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rwp@1Corinthians:3:4 @{For when one saith} (\hotan gar legi tis\). Indefinite temporal clause with the present subjunctive of repetition (Robertson, _Grammar_, p. 972). Each instance is a case in point and proof abundant of the strife. {Of Paul} (\Paulou\). Predicate genitive, belong to Paul, on Paul's side. {Of Apollos} (\Apoll\). Same genitive, but the form is the so-called Attic second declension. See the nominative \Apolls\ in verse 5|. {Men} (\anthrpoi\). Just mere human creatures (\anthrpoi\, generic term for mankind), in the flesh (\sarkinoi\), acting like the flesh (\sarkikoi\), not \pneumatikoi\, as if still \psuchikoi\. It was a home-thrust. Paul would not even defend his own partisans.

rwp@1John:5:11 @{That God gave} (\hoti edken ho theos\). Declarative \hoti\ in apposition with \marturia\ as in verse 14; strkjv@John:3:19|. Note aorist active indicative \edken\ (from \didmi\) as in strkjv@3:23f.|, the great historic fact of the Incarnation (John:3:16|), but the perfect \dedken\ in strkjv@1John:3:1| to emphasize the abiding presence of God's love. {Eternal life} (\zn ainion\). Anarthrous emphasizing quality, but with the article in strkjv@1:2|. {In his Son} (\en ti huii autou\). This life and the witness also. This is why Jesus who is life (John:14:6|) came to give us abundant life (John:10:10|).

rwp@Info_1Peter @ THE FIRST EPISTLE GENERAL OF PETER ABOUT A.D. 65 BY WAY OF INTRODUCTION THE AUTHOR The Epistle is not anonymous, but claims to be written by "Peter, an apostle of Jesus Christ" (1Peter:1:1|), that is Cephas (Simon Peter). If this is not true, then the book is pseudonymous by a late writer who assumed Peter's name, as in the so-called Gospel of Peter, Apocalypse of Peter, etc. "There is no book in the New Testament which has earlier, better, or stronger attestation, though Irenaeus is the first to quote it by name" (Bigg). Eusebius (_H.E_. iii. 25.2) places it among the acknowledged books, those accepted with no doubt at all. We here assume that Simon Peter wrote this Epistle or at any rate dictated it by an amanuensis, as Paul did in Romans (Romans:16:22|). Bigg suggests Silvanus (Silas) as the amanuensis or interpreter (1Peter:5:12|), the obvious meaning of the language (\dia\, through). He may also have been the bearer of the Epistle. It happens that we know more of Peter's life than of any of the twelve apostles because of his prominence in the Gospels and in the first fifteen chapters of the Acts. In the _Student's Chronological New Testament_ I have given a full list of the passages in the Gospels where Peter appears with any clearness and the material is rich and abundant. The account in Acts is briefer, though Peter is the outstanding man in the first five chapters during his career in Jerusalem. After the conversion of Saul he begins to work outside of Jerusalem and after escaping death at the hands of Herod Agrippa I (Acts:12:3ff.|) he left for a while, but is back in Jerusalem at the Conference called by Paul and Barnabas (Acts:15:6-14; Gal strkjv@2:1-10|). After that we have no more about him in Acts, though he reappears in Antioch and is rebuked by Paul for cowardice because of the Judaizers (Galatians:2:11-21). He travelled for the Gospel among the Jews of the Dispersion (Galatians:2:9|) with his wife (1Corinthians:9:5|), and went to Asia Minor (1Peter:1:1|) and as far as Babylon or Rome (1Peter:5:13|). Besides Silvanus he had John Mark with him also (1Peter:5:13|), who was said by the early Christian writers to have been Peter's "interpreter" in his preaching, since Peter was not expert in the Greek (Acts:4:13|), and who also wrote his Gospel under the inspiration of Peter's preaching. We are not able to follow clearly the close of his life or to tell precisely the time of his death. He was apparently put to death in A.D. 67 or 68, but some think that he was executed in Rome in A.D. 64.

