OT-LAW.filter - rwp soul:
rwp@
1Corinthians:1:18 @{For the word of the cross} (\ho logos gar ho tou staurou\). Literally, "for the preaching (with which I am concerned as the opposite of {wisdom of word} in verse 17|) that (repeated article \ho\, almost demonstrative) of the cross." "Through this incidental allusion to preaching St. Paul passes to a new subject. The discussions in the Corinthian Church are for a time forgotten, and he takes the opportunity of correcting his converts for their undue exaltation of human eloquence and wisdom" (Lightfoot). {To them that are perishing} (\tois men apollumenois\). Dative of disadvantage (personal interest). Present middle participle is here timeless, those in the path to destruction (not annihilation. See strkjv@2Thessalonians:2:10|). Cf. strkjv@2Corinthians:4:3|. {Foolishness} (\mria\). Folly. Old word from \mros\, foolish. In N.T. only in strkjv@1Corinthians:1:18,21,23; strkjv@2:14; strkjv@3:19|. {But unto us which are being saved} (\tois szomenois hmin\). Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, "we were saved" (Romans:8:24|), as a present state, "ye have been saved" (Ep strkjv@2:5|), as a process, "ye are being saved" (1Corinthians:15:2|), as a future result, "thou shalt be saved" (Romans:10:9|). {The power of God} (\dunamis theou\). Songs:in strkjv@Romans:1:16|. No other message has this dynamite of God (1Corinthians:4:20|). God's power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time.
rwp@1Corinthians:2:14 @{Now the natural man} (\psuchikos de anthrpos\). Note absence of article here, "A natural man" (an unregenerate man). Paul does not employ modern psychological terms and he exercises variety in his use of all the terms here present as \pneuma\ and \pneumatikos, psuch\ and \psuchikos, sarx\ and \sarkinos\ and \sarkikos\. A helpful discussion of the various uses of these words in the New Testament is given by Burton in his _New Testament Word Studies_, pp. 62-68, and in his {Spirit, Soul, and Flesh}. The papyri furnish so many examples of \sarx, pneuma\, and \psuch\ that Moulton and Milligan make no attempt at an exhaustive treatment, but give a few miscellaneous examples to illustrate the varied uses that parallel the New Testament. \Psuchikos\ is a qualitative adjective from \psuch\ (breath of life like \anima\, life, soul). Here the Vulgate renders it by _animalis_ and the German by _sinnlich_, the original sense of animal life as in strkjv@Jude:1:19; strkjv@James:3:15|. In strkjv@1Corinthians:15:44,46| there is the same contrast between \psuchikos\ and \pneumatikos\ as here. The \psuchikos\ man is the unregenerate man while the \pneumatikos\ man is the renewed man, born again of the Spirit of God. {Receiveth not} (\ou dechetai\). Does not accept, rejects, refuses to accept. In strkjv@Romans:8:7| Paul definitely states the inability (\oude gar dunatai\) of the mind of the flesh to receive the things of the Spirit untouched by the Holy Spirit. Certainly the initiative comes from God whose Holy Spirit makes it possible for us to accept the things of the Spirit of God. They are no longer "foolishness" (\mria\) to us as was once the case (1:23|). Today one notes certain of the _intelligentsia_ who sneer at Christ and Christianity in their own blinded ignorance. {He cannot know them} (\ou dunatai gnnai\). He is not able to get a knowledge (ingressive second aorist active infinitive of \ginsk\). His helpless condition calls for pity in place of impatience on our part, though such an one usually poses as a paragon of wisdom and commiserates the deluded followers of Christ. {They are spiritually judged} (\pneumatiks anakrinetai\). Paul and Luke are fond of this verb, though nowhere else in the N.T. Paul uses it only in I Corinthians. The word means a sifting process to get at the truth by investigation as of a judge. In strkjv@Acts:17:11| the Beroeans scrutinized the Scriptures. These \psuchikoi\ men are incapable of rendering a decision for they are unable to recognize the facts. They judge by the \psuch\ (mere animal nature) rather than by the \pneuma\ (the renewed spirit).
rwp@1Corinthians:3:15 @{Shall be burned} (\katakasetai\). First-class condition again, assumed as true. Second future (late form) passive indicative of \katakai\, to burn down, old verb. Note perfective use of preposition \kata\, shall be burned down. We usually say "burned up," and that is true also, burned up in smoke. {He shall suffer loss} (\zmithsetai\). First future passive indicative of \zmi\, old verb from \zmia\ (damage, loss), to suffer loss. In strkjv@Matthew:16:26; strkjv@Mark:8:36; strkjv@Luke:9:25| the loss is stated to be the man's soul (\psuchn\) or eternal life. But here there is no such total loss as that. The man's work (\ergon\) is burned up (sermons, lectures, books, teaching, all dry as dust). {But he himself shall be saved} (\autos de sthsetai\). Eternal salvation, but not by purgatory. His work is burned up completely and hopelessly, but he himself escapes destruction because he is really a saved man a real believer in Christ. {Yet so as through fire} (\houts de hs dia puros\). Clearly Paul means with his work burned down (verse 15|). It is the tragedy of a fruitless life, of a minister who built so poorly on the true foundation that his work went up in smoke. His sermons were empty froth or windy words without edifying or building power. They left no mark in the lives of the hearers. It is the picture of a wasted life. The one who enters heaven by grace, as we all do who are saved, yet who brings no sheaves with him. There is no garnered grain the result of his labours in the harvest field. There are no souls in heaven as the result of his toil for Christ, no enrichment of character, no growth in grace.
rwp@1Corinthians:3:17 @{Destroyeth} (\phtheirei\). The outward temple is merely the symbol of God's presence, the Shechinah (the Glory). God makes his home in the hearts of his people or the church in any given place like Corinth. It is a terrible thing to tear down ruthlessly a church or temple of God like an earthquake that shatters a building in ruins. This old verb \phtheir\ means to corrupt, to deprave, to destroy. It is a gross sin to be a church-wrecker. There are actually a few preachers who leave behind them ruin like a tornado in their path. {Him shall God destroy} (\phtherei touton ho theos\). There is a solemn repetition of the same verb in the future active indicative. The condition is the first class and is assumed to be true. Then the punishment is certain and equally effective. The church-wrecker God will wreck. What does Paul mean by "will destroy"? Does he mean punishment here or hereafter? May it not be both? Certainly he does not mean annihilation of the man's soul, though it may well include eternal punishment. There is warning enough here to make every pastor pause before he tears a church to pieces in order to vindicate himself. {Holy} (\hagios\). Hence deserves reverential treatment. It is not the building or house of which Paul speaks as "the sanctuary of God" (\ton naon tou theou\), but the spiritual organization or organism of God's people in whom God dwells, "which temple ye are" (\hoitines este humeis\). The qualitative relative pronoun \hoitines\ is plural to agree with \humeis\ (ye) and refers to the holy temple just mentioned. The Corinthians themselves in their angry disputes had forgotten their holy heritage and calling, though this failing was no excuse for the ringleaders who had led them on. In strkjv@6:19| Paul reminds the Corinthians again that the body is the temple (\naos\, sanctuary) of the Holy Spirit, which fact they had forgotten in their immoralities.
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: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:11:27 @{Unworthily} (\anaxis\). Old adverb, only here in N.T., not genuine in verse 29|. Paul defines his meaning in verse 29f|. He does not say or imply that we ourselves must be "worthy" (\axioi\) to partake of the Lord's Supper. No one would ever partake on those terms. Many pious souls have abstained from observing the ordinance through false exegesis here. {Shall be guilty} (\enochos estai\). Shall be held guilty as in strkjv@Matthew:5:21f.| which see. Shall be guilty of a crime committed against the body and blood of the Lord by such sacrilege (cf. strkjv@Hebrews:6:6; strkjv@10:29|).
rwp@1Corinthians:15:44 @{A natural body} (\sma psuchikon\). See on ¯2:14| for this word, a difficult one to translate since \psuch\ has so many meanings. Natural is probably as good a rendering as can be made, but it is not adequate, for the body here is not all \psuch\ either as soul or life. The same difficulty exists as to a spiritual body (\sma pneumatikon\). The resurrection body is not wholly \pneuma\. Caution is needed here in filling out details concerning the \psuch\ and the \pneuma\. But certainly he means to say that the "spiritual body" has some kind of germinal connection with the "natural body," though the development is glorious beyond our comprehension though not beyond the power of Christ to perform (Phillipians:3:21|). The force of the argument remains unimpaired though we cannot follow fully into the thought beyond us. {If there is} (\ei estin\). "If there exists" (\estin\ means this with accent on first syllable), a condition of first class assumed as true. {There is also} (\estin kai\). There exists also.
rwp@1Corinthians:15:45 @{Became a living soul} (\egeneto eis psuchn zsan\). Hebraistic use of \eis\ in predicate from LXX. God breathed a soul (\psuch\) into "the first man." {The last Adam became a life-giving spirit} (\ho eschatos Adam eis pneuma zopoioun\). Supply \egeneto\ (became). Christ is the crown of humanity and has power to give us the new body. In strkjv@Romans:5:12-19| Paul calls Christ the Second Adam.
rwp@1John:1:8 @{If we say} (\ean eipmen\). See verse 6|. {We have no sin} (\hamartian ouk echomen\). For this phrase see strkjv@John:9:41; strkjv@15:22,24|. That is, we have no personal guilt, no principle of sin. This some of the Gnostics held, since matter was evil and the soul was not contaminated by the sinful flesh, a thin delusion with which so-called Christian scientists delude themselves today. {We deceive ourselves} (\heautous planmen\). Present active indicative of \plana\, to lead astray. We do not deceive others who know us. Negative statement again of the same idea, "the truth is not in us."
rwp@1John:3:3 @{Set on him} (\ep' auti\). Resting upon (\epi\) with locative rather than \eis\, looking to, strkjv@Acts:24:15|. That is upon Christ (Brooke), upon God (D. Smith), upon God in Christ (Westcott). {Purifieth himself} (\hagnizei heauton\). Present active indicative of \hagniz\, old verb, from \hagnos\ (pure from contamination), used of ceremonial purifications (John:11:55; strkjv@Acts:21:24,26| as in strkjv@Exodus:19:10|) and then of personal internal cleansing of heart (James:4:8|), soul (1Peter:1:22|), self (here). Cf. strkjv@Phillipians:2:12f.| the work of both God and man. {As he is pure} (\kaths ekeinos hagnos estin\). As in strkjv@2:6; strkjv@3:9| \ekeinos\ (emphatic demonstrative) refers to Christ. Christ can be termed \hagnos\ "in virtue of the perfection of his humanity" (Westcott). Our destiny is to be conformed to the image of God in Christ (Romans:8:29|).
rwp@1Peter:1:9 @{Receiving} (\komizomenoi\). Present middle participle of \komiz\, old verb, to receive back, to get what is promised (5:4; strkjv@Hebrews:10:36|). {The end of your faith} (\to telos ts pistes\). The conclusion, the culmination of faith (2Corinthians:3:13; strkjv@Romans:2:21f.; strkjv@10:4|). See strkjv@Hebrews:12:2| of Jesus as "Pioneer and Perfecter of Faith." {Even the salvation of your souls} (\strian psuchn\). No "even" in the text, just the accusative of apposition with \telos\, viz., final salvation.
rwp@1Peter:1:22 @{Seeing ye have purified} (\hgnikotes\). Perfect active participle of \hagniz\, old verb from \hagnos\ (pure), here with \psuchas\ (souls), with \kardias\ (hearts) in strkjv@James:4:8| as in strkjv@1John:3:3| of moral cleansing also. See the ceremonial sense of the word as in LXX in strkjv@John:11:55; strkjv@Acts:21:24,26; strkjv@24:18|. {In your obedience} (\en ti hupakoi\). With repetition of the idea in strkjv@1:2,14| (children of obedience). {To the truth} (\ts aletheias\). Objective genitive with which compare strkjv@John:17:17,19| about sanctification in the truth and strkjv@2Thessalonians:2:12| about believing the truth. There is cleansing power in the truth of God in Christ. {Unfeigned} (\anupokriton\). Late and rare double compound, here alone in Peter, but see strkjv@James:3:17; strkjv@2Corinthians:6:6|, etc. No other kind of \philadelphia\ (brotherly love) is worth having (1Thessalonians:4:9; strkjv@Hebrews:13:1; strkjv@2Peter:1:7|). {From the heart fervently} (\ek kardias ektens\). Late adverb (in inscriptions, Polybius, LXX). The adjective \ektens\ is more common (1Peter:4:8|).
rwp@1Peter:2:11 @{As sojourners and pilgrims} (\hs paroikous kai parepidmous\). This combination from the LXX (Genesis:33:4; strkjv@Psalms:39:13|). See strkjv@1:1| for \parepidmos\ and strkjv@1:17| for \paroikia\ and strkjv@Ephesians:2:19| for \paroikos\ (only there and here in N.T., Christians whose fatherland is heaven). {To abstain from} (\apechesthai\). Present middle (direct) infinitive of \apech\, old verb, to hold back from (1Thessalonians:4:3|). In indirect command (to keep on abstaining from) after \parakal\ (I beseech). With the ablative case \tn sarkikn epithumin\, the grosser sins of the flesh (for \sarkikos\ see strkjv@1Corinthians:3:3|) like the list in strkjv@4:3|. {Which} (\haitines\). "Which very ones." Like Latin _quippe qui_. {War against the soul} (\strateuontai kata ts psuchs\). Present middle indicative of \strateu\, to carry on a campaign (James:4:1|). See this struggle between the flesh and the spirit vividly pictured by Paul in strkjv@Galatians:5:16-24|.
