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rwp@1Corinthians:3:19 @{Foolishness with God} (\mria para ti thei\). Whose standard does a church (temple) of God wish, that of this world or of God? The two standards are not the same. It is a pertinent inquiry with us all whose idea rules in our church. Paul quotes strkjv@Job:5:13|. {That taketh} (\ho drassomenos\). Old verb \drassomai\, to grasp with the hand, is used here for the less vivid word in the LXX \katalambann\. It occurs nowhere else in the N.T., but appears in the papyri to lay hands on. Job:is quoted in the N.T. only here and in strkjv@Romans:11:35| and both times with variations from the LXX. This word occurs in Ecclesiasticus strkjv@26:7; strkjv@34:2. In strkjv@Psalms:2:12| the LXX has \draxasthe paideias\, lay hold on instruction. {Craftiness} (\panourgii\). The \panourgos\ man is ready for any or all work (if bad enough). Songs:it means versatile cleverness (Robertson and Plummer), _astutia_ (Vulgate).

rwp@1Corinthians:4:4 @{For I know nothing against myself} (\ouden gar emauti sunoida\). Not a statement of fact, but an hypothesis to show the unreliability of mere complacent self-satisfaction. Note the use of \sunoida\ (second perfect active indicative with dative (disadvantage) of the reflexive pronoun) for guilty knowledge against oneself (cf. strkjv@Acts:5:2; strkjv@12:12; strkjv@14:6|). {Yet} (\all'\). Adversative use of \alla\. {Amos:I not hereby justified} (\ouk en touti dedikaimai\). Perfect passive indicative of state of completion. Failure to be conscious of one's own sins does not mean that one is innocent. Most prisoners plead "not guilty." Who is the judge of the steward of the mysteries of God? It is the Lord "that judgeth me" (\ho anakrinn me\). Probably, who examines me and then passes on my fidelity (\pistos\ in verse 2|).

rwp@1Corinthians:4:8 @{Already are ye filled?} (\d kekoresmenoi este?\). Perfect passive indicative, state of completion, of \korennumi\, old Greek verb to satiate, to satisfy. The only other example in N.T. is strkjv@Acts:27:38| which see. Paul may refer to strkjv@Deuteronomy:31:20; strkjv@32:15|. But it is keen irony, even sarcasm. Westcott and Hort make it a question and the rest of the sentence also. {Already ye are become rich} (\d eploutsate\). Note change to ingressive aorist indicative of \ploute\, old verb to be rich (cf. strkjv@2Corinthians:8:9|). "The aorists, used instead of perfects, imply indecent haste" (Lightfoot). "They have got a private millennium of their own" (Robertson & Plummer) with all the blessings of the Messianic Kingdom (Luke:22:29f.; strkjv@1Thessalonians:2:12; strkjv@2Timothy:2:12|). {Ye have reigned without us} (\chris hmn ebasileusate\). Withering sarcasm. Ye became kings without our company. Some think that Paul as in strkjv@3:21| is purposely employing Stoic phraseology though with his own meanings. If so, it is hardly consciously done. Paul was certainly familiar with much of the literature of his time, but it did not shape his ideas. {I would that ye did reign} (\kai ophelon ge ebasileusate\). More exactly, "And would at least that ye had come to reign (or become kings)." It is an unfulfilled wish about the past expressed by \ophelon\ and the aorist indicative instead of \ei gar\ and the aorist indicative (the ancient idiom). See Robertson, _Grammar_, p. 1003, for the construction with particle \ophelon\ (an unaugmented second aorist form). {That we also might reign with you} (\hina kai hmeis humin sunbasileusmen\). Ironical contrast to \chris hmn ebasileusate\, just before. Associative instrumental case of \humin\ after \sun-\.

