or interpretation from \ekdechomai\ (Hebrews:11:10|), only here in N.T. and in unusual sense like \prosdokia\, like \apekdechomai\ (Romans:8:19,23,25|), this sense apparently "coined by the writer" (Moffatt) from his use of \ekdechomai\ in strkjv@10:13|. The papyri have it in the sense of interpretation. {A fierceness of fire} (\puros zlos\). An anger (zeal, jealousy) marked (genitive) by fire. Language kin to that in strkjv@Isaiah:26:11; strkjv@Zephaniah:1:19; strkjv@Psalms:79:5|. See also strkjv@2Thessalonians:1:8-10| for a like picture of destined doom. {Devour} (\esthiein\). "To eat" (figuratively), present active infinitive. {The adversaries} (\tous hupenantious\). Old double compound adjective (\hupo, en, antios\), in N.T. only here and strkjv@Colossians:2:14|. Those directly opposite.

rwp@Hebrews:10:36 @{Which} (\htis\). Your boldness of verse 35|. {Recompense of reward} (\misthapodosian\). Late double compound, like \misthapodots\ (Hebrews:11:6|), from \misthos\ (reward, wages) and \apodidmi\, to give back, to pay (repay). In N.T. only here, strkjv@2:2; strkjv@11:26|. {Of patience} (\hupomons\). Old word for remaining under trial (Luke:8:15|). This was the call of the hour then as now. {Having done the will of God} (\to thelma tou theou\). This is an essential prerequisite to the exercise of patience and to obtain the promised blessing. There is no promise to those who patiently keep on doing wrong. {That ye may receive the promise} (\hina komissthe tn epaggelian\) Purpose clause with \hina\ and the first aorist middle subjunctive of \komiz\, old verb to carry (Luke:7:37|), in the middle to get back one's own (Matthew:25:27|), to receive. See also strkjv@11:39|. Now the author is ready to develop this great idea of receiving the promise in Christ.

rwp@Hebrews:11:1 @{Now faith is} (\estin de pistis\). He has just said that "we are of faith" (10:39|), not of apostasy. Now he proceeds in a chapter of great eloquence and passion to illustrate his point by a recital of the heroes of faith whose example should spur them to like loyalty now. {The assurance of things hoped for} (\elpizomenn hupostasis\). {Hupostasis} is a very common word from Aristotle on and comes from \huphistmi\ (\hupo\, under, \histmi\, intransitive), what stands under anything (a building, a contract, a promise). See the philosophical use of it in strkjv@1:3|, the sense of assurance (une assurance certaine, Mngoz) in strkjv@3:14|, that steadiness of mind which holds one firm (2Corinthians:9:4|). It is common in the papyri in business documents as the basis or guarantee of transactions. "And as this is the essential meaning in strkjv@Hebrews:11:1| we venture to suggest the translation 'Faith is the _title-deed_ of things hoped for'" (Moulton and Milligan, _Vocabulary_, etc.). {The proving of things not seen} (\pragmatn elegchos ou blepomenn\). The only N.T. example of \elegchos\ (except Textus Receptus in strkjv@2Timothy:3:16| for \elegmon\). Old and common word from \elegch\ (Matthew:18:15|) for "proof" and then for "conviction." Both uses occur in the papyri and either makes sense here, perhaps "conviction" suiting better though not in the older Greek.

rwp@Hebrews:11:9 @{Became a sojourner} (\pariksen\). First aorist active indicative of \paroike\, old verb to dwell (\oike\) beside (\para\), common in LXX, in N.T. only here and strkjv@Luke:24:18|. Called \paroikon\ (sojourner) in strkjv@Acts:7:6|. {In the land of promise} (\eis gn ts epaggelias\). Literally, "land of the promise." The promise made by God to him (Genesis:12:7; strkjv@13:15; strkjv@17:8|). {As in a land not his own} (\hs allotrian\). For \allotrios\ (belonging to another) see strkjv@9:25; strkjv@11:34|. {The heirs with him of the same promise} (\tn sunklromenn ts epaggelias ts auts\). Late double compound (\sun, klros, nemomai\), found in Philo, inscriptions and papyri, in N.T. only here, strkjv@Romans:8:17; strkjv@Ephesians:3:6; strkjv@1Peter:3:7|. "Co-heirs" with Abraham.

rwp@Hebrews:11:34 @{Quenched the power of fire} (\esbesan dunamin puros\). First aorist active indicative of \sbennumi\ (Matthew:12:20|). See strkjv@Daniel:3:19-28|. {Escaped the edge of the sword} (\ephugon stomata machairs\). Second aorist active indicative of \pheug\, old verb to flee. "Mouths (\stomata\) of the sword" (Luke:21:24|). See strkjv@1Samuel:18:11; strkjv@1Kings:19:2|. {Were made strong} (\edunamthsan\). First aorist passive indicative of \dunamo\, late verb from \dunamis\ as in strkjv@Colossians:1:11|. {Waxed mighty in war} (\egenthsan ischuroi en polemi\). "Became strong in battle" (Psalms:18:34ff.|). {Armies of aliens} (\parembolas allotrin\). Late compound (\para, en, ball\) for encampment (Polybius, Plutarch), barracks (Acts:21:34,37|), armies in battle line (Revelation:20:9| and here as in LXX and Polybius). Apparently a reference to the campaigns of Judas Maccabeus.

rwp@Hebrews:13:5 @{Be ye free from the love of money} (\aphilarguros ho tropos\). No copula, but supply \esto\: "Let your manner of life (\tropos\, way, strkjv@Matthew:23:37|), be without love of money" (\aphilarguros\, double compound), once found only in the N.T., here and strkjv@1Timothy:3:3|, but now several times--or the adverb \aphilargurs\ --in papyri and inscriptions (Deissmann, _Light_, etc., pp. 85f.). Alpha privative and \philos\ and \arguros\. The N.T. is full of the peril of money on the character as modern life is also. {Content with such things as ye have} (\arkoumenoi tois parousin\). Present passive participle of \arke\, to suffice, to be content as in strkjv@Luke:3:14|. Cf. \autarks\ in strkjv@Phillipians:4:11|. Here in the nominative plural with no substantive or pronoun (anacoluthon, as in strkjv@2Corinthians:1:7|) or the participle used as a principal verb as in strkjv@Romans:12:16|. "Contented with the present things" (\tois parousin\, associative instrumental case of \ta paronta\, present active neuter plural participle of \pareimi\, to be present or on hand). {For himself hath said} (\autos gar eirken\). God himself as in strkjv@Acts:20:33| of Christ. Perfect active indicative as in strkjv@1:13; strkjv@4:3f.; strkjv@10:9|. The quotation is a free paraphrase of strkjv@Genesis:28:15; strkjv@Deuteronomy:31:8; strkjv@Joshua:1:5; strkjv@1Chronicles:28:20|. Philo (de Confus. Ling. 32) has it in this form, "a popular paraphrase" (Moffatt). Note the five negatives strengthening each other (\ou m\ with the second aorist active subjunctive \an\ from \animi\, to relate, as in strkjv@Acts:16:26|; \oud' ou m\ with second aorist active subjunctive \egkatalip\ from \egkataleip\, to leave behind, as in strkjv@Matthew:27:46; strkjv@2Timothy:4:10|). A noble promise in times of depression.

rwp@James:3:14 @{Bitter jealousy} (\zlon pikron\). \Zlos\ occurs in N.T. in good sense (John:2:17|) and bad sense (Acts:5:17|). Pride of knowledge is evil (1Corinthians:8:1|) and leaves a bitter taste. See "root of bitterness" in strkjv@Hebrews:12:14| (cf. strkjv@Ephesians:4:31|). This is a condition of the first class. {Faction} (\erithian\). Late word, from \erithos\ (hireling, from \eritheu\ to spin wool), a pushing forward for personal ends, partisanship, as in strkjv@Phillipians:1:16|. {In your heart} (\en ti kardii humn\). The real fountain (\pg\, verse 11|). {Glory not} (\m katakauchsthe\). Present middle imperative of \katakauchaomai\, for which see strkjv@2:13|. Wisdom is essential for the teacher. Boasting arrogance disproves the possession of wisdom. {Lie not against the truth} (\pseudesthe kata ts altheias\). Present middle imperative of \pseudomai\, old verb, to play false, with \m\ carried over. Lying against the truth is futile. By your conduct do not belie the truth which you teach; a solemn and needed lesson. Cf. strkjv@Romans:1:18f., strkjv@2:18,20|.

rwp@James:4:9 @{Be afflicted} (\talaiprsate\). First aorist active imperative \talaipre\, old verb from \talaipros\ (Romans:7:24|), to endure toils, here only in N.T. Cf. \talaipriais\ in strkjv@5:1|. {Mourn} (\penthsate\). First aorist active imperative of \penthe\, old verb from \penthos\ (mourning, strkjv@4:9|), as in strkjv@Matthew:5:4f|. Often in N.T. joined as here with \klai\, to weep (Mark:16:10; strkjv@Luke:6:25|). A call to the godly sorrow spoken of in strkjv@2Corinthians:7:10| (Mayor), like an O.T. prophet. {Weep} (\klausate\). First aorist active imperative of \klai\. {Laughter} (\gels\). Old word from Homer down, only here in N.T. as \gela\, to {laugh} (opposite of \klai\), in N.T. only in strkjv@Luke:6:21,25|, but \katagela\ in strkjv@Luke:8:53| (Mark:5:40; strkjv@Matthew:9:24|). {Be turned} (\metatrapt\). Second aorist passive imperative of \metatrep\, old word, to turn about, to transmute, in Homer (not in Attic), here only in N.T. {Heaviness} (\katpheian\). Old word from \katphs\ (of a downcast look, from \kata\, \pha\ eyes), hanging down of the eyes like the publican in strkjv@Luke:18:13|, here only in N.T.

rwp@James:4:10 @{Humble yourselves} (\tapeinthte\). First aorist passive imperative of \tapeino\, old verb from \tapeinos\ (1:9|), as in strkjv@Matthew:18:4|. The passive here has almost the middle or reflexive sense. The middle voice was already giving way to the passive. See strkjv@1Peter:5:6| for this same form with the same promise of exaltation. {He shall exalt you} (\hupssei humas\). Future active indicative of \hupso\, common verb from \hupsos\ (height), used by Jesus in contrast with \tapeino\ as here (Matthew:23:12; strkjv@Luke:14:11; strkjv@18:14|).

rwp@James:4:14 @{Whereas ye know not} (\hoitines ouk epistasthe\). The longer relative \hostis\ defines here more precisely (like Latin _qui_) \hoi legontes\ (ye who say) of verse 13| in a causal sense, as in strkjv@Acts:10:47|, "who indeed do not know" (present middle indicative of \epistamai\). {What shall be on the morrow} (\ts aurion\). Supply \hmeras\ (day) after \aurion\. This is the reading of B (Westcott) "on the morrow" (genitive of time), but Aleph K L cursives have \to ts aurion\ ("the matter of tomorrow"), while A P cursives have \ta ts aurion\ ("the things of tomorrow"). The sense is practically the same, though \to ts aurion\ is likely correct. {What is your life?} (\poia h z humn\). Thus Westcott and Hort punctuate it as an indirect question, not direct. \Poia\ is a qualitative interrogative (of what character). {As vapour} (\atmis\). This is the answer. Old word for mist (like \atmos\, from which our "atmosphere"), in N.T. only here and strkjv@Acts:2:19| with \kapnou\ (vapour of smoke (from strkjv@Joel:2:30|). {For a little time} (\pros oligon\). See same phrase in strkjv@1Timothy:4:8|, \pros kairon\ in strkjv@Luke:8:13|, \pros hran\ in strkjv@John:5:35|. {That appeareth and then vanisheth away} (\phainomen epeita kai aphanizomen\). Present middle participles agreeing with \atmis\, "appearing, then also disappearing," with play on the two verbs (\phainomai, aphaniz\ as in strkjv@Matthew:6:19|, from \aphans\ hidden strkjv@Hebrews:4:13|) with the same root \phan\ (\phain, a-phan-s\).

rwp@James:5:18 @{Gave rain} (\hueton edken\). This idiom is in the LXX of God as here of heaven (1Samuel:12:17; strkjv@1Kings:18:1|) and also in strkjv@Acts:14:17| instead of \ebrexen\ of verse 17|. \Hueton\ is old word for rain (from \hu\, to rain), genuine here, but not in verse 7|. {Brought forth} (\eblastsen\). First aorist active of \blastan\, old verb, to sprout (intransitive as strkjv@Mark:4:27|), here as occasionally in later Greek transitive with accusative \karpon\.

rwp@James:5:19 @{If any one among you do err} (\ean tis en humin planthi\). Third-class condition (supposed case) with \ean\ and the first aorist passive subjunctive of \plana\, old verb, to go astray, to wander (Matthew:18:12|), figuratively (Hebrews:5:2|). {From the truth} (\apo ts altheias\). For truth see strkjv@1:18; strkjv@3:14; strkjv@John:8:32; strkjv@1John:1:6; strkjv@3:18f|. It was easy then, and is now, to be led astray from Christ, who is the Truth. {And one convert him} (\kai epistrepsi tis auton\). Continuation of the third-class condition with the first aorist active subjunctive of \epistreph\, old verb, to turn (transitive here as in strkjv@Luke:1:16f.|, but intransitive often as strkjv@Acts:9:35|).

rwp@Info_John @ WITH A HOME IN JERUSALEM It is not only that the writer was a Jew who knew accurately places and events in Palestine, once denied though now universally admitted. The Beloved Disciple took the mother of Jesus "to his own home" (\eis ta idia\, strkjv@John:19:27|) from the Cross when Jesus commended his mother to his care. But this Beloved Disciple had access to the palace of the high priest (John:18:15f.|). Delff (_Das vierte Evangelium wiederhergestellt_, 1890) argues that this fact shows that the Beloved Disciple was not one of the twelve apostles, one of a priestly family of wealth in Jerusalem. He does seem to have had special information concerning what took place in the Sanhedrin (John:7:45-52; strkjv@11:47-53; strkjv@12:10ff.|). But at once we are confronted with the difficulty of supposing one outside of the circle of the twelve on even more intimate terms with Jesus than the twelve themselves and who was even present at the last passover meal and reclined on the bosom of Jesus (John:13:23|). Nor is this all, for he was one of the seven disciples by the Sea of Galilee (John:21:1ff.|) when Peter speaks to Jesus about the "Beloved Disciple" (John:21:20|).

rwp@Info_John @ JOHN'S PORTRAIT OF CHRIST No one questions that the Fourth Gospel asserts the deity of Christ. It is in the Prologue at the very start: "And the Word was God" (John:1:1|) and in the correct text of strkjv@John:1:18|, "God only begotten" (\theos monogens\). It occurs repeatedly in the book as in the witness of the Baptist: "This is the Son of God" (John:1:34|). It is in the charge of the Pharisees (John:5:18|) and the claim of Christ himself (John:5:20-23; strkjv@6:48; strkjv@8:12,58; strkjv@11:25; strkjv@14:9; strkjv@17:5|) with the full and frank conviction of the author in strkjv@John:20:31|. He has made good his purpose. He has proven that Jesus of Nazareth is the Son of God. With some critics this purpose has vitiated the entire book. The effort has been made to show that Paul, Peter, the Epistle to the Hebrews, the Synoptics give a lower view of Christ without the term \theos\ applied to him. In particular it was once argued that Q, the Logia of Jesus, used by Matthew and Luke (the non-Markan portions in both Matthew and Luke), gives a reduced picture of Jesus as on a lower plane than God, the Arian or Ritschlian view at any rate as answering for God to us though not God in actual nature. But in the Logia of Jesus we find the same essential picture of Jesus Christ as the Son of God and the Son of Man as I have shown in my _The Christ of the Logia_ (1924). The only way to get rid of the deity of Christ in the New Testament is to throw overboard all the books in it as legendary or reflections of late theological development away from the original picture. The very earliest picture drawn of Christ that has been preserved to us, that in the Logia of Jesus (drawn W. M. Ramsay believes before Christ's crucifixion), is in essential agreement with the fully drawn portrait in the Fourth Gospel. Each picture in the Four Gospels adds touches of its own, but the features are the same, those of the God-Man Jesus Christ, the Saviour of the world. The brilliant blind preacher of Edinburgh, George Matheson, sees this clearly (_Studies in the Portrait of the Messiah_, 1900; _St. John's Portrait of Christ_, 1910).

rwp@John:1:4 @{In him was life} (\en auti z n\). That which has come into being (verse 3|) in the Logos was life. The power that creates and sustains life in the universe is the Logos. This is what Paul means by the perfect passive verb \ektistai\ (stands created) in strkjv@Colossians:1:16|. This is also the claim of Jesus to Martha (John:11:25|). This is the idea in strkjv@Hebrews:1:3| "bearing (upholding) the all things by the word of his power." Once this language might have been termed unscientific, but not so now after the spiritual interpretation of the physical world by Eddington and Jeans. Usually in John \z\ means spiritual life, but here the term is unlimited and includes all life; only it is not \bios\ (manner of life), but the very principle or essence of life. That is spiritual behind the physical and to this great scientists today agree. It is also personal intelligence and power. Some of the western documents have \estin\ here instead of \n\ to bring out clearly the timelessness of this phrase of the work of the \Logos\. {And the life was the light of men} (\kai h z n to phs tn anthrpn\). Here the article with both \z\ and \phs\ makes them interchangeable. "The light was the life of men" is also true. That statement is curiously like the view of some physicists who find in electricity (both light and power) the nearest equivalent to life in its ultimate physical form. Later Jesus will call himself the light of the world (John:8:12|). John is fond of these words life and light in Gospel, Epistles, Revelation. He here combines them to picture his conception of the Pre-incarnate Logos in his relation to the race. He was and is the Life of men (\tn anthrpon\, generic use of the article) and the Light of men. John asserts this relation of the Logos to the race of men in particular before the Incarnation.

rwp@John:1:5 @{Shineth} (\phainei\). Linear present active indicative of \phain\, old verb from \pha\, to shine (\phaos, phs\). "The light keeps on giving light." {In the darkness} (\en ti skotii\). Late word for the common \skotos\ (kin to \skia\, shadow). An evident allusion to the darkness brought on by sin. In strkjv@2Peter:2:17| we have \ho zophos tou skotou\ (the blackness of darkness). The Logos, the only real moral light, keeps on shining both in the Pre-incarnate state and after the Incarnation. John is fond of \skotia\ (\skotos\) for moral darkness from sin and \phs\ (\phtiz, phain\) for the light that is in Christ alone. In strkjv@1John:2:8| he proclaims that "the darkness is passing by and the true light is already shining." The Gnostics often employed these words and John takes them and puts them in the proper place. {Apprehended it not} (\auto ou katelaben\). Second aorist active indicative of \katalamban\, old verb to lay hold of, to seize. This very phrase occurs in strkjv@John:12:35| (\hina m skotia humas katalabi\) "that darkness overtake you not," the metaphor of night following day and in strkjv@1Thessalonians:5:4| the same idiom (\hina katalabi\) is used of day overtaking one as a thief. This is the view of Origen and appears also in 2Macc. strkjv@8:18. The same word appears in Aleph D in strkjv@John:6:17| \katelabe de autous h skotia\ ("but darkness overtook them," came down on them). Hence, in spite of the Vulgate _comprehenderunt_, "overtook" or "overcame" seems to be the idea here. The light kept on shining in spite of the darkness that was worse than a London fog as the Old Testament and archaeological discoveries in Egypt, Assyria, Babylonia, Persia, Crete, Asia Minor show.