rwp@1Peter:2:25 @{For ye were going astray like sheep} (\te gar hs probata planmenoi\). Brought from strkjv@Isaiah:53:6|, but changed to periphrastic imperfect indicative with \te\ and present middle participle of \plana\, to wander away. Recall the words of Jesus in strkjv@Luke:15:4-7|. {But are now returned} (\alla epestraphte\). Second aorist passive indicative of \epistreph\, old verb, to turn, to return (Matthew:10:13|). {Unto the Shepherd and Bishop of your souls} (\epi ton poimena kai episkopon tn psuchn humn\). Jesus called himself the Good Shepherd (John:10:11|, and see also strkjv@Hebrews:13:20|). Here alone is Christ called our "Bishop" (overseer). See both ideas combined in strkjv@Ezekiel:34:11|. Philo calls God \Episcopos\. Jesus is also \Apostolos\ strkjv@Hebrews:3:1|) and he deserves all other titles of dignity that we can give him.
rwp@1Peter:3:20 @{Which aforetime were disobedient} (\apeithsasin pote\). First aorist active participle of \apeithe\ (for which verb see strkjv@3:20|) in the dative plural agreeing with \pneumasin\. These spirits now in prison once upon a time (\pote\) were disobedient (typical rebels, Hart calls them). {Waited} (\apexedecheto\). Imperfect middle of the double compound \apekdechomai\, late verb, probably first by Paul (1Corinthians:1:7|), though in the apocryphal _Acta Pauli_ (iii) and other late writings cited by Nageli (p. 43). Perfective use of the two prepositions (\apo, ek\) to wait out to the end, as for Christ's Second Coming (Phillipians:3:20|). A hundred years apparently after the warning (Genesis:5:32; strkjv@6:3; strkjv@7:6|) Noah was preparing the ark and Noah as a preacher of righteousness (2Peter:2:5|) forewarned the people, who disregarded it. {While the ark was a preparing} (\kataskeuazomens kibtou\). Genitive absolute with present passive participle of \kataskeuaz\, old compound (Matthew:11:10|), for \kibtos\ (ark) see on ¯Matthew:24:38|. {Wherein} (\eis hn\). "Into which" (the ark). {That is} (\tout' estin\). Explanatory expression like our English idiom (Romans:10:6|, etc.). {Souls} (\psuchai\). Persons of both sexes (living men) as in strkjv@Acts:2:41; strkjv@27:37|, etc. {Were saved} (\diesthsan\). First aorist passive indicative of \diasz\, old compound, to bring safe through as in strkjv@Acts:27:44|. {Through water} (\di' hudatos\). "By means of water" as the intermediate agent, an apparent change in the use of \dia\ in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Hebrews:11:7|) for the sake of the following illustration.
rwp@1Peter:3:21 @{Which also} (\ho kai\). Water just mentioned. {After a true likeness} (\antitupon\). Water in baptism now as an anti-type of Noah's deliverance by water. For \baptisma\ see on ¯Matthew:3:7|. For \antitupon\ see on ¯Hebrews:9:24| (only other N.T. example) where the word is used of the earthly tabernacle corresponding (\antitupa\) to the heavenly, which is the pattern (\tupon\ strkjv@Hebrews:8:5|) for the earthly. Songs:here baptism is presented as corresponding to (prefigured by) the deliverance of Noah's family by water. It is only a vague parallel, but not over-fanciful. {Doth now save you} (\humas nun szei\). Simplex verb (\sz\, not the compound \diasz\). The saving by baptism which Peter here mentions is only symbolic (a metaphor or picture as in strkjv@Romans:6:2-6|), not actual as Peter hastens to explain. {Not the putting away of the filth of the flesh} (\ou sarkos apothesis rupou\). \Apothesis\ is old word from \apotithmi\ (2:1|), in N.T. only here and strkjv@2Peter:1:14|. \Rupou\ (genitive of \rupos\) is old word (cf. \ruparos\, filthy, in strkjv@James:2:2; strkjv@Revelation:22:11|), here only in N.T. (cf. strkjv@Isaiah:3:3; strkjv@4:4|). Baptism, Peter explains, does not wash away the filth of the flesh either in a literal sense, as a bath for the body, or in a metaphorical sense of the filth of the soul. No ceremonies really affect the conscience (Hebrews:9:13f.|). Peter here expressly denies baptismal remission of sin. {But the interrogation of a good conscience toward God} (\alla suneidses agaths epertma eis theon\). Old word from \eperta\ (to question as in strkjv@Mark:9:32; strkjv@Matthew:16:1|), here only in N.T. In ancient Greek it never means answer, but only inquiry. The inscriptions of the age of the Antonines use it of the Senate's approval after inquiry. That may be the sense here, that is, avowal of consecration to God after inquiry, having repented and turned to God and now making this public proclamation of that fact by means of baptism (the symbol of the previous inward change of heart). Thus taken, it matters little whether \eis theon\ (toward God) be taken with \epertma\ or \suneidses\. {Through the resurrection of Jesus Christ} (\di' anastases Isou Christou\). For baptism is a symbolic picture of the resurrection of Christ as well as of our own spiritual renewal (Romans:6:2-6|). See strkjv@1:3| for regeneration made possible by the resurrection of Jesus.
rwp@1Peter:4:19 @{Wherefore} (\hste\). Picking up the thread of consolation again (Bigg). {Commit their souls} (\paratithesthsan tas psuchas\). Present (continuous) middle imperative third plural of \paratithmi\, old word, a banking figure, to deposit, as in strkjv@1Timothy:1:18; strkjv@2Timothy:2:2|, the word used by Jesus as he died (Luke:23:46|). {In well-doing} (\en agathopoiii\). Late and rare word, only here in N.T., from \agathopoie\ (1Peter:2:15,20|).
rwp@1Thessalonians:2:8 @{Even so, being affectionately desirous of you} (\houts omeiromenoi humn\). Clearly the correct text rather than \himeiromenoi\ from \himeir\, old verb to long for. But the verb \homeiromai\ (Westcott and Hort _om_., smooth breathing) occurs nowhere else except MSS. in strkjv@Job:3:21; strkjv@Psalms:62:2| (Symmachus) and the Lycaonian sepulchral inscription (4th cent. A.D.) about the sorrowing parents \homeiromenoi peri paidos\, {greatly desiring their son} (Moulton and Milligan, _Vocabulary_). Moulton suggests that it comes from a root \smer\, remember, and that \o-\ is a derelict preposition \o\ like \o-duromai, o-kell, -keanos\. Wohlenberg (Zahn, _Kommentar_) calls the word "a term of endearment," "derived from the language of the nursery" (Milligan). {We were well pleased} (\udokoumen\). Imperfect active of \eudoke\, common verb in later Greek and in N.T. (see on strkjv@Matthew:3:17|), picturing Paul's idea of their attitude while in Thessalonica. Paul often has it with the infinitive as here. {To impart} (\metadounai\). Second aorist active infinitive of \metadidmi\, old verb to share with (see on strkjv@Luke:3:11|). Possible zeugma with {souls} (\psuchas\), though Lightfoot renders "lives." Paul and his associates held nothing back. {Because ye were become very dear to us} (\dioti agaptoi hmin egenthte\). Note \dioti\ (double cause, \dia, hoti\, for that), use of \ginomai\ again for become, and dative \hmin\ with verbal \agaptoi\, beloved and so dear. A beautiful picture of the growth of Paul's affection for them as should be true with every pastor.
rwp@1Thessalonians:5:14 @{Admonish the disorderly} (\noutheteite tous ataktous\). Put sense into the unruly mob who break ranks (\a\ privative and \taktos\, verbal adjective of \tass\, to keep military order). Recall the idlers from the market-place used against Paul (Acts:17:5|). This is a challenging task for any leader. {Encourage the fainthearted} (\paramutheisthe tous oligopsuchous\). Old verb to encourage or console as in strkjv@John:11:31|, though not so common in N.T. as \parakale\, the compound adjective (\oligos\, little or small, \psuch\, soul), small-souled, little-souled, late word in LXX. The verb \oligopsuche\ occurs in the papyri. Local conditions often cause some to lose heart and wish to drop out, be quitters. These must be held in line. {Support the weak} (\antechesthe tn asthenn\). Middle voice with genitive of \antech\, old verb, in N.T. only in middle, to cling to, to hold on to (with genitive). The weak are those tempted to sin (immorality, for instance). {Be long-suffering toward all} (\makrothumeite pros pantas\). These disorderly elements try the patience of the leaders. Hold out with them. What a wonderful ideal Paul here holds up for church leaders!
rwp@1Thessalonians:5:23 @{The God of peace} (\ho theos ts eirns\). The God characterized by peace in his nature, who gladly bestows it also. Common phrase (Milligan) at close of Paul's Epistles (2Corinthians:13:11; strkjv@Romans:15:33; strkjv@16:20; strkjv@Phillipians:4:9|) and {the Lord of peace} in strkjv@2Thessalonians:3:6|. {Sanctify you} (\hagiasai hums\). First aorist active optative in a wish for the future. New verb in LXX and N.T. for the old \hagiz\, to render or to declare holy (\hagios\), to consecrate, to separate from things profane. {Wholly} (\holoteleis\). Predicate adjective in plural (\holos\, whole, \telos\, end), not adverb \holotels\. Late word in Plutarch, Hexapla, and in inscription A.D. 67 (Moulton and Milligan, _Vocabulary_). Here alone in N.T. Here it means the whole of each of you, every part of each of you, "through and through" (Luther), qualitatively rather than quantitatively. {Your spirit and soul and body} (\humn to pneuma kai h psuch kai to sma\). Not necessarily trichotomy as opposed to dichotomy as elsewhere in Paul's Epistles. Both believers and unbelievers have an inner man (soul \psuch\, mind \nous\, heart \kardia\, the inward man \ho es anthrpos\) and the outer man (\sma, ho ex anthrpos\). But the believer has the Holy Spirit of God, the renewed spirit of man (1Corinthians:2:11; strkjv@Romans:8:9-11|). {Be preserved entire} (\holoklron trthei\). First aorist passive optative in wish for the future. Note singular verb and singular adjective (neuter) showing that Paul conceives of the man as "an undivided whole" (Frame), prayer for the consecration of both body and soul (cf. strkjv@1Corinthians:6|). The adjective \holoklron\ is in predicate and is an old form and means complete in all its parts (\holos\, whole, \klros\, lot or part). There is to be no deficiency in any part. \Teleios\ (from \telos\, end) means final perfection. {Without blame} (\amempts\). Old adverb (\a\ privative, \memptos\, verbal of \memphomai\, to blame) only in I Thess. in N.T. (2:10; strkjv@3:13; strkjv@5:23|). Milligan notes it in certain sepulchral inscriptions discovered in Thessalonica. {At the coming} (\en ti parousii\). The Second Coming which was a sustaining hope to Paul as it should be to us and mentioned often in this Epistle (see on ¯2:19|).
rwp@2Corinthians:1:23 @{But I call God for a witness upon my soul} (\Eg de martura ton theon epikaloumai epi tn emn psuchn\). Solemn attestation, "calling heaven to witness is frequent in literature from Homer onwards" (Plummer). Thus God is described above (cf. strkjv@1Thessalonians:2:5,10; strkjv@Romans:1:9; strkjv@Galatians:1:20; strkjv@Phillipians:1:8|). {To spare you} (\pheidomenos humn\). Present middle participle (causal rather than final) of \pheidomai\, old verb, to hold back, to spare. Ablative case \humn\.
rwp@2Corinthians:5:3 @{Being clothed} (\endusamenoi\). First aorist middle participle, having put on the garment. {Naked} (\gumnoi\). That is, disembodied spirits, "like the souls in Sheol, without form, and void of all power of activity" (Plummer).
rwp@2Corinthians:5:4 @{Not for that we would be unclothed} (\eph' hi ou thelomen ekdusasthai\). Rather, "For that (\eph' hi\) we do not wish to put off the clothing, but to put it on" (\all' ependusasthai\). The transposition of the negative \ou\ weakens the sense. Paul does not wish to be a mere disembodied spirit without his spiritual garment. {That what is mortal may be swallowed up of life} (\hina katapothi to thnton hupo ts zs\). "Only what is mortal perishes; the personality, consisting of soul and body, survives," (Plummer). See on ¯1:22| for "the earnest of the spirit."