rwp@1Corinthians:15:8 @{As unto one born out of due time} (\hsperei ti ektrmati\). Literally, as to the miscarriage (or untimely birth). Word first occurs in Aristotle for abortion or miscarriage and occurs in LXX (Numbers:12:12; strkjv@Job:3:16|) and papyri (for miscarriage by accident). The verb \titrsk\ means to wound and \ek\ is out. Paul means that the appearance to him came after Jesus had ascended to heaven.

rwp@1Thessalonians:2:12 @{To the end that} (\eis to\). Final use of \eis\ and the articular infinitive, common idiom in the papyri and Paul uses \eis\ to and the infinitive fifty times (see again in strkjv@3:2|), some final, some sub-final, some result (Robertson, _Grammar_, pp. 989-91). {Walk worthily of God} (\peripatein axis tou theou\). Present infinitive (linear action), and genitive case with adverb \axis\ as in strkjv@Colossians:1:10| (cf. strkjv@Phillipians:1:27; strkjv@Ephesians:4:1|), like a preposition. {Calleth} (\kalountos\). Present active participle, keeps on calling. Some MSS. have \kalesantos\, called. {Kingdom} (\basileian\) here is the future consummation because of glory (\doxan\) as in strkjv@2Thessalonians:1:5; strkjv@1Corinthians:6:9; strkjv@15:50; strkjv@Galatians:5:21; strkjv@2Timothy:4:1,18|), but Paul uses it for the present kingdom of grace also as in strkjv@1Corinthians:4:20; strkjv@Romans:14:17; strkjv@Colossians:1:13|.

rwp@1Thessalonians:2:19 @{Crown of glorying} (\stephanos kauchses\). When a king or conqueror came on a visit he was given a chaplet of glorying. Paul is answering the insinuation that he did not really wish to come. {At his coming} (\en ti autou parousii\). This word \parousia\ is untechnical (just _presence_ from \pareimi\) in strkjv@2Thessalonians:2:9; strkjv@1Corinthians:16:17; strkjv@2Corinthians:7:6f.; strkjv@10:10; strkjv@Phillipians:1:26; strkjv@2:12|. But here (also strkjv@1Thessalonians:3:13; strkjv@4:15; strkjv@5:23; strkjv@2Thessalonians:2:1,8; strkjv@1Corinthians:15:23|) we have the technical sense of the second coming of Christ. Deissmann (_Light from the Ancient East_, pp. 372ff.) notes that the word in the papyri is almost technical for the arrival of a king or ruler who expects to receive his "crown of coming." The Thessalonians, Paul says, will be his crown, glory, joy when Jesus comes.

rwp@2Corinthians:12:12 @{Of an apostle} (\tou apostolou\). "Of the apostle" (definite article). Note the three words here for miracles wrought by Paul (\smeia\, signs, \terata\, wonders, \dunameis\, powers or miracles) as in strkjv@Hebrews:2:4|.

rwp@2Peter:1:4 @{Whereby} (\di' hn\). Probably the "glory and virtue" just mentioned, though it is possible to take it with \panta ta pros\, etc., or with \hmin\ (unto us, meaning "through whom"). {He hath granted} (\dedrtai\). Perfect middle indicative of \dre\, for which see verse 3|. {His precious and exceeding great promises} (\ta timia kai megista epaggelmata\). \Epaggelma\ is an old word (from \epaggell\) in place of the common \epaggelia\, in N.T. only here and strkjv@3:13|. \Timios\ (precious, from \tim\, value), three times by Peter (1Peter:1:7| of faith; strkjv@1:19| of the blood of Christ; strkjv@2Peter:1:4| of Christ's promises). \Megista\ is the elative superlative used along with a positive adjective (\timia\). {That ye may become} (\hina gensthe\). Purpose clause with \hina\ and second aorist middle subjunctive of \ginomai\. {Through these} (\dia toutn\). The promises. {Partakers} (\koinnoi\). Partners, sharers in, for which word see strkjv@1Peter:5:1|. {Of the divine nature} (\theias phuses\). This phrase, like \to theion\ in strkjv@Acts:17:29|, "belongs rather to Hellenism than to the Bible" (Bigg). It is a Stoic phrase, but not with the Stoic meaning. Peter is referring to the new birth as strkjv@1Peter:1:23| (\anagegennmenoi\). The same phrase occurs in an inscription possibly under the influence of Mithraism (Moulton and Milligan's _Vocabulary_). {Having escaped} (\apophugontes\). Second aorist active participle of \apopheug\, old compound verb, in N.T. only here and strkjv@2:18-20|, with the ablative here (\phthors\, old word from \phtheir\, moral decay as in strkjv@2:12|) and the accusative there. {By lust} (\en epithumii\). Caused by, consisting in, lust. "Man becomes either regenerate or degenerate" (Strachan).