rwp@John:1:21 @{And they asked him} (\kai rtsan auton\). Here the paratactic \kai\ is like the transitional \oun\ (then). {What then?} (\Ti oun;\). Argumentative \oun\ like Paul's \ti oun\ in strkjv@Romans:6:15|. _Quid ergo?_ {Art thou Elijah?} (\Su Elias ei;\). The next inevitable question since Elijah had been understood to be the forerunner of the Messiah from strkjv@Malachi:4:5|. In strkjv@Mark:9:11f.| Jesus will identify John with the Elijah of Malachi's prophecy. Why then does John here flatly deny it? Because the expectation was that Elijah would return in person. This John denies. Jesus only asserts that John was Elijah in spirit. Elijah in person they had just seen on the Mount of Transfiguration. {He saith} (\legei\). Vivid dramatic present. {I am not} (\ouk eimi\). Short and blunt denial. {Art thou the prophet?} (\ho prophts ei su;\). "The prophet art thou?" This question followed naturally the previous denials. Moses (Deuteronomy:18:15|) had spoken of a prophet like unto himself. Christians interpreted this prophet to be the Messiah (Acts:3:22; strkjv@7:37|), but the Jews thought him another forerunner of the Messiah (John:7:40|). It is not clear in strkjv@John:6:15| whether the people identified the expected prophet with the Messiah, though apparently so. Even the Baptist later became puzzled in prison whether Jesus himself was the true Messiah or just one of the forerunners (Luke:7:19|). People wondered about Jesus himself whether he was the Messiah or just one of the looked for prophets (Mark:8:28; strkjv@Matthew:16:14|). {And he answered} (\kai apekrith\). First aorist passive (deponent passive, sense of voice gone) indicative of \apokrinomai\, to give a decision from myself, to reply. {No} (\Ou\). Shortest possible denial.

rwp@John:1:29 @{On the morrow} (\ti epaurion\). Locative case with \hmri\ (day) understood after the adverb \epaurion\. "Second day of this spiritual diary" (Bernard) from verse 19|. {Seeth Jesus coming} (\blepei ton Isoun erchomenon\). Dramatic historical present indicative (\blepei\) with vivid present middle participle (\erchomenon\). Graphic picture. {Behold the Lamb of God} (\ide ho amnos tou theou\). Exclamation \ide\ like \idou\, not verb, and so nominative \amnos\. Common idiom in John (1:36; strkjv@3:26|, etc.). For "the Lamb of God" see strkjv@1Corinthians:5:7| (cf. strkjv@John:19:36|) and strkjv@1Peter:1:19|. The passage in strkjv@Isaiah:53:6f.| is directly applied to Christ by Philip in strkjv@Acts:8:32|. See also strkjv@Matthew:8:17; strkjv@1Peter:2:22f.; strkjv@Hebrews:9:28|. But the Jews did not look for a suffering Messiah (John:12:34|) nor did the disciples at first (Mark:9:32; strkjv@Luke:24:21|). But was it not possible for John, the Forerunner of the Messiah, to have a prophetic insight concerning the Messiah as the Paschal Lamb, already in strkjv@Isaiah:53|, even if the rabbis did not see it there? Symeon had it dimly (Luke:2:35|), but John more clearly. Songs:Westcott rightly. Bernard is unwilling to believe that John the Baptist had more insight on this point than current Judaism. Then why and how did he recognize Jesus as Messiah at all? Certainly the Baptist did not have to be as ignorant as the rabbis. {Which taketh away the sin of the world} (\ho airn tn hamartian tou kosmou\). Note singular \hamartian\ not plural \hamartias\ (1John:3:5|) where same verb \air\, to bear away, is used. The future work of the Lamb of God here described in present tense as in strkjv@1John:1:7| about the blood of Christ. He is the Lamb of God for the world, not just for Jews.

rwp@John:1:45 @{Philip findeth} (\heuriskei Philippos\). Dramatic present again. Philip carries on the work. One wins one. If that glorious beginning had only kept on! Now it takes a hundred to win one. {Nathaniel} (\ton Nathanal\). It is a Hebrew name meaning "God has given" like the Greek \Theodore\ (Gift of God). He was from Cana of Galilee (John:21:2|), not far from Bethsaida and so known to Philip. His name does not occur in the Synoptics while Bartholomew (a patronymic, _Bar Tholmai_) does not appear in John. They are almost certainly two names of the same man. Philip uses \heurkamen\ (verse 41|) also to Nathanael and so unites himself with the circle of believers, but instead of \Messian\ describes him "of whom (\hon\ accusative with \egrapsen\) Moses in the law (Deuteronomy:18:15|) and the prophets (so the whole O.T. as in strkjv@Luke:24:27,44|) did write." {Jesus of Nazareth the son of Joseph} (\Isoun huion tou Isph ton apo Nazaret\). More exactly, "Jesus, son of Joseph, the one from Nazareth." Jesus passed as son (no article in the Greek) of Joseph, though John has just described him as "God-only Begotten" in verse 18|, but certainly Philip could not know this. Bernard terms this part "the irony of St. John" for he is sure that his readers will agree with him as to the real deity of Jesus Christ. These details were probably meant to interest Nathanael.

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

rwp@John:2:24 @{But Jesus did not trust himself to them} (\autos de Isous ouk episteuen hauton autois\). "But Jesus himself kept on refusing (negative imperfect) to trust himself to them." The double use of \pisteu\ here is shown by strkjv@Acts:8:13| where Simon Magus "believed" (\episteusen\) and was baptized, but was unsaved. He merely believed that he wanted what Philip had. {For that he knew all men} (\dia to auton ginskein pantas\). Causal use of \dia\ and the accusative case of the articular infinitive \to ginskein\ (because of the knowing) with the object of the infinitive (\pantas\, all men) and the accusative of general reference (\auton\, as to himself).

rwp@John:3:1 @{Now} (\de\). Songs:often in John \de\ is explanatory and transitional, not adversative. Nicodemus is an instance of Christ's knowledge of men (2:25|) and of one to whom he did trust himself unlike those in strkjv@2:24|. As a Pharisee "he belonged to that party which with all its bigotry contained a salt of true patriotism and could rear such cultured and high-toned men as Gamaliel and Paul" (Marcus Dods). {Named Nicodemus} (\Nikodmos onoma\). Same construction as in strkjv@1:6|, "Nicodemus name to him." Songs:Revelation:6:8|. It is a Greek name and occurs in Josephus (_Ant_. XIV. iii. 2) as the name of an ambassador from Aristobulus to Pompey. Only in John in N.T. (here, strkjv@7:50; strkjv@19:39|). He was a Pharisee, a member of the Sanhedrin, and wealthy. There is no evidence that he was the young ruler of strkjv@Luke:18:18| because of \archn\ (ruler) here.

rwp@John:3:4 @Being old (\gern n\). Nicodemus was probably familiar with the notion of re-birth for proselytes to Judaism for the Gentiles, but not with the idea that a Jew had to be reborn. But "this stupid misunderstanding" (Bernard) of the meaning of Jesus is precisely what John represents Nicodemus as making. How "old" Nicodemus was we do not know, but surely too old to be the young ruler of strkjv@Luke:18:18| as Bacon holds. The blunder of Nicodemus is emphasized by the second question with the \m\ expecting the negative answer. The use of \deuteron\ adds to the grotesqueness of his blunder. The learned Pharisee is as jejune in spiritual insight as the veriest tyro. This is not an unheard of phenomenon.

rwp@John:3:19 @{And this is the judgment} (\haut de estin h krisis\). A thoroughly Johannine phrase for sequence of thought (15:12; strkjv@17:3; strkjv@1John:1:5; strkjv@5:11,14; strkjv@3John:1:6|). It is more precisely the process of judging (\kri-sis\) rather than the result (\kri-ma\) of the judgment. "It is no arbitrary sentence, but the working out of a moral law" (Bernard). {The light is come} (\to phs elluthen\). Second perfect active indicative of \erchomai\, a permanent result as already explained in the Prologue concerning the Incarnation (1:4,5,9,11|). Jesus is the Light of the world. {Loved darkness} (\gapsan to skotos\). Job:(Job:24:13|) spoke of men rebelling against the light. Here \to skotos\, common word for moral and spiritual darkness (1Thessalonians:5:5|), though \h skotia\ in strkjv@John:1:5|. "Darkness" is common in John as a metaphor for the state of sinners (8:12; strkjv@12:35, 46; strkjv@1John:1:6; strkjv@2:8,9,11|). Jesus himself is the only moral and spiritual light of the world (8:12|) as he dared claim to his enemies. The pathos of it all is that men fall in love with the darkness of sin and rebel against the light like denizens of the underworld, "for their works were evil (\ponra\)." When the light appears, they scatter to their holes and dens. \Ponros\ (from \ponos\, toil, \pone\, to toil) is used of the deeds of the world by Jesus (7:7|). In the end the god of this world blinds men's eyes so that they do not see the light (2Corinthians:4:4|). The fish in the Mammoth Cave have no longer eyes, but only sockets where eyes used to be. The evil one has a powerful grip on the world (1John:5:19|).

rwp@John:3:35 @{Hath given all things into his hand} (\panta dedken en ti cheiri autou\). John makes the same statement about Jesus in strkjv@13:3| (using \eis tas cheiras\ instead of \en ti cheiri\). Jesus makes the same claim in strkjv@5:19-30; strkjv@Matthew:11:27; strkjv@28:18|.

rwp@John:4:2 @{Although Jesus himself baptized not, but his disciples} (\kaitoige Isous autos ouk ebaptizen all' hoi mathtai autou\). Parenthetical explanation that applies also to strkjv@3:22|. Imperfect tense means that it was not the habit of Jesus. This is the only N.T. instance of \kaitoige\ (and yet indeed), compound conjunction (\kaitoi\ in strkjv@Acts:14:17; strkjv@Hebrews:4:3|) with intensive particle \ge\ added. This is the last mention of baptism under the direction of Jesus till the Great Commission (Matthew:28:19|). It is possible that Jesus stopped the baptizing because of the excitement and the issue raised about his Messianic claims till after his resurrection when he enjoined it upon his disciples as a rite of public enlistment in his service.

rwp@John:4:5 @{Songs:he cometh} (\erchetai oun\). Vivid present middle indicative and transitional \oun\. {Sychar} (\Suchar\). There is a dispute whether this is just a variation of Shechem as meaning "drunken-town" (Isaiah:28:1|) or "lying-town" (Habbakkuk:2:18|) or is a separate village near Shechem (Neapolis, Nablous) as the Talmud and Eusebius indicate. Apparently the present village Askar corresponds well with the site. The use of \polin\ (city) does not mean that it was a large town. Mark and John use it freely for small places. {Parcel of ground} (\chriou\). Old use of this diminutive of \chros\ or \chra\, a piece of ground. {That Jacob gave to his son Joseph} (\ho edken Iakb ti Isph ti huii autou\). See strkjv@Genesis:33:19; strkjv@48:22|. Relative \ho\ is not attracted to case of \chriou\. First aorist active indicative \edken\.

rwp@John:4:25 @{Messiah cometh} (\Messias erchetai\). Hebrew word in N.T. only here and strkjv@1:41| and explained by \Christos\ in both places. The Samaritans looked for a Messiah, a prophet like Moses (Deuteronomy:18:18|). Simon Magus gave himself out in Samaria as some great one and had a large following (Acts:8:9|). Pilate quelled an uprising in Samaria over a fanatical Messianic claimant (Josephus, _Ant_. XVIII. iv. 1). {When he is come} (\hotan elthi ekeinos\). "Whenever that one comes." Indefinite temporal clause with \hotan\ (\hote\, \an\) and the second aorist active subjunctive. Wistfully she turns to this dim hope as a bare possibility about this strange "prophet." {He will declare unto us all things} (\anaggelei hmin hapanta\). Future active indicative of \anaggell\, old and common verb to announce fully (\ana\, up and down). See also strkjv@16:13|. Perhaps here is light on the knowledge of her life by Jesus as well as about the way to worship God.

rwp@John:4:31 @{In the meanwhile} (\en ti metaxu\). Supply \kairoi\ or \chronoi\. See \to metaxu Sabbaton\, "the next Sabbath" (Acts:13:42|) and \en ti metaxu\ (Luke:8:1|). \Metaxu\ means between. {Prayed him} (\rtn auton\). Imperfect active, "kept beseeching him." For this late (_Koin_) use of \erta\, to beseech, instead of the usual sense to question see also verses 40,47|. Their concern for the comfort of Jesus overcame their surprise about the woman.

rwp@John:5:46 @{Ye would believe me} (\episteuete an emoi\). Conclusion of condition of second class (determined as unfulfilled) with imperfect indicative in both protasis and apodosis and \an\ in apodosis. This was a home-thrust, proving that they did not really believe Moses. {For he wrote of me} (\peri gar emou ekeinos egrapsen\). strkjv@Deuteronomy:18:18f.| is quoted by Peter (Acts:3:22|) as a prophecy of Christ and also by Stephen in strkjv@Acts:7:37|. See also strkjv@John:3:14| about the brazen serpent and strkjv@8:56| about Abraham foreseeing Christ's day. Jesus does here say that Moses wrote concerning him.

rwp@John:6:11 @{The loaves} (\tous artous\). Those of verse 9|. {Having given thanks} (\eucharistsas\). The usual grace before meals (Deuteronomy:8:10|). The Synoptics use "blessed" \eulogsen\ (Mark:6:41; strkjv@Matthew:14:19; strkjv@Luke:9:16|). {He distributed} (\diedken\). First aorist active indicative of \diadidmi\, old verb to give to several (\dia\, between). {To them that were set down} (\tois anakeimenois\). Present middle participle (dative case) of \anakeimai\, old verb to recline like \anapesein\ in verse 10|. {As much as they would} (\hoson thelon\). Imperfect active of \thel\, "as much as they wished."

rwp@John:6:13 @{Twelve baskets} (\ddeka kophinous\). One for each of the apostles. What about the lad? Stout wicker baskets (coffins, Wycliff) in distinction from the soft and frail \sphurides\ used at the feeding of the four thousand (Mark:8:8; strkjv@Matthew:15:37|). Here all the Gospels (Mark:6:43; strkjv@Matthew:14:20; strkjv@Luke:9:17; strkjv@John:6:13|) use \kophinoi\. The same distinction between \kophinoi\ and \sphurides\ is preserved in the allusion to the incidents by Jesus in strkjv@Mark:8:19,20; strkjv@Matthew:16:9,10|. {Unto them that had eaten} (\tois bebrkosin\). Articular perfect active participle (dative case) of \bibrsk\, old verb to eat, only here in N.T., though often in LXX.

rwp@John:6:14 @{Saw the sign which he did} (\idontes ha epoisen smeia\). "Signs" oldest MSS. have. This sign added to those already wrought (verse 2|). Cf. strkjv@2:23; strkjv@3:2|. {They said} (\elegon\). Inchoative imperfect, began to say. {Of a truth} (\alths\). Common adverb (from \alths\) in John (7:40|). {The prophet that cometh} (\ho prophts ho erchomenos\). There was a popular expectation about the prophet of strkjv@Deuteronomy:18:15| as being the Messiah (John:1:21; strkjv@11:27|). The phrase is peculiar to John, but the idea is in Acts (3:22; strkjv@7:37|). The people are on the tiptoe of expectation and believe that Jesus is the political Messiah of Pharisaic hope.

rwp@John:6:35 @{I am the bread of life} (\Eg eimi ho artos ts zs\). This sublime sentence was startling in the extreme to the crowd. Philo does compare the manna to the \theios logos\ in an allegorical sense, but this language is far removed from Philo's vagueness. In the Synoptics (Mark:14:22; strkjv@Matthew:26:26; strkjv@Luke:22:19|) Jesus uses bread (\artos\) as the symbol of his body in the Lord's Supper, but here Jesus offers himself in place of the loaves and fishes which they had come to seek (24,26|). He is the bread of life in two senses: it has life in itself, the living bread (51|), and it gives life to others like the water of life, the tree of life. John often has Jesus saying "I am" (\eg eimi\). As also in strkjv@6:41,48,51; strkjv@8:12; strkjv@10:7,9,11,14; strkjv@11:25; strkjv@14:6; strkjv@15:1,5|. {He that cometh to me} (\ho erchomenos pros eme\). The first act of the soul in approaching Jesus. See also verse 37|. {Shall not hunger} (\ou m peinasi\). Strong double negative \ou me\ with first aorist (ingressive) active subjunctive, "shall not become hungry." {He that believeth on me} (\ho pisteun eis eme\). The continuous relation of trust after coming like \pisteute\ (present tense) in verse 29|. See both verbs used together also in strkjv@7:37f|. {Shall never thirst} (\ou m dipssei ppote\). Songs:the old MSS. the future active indicative instead of the aorist subjunctive as above, an even stronger form of negation with \ppote\ (1:18|) added.

rwp@John:6:44 @{Except the Father draw him} (\ean m helkusi auton\). Negative condition of third class with \ean m\ and first aorist active subjunctive of \helku\, older form \helk\, to drag like a net (John:21:6|), or sword (18:10|), or men (Acts:16:19|), to draw by moral power (12:32|), as in strkjv@Jeremiah:31:3|. \Sur\, the other word to drag (Acts:8:3; strkjv@14:19|) is not used of Christ's drawing power. The same point is repeated in verse 65|. The approach of the soul to God is initiated by God, the other side of verse 37|. See strkjv@Romans:8:7| for the same doctrine and use of \oude dunatai\ like \oudeis dunatai\ here.

rwp@John:8:29 @{Is with me} (\met' emou estin\). The Incarnation brought separation from the Father in one sense, but in essence there is complete harmony and fellowship as he had already said (8:16|) and will expand in strkjv@17:21-26|. {He hath not left me alone} (\ouk aphken me monon\). First aorist active indicative of \aphimi\. "He did not leave me alone." However much the crowds and the disciples misunderstood or left Jesus, the Father always comforted and understood him (Mark:6:46; strkjv@Matthew:14:23; strkjv@John:6:15|). {That are pleasing to him} (\ta aresta auti\). This old verbal adjective, from \aresk\, to please, in N.T. only here, strkjv@Acts:6:2; strkjv@12:3; strkjv@1John:3:32|. The joy of Jesus was in doing the will of the Father who sent him (4:34|).

rwp@John:8:55 @{And ye have not known him} (\kai ouk egnkate auton\). Adversative use again of \kai\="and yet." Perfect active indicative of \ginsk\, the verb for experiential knowledge. This was true of the \kosmos\ (1:10; strkjv@17:25|) and of the hostile Jews (16:3|). Jesus prays that the world may know (17:23|) and the handful of disciples had come to know (17:25|). {But I know him} (\eg de oida auton\). Equipped by eternal fellowship to reveal the Father (1:1-18|). This peculiar intimate knowledge Jesus had already claimed (7:29|). Jesus used \oida\ (8:19; strkjv@15:21|) or \ginsk\ (17:23,25|) for the knowledge of the Father. No undue distinction can be drawn here. {And if I should say} (\kan eip\). Third-class condition (concession), "even if I say," with \kai ean\ (\kan\) and second aorist active subjunctive. "Suppose I say." {I shall be like you a liar} (\esomai homoios humin pseusts\). Apodosis of the condition. \Homoios\ (like) is followed by the associative-instrumental case \humin\. The word \pseusts\ (liar), in spite of the statement that they are the children of the devil, the father of lying (8:44|), comes with a sudden jolt because it is a direct charge. This word liar is not considered polite today in public speech when hurled at definite individuals. There is a rather free use of the word in strkjv@1John:2:4,22; strkjv@4:20; strkjv@5:10|. It is not hard to imagine the quick anger of these Pharisees.