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@2Peter:1:5 @{Yea, and for this very cause} (\kai auto touto de\). Adverbial accusative (\auto touto\) here, a classic idiom, with both \kai\ and \de\. Cf. \kai touto\ (Phillipians:1:29|), \touto men--touto de\ (Hebrews:10:33|). "The soul of religion is the practical part" (Bunyan). Because of the new birth and the promises we have a part to play. {Adding on your part} (\pareisenegkantes\). First aorist active participle of \pareispher\, old double compound, to bring in (\eispher\), besides (\para\), here only in N.T. {All diligence} (\spoudn psan\). Old word from \speud\ to hasten (Luke:19:5f.|). This phrase (\psan spoudn\) occurs in strkjv@Jude:1:3| with \poioumenos\ and on the inscription in Stratonicea (verse 3|) with \ispheresthai\ (certainly a curious coincidence, to say the least, though common in the _Koin_). {In your faith} (\en ti pistei humn\). Faith or \pistis\ (strong conviction as in strkjv@Hebrews:11:1,3|, the root of the Christian life strkjv@Ephesians:2:8|) is the foundation which goes through various steps up to love (\agap\). See similar lists in strkjv@James:1:30; strkjv@1Thessalonians:1:3; strkjv@2Thessalonians:1:3f.; strkjv@Galatians:5:22f.; strkjv@Romans:5:3f.; strkjv@8:29f|. Hermas (Vis. iii. 8. 1-7) has a list called "daughters" of one another. Note the use of \en\ (in, on) with each step. {Supply} (\epichorgsate\). First aorist active imperative of \epichorge\, late and rare double compound verb (\epi\ and \chorge\ strkjv@1Peter:4:11| from \chorgos\, chorus-leader, \choros\ and \hgeomai\, to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In strkjv@1:11| and already in strkjv@2Corinthians:9:10; strkjv@Galatians:3:5; strkjv@Colossians:2:19|. {Virtue} (\aretn\). Moral power, moral energy, vigor of soul (Bengel). See 3|. {Knowledge} (\gnsin\). Insight, understanding (1Corinthians:16:18; strkjv@John:15:15|).
rwp@2Peter:1:9 @{He that lacketh these things} (\hi m parestin tauta\). "To whom (dative case of possession) these things are not (\m\ because a general or indefinite relative clause)." {Seeing only what is near} (\mupazn\). Present active participle of \mupaz\, a rare verb from \mups\ (in Aristotle for a near-sighted man) and that from \mue tous pas\ (to close the eyes in order to see, not to keep from seeing). The only other instance of \mupaz\ is given by Suicer from Ps. Dion. Eccl. Hier. ii. 3 (\mupasousi kai apostrephomeni\) used of a soul on which the light shines (blinking and turning away). Thus understood the word here limits \tuphlos\ as a short-sighted man screwing up his eyes because of the light. {Having forgotten} (\lthn labn\). "Having received forgetfulness." Second aorist active participle of \lamban\ and accusative \lthn\, old word, from \lthomai\, to forget, here only in N.T. See strkjv@2Timothy:1:5| for a like phrase \hupomnsin labn\ (having received remembrance). {The cleansing} (\tou katharismou\). See strkjv@Hebrews:1:3| for this word for the expiatory sacrifice of Christ for our sins as in strkjv@1Peter:1:18; strkjv@2:24; strkjv@3:18|. In strkjv@1Peter:3:21| Peter denied actual cleansing of sin by baptism (only symbolic). If there is a reference to baptism here, which is doubtful, it can only be in a symbolic sense. {Old} (\palai\). Of the language as in strkjv@Hebrews:1:1|.
rwp@3John:1:2 @{I pray} (\euchomai\). Here only in John's writings. See strkjv@Romans:9:3|. {In all things} (\peri pantn\). To be taken with \euodousthai\ and like \peri\ in strkjv@1Corinthians:16:1|, "concerning all things." {Thou mayest prosper} (\se euodousthai\). Infinitive in indirect discourse (object infinitive) after \euchomai\, with accusative of general reference \se\ (as to thee). \Euodo\ is old verb (from \euodos\, \eu\ and \hodos\, prosperous in a journey), to have a good journey, to prosper, in LXX, in N.T. only this verse (twice), strkjv@1Corinthians:16:2; strkjv@Romans:1:10|. {Be in health} (\hugiainein\). In Paul this word always means sound teaching (1Timothy:1:10; strkjv@6:3|), but here and in strkjv@Luke:5:31; strkjv@7:10; strkjv@15:27|, of bodily health. Brooke wonders if Gaius' health had caused his friends anxiety. {Even as thy soul prospereth} (\kaths euodoutai sou h psuch\). A remarkable comparison which assumes the welfare (present middle indicative of \euodo\) of his soul (\psuch\ here as the principle of the higher life as in strkjv@John:12:27|, not of the natural life as in strkjv@Matthew:6:25|).
rwp@Acts:4:32 @{Of one heart and soul} (\kardia kai psuch mia\). It is not possible to make sharp distinction between heart and soul here (see strkjv@Mark:12:30|), only that there was harmony in thought and affection. But the English translation is curiously unlike the Greek original. "There was one heart and soul (nominative case, not genitive as the English has it) in the multitude (\tou plthous\, subjective genitive) of those who believed." {Not one of them} (\oude heis\). More emphatic than \oudeis\, "not even one." {Common} (\koina\). In the use of their property, not in the possession as Luke proceeds to explain. The word \koinos\ is kin to \sun\ (together with)=\xun\ (Epic) and so \xunos=koinos\. See this word already in strkjv@2:44|. The idea of unclean (Acts:10:15|) is a later development from the original notion of common to all.
rwp@Acts:5:9 @{Ye have agreed together} (\sunephnth humin\). First aorist passive indicative of \sumphne\ (to voice together, symphony), impersonal with dative; It was agreed together by you (or for you). "Your souls were allured together respecting this deceit" (Vincent). {To tempt the Spirit of the Lord} (\peirasai to pneuma kuriou\). Like "Thou shalt not tempt the Lord thy God." It was close to the unpardonable sin which was attributing the manifest work of the Holy Spirit to Beelzebub. {The feet} (\hoi podes\). Graphic picture by Peter as he heard the steps of the young men at the door.
rwp@Acts:7:14 @{Three-score and fifteen souls} (\en psuchais hebdomkonta pente\). Stephen follows the LXX which counts some grandchildren of Joseph and so makes it 75 whereas strkjv@Genesis:46:26| has 66 and then the next verse makes it 70| including Jacob and Joseph with his two sons. The use of \en\ means "consisting in."
rwp@Acts:9:9 @{Not seeing} (\m blepn\). The usual negative \m\ of the participle. It was a crisis for Saul, this sudden blindness for three days (\hmeras treis\, accusative of extent of time). Later (Galatians:4:15|) Paul has an affection of the eyes which may have been caused by this experience on the road to Damascus or at least his eyes may have been predisposed by it to weakness in the glare of the Syrian sun in the land where today so much eye trouble exists. He neither ate nor drank anything, for his appetite had gone as often happens in a crisis of the soul. These must have been days of terrible stress and strain.
rwp@Acts:15:24 @{Certain which went from us} (\tines ex hmn\, Aleph B omit \exelthontes\). A direct blow at the Judaizers, put in delicate language (we heard \kousamen\) as if only at Antioch (15:1|), and not also in Jerusalem in open meeting (15:5|). {Have troubled you with words} (\etaraxan humas logois\). What a picture of turmoil in the church in Antioch, words, words, words. Aorist tense of the common verb \tarass\, to agitate, to make the heart palpitate (John:14:1,27|) and instrumental case of \logois\. {Subverting your souls} (\anaskeuazontes tas psuchas humn\). Present active participle of \anaskeuaz\, old verb (\ana\ and \skeuos\, baggage) to pack up baggage, to plunder, to ravage. Powerful picture of the havoc wrought by the Judaizers among the simple-minded Greek Christians in Antioch. {To whom we gave no commandment} (\hois ou diesteilametha\). First aorist middle indicative of \diastell\, old verb to draw asunder, to distinguish, to set forth distinctly, to command. This is a flat disclaimer of the whole conduct of the Judaizers in Antioch and in Jerusalem, a complete repudiation of their effort to impose the Mosaic ceremonial law upon the Gentile Christians.
rwp@Acts:27:9 @{Where much time was spent} (\Hikanou chronou diagenomenou\). Genitive absolute again with second aorist middle participle of \diaginomai\, to come in between (\dia\). "Considerable time intervening," since they became weatherbound in this harbour, though some take it since they left Caesarea. {And the voyage was now dangerous} (\kai ontos d episphalous\). Genitive absolute, "and the voyage being already (\d\=Latin _jam_) dangerous" (old word from \epi\ and \sphall\, to trip, to fall, and so prone to fall, here only in N.T.). {Because the Fast was now already gone by} (\dia to kai tn nsteian d parelluthenai\). Accusative (after \dia\) of the articular infinitive perfect active of \parerchomai\, to pass by, with the accusative of general reference (\nsteian\, the great day of atonement of the Jews, strkjv@Leviticus:16:29ff.|) occurring about the end of September. The ancients considered navigation on the Mediterranean unsafe from early October till the middle of March. In A.D. 59 the Fast occurred on Oct. 5. There is nothing strange in Luke using this Jewish note of time as in strkjv@20:6| though a Gentile Christian. Paul did it also (1Corinthians:16:8|). It is no proof that Luke was a Jewish proselyte. We do not know precisely when the party left Caesarea (possibly in August), but in ample time to arrive in Rome before October if conditions had been more favourable. But the contrary winds had made the voyage very slow and difficult all the way (verse 7|) besides the long delay here in this harbour of Fair Havens. {Paul admonished them} (\parini ho Paulos\). Imperfect active of \paraine\, old word to exhort from \para\ and \aine\, to praise (3:8|), only here and verse 22| in N.T. It is remarkable that a prisoner like Paul should venture to give advice at all and to keep on doing it (imperfect tense inchoative, began to admonish and kept on at it). Paul had clearly won the respect of the centurion and officers and also felt it to be his duty to give this unasked for warning. {I perceive} (\ther\). Old word from \theros\, a spectator. See strkjv@Luke:10:18|. Paul does not here claim prophecy, but he had plenty of experience with three shipwrecks already (2Corinthians:11:25|) to justify his apprehension. {Will be} (\mellein esesthai\). Infinitive in indirect assertion followed by future infinitive after \mellein\ in spite of \hoti\ which would naturally call for present indicative \mellei\, an anacoluthon due to the long sentence (Robertson, _Grammar_, p. 478). {With injury} (\meta hubres\). An old word from \huper\ (above, upper, like our "uppishness") and so pride, insult, personal injury, the legal word for personal assault (Page). Josephus (_Ant_. III. 6, 4) uses it of the injury of the elements. {Loss} (\zmian\). Old word, opposite of \kerdos\, gain or profit (Phillipians:3:7f.|). Nowhere else in N.T. {Lading} (\phortiou\). Diminutive of \phortos\ (from \pher\, to bear) only in form. Common word, but in N.T. only here in literal sense, as metaphor in strkjv@Matthew:11:30; strkjv@23:4; strkjv@Luke:11:46; strkjv@Galatians:6:5|. {But also of our lives} (\alla kai tn psuchn\). Common use of \psuch\ for life, originally "breath of life" (Acts:20:10|), and also "soul" (14:2|). Fortunately no lives were lost, though all else was. But this outcome was due to the special mercy of God for the sake of Paul (verse 24|), not to the wisdom of the officers in rejecting Paul's advice. Paul begins now to occupy the leading role in this marvellous voyage.
rwp@Acts:27:37 @{Two hundred three-score and sixteen souls} (\diakosiai hebdomkonta hex\). The Vatican Manuscript (B) has \hs\ in place of \diakosiai\ (two hundred) which Westcott and Hort put in the margin. But Alford is probably correct in suggesting that the scribe of B wrote \hs\ by repeating the omega in \ploii\ with \s\ = 200 (Greek numeral). If the number 276 seems large, it is to be remembered that we do not know the size of the ship. Josephus (_Life_, 3) says that there were 600 on the ship that took him to Italy. The grain ships were of considerable size. The number included sailors, soldiers, and prisoners. A muster or roll call may have been made.
rwp@Colossians:3:5 @{Mortify} (\nekrsate\). First aorist active imperative of \nekro\, late verb, to put to death, to treat as dead. Latin Vulgate _mortifico_, but "mortify" is coming with us to mean putrify. Paul boldly applies the metaphor of death (2:20; strkjv@3:3|) pictured in baptism (2:12|) to the actual life of the Christian. He is not to go to the other Gnostic extreme of license on the plea that the soul is not affected by the deeds of the body. Paul's idea is that the body is the temple of the Holy Spirit (1Corinthians:6:19|). He mentions some of these "members upon the earth" like fornication (\porneian\), uncleanness (\akatharsian\), passion (\pathos\), evil desire (\epithumian kakn\), covetousness (\pleonexian\) "the which is idolatry" (\htis estin eidlolatria\). See the longer list of the works of the flesh in Gal strkjv@5:19-21|, though covetousness is not there named, but it is in strkjv@Ephesians:4:19; strkjv@5:5|.
rwp@Colossians:3:16 @{The word of Christ} (\ho logos tou Christou\). This precise phrase only here, though "the word of the Lord" in strkjv@1Thessalonians:1:8; strkjv@4:15; strkjv@2Thessalonians:3:1|. Elsewhere "the word of God." Paul is exalting Christ in this Epistle. \Christou\ can be either the subjective genitive (the word delivered by Christ) or the objective genitive (the word about Christ). See strkjv@1John:2:14|. {Dwell} (\enoikeit\). Present active imperative of \enoike\, to make one's home, to be at home. {In you} (\en humin\). Not "among you." {Richly} (\plousis\). Old adverb from \plousios\ (rich). See strkjv@1Timothy:6:17|. The following words explain \plousis\. {In all wisdom} (\en pasi sophii\). It is not clear whether this phrase goes with \plousis\ (richly) or with the participles following (\didaskontes kai nouthetountes\, see strkjv@1:28|). Either punctuation makes good sense. The older Greek MSS. had no punctuation. There is an anacoluthon here. The participles may be used as imperatives as in strkjv@Romans:12:11f.,16|. {With psalms} (\psalmois\, the Psalms in the Old Testament originally with musical accompaniment), {hymns} (\humnois\, praises to God composed by the Christians like strkjv@1Timothy:3:16|), {spiritual songs} (\idais pneumatikais\, general description of all whether with or without instrumental accompaniment). The same song can have all three words applied to it. {Singing with grace} (\en chariti idontes\). In God's grace (2Corinthians:1:12|). The phrase can be taken with the preceding words. The verb \id\ is an old one (Ephesians:5:19|) for lyrical emotion in a devout soul. {In your hearts} (\en tais kardiais humn\). Without this there is no real worship "to God" (\ti thei\). How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart.