rwp@Info_1Peter @ THE PERSECUTION PICTURED IN THE EPISTLE Peter himself knew what persecution was at the hands of the Sanhedrin and of Herod Agrippa I (both church and state). If First Peter was written A.D. 65, there was time enough for the persecution of Nero in Rome in A.D. 64 to spread to Asia Minor. The province easily imitated the capital city. Paul's life in the Acts and his Epistles abundantly show how early persecution arose in Asia Minor. The Apocalypse, written during the reign of Domitian, shows that persecution from the state had been on hand long before and was an old burden. We know too little of the history of Christianity in Asia Minor from A.D. 60 to 70 to deny that the fiery trials and suffering as a Christian (1Peter:4:16|) can be true of this period. Songs:we locate the persecution at this time as an echo from Rome.

rwp@1Peter:1:18 @{Knowing} (\eidotes\). Second perfect active participle of \oida\, causal participle. The appeal is to an elementary Christian belief (Hort), the holiness and justice of God with the added thought of the high cost of redemption (Bigg). {Ye were redeemed} (\elutrthte\). First aorist passive indicative of \lutro\, old verb from \lutron\ (ransom for life as of a slave, strkjv@Matthew:20:28|), to set free by payment of ransom, abundant examples in the papyri, in N.T. only here, strkjv@Luke:24:21; strkjv@Titus:2:14|. The ransom is the blood of Christ. Peter here amplifies the language in strkjv@Isaiah:52:3f|. {Not with corruptible things} (\ou phthartois\). Instrumental case neuter plural of the late verbal adjective from \phtheir\ to destroy or to corrupt, and so perishable, in N.T. here, verse 23; strkjv@1Corinthians:9:25; strkjv@15:53f.; strkjv@Romans:1:23|. \Argurii chrusii\ (silver or gold) are in explanatory apposition with \phthartois\ and so in the same case. Slaves were set free by silver and gold. {From your vain manner of life} (\ek ts mataias humn anastrophs\). "Out of" (\ek\), and so away from, the pre-Christian \anastroph\ of verse 15|, which was "vain" (\mataias\. Cf. strkjv@Ephesians:4:17-24|). {Handed down from your fathers} (\patroparadotou\). This adjective, though predicate in position, is really attributive in idea, like \cheiropoitou\ in strkjv@Ephesians:2:11| (Robertson, _Grammar_, p. 777), like the French idiom. This double compound verbal adjective (\pater, para, didmi\), though here alone in N.T., occurs in Diodorus, Dion. Halic, and in several inscriptions (Moulton and Milligan's _Vocabulary_; Deissmann, _Bible Studies_, pp. 266f.). The Jews made a wrong use of tradition (Matthew:15:2ff.|), but the reference here seems mainly to Gentiles (1Peter:2:12|).

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@1Thessalonians:3:10 @{Exceedingly} (\huperekperissou\). Double compound adverb, only in strkjv@1Thessalonians:3:10; strkjv@5:13| (some MSS. \-s\). Like piling Ossa on Pelion, \perisss\, abundantly, \ek perissou\, out of bounds, \huperekperissou\, more than out of bounds (overflowing all bounds). {And perfect} (\kai katartisai\). First aorist active articular infinitive of purpose (\eis to idein--kai\) of \katartiz\, to mend nets (Matthew:4:21|) or men (Galatians:6:1|) repair. Chiefly late. {That which is lacking in} (\ta hustermata\). The shortcomings, the lacks or left-overs (Colossians:1:24|). From \hustere\ (\husteron\), to be late.

