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rwp@1Corinthians:4:12 @{We toil} (\kopimen\). Common late verb for weariness in toil (Luke:5:5|), {working with our own hands} (\ergazomenoi tais idiais chersin\) instrumental case \chersin\ and not simply for himself but also for Aquila and Priscilla as he explains in strkjv@Acts:20:34|. This personal touch gives colour to the outline. Paul alludes to this fact often (1Thessalonians:2:9; strkjv@2Thessalonians:3:8; strkjv@1Corinthians:9:6; strkjv@2Corinthians:11:7|). "Greeks despised manual labour; St. Paul glories in it" (Robertson and Plummer). Cf. Deissmann, _Light, etc._, p. 317. {Being reviled we bless} (\loidoroumenoi eulogoumen\). Almost the language of Peter about Jesus (1Peter:2:23|) in harmony with the words of Jesus in strkjv@Matthew:5:44; strkjv@Luke:6:27|. {Being persecuted we endure} (\dikomenoi anechometha\). We hold back and do not retaliate. Turn to Paul's other picture of his experiences in the vivid contrasts in strkjv@2Corinthians:4:7-10; strkjv@6:3-10| for an interpretation of his language here.

rwp@1Thessalonians:2:2 @{But having suffered before} (\alla propathontes\). Strong adversative \alla\, antithesis to \ken\. Appeal to his personal experiences in Thessalonica known to them ({as ye know}, \kaths oidate\). Second aorist active participle of \propasch\, old compound verb, but here alone in the N.T. The force of \pro-\ (before) is carried over to the next verb. The participle may be regarded as temporal (Ellicott) or concessive (Moffatt). {And been shamefully entreated in Philippi} (\kai hubristhentes en Philippois\). First aorist passive participle of \hubriz\, old verb, to treat insolently. "More than the bodily suffering it was the personal indignity that had been offered to him as a Roman citizen" (Milligan), for which account see strkjv@Acts:16:16-40|, an interesting example of how Acts and the Epistles throw light on each other. Luke tells how Paul resented the treatment accorded to him as a Roman citizen and here Paul shows that the memory still rankled in his bosom. {We waxed bold in our God} (\eparrsiasametha en ti thei hmn\). Ingressive first aorist middle of \parrsiazomai\, old deponent verb from \parrsia\ (full story, \pan-, rsia\). In his reply to Festus (Acts:26:26|) Paul uses \parrsiazomenos lal\, {being bold I speak}, while here he has {we waxed bold to speak} (\eparrsiasametha lalsai\). The insult in Philippi did not close Paul's mouth, but had precisely the opposite effect "in our God." It was not wild fanaticism, but determined courage and confidence in God that spurred Paul to still greater boldness in Thessalonica, {unto you} (\pros hums\), be the consequences what they might, {the gospel of God in much conflict}, (\to euaggelion tou theou en polli agni\). This figure of the athletic games (\agn\) may refer to outward conflict like strkjv@Phillipians:1:30| or inward anxiety (Colossians:2:1|). He had both in Thessalonica.

rwp@2Corinthians:11:25 @{Thrice was I beaten with rods} (\tris errabdisthn\). Roman (Gentile) punishment. It was forbidden to Roman citizens by the _Lex Porcia_, but Paul endured it in Philippi (Acts:16:23,37|), the only one of the three named in Acts. First aorist passive of \rabdiz\, from \rabdos\, rod, _Koin_ word, in N.T. only here and strkjv@Acts:16:22| which see. {Once was I stoned} (\hapax elithasthn\). Once for all \hapax\ means. At Lystra (Acts:14:5-19|). On \lithaz\ _Koin_ verb from \lithos\, see on ¯Acts:5:26|. {Thrice I suffered shipwreck} (\tris enauagsa\). First aorist active of \nauage\, from \nauagos\, shipwrecked (\naus\, ship, \agnumi\, to break). Old and common verb, in N.T. only here and strkjv@1Timothy:1:19|. We know nothing of these. The one told in strkjv@Acts:27| was much later. What a pity that we have no data for all these varied experiences of Paul. {Night and day} (\nuchthmeron\) Rare word. Papyri give \nuktmar\ with the same idea (night-day). {Have I been in the deep} (\en ti buthi pepoika\). Vivid dramatic perfect active indicative of \poie\, "I have done a night and day in the deep." The memory of it survives like a nightmare. \Buthos\ is old word (only here in N.T.) for bottom, depth of the sea, then the sea itself. Paul does not mean that he was a night and day under the water, not a Jonah experience, only that he was far out at sea and shipwrecked. This was one of the three shipwrecks-already named.