rwp@John:9:5 @{When I am in the world} (\hotan en ti kosmi \). Indefinite relative clause with \hotan\ and present active subjunctive \\, "whenever I am in the world." The Latin Vulgate renders here \hotan\ by _quamdiu_ so long as or while as if it were \hes\. But clearly Jesus here refers to the historic Incarnation (17:11|) and to any previous visitations in the time of the patriarchs, prophets, etc. Jesus as God's Son is always the Light of the World (1:4,10; strkjv@8:12|), but here the reference is limited to his manifestation "in the world." {I am the light of the world} (\phs eimi tou kosmou\). The absence of the definite article (\to phs\ in strkjv@8:12|) is to be noted (Westcott). Literally, "I am light to the world, whenever I am in the world." "The display of the character varies with the occasion" (Westcott).

rwp@John:11:39 @{Take ye away the stone} (\arate ton lithon\). First aorist active imperative of \air\. They could do this much without the exercise of Christ's divine power. It was a startling command to them. {By this time he stinketh} (\d ozei\). Present active indicative of old verb, here only in N.T. (cf. strkjv@Exodus:8:14|). It means to give out an odour, either good or bad. {For he hath been dead four days} (\tetartaios gar estin\). The Greek simply says, "For he is a fourth-day man." It is an old ordinal numeral from \tetartos\ (fourth). Herodotus (ii. 89) has \tetartaios genesthai\ of one four days dead as here. The word is only here in the N.T. The same idiom occurs in strkjv@Acts:28:13| with \deuteraioi\ (second-day men). Lightfoot (_Hor. Hebr._) quotes a Jewish tradition (_Beresh. Rabba_) to the effect that the soul hovers around the tomb for three days hoping to return to the body, but on the fourth day leaves it. But there is no suggestion here that Martha held that notion. Her protest is a natural one in spite of her strong faith in verses 22-27|.

rwp@John:11:51 @{Not of himself} (\aph' heautou ouk\). Not wholly of himself, John means. There was more in what Caiaphas said than he understood. His language is repeated in strkjv@18:14|. {Prophesied} (\eprophteusen\). Aorist active indicative of \prophteu\. But certainly unconscious prophecy on his part and purely accidental. Caiaphas meant only what was mean and selfish. {That Jesus should die} (\hoti emellen Isous apothnskein\). Imperfect active of \mell\ in indirect discourse instead of the usual present retained after a secondary tense (\eprophteusen\) as sometimes occurs (see strkjv@2:25|).

rwp@John:20:19 @{When therefore it was evening on that day} (\ouss oun opsias ti hmeri ekeinei\). Genitive absolute with \opsia\ (\opsios\, late), old word with \hra\ (hour) understood and here for the time from six to nine (6:16|) and the locative case of time with \hmeri\ (day). John often uses this note of time (1:39; strkjv@5:9; strkjv@11:53; strkjv@14:20; strkjv@16:23,26|). The addition of \ti mii sabbatn\ (see strkjv@20:1| for this use of \mii\ like \prti\) proves that John is using Roman time, not Jewish, for here evening follows day instead of preceding it. {When the doors were shut} (\tn thurn kekleismenn\). Genitive absolute again with perfect passive participle of \klei\, shut to keep the Jews out. News of the empty tomb had already spread (Matthew:28:11|). See strkjv@John:7:13| for the phrase "for fear of the Jews"; cf. strkjv@12:42|. {Stood in the midst} (\est eis to meson\). Second aorist (ingressive) active (intransitive) of \histmi\, "stepped into the midst." {Peace be unto you} (\Eirn humin\). The usual oriental salutation as in verses 21,26; strkjv@Luke:24:36|, here with probable reference to strkjv@John:14:27| (Christ's legacy of peace).

rwp@John:20:21 @{Even so send I you} (\kag pemp humas\). Jesus has often spoken of the Father's sending him using both \apostell\ and \pemp\. Here he employs both words in practically the same sense. Jesus still bears the Commission of the Father (perfect active indicative). For this balanced contention (as... so) see strkjv@6:57; strkjv@10:15|. This is the first of the three commissions given by the Risen Christ (another on the mountain in Galilee (Matthew:28:16-20; strkjv@1Corinthians:15:6|), another on the Mount of Olives (Luke:24:44-51; strkjv@Acts:1:3-11|).

rwp@John:20:23 @{Whosesoever sins ye forgive} (\an tinn aphte tas hamartias\). "If the sins of any ye forgive" (\aphte\, second aorist active subjunctive with \an\ in the sense of \ean\), a condition of the third class. Precisely so with "retain" (\kratte\, present active subjunctive of \krate\). {They are forgiven} (\aphentai\). Perfect passive indicative of \aphimi\, Doric perfect for \apheintai\. {Are retained} (\kekratntai\). Perfect passive indicative of \krate\. The power to forgive sin belongs only to God, but Jesus claimed to have this power and right (Mark:2:5-7|). What he commits to the disciples and to us is the power and privilege of giving assurance of the forgiveness of sins by God by correctly announcing the terms of forgiveness. There is no proof that he actually transferred to the apostles or their successors the power in and of themselves to forgive sins. In strkjv@Matthew:16:19; strkjv@18:18| we have a similar use of the rabbinical metaphor of binding and loosing by proclaiming and teaching. Jesus put into the hands of Peter and of all believers the keys of the Kingdom which we should use to open the door for those who wish to enter. This glorious promise applies to all believers who will tell the story of Christ's love for men.

rwp@John:21:9 @{Got out} (\apebsan\). As in strkjv@Luke:5:2|. {They see} (\blepousin\). Vivid historical present. {A fire of coals} (\anthrakian\). See strkjv@18:18| for this word. Cf. our "anthracite." {There} (\keimenn\). Lying as placed, present middle participle of \keimai\. {Fish} (\opsarion\). As in strkjv@6:9,11|, like \prosphagion\ above. {Laid thereon} (\epikeimenon\). Songs:broiling with bread ready (toast).

rwp@John:21:18 @{Thou girdest thyself} (\eznnues seauton\). Imperfect active of customary action of \znnu\, old verb, in N.T. only here and strkjv@Acts:12:8|. Songs:as to \periepateis\ (walkedst) and \theles\ (wouldest), two other imperfects of customary action. {When thou shalt be old} (\hotan grasis\). Indefinite temporal clause with \hotan\ and the first aorist active subjunctive of \grask\, old verb to grow old, in N.T. only here and strkjv@Hebrews:8:13|, "whenever thou growest old."

rwp@Jude:1:25 @{To the only God our Saviour} (\moni thei stri hmn\). Dative in the noble doxology. See strkjv@Romans:16:27|, \moni sophi thei\ (to the alone wise God), where also we have \dia Isou Christou\, but without \tou kuriou hmn\ (our Lord) as here. \Str\ is used of God eight times in the N.T., six of them in the Pastoral Epistles. \Doxa\ (glory) to God or Christ in all the doxologies except strkjv@1Timothy:6:16|. \Megalosun\ (Majesty) is a late LXX word, in N.T. only here and strkjv@Hebrews:1:3; strkjv@8:1|. {Before all time} (\pro pantos tou ainos\). Eternity behind us. See same idea in strkjv@1Corinthians:2:7| \pro tn ainn\. {Now} (\nun\). The present. {For ever more} (\eis pantas tous ainas\). "Unto all the ages." All the future. As complete a statement of eternity as can be made in human language.

rwp@Luke:1:3 @{It seemed good to me also} (\edoxe kamoi\). A natural conclusion and justification of Luke's decision to write his narrative. They had ample reason to draw up their narratives. Luke has more reason to do so because of his fuller knowledge and wider scope. {Having traced the course of all things} (\parkolouthkoti psin\). The perfect active participle of a common verb of the ancient Greek. Literally it means to follow along a thing in mind, to trace carefully. Both meanings occur abundantly in the ancient Greek. Cadbury (Appendix C to _Beginnings of Christianity_, Vol. II, pp. 489ff.) objects to the translation "having traced" here as implying research which the word does not here mean. Milligan (_Vocabulary_) is somewhat impressed by this argument. See my discussion of the point in Chapter XVI of _Studies in the Text of the N.T._ (The Implications in Luke's Preface) where the point is made that Luke here claims fulness of knowledge before he began to write his book. He had the traditions of the eyewitnesses and ministers of the word and the narratives previously drawn up. Whether he was a personal contemporary with any or all of these events we do not know and it is not particularly pertinent. He had _mentally_ followed along by the side of these events. Galen used this verb for the investigation of symptoms. Luke got himself ready to write before he began by full and accurate knowledge of the subject. \Akribs\ (accurately) means going into minute details, from \akron\, the topmost point. And he did it {from the first} (\anthen\). He seems to refer to the matters in Chapters strkjv@1:5-2:52|, the Gospel of the Infancy. {In order} (\kathexs\). Chronological order in the main following Mark's general outline. But in strkjv@9:51-18:10| the order is often topical. He has made careful investigation and his work deserves serious consideration. {Most excellent Theophilus} (\kratiste Theophile\). The name means god-lover or god-beloved. He may have been a believer already. He was probably a Gentile. Ramsay holds that "most excellent" was a title like "Your Excellency" and shows that he held office, perhaps a Knight. Songs:of Felix (Acts:23:26|) and Festus (Acts:26:25|). The adjective does not occur in the dedication in strkjv@Acts:1:1|.

rwp@Luke:1:5 @{There was} (\egeneto\). Not the usual \en\ for "was," but there arose or came into notice. With this verse the literary _Koin_ of verses 1 to 4 disappears. To the end of chapter 2 we have the most Hebraistic (Aramaic) passage in Luke's writings, due evidently to the use of documents or notes of oral tradition. Plummer notes a series of such documents ending with strkjv@1:80, strkjv@2:40, strkjv@2:52|. If the mother of Jesus was still alive, Luke could have seen her. She may have written in Aramaic an account of these great events. Natural reserve would keep her from telling too much and from too early publicity. Luke, as a physician, would take special interest in her birth report. The supernatural aspects disturb only those who do not admit the real Incarnation of Jesus Christ and who are unable to believe that God is superior to nature and that the coming of the Son of God to earth justifies such miraculous manifestations of divine power. Luke tells his story from the standpoint of Mary as Matthew gives his from the standpoint of Joseph. The two supplement each other. We have here the earliest documentary evidence of the origins of Christianity that has come down to us (Plummer). {Herod, King of Judea} (\Hridou basiles ts Ioudaias\). This note of time locates the events before the death of Herod the Great (as he was called later), appointed King of Judea by the Roman Senate B.C. 40 at the suggestion of Octavius and Antony. He died B.C. 4. {Of the course of Abijah} (\ex ephmerias Abia\). Not in old Greek, but in LXX and modern Greek. Papyri have a verb derived from it, \ephmere\. Daily service (Nehemiah:13:30; strkjv@1Chronicles:25:8|) and then a course of priests who were on duty for a week (1Chronicles:23:6; strkjv@28:13|). There were 24 such courses and that of Abijah was the eighth (1Chronicles:24:10; strkjv@2Chronicles:8:14|). Only four of these courses (Jedaiah, Immer, Pashur, Harim) returned from Babylon, but these four were divided into twenty-four with the old names. Each of these courses did duty for eight days, sabbath to sabbath, twice a year. On sabbaths the whole course did duty. At the feast of tabernacles all twenty-four courses were present. {Of the daughters of Aaron} (\ek tn thugatern Aarn\). "To be a priest and married to a priest's daughter was a double distinction" (Plummer). Like a preacher married to a preacher's daughter.

rwp@Luke:1:51 @{Showed strength} (\epoisen kratos\). "Made might" (Wycliff). A Hebrew conception as in strkjv@Psalms:118:15|. Plummer notes six aorist indicatives in this sentence (51-63|), neither corresponding to our English idiom, which translates here by "hath" each time. {Imagination} (\dianoii\). Intellectual insight, moral understanding.

rwp@Luke:2:22 @{The days of their purification} (\hai hmerai tou katharismou autn\). The old manuscripts have "their" (\autn\) instead of "her" (\auts\) of the later documents. But it is not clear whether "their" refers to Mary and Joseph as is true of "they brought" or to Mary and the child. The mother was Levitically unclean for forty days after the birth of a son (Leviticus:12:1-8|). {To present him to the Lord} (\parastsai ti Kurii\). Every first-born son was thus redeemed by the sacrifice (Exodus:13:2-12|) as a memorial of the sparing of the Israelitish families (Numbers:18:15f.|). The cost was about two dollars and a half in our money.

rwp@Luke:2:34 @{Is set for the falling and the rising up of many in Israel} (\Keitai eis ptsin kai anastasin polln en ti Isral\). Present indicative of the old defective verb appearing only in present and imperfect in the N.T. Sometimes it is used as the passive of \tithmi\ as here. The falling of some and the rising up of others is what is meant. He will be a stumbling-block to some (Isaiah:8:14; strkjv@Matthew:21:42,44; strkjv@Romans:9:33; strkjv@1Peter:2:16f.|) who love darkness rather than light (John:3:19|), he will be the cause of rising for others (Romans:6:4,9; strkjv@Ephesians:2:6|). "Judas despairs, Peter repents: one robber blasphemes, the other confesses" (Plummer). Jesus is the magnet of the ages. He draws some, he repels others. This is true of all epoch-making men to some extent. {Spoken against} (\antilegomenon\). Present passive participle, continuous action. It is going on today. Nietzsche regarded Jesus Christ as the curse of the race because he spared the weak.

rwp@Luke:3:12 @{Also publicans} (\kai telnai\). We have had the word already in Matthew (Matthew:5:46; strkjv@9:10; strkjv@11:19; strkjv@18:17; strkjv@21:31f.|) and Mark (Mark:11:15f.|). It is sometimes coupled with harlots and other sinners, the outcasts of society. The word is made up from \telos\, tax, and \neomai\, to buy, and is an old one. The renter or collector of taxes was not popular anywhere, but least of all when a Jew collected taxes for the Romans and did it by terrible graft and extortions. {Extort} (\prassete\). The verb means only to do or practice, but early the tax-collectors learned how to "do" the public as regular "blood-suckers." Lucian links them with crows and sycophants.

rwp@Luke:3:19 @{Reproved} (\elegchomenos\). Present passive participle of \elegch\, an old verb meaning in Homer to treat with contempt, then to convict (Matthew:18:15|), to expose (Ephesians:5:11|), to reprove as here. The substantive \elegchos\ means proof (Hebrews:11:1|) and \elegmos\, censure (2Timothy:3:16|). Josephus (_Ant_. XVIII. V.4) shows how repulsive this marriage was to Jewish feeling. {Evil things} (\ponrn\). Incorporated into the relative sentence. The word is from \ponos, pone\, toil, work, and gives the active side of evil, possibly with the notion of work itself as evil or at least an annoyance. The "evil eye" (\ophthalmos ponros\ in strkjv@Mark:7:22|) was a "mischief working eye" (Vincent). In strkjv@Matthew:6:23| it is a diseased eye. Songs:Satan is "the evil one" (Matthew:5:37; strkjv@6:13|, etc.). It is a very common adjective in the N.T. as in the older Greek. {Had done} (\epoisen\). Aorist active indicative, not past perfect, merely a summary constative aorist, {he did}.

rwp@Luke:4:25 @{Three years and six months} (\et tria kai mnas hex\). Accusative of duration of time without \epi\ (doubtful). The same period is given in strkjv@James:5:17|, the popular Jewish way of speaking. In strkjv@1Kings:18:1| the rain is said to have come in the third year. But the famine probably lasted still longer.

rwp@Luke:4:38 @{He rose up} (\anastas\). Second aorist active participle of \anistmi\, a common verb. B. Weiss adds here "from the teacher's seat." Either from his seat or merely leaving the synagogue. This incident of the healing of Peter's mother-in-law is given in strkjv@Mark:1:29-34| and strkjv@Matthew:8:14-17|, which see for details. {Into the house of Simon} (\eis tn oikian Simnos\). "Peter's house" (Matthew:8:14|). "The house of Simon and Andrew" (Mark:1:29|). Paul's reference to Peter's wife (1Corinthians:9:5|) is pertinent. They lived together in Capernaum. This house came also to be the Capernaum home of Jesus. {Simon's wife's mother} (\penthera tou Simnos\). The word \penthera\ for mother-in-law is old and well established in usage. Besides the parallel passages (Mark:1:30; strkjv@Matthew:8:14; strkjv@Luke:4:38|) it occurs in the N.T. only in strkjv@Luke:12:53|. The corresponding word \pentheros\, father-in-law, occurs in strkjv@John:18:13| alone in the N.T. {Was holden with a great fever} (\n sunechomen pureti megali\). Periphrastic imperfect passive, the analytical tense accenting the continuous fever, perhaps chronic and certainly severe. Luke employs this verb nine times and only three others in the N.T. (Matthew:4:24| passive with diseases here; strkjv@2Corinthians:5:14| active; strkjv@Phillipians:1:23| passive). In strkjv@Acts:28:8| the passive "with dysentery" is like the construction here and is a common one in Greek medical writers as in Greek literature generally. Luke uses the passive with "fear," strkjv@Luke:8:37|, the active for holding the hands over the ears (Acts:7:57|) and for pressing one or holding together (Luke:8:45; strkjv@19:43; strkjv@22:63|), the direct middle for holding oneself to preaching (Acts:18:5|). It is followed here by the instrumental case. Hobart (_Medical Language of Luke_, p. 3) quotes Galen as dividing fevers into "great" (\megaloi\) and "small" (\smikroi\).

rwp@Luke:4:39 @{He stood over her} (\epistas epan auts\). Second aorist active participle. Only in Luke. Surely we are not to take Luke to mean that Jesus here took the exorcist's position and was rebuking a malignant personality. The attitude of Jesus is precisely that of any kindly sympathetic physician. strkjv@Mark:1:31; strkjv@Matthew:8:15| mention the touch of her hand rather than the tender look over her head. {Rebuked} (\epetimsen\). Only in Luke. Jesus bade the fever leave her as he spoke to the wind and the waves and Luke uses this same verb (8:24|). {Rose up and ministered} (\anastsa dikonei\). Second aorist active participle as in verse 38|, but inchoative imperfect tense \dikonei\, from \diakone\ (note augment of compound verb). She rose up immediately, though a long high fever usually leaves one very weak. The cure was instantaneous and complete. She began to minister at once and kept it up.

rwp@Luke:4:40 @{When the sun was setting} (\dunontos tou hliou\). Genitive absolute and present participle (\dun\, late form of \du\) picturing the sunset scene. Even strkjv@Mark:1:32| has here the aorist indicative \edusen\ (punctiliar active). It was not only cooler, but it was the end of the sabbath when it was not regarded as work (Vincent) to carry a sick person (John:5:10|). And also by now the news of the cure of the demoniac of Peter's mother-in-law had spread all over the town. {Had} (\eichon\). Imperfect tense including all the chronic cases. {With divers diseases} (\nosois poikilais\). Instrumental case. For "divers" say "many coloured" or "variegated." See on ¯Matthew:4:24; strkjv@Mark:1:34|. {Brought} (\gagon\). Constative summary second aorist active indicative like strkjv@Matthew:8:16|, \prosenegkan\, where strkjv@Mark:1:32| has the imperfect \epheron\, brought one after another. {He laid his hands on every one of them and healed them} (\ho de heni hekasti autn tas cheiras epititheis etherapeuen autous\). Note the present active participle \epititheis\ and the imperfect active \etherapeuen\, picturing the healing one by one with the tender touch upon each one. Luke alone gives this graphic detail which was more than a mere ceremonial laying on of hands. Clearly the cures of Jesus reached the physical, mental, and spiritual planes of human nature. He is Lord of life and acted here as Master of each case as it came.