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:2:7 @{Songs:that on the contrary} (\hste tounantion\). The natural result expressed by \hste\ and the infinitive. \Tounantion\ is by crasis for \to enantion\ and accusative of general reference. {Rather} (\mallon\). Absent in some MSS. {Lest by any means} (\m ps\). Negative purpose. {Swallowed up} (\katapothi\). First aorist passive subjunctive of \katapin\, to drink down (1Corinthians:15:54|). {With his overmuch sorrow} (\ti perissoteri lupi\). Instrumental case, "by the more abundant sorrow" (comparative of adjective \perissos\).

rwp@2Corinthians:7:13 @{We joyed the more exceedingly} (\perissoters mallon echarmen\). Double comparative (pleonastic use of \mallon\, more, with \perissoters\, more abundantly) as is common in the _Koin_ (Mark:7:36; strkjv@Phillipians:1:23|). {For the joy of Titus} (\epi ti chari Titou\). On the basis of (\epi\) the joy of Titus who was proud of the outcome of his labours in Corinth. {Hath been refreshed} (\anapepautai\). Perfect passive indicative of \anapau\. Cf. strkjv@1Corinthians:16:18| for this striking verb.

rwp@2Corinthians:10:1 @{Now I Paul myself} (\Autos de eg Paulos\). Cf. strkjv@Galatians:5:2|. Paul now turns to the third part of the epistle in chapters 10-13| in which he vigorously defends himself against the accusations of the stubborn minority of Judaizers in Corinth. Great ministers of Christ through the ages have had to pass through fiery trials like these. Paul has shown the way for us all. He speaks of himself now plainly, but under compulsion, as is clear. It may be that at this point he took the pen from the amanuensis and wrote himself as in strkjv@Galatians:6:11|. {By the meekness and gentleness of Christ} (\dia tes prauttos kai epieikias tou Christou\). This appeal shows (Plummer) that Paul had spoken to the Corinthians about the character of Christ. Jesus claimed meekness for himself (Matthew:11:29|) and felicitated the meek (Matthew:5:5|) and he exemplified it abundantly (Luke:23:34|). See on ¯Matthew:5:15; strkjv@1Corinthians:4:21| for this great word that has worn thin with us. Plutarch combines \prauts\ with \epieikia\ as Paul does here. Matthew Arnold suggested "sweet reasonableness" for \epieikeia\ in Plato, Aristotle, Plutarch. It is in the N.T. only here and strkjv@Acts:24:4| (\to epieikes\ in strkjv@Phillipians:4:5|). In Greek Ethics the equitable man was called \epieiks\, a man who does not press for the last farthing of his rights (Bernard). {Lowly among you} (\tapeinos en humin\). The bad use of \tapeinos\, the old use, but here alone in N.T. in that meaning. Socrates and Aristotle used it for littleness of soul. Probably Paul here is quoting one of the sneers of his traducers in Corinth about his humble conduct while with them (1Corinthians:2:23; strkjv@2Corinthians:7:6|) and his boldness (\apn tharr\) when away (1Corinthians:7:16|). "It was easy to satirize and misrepresent a depression of spirits, a humility of demeanour, which were either the direct results of some bodily affliction, or which the consciousness of this affliction had rendered habitual" (Farrar). The words stung Paul to the quick.

rwp@2Corinthians:10:8 @{Somewhat abundantly} (\perissoteron ti\). Comparative, "somewhat more abundantly" than I have, in order to show that he is as true a minister of Christ as his accusers are. Concessive (conditional) clause of third class. For \ean te\ see strkjv@Romans:14:8|. {I shall not be put to shame} (\ouk aischunthsomai\). As a convicted impostor or pretentious boaster (Plummer). First future passive, singular number (not literary plural as in verse 7|).

rwp@2Corinthians:11:23 @{As one beside himself} (\paraphronn\). Present active participle of \paraphrone\. Old verb from \paraphrn\ (\para, phrn\), beside one's wits. Only here in N.T. Such open boasting is out of accord with Paul's spirit and habit. {I more} (\huper eg\). This adverbial use of \huper\ appears in ancient Greek (Euripides). It has no effect on \eg\, not "more than I," but "I more than they." He claims superiority now to these "superextra apostles." {More abundant} (\perissoters\). See on ¯7:15|. No verbs with these clauses, but they are clear. {In prisons} (\en phulakais\). Plural also in strkjv@6:5|. Clement of Rome (_Cor_. V.) says that Paul was imprisoned seven times. We know of only five (Philippi, Jerusalem, Caesarea, twice in Rome), and only one before II Corinthians (Philippi). But Luke does not tell them all nor does Paul. Had he been in prison in Ephesus? Songs:many think and it is possible as we have seen. {Above measure} (\huperballonts\). Old adverb from the participle \huperballontn\ (\huperball\, to hurl beyond). Here only in N.T. {In deaths oft} (\en thanatois pollakis\). He had nearly lost his life, as we know, many times (1:9f.; strkjv@4:11|).