rwp@Info_2Peter @ AND PERSONAL EXPERIENCES OF PETER The writer makes use of his own contact with Jesus, especially at the Transfiguration of Christ (Mark:9:2-8; strkjv@Matthew:17:1-8; strkjv@Luke:9:28-36|). This fact has been used against the genuineness of the Epistle on the plea that the writer is too anxious, anyhow, to show that he is Symeon Peter (2Peter:1:1|). But Bigg rightly replies that, if he had only given his name with no personal contacts with Jesus, the name would be called "a forged addition." It is possible also that the experience on the Mount of Transfiguration may have been suggested by Peter's use of \exodos\ for his own death (2Peter:1:15|), the very word used by Luke (Luke:9:31|) as the topic of discussion between Jesus and Moses and Elijah. There is also in strkjv@2Peter:1:13| the use of "tent" (\sknoma\) for the life in the body, like Peter's use of "tents" (\sknas\) to Jesus at that very time (Mark:9:5; strkjv@Matthew:17:4; strkjv@Luke:9:33|). In strkjv@2Peter:1:14| Peter also refers to the plain words of Jesus about his coming death (John:21:18f.|). In strkjv@2Peter:1:15| Peter speaks of his own plan for preserving the knowledge of Jesus when he is gone (possibly by Mark's Gospel). All this is in perfect keeping with Peter's own nature.

rwp@2Timothy:3:11 @{What things befell me} (\hoia moi egeneto\). Qualitative relative (\hoia\) referring to actual experiences of Paul (\egeneto\, second aorist middle indicative of \ginomai\) more fully described in strkjv@2Corinthians:11:30-33|. The Acts of the Apostles tell of his experiences in Antioch in Pisidia (Acts:13:14,45,50|), in Iconium (Acts:14:1-5|), in Lystra (Acts:14:6-19|). See also strkjv@Galatians:2:11|. {What persecutions I endured} (\hoious digmous hupnegka\). Qualitative relative again with \digmous\. The verb is first aorist active indicative of \hupopher\, old verb, to bear under as in strkjv@1Corinthians:10:13|. {Delivered me} (\me erusato\). First aorist middle of \ruomai\, old verb, with \ek\ here as in strkjv@1Thessalonians:1:10|. Used again of the Lord Jesus in strkjv@4:18|.

rwp@Info_Hebrews @ THE RECIPIENTS If the title is allowed to be genuine or a fair interpretation of the Epistle, then it is addressed to Jewish (Hebrew) Christians in a local church somewhere. Dr. James Moffatt in his _Commentary_ (pp. xv to xvii) challenges the title and insists that the book is written for Gentile Christians as truly as First Peter. He argues this largely from the author's use of the LXX. For myself Dr. Moffatt's reasons are not convincing. The traditional view that the author is addressing Jewish Christians in a definite locality, whether a large church or a small household church, is true, I believe. The author seems clearly to refer to a definite church in the experiences alluded to in strkjv@Hebrews:10:32-34|. The church in Jerusalem had undergone sufferings like these, but we really do not know where the church was. Apparently the author is in Italy when he writes (Hebrews:13:24|), though "they of Italy" (\hoi apo ts Italias\) can mean those who have come from Italy. These Jewish Christians may even have lived in Rome itself.