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:3:23 @{Whatsoever ye do} (\ho ean poite\). See same idiom in strkjv@3:17| except \ho\ instead of \pn hoti\. {Heartily} (\ek psuchs\). From the soul and not with mere eye service. In strkjv@Ephesians:6:7| Paul adds \met' eunoias\ (with good will) in explanation of \ek psuchs\. {As unto the Lord} (\hs ti Kurii\). Even when unto men. This is the highest test of worthwhile service. If it were only always true!
rwp@Info_Epistles-Paul @ THE REASON FOR HIS EPISTLES In a real sense Paul's Epistles are tracts for the times, not for the age in general, but to meet real emergencies. He wrote to a particular church or group of churches or persons to meet immediate needs brought to his attention by messengers or letters. Dr. Deissmann contends strongly for the idea of calling Paul's Epistles "letters" rather than "Epistles." He gives a studied literary character to "epistles" as more or less artificial and written for the public eye rather than for definite effect. Four of Paul's Epistles are personal (those to Philemon, Titus, and Timothy) beyond a doubt, but in these which can properly be termed personal letters there are the principles of the gospel applied to personal, social, and ecclesiastical problems in such a pungent fashion that they possess permanent value. In the earliest group of Paul's Epistles, he reminds the Thessalonians of the official character of the Epistle which was meant for the church as a whole (1Thessalonians:5:27|). He says also: "But if any one does not obey our word by the epistle, mark this one, not to associate with him, that he may be put to shame" (2Thessalonians:3:14|). He calls attention to his signature as proof of the genuineness of every epistle (2Thessalonians:3:17|). He gave directions for the public reading of his epistles (Colossians:4:16|). He regarded them as the expression of God's will through the life of the churches and he put his whole heart into them. Two great controversies stirred Paul's life. That with the Judaizers called forth the great doctrinal group (I Corinthians, II Corinthians, Galatians, Romans). That with the Gnostics occasioned the Epistles to the Colossians and the Ephesians (Laodiceans) and this controversy ran on into the Pastoral Epistles. Each Epistle had its particular occasion which will be pointed out in due season. But even in the short ones like Philippians, Colossians and Ephesians Paul deals with the sublimest of all themes, the Person of Christ, with a masterfulness never equalled elsewhere. Even in I Corinthians, which deals so largely with church problems in Corinth, two great chapters rise to the heights of real eloquence (Chapter strkjv@1Corinthians:13| on Love and Chapter strkjv@1Corinthians:15| on the Resurrection). Romans, the greatest of his Epistles, has the fullest discussion of Paul's gospel of grace and Chapter strkjv@1Corinthians:8| has a sweep of imagination and a grasp of faith unsurpassed. Hence, while denying to Paul the artificial rules of the rhetoricians attributed to him by Blass, I cannot agree that Paul's church Epistles are mere incidental letters. It is not a question whether Paul was writing for posterity or for the present emergency. He wrote for the present emergency in the most effective possible way. He brought the whole gospel message to bear upon the varied and pressing problems of the early Christians in the power of the Holy Spirit with the eloquence of a mind all ablaze with the truth and with a heart that yearned for their souls for Christ. They are not literary epistles, but they are more than personal letters. They are thunderbolts of passion and power that struck centre and that strike fire now for all who will take the trouble to come to them for the mind of Christ that is here.
rwp@Galatians:5:17 @{Lusteth against} (\epithumei kata\). Like a tug of war. This use of \sarx\ as opposed to the Spirit (Holy Spirit) personifies \sarx\. Lightfoot argues that \epithumei\ cannot be used with the Spirit and so some other verb must be supplied for it. But that is wholly needless, for the verb, like \epithumia\, does not mean evil desire, but simply to long for. Christ and Satan long for the possession of the city of Man Soul as Bunyan shows. {Are contrary the one to the other} (\alllois antikeitai\). Are lined up in conflict, face to face (\anti-\), a spiritual duel (cf. Christ's temptations), with dative case of personal interest (\alllois\). {That ye may not do} (\hina m poite\). "That ye may not keep on doing" (present active subjunctive of \poie\). {That ye would} (\ha ean thelte\). "Whatever ye wish" (indefinite relative with \ean\ and present subjunctive).
rwp@Galatians:6:1 @{If a man be overtaken} (\ean kai prolmphthi anthrpos\). Condition of third class, first aorist passive subjunctive of \prolamban\, old verb to take beforehand, to surprise, to detect. {Trespass} (\paraptmati\). Literally, a falling aside, a slip or lapse in the papyri rather than a wilful sin. In Polybius and Diodorus. _Koin_ word. {Ye which are spiritual} (\hoi pneumatikoi\). See on ¯1Corinthians:3:1|. The spiritually led (5:18|), the spiritual experts in mending souls. {Restore} (\katartizete\). Present active imperative of \katartiz\, the very word used in strkjv@Matthew:4:21| of mending nets, old word to make \artios\, fit, to equip thoroughly. {Looking to thyself} (\skopn seauton\). Keeping an eye on as in strkjv@2Corinthians:4:18| like a runner on the goal. {Lest thou also be tempted} (\m kai su peirasthis\). Negative purpose with first aorist passive subjunctive. Spiritual experts (preachers in particular) need this caution. Satan loves a shining mark.
rwp@Hebrews:4:12 @{The word of God} (\ho logos tou theou\). That just quoted about the promise of rest and God's rest, but true of any real word of God. {Living} (\zn\). Cf. the Living God (3:12|). In Philo and the Book of Wisdom the Logos of God is personified, but still more in strkjv@John:1:1-18| where Jesus is pictured as the Logos on a par with God. "Our author is using Philonic language rather than Philonic ideas" (Moffatt). See strkjv@John:6:63|: "The words which I have spoken are spirit and are life." {Active} (\energs\). Energetic, powerful (John:1:12; strkjv@Phillipians:3:21; strkjv@Colossians:1:29|). {Sharper} (\tomteros\). Comparative of \tomos\, cutting (from \temn\, to cut), late adjective, here only in the N.T. {Than} (\huper\). Often so after a comparative (Luke:16:8; strkjv@2Corinthians:12:13|). {Two-edged} (\distomon\). "Two-mouthed" (\di-, stoma\), double-mouthed like a river (Polybius), branching ways (Sophocles), applied to sword (\xiphos\) by Homer and Euripides. {Piercing} (\diiknoumenos\). Present middle participle of \diikneomai\, old verb to go through, here only in N.T. {Even to the dividing} (\achri merismou\). Old word from \meriz\ (\meros\, part), to partition. {Of soul and spirit} (\psuchs kai pneumatos\). As in strkjv@1Thessalonians:5:23; strkjv@1Corinthians:15:45|, but not an argument for trichotomy. Psychology is constantly changing its terminology. {Of both joints and marrow} (\harmn te kai mueln\). From \ar\, to join, comes \harmos\, old word, here only in the N.T. \Muelos\ (from \mu\, to shut), old word, here only in N.T. This surgeon goes into and through the joints and marrow, not cleaving between them. {Quick to discern} (\kritikos\). Verbal adjective in \-ikos\, from \krin\, skilled in judging, as the surgeon has to be and able to decide on the instant what to do. Songs:God's word like his eye sees the secret lurking doubt and unbelief "of the thoughts and intents of the heart" (\enthumsen kai ennoin kardias\). The surgeon carries a bright and powerful light for every dark crevice and a sharp knife for the removal of all the pus revealed by the light. It is a powerful picture here drawn.
rwp@Hebrews:4:13 @{That is not manifest} (\aphans\). Old adjective (\a\ privative and \phain\, to show), here only in the N.T. God's microscope can lay bare the smallest microbe of doubt and sin. {Naked} (\gumna\). Both soul and body are naked to the eye of God. {Laid open} (\tetrachlismena\). Perfect passive participle of \trachliz\, late verb to bend back the neck (\trachlos\, strkjv@Matthew:18:6|) as the surgeon does for operating, here only in N.T. See strkjv@Romans:16:4| for the peril of risking one's neck (\trachlon hupotithenai\). God's eyes see all the facts in our inmost hearts. There are no mental reservations from God. {With whom we have to do} (\pros hon hmin ho logos\). "With whom the matter or account for us is." There is a slight play here on \logos\ of verse 12|. Surely every servant of Christ today needs to gaze into this revealing mirror and be honest with himself and God.
rwp@Hebrews:10:39 @{But we} (\hmeis de\). In contrast to renegades who do flicker and turn back from Christ. {Of them that shrink back unto perdition} (\hupostols eis apleian\). Predicate genitive of \hupostol\, as in strkjv@12:11|, from \hupostell\ with same sense here, stealthy retreat in Plutarch, dissimulation in Josephus. Here alone in the N.T. {Unto the saving of the soul} (\eis peripoisin psuchs\). Old word from \peripoie\, to reserve, to preserve (Luke:17:33|) to purchase (Acts:20:28|). Songs:here preserving or saving one's life as in Plato, but possession in strkjv@Ephesians:1:14|, obtaining in strkjv@1Thessalonians:4:9|. Papyri have it in sense of preservation.
rwp@Hebrews:12:3 @{Consider} (\analogisasthe\). First aorist middle imperative of \analogizomai\, old word to reckon up, to compare, to weigh, only here in the N.T. See \katanosate\ in strkjv@3:1|. Understanding Jesus is the key to the whole problem, the cure for doubt and hesitation. {Endured} (\hupomemenkota\). Perfect active participle of the same verb \hupomen\ used in verse 2|. {Gainsaying} (\antilogian\). Old word from \antilogos\ (from \antileg\), already in strkjv@6:16; strkjv@7:7|. {Of sinners} (\hupo tn hamartln\). "By sinners." {Against themselves} (\eis heautous\). Against their better selves if a genuine reading. But \eis heauton\ (against himself), against Christ, is far more likely correct. {That ye wax not weary} (\hina m kamte\). Negative final clause with \hina m\ and the second aorist active subjunctive of \kamn\, old verb to be weary as here or sick as in strkjv@James:5:15|. {Fainting in your souls} (\tais psuchais humn ekluomenoi\). Present passive participle of \eklu\, old verb to loosen out, to set free, and in passive to be enfeebled, to be tired out (here in soul with locative case), as in verse 5|. The rest of the Epistle drives home the argument.
rwp@James:5:15 @{The prayer of faith} (\h euch ts pistes\). Cf. strkjv@1:6| for prayer marked by faith. {Shall save} (\ssei\). Future active of \sz\, to make well. As in strkjv@Matthew:9:21f.; strkjv@Mark:6:56|. No reference here to salvation of the soul. The medicine does not heal the sick, but it helps nature (God) do it. The doctor cooperates with God in nature. {The sick} (\ton kamnonta\). Present active articular participle of \kamn\, old verb, to grow weary (Hebrews:12:3|), to be sick (here), only N.T. examples. {The Lord shall raise him up} (\egerei auton ho kurios\). Future active of \egeir\. Precious promise, but not for a professional "faith-healer" who scoffs at medicine and makes merchandise out of prayer. {And if he have committed sins} (\kan hamartias i pepoiks\). Periphrastic perfect active subjunctive (unusual idiom) with \kai ean\ (crasis \kan\) in condition of third class. Supposing that he has committed sins as many sick people have (Mark:2:5ff.; strkjv@John:5:14; strkjv@9:2f.; strkjv@1Corinthians:11:30|). {It shall be forgiven him} (\aphethsetai auti\). Future passive of \aphimi\ (impersonal passive as in strkjv@Matthew:7:2,7; strkjv@Romans:10:10|). Not in any magical way, not because his sickness has been healed, not without change of heart and turning to God through Christ. Much is assumed here that is not expressed.
rwp@James:5:16 @{Confess therefore your sins one to another} (\exomologeisthe oun alllois tas hamartias\). Present middle (indirect) of \exomologe\. Confession of sin to God is already assumed. But public confession of certain sins to one another in the meetings is greatly helpful in many ways. This is not confessing to one man like a priest in place of the public confession. One may confess to the pastor without confessing to God or to the church, with little benefit to anybody. {Pray for one another} (\proseuchesthe huper allln\). Present middle imperative. Keep this up. {That ye may be healed} (\hops iathte\). Purpose clause with \hops\ and the first aorist passive subjunctive of \iaomai\. Probably of bodily healing (verse 14|), though \iaomai\ is used also of healing of the soul (Matthew:13:15; strkjv@1Peter:2:24; strkjv@Hebrews:12:13|) as Mayor takes it here. {Availeth much} (\polu ischuei\). "Has much force." Present active indicative of \ischu\ (from \ischus\, strength). {In its working} (\energoumen\). Probably the present middle participle of \energe\ as Paul apparently uses it in strkjv@Galatians:5:6; strkjv@2Corinthians:4:12; strkjv@2Thessalonians:2:7|, meaning "when it works." The passive is possible, as is the usual idiom elsewhere. Mayor argues strongly for the passive here, "when it is exercised" (Ropes).