rwp@Luke:4:42 @{When it was day} (\genomens hmeras\). Genitive absolute with aorist middle participle. strkjv@Mark:1:35| notes it was "a great while before day" (which see for discussion) when Jesus rose up to go after a restless night. No doubt, because of the excitement of the previous sabbath in Capernaum. He went out to pray (Mark:1:35|). {Sought after him} (\epeztoun auton\). Imperfect active indicative. The multitudes kept at it until "they came unto him" (\lthon hes autou\, aorist active indicative). They accomplished their purpose, \hes autou\, right up to him. {Would have stayed him} (\kateichon auton\). Better, {They tried to hinder him}. The conative imperfect active of \katech\, an old and common verb. It means either to hold fast (Luke:8:15|), to take, get possession of (Luke:14:9|) or to hold back, to retain, to restrain (Philemon:1:13; strkjv@Romans:1:18; strkjv@7:6; strkjv@2Thessalonians:2:6; strkjv@Luke:4:42|). In this passage it is followed by the ablative case. {That he should not go from them} (\tou m poreuesthai ap' autn\). Literally, "from going away from them." The use of \m\ (not) after \kateichon\ is the neat Greek idiom of the redundant negative after a verb of hindering like the French _ne_ (Robertson, _Grammar_, p. 1171).

rwp@Luke:7:2 @{Centurion's servant} (\Hekatontarchou tinos doulos\). Slave of a certain centurion (Latin word \centurio\, commander of a century or hundred). strkjv@Mark:15:39,44| has the Latin word in Greek letters, \kenturin\. The centurion commanded a company which varied from fifty to a hundred. Each cohort had six centuries. Each legion had ten cohorts or bands (Acts:10:1|). The centurions mentioned in the N.T. all seem to be fine men as Polybius states that the best men in the army had this position. See also strkjv@Luke:23:47|. The Greek has two forms of the word, both from \hekaton\, hundred, and \arch\, to rule, and they appear to be used interchangeably. Songs:we have \hekatontarchos\; here, the form is \-archos\, and \hekatontarchs\, the form is \-archs\ in verse 6|. The manuscripts differ about it in almost every instance. The \-archos\ form is accepted by Westcott and Hort only in the nominative save the genitive singular here in strkjv@Luke:7:2| and the accusative singular in strkjv@Acts:22:25|. See like variation between them in strkjv@Matthew:8:5,8| (\-archos\) and strkjv@Matthew:8:13| (\archi\). Songs:also \-archon\ (Acts:22:25|) and \-archs\ (Acts:22:26|). {Dear to him} (\auti entimos\). Held in honour, prized, precious, dear (Luke:14:8; strkjv@1Peter:2:4; strkjv@Phillipians:2:29|), common Greek word. Even though a slave he was dear to him. {Was sick} (\kaks echn\). Having it bad. Common idiom. See already strkjv@Matthew:4:24; strkjv@8:16; strkjv@Mark:2:17; strkjv@Luke:5:31|, etc. strkjv@Matthew:8:6| notes that the slave was a paralytic. {And at the point of death} (\mellen teleutin\). Imperfect active of \mell\ (note double augment \\) which is used either with the present infinitive as here, the aorist (Revelation:3:16|), or even the future because of the future idea in \mell\ (Acts:11:28; strkjv@24:15|). He was about to die.

rwp@Luke:7:3 @{Sent unto him elders of the Jews} (\apesteilen pros auton presbouterous tn Ioudain\). strkjv@Matthew:8:5| says "the centurion came unto him." For discussion of this famous case of apparent discrepancy see discussion on Matthew. One possible solution is that Luke tells the story as it happened with the details, whereas Matthew simply presents a summary statement without the details. What one does through another he does himself. {Asking him} (\ertn auton\). Present active participle, masculine singular nominative, of the verb \erta\ common for asking a question as in the old Greek (Luke:22:68|). But more frequently in the N.T. the verb has the idea of making a request as here. This is not a Hebraism or an Aramaism, but is a common meaning of the verb in the papyri (Deissmann, _Light from the Ancient East_, p. 168). It is to be noted here that Luke represents the centurion himself as "asking" through the elders of the Jews (leading citizens). In strkjv@Matthew:8:6| the verb is \parakaln\ (beseeching). {That he would come and save} (\hops elthn diassi\). \Hina\ is the more common final or sub-final (as here) conjunction, but \hops\ still occurs. \Diassi\ is effective aorist active subjunctive, to bring safe through as in a storm (Acts:28:1,4|). Common word.

rwp@Luke:8:1 @{Soon afterwards} (\en ti kathexs\). In strkjv@7:11| we have \en ti hexs\. This word means one after the other, successively, but that gives no definite data as to the time, only that this incident in strkjv@8:1-3| follows that in strkjv@7:36-50|. Both in Luke alone. {That} (\kai\). One of Luke's idioms with \kai egeneto\ like Hebrew _wav_. Went about (\dideuen\). Imperfect active of \diodeu\, to make one's way through (\dia, hodos\), common in late Greek writers. In the N.T. here only and strkjv@Acts:17:1|. {Through cities and villages} (\kata polin kai kmn\). Distributive use of \kata\ (up and down). The clause is amphibolous and goes equally well with \dideuen\ or with \krussn\ (heralding) \kai euaggelizomenos\ (evangelizing, gospelizing). This is the second tour of Galilee, this time the Twelve with him.

rwp@Luke:8:4 @{By a parable} (\dia parabols\). strkjv@Mark:4:2| says "in parables" as does strkjv@Matthew:13:3|. This is the beginning of the first great group of parables as given in strkjv@Mark:4:1-34| and strkjv@Matthew:13:1-53|. There are ten of these parables in Mark and Matthew and only two in strkjv@Luke:8:4-18| (The Sower and the Lamp, strkjv@8:16|) though Luke also has the expression "in parables" (8:10|). See strkjv@Matthew:13| and strkjv@Mark:4| for discussion of the word parable and the details of the Parable of the Sower. Luke does not locate the place, but he mentions the great crowds on hand, while both Mark and Matthew name the seaside as the place where Jesus was at the start of the series of parables.

rwp@Luke:8:10 @{The mysteries} (\ta mustria\). See for this word on ¯Matthew:13:11; strkjv@Mark:4:11|. Part of the mystery here explained is how so many people who have the opportunity to enter the kingdom fail to do so because of manifest unfitness. {That} (\hina\). Here strkjv@Mark:4:11| also has \hina\ while strkjv@Matthew:13:13| has \hoti\ (because). On the so-called causal use of \hina\ as here equal to \hoti\ see discussion on ¯Matthew:13:13; strkjv@Mark:4:11|. Plummer sensibly argues that there is truth both in the causal \hoti\ of Matthew and the final \hina\ of Mark and Matthew. "But the principle that he who hath shall receive more, while he who hath not shall be deprived of what he seemeth to have, explains both the \hina\ and the \hoti\. Jesus speaks in parables because the multitudes see without seeing and hear without hearing. But He also speaks in parable {in order that} they may see without seeing and hear without hearing." Only for "hearing" Luke has "understand" \sunisin\, present subjunctive from a late omega form \suni\ instead of the \-mi\ verb \sunimi\.

rwp@Luke:8:11 @{Is this} (\estin de haut\). Means this. Jesus now proceeds to interpret his own parable. {The seed is the word of God} (\ho sporos estin ho logos tou theou\). The article with both subject and predicate as here means that they are interchangeable and can be turned round: The word of God is the seed. The phrase "the word of God" does not appear in Matthew and only once in Mark (Mark:7:13|) and John (John:10:35|), but four times in Luke (5:1; strkjv@8:11,21; strkjv@11:28|) and twelve times in Acts. In strkjv@Mark:4:14| we have only "the word." In strkjv@Mark:3:31| we have "the will of God," and in strkjv@Matthew:12:46| "the will of my Father" where strkjv@Luke:8:21| has "the word of God." This seems to show that Luke has the subjective genitive here and means the word that comes from God.

rwp@Luke:8:12 @{Those by the wayside} (\hoi para tn hodon\). As in strkjv@Mark:4:15; strkjv@Matthew:13:19| so here the people who hear the word = the seed are discussed by metonymy. {The devil} (\ho diabolos\). The slanderer. Here strkjv@Mark:4:15| has Satan. {From their heart} (\apo ts kardias autn\). Here Mark has "in them." It is the devil's business to snatch up the seed from the heart before it sprouts and takes root. Every preacher knows how successful the devil is with his auditors. strkjv@Matthew:13:19| has it "sown in the heart." {That they may not believe and be saved} (\hina m pisteusantes sthsin\). Peculiar to Luke. Negative purpose with aorist active participle and first aorist (ingressive) passive subjunctive. Many reasons are offered today for the failure of preachers to win souls. Here is the main one, the activity of the devil during and after the preaching of the sermon. No wonder then that the sower must have good seed and sow wisely, for even then he can only win partial success.

rwp@Luke:8:13 @{Which for a while believe} (\hoi pros kairon pisteuousin\). Ostensibly they are sincere and have made a real start in the life of faith. {They fall away} (\aphistantai\). Present middle indicative. They stand off, lose interest, stop coming to church, drop out of sight. It is positively amazing the number of new church members who "stumble" as strkjv@Mark:4:17| has it (\skandalizontai\), do not like the pastor, take offence at something said or done by somebody, object to the appeals for money, feel slighted. The "season of trial" becomes a "season of temptation" (\en kairi peirasmou\) for these superficial, emotional people who have to be periodically rounded up if kept within the fold.

rwp@Luke:8:14 @{They are choked} (\sunpnigontai\). Present passive indicative of this powerfully vivid compound verb \sunpnig\ used in strkjv@Mark:4:19; strkjv@Matthew:13:22|, only there these worldly weeds choke the word while here the victims themselves are choked. Both are true. Diphtheria will choke and strangle the victim. Who has not seen the promise of fair flower and fruit choked into yellow withered stalk without fruit "as they go on their way" (\poreuomenoi\). {Bring no fruit to perfection} (\ou telesphorousin\). Compound verb common in the late writers (\telos, phore\). To bring to completion. Used of fruits, animals, pregnant women. Only here in the N.T.

rwp@Luke:8:15 @{In an honest and good heart} (\en kardii kali kai agathi\). Peculiar to Luke. In verse 8| the land (\gn\) is called \agathn\ (really good, generous) and in verse 15| we have \en ti kali gi\ ({in the beautiful or noble land}). Songs:Luke uses both adjectives of the heart. The Greeks used \kalos k' agathos\ of the high-minded gentleman. It is probable that Luke knew this idiom. It occurs here alone in the N.T. It is not easy to translate. We have such phrases as "good and true," "sound and good," "right and good," no one of which quite suits the Greek. Certainly Luke adds new moral qualities not in the Hellenic phrase. The English word "honest" here is like the Latin _honestus_ (fair, noble). The words are to be connected with "hold fast" (\katechousin\), "hold it down" so that the devil does not snatch it away, having depth of soil so that it does not shrivel up under the sun, and is not choked by weeds and thorns. It bears fruit (\karpophorousin\, an old expressive verb, \karpos\ and \phore\). That is the proof of spiritual life. {In patience} (\en hupomoni\). There is no other way for real fruit to come. Mushrooms spring up overnight, but they are usually poisonous. The best fruits require time, cultivation, patience.

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:8:17 @{That shall not be known} (\ho ou m gnsthi\). Peculiar to Luke. First aorist passive subjunctive of \ginsk\ with the strong double negative \ou m\. See on ¯Mark:4:22| for discussion of \krupton\ and \apokruphon\.

rwp@Luke:8:18 @{How ye hear} (\ps akouete\). The manner of hearing. strkjv@Mark:4:24| has "what ye hear" (\ti akouete\), the matter that is heard. Both are supremely important. Some things should not be heard at all. Some that are heard should be forgotten. Others should be treasured and practised. {For whosoever hath} (\Hosea:an gar echi\). Present active subjunctive of the common verb \ech\ which may mean "keep on having" or "acquiring." See on ¯Mark:4:25| for discussion. {Thinketh he hath} (\dokei echein\), or {seems to acquire or to hold}. Losses in business illustrate this saying as when we see their riches take wings and fly away. Songs:it is with hearing and heeding. Self-deception is a common complaint.

rwp@Luke:8:19 @{His mother and brethren} (\h mtr kai hoi adelphoi autou\). strkjv@Mark:3:31-35; strkjv@Matthew:12:46-50| place the visit of the mother and brothers of Jesus before the parable of the sower. Usually Luke follows Mark's order, but he does not do so here. At first the brothers of Jesus (younger sons of Joseph and Mary, I take the words to mean, there being sisters also) were not unfriendly to the work of Jesus as seen in strkjv@John:2:12| when they with the mother of Jesus are with him and the small group (half dozen) disciples in Capernaum after the wedding in Cana. But as Jesus went on with his work and was rejected at Nazareth (Luke:4:16-31|), there developed an evident disbelief in his claims on the part of the brothers who ridiculed him six months before the end (John:7:5|). At this stage they have apparently come with Mary to take Jesus home out of the excitement of the crowds, perhaps thinking that he is beside himself (Mark:3:21|). They hardly believed the charge of the rabbis that Jesus was in league with Beelzebub. Certainly the mother of Jesus could give no credence to that slander. But she herself was deeply concerned and wanted to help him if possible. See discussion of the problem in my little book _The Mother of Jesus_ and also on ¯Mark:3:31| and ¯Matthew:12:46|. {Come to him} (\suntuchein\). Second aorist active infinitive of \suntugchan\, an old verb, though here alone in the N.T., meaning to meet with, to fall in with as if accidentally, here with associative instrumental case \auti\.

rwp@Luke:8:22 @{And they launched forth} (\kai anchthsan\). First aorist passive indicative of \anag\, an old verb, to lead up, to put out to sea (looked at as going up from the land). This nautical sense of the verb occurs only in Luke in the N.T. and especially in the Acts (Acts:13:13; strkjv@16:11; strkjv@18:21; strkjv@20:3,13; 21:I,2; strkjv@27:2,4,12,21; strkjv@28:10f.|).

rwp@Luke:8:42 @{An only daughter} (\thugatr monogens\). The same adjective used of the widow's son (7:12|) and the epileptic boy (9:38|) and of Jesus (John:1:18; strkjv@3:16|). {She lay a dying} (\apethnsken\). Imperfect active, she was dying. strkjv@Matthew:9:18| has it that she has just died. {Thronged} (\sunepnigon\). Imperfect active of \sumpnig\, to press together, the verb used of the thorns choking the growing grain (Luke:8:14|). It was a jam.

rwp@Luke:9:46 @{A reasoning} (\dialogismos\). A dispute. The word is from \dialogizomai\, the verb used in strkjv@Mark:9:33| about this incident. In Luke this dispute follows immediately after the words of Jesus about his death. They were afraid to ask Jesus about that subject, but strkjv@Matthew:18:1| states that they came to Jesus to settle it. {Which of them should be greatest} (\to tis an ei meizn autn\). Note the article with the indirect question, the clause being in the accusative of general reference. The optative with \an\ is here because it was so in the direct question (potential optative with \an\ retained in the indirect). But Luke makes it plain that it was not an abstract problem about greatness in the kingdom of heaven as they put it to Jesus (Matthew:18:1|), but a personal problem in their own group. Rivalries and jealousies had already come and now sharp words. By and by James and John will be bold enough to ask for the first places for themselves in this political kingdom which they expect (Mark:10:35; strkjv@Matthew:20:20|). It is a sad spectacle.

rwp@Luke:9:57 @{A certain man} (\tis\). strkjv@Matthew:8:19| calls him "a scribe." strkjv@Luke:9:57-60; strkjv@Matthew:8:19-22|, but not in Mark and so from Q or the Logia. {Wherever you go} (\hopou ean aperchi\) is the present middle subjunctive with the indefinite relative adverb \ean\, common Greek idiom. See on Matthew for "holes," "nests," "Son of man." The idiom "where to lay his head" (\pou tn kephaln klini\) is the same in both, the deliberative subjunctive retained in the indirect question. "Jesus knows the measure of the scribe's enthusiasm" (Plummer). The wandering life of Jesus explains this statement.

rwp@Luke:9:61 @{And another also said} (\eipen de kai heteros\). A volunteer like the first. This third case is given by Luke alone, though the incident may also come from the same Logia as the other two. \Heteros\ does not here mean one of a "different" sort as is sometimes true of this pronoun, but merely another like \allos\ (Robertson, _Grammar_, p. 749). {But first} (\prton de\). He also had something that was to come "first." {To bid farewell to them that are at my house} (\apotaxasthai tois eis ton oikon mou\). In itself that was a good thing to do. This first aorist middle infinitive is from \apotass\, an old verb, to detach, to separate, to assign as a detachment of soldiers. In the N.T. it only appears in the middle voice with the meaning common in late writers to bid adieu, to separate oneself from others. It is used in strkjv@Acts:18:18| of Paul taking leave of the believers in Corinth. See also strkjv@Mark:6:46; strkjv@2Corinthians:2:13|. It is thus a formal function and this man meant to go home and set things in order there and then in due time to come and follow Jesus.

rwp@Luke:10:25 @{And tempted him} (\ekpeirazn auton\). Present active participle, conative idea, trying to tempt him. There is no "and" in the Greek. He "stood up (\anest\, ingressive second aorist active) trying to tempt him." \Peiraz\ is a late form of \peira\ and \ekpeiraz\ apparently only in the LXX, and N.T. (quoted by Jesus from strkjv@Deuteronomy:6:16| in strkjv@Matthew:4:7; strkjv@Luke:4:12| against Satan). Here and strkjv@1Corinthians:10:9|. The spirit of this lawyer was evil. He wanted to entrap Jesus if possible. {What shall I do to inherit eternal life?} (\Ti poisas zn ainiou klronoms;\). Literally, "By doing what shall I inherit eternal life?" Note the emphasis on "doing" (\poisas\). The form of his question shows a wrong idea as to how to get it. {Eternal life} (\zn ainion\) is endless life as in John's Gospel (John:16:9; strkjv@18:18,30|) and in strkjv@Matthew:25:46|, which see.

rwp@Luke:11:48 @{Consent} (\suneudokeite\). Double compound (\sun, eu, doke\), to think well along with others, to give full approval. A late verb, several times in the N.T., in strkjv@Acts:8:1| of Saul's consenting to and agreeing to Stephen's death. It is a somewhat subtle, but just, argument made here. Outwardly the lawyers build tombs for the prophets whom their fathers (forefathers) killed as if they disapproved what their fathers did. But in reality they neglect and oppose what the prophets teach just as their fathers did. Songs:they are "witnesses" (\martures\) against themselves (Matthew:23:31|).

rwp@Luke:12:1 @{In the meantime} (\en hois\). It is a classic idiom to start a sentence or even a paragraph as here with a relative, "in which things or circumstances," without any expressed antecedent other than the incidents in strkjv@11:53f|. In strkjv@12:3| Luke actually begins the sentence with two relatives \anth' hn hosa\ (wherefore whatsoever). {Many thousands} (\muriadn\). Genitive absolute with \episunachtheisn\ (first aorist passive participle feminine plural because of \muriadn\), a double compound late verb, \episunag\, to gather together unto. The word "myriads" is probably hyperbolical as in strkjv@Acts:21:20|, but in the sense of ten thousand, as in strkjv@Acts:19:19|, it means a very large crowd apparently drawn together by the violent attacks of the rabbis against Jesus. {Insomuch that they trode one upon another} (\hste katapatein alllous\). The imagination must complete the picture of this jam. {Unto his disciples first of all} (\pros tous mathtas autou prton\). This long discourse in strkjv@Luke:12| is really a series of separate talks to various groups in the vast crowds around Jesus. This particular talk goes through verse 12|. {Beware of} (\prosechete heautois apo\). Put your mind (\noun\ understood) for yourselves (dative) and avoid (\apo\ with the ablative). {The leaven of the Pharisees which is hypocrisy} (\ts zums htis estin hupocrisis tn Pharisain\). In strkjv@Mark:8:15| Jesus had coupled the lesson of the Pharisees with that of Herod, in strkjv@Matthew:16:6| with that of the Sadducees also. He had long ago called the Pharisees hypocrites (Matthew:6:2,5,16|). The occasion was ripe here for this crisp saying. In strkjv@Matthew:13:33| leaven does not have an evil sense as here, which see. See strkjv@Matthew:23:13| for hypocrites. Hypocrisy was the leading Pharisaic vice (Bruce) and was a mark of sanctity to hide an evil heart.