rwp@2Peter:2:13 @{Suffering wrong} (\adikoumenoi\). Present middle or passive participle of \adike\ to do wrong. Songs:Aleph B P, but A C K L have \komioumenoi\ (future middle participle of \komiz\), shall receive. {As the hire of wrong-doing} (\misthon adikias\). The Elephantine papyrus has the passive of \adike\ in the sense of being defrauded, and that may be the idea here. Peter plays on words again here as often in II Peter. The picture proceeds now with participles like \hgoumenoi\ (counting). {Pleasure} (\hdonn\). See strkjv@James:4:1,3|. {To revel in the daytime} (\tn en hmeri truphn\). "The in the daytime revel" (old word \truph\ from \thrupt\, to enervate, in N.T. only here and strkjv@Luke:7:25|). {Spots} (\spiloi\). Old word for disfiguring spot, in N.T. only here and strkjv@Ephesians:5:27|. {Blemishes} (\mmoi\). Old word for blot (kin to \mu\), only here in N.T. See strkjv@1Peter:1:19| for \ammos kai aspilos\. {Revelling} (\entruphntes\). Present active participle of \entrupha\, old compound for living in luxury, only here in N.T. {In their love-feasts} (\en tais agapais\). Songs:B Sah, but Aleph A C K L P read \apatais\ (in their deceivings). If \agapais\ is genuine as it is in strkjv@Jude:1:12|, they are the only N.T. examples of this use of \agap\. {While they feast with you} (\suneuchoumenoi\). Present passive participle of late and rare verb \suneuche\ (\sun\, together, and \euche\, to feed abundantly) to entertain with. Clement of Alex. (_Paed_. ii. I. 6) applies \euchia\ to the \agap\.

rwp@Acts:15:34 @{But it seemed good unto Silas to abide there} (\edoxe de Sili epimeinai autou\). This verse is not in the Revised Version or in the text of Westcott and Hort, being absent from Aleph A B Vulgate, etc. It is clearly an addition to help explain the fact that Silas is back in Antioch in verse 40|. But the "some days" of verse 36| afforded abundant time for him to return from Jerusalem. He and Judas went first to Jerusalem to make a report of their mission.

rwp@Ephesians:3:20 @{That is able to do} (\ti dunameni poisai\). Dative case of the articular participle (present middle of \dunamai\). Paul is fully aware of the greatness of the blessings asked for, but the Doxology ascribes to God the power to do them for us. {Above all} (\huper panta\). Not simply \panta\, but \huper\ beyond and above all. {Exceedingly abundantly} (\huperekperissou\). Late and rare double compound (\huper, ek, perissou\) adverb (LXX, strkjv@1Thessalonians:3:10; strkjv@5:13; strkjv@Ephesians:3:20|). It suits well Paul's effort to pile Pelion on Ossa. {That we ask} (\hn aitoumetha\). Ablative of the relative pronoun attracted from the accusative \ha\ to the case of the unexpressed antecedent \toutn\. Middle voice (\aitoumetha\) "we ask for ourselves." {Or think} (\ nooumen\). The highest aspiration is not beyond God's "power" (\dunamin\) to bestow.