rwp@James:5:20 @{Let him know} (\ginsket\). Present active imperative third person singular of \ginsk\, but Westcott and Hort read \ginskete\ (know ye) after B. In either case it is the conclusion of the condition in verse 19|. {He which converteth} (\ho epistrepsas\). First aorist active articular participle of \epistreph\ of verse 19|. {From the error} (\ek plans\). "Out of the wandering" of verse 19| (\plan\, from which \plana\ is made). See strkjv@1John:4:6| for contrast between "truth" and "error." {A soul from death} (\psuchn ek thanatou\). The soul of the sinner (\hamartlon\) won back to Christ, not the soul of the man winning him. A few MSS. have \autou\ added (his soul), which leaves it ambiguous, but \autou\ is not genuine. It is ultimate and final salvation here meant by the future (\ssei\). {Shall cover a multitude of sins} (\kalupsei plthos hamartin\). Future active of \kalupt\, old verb, to hide, to veil. But whose sins (those of the converter or the converted)? The Roman Catholics (also Mayor and Ropes) take it of the sins of the converter, who thus saves himself by saving others. The language here will allow that, but not New Testament teaching in general. It is apparently a proverbial saying which Resch considers one of the unwritten sayings of Christ (Clem. Al. _Paed_. iii. 12). It occurs also in strkjv@1Peter:4:8|, where it clearly means the sins of others covered by love as a veil thrown over them. The saying appears also in strkjv@Proverbs:10:12|: "Hatred stirs up strife, but love hides all transgressions"--that is "love refuses to see faults" (Mayor admits). That is undoubtedly the meaning in strkjv@1Peter:4:8; strkjv@James:5:20|.
rwp@Info_John @ A BRIEF BIBLIOGRAPHY OF RECENT LITERATURE (SINCE 1880) ABBOT, EZRA, _On the Authorship of the Fourth Gospel_ (1880). ABBOT, PEABODY, and LIGHTFOOT, _The Fourth Gospel_ (1891). ABBOTT, E.A., _Johannine Vocabulary_ (1935).,_Johannine Grammar_ (1906). APPEL, _Die Echtheit des Johannesevangeliums_ (1915). ASKWITH, E.H., _The Historical Value of the Fourth Gospel_ (1910). BACON, B.W., _The Fourth Gospel in Research and Debate_ (1910). BALDENSPERGER, W., _Der Prolog des vierten Evangeliums_ (1898). BARTH, K., _The Gospel of John and the Synoptic Gospels_ (1907). BAUER, W., _Das Johannes-Evangelium_. 2 Aufl. (1925). BELZER, _Das Evangelium des heiligen Johannes_ (1905). BERNARD, J. H., _Gospel according to St. John_ (2 vols., 1929), in Int. Crit. Comm. BERT, _Das Evangelium des Johannes_ (1922). BLASS, F., _Evangelium secundum Johannem_ (1902). BROOKE, A. E., _The Historical Value of the Fourth Gospel_ (Cambridge Biblical Essays, pp. 289 to 328. 1909). BURCH, VACHER, _The Structure and Message of St. John's Gospel_ (1928). BURNEY, C. F., _The Aramaic Origin of the Fourth Gospel_ (1922). CALMES, _L'Evangile selon S. Jean_ (1904). CANDLER, W. A., _Practical Studies in the Gospel of John_ (3 vols,, 1912-15). CARPENTER, J. ESTLIN, _The Johannine Writings_ (1927). CHAPMAN, DOM JOHN, _John the Presbyter and the Fourth Gospel_ (1911). CHARNWOOD, LORD, _According to St. John_ (1925). CLEMEN, C., _Die Entstehung des Johannesevangeliums_ (1912). D'ALMA, _Lamentations:Controverse du quatrieme evangile_ (1908).,Philo et le quotrieme evangile_ (1911). DAUSCH' _Das Johannesevangelium_ (1909). DELFF, H., _Das vierte Evangelium wiederhergestellt_ (1890).,Neue Beitrage zur Kritik und Erklarung des vierten Evangeliums (1890). DODS, M., _Expositor's Bible_ (2 vols., 1891).,Expositor's Greek Testament_ (1897). DRUMMOND, JAMES, _An Inquiry into the Character and Author- ship of the Fourth Gospel_ (1904). EVANS, H. H., _St. John the Author of the Fourth Gospel_ (1888). EWALD, P., _Das Hauptproblem der Evangelienfrage und der Weg zu seiner Losung_ (1890). FOUARD, S., _Jean et la hn de l'age apostolique_ (1904). GARDNER, P., _The Ephesian Gospel_ (1915). GARVIE, A. E., _The Beloved Disciple_ (1922). GOBEL, _Die Reden des Herrn nach Johannes_ (2 vols., 1906, 1910). GODET, F., _Comm. on the Gospel of St. John_ (Tr., 2 vols., 1886--90). GOGUEL, M., _Les sources du recit Johannique de la Passion_ (1910).,Leviticus:quatrieme evangile_ (1924). GORDON, S. D., _Quiet Talks on St. John's Gospel_. GORE, C., _Exposition of the Gospel of John_ (1920). GREEN, A. V., _The Ephesian Canonical Writings_ (1910). GREGORY, C. R., _Wellhausen und Johannes_ (1910). GRILL, J., _Untersuchungen uber die Entstehung des vierten Evangeliums_ (1902). GUMBEL, _Das Johannesevangelium Eine Erganzung des Lukas ev_. (1911). HARRIS, J. RENDEL, _The Origin of the Prologue to St. John's Gospel_ (1917). HAYES, D. A., _John and His Writings_ (1917). HOERNLE, E. S., _The Record of the Loved Disciple_ etc. (1913). HOLLAND, H. S., _The Philosophy of Faith and the Fourth Gospel_ (1919).,_The Fourth Gospel_ (1923). HOLTZMANN, H. J., _Evangelium, Briefe, und Offenbarung des Johannes_. 3 Aufl. (1908). HOLTZMANN, _Hand-Comm_. 3 Aufl. von Bauer (1908). HOVEY, A. H., _In American Comm_. (1885). HOWARD, W. F., _The Fourth Gospel in Recent Criticism and Interpretation_ (1931). IVERACH, JAMES, _Gospel of John_ (Int. Stand. Bible Encycl.). JACKSON, H. L., _The Fourth Gospel and Some Recent German Criticism_ (1906).,_The Problem of the Fourth Gospel_ (1918). JOHNSTON, J. S., _The Philosophy of the Fourth Gospel_ (1909). KEISKER, _The Inner Witness of the Fourth Gospel_ (1922). KREYENBUHL, _Neue Losung der Johanneischen Frage_ (1905). LARFIELD, _Die beide Johannes von Ephesus_ (1914). LEATHES, STANLEY, _The Witness of St. John to Christ_. LEPIN, _L'origine du quatrieme evangile_ (1907; 1927).,_Lamentations:valeur historique du quatrieme euangile_ (1910). LEWIS, F. G., _The Irenaeus Testimony to the Fourth Gospel_ (1908). LEWIS, F. G., _Disarrangements in the Fourth Gospel_ (1910). LIGHTFOOT, J. B., _Biblical Essays_ (pages 1-198; I-III, 1893). LLOYD, J. P. D., _The Son of Thunder_ (1932). LOISY, A., _Leviticus:quatrieme evangile_ (1903). LOWRIE, _The Doctrine of John_ (1899). LYMAN, MARY ELY, _The Fourth Gospel and the Life of Today_ (1931). MANSON, W., _The Incarnate Glory_ (1923). MAURICE, F. D., _The Gospel of St. John_ (1906). McGREGoR, G. H., _The Moffatt Commentary_ (1930). MONTGOMERY, J. A., _The Origin of the Gospel According to St. John_ (1923). MOUSE, _Johannes und Paulus_ (1915). MUIRHEAD, L. A., _The Message of the Fourth Gospel_ (1925). NOLLOTH, C. F., _The Fourth Evangelist_ (1925). NUNN, H. P. V., _The Son of Zebedee and the Fourth Gospel (1927). ORR, JAMES, _The Authenticity of St. John's Gospel Deduced from Internal Evidence_. OVERBECK, _Das Johannesevangelium_ (1911). PLUMMER, A., _Cambridge Greek Testament_ (1913). REVILLE, J., _Leviticus:quatrieme evangile_ (1901). REYNOLDS, H. R., _Gospel of John_ (Hastings, D. B., 1899). RICHMOND, W., _The Gospel of the Rejection_ (1906). ROBERTSON, A. T., _The Divinity of Christ in the Gospel of John_ (1916). ROBINSON, A., _The Historical Character of St. John's Gospel_ (1929). ROBINSON, B. W., _The Gospel of John_ (1925). SANDAY, W., _Criticism of the Fourth Gospel_ (1905). SCHLATTER, _Die Sprache und Heimath des vierten Evangelisten_ (1903). SCHMIEDEL, P. W., _The Johannine Writings_ (1908). SCOTT, E. F., _The Fourth Gospel: Its Purpose and Theology_ (1906). SCOTT, E. F., _The Historical and Religious Value of the Fourth Gospel_ (1903). SCOTT-MONCRIEFF, C. E., _St. John, Apostle, Evangelist and Prophet_ (1909). SELBIE, W. B., _Belief and Life: Studies in the Thought of the Fourth Gospel_ (1916). SMITH, J. R., _The Teaching of the Fourth Gospel_ (1903). SMITH, P. V., _The Fourth Gospel: Its Historical Importance_ (1926). SPEER, R. E., _The Greatest Book in the World_ (1915). SPITTA, F., _Das Johannesevangelium als Quelle der Geschichte Jesu_ (1910). STANGE, _Die Eigenart des Johanneischen Produktion_ (1914). STANTON, V. H., _The Fourth Gospel_ (Part III of Gospels as Hist. Documents, 1921). STEVENS, G. B., _The Johannine Theology_ (1898). STRACHAN, R. H., _Gospel of John_ (Hastings, D C G 1906).,The Fourth Gospel: Its Significance and Environ- ment_ (1917).,The Fourth Evangelist: Dramatist or Historian_ (1925). TILLMANN, FRITZ, _Das Johannesevangelium Uebersetzt und Erklart_ (1931). VEDDER, H. C., _The Johannine Writings and the Johannine Problems_ (1917). WARSCHAUER, J., _The Problem of the Fourth Gospel_. WATKINS, W. H., _Modern Criticism Considered in its Rela- tion to the Fourth Gospel_ (1890). WATSON, H. A., _The Mysticism of St. John's Gospel_ (1916). WEARING, _The World View of the Fourth Gospel_ (1918). WEISS, B., _Meyer Komm_. 9 Aufl. (1902).,_Das Johannesevangelium als einheitliches Werk_ (1911). WELLHAUSEN, J., _Das Evangelium Johannis_ (1908). WENDT, H. H., _The Gospel according to St. John: An Inquiry into its Genesis and Historical Value_ (1911).,_Die Schichten im vierten Evangelium_ (1911). WESTCOTT, B. F., _The Gospel according to St. John_ (2 vols., 1908). WHITELAW, _The Gospel of John_ (1888). WINDISCH, H., _Johannes und die Synoptiker_ (1927). WORSLEY, _The Fourth Gospel and the Synoptists_ (1911). WREDE, W., _Charakter und Tendenz del Johannesevangelium_ (1903). ZAHN, TH., _Dal Evangelium Johannis (1908). 6 Aufl. (1921). strkjv@John:1:1 @{In the beginning} (\en archi\). \Arch\ is definite, though anarthrous like our at home, in town, and the similar Hebrew _be reshith_ in strkjv@Genesis:1:1|. But Westcott notes that here John carries our thoughts beyond the beginning of creation in time to eternity. There is no argument here to prove the existence of God any more than in Genesis. It is simply assumed. Either God exists and is the Creator of the universe as scientists like Eddington and Jeans assume or matter is eternal or it has come out of nothing. {Was} (\n\). Three times in this sentence John uses this imperfect of \eimi\ to be which conveys no idea of origin for God or for the Logos, simply continuous existence. Quite a different verb (\egeneto\, became) appears in verse 14| for the beginning of the Incarnation of the Logos. See the distinction sharply drawn in strkjv@8:58| "before Abraham came (\genesthai\) I am" (\eimi\, timeless existence). {The Word} (\ho logos\). \Logos\ is from \leg\, old word in Homer to lay by, to collect, to put words side by side, to speak, to express an opinion. \Logos\ is common for reason as well as speech. Heraclitus used it for the principle which controls the universe. The Stoics employed it for the soul of the world (\anima mundi\) and Marcus Aurelius used \spermatikos logos\ for the generative principle in nature. The Hebrew _memra_ was used in the Targums for the manifestation of God like the Angel of Jehovah and the Wisdom of God in strkjv@Proverbs:8:23|. Dr. J. Rendel Harris thinks that there was a lost wisdom book that combined phrases in Proverbs and in the Wisdom of Solomon which John used for his Prologue (_The Origin of the _Prologue to St. John_, p. 43) which he has undertaken to reproduce. At any rate John's standpoint is that of the Old Testament and not that of the Stoics nor even of Philo who uses the term \Logos\, but not John's conception of personal pre-existence. The term \Logos\ is applied to Christ only in strkjv@John:1:1,14; strkjv@Revelation:19:13; strkjv@1John:1:1| "concerning the Word of life" (an incidental argument for identity of authorship). There is a possible personification of "the Word of God" in strkjv@Hebrews:4:12|. But the personal pre-existence of Christ is taught by Paul (2Corinthians:8:9; strkjv@Phillipians:2:6f.; strkjv@Colossians:1:17|) and in strkjv@Hebrews:1:2f.| and in strkjv@John:17:5|. This term suits John's purpose better than \sophia\ (wisdom) and is his answer to the Gnostics who either denied the actual humanity of Christ (Docetic Gnostics) or who separated the \aeon\ Christ from the man Jesus (Cerinthian Gnostics). The pre-existent Logos "became flesh" (\sarx egeneto\, verse 14|) and by this phrase John answered both heresies at once. {With God} (\pros ton theon\). Though existing eternally with God the Logos was in perfect fellowship with God. \Pros\ with the accusative presents a plane of equality and intimacy, face to face with each other. In strkjv@1John:2:1| we have a like use of \pros\: "We have a Paraclete with the Father" (\paraklton echomen pros ton patera\). See \prospon pros prospon\ (face to face, strkjv@1Corinthians:13:12|), a triple use of \pros\. There is a papyrus example of \pros\ in this sense \to gnston ts pros alllous suntheias\, "the knowledge of our intimacy with one another" (M.&M., _Vocabulary_) which answers the claim of Rendel Harris, _Origin of Prologue_, p. 8) that the use of \pros\ here and in strkjv@Mark:6:3| is a mere Aramaism. It is not a classic idiom, but this is _Koin_, not old Attic. In strkjv@John:17:5| John has \para soi\ the more common idiom. {And the Word was God} (\kai theos n ho logos\). By exact and careful language John denied Sabellianism by not saying \ho theos n ho logos\. That would mean that all of God was expressed in \ho logos\ and the terms would be interchangeable, each having the article. The subject is made plain by the article (\ho logos\) and the predicate without it (\theos\) just as in strkjv@John:4:24| \pneuma ho theos\ can only mean "God is spirit," not "spirit is God." Songs:in strkjv@1John:4:16| \ho theos agap estin\ can only mean "God is love," not "love is God" as a so-called Christian scientist would confusedly say. For the article with the predicate see Robertson, _Grammar_, pp. 767f. Songs:in strkjv@John:1:14| \ho Logos sarx egeneto\, "the Word became flesh," not "the flesh became Word." Luther argues that here John disposes of Arianism also because the Logos was eternally God, fellowship of Father and Son, what Origen called the Eternal Generation of the Son (each necessary to the other). Thus in the Trinity we see personal fellowship on an equality.