rwp@Hebrews:6:4 @{As touching those who were once enlightened} (\tous hapax phtisthentas\). First aorist passive articular participle (the once for all enlightened) of \photiz\, old and common verb (from \phs\) as in strkjv@Luke:11:36|. The metaphorical sense here (cf. strkjv@John:1:9; strkjv@Ephesians:1:18; strkjv@Hebrews:10:32|) occurs in Polybius and Epictetus. The accusative case is due to \anakainizein\ in verse 6|. \Hapax\ here is "once for all," not once upon a time (\pote\) and occurs again (9:7,26,27,28; strkjv@12:26,27|). {Tasted of the heavenly gift} (\geusamenous ts dreas ts epouraniou\). First aorist middle participle of \geu\, old verb once with accusative (verse 5|, \kalon rma, dunameis\), usually with genitive (Hebrews:2:9|) as here. {Partakers of the Holy Ghost} (\metochous pneumatos hagiou\). See strkjv@3:14| for \metochoi\. These are all given as actual spiritual experiences. {And then fell away} (\kai parapesontas\). No "then" here, though the second aorist (effective) active participle of \parapipt\, old verb to fall beside (aside), means that. Only here in N.T. In Gal strkjv@5:4| we have \ts charitos exepesate\ (ye fell out of grace, to law, Paul means).

rwp@Hebrews:10:32 @{Call to remembrance} (\anamimnskesthe\). Present middle imperative of \anamimnsk\, as in strkjv@2Corinthians:7:15| "remind yourselves." The former days were some distance in the past (5:12|), some years at any rate. It is a definite experience of people in a certain place. Jerusalem Christians had had experiences of this nature, but so had others. {After ye were enlightened} (\phtisthentes\). First aorist passive participle of \phtiz\ in the same sense as in strkjv@6:4| (regeneration) and like "the full knowledge of the truth" in strkjv@10:26|. {Conflict} (\athlsin\). Late word from \athle\, to engage in a public contest in the games (2Timothy:2:5|), only here in the N.T. It occurs in the inscriptions. Cf. strkjv@2:10| for the benefit of "sufferings" in training.

rwp@Info_John @ THE AUTHOR THE APOSTLE JOHN Loisy (_Leviticus:Quatr. Evangile_, p. 132) says that if one takes literally what is given in the body of the Gospel of the Beloved Disciple he is bound to be one of the twelve. Loisy does not take it "literally." But why not? Are we to assume that the author of this greatest of books is playing a part or using a deliberate artifice to deceive? It may be asked why John does not use his own name instead of a _nom de plume_. Reference can be made to the Gospels of Matthew, Mark, and Luke, no one of which gives the author's name. One can see a reason for the turn here given since the book consists so largely of personal experiences of the author with Christ. He thus avoids the too frequent use of the personal pronoun and preserves the element of witness which marks the whole book. One by one the other twelve apostles disappear if we test their claims for the authorship. In the list of seven in chapter strkjv@John:21| it is easy to drop the names of Simon Peter, Thomas, and Nathanael. There are left two unnamed disciples and the sons of Zebedee (here alone mentioned, not even named, in the book). John in this Gospel always means the Baptist. Why does the author so uniformly slight the sons of Zebedee if not one of them himself? In the Acts Luke does not mention his own name nor that of Titus his brother, though so many other friends of Paul are named. If the Beloved Disciple is John the Apostle, the silence about James and himself is easily understood. James is ruled out because of his early death (Acts:12:1|). The evidence in the Gospel points directly to the Apostle John as the author.

rwp@Mark:14:40 @{Very heavy} (\katabarunomenoi\). Perfective use of \kata-\ with the participle. Matthew has the simple verb. Mark's word is only here in the N.T. and is rare in Greek writers. Mark has the vivid present passive participle, while Matthew has the perfect passive \bebarmenoi\. {And they wist not what to answer him} (\kai ouk ideisan ti apokrithsin auti\). Deliberative subjunctive retained in the indirect question. Alone in Mark and reminds one of the like embarrassment of these same three disciples on the Mount of Transfiguration (Mark:9:6|). On both occasions weakness of the flesh prevented their real sympathy with Jesus in his highest and deepest experiences. "Both their shame and their drowsiness would make them dumb" (Gould).