rwp@Luke:12:33 @{Sell that ye have} (\Plsate ta huparchonta humn\). Not in Matthew. Did Jesus mean this literally and always? Luke has been charged with Ebionism, but Jesus does not condemn property as inherently sinful. "The attempt to keep the letter of the rule here given (Acts:2:44,45|) had disastrous effects on the church of Jerusalem, which speedily became a church of paupers, constantly in need of alms (Romans:15:25,26; strkjv@1Corinthians:16:3; strkjv@2Corinthians:8:4; strkjv@9:1|)" (Plummer). {Purses which wax not old} (\ballantia m palaioumena\). Songs:already \ballantion\ in strkjv@Luke:10:4|. Late verb \palaio\ from \palaios\, old, to make old, declare old as in strkjv@Hebrews:8:13|, is passive to become old as here and strkjv@Hebrews:1:11|. {That faileth not} (\anekleipton\). Verbal from \a\ privative and \ekleip\, to fail. Late word in Diodorus and Plutarch. Only here in the N.T. or LXX, but in papyri. "I prefer to believe that even Luke sees in the words not a mechanical rule, but a law for the spirit" (Bruce). {Draweth near} (\eggizei\). Instead of strkjv@Matthew:6:19| "dig through and steal." {Destroyeth} (\diaphtheirei\). Instead of "doth consume" in strkjv@Matthew:6:19|.

rwp@Luke:13:11 @{A spirit of infirmity} (\pneuma astheneias\). A spirit that caused the weakness (\astheneias\, lack of strength) like a spirit of bondage (Romans:8:15|), genitive case. {She was bowed together} (\n sunkuptousa\). Periphrastic imperfect active of \sunkupt\, old verb, here only in the N.T., to bend together, medical word for curvature of the spine. {And could in no wise lift herself up} (\kai m dunamen anakupsai eis to panteles\). Negative form of the previous statement. \Anakupsai\, first aorist active infinitive of \anakupt\ (\ana, kupt\, same verb above compounded with \sun\). Unable to bend herself up or back at all (\eis to panteles\, wholly as in strkjv@Hebrews:7:25| only other passage in the N.T. where it occurs). The poor old woman had to come in all bent over.

rwp@Luke:13:28 @{There} (\ekei\). Out there, outside the house whence they are driven. {When ye shall see} (\hotan opssthe\). First aorist middle subjunctive (of a late aorist \psamn\) of \hora\, though \opsesthe\ (future middle) in margin of Westcott and Hort, unless we admit here a "future" subjunctive like Byzantine Greek (after Latin). {And yourselves cast forth without} (\hums de ekballomenous ex\). Present passive participle, continuous action, "you being cast out" with the door shut. See on ¯Matthew:8:11f.| for this same picture.

rwp@Luke:14:11 @{Shall be humbled} (\tapeinthsetai\). First future passive. One of the repeated sayings of Jesus (18:14; strkjv@Matthew:23:12|).

rwp@Luke:15:3 @{This parable} (\tn paraboln tautn\). The Parable of the Lost Sheep (15:3-7|). This is Christ's way of answering the cavilling of these chronic complainers. Jesus gave this same parable for another purpose in another connection (Matthew:18:12-14|). The figure of the Good Shepherd appears also in strkjv@John:10:1-18|. "No simile has taken more hold upon the mind of Christendom" (Plummer). Jesus champions the lost and accepts the challenge and justifies his conduct by these superb stories. "The three Episodes form a climax: The Pasture--the House--the Home; the Herdsman--the Housewife--the Father; the Sheep--the Treasure--the Beloved Son" (Ragg).

rwp@Luke:15:12 @{The portion} (\to meros\). The Jewish law alloted one-half as much to the younger son as to the elder, that is to say one-third of the estate (Deuteronomy:21:17|) at the death of the father. The father did not have to abdicate in favour of the sons, but "this very human parable here depicts the impatience of home restraints and the optimistic ambition of youth" (Ragg). {And he divided} (\ho de dieilen\). The second aorist active indicative of \diaire\, an old and common verb to part in two, cut asunder, divide, but in the N.T. only here and strkjv@1Corinthians:12:11|. The elder son got his share also of the "substance" or property or estate (\ts ousias\), "the living" (\ton bion\) as in strkjv@Mark:12:44|, not "life" as in strkjv@Luke:8:14|.

rwp@Luke:15:15 @{Joined himself} (\ekollth\). First aorist passive of \kolla\, an old verb to glue together, to cleave to. In the N.T. only the passive occurs. He was glued to, was joined to. It is not necessary to take this passive in the middle reflexive sense. {The citizens} (\tn politn\). Curiously enough this common word citizen (\polits\ from \polis\, city) is found in the N.T. only in Luke's writings (15:15; strkjv@19:14; strkjv@Acts:21:39|) except in He strkjv@8:11| where it is quoted from strkjv@Jeremiah:38:34|. {To feed swine} (\boskein choirous\). A most degrading occupation for anyone and for a Jew an unspeakable degradation.

rwp@Luke:16:19 @{He was clothed} (\enedidusketo\). Imperfect middle of \endidusk\, a late intensive form of \endu\. He clothed himself in or with. It was his habit. {Purple} (\porphuran\). This purple dye was obtained from the purple fish, a species of mussel or \murex\ (1Macc. strkjv@4:23). It was very costly and was used for the upper garment by the wealthy and princes (royal purple). They had three shades of purple (deep violet, deep scarlet or crimson, deep blue). See also strkjv@Mark:15:17,20; strkjv@Revelation:18:12|. {Fine linen} (\busson\). {Byssus} or Egyptian flax (India and Achaia also). It is a yellowed flax from which fine linen was made for undergarments. It was used for wrapping mummies. "Some of the Egyptian linen was so fine that it was called _woven air_" (Vincent). Here only in the N.T. for the adjective \bussinos\ occurs in strkjv@Revelation:18:12; strkjv@19:8,14|. {Faring sumptuously} (\euphrainomenos lamprs\). {Making merry brilliantly}. The verb \euphrainomai\ we have already had in strkjv@12:19; strkjv@15:23,25,32|. \Lamprs\ is an old adverb from \lampros\, brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (verse 14|) who were lovers of money. It shows the wrong use of money and opportunity.

rwp@Luke:16:22 @{Was borne} (\apenechthnai\). First aorist passive infinitive from \apopher\, a common compound defective verb. The accusative case of general reference (\auton\) is common with the infinitive in such clauses after \egeneto\, like indirect discourse. It is his soul, of course, that was so borne by the angels, not his body. {Into Abraham's bosom} (\eis ton holpon Abraam\). To be in Abraham's bosom is to the Jew to be in Paradise. In strkjv@John:1:18| the Logos is in the bosom of the Father. Abraham, Isaac, and Jacob are in heaven and welcome those who come (Matthew:8:11|; 4Macc. strkjv@14:17). The beloved disciple reclined on the bosom of Jesus at the last passover (John:13:23|) and this fact indicates special favour. Songs:the welcome to Lazarus was unusual. {Was buried} (\etaph\). Second aorist (effective) passive of the common verb \thapt\. Apparently in contrast with the angelic visitation to the beggar.

rwp@Luke:17:37 @{The eagles} (\hoi aetoi\). Or the vultures attracted by the carcass. This proverb is quoted also in strkjv@Matthew:24:28|. See strkjv@Job:39:27-30; strkjv@Hebrews:1:8; strkjv@Hosea:8:1|. Double compound (\epi-sun-\) in \epi-sun-achthsontai\ completes the picture.

rwp@Luke:18:1 @{To the end that} (\pros to dein\). {With a view to the being necessary}, \pros\ and the articular infinitive. The impersonal verb \dei\ here is in the infinitive and has another infinitive loosely connected with it \proseuchesthai\, to pray. {Not to faint} (\m enkakein\). Literally, not to give in to evil (\en, kake\, from \kakos\, bad or evil), to turn coward, lose heart, behave badly. A late verb used several times in the N.T. (2Corinthians:4:1,16,| etc.).

rwp@Luke:18:10 @{Stood} (\statheis\). First aorist passive participle of \histmi\. Struck an attitude ostentatiously where he could be seen. Standing was the common Jewish posture in prayer (Matthew:6:5; strkjv@Mark:11:25|). {Prayed thus} (\tauta prosucheto\). Imperfect middle, was praying these things (given following). {With himself} (\pros heauton\). A soliloquy with his own soul, a complacent recital of his own virtues for his own self-satisfaction, not fellowship with God, though he addresses God. {I thank thee} (\eucharist soi\). But his gratitude to God is for his own virtues, not for God's mercies to him. One of the rabbis offers a prayer like this of gratitude that he was in a class by himself because he was a Jew and not a Gentile, because he was a Pharisee and not of the _am-haaretz_ or common people, because he was a man and not a woman. {Extortioners} (\harpages\). An old word, \harpax\ from same root as \harpaz\, to plunder. An adjective of only one gender, used of robbers and plunderers, grafters, like the publicans (Luke:3:13|), whether wolves (Matthew:7:15|) or men (1Corinthians:5:19f.|). The Pharisee cites the crimes of which he is not guilty. {Or even} (\ kai\). As the climax of iniquity (Bruce), he points to "this publican." Zaccheus will admit robbery (Luke:19:8|). {God} (\ho theos\). Nominative form with the article as common with the vocative use of \theos\ (so verse 13; strkjv@John:20:28|).

rwp@Luke:18:12 @{Twice in the week} (\dis tou sabbatou\). One fast a year was required by the law (Leviticus:16:29; strkjv@Numbers:29:7|). The Pharisees added others, twice a week between passover and pentecost, and between tabernacles and dedication of the temple. {I get} (\ktmai\). Present middle indicative, not perfect middle \kektmai\ (I possess). He gave a tithe of his income, not of his property.

rwp@Luke:18:13 @{Standing afar off} (\makrothen hests\). Second perfect active participle of \histmi\, intransitive like \statheis\ above. But no ostentation as with the Pharisee in verse 11|. At a distance from the Pharisee, not from the sanctuary. {Would not lift} (\ouk thelen oude eprai\). Negatives (double) imperfect of {thel}, was not willing even to lift up, refused to lift (\eprai\, first aorist active infinitive of the liquid compound verb, \ep-air\). Smote (\etupte\). Imperfect active of \tupt\, old verb, kept on smiting or beating. Worshippers usually lifted up their closed eyes to God. {Be merciful} (\hilasthti\). First aorist passive imperative of \hilaskomai\, an old verb, found also in LXX and inscriptions (\exhilaskomai\, Deissmann, _Bible Studies_, p. 224). {A sinner} (\ti hamartli\). The sinner, not a sinner. It is curious how modern scholars ignore this Greek article. The main point in the contrast lies in this article. The Pharisee thought of others as sinners. The publican thinks of himself alone as the sinner, not of others at all.

rwp@Luke:18:14 @{This man} (\houtos\). This despised publican referred to contemptuously in verse 11| as "this" (\houtos\) publican. {Rather than the other} (\par' ekeinon\). In comparison with (placed beside) that one. A neat Greek idiom after the perfect passive participle \dedikaiomenos\. {For} (\hoti\). This moral maxim Christ had already used in strkjv@14:11|. Plummer pertinently asks: "Why is it assumed that Jesus did not repeat his sayings?"

rwp@Luke:18:15 @{They brought} (\prosepheron\). Imperfect active, they were bringing. Songs:Mark:10:13|. {Their babes} (\ta breph\). Old word for {infants}. Here strkjv@Mark:10:13; strkjv@Matthew:19:13| have \paidia\ (little children). Note "also" (\kai\) in Luke, not in Mark and Matthew. {That he should touch them} (\hina autn hapttai\). Present middle subjunctive (linear action, repeatedly touch or one after the other), where strkjv@Mark:10:13| has aorist middle subjunctive (\hapstai\). {Rebuked} (\epetimn\). Imperfect indicative active. Either inchoative began to rebuke, or continued, kept on rebuking. Matthew and Mark have the aorist \epetimsan\.

rwp@Luke:18:16 @{Called} (\prosekalesato\). Indirect middle aorist indicative, called the children with their parents to himself and then rebuked the disciples for their rebuke of the parents. The language of Jesus is precisely that of strkjv@Mark:10:14| which see, and nearly that of strkjv@Matthew:19:14| which see also. The plea of Jesus that children be allowed to come to him is one that many parents need to heed. It is a tragedy to think of parents "forbidding" their children or of preachers doing the same or of both being stumbling-blocks to children.

rwp@Luke:18:17 @{As a little child} (\hs paidion\). Jesus makes the child the model for those who seek entrance into the kingdom of God, not the adult the model for the child. He does not say that the child is already in the kingdom without coming to him. Jesus has made the child's world by understanding the child and opening the door for him.

rwp@Luke:18:18 @{Ruler} (\archn\). Not in strkjv@Mark:10:17; strkjv@Matthew:19:16|. {What shall I do to inherit?} (\Ti poisas klronoms;\). "By doing what shall I inherit?" Aorist active participle and future active indicative. Precisely the same question is asked by the lawyer in strkjv@Luke:10:25|. This young man probably thought that by some one act he could obtain eternal life. He was ready to make a large expenditure for it. {Good} (\agathon\). See on ¯Mark:10:17; strkjv@Matthew:19:16| for discussion of this adjective for absolute goodness. Plummer observes that no Jewish rabbi was called "good" in direct address. The question of Jesus will show whether it was merely fulsome flattery on the part of the young man or whether he really put Jesus on a par with God. He must at any rate define his attitude towards Christ.

rwp@Luke:19:38 @{The king cometh} (\ho erchomenos, ho basileus\). The Messianic hopes of the people were now all ablaze with expectation of immediate realization. A year ago in Galilee he had frustrated their plans for a revolutionary movement "to take him by force to make him king" (John:6:15|). The phrase "the coming king" like "the coming prophet" (John:6:14; strkjv@Deuteronomy:18:15|) expressed the hope of the long-looked-for Messiah. They are singing from the Hallel in their joy that Jesus at last is making public proclamation of his Messiahship. {Peace in heaven, and glory in the highest} (\en ourani eirn kai doxa en hupsistois\). This language reminds one strongly of the song of the angels at the birth of Jesus (Luke:2:14|). strkjv@Mark:11:10; strkjv@Matthew:21:9| have "Hosannah in the highest."

rwp@Luke:22:38 @{Lord, behold, here are two swords} (\kurie idou machairai hde duo\). They took his words literally. And before this very night is over Peter will use one of these very swords to try to cut off the head of Malchus only to be sternly rebuked by Jesus (Mark:14:47; strkjv@Matthew:26:51f.; strkjv@Luke:22:50f.; strkjv@John:18:10f.|). Then Jesus will say: "For all that take the sword shall perish with the sword" (Matthew:26:52|). Clearly Jesus did not mean his language even about the sword to be pressed too literally. Songs:he said: "It is enough" (\Hikanon estin\). It is with sad irony and sorrow that Jesus thus dismisses the subject. They were in no humour now to understand the various sides of this complicated problem. Every preacher and teacher understands this mood, not of impatience, but of closing the subject for the present.

rwp@Luke:22:50 @{His right ear} (\to ous autou to dexion\). Mark strkjv@14:47; strkjv@Matthew:26:51| do not mention "right," but Luke the Physician does. strkjv@John:18:10| follows Luke in this item and also adds the names of Peter and of Malchus since probably both were dead by that time and Peter would not be involved in trouble.

rwp@Luke:22:54 @{Into the high priest's house} (\eis tn oikian tou archieres\). Luke alone mentions "the house." Though it is implied in strkjv@Mark:14:53; strkjv@Matthew:26:57|. {Followed} (\kolouthei\). Imperfect, was following, as strkjv@Matthew:26:58; strkjv@John:18:15|. Curiously strkjv@Mark:14:54| has the aorist.

rwp@Luke:22:56 @{In the light} (\pros to phs\). Facing (\pros\) the light, for the fire gave light as well as heat. strkjv@Mark:14:65| has "warming himself in the light," John (John:18:18,25|) "warming himself." {Looking steadfastly} (\atenisasa\). Favourite word in Luke (4:20|, etc.) for gazing steadily at one. {This man also} (\kai houtos\). As if pointing to Peter and talking about him. The other Gospels (Mark:14:67; strkjv@Matthew:26:69; strkjv@John:18:25|) make a direct address to Peter. Both could be true, as she turned to Peter.

rwp@Luke:23:8 @{Was exceeding glad} (\echar lian\). Second aorist passive indicative of \chair\, ingressive aorist, became glad. {Of a long time} (\ex hikann chronn\). For this idiom see strkjv@8:27; strkjv@20:9; strkjv@Acts:8:11|). {He hoped} (\lpizen\). Imperfect active. He was still hoping. He had long ago gotten over his fright that Jesus was John the Baptist come to life again (9:7-9|). {Done} (\ginomenon\). Present middle participle. He wanted to see a miracle happening like a stunt of a sleight-of-hand performer.

rwp@Luke:23:14 @{As one that perverteth the people} (\hs apostrephonta ton laon\). Pilate here condenses the three charges in verse 2| into one (Plummer). He uses a more common compound of \streph\ here, \apostreph\, to turn away from, to seduce, to mislead, whereas \diastreph\ in verse 2| has more the notion of disturbing (turning this way and that). Note the use of \hs\ with the particle, the alleged reason. Pilate understands the charge against Jesus to be that he is a revolutionary agitator and a dangerous rival to Caesar, treason in plain words. {Having examined him before you} (\enpion humn anakrinas\). Right before your eyes I have given him a careful examination (\ana\) up and down, \krin\, to judge, sift. Old and common verb in the general sense and in the forensic sense as here and which Luke alone has in the N.T. (Luke:23:14; strkjv@4:9; strkjv@12:19; strkjv@28:18; strkjv@Acts:24:8|) except strkjv@1Corinthians:9:3|. {Whereof} (\hn\). Attraction of the relative \ha\ to the case (genitive) of the unexpressed antecedent \toutn\.

rwp@Luke:23:27 @{Followed} (\kolouthei\). Imperfect active, was following. Verses 27-32| are peculiar to Luke. {Bewailed} (\ekoptonto\). Imperfect middle of \kopt\, to cut, smite, old and common verb. Direct middle, they were smiting themselves on the breast. "In the Gospels there is no instance of a woman being hostile to Christ" (Plummer). Luke's Gospel is appropriately called the Gospel of Womanhood (1:39-56; strkjv@2:36-38; strkjv@7:11-15, 37-50; strkjv@8:1-3; strkjv@10:38-42; strkjv@11:27; strkjv@13:11-16|). {Lamented} (\ethrnoun\). Imperfect active of \thrne\, old verb from \threomai\, to cry aloud, lament.

rwp@Mark:1:27 @{They questioned among themselves} (\sunztein autous\). By look and word. {A new teaching} (\didach kain\). One surprise had followed another this day. The teaching was fresh (\kain\), original as the dew of the morning on the blossoms just blown. That was a novelty in that synagogue where only staid and stilted rabbinical rules had been heretofore droned out. This new teaching charmed the people, but soon will be rated as heresy by the rabbis. And it was with authority (\kat' exousian\). It is not certain whether the phrase is to be taken with "new teaching," "It's new teaching with authority behind it," as Moffatt has it, or with the verb; "with authority commandeth even the unclean spirits" (\kai tois pneumasin tois akathartois epitassei\). The position is equivocal and may be due to the fact that "Mark gives the incoherent and excited remarks of the crowd in this natural form" (Swete). But the most astonishing thing of all is that the demons "obey him" (\hupakouousin auti\). The people were accustomed to the use of magical formulae by the Jewish exorcists (Matthew:12:27; strkjv@Acts:19:13|), but here was something utterly different. Simon Magus could not understand how Simon Peter could do his miracles without some secret trick and even offered to buy it (Acts:8:19|).