rwp@John:6:26 @{Not because ye saw signs} (\ouch hoti eidete smeia\). Second aorist active indicative of the defective verb \hora\. They had seen the "signs" wrought by Jesus (verse 2|), but this one had led to wild fanaticism (verse 14|) and complete failure to grasp the spiritual lessons. {But because ye ate of the loaves} (\all' hoti ephagete ek tn artn\). Second aorist active indicative of \esthi\, defective verb. {Ye were filled} (\echortasthte\). First aorist passive indicative of \chortaz\, from \chortos\ (grass) as in verse 10|, to eat grass, then to eat anything, to satisfy hunger. They were more concerned with hungry stomachs than with hungry souls. It was a sharp and deserved rebuke.
rwp@John:6:34 @{Lord} (\Kurie\). Used now instead of _Rabbi_ (25) though how much the people meant by it is not clear. {Evermore give us this bread} (\pantote dos hmin ton arton touton\). Second aorist active imperative second singular like \dos\ in strkjv@Matthew:6:11| (urgent petition). What kind of bread do they mean? The Jewish commentaries and Philo speak of the manna as typifying heavenly bread for the soul. Paul in strkjv@1Corinthians:10:3| seems to refer to the manna as "spiritual food." Like the woman at the well (4:15|) they long "always" to have "this bread," a perpetual supply. It is probably to this crowd as the water in strkjv@4:15| was to the woman.
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:9:2 @{Who did sin?} (\tis hmarten;\). Second aorist active indicative of \hamartan\. See strkjv@Acts:3:2; strkjv@14:8| for two examples of lameness from birth. Blindness is common in the Orient and Jesus healed many cases (cf. strkjv@Mark:8:23; strkjv@10:46|) and mentions this fact as one of the marks of the Messiah in the message to the Baptist (Matthew:11:5|). This is the only example of congenital blindness healed. It is not clear that the disciples expected Jesus to heal this case. They are puzzled by the Jewish notion that sickness was a penalty for sin. The Book of Job:had shown that this was not always the case and Jesus shows it also (Luke:13:1-5|). If this man was guilty, it was due to prenatal sin on his part, a curious notion surely. The other alternative charged it upon his parents. That is sometimes true (Exodus:20:5|, etc.), but by no means always. The rabbinical casuists loved to split hairs on this problem. Ezekiel (Ezekiel:18:20|) says: "The soul that sinneth it shall die" (individual responsibility for sin committed). There is something in heredity, but not everything. {That he should be born blind} (\hina tuphlos gennthi\). Probably consecutive (or sub-final) use of \hina\ with first aorist passive subjunctive of \genna\.
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@Luke:1:47 @{Hath rejoiced} (\galliasen\). This is aorist active indicative. Greek tenses do not correspond to those in English. The verb \agallia\ is a Hellenistic word from the old Greek \agall\. It means to exult. See the substantive \agalliasis\ in strkjv@Luke:1:14,44|. Mary is not excited like Elisabeth, but breathes a spirit of composed rapture. {My spirit} (\to pneuma mou\). One need not press unduly the difference between "soul" (\psuch\) in verse 46| and "spirit" here. Bruce calls them synonyms in parallel clauses. Vincent argues that the soul is the principle of individuality while the spirit is the point of contact between God and man. It is doubtful, however, if the trichotomous theory of man (body, soul, and spirit) is to be insisted on. It is certain that we have an inner spiritual nature for which various words are used in strkjv@Mark:12:30|. Even the distinction between intellect, emotions, and will is challenged by some psychologists. {God my Saviour} (\ti thei ti sotri mou\). Article with each substantive. God is called Saviour in the O.T. (Deuteronomy:32:15, strkjv@Psalms:24:5; strkjv@95:1|).
rwp@Luke:2:35 @{A sword} (\rhomphaia\). A large sword, properly a long Thracian javelin. It occurs in the LXX of Goliath's sword (1Samuel:17:51|). How little Mary understood the meaning of Simeon's words that seemed so out of place in the midst of the glorious things already spoken, a sharp thorn in their roses, a veritable bitter-sweet. But one day Mary will stand by the Cross of Christ with this Thracian javelin clean through her soul, \stabat Mater Dolorosa\ (John:19:25|). It is only a parenthesis here, and a passing cloud perhaps passed over Mary's heart already puzzled with rapture and ecstasy. {May be revealed} (\apokaluphthsin\). Unveiled. First aorist passive subjunctive after \hops an\ and expresses God's purpose in the mission of the Messiah. He is to test men's thoughts (\dialogismoi\) and purposes. They will be compelled to take a stand for Christ or against him. That is true today.
rwp@Luke:5:32 @{To repentance} (\eis metanoian\). Alone in Luke not genuine in strkjv@Mark:2:17; strkjv@Matthew:9:12|. Only sinners would need a call to repentance, a change of mind and life. For the moment Jesus accepts the Pharisaic division between "righteous" and "sinners" to score them and to answer their criticism. At the other times he will show that they only pretend to be "righteous" and are "hypocrites" in reality. But Jesus has here blazed the path for all soul-winners. The self-satisfied are the hard ones to win and they often resent efforts to win them to Christ.
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:9:23 @{He said unto all} (\elegen de pros pantas\). This is like Luke (cf. verse 43|). Jesus wanted all (the multitude with his disciples, as strkjv@Mark:8:34| has it) to understand the lesson of self-sacrifice. They could not yet understand the full meaning of Christ's words as applied to his approaching death of which he had been speaking. But certainly the shadow of the cross is already across the path of Jesus as he is here speaking. For details (soul, life, forfeit, gain, profit, lose, world) see discussion on ¯Matthew:16:24-26; strkjv@Mark:8:34-37|. The word for lose (\apolesei\, from \apollumi\, a very common verb) is used in the sense of destroy, kill, lose, as here. Note the mercantile terms in this passage (gain, lose, fine or forfeit, exchange). {Daily} (\kath' hmeran\). Peculiar to Luke in this incident. Take up the cross (his own cross) daily (aorist tense, \rat\), but keep on following me (\akoloutheit\, present tense). The cross was a familiar figure in Palestine. It was rising before Jesus as his destiny. Each man has his own cross to meet and bear.
rwp@Luke:10:27 @{And he answering} (\ho de apokritheis\). First aorist participle, no longer passive in idea. The lawyer's answer is first from the _Shema_ (Deuteronomy:6:3; strkjv@11:13|) which was written on the phylacteries. The second part is from strkjv@Leviticus:19:18| and shows that the lawyer knew the law. At a later time Jesus himself in the temple gives a like summary of the law to a lawyer (Mark:12:28-34; strkjv@Matthew:22:34-40|) who wanted to catch Jesus by his question. There is no difficulty in the two incidents. God is to be loved with all of man's four powers (heart, soul, strength, mind) here as in strkjv@Mark:12:30|.
rwp@Luke:11:35 @{Whether not} (\m\). This use of \m\ in an indirect question is good Greek (Robertson, _Grammar_, p. 1045). It is a pitiful situation if the very light is darkness. This happens when the eye of the soul is too diseased to see the light of Christ.
rwp@Luke:12:19 @{Laid up for many years} (\keimena eis et polla\). Not in D and some other Latin MSS. The man's apostrophe to his "soul" (\psuch\) is thoroughly Epicurean, for his soul feeds on his goods. The asyndeton here (take thine ease, eat, drink, be merry) shows his eagerness. Note difference in tenses (\anapauou\, keep on resting, \phage\, eat at once, \pie\, drink thy fill, \euphrainou\, keep on being merry), first and last presents, the other two aorists.
rwp@Luke:12:20 @{Thou foolish one} (\aphrn\). Fool, for lack of sense (\a\ privative and \phrn\, sense) as in strkjv@11:40; strkjv@2Corinthians:11:19|. Old word, used by Socrates in Xenophon. Nominative form as vocative. {Is thy soul required of thee} (\tn psuchn sou aitousin apo sou\). Plural active present, not passive: "They are demanding thy soul from thee." The impersonal plural (aitousin) is common enough (Luke:6:38; strkjv@12:11; strkjv@16:9; strkjv@23:31|). The rabbis used "they" to avoid saying "God."
rwp@Luke:12:50 @{I have a baptism} (\baptisma de ech\). Once again Jesus will call his baptism the baptism of blood and will challenge James and John to it (Mark:10:32f.; strkjv@Matthew:20:22f.|). Songs:here. "Having used the metaphor of fire, Christ now uses the metaphor of water. The one sets forth the result of his coming as it affects the world, the other as it affects himself. The world is lit up with flames and Christ is bathed in blood" (Plummer). {And how I am straitened} (\kai ps sunechomai\). See this same vivid verb \sunechomai\ in strkjv@Luke:8:37; strkjv@Acts:18:5; strkjv@Phillipians:1:23| where Paul uses it of his desire for death just as Jesus does here. The urge of the Cross is upon Jesus at the moment of these words. We catch a glimpse of the tremendous passion in his soul that drove him on. {Till it be accomplished} (\hes hotou telesthi\). First aorist passive subjunctive of \tele\ with \hes hotou\ (until which time), the common construction for the future with this conjunction.
rwp@Luke:15:32 @{It was meet} (\edei\). Imperfect tense. It expressed a necessity in the father's heart and in the joy of the return that justifies the feasting. \Euphranthnai\ is used again (first aorist passive infinitive) and \charnai\ (second aorist passive infinitive) is more than mere hilarity, deep-seated joy. The father repeats to the elder son the language of his heart used in verse 24| to his servants. A real father could do no less. One can well imagine how completely the Pharisees and scribes (verse 2|) were put to silence by these three marvellous parables. The third does it with a graphic picture of their own attitude in the case of the surly elder brother. Luke was called a painter by the ancients. Certainly he has produced a graphic pen picture here of God's love for the lost that justifies forever the coming of Christ to the world to seek and to save the lost. It glorifies also soul-saving on the part of his followers who are willing to go with Jesus after the lost in city and country, in every land and of every race.
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:17:24 @{Lighteneth} (\astraptousa\). An old and common verb, though only here and strkjv@24:4| in the N.T. The second coming will be sudden and universally visible. There are still some poor souls who are waiting in Jerusalem under the delusion that Jesus will come there and nowhere else.