rwp@Info_Hebrews @ THE STYLE It is called an epistle and so it is, but of a peculiar kind. In fact, as has been said, it begins like a treatise, proceeds like a sermon, and concludes like a letter. It is, in fact, more like a literary composition than any other New Testament book as Deissmann shows: "It points to the fact that the Epistle to the Hebrews, with its more definitely artistic, more literary language (corresponding to its more theological subject matter), constituted an epoch in the history of the new religion. Christianity is beginning to lay hands on the instruments of culture; the literary and theological period has begun" (_Light from the Ancient East_, pp. 70f.). But Blass (_Die Rhythmen der asianischen und romischen Kunstprosa_, 1905) argues that the author of Hebrews certainly and Paul probably were students of Greek oratory and rhetoric. He is clearly wrong about Paul and probably so about the author of Hebrews. There is in Hebrews more of "a studied rhetorical periodicity" (Thayer), but with many "parenthetical involutions" (Westcott) and with less of "the impetuous eloquence of Paul." The eleventh chapter reveals a studied style and as a whole the Epistle belongs to the literary _Koin_ rather than to the vernacular. Moulton (_Cambridge Biblical Essays_, p. 483) thinks that the author did not know Hebrew but follows the Septuagint throughout in his abundant use of the Old Testament.

rwp@Hebrews:2:1 @{Therefore} (\dia touto\). Because Jesus is superior to prophets and angels and because the new revelation is superior to the old. The author often pauses in his argument, as here, to drive home a pungent exhortation. {Ought} (\dei\). It is necessity, necessity rather than obligation (\chr\). {To give heed} (\prosechein\). Present active infinitive with \noun\ (accusative singular of \nous\) understood as in strkjv@Acts:8:6|. {More earnest} (\perissoters\). Comparative adverb, "more earnestly," "more abundantly" as in strkjv@1Thessalonians:2:7| {To the things that were heard} (\tois akoustheisin\). Dative plural neuter of the articular participle first aorist passive of \akou\. {Lest haply we drift away} (\m pote pararumen\). Negative clause of purpose with \m pote\ and the second aorist passive subjunctive of \pararre\, old verb to flow by or past, to glide by, only here in N.T. (cf. strkjv@Proverbs:3:21|). Xenophon (Cyrop. IV. 52) uses it of the river flowing by. Here the metaphor is that "of being swept along past the sure anchorage which is within reach" (Westcott), a vivid picture of peril for all ("we," \hmas\).

rwp@Hebrews:6:17 @{To shew} (\epideixai\). First aorist active infinitive of \epideiknumi\, to show in addition (\epi-\) to his promise "more abundantly" (\perissoteron\). {The immutability of his counsel} (\to ametatheton ts bouls autou\). Late compound verbal neuter singular (alpha privative and \metatithmi\, to change), "the unchangeableness of his will." {Interposed} (\emesiteusen\). First aorist active indicative of \mesiteu\, late verb from \mesits\, mediator (Hebrews:8:6|), to act as mediator or sponsor or surety, intransitively to pledge one's self as surety, here only in the N.T. {With an oath} (\horki\). Instrumental case of \horkos\ (from \herkos\, an enclosure), strkjv@Matthew:14:7,9|.

rwp@Hebrews:7:15 @{Yet more abundantly evident} (\perissoteron eti katadlon\). Only N.T. instance of the old compound adjective \katadlos\ thoroughly clear with \eti\ (still) added and the comparative \perissoteron\ (more abundantly) piling Ossa on Pelion like strkjv@Phillipians:1:23|. {Likeness} (\homoiotta\). See strkjv@4:15|, only N.T. examples. Cf. the verb in verse 3|. {Ariseth another priest} (\anistatai hiereus heteros\). As said in verse 11|, now assumed in condition of first class.