rwp@Matthew:11:12 @{Suffereth violence} (\biazetai\). This verb occurs only here and in strkjv@Luke:16:16| in the N.T. It seems to be middle in Luke and Deissmann (_Bible Studies_, p. 258) quotes an inscription "where \biazomai\ is without doubt reflexive and absolute" as in strkjv@Luke:16:16|. But there are numerous papyri examples where it is passive (Moulton and Milligan, _Vocabulary_, etc.) so that "there seems little that promises decisive help for the difficult Logion of strkjv@Matthew:11:12; strkjv@Luke:16:16|." Songs:then in strkjv@Matthew:11:12| the form can be either middle or passive and either makes sense, though a different sense. The passive idea is that the kingdom is forced, is stormed, is taken by men of violence like "men of violence take it by force" (\biastai harpazousin autn\) or seize it like a conquered city. The middle voice may mean "experiences violence" or "forces its way" like a rushing mighty wind (so Zahn holds). These difficult words of Jesus mean that the preaching of John "had led to a violent and impetuous thronging to gather round Jesus and his disciples" (Hort, _Judaistic Christianity_, p. 26).

rwp@Philippians:3:12 @{Not that} (\ouch hoti\). To guard against a misunderstanding as in strkjv@John:6:26; strkjv@12:6; strkjv@2Corinthians:1:24; strkjv@Phillipians:4:11,17|. {I have already obtained} (\d elabon\). Rather, "I did already obtain," constative second aorist active indicative of \lamban\, summing up all his previous experiences as a single event. {Or am already made perfect} (\ d teteleimai\). Perfect passive indicative (state of completion) of \teleio\, old verb from \teleios\ and that from \telos\ (end). Paul pointedly denies that he has reached a spiritual impasse of non- development. Certainly he knew nothing of so-called sudden absolute perfection by any single experience. Paul has made great progress in Christlikeness, but the goal is still before him, not behind him. {But I press on} (\dik de\). He is not discouraged, but encouraged. He keeps up the chase (real idea in \dik\, as in strkjv@1Corinthians:14:1; strkjv@Romans:9:30; strkjv@1Timothy:6:11|). {If so be that} (\ei kai\). "I follow after." The condition (third class, \ei--katalab\, second aorist active subjunctive of \katalamban\) is really a sort of purpose clause or aim. There are plenty of examples in the _Koin_ of the use of \ei\ and the subjunctive as here (Robertson, _Grammar_, p. 1017), "if I also may lay hold of that for which (\eph' hi\, purpose expressed by \epi\) I was laid hold of (\katelmphthn\, first aorist passive of the same verb \katalamban\) by Christ Jesus." His conversion was the beginning, not the end of the chase.

rwp@Romans:10:6 @{Saith thus} (\houts legei\). Paul personifies "the from faith righteousness" (\h ek pistes dikaiosun\). A free reproduction from strkjv@Deuteronomy:30:11-14|. Paul takes various phrases from the LXX and uses them for "his inspired conviction and experiences of the gospel" (Denney). He does not quote Moses as saying this or meaning this. {Say not in thy heart} (\m eipis en ti kardii sou\). Second aorist active subjunctive with \m\ like strkjv@Deuteronomy:8:17|. To say in the heart is to think (Matthew:3:9|). {That is, to bring Christ down} (\tout' estin Christon katagagein\). Second aorist active infinitive of the common verb \katag\, to bring or lead down. It is dependent on the preceding verb \anabsetai\ (shall ascend). \Tout' estin\ (that is) is what is called _Midrash_ or interpretation as in strkjv@9:8|. It occurs three times here (verses 6-8|). Paul applies the words of Moses to Christ. There is no need for one to go to heaven to bring Christ down to earth. The Incarnation is already a glorious fact. Today some men scout the idea of the Deity and Incarnation of Christ.