rwp@Mark:1:29 @{The house of Simon and Andrew} (\tn oikian Simnos kai Andreou\). Peter was married and both he and Andrew lived together in "Peter's house" (Matthew:8:14|) with Peter's wife and mother-in-law. Peter was evidently married before he began to follow Jesus. Later his wife accompanied him on his apostolic journeys (1Corinthians:9:5|). This incident followed immediately after the service in the synagogue on the sabbath. All the Synoptics give it. Mark heard Peter tell it as it occurred in his own house where Jesus made his home while in Capernaum. Each Gospel gives touches of its own to the story. Mark has "lay sick of a fever " (\katekeito puressousa\), lay prostrate burning with fever. Matthew puts it "stretched out (\beblmenn\) with a fever." Luke has it "holden with a great fever" (\n sunechomen pureti megali\), a technical medical phrase. They all mention the instant recovery and ministry without any convalescence. Mark and Matthew speak of the touch of Jesus on her hand and Luke speaks of Jesus standing over her like a doctor. It was a tender scene.

rwp@Mark:2:26 @{The house of God} (\ton oikon tou theou\). The tent or tabernacle at Nob, not the temple in Jerusalem built by Solomon. {When Abiathar was high priest} (\epi Abiathar archieres\). Neat Greek idiom, in the time of Abiathar as high priest. There was confusion in the Massoretic text and in the LXX about the difference between Ahimelech (Abimelech) and Abiathar (2Samuel:8:17|), Ahimelech's son and successor (1Samuel:21:2; strkjv@22:20|). Apparently Ahimelech, not Abiathar was high priest at this time. It is possible that both father and son bore both names (1Samuel:22:20; strkjv@2Samuel:8:17; strkjv@1Chronicles:18:16|), Abiathar mentioned though both involved. \Epi\ may so mean in the passage about Abiathar. Or we may leave it unexplained. They had the most elaborate rules for the preparation of the shewbread (\tous artous ts protheses\), the loaves of presentation, the loaves of the face or presence of God. It was renewed on the commencement of the sabbath and the old bread deposited on the golden table in the porch of the Sanctuary. This old bread was eaten by the priests as they came and went. This is what David ate.

rwp@Mark:3:6 @{And straightway with the Herodians took council} (\euthus meta tn Hridiann\). The Pharisees could stand no more. Songs:out they stalked at once in a rage of madness (Luke:6:11|) and outside of the synagogue took counsel (\sumboulion epoisan\) or gave counsel (\sumboulion edidoun\, as some MSS. have it, imperfect tense, offered counsel as their solution of the problem) with their bitter enemies, the Herodians, on the sabbath day still "how they might destroy him" (\hops auton apolessin\), a striking illustration of the alternatives of Jesus a few moments before, "to save life or to kill." This is the first mention of the Herodians or adherents of Herod Antipas and the Herod family rather than the Romans. The Pharisees would welcome the help of their rivals to destroy Jesus. In the presence of Jesus they unite their forces as in strkjv@Mark:8:15; strkjv@12:13; strkjv@Matthew:22:16|.

rwp@Mark:4:2 @{He taught them} (\edidasken autous\). Imperfect tense describing it as going on. {In parables} (\en parabolais\). As in strkjv@3:23|, only here more extended parables. See on ¯Matthew:13| for discussion concerning Christ's use of parables. Eight are given there, one (the Lamp both in strkjv@Mark:4:21| and strkjv@Luke:8:16| (both Sower and the Lamp in Luke), one alone in strkjv@Mark:4:26-29| (seed growing of itself) not in Matthew or Luke, ten on this occasion. Only four are mentioned in strkjv@Mark:4:1-34| (The Sower, the Lamp, the Seed Growing of Itself, the Mustard Seed). But Mark adds (4:34|) "without a parable spake he not unto them," clearly meaning that Jesus spoke many others on this occasion and Matt. after mentioning eight (Matthew:13:34|) makes the same statement. Manifestly, therefore, Jesus spoke many parables on this day and all theories of exegesis or dispensations on the basis of the number of these kingdom parables are quite beside the mark. In beginning Jesus said: {Hearken} (\Akouete\). It is significant that even Jesus had to ask people to listen when he spoke. See also verse 9|.

rwp@Mark:4:11 @{Unto you is given the mystery of the kingdom of God} (\Humin to mustrion dedotai ts basileias tou theou\). See on ¯Matthew:13:11| for word \mustrion\. Here (Mark:4:11; strkjv@Matthew:13:11; strkjv@Luke:8:10|) alone in the Gospels, but in Paul 21 times and in the Revelation 4 times. It is frequent in Daniel and O.T. Apocrypha. Matthew and Luke use it here in the plural. Matthew and Luke add the word {to know} (\gnnai\), but Mark's presentation covers a wider range than growing knowledge, the permanent possession of the mystery even before they understand it. The secret is no longer hidden from the initiated. Discipleship means initiation into the secret of God's kingdom and it will come gradually to these men. {But unto them that are without} (\ekeinois de tois ex\). Peculiar to Mark, those outside our circle, the uninitiated, the hostile group like the scribes and Pharisees, who were charging Jesus with being in league with Beelzebub. strkjv@Luke:8:10| has "to the rest" (\tois loipois\), strkjv@Matthew:13:11| simply "to them" (\ekeinois\). Without the key the parables are hard to understand, for parables veil the truth of the kingdom being stated in terms of another realm. Without a spiritual truth and insight they are unintelligible and are often today perverted. The parables are thus a condemnation on the wilfully blind and hostile, while a guide and blessing to the enlightened. {That} (\hina\). Mark has the construction of the Hebrew "lest" of strkjv@Isaiah:6:9f|. with the subjunctive and so strkjv@Luke:8:10|, while strkjv@Matthew:13:13| uses causal \hoti\ with the indicative following the LXX. See on ¯Matthew:13:13| for the so-called causal use of \hina\. Gould on strkjv@Mark:4:12| has an intelligent discussion of the differences between Matthew and Mark and Luke. He argues that Mark here probably "preserves the original form of Jesus' saying." God ironically commands Isaiah to harden the hearts of the people. If the notion of purpose is preserved in the use of \hina\ in Mark and Luke, there is probably some irony also in the sad words of Jesus. If \hina\ is given the causative use of \hoti\ in Matthew, the difficulty disappears. What is certain is that the use of parables on this occasion was a penalty for judicial blindness on those who will not see.

rwp@Mark:4:14 @{The sower soweth the word} (\ho speirn ton logon speirei\). Not put thus clearly and simply in strkjv@Matthew:13:19| or strkjv@Luke:8:11|.

rwp@Mark:4:15 @{Where the word is sown} (\hopou speiretai ho logos\). Explanatory detail only in Mark. {Satan} (\Satans\) where strkjv@Matthew:13:19| has {the evil one} (\ho ponros\) and strkjv@Luke:8:12| {the devil} (\ho diabolos\). {Sown in them} (\esparmenon eis autous\). Within them, not just among them, "in his heart" (Matt.).

rwp@Mark:4:19 @{The lusts of other things} (\hai peri ta loipa epithumiai\). All the passions or longings, sensual, worldly, "pleasures of this life" (\hdonn tou biou\) as Luke has it (Luke:8:14|), the world of sense drowning the world of spirit. The word \epithumia\ is not evil in itself. One can yearn (this word) for what is high and holy (Luke:22:15; strkjv@Phillipians:1:23|).

rwp@Mark:4:20 @{Bear fruit} (\karpophorousin\). Same word in strkjv@Matthew:13:23| and strkjv@Luke:8:15|. Mark gives the order from thirty, sixty, to a hundred, while strkjv@Matthew:13:23| has it reversed.

rwp@Mark:4:22 @{Save that it should be manifested} (\ean m hina phanerthi\). Note \ean m\ and \hina\. strkjv@Luke:8:17| has it {that shall not be made manifest} (\ho ou phaneron gensetai\). Here in Mark it is stated that the temporary concealment is for final manifestation and a means to that end. Those who are charged with the secret at this time are given the set responsibility of proclaiming it on the housetops after Ascension (Swete). The hidden (\krupton\) and the {secret} (\apokruphon\) are to be revealed in due time.

rwp@Mark:4:24 @{What ye hear} (\ti akouete\). strkjv@Luke:8:18| has it "how ye hear" (\ps akouete\). Both are important. Some things should not be heard at all for they besmirch the mind and heart. What is worth hearing should be heard rightly and heeded. {With what measure} (\en hi metri\). See already in the Sermon on the Mount (Matthew:7:2; strkjv@Luke:6:38|).

rwp@Mark:4:25 @{Even that which he hath} (\kai ho echei\). strkjv@Luke:8:18| has {even that which he thinketh that he hath or seemeth to have} (\kai ho dokei echein\). It is possible that \echei\ here has the notion of acquiring. The man who does not acquire soon loses what he thinks that he has. This is one of the paradoxes of Jesus that repay thought and practice.

rwp@Mark:4:37 @{There ariseth a great storm of wind} (\ginetai lailaps megal anemou\). Mark's vivid historical present again. strkjv@Matthew:8:24| has \egeneto\ (arose) and strkjv@Luke:8:23| \kateb\ (came down). Luke has also \lailaps\, but Matthew \seismos\ (tempest), a violent upheaval like an earthquake. \Lailaps\ is an old word for these cyclonic gusts or storms. Luke's "came down" shows that the storm fell suddenly from Mount Hermon down into the Jordan Valley and smote the Sea of Galilee violently at its depth of 682 feet below the Mediterranean Sea. The hot air at this depth draws the storm down with sudden power. These sudden storms continue to this day on the Sea of Galilee. The word occurs in the LXX of the whirlwind out of which God answered Job:(Job:38:1|) and in strkjv@Jonah:1:4|. {The waves beat into the boat} (\ta kumata epeballen eis to ploion\). Imperfect tense (were beating) vividly picturing the rolling over the sides of the boat "so that the boat was covered with the waves" (Matthew:8:24|). Mark has it: "insomuch that the boat was now filling" (\hste d gemizesthai to ploion\). Graphic description of the plight of the disciples.

rwp@Mark:5:15 @{They come to Jesus} (\erchontai pros ton Isoun\). Vivid present. To Jesus as the cause of it all, "to meet Jesus" (\eis hupantsin Isou\, strkjv@Matthew:8:34|). {And behold} (\therousin\). Present tense again. {And they were afraid} (\kai ephobthsan\). They became afraid. Mark drops back to the ingressive aorist tense (passive voice). They had all been afraid of the man, but there he was "sitting clothed and in his right mind," (\kathmenon himatismenon kai sphronounta\. Note the participles). "At the feet of Jesus," Luke adds (Luke:8:35|). For a long time he had worn no clothes (Luke:8:17|). Here was the healing of the wild man and the destruction of the hogs all by this same Jesus.

rwp@Mark:5:36 @{Not heeding} (\parakousas\). This is the sense in strkjv@Matthew:18:17| and uniformly so in the LXX. But here the other sense of hearing aside, overhearing what was not spoken directly to him, probably exists also. "Jesus might overhear what was said and disregard its import" (Bruce). Certainly he ignored the conclusion of the messengers. The present participle \laloumenon\ suits best the idea of overhearing. Both Mark and strkjv@Luke:8:50| have "Fear not, only believe" (\m phobou, monon pisteue\). This to the ruler of the synagogue (\ti archisunaggi\) who had remained and to whom the messenger had spoken.

rwp@Mark:6:6 @{And he marvelled because of their unbelief} (\kai ethaumasen dia tn apistian autn\). Aorist tense, but Westcott and Hort put the imperfect in the margin. Jesus had divine knowledge and accurate insight into the human heart, but he had human limitations in certain things that are not clear to us. He marvelled at the faith of the Roman centurion where one would not expect faith (Matthew:8:10; strkjv@Luke:7:9|). Here he marvels at the lack of faith where he had a right to expect it, not merely among the Jews, but in his own home town, among his kinspeople, even in his own home. One may excuse Mary, the mother of Jesus, from this unbelief, puzzled, as she probably was, by his recent conduct (Mark:3:21,31|). There is no proof that she ever lost faith in her wonderful Son. {He went round about the villages teaching} (\perigen ts kmas kukli didaskn\). A good illustration of the frequent poor verse division. An entirely new paragraph begins with these words, the third tour of Galilee. They should certainly be placed with verse 7|. The Revised Version would be justified if it had done nothing else than give us paragraphs according to the sense and connection. "Jesus resumes the role of a wandering preacher in Galilee" (Bruce). Imperfect tense, \perigen\.

rwp@Mark:6:18 @{Thy brother's wife} (\tn gunaika tou adelphou\). While the brother was alive (Leviticus:18:16; strkjv@20:21|). After a brother's death it was often a duty to marry his widow.

rwp@Mark:8:1 @{Had nothing to eat} (\m echontn ti phagsin\). Genitive absolute and plural because \ochlou\ a collective substantive. Not having what to eat (deliberative subjunctive retained in indirect question). The repetition of a nature miracle of feeding four thousand in Decapolis disturbs some modern critics who cannot imagine how Jesus could or would perform another miracle elsewhere so similar to the feeding of the five thousand up near Bethsaida Julias. But both Mark and Matthew give both miracles, distinguish the words for baskets (\kophinos, sphuris\), and both make Jesus later refer to both incidents and use these two words with the same distinction (Mark:8:19f.; strkjv@Matthew:16:9f.|). Surely it is easier to conceive that Jesus wrought two such miracles than to hold that Mark and Matthew have made such a jumble of the whole business.

rwp@Mark:8:10 @{Into the parts of Dalmanutha} (\eis ta mer Dalmanoutha\). strkjv@Matthew:15:39| calls it "the borders of Magadan." Both names are unknown elsewhere, but apparently the same region of Galilee on the western side of the lake not far from Tiberias. Mark here uses "parts" (\mer\) in the same sense as "borders" (\horia\) in strkjv@7:24| just as Matthew reverses it with "parts" in strkjv@Matthew:15:21| and "borders" here in strkjv@Matthew:15:39|. Mark has here "with his disciples" (\meta tn mathtn autou\) only implied in strkjv@Matthew:15:39|.

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@Mark:8:12 @{He sighed deeply in his spirit} (\anastenaxas ti pneumati\). The only instance of this compound in the N.T. though in the LXX. The uncompounded form occurs in strkjv@Mark:7:34| and it is common enough. The preposition \ana-\ intensifies the meaning of the verb (perfective use). "The sigh seemed to come, as we say, from the bottom of his heart, the Lord's human spirit was stirred to its depths" (Swete). Jesus resented the settled prejudice of the Pharisees (and now Sadducees also) against him and his work. {There shall no sign be given unto this generation} (\ei dothsetai ti genei tauti smeion\). strkjv@Matthew:16:4| has simply \ou dothsetai\, plain negative with the future passive indicative. Mark has \ei\ instead of \ou\, which is technically a conditional clause with the conclusion unexpressed (Robertson, _Grammar_, p. 1024), really aposiopesis in imitation of the Hebrew use of \im\. This is the only instance in the N.T. except in quotations from the LXX (Hebrews:3:11; strkjv@4:3,5|). It is very common in the LXX. The rabbis were splitting hairs over the miracles of Jesus as having a possible natural explanation (as some critics do today) even if by the power of Beelzebub, and those not of the sky (from heaven) which would be manifested from God. Songs:they put up this fantastic test to Jesus which he deeply resents. strkjv@Matthew:16:4| adds "but the sign of Jonah" mentioned already by Jesus on a previous occasion (Matthew:12:39-41|) at more length and to be mentioned again (Luke:11:32|). But the mention of the sign of Jonah was "an absolute refusal of signs in their sense" (Bruce). And when he did rise from the dead on the third day, the Sanhedrin refused to be convinced (see Acts 3 to 5).

rwp@Mark:8:14 @{Bread} (\artous\). {Loaves}, plural. {More than one loaf} (\ei m hina arton\). Except one loaf. Detail only in Mark. Practically for thirteen men when hungry.

rwp@Mark:8:15 @{Take heed, beware of the leaven of the Pharisees, and the leaven of Herod} (\Horte, blepete apo ts zums tn Pharisain kai ts zums Hridou\). Present imperatives. Note \apo\ and the ablative case. \Zum\ is from \zumo\ and occurs already in strkjv@Matthew:13:33| in a good sense. For the bad sense see strkjv@1Corinthians:5:6|. He repeatedly charged (\diestelleto\, imperfect indicative), showing that the warning was needed. The disciples came out of a Pharisaic atmosphere and they had just met it again at Dalmanutha. It was insidious. Note the combination of Herod here with the Pharisees. This is after the agitation of Herod because of the death of the Baptist and the ministry of Jesus (Mark:6:14-29; strkjv@Matthew:14:1-12; strkjv@Luke:9:7-9|). Jesus definitely warns the disciples against "the leaven of Herod" (bad politics) and the leaven of the Pharisees and Sadducees (bad theology and also bad politics).

rwp@Mark:8:16 @{They reasoned one with another} (\dielogizonto pros alllous\), implying discussion. Imperfect tense, kept it up. strkjv@Matthew:16:7| has \en heautois\, in themselves or among themselves.

rwp@Mark:8:17 @Mark here (vv. 17-20|) gives six keen questions of Jesus while strkjv@Matthew:16:8-11| gives as four that really include the six of Mark running some together. The questions reveal the disappointment of Jesus at the intellectual dulness of his pupils. The questions concern the intellect (\noeite\, from \nous, suniete\, comprehend), the heart in a {hardened state} (\peprmenn\, perfect passive predicate participle as in strkjv@Mark:6:52|, which see), the eyes, the ears, the memory of both the feeding of the five thousand and the four thousand here sharply distinguished even to the two kinds of baskets (\kophinous, sphuridn\). The disciples did recall the number of baskets left over in each instance, twelve and seven. Jesus "administers a sharp rebuke for their preoccupation with mere temporalities, as if there were nothing higher to be thought of _than bread_" (Bruce). "For the time the Twelve are way-side hearers, with hearts like a beaten path, into which the higher truths cannot sink so as to germinate" (Bruce).

rwp@Mark:8:18 @See on ¯17|.

rwp@Mark:8:19 @See on ¯17|.

rwp@Mark:9:33 @{In the house} (\en ti oikii\). Probably Peter's house in Capernaum which was the home of Jesus when in the city. {What were ye reasoning in the way?} (\Ti en ti hodi dielogiszethe;\). Imperfect tense. They had been disputing (verse 34|), not about the coming death of the Master, but about the relative rank of each of them in the political kingdom which they were expecting him to establish. Jesus had suspected the truth about them and they had apparently kept it up in the house. See on ¯Matthew:18:1| where the disciples are represented as bringing the dispute to Jesus while here Jesus asks them about it. Probably they asked Jesus first and then he pushed the matter further and deeper to see if this had not been the occasion of the somewhat heated discussion on the way in.

rwp@Mark:9:37 @{One of such little children} (\hen tn toioutn paidin\). strkjv@Matthew:18:5| has "one such little child" and strkjv@Luke:9:48| "this little child." It was an object lesson to the arrogant conceit of the twelve apostles contending for primacy. They did not learn this lesson for they will again wrangle over primacy (Mark:10:33-45; strkjv@Matthew:20:20-28|) and they will be unable to comprehend easily what the attitude of Jesus was toward children (Mark:10:13-16; strkjv@Matthew:19:13-15; strkjv@Luke:8:15-17|). The child was used as a rebuke to the apostles.