rwp@John:4:6 @{Jacob's well} (\pg tou Iakb\). "A spring of Jacob" (here and verse 14|), but \phrear\ (well, pit, cistern) in verses 11,12|. It is really a cistern 100 feet deep dug by a stranger apparently in a land of abundant springs (Genesis:26:19|). {Wearied} (\kekopiaks\). Perfect active participle of \kopia\, a state of weariness. The verb means to toil excessively (Luke:5:5|). John emphasizes the human emotions of Jesus (1:14; strkjv@11:3,33,35,38,41f.; strkjv@12:27; strkjv@13:21; strkjv@19:28|). {With his journey} (\ek ts hodoiporias\). As a result (\ek\) of the journey. Old compound word from \hodoporos\ (wayfarer), in N.T. only here and strkjv@2Corinthians:11:26|. {Sat} (\ekathezeto\). Imperfect (descriptive) middle of \kathezomai\, "was sitting." {Thus} (\houts\). Probably "thus wearied," graphic picture. {By the well} (\epi ti pgi\). Literally, "upon the curbstone of the well." {Sixth hour} (\hs hekt\). Roman time, about 6 P.M., the usual time for drawing water.

rwp@Info_Luke @ THE DATE OF THE GOSPEL There are two outstanding facts to mark off the date of this Gospel by Luke. It was later than the Gospel of Mark since Luke makes abundant use of it. It was before the Acts of the Apostles since he definitely refers to it in strkjv@Acts:1:1|. Unfortunately the precise date of both _termini_ is uncertain. There are still some scholars who hold that the author of the Acts shows knowledge of the _Antiquities_ of Josephus and so is after A.D. 85, a mistaken position, in my opinion, but a point to be discussed when Acts is reached. Still others more plausibly hold that the Acts was written after the destruction of Jerusalem and that the Gospel of Luke has a definite allusion to that event (Luke:21:20f.|), which is interpreted as a prophecy _post eventum_ instead of a prediction by Christ a generation beforehand. Many who accept this view hold to authorship of both Acts and Gospel by Luke. I have long held the view, now so ably defended by Harnack, that the Acts of the Apostles closes as it does for the simple and obvious reason that Paul was still a prisoner in Rome. Whether Luke meant the Acts to be used in the trial in Rome, which may or may not have come to pass, is not the point. Some argue that Luke contemplated a third book which would cover the events of the trial and Paul's later career. There is no proof of that view. The outstanding fact is that the book closes with Paul already a prisoner for two years in Rome. If the Acts was written about A.D. 63, as I believe to be the case, then obviously the Gospel comes earlier. How much before we do not know. It so happens that Paul was a prisoner a little over two years in Caesarea. That period gave Luke abundant opportunity for the kind of research of which he speaks in strkjv@Luke:1:1-4|. In Palestine he could have access to persons familiar with the earthly life and teachings of Jesus and to whatever documents were already produced concerning such matters. Luke may have produced the Gospel towards the close of the stay of Paul in Caesarea or during the early part of the first Roman imprisonment, somewhere between A.D. 59 and 62. The other testimony concerns the date of Mark's Gospel which has already been discussed in volume I. There is no real difficulty in the way of the early date of Mark's Gospel. All the facts that are known admit, even argue for a date by A.D. 60. If Mark wrote his Gospel in Rome, as is possible, it would certainly be before A.D. 64, the date of the burning of Rome by Nero. There are scholars, however, who argue for a much earlier date for his gospel, even as early as A.D. 50. The various aspects of the Synoptic problem are ably discussed by Hawkins in his _Horae Synopticae_, by Sanday and others in _Oxford Studies in the Synoptic Problem_, by Streeter in his _The Four Gospels_, by Hayes in his _The Synoptic Gospels and the Book of Acts_, by Harnack in his _Date of the Acts and the Synoptic Gospels_, by Stanton in his _The Gospels as Historical Documents_, and by many others. My own views are given at length in my _Studies in Mark's Gospel_ and in _Luke the Historian in the Light of Research_.