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:21:19 @{Ye shall win} (\ktsesthe\). Future middle of \ktaomai\, to acquire. They will win their souls even if death does come.
rwp@Luke:21:28 @{Look up} (\anakupsate\). First aorist active imperative of \anakupt\, to raise up. Here of the soul as in strkjv@John:8:7,10|, but in strkjv@Luke:13:11| of the body. These the only N.T. examples of this common verb. {Redemption} (\apolutrsis\). Act of redeeming from \apolutro\. The final act at the second coming of Christ, a glorious hope.
rwp@Info_Mark @ The closing passage in the Textus Receptus, strkjv@Mark:16:9-20|, is not found in the oldest Greek Manuscripts, Aleph and B, and is probably not genuine. A discussion of the evidence will appear at the proper place. Swete points out that Mark deals with two great themes, the Ministry in Galilee (Chs. 1 to 9) and the Last Week in Jerusalem (11 to 16) with a brief sketch of the period of withdrawal from Galilee (ch. 10). The first fourteen verses are introductory as strkjv@Mark:16:9-20| is an appendix. The Gospel of Mark pictures Christ in action. There is a minimum of discourse and a maximum of deed. And yet the same essential pictures of Christ appear here as in the Logia, in Matthew, in Luke, in John, in Paul, in Peter, in Hebrews as is shown in my _The Christ of the Logia_. The cry of the critics to get back to the Synoptics and away from Paul and John has ceased since it is plain that the Jesus of Mark is the same as the Christ of Paul. There is a different shading in the pictures, but the same picture, Son of God and Son of Man, Lord of life and death, worker of miracles and Saviour from sin. This Gospel is the one for children to read first and is the one that we should use to lay the foundation for our picture of Christ. In my _Harmony of the Gospels_ I have placed Mark first in the framework since Matthew, Luke, and John all follow in broad outline his plan with additions and supplemental material. Mark's Gospel throbs with life and bristles with vivid details. We see with Peter's eyes and catch almost the very look and gesture of Jesus as he moved among men in his work of healing men's bodies and saving men's souls. strkjv@Mark:1:1 @{The beginning} (\arch\). There is no article in the Greek. It is possible that the phrase served as a heading or title for the paragraph about the ministry of the Baptist or as the superscription for the whole Gospel (Bruce) placed either by Mark or a scribe. And then the Gospel of Jesus Christ means the Message about Jesus Christ (objective genitive). The word Gospel here (\euaggelion\) comes close to meaning the record itself as told by Mark. Swete notes that each writer has a different starting point (\arch\). Mark, as the earliest form of the evangelic tradition, begins with the work of the Baptist, Matthew with the ancestry and birth of the Messiah, Luke with the birth of the Baptist, John with the Preincarnate Logos, Paul with the foundation of each of the churches (Phillipians:4:15|). {The Son of God} (\Huiou theou\). Aleph 28, 255 omit these words, but B, D, L, have them and the great mass of the manuscripts have \huiou tou theou\. If this is a heading added to what Mark wrote, the heading may have existed early in two forms, one with, one without "Son of God." If Mark wrote the words, there is no reason to doubt the genuineness since he uses the phrase elsewhere.
rwp@Mark:3:29 @{Guilty of an eternal sin} (\enochos estin ainiou hamartmatos\). The genitive of the penalty occurs here with \enochos\. In saying that Jesus had an unclean spirit (verse 30|) they had attributed to the devil the work of the Holy Spirit. This is the unpardonable sin and it can be committed today by men who call the work of Christ the work of the devil, Nietzsche may be cited as an instance in point. Those who hope for a second probation hereafter may ponder carefully how a soul that eternally sins in such an environment can ever repent. That is eternal punishment. The text here is \hamartmatos\ (sin), not \krises\ (judgment), as the Textus Receptus has it.
rwp@Mark:4:28 @{Of herself} (\automat\). Automatically, we say. The secret of growth is in the seed, not in the soil nor in the weather nor in the cultivating. These all help, but the seed spontaneously works according to its own nature. The word \automat\ is from \autos\ (self) and \memaa\ desire eagerly from obsolete \ma\. Common word in all Greek history. Only one other example in N.T., in strkjv@Acts:12:10| when the city gate opens to Peter of its own accord. "The mind is adapted to the truth, as the eye to the light" (Gould). Songs:we sow the seed, God's kingdom truth, and the soil (the soul) is ready for the seed. The Holy Spirit works on the heart and uses the seed sown and makes it germinate and grow, "first the blade, then the ear, then the full corn in the ear" (\prton chorton, eiten stachun, eiten plr siton en ti stachui\). This is the law and order of nature and also of grace in the kingdom of God. Hence it is worth while to preach and teach. "This single fact creates the confidence shown by Jesus in the ultimate establishment of his kingdom in spite of the obstacles which obstruct its progress" (Gould).
rwp@Mark:5:34 @{Go in peace} (\Hupage eis eirnn\). She found sympathy, healing, and pardon for her sins, apparently. Peace here may have more the idea of the Hebrew _shalm_, health of body and soul. Songs:Jesus adds: "Be whole of thy plague" (\isthi hugis apo ts mastigos sou\). Continue whole and well.
rwp@Mark:14:33 @{Greatly amazed and sore troubled} (\ekthambeisthai kai admonein\). strkjv@Matthew:26:37| has "sorrowful and sore troubled." See on Matt. about \admonein\. Mark alone uses \exthambeisthai\ (here and in strkjv@9:15|). There is a papyrus example given by Moulton and Milligan's _Vocabulary_. The verb \thambe\ occurs in strkjv@Mark:10:32| for the amazement of the disciples at the look of Jesus as he went toward Jerusalem. Now Jesus himself feels amazement as he directly faces the struggle in the Garden of Gethsemane. He wins the victory over himself in Gethsemane and then he can endure the loss, despising the shame. For the moment he is rather amazed and homesick for heaven. "Long as He had foreseen the Passion, when it came clearly into view its terror exceeded His anticipations" (Swete). "He learned from what he suffered," (Hebrews:5:8|) and this new experience enriched the human soul of Jesus.
rwp@Matthew:6:34 @{For the morrow} (\eis ten aurion\). The last resort of the anxious soul when all other fears are allayed. The ghost of tomorrow stalks out with all its hobgoblins of doubt and distrust.
rwp@Matthew:8:34 @{That he would depart} (\hops metabi\). The whole city was excited over the destruction of the hogs and begged Jesus to leave, forgetful of the healing of the demoniacs in their concern over the loss of property. They cared more for hogs than for human souls, as often happens today.
rwp@Matthew:9:12 @{But they that are sick} (\alla hoi kaks echontes\). Probably a current proverb about the physician. As a physician of body and soul Jesus was bound to come in close touch with the social outcasts.
rwp@Matthew:10:1 @{Gave them authority} (\edken autois exousian\). "Power" (Moffatt, Goodspeed). One may be surprised that here only the healing work is mentioned, though Luke (Luke:9:2|) has it "to preach the kingdom of God, and to heal the sick." And Matthew says (Matthew:10:7|), "And as ye go, preach." Hence it is not fair to say that Matthew knows only the charge to heal the sick, important as that is. The physical distress was great, but the spiritual even greater. Power is more likely the idea of \exousia\ here. This healing ministry attracted attention and did a vast deal of good. Today we have hospitals and skilled physicians and nurses, but we should not deny the power of God to bless all these agencies and to cure disease as he wills. Jesus is still the master of soul and body. But intelligent faith does not justify us in abstaining from the help of the physician who must not be confounded with the quack and the charlatan.
rwp@Matthew:10:28 @{Destroy both soul and body in hell} (\kai psuchn kai sma apolesai en geenni\). Note "soul" here of the eternal spirit, not just life in the body. "Destroy" here is not annihilation, but eternal punishment in Gehenna (the real hell) for which see on ¯5:22|. Bruce thinks that the devil as the tempter is here meant, not God as the judge, but surely he is wrong. There is no more needed lesson today than the fear of God.
rwp@Matthew:13:23 @{Verily beareth fruit} (\d karpophorei\). Who in reality (\d\) does bear fruit (cf. strkjv@Matthew:7:16-20|). The fruit reveals the character of the tree and the value of the straw for wheat. Some grain must come else it is only chaff, straw, worthless. The first three classes have no fruit and so show that they are unfruitful soil, unsaved souls and lives. There is variety in those who do bear fruit, but they have some fruit. The lesson of the parable as explained by Jesus is precisely this, the variety in the results of the seed sown according to the soil on which it falls. Every teacher and preacher knows how true this is. It is the teacher's task as the sower to sow the right seed, the word of the kingdom. The soil determines the outcome. There are critics today who scout this interpretation of the parable by Jesus as too allegorical with too much detail and probably not that really given by Jesus since modern scholars are not agreed on the main point of the parable. But the average Christian sees the point all right. This parable was not meant to explain all the problems of human life.
rwp@Matthew:15:17 @{Perceive ye not?} (\ou noeite\). Christ expects us to make use of our \nous\, intellect, not for pride, but for insight. The mind does not work infallibly, but we should use it for its God-given purpose. Intellectual laziness or flabbiness is no credit to a devout soul.
rwp@Matthew:16:25 @{Save his life} (\tn psuchn autou ssai\). Paradoxical play on word "life" or "soul," using it in two senses. Songs:about "saving" and "losing" (\apolesei\).
rwp@Matthew:16:26 @{Gain} (\kerdsi\) and {profit} (\zmithi\). Both aorist subjunctives (one active, the other passive) and so punctiliar action, condition of third class, undetermined, but with prospect of determination. Just a supposed case. The verb for "forfeit" occurs in the sense of being fined or mulcted of money. Songs:the papyri and inscriptions. {Exchange} (\antallagma\). As an exchange, accusative in apposition with \ti\. The soul has no market price, though the devil thinks so. "A man must give, surrender, his life, and nothing less to God; no \antallagma\ is possible" (McNeile). This word \antallagma\ occurs twice in the _Wisdom of Sirach_: "There is no exchange for a faithful friend" (6:15); "There is no exchange for a well-instructed soul" (26:14).
rwp@Matthew:26:37 @{He took with him} (\paralabn\). Taking along, by his side (\para-\), as a mark of special favour and privilege, instead of leaving this inner circle of three (Peter, James, and John) with the other eight. The eight would serve as a sort of outer guard to watch by the gate of the garden for the coming of Judas while the three would be able to share the agony of soul already upon Jesus so as at least to give him some human sympathy which he craved as he sought help from the Father in prayer. These three had been with Jesus on the Mount of Transfiguration and now they are with him in this supreme crisis. The grief of Christ was now severe. The word for {sore troubled} (\admonein\) is of doubtful etymology. There is an adjective \admos\ equal to \apodmos\ meaning "not at home," "away from home," like the German _unheimisch, unheimlich_. But whatever the etymology, the notion of intense discomfort is plain. The word \admonein\ occurs in P.Oxy. II, 298,456 of the first century A.D. where it means "excessively concerned." See strkjv@Phillipians:2:26| where Paul uses it of Epaphroditus. Moffatt renders it here "agitated." The word occurs sometimes with \apore\ to be at a loss as to which way to go. The _Braid Scots_ has it "sair putten-aboot." Here Matthew has also "to be sorrowful" (\lupeisthai\), but Mark (Mark:14:33|) has the startling phrase {greatly amazed and sore troubled} (\ekthambeisthai kai admonein\), a "feeling of terrified surprise."
rwp@Matthew:27:46 @{My God, My God, why hast thou forsaken me?} (\Thee mou, thee mou, hina ti me egkatelipes;\). Matthew first transliterates the Aramaic, according to the Vatican manuscript (B), the words used by Jesus: _Eli, eli, lema sabachthanei_; Some of the MSS. give the transliteration of these words from strkjv@Psalms:22:1| in the Hebrew (_Eli, Eli, lama Zaphthanei_). This is the only one of the seven sayings of Christ on the Cross given by Mark and Matthew. The other six occur in Luke and John. This is the only sentence of any length in Aramaic preserved in Matthew, though he has Aramaic words like amen, corban, mammon, pascha, raca, Satan, Golgotha. The so-called Gospel of Peter preserves this saying in a Docetic (Cerinthian) form: "My power, my power, thou hast forsaken me!" The Cerinthian Gnostics held that the _aeon_ Christ came on the man Jesus at his baptism and left him here on the Cross so that only the man Jesus died. Nothing from Jesus so well illustrates the depth of his suffering of soul as he felt himself regarded as sin though sinless (2Corinthians:5:21|). strkjv@John:3:16| comes to our relief here as we see the Son of God bearing the sin of the world. This cry of desolation comes at the close of the three hours of darkness.
rwp@Matthew:27:49 @{Whether Elijah cometh to save him} (\ei erchetai Eleias ssn auton\). The excuse had a pious sound as they misunderstood the words of Jesus in his outcry of soul anguish. We have here one of the rare instances (\ssn\) of the future participle to express purpose in the N.T. though a common Greek idiom. Some ancient MSS. add here what is genuine in strkjv@John:19:34|, but what makes complete wreck of the context for in verse 50| Jesus cried with a loud voice and was not yet dead in verse 49|. It was a crass mechanical copying by some scribe from strkjv@John:19:34|. See full discussion in my _Introduction to the Textual Criticism of the N.T._
rwp@Philippians:2:2 @{Fulfil} (\plrsate\). Better here, "fill full." Paul's cup of joy will be full if the Philippians will only keep on having unity of thought and feeling (\to auto phronte\, present active subjunctive, keep on thinking the same thing). {Being of one accord} (\sunpsuchoi\). Late word here for the first time, from \sun\ and \psuch\, harmonious in soul, souls that beat together, in tune with Christ and with each other. {Of one mind} (\to hen phronountes\). "Thinking the one thing." Like clocks that strike at the same moment. Perfect intellectual telepathy. Identity of ideas and harmony of feelings.
rwp@Philippians:2:10 @{That in the name of Jesus every knee should bow} (\hina en ti onomati Isou pan gonu kampsi\). First aorist active subjunctive of \kampt\, old verb, to bend, to bow, in purpose clause with \hina\. Not perfunctory genuflections whenever the name of Jesus is mentioned, but universal acknowledgment of the majesty and power of Jesus who carries his human name and nature to heaven. This universal homage to Jesus is seen in strkjv@Romans:8:22; strkjv@Ephesians:1:20-22| and in particular strkjv@Revelation:5:13|. {Under the earth} (\katachthonin\). Homeric adjective for departed souls, subterranean, simply the dead. Here only in the N.T.
rwp@Revelation:6:9 @{Under the altar} (\hupokat tou thusiastriou\). "Under" (\hupokat\), for the blood of the sacrifices was poured at the bottom of the altar (Leviticus:4:7|). The altar of sacrifice (Exodus:39:39; strkjv@40:29|), not of incense. The imagery, as in Hebrews, is from the tabernacle. For the word see strkjv@Matthew:5:23f.|, often in Rev. (Revelation:8:3,5; strkjv@9:13; strkjv@11:1; strkjv@14:18; strkjv@16:7|). This altar in heaven is symbolic, of course, the antitype for the tabernacle altar (Hebrews:8:5|). The Lamb was slain (5:6,9,12|) and these martyrs have followed the example of their Lord. {The souls} (\tas psuchas\). The lives, for the life is in the blood (Leviticus:17:11|), were given for Christ (Phillipians:2:17; strkjv@2Timothy:4:6|). {Of the slain} (\tn esphagmenn\). See strkjv@5:6|. Christians were slain during the Neronian persecution and now again under Domitian. A long line of martyrs has followed. {For the word of God} (\dia ton logon tou theou\). As in strkjv@1:9|, the confession of loyalty to Christ as opposed to emperor-worship. {And for the testimony which they held} (\kai dia tn marturian hn eichon\). See also strkjv@1:9|. Probably \kai\ equals "even" here, explaining the preceding. The imperfect tense \eichon\ suits the repetition of the witness to Christ and the consequent death.