rwp@Mark:10:1 @{Into the border of Judea and beyond Jordan} (\eis ta horia ts Ioudaias kai peran tou Iordanou\). See on ¯Matthew:19:1| for discussion of this curious expression. Matthew adds "from Galilee" and strkjv@Luke:17:11| says that Jesus "was passing through the midst of Samaria and Galilee" after leaving Ephraim (John:11:54|). A great deal has intervened between the events at the close of Mark 9 and those in the beginning of Mark 10. For these events see strkjv@Matthew:18; strkjv@John:7-11; strkjv@Luke:9:57-18:14| (one-third of Luke's Gospel comes in here). It was a little over six months to the end at the close of Mark 9. It is just a few weeks now in Mark 10. Jesus has begun his last journey to Jerusalem going north through Samaria, Galilee, across the Jordan into Perea, and back into Judea near Jericho to go up with the passover pilgrims from Galilee. {Multitudes} (\ochloi\). Caravans and caravans journeying to Jerusalem. Many of them are followers of Jesus from Galilee or at least kindly disposed towards him. They go together (\sunporeuontai\) with Jesus. Note dramatic historical present. {As he was wont} (\hs eithei\). Second past perfect used like an imperfect from \eitha\, second perfect active. Jesus {was teaching} (\edidasken\, imperfect, no longer present tense) this moving caravan.

rwp@Mark:10:2 @{Tempting him} (\peirazontes\). As soon as Jesus appears in Galilee the Pharisees attack him again (cf. strkjv@7:5; strkjv@8:11|). Gould thinks that this is a test, not a temptation. The word means either (see on ¯Matthew:4:1|), but their motive was evil. They had once involved the Baptist with Herod Antipas and Herodias on this subject. They may have some such hopes about Jesus, or their purpose may have been to see if Jesus will be stricter than Moses taught. They knew that he had already spoken in Galilee on the subject (Matthew:5:31f.|).

rwp@Mark:10:13 @{They brought} (\prosepheron\). Imperfect active tense, implying repetition. Songs:also strkjv@Luke:18:15|, though strkjv@Matthew:19:13| has the constative aorist passive (\prosnechthsan\). "This incident follows with singular fitness after the Lord's assertion of the sanctity of married life" (Swete). These children (\paidia\, Mark and Matthew; \breph\ in Luke) were of various ages. They were brought to Jesus for his blessing and prayers (Matthew). The mothers had reverence for Jesus and wanted him to touch (\hapstai\) them. There was, of course, no question of baptism or salvation involved, but a most natural thing to do.

rwp@Mark:10:18 @{Why callest thou me good?} (\Ti me legeis agathon;\). Songs:Luke:18:19|. strkjv@Matthew:19:17| has it: "Why asketh thou concerning that which is good? "The young ruler was probably sincere and not using mere fulsome compliment, but Jesus challenges him to define his attitude towards him as was proper. Did he mean "good" (\agathos\) in the absolute sense as applied to God? The language is not a disclaiming of deity on the part of Jesus. {That I may inherit} (\hina klronoms\). strkjv@Matthew:19:16| has (\sch\), that I may "get."

rwp@Mark:12:38 @{Beware of the scribes} (\blepete apo tn grammaten\). Jesus now turns to the multitudes and to his disciples (Matthew:23:1|) and warns them against the scribes and the Pharisees while they are still there to hear his denunciation. The scribes were the professional teachers of the current Judaism and were nearly all Pharisees. Mark (Mark:14:38-40|) gives a mere summary sketch of this bold and terrific indictment as preserved in strkjv@Matthew:23| in words that fairly blister today. strkjv@Luke:20:45-47| follows Mark closely. See strkjv@Matthew:8:15| for this same use of \blepete apo\ with the ablative. It is usually called a translation-Hebraism, a usage not found with \blep\ in the older Greek. But the papyri give it, a vivid vernacular idiom. "Beware of the Jews" (\blepe saton apo tn Ioudain\, Berl. G. U. 1079. A.D. 41). See Robertson, _Grammar_, p. 577. The pride of the pompous scribes is itemized by Mark: {To walk in long robes} (\stolais\), {stoles}, the dress of dignitaries like kings and priests. {Salutations in the marketplaces} (\aspasmous en tais agorais\), where the people could see their dignity recognized.

rwp@Mark:14:47 @{A certain one} (\heis tis\). Mark does not tell that it was Peter. Only strkjv@John:18:10| does that after Peter's death. He really tried to kill the man, Malchus by name, as John again tells (John:18:10|). Mark does not give the rebuke to Peter by Jesus in strkjv@Matthew:26:52ff|.

rwp@Mark:14:67 @{Warming himself} (\thermainomenon\). Mark mentions this fact about Peter twice (14:54,67|) as does John (John:18:18,25|). He was twice beside the fire. It is quite difficult to relate clearly the three denials as told in the Four Gospels. Each time several may have joined in, both maids and men. {The Nazarene} (\tou Nazarnou\). In strkjv@Matthew:26:69| it is "the Galilean." A number were probably speaking, one saying one thing, another another.

rwp@Mark:15:1 @{In the morning} (\pri\). The ratification meeting after day. See on ¯Matthew:26:1-5| for details. {Held a consultation} (\sumboulion poisantes\). Songs:text of Westcott and Hort (Vulgate _consilium facientes_), though they give \hetoimasantes\ in the margin. The late and rare word \sumboulion\ is like the Latin _consilium_. If \hetoimasantes\ is the correct text, the idea would be rather to prepare a concerted plan of action (Gould). But their action was illegal on the night before and they felt the need of this ratification after dawn which is described in strkjv@Luke:22:66-71|, who does not give the illegal night trial. {Bound Jesus} (\dsantes ton Isoun\). He was bound on his arrest (John:18:12|) when brought before Annas who sent him on bound to Caiaphas (John:18:24|) and now he is bound again as he is sent to Pilate (Mark:15:1; strkjv@Matthew:27:2|). It is implied that he was unbound while before Annas and then before Caiaphas and the Sanhedrin.

rwp@Mark:15:41 @{Followed him and ministered unto him} (\kolouthoun kai dikonoun auti\). Two imperfects describing the long Galilean ministry of these three women and many other women in Galilee (Luke:8:1-3|) who came up with him (\hai sunanabsai auti\) to Jerusalem. This summary description in Mark is paralleled in strkjv@Matthew:27:55f.| and strkjv@Luke:23:49|. These faithful women were last at the Cross as they stood afar and saw the dreadful end to all their hopes.

rwp@Mark:16:1 @{When the sabbath was past} (\diagenomenou tou sabbatou\). Genitive absolute, the sabbath having come in between, and now over. For this sense of the verb (common from Demosthenes on) see strkjv@Acts:25:13; strkjv@27:9|. It was therefore after sunset. {Bought spices} (\gorasan armata\). As Nicodemus did on the day of the burial (John:19:40|). Gould denies that the Jews were familiar with the embalming process of Egypt, but at any rate it was to be a reverential anointing (\hina aleipssin\) of the body of Jesus with spices. They could buy them after sundown. Salome in the group again as in strkjv@Mark:15:40|. See on ¯Matthew:28:1| for discussion of "late on the sabbath day" and the visit of the women to the tomb before sundown. They had returned from the tomb after the watching late Friday afternoon and had prepared spices (Luke:23:56|). Now they secured a fresh supply.

rwp@Mark:16:13 @{Neither believed they them} (\oude ekeinois episteusan\). The men fared no better than the women. But Luke's report of the two on the way to Emmaus is to the effect that they met a hearty welcome by them in Jerusalem (Luke:24:33-35|). This shows the independence of the two narratives on this point. There was probably an element who still discredited all the resurrection stories as was true on the mountain in Galilee later when "some doubted" (Matthew:28:17|).

rwp@Mark:16:15 @{To the whole creation} (\psi ti ktisei\). This commission in Mark is probably another report of the missionary _Magna Charta_ in strkjv@Matthew:28:16-20| spoken on the mountain in Galilee. One commission has already been given by Christ (John:20:21-23|). The third appears in strkjv@Luke:24:44-49; strkjv@Acts:1:3-8|.

rwp@Mark:16:19 @{Was received up into heaven} (\anelmpth eis ton ouranon\). First aorist passive indicative. Luke gives the fact of the Ascension twice in Gospel (Luke:24:50f.|) and strkjv@Acts:1:9-11|. The Ascension in Mark took place after Jesus spoke to the disciples, not in Galilee (16:15-18|), nor on the first or second Sunday evening in Jerusalem. We should not know when it took place nor where but for Luke who locates it on Olivet (Luke:24:50|) at the close of the forty days (Acts:1:3|) and so after the return from Galilee (Matthew:28:16|). {Sat down at the right hand of God} (\ekathisen ek dexin tou theou\). Swete notes that the author "passes beyond the field of history into that of theology," an early and most cherished belief (Acts:7:55f.; strkjv@Romans:8:34; strkjv@Ephesians:1:20; strkjv@Colossians:3:1; strkjv@Hebrews:1:3; strkjv@8:1; strkjv@10:12; strkjv@12:2; strkjv@1Peter:3:22; strkjv@Revelation:3:21|).

rwp@Matthew:1:1 @{The Son of David, the son of Abraham} (\huiou Daueid huiou Abraam\). Matthew proposes to show that Jesus Christ is on the human side the son of David, as the Messiah was to be, and the son of Abraham, not merely a real Jew and the heir of the promises, but the promise made to Abraham. Songs:Matthew begins his line with Abraham while Luke traces his line back to Adam. The Hebrew and Aramaic often used the word son (\bn\) for the quality or character, but here the idea is descent. Christians are called sons of God because Christ has bestowed this dignity upon us (Romans:8:14; strkjv@9:26; strkjv@Galatians:3:26; strkjv@4:5-7|). Verse 1 is the description of the list in verses 2-17|. The names are given in three groups, Abraham to David (2-6|), David to Babylon Removal (6-11|), Jechoniah to Jesus (12-16|). The removal to Babylon (\metoikesias Babulnos\) occurs at the end of verse 11|, the beginning of verse 12|, and twice in the resume in verse 17|. This great event is used to mark off the two last divisions from each other. It is a good illustration of the genitive as the case of genus or kind. The Babylon removal could mean either to Babylon or from Babylon or, indeed, the removal of Babylon. But the readers would know the facts from the Old Testament, the removal of the Jews to Babylon. Then verse 17| makes a summary of the three lists, fourteen in each by counting David twice and omitting several, a sort of mnemonic device that is common enough. Matthew does not mean to say that there were only fourteen in actual genealogy. The names of the women (Thamar, Rahab, Ruth, Bathsheba the wife of Uriah) are likewise not counted. But it is a most interesting list.

rwp@Matthew:1:22 @{That it may be fulfilled} (\hina plrthi\). Alford says that "it is impossible to interpret \hina\ in any other sense than in order that." That was the old notion, but modern grammarians recognize the non-final use of this particle in the _Koin_ and even the consecutive like the Latin _ut_. Some even argue for a causal use. If the context called for result, one need not hesitate to say so as in strkjv@Mark:11:28; strkjv@John:9:36; strkjv@1John:1:9; strkjv@Revelation:9:20; strkjv@13:13|. See discussion in my _Grammar of the Greek New Testament in the Light of Historical Research_, pp. 997-9. All the same it is purpose here, God's purpose, Matthew reports the angel as saying, spoken "by (\hupo\, immediate agent) the Lord through (\dia\, intermediate agent) the prophet." {"All this has happened"} (\touto de holon gegonen\, present perfect indicative), stands on record as historical fact. But the Virgin Birth of Jesus is not due to this interpretation of strkjv@Isaiah:7:14|. It is not necessary to maintain (Broadus) that Isaiah himself saw anything more in his prophecy than that a woman then a virgin, would bear a son and that in the course of a few years Ahaz would be delivered from the king of Syria and Israel by the coming of the Assyrians. This historical illustration finds its richest fulfilment in the birth of Jesus from Mary. "Words of themselves are empty. They are useful only as vessels to convey things from mind to mind" (Morison). The Hebrew word for young woman is translated by virgin (\parthenos\), but it is not necessary to conclude that Isaiah himself contemplated the supernatural birth of Jesus. We do not have to say that the idea of the Virgin Birth of Jesus came from Jewish sources. Certainly it did not come from the pagan myths so foreign to this environment, atmosphere and spirit. It is far simpler to admit the supernatural fact than try to explain the invention of the idea as a myth to justify the deification of Jesus. The birth, life, and death of Jesus throw a flood of light on the Old Testament narrative and prophecies for the early Christians. In Matthew and John in particular we often see "that the events of Christ's life were divinely ordered for the express purpose of fulfilling the Old Testament" (McNeile). See strkjv@Matthew:2:15,23; strkjv@4:14-17; strkjv@8:17; strkjv@12:17-21; strkjv@13:25; strkjv@21:4f.; strkjv@John:12:38f.; strkjv@13:18; strkjv@19:24,28,36f|.

rwp@Matthew:2:2 @{For we saw his star in the east} (\eidomen gar autou ton astera en ti anatoli\). This does not mean that they saw the star which was in the east. That would make them go east to follow it instead of west from the east. The words "in the east" are probably to be taken with "we saw" i.e. we were in the east when we saw it, or still more probably "we saw his star at its rising" or "when it rose" as Moffatt puts it. The singular form here (\ti anatoli\) does sometimes mean "east" (Revelation:21:13|), though the plural is more common as in strkjv@Matthew:2:1|. In strkjv@Luke:1:78| the singular means dawn as the verb (\aneteilen\) does in strkjv@Matthew:4:16| (Septuagint). The Magi ask where is the one born king of the Jews. They claim that they had seen his star, either a miracle or a combination of bright stars or a comet. These men may have been Jewish proselytes and may have known of the Messianic hope, for even Vergil had caught a vision of it. The whole world was on tiptoe of expectancy for something. Moulton (_Journal of Theological Studies_, 1902, p. 524) "refers to the Magian belief that a star could be the _fravashi_, the counterpart or angel (cf. strkjv@Matthew:18:10|) of a great man" (McNeile). They came to worship the newly born king of the Jews. Seneca (_Epistle_ 58) tells of Magians who came to Athens with sacrifices to Plato after his death. They had their own way of concluding that the star which they had seen pointed to the birth of this Messianic king. Cicero (_Deuteronomy:Divin_. i. 47) "refers to the constellation from which, on the birthnight of Alexander, Magians foretold that the destroyer of Asia was born" (McNeile). Alford is positive that no miracle is intended by the report of the Magi or by Matthew in his narrative. But one must be allowed to say that the birth of Jesus, if really God's only Son who has become Incarnate, is the greatest of all miracles. Even the methods of astrologers need not disturb those who are sure of this fact.

rwp@Matthew:3:11 @{Mightier than I} (\ischuroteros mou\). Ablative after the comparative adjective. His baptism is water baptism, but the Coming One "will baptize in the Holy Spirit and fire." "Life in the coming age is in the sphere of the Spirit. Spirit and fire are coupled with one preposition as a double baptism" (McNeile). Broadus takes "fire" in the sense of separation like the use of the fan. As the humblest of servants John felt unworthy to take off the sandals of the Coming One. About \bastaz\ see on ¯Matthew:8:17|.

rwp@Matthew:8:7 @{I will come and heal him} (\eg elthn therapeus auton\). Future indicative, not deliberative subjunctive in question (McNeile). The word here for heal (\therapeus\) means first to serve, give medical attention, then cure, restore to health. The centurion uses the more definite word for healing (\iathsetai\ strkjv@8:8|) as Matthew does in strkjv@8:13| (\iath\). Luke (Luke:9:11|), like a physician, says that Jesus healed (\iato\) those in need of treatment (\therapeias\), but the distinction is not always observed. In strkjv@Acts:28:8| Luke uses \iasato\ of the miraculous healings in Malta by Paul while he employs \etherapeuonto\ (Acts:28:9|) apparently of the practice of Luke the physician (so W. M. Ramsay). Matthew represents the centurion himself as speaking to Jesus while Luke has it that two committees from the centurion brought the messages, apparently a more detailed narrative. What one does through others he does himself as Pilate "scourged Jesus" (had him scourged).

rwp@Matthew:8:10 @{Songs:great faith} (\tosautn pistin\). In a Roman centurion and greater than in any of the Jews. In like manner Jesus marvelled at the great faith of the Canaanitish woman (Matthew:15:28|).

rwp@Matthew:8:11 @{Sit down} (\anaklithsontai\). Recline at table on couches as Jews and Romans did. Hence Leonardo da Vinci's famous picture of the Last Supper is an anachronism with all seated at table in modern style.

rwp@Matthew:8:12 @{The sons of the kingdom} (\hoi huioi ts basileias\). A favourite Hebrew idiom like "son of hell" (Matthew:23:15|), "sons of this age" (Luke:16:8|). The Jews felt that they had a natural right to the privileges of the kingdom because of descent from Abraham (Matthew:3:9|). But mere natural birth did not bring spiritual sonship as the Baptist had taught before Jesus did.

rwp@Matthew:8:12 @{Into the outer darkness} (\eis to skotos to exteron\). Comparative adjective like our "further out," the darkness outside the limits of the lighted palace, one of the figures for hell or punishment (Matthew:23:13; strkjv@25:30|). The repeated article makes it bolder and more impressive, "the darkness the outside," there where the wailing and gnashing of teeth is heard in the thick blackness of night.

rwp@Matthew:8:14 @{Lying sick of a fever} (\biblmenn kai puressousan\). Two participles, bedridden (perfect passive of \ball\) and burning with fever (present active). How long the fever had had her we have no means of knowing, possibly a sudden and severe attack (Mark:1:30|), as they tell Jesus about her on reaching the house of Peter. We are not told what kind of fever it was. Fever itself was considered a disease. "Fever" is from German feuer (fire) like the Greek \pur\.

rwp@Matthew:8:15 @{Touched her hand} (\hpsato ts cheiros auts\). In loving sympathy as the Great Physician and like any good doctor today.

rwp@Matthew:8:15 @{Ministered} (\dikonei\). "Began to minister" (conative imperfect) at once to Jesus at table in gratitude and love.

rwp@Matthew:8:16 @{When even was come} (\opsias genomens\). Genitive absolute. A beautiful sunset scene at the close of the Sabbath day (Mark:1:21|). Then the crowds came as Jesus stood in the door of Peter's house (Mark:1:33; strkjv@Matthew:8:14|) as all the city gathered there with the sick, "all those who had it bad" (see on ¯Matthew:4:24|) and he healed them "with a word" (\logi\). It was a never to be forgotten memory for those who saw it.

rwp@Matthew:8:17 @{Himself took our infirmities and bare our diseases} (\autos tas astheneias elaben kai tas nosous ebastasen\). A quotation from strkjv@Isaiah:53:4|. It is not clear in what sense Matthew applies the words in Isaiah whether in the precise sense of the Hebrew or in an independent manner. Moffatt translates it: "He took away our sicknesses, and bore the burden of our diseases." Goodspeed puts it: "He took our sickness and carried away our diseases." Deissmann (_Bible Studies_, pp. 102f.) thinks that Matthew has made a free interpretation of the Hebrew, has discarded the translation of the Septuagint, and has transposed the two Hebrew verbs so that Matthew means: "He took upon himself our pains, and bore our diseases." Plummer holds that "It is impossible, and also unnecessary, to understand what the Evangelist understood by 'took ' (\elaben\) and 'bare' (\ebastasen\). It at least must mean that Christ removed their sufferings from the sufferers. He can hardly have meant that the diseases were transferred to Christ." \Bastaz\ occurs freely in the papyri with the sense of lift, carry, endure, carry away (the commonest meaning, Moulton and Milligan, _Vocabulary_), pilfer. In strkjv@Matthew:3:11| we have the common vernacular use to take off sandals. The Attic Greek did not use it in the sense of carrying off. "This passage is the cornerstone of the faith-cure theory, which claims that the atonement of Christ includes provision for _bodily_ no less than for spiritual healing, and therefore insists on translating 'took away'" (Vincent). We have seen that the word \bastaz\ will possibly allow that meaning, but I agree with McNeile: "The passage, _as Mt. employs it_, has no bearing on the doctrine of the atonement." But Jesus does show his sympathy with us. "Christ's sympathy with the sufferers was so intense that he really felt their weaknesses and pains." In our burdens Jesus steps under the load with us and helps us to carry on.

rwp@Matthew:8:19 @{A scribe} (\heis grammateus\). One (\heis\)="a," indefinite article. Already a disciple as shown by "another of the disciples" (\heteros tn mathtn\) in strkjv@8:21|. He calls Jesus "Teacher" (\didaskale\), but he seems to be a "bumptious" brother full of self-confidence and self-complacency. "Even one of that most unimpressionable class, in spirit and tendency utterly opposed to the ways of Jesus" (Bruce). Yet Jesus deals gently with him.

rwp@Matthew:9:14 @{The disciples of John} (\hoi mathtai Ianou\). One is surprised to find disciples of the Baptist in the role of critics of Christ along with the Pharisees. But John was languishing in prison and they perhaps were blaming Jesus for doing nothing about it. At any rate John would not have gone to Levi's feast on one of the Jewish fast-days. "The strict asceticism of the Baptist (11:18|) and of the Pharisaic rabbis (Luke:18:12|) was imitated by their disciples" (McNeile).

rwp@Matthew:11:27 @{All things have been delivered unto me of my Father} (\panta moi paredoth hupo tou patros mou\). This sublime claim is not to be whittled down or away by explanations. It is the timeless aorist like \edoth\ in strkjv@28:18| and "points back to a moment in eternity, and implies the pre-existence of the Messiah" (Plummer). The Messianic consciousness of Christ is here as clear as a bell. It is a moment of high fellowship. Note \epiginskei\ twice for "fully know." Note also \boultai\ =wills, is willing. The Son retains the power and the will to reveal the Father to men.