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:19:45 @{Began to cast out} (\rxato ekballein\). Songs:Mark:11:15| whereas strkjv@Matthew:21:12| has simply "he cast out." See Mark and Matthew for discussion of this second cleansing of the temple at the close of the public ministry in relation to the one at the beginning in strkjv@John:2:14-22|. There is nothing gained by accusing John or the Synoptics of a gross chronological blunder. There was abundant time in these three years for all the abuses to be revived.

rwp@Mark:7:8 @{Ye leave the commandment of God} (\aphentes tn entoln tou theou\). Note the sharp contrast between the command of God and the traditions of men. Jesus here drives a keen wedge into the Pharisaic contention. They had covered up the Word of God with their oral teaching. Jesus here shows that they care more for the oral teaching of the scribes and elders than for the written law of God. The Talmud gives abundant and specific confirmation of the truthfulness of this indictment.

rwp@Mark:7:26 @{A Greek, a Syro-Phoenician by race} (\Hellnis, Surophoinikissa ti genei\). "A Greek in religion, a Syrian in tongue, a Phoenician in race" (Bruce), from Euthymius Zigabenus. She was not a Phoenician of Carthage. {She besought} (\rta\). Imperfect tense. She kept at it. This verb, as in late Greek, is here used for a request, not a mere question. Abundant examples in the papyri in this sense.

rwp@Mark:12:40 @{Devour widows' houses} (\hoi katesthontes ts oikias tn chrn\). New sentence in the nominative. Terrible pictures of civil wrong by graft grabbing the homes of helpless widows. They inveigled widows into giving their homes to the temple and took it for themselves. {For a pretence make long prayers} (\prophasei makra proseuchomenoi\). \Prophasei\ instrumental case of the same word (\prophmi\) from which prophet comes, but here pretext, pretence of extra piety while robbing the widows and pushing themselves to the fore. Some derive it from \prophain\, to show forth. {Greater} (\perissoteron\). More abundant condemnation. Some comfort in that at any rate.

rwp@Philippians:1:14 @{The most of the brethren} (\tous pleionas tn adelphn\). "The more part of the brethren." The comparative with the article with the sense of the superlative as often in the _Koin_. {In the Lord} (\en Kurii\). It is not clear whether this phrase is to be connected with "brethren" or with "being confident" (\pepoithotas\), probably with \pepoithotas\. If so, then "through my bonds" (\tois desmois mou\) would be the instrumental case and mean that by means of Paul's bonds the brethren "are more abundantly bold" (\perissoters tolmin\).

rwp@Philippians:4:19 @{According to his riches in glory} (\kata to ploutos autou en doxi\). God has an abundant treasure in glory and will repay the Philippians for what they have done for Paul. The spiritual reward is what spurs men into the ministry and holds them to it.

rwp@Info_Revelation @ THEORIES OF INTERPRETATION They are literally many. There are those who make the book a chart of Christian and even of human history even to the end. These divide into two groups, the continuous and the synchronous. The continuous historical theory takes each vision and symbol in succession as an unfolding panorama. Under the influence of this theory there have been all sorts of fantastic identifications of men and events. The synchronous theory takes the series of sevens (seals, trumpets, bowls) as parallel with each other, each time going up to the end. But in neither case can any satisfactory program be arranged. Another historical interpretation takes it all as over and done, the preterist theory. This theory again breaks into two, one finding the fulfilment all in the Neronic period, the other in the Domitianic era. Something can be said for each view, but neither satisfies the whole picture by any means. Roman Catholic scholars have been fond of the preterist view to escape the Protestant interpretation of the second beast in chapter strkjv@Revelation:13| as papal Rome. There is still another interpretation, the futurist, which keeps the fulfilment all in the future and which can be neither proved nor disproved. There is also the purely spiritual theory which finds no historical allusion anywhere. This again can be neither proved nor disproved. One of the lines of cleavage is the millennium in chapter strkjv@Revelation:20|. Those who take the thousand years literally are either pre-millennialists who look for the second coming of Christ to be followed by a thousand years of personal reign here on earth or the postmillennialists who place the thousand years before the second coming. There are others who turn to strkjv@2Peter:3:8| and wonder if, after all, in a book of symbols this thousand years has any numerical value at all. There seems abundant evidence to believe that this apocalypse, written during the stress and storm of Domitian's persecution, was intended to cheer the persecuted Christians with a view of certain victory at last, but with no scheme of history in view.