rwp@Revelation:16:3 @{Into the sea} (\eis tn thalassan\). Like the first Egyptian plague (Exodus:7:12-41|) though only the Nile affected then. {Blood as of a dead man} (\haima hs nekrou\). At the trumpet (8:11|) the water becomes wormwood. Here \hs nekrou\ is added to strkjv@Exodus:7:19|, "the picture of a murdered man weltering in his blood" (Swete). "Coagulated blood, fatal to animal life" (Moffatt). {Every living soul} (\psa psuch zs\). "Every soul of life" (Hebraism, strkjv@Genesis:1:21|, marked by life). {Even the things that were in the sea} (\ta en ti thalassi\). "The things in the sea," in apposition with \psuch\. Complete destruction, not partial as in strkjv@8:9|.
rwp@Revelation:18:13 @{Cinnamon} (\kinnammon\). Old word transliterated into English, here only in N.T. Of Phoenician origin (Herodotus) as to name and possibly from South China. {Spice} (\ammon\). A fragrant plant of India, \amomum\, for perfume. {Incense} (\thumiamata\). See strkjv@5:8; strkjv@8:3|. {Ointment} (\muron\). See strkjv@Matthew:26:7|. {Frankincense} (\libanon\). See strkjv@8:3|. {Fine flour} (\semidalin\). Old word for finest wheaten flour, here only in N.T. {Of horses} (\hippn\). Here then is a return to the construction of the genitive after \gomon\ in verse 12|, though not used here, an anomalous genitive construction (Charles). {Of chariots} (\redn\). A Gallic word for a vehicle with four wheels, here only in N.T. {Of slaves} (\somatn\). "Of bodies," treated as animals or implements, like the horses and the chariots (cf. _rickshaw_ men in China). This use of \sma\ for slave occurs in strkjv@Genesis:34:29|; Tob strkjv@10:11 (\smata kai ktn\, slaves and cattle); II Macc. strkjv@8:11. {Souls of men} (\psuchas anthrpn\). Deissmann (_Bible Studies_, p. 160) finds this use of \sma\ for slave in the Egyptian Delta. Return to the accusative \psuchas\. From strkjv@Numbers:31:35; strkjv@1Chronicles:5:21; strkjv@Ezekiel:27:13|. This addition is an explanation of the use of \smata\ for slaves, "human live stock" (Swete), but slaves all the same. Perhaps \kai\ here should be rendered "even," not "and": "bodies even souls of men." The slave merchant was called \smatemporos\ (body merchant).
rwp@Revelation:18:14 @{The fruits} (\h opra\). The ripe autumn fruit (Jeremiah:40:10,12|). Here only in N.T. Of uncertain etymology (possibly \opos\, sap, \hra\, hour, time for juicy sap). See strkjv@Jude:1:12| for \dendra phthinoprinos\ (autumn trees). {Which thy soul lusteth after} (\sou ts epithumias ts psuchs\). "Of the lusting of thy soul." {Are gone from thee} (\aplthen apo sou\). Prophetic aorist active indicative of \aperchomai\ with repetition of \apo\. {All things that were dainty and sumptuous} (\panta ta lipara kai ta lampra\). "All the dainty and the gorgeous things." \Liparos\ is from \lipos\ (grease) and so fat, about food (here only in N.T.), while \lampros\ is bright and shining (James:2:2f.|), about clothing. {Are perished from thee} (\apleto apo sou\). Prophetic second aorist middle indicative of \apollumi\ (intransitive). {Shall find them no more at all} (\ouketi ou m auta heursousin\). Doubled double negative with future active, as emphatic a negation as the Greek can make.
rwp@Revelation:20:4 @{And they sat upon them} (\kai ekathisan ep' autous\). First aorist active indicative of \kathiz\. Another period here apparently synchronous (verse 7|) with the confinement of Satan in the abyss. No subject is given for this plural verb. Apparently Christ and the Apostles (Matthew:19:28; strkjv@Luke:22:30|) and some of the saints (1Corinthians:6:3|), martyrs some hold. {Judgment was given unto them} (\krima edoth autois\). First aorist passive of \didmi\. Picture of the heavenly court of assizes. {The souls} (\tas psuchas\). Accusative after \eidon\ at the beginning of the verse. {Of them that had been beheaded} (\tn pepelekismenn\). Genitive of the articular perfect passive participle of \pelekiz\, old word (from \pelekus\ an axe, the traditional instrument for execution in republican Rome, but later supplanted by the sword), to cut off with an axe, here only in N.T. See strkjv@6:9; strkjv@18:24; strkjv@19:2| for previous mention of these martyrs for the witness of Jesus (1:9; strkjv@12:17; strkjv@19:10|). Others also besides martyrs shared in Christ's victory, those who refused to worship the beast or wear his mark as in strkjv@13:15; strkjv@14:9ff.; strkjv@16:2; strkjv@19:20|. {And they lived} (\kai ezsan\). First aorist active indicative of \za\. If the ingressive aorist, it means "came to life" or "lived again" as in strkjv@2:8| and so as to verse 5|. If it is the constative aorist here and in verse 5|, then it could mean increased spiritual life. See strkjv@John:5:21-29| for the double sense of life and death (now literal, now spiritual) precisely as we have the second death in strkjv@Revelation:2:11; strkjv@20:6,14|. {And reigned with Christ} (\kai ebasileusan meta tou Christou\). Same use of the first aorist active indicative of \basileu\, but more clearly constative. Beckwith and Swete take this to apply solely to the martyrs, the martyrs' reign with Christ.
rwp@Revelation:20:15 @{If any was not found written in the book of life} (\ei tis ouch heureth en ti bibli ts zs\). Condition of first class with \ei\ and the first aorist passive indicative of \heurisk\. In this short sentence the doom is told of all who are out of Christ, for they too follow the devil and the two beasts into the lake of fire (the counterpart of the Gehenna of fire, strkjv@Matthew:5:22|). There is no room here for soul sleeping, for an intermediate state, for a second chance, or for annihilation of the wicked. In strkjv@Daniel:12:2| there is a resurrection to death as well as to life and so in strkjv@John:5:29; strkjv@Acts:24:15|.
rwp@Romans:1:27 @{Turned} (\exekauthsan\). First aorist passive indicative, causative aorist, of \ekkai\, old verb, to burn out, to set on fire, to inflame with anger or lust. Here only in N.T. {Lust} (\orexei\). Only here in N.T. {Unseemliness} (\aschmosunn\). Old word from \aschmon\ (deformed). In N.T. only here and strkjv@Revelation:16:15|. {Recompense} (\antimisthian\). See on ¯2Corinthians:6:13| for only other N.T. instance of this late Pauline word, there in good sense, here in bad. {Which was due} (\hn edei\). Imperfect active for obligation still on them coming down from the past. This debt will be paid in full (\apolambanontes\, pay back as in strkjv@Luke:6:34|, and due as in strkjv@Luke:23:41|). Nature will attend to that in their own bodies and souls.
rwp@Romans:1:30 @Paul changes the construction again to twelve substantives and adjectives that give vivid touches to this composite photograph of the God abandoned soul. {Whisperers} (\psithuristas\). Old word from \psithuriz\, to speak into the ear, to speak secretly, an onomatopoetic word like \psithurismos\ (2Corinthians:12:20|) and only here in N.T. {Backbiters} (\katalalous\). Found nowhere else except in Hermas, compound like \katalale\, to talk back (James:4:11|), and \katalalia\, talking back (2Corinthians:12:20|), talkers back whether secretly or openly. {Hateful to God} (\theostugeis\). Old word from \theos\ and \stuge\. All the ancient examples take it in the passive sense and so probably here. Songs:\stugtos\ (Titus:3:13|). Vulgate has _deo odibiles_. {Insolent} (\hubristas\). Old word for agent from \hubriz\, to give insult to, here alone in N.T. save strkjv@1Timothy:1:13|. {Haughty} (\huperphanous\). From \huper\ and \phainomai\, to appear above others, arrogant in thought and conduct, "stuck up." {Boastful} (\alazonas\). From \al\, wandering. Empty pretenders, swaggerers, braggarts. {Inventors of evil things} (\epheuretas kakn\). Inventors of new forms of vice as Nero was. Tacitus (_Ann_. IV. ii) describes Sejanus as _facinorum omnium repertor_ and Virgil (_Aen_. ii. 163) _scelerum inventor_. {Disobedient to parents} (\goneusin apeitheis\). Cf. strkjv@1Timothy:1:9; strkjv@2Timothy:3:2|. An ancient and a modern trait.
rwp@Romans:2:9 @{Every soul of man} (\pasan psuchn anthrpou\). See strkjv@13:1| for this use of \psuch\ for the individual. {Of the Jew first and also of the Greek} (\Ioudaiou te prton kai Hellnos\). See on ¯1:16|. First not only in penalty as here, but in privilege also as in strkjv@2:11; strkjv@1:16|.
rwp@Romans:8:23 @{The first fruits} (\tn aparchn\). Old and common metaphor. {Of the Spirit} (\tou pneumatos\). The genitive of apposition. The Holy Spirit came on the great Pentecost and his blessings continue as seen in the "gifts" in strkjv@1Corinthians:12-14|, in the moral and spiritual gifts of strkjv@Galatians:5:22f|. And greater ones are to come (1Corinthians:15:44ff.|). {Even we ourselves} (\kai autoi\). He repeats for emphasis. We have our "groaning" (\stenazomen\) as well as nature. {Waiting for} (\apekdechomenoi\). The same verb used of nature in verse 19|. {Our adoption} (\huiothesian\). Our full "adoption" (see verse 15|), "the redemption of our body" (\tn apolutrsin tou smatos hmn\). That is to come also. Then we shall have complete redemption of both soul and body.
rwp@Romans:11:3 @{They have digged down} (\kateskapsan\). First aorist active indicative of \kataskapt\, to dig under or down. Old verb, here only in N.T. (critical text). LXX has \katheilan\ "pulled down." Paul has reversed the order of the LXX of strkjv@1Kings:19:10,14,18|. {Altars} (\thusiastria\). Late word (LXX, Philo, Josephus, N.T. eccl. writers) from \thusiaz\, to sacrifice. See strkjv@Acts:17:23|. {And I am left alone} (\kag hupeleiphthn monos\). First aorist passive indicative of \hupoleip\, old word, to leave under or behind, here only in N.T. Elijah's mood was that of utter dejection in his flight from Jezebel. {Life} (\psuchn\). It is not possible to draw a clear distinction between \psuch\ (soul) and \pneuma\ (spirit). \Psuch\ is from \psuch\, to breathe or blow, \pneuma\ from \pne\, to blow. Both are used for the personality and for the immortal part of man. Paul is usually dichotomous in his language, but sometimes trichotomous in a popular sense. We cannot hold Paul's terms to our modern psychological distinctions.
rwp@Romans:12:1 @{Therefore} (\oun\). This inferential participle gathers up all the great argument of chapters 1-11|. Now Paul turns to exhortation (\parakal\), "I beseech you." {By the mercies} (\dia tn oiktirmn\). "By means of the mercies of God" as shown in his argument and in our lives. See strkjv@2Corinthians:1:3| for "the Father of mercies." {To present} (\parastsai\). First aorist active infinitive of \paristmi\, for which verb see strkjv@6:13|, a technical term for offering a sacrifice (Josephus, _Ant_. IV. 6, 4), though not in the O.T. Used of presenting the child Jesus in the temple (Luke:2:22|), of the Christian presenting himself (Romans:6:13|), of God presenting the saved (Ephesians:5:27|), of Christ presenting the church (Colossians:1:28|). {Bodies} (\smata\). Songs:literally as in strkjv@6:13,19; strkjv@2Corinthians:5:10| and in contrast with \nous\ (mind) in verse 2|. {A living sacrifice} (\thusian zsan\). In contrast with the Levitical sacrifices of slain animals. Cf. strkjv@6:8,11,13|. Not a propitiatory sacrifice, but one of praise. {Acceptable} (\euareston\). "Well-pleasing." See on ¯2Corinthians:5:9|. {Which is your reasonable service} (\tn logikn humn latreian\). "Your rational (spiritual) service (worship)." For \latreia\, see on ¯9:4|. \Logikos\ is from \logos\, reason. The phrase means here "worship rendered by the reason (or soul)." Old word, in N.T. only here and strkjv@1Peter:2:2| \to logikon gala\ (not logical milk, but the milk nourishing the soul).
rwp@Romans:13:1 @{Every soul} (\psa psuch\). As in strkjv@2:9; strkjv@Acts:2:43|. A Hebraism for \ps anthrpos\ (every man). {To the higher powers} (\exousiais huperechousais\). Abstract for concrete. See strkjv@Mark:2:10| for \exousia\. \Huperech\ is an old verb to have or hold over, to be above or supreme, as in strkjv@1Peter:2:13|. {Except by God} (\ei m hupo theou\). Songs:the best MSS. rather than \apo theou\ (from God). God is the author of order, not anarchy. {The powers that be} (\hai ousai\). "The existing authorities" (supply \exousiai\). Art ordained (\tetagmenai eisin\). Periphrastic perfect passive indicative of \tass\, "stand ordained by God." Paul is not arguing for the divine right of kings or for any special form of government, but for government and order. Nor does he oppose here revolution for a change of government, but he does oppose all lawlessness and disorder.
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