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:13:11 @{To know the mysteries} (\gnnai ta mustria\). Second aorist active infinitive of \ginsk\. The word \mustrion\ is from \musts\, one initiated, and that from \mue\ (\mu\), to close or shut (Latin, _mutus_). The mystery-religions of the east had all sorts of secrets and signs as secret societies do today. But those initiated knew them. Songs:the disciples have been initiated into the secrets of the kingdom of heaven. Paul will use it freely of the mystery once hidden, but now revealed, now made known in Christ (Romans:16:25; strkjv@1Corinthians:2:7|, etc.). In strkjv@Phillipians:4:12| Paul says: "I have learned the secret or been initiated" (\memumai\). Songs:Jesus here explains that his parables are open to the disciples, but shut to the Pharisees with their hostile minds. In the Gospels \mustrion\ is used only here and in the parallel passages (Mark:4:11; strkjv@Luke:8:10|).

rwp@Matthew:13:13 @{Because seeing} (\hoti blepontes\). In the parallel passages in strkjv@Mark:4:12| and strkjv@Luke:8:10| we find \hina\ with the subjunctive. This does not necessarily mean that in Mark and Luke \hina=hoti\ with the causal sense, though a few rare instances of such usage may be found in late Greek. For a discussion of the problem see my chapter on "The Causal Use of _Hina_" in _Studies in Early Christianity_ (1928) edited by Prof. S.J. Case. Here in Matthew we have first "an adaptation of strkjv@Isaiah:6:9f.| which is quoted in full in v. 14f.|" (McNeile). Thus Matthew presents "a striking paradox, 'though they see, they do not (really) see'" (McNeile). Cf. strkjv@John:9:41|. The idiom here in Matthew gives no trouble save in comparison with Mark and Luke which will be discussed in due turn. The form \suniousin\ is an omega verb form (\suni\) rather than the \mi\ verb (\sunimi\) as is common in the _Koin_.

rwp@Matthew:13:52 @{Made a disciple to the kingdom of heaven} (\matheteutheis ti basileii tn ourann\). First aorist passive participle. The verb is transitive in strkjv@28:19|. Here a scribe is made a learner to the kingdom. "The mere scribe, Rabbinical in spirit, produces only the old and stale. The disciple of the kingdom like the Master, is always fresh-minded, yet knows how to value all old spiritual treasures of Holy Writ, or Christian tradition" (Bruce). Songs:he uses things fresh (\kaina\) and ancient (\palaia\). "He hurls forth" (\ekballei\) both sorts.

rwp@Matthew:14:3 @{For the sake of Herodias} (\dia Hridiada\). The death of John had taken place some time before. The Greek aorists here (\edsen, apetheto\) are not used for past perfects. The Greek aorist simply narrates the event without drawing distinctions in past time. This Herodias was the unlawful wife of Herod Antipas. She was herself a descendant of Herod the Great and had married Herod Philip of Rome, not Philip the Tetrarch. She had divorced him in order to marry Herod Antipas after he had divorced his wife, the daughter of Aretas King of Arabia. It was a nasty mess equal to any of our modern divorces. Her first husband was still alive and marriage with a sister-in-law was forbidden to Jews (Leviticus:18:16|). Because of her Herod Antipas had put John in the prison at Machaerus. The bare fact has been mentioned in strkjv@Matthew:4:12| without the name of the place. See strkjv@11:2| also for the discouragement of John \en ti desmtrii\ (place of bondage), here \en ti phulaki\ (the guard-house). Josephus (_Ant_. xviii. 5.2) tells us that Machaerus is the name of the prison. On a high hill an impregnable fortress had been built. Tristram (_Land of Moab_) says that there are now remains of "two dungeons, one of them deep and its sides scarcely broken in" with "small holes still visible in the masonry where staples of wood and iron had once been fixed. One of these must surely have been the prison-house of John the Baptist." "On this high ridge Herod the Great built an extensive and beautiful palace" (Broadus). "The windows commanded a wide and grand prospect, including the Dead Sea, the course of the Jordan, and Jerusalem" (Edersheim, _Life and Times of Jesus_).

rwp@Matthew:14:15 @{When even was come} (\opsias genomens\). Genitive absolute. Not sunset about 6 P.M. as in strkjv@8:16| and as in strkjv@14:23|, but the first of the two "evenings" beginning at 3 P.M. {The place is desert} (\ermos estin ho topos\). Not a desolate region, simply lonely, comparatively uninhabited with no large towns near. There were "villages" (\kmas\) where the people could buy food, but they would need time to go to them. Probably this is the idea of the disciples when they add: {The time is already past} (\h hra d parlthen\). They must hurry.

rwp@Matthew:14:31 @{Didst thou doubt?} (\edistasas?\). Only here and strkjv@28:17| in the N.T. From \distaz\ and that from \dis\ (twice). Pulled two ways. Peter's trust in the power of Christ gave way to his dread of the wind and waves. Jesus had to take hold of Peter (\epelabeto\, middle voice) and pull him up while still walking on the water.

rwp@Matthew:15:39 @{The borders of Magadan} (\eis ta horia Magadan\). On the eastern side of the Sea of Galilee and so in Galilee again. Mark terms it Dalmanutha (Mark:8:10|). Perhaps after all the same place as Magdala, as most manuscripts have it.

rwp@Matthew:16:5 @{Came} (\elthontes\). Probably= "went" as in strkjv@Luke:15:20| (\ire\, not \venire\). Songs:in strkjv@Mark:8:13| \aplthen\. {Forgot} (\epelathonto\). Perhaps in the hurry to leave Galilee, probably in the same boat by which they came across from Decapolis.

rwp@Matthew:16:18 @{The gates of Hades} (\pulai hidou\) {shall not prevail against it} (\ou katischusousin auts\). Each word here creates difficulty. Hades is technically the unseen world, the Hebrew Sheol, the land of the departed, that is death. Paul uses \thanate\ in strkjv@1Corinthians:15:55| in quoting strkjv@Hosea:13:14| for \hid\. It is not common in the papyri, but it is common on tombstones in Asia Minor, "doubtless a survival of its use in the old Greek religion" (Moulton and Milligan, _Vocabulary_). The ancient pagans divided Hades (\a\ privative and \idein\, to see, abode of the unseen) into Elysium and Tartarus as the Jews put both Abraham's bosom and Gehenna in Sheol or Hades (cf. strkjv@Luke:16:25|). Christ was in Hades (Acts:2:27,31|), not in Gehenna. We have here the figure of two buildings, the Church of Christ on the Rock, the House of Death (Hades). "In the Old Testament the 'gates of Hades' (Sheol) never bears any other meaning (Isaiah:38:10|; Wisd. strkjv@16:3; 3Macc. strkjv@5:51) than death," McNeile claims. See also strkjv@Psalms:9:13; strkjv@107:18; strkjv@Job:38:17| (\pulai thanatou pulroi hidou\). It is not the picture of Hades _attacking_ Christ's church, but of death's possible victory over the church. "The \ekklsia\ is built upon the Messiahship of her master, and death, the gates of Hades, will not prevail against her by keeping Him imprisoned. It was a mysterious truth, which He will soon tell them in plain words (verse 21|); it is echoed in strkjv@Acts:2:24,31|" (McNeile). Christ's church will prevail and survive because He will burst the gates of Hades and come forth conqueror. He will ever live and be the guarantor of the perpetuity of His people or church. The verb \katischu\ (literally have strength against, \ischu\ from \ischus\ and \kat-\) occurs also in strkjv@Luke:21:36; strkjv@23:23|. It appears in the ancient Greek, the LXX, and in the papyri with the accusative and is used in the modern Greek with the sense of gaining the mastery over. The wealth of imagery in strkjv@Matthew:16:18| makes it difficult to decide each detail, but the main point is clear. The \ekklsia\ which consists of those confessing Christ as Peter has just done will not cease. The gates of Hades or bars of Sheol will not close down on it. Christ will rise and will keep his church alive. _Sublime Porte_ used to be the title of Turkish power in Constantinople.

rwp@Matthew:16:19 @{The Keys of the kingdom} (\tas kleidas ts basileias\). Here again we have the figure of a building with keys to open from the outside. The question is raised at once if Jesus does not here mean the same thing by "kingdom" that he did by "church" in verse 18|. In strkjv@Revelation:1:18; strkjv@3:7| Christ the Risen Lord has "the keys of death and of Hades." He has also "the keys of the kingdom of heaven" which he here hands over to Peter as "gatekeeper" or "steward" (\oikonomos\) provided we do not understand it as a special and peculiar prerogative belonging to Peter. The same power here given to Peter belongs to every disciple of Jesus in all the ages. Advocates of papal supremacy insist on the primacy of Peter here and the power of Peter to pass on this supposed sovereignty to others. But this is all quite beside the mark. We shall soon see the disciples actually disputing again (Matthew:18:1|) as to which of them is the greatest in the kingdom of heaven as they will again (20:21|) and even on the night before Christ's death. Clearly neither Peter nor the rest understood Jesus to say here that Peter was to have supreme authority. What is added shows that Peter held the keys precisely as every preacher and teacher does. To "bind" (\dsis\) in rabbinical language is to forbid, to "loose" (\lusis\) is to permit. Peter would be like a rabbi who passes on many points. Rabbis of the school of Hillel "loosed" many things that the school of Schammai "bound." The teaching of Jesus is the standard for Peter and for all preachers of Christ. Note the future perfect indicative (\estai dedemenon, estai lelumenon\), a state of completion. All this assumes, of course, that Peter's use of the keys will be in accord with the teaching and mind of Christ. The binding and loosing is repeated by Jesus to all the disciples (18:18|). Later after the Resurrection Christ will use this same language to all the disciples (John:20:23|), showing that it was not a special prerogative of Peter. He is simply first among equals, _primus inter pares_, because on this occasion he was spokesman for the faith of all. It is a violent leap in logic to claim power to forgive sins, to pronounce absolution, by reason of the technical rabbinical language that Jesus employed about binding and loosing. Every preacher uses the keys of the kingdom when he proclaims the terms of salvation in Christ. The proclamation of these terms when accepted by faith in Christ has the sanction and approval of God the Father. The more personal we make these great words the nearer we come to the mind of Christ. The more ecclesiastical we make them the further we drift away from him.

rwp@Matthew:18:1 @{Who then is greatest} (\tis ara meizn estin\). The \ara\ seems to point back to the tax-collection incident when Jesus had claimed exemption for them all as "sons" of the Father. But it was not a new dispute, for jealousy had been growing in their hearts. The wonderful words of Jesus to Peter on Mount Hermon (Matthew:16:17-19|) had evidently made Peter feel a fresh sense of leadership on the basis of which he had dared even to rebuke Jesus for speaking of his death (16:22|). And then Peter was one of the three (James and John also) taken with the Master up on the Mount of Transfiguration. Peter on that occasion had spoken up promptly. And just now the tax-collectors had singled out Peter as the one who seemed to represent the group. Mark (Mark:9:33|) represents Jesus as asking them about their dispute on the way into the house, perhaps just after their question in strkjv@Matthew:18:1|. Jesus had noticed the wrangling. It will break out again and again (Matthew:20:20-28; strkjv@Luke:22:24|). Plainly the primacy of Peter was not yet admitted by the others. The use of the comparative \meizn\ (so \ho meizn\ in verse 4|) rather than the superlative \megistos\ is quite in accord with the _Koin_ idiom where the comparative is displacing the superlative (Robertson, _Grammar_, pp. 667ff.). But it is a sad discovery to find the disciples chiefly concerned about their own places (offices) in the political kingdom which they were expecting.

rwp@Matthew:18:10 @{Despise} (\kataphronste\). Literally, "think down on," with the assumption of superiority. {Their angels} (\hoi aggeloi autn\). The Jews believed that each nation had a guardian angel (Daniel:10:13,20f.; strkjv@12:1|). The seven churches in Revelation (Revelation:1:20|) have angels, each of them, whatsoever the meaning is. Does Jesus mean to teach here that each little child or child of faith had a special angel who appears in God's presence, "see the face of my Father" (\blepousin to prospon tou patros mou\) in special intimacy? Or does he simply mean that the angels do take an interest in the welfare of God's people (Hebrews:1:14|)? There is comfort to us in that thought. Certainly Jesus means that the Father takes special care of his "little ones" who believe in Him. There are angels in God's presence (Luke:1:19|).

rwp@Matthew:18:12 @{Leave the ninety and nine} (\aphsei ta enenkonta ennea epi ta or kai poreutheis ztei to planmenon?\). This is the text of Westcott and Hort after BL, etc. This text means: "Will he not leave the ninety and nine upon the mountains and going does he not seek (change to present tense) the wandering one?" On the high pastures where the sheep graze at will one has wandered afield. See this parable later in strkjv@Luke:15:4-7|. Our word "planet" is from \planaomai\, wandering (moving) stars they were called as opposed to fixed stars. But now we know that no stars are fixed. They are all moving and rapidly.

rwp@Matthew:18:14 @{The will of your Father} (\thelma emprosthen\). Observe that Westcott and Hort read \mou\ here rather than \hmn\ after B Sahidic Coptic. Either makes good sense, though "your" carries on the picture of God's care for "each one of these little ones" (\hen tn mikrn toutn\) among God's children. The use of \emprosthen\ with \thelma\ is a Hebraism like \emprosthen sou\ in strkjv@11:25| with \eudokia\, "before the face" of God.

rwp@Matthew:18:15 @{If thy brother sin against thee} (\ean hamartsi adelphos sou\). Literally, commit a sin (ingressive aorist subjunctive of \hamartan\). Aleph B Sahidic do not have "against thee" (\eis se\). {Shew him his fault} (\elegxon\). Such private reproof is hard to do, but it is the way of Christ. {Thou hast gained} (\ekerdsas\). Aorist active indicative of \kerdain\ in conclusion of a third-class condition, a sort of timeless aorist, a blessed achievement already made.

rwp@Matthew:18:16 @{Take with thee} (\paralabe meta sou\). Take alone (\para\) with (\meta\) thee.

rwp@Matthew:18:17 @{Refuse to hear} (\parakousi\). Like strkjv@Isaiah:65:12|. Many papyri examples for ignoring, disregarding, hearing without heeding, hearing aside (\para-\), hearing amiss, overhearing (Mark:5:36|). {The church} (\ti ekklsii\). The local body, not the general as in strkjv@Matthew:16:18| which see for discussion. The problem here is whether Jesus has in mind an actual body of believers already in existence or is speaking prophetically of the local churches that would be organized later (as in Acts). There are some who think that the Twelve Apostles constituted a local \ekklsia\, a sort of moving church of preachers. That could only be true in essence as they were a band of ministers and not located in any one place. Bruce holds that they were "the nucleus" of a local church at any rate.

rwp@Matthew:18:18 @{Shall be bound in heaven} (\estai dedemena en ourani\). Future passive periphrastic perfect indicative as in "shall be loosed" (\estai lelumena\). In strkjv@16:19| this same unusual form occurs. The binding and the loosing is there addressed to Peter, but it is here repeated for the church or for the disciples as the case may be.

rwp@Matthew:18:19 @{Shall agree} (\sumphnssin\). Our word "symphony" is this very root. It is no longer looked at as a concord of voices, a chorus in harmony, though that would be very appropriate in a church meeting rather than the rasping discord sometimes heard even between two brethren or sisters. {Of my Father} (\para tou patros mou\). From the side of, "by my Father."

rwp@Matthew:21:9 @{That went before him and that followed} (\hoi proagontes auton kai hoi akolouthountes\). Note the two groups with two articles and the present tense (linear action) and the imperfect \ekrazon\ "were crying" as they went. {Hosanna to the Son of David} (\Hosanna ti huii Daueid\). They were now proclaiming Jesus as the Messiah and he let them do it. "Hosanna" means "Save, we pray thee." They repeat words from the _Hallel_ (Psalms:148:1|) and one recalls the song of the angelic host when Jesus was born (Luke:2:14|). "Hosanna in the highest" (heaven) as well as here on earth.

rwp@Matthew:21:19 @{A fig tree} (\sukn mian\). "A single fig tree" (Margin of Rev. Version). But \heis\ was often used = \tis\ or like our indefinite article. See strkjv@Matthew:8:10; strkjv@26:69|. The Greek has strictly no indefinite article as the Latin has no definite article. {Let there be no fruit from thee henceforward for ever} (\ou mketi sou karpos gentai eis ton aina\). Strictly speaking this is a prediction, not a prohibition or wish as in strkjv@Mark:11:14| (optative \phagoi\). "On you no fruit shall ever grow again" (Weymouth). The double negative \ou m\ with the aorist subjunctive (or future indicative) is the strongest kind of negative prediction. It sometimes amounts to a prohibition like \ou\ and the future indicative (Robertson, _Grammar_, pp. 926f.). The early figs start in spring before the leaves and develop after the leaves. The main fig crop was early autumn (Mark:11:14|). There should have been figs on the tree with the crop of leaves. It was a vivid object lesson. Matthew does not distinguish between the two mornings as Mark does (Mark:11:13,20|), but says "immediately" (\parachrma\) twice (21:19,20|). This word is really \para to chrma\ like our "on the spot" (Thayer). It occurs in the papyri in monetary transactions for immediate cash payment.

rwp@Matthew:22:13 @{Was speechless} (\epsimth\). Was muzzled, dumb from confusion and embarrassment. It is used of the ox (1Timothy:5:18|). {The outer darkness} (\to skotos to exteron\). See @|. All the blacker from the standpoint of the brilliantly lighted banquet hall. {There shall be} (\ekei estai\). Out there in the outer darkness.

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