rwp@Acts:13:13 @{Paul and his company} (\hoi peri Paulon\). Neat Greek idiom as in Plato, Cratylus 440 C \hoi peri Herakleiton\. On this idiom see Gildersleeve, _Syntax_, p. 264. It means a man and his followers, "those around Paul." Now Paul ranks first always in Acts save in strkjv@14:2; strkjv@15:12,25| for special reasons. Heretofore Saul (Paul) held a secondary position (9:27; strkjv@11:30; strkjv@13:1f.|). "In nothing is the greatness of Barnabas more manifest than in his recognition of the superiority of Paul and acceptance of a secondary position for himself" (Furneaux). {Set sail} (\anachthentes\). First aorist passive participle of \anag\. Thirteen times in the Acts and strkjv@Luke:8:22| which see. They sailed up to sea and came down (\katag, katabain\) to land. Songs:it looks. {Departed from them} (\apochrsas ap' autn\). First aorist active participle of \apochre\, old verb to withdraw, go away from. In the N.T. only here and strkjv@Matthew:7:23; strkjv@Luke:9:39|. He is called John there as in verse 5| and Mark in strkjv@15:39|, though John Mark in strkjv@12:12,25|. This may be accidental or on purpose (Deissmann, _Bible Studies_, p. 317). Luke is silent on John's reasons for leaving Paul and Barnabas. He was the cousin of Barnabas and may not have relished the change in leadership. There may have been change in plans also now that Paul is in command. Barnabas had chosen Cyprus and Paul has led them to Perga in Pamphylia and means to go on into the highlands to Antioch in Pisidia. There were perils of many sorts around them and ahead (2Corinthians:11:26|), perils to which John Mark was unwilling to be exposed. Paul will specifically charge him at Antioch with desertion of his post (Acts:15:39|). It is possible, as Ramsay suggests, that the mosquitoes at Perga gave John malaria. If so, they bit Paul and Barnabas also. He may not have liked Paul's aggressive attitude towards the heathen. At any rate he went home to Jerusalem instead of to Antioch, _zu seiner Mutter_ (Holtzmann). It was a serious breach in the work, but Paul and Barnabas stuck to the work.

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

rwp@Acts:22:12 @{A devout man according to the law} (\eulabs kata ton nomon\). See on ¯2:5; strkjv@8:2; strkjv@Luke:2:25| for the adjective \eulabs\. Paul adds "according to the law" to show that he was introduced to Christianity by a devout Jew and no law-breaker (Lewin).

rwp@Acts:25:27 @{Unreasonable} (\alogon\). Old word from \a\ privative and \logos\ (reason, speech). "Without reason" as of animals (Jude:1:10; strkjv@2Peter:2:12|), "contrary to reason" here. These the only N.T. instances and in harmony with ancient usage. {In sending} (\pemponta\). Note accusative case with the infinitive \smnai\ though \moi\ (dative) just before. Cf. same variation in strkjv@15:22f.; strkjv@22:17|. {Signify} (\smnai\). First aorist active infinitive (not \smnai\, the old form) of \smain\, to give a sign (\smeion\). {The charges} (\tas aitias\). This naive confession of Festus reveals how unjust has been his whole treatment of Paul. He had to send along with the appeal of Paul _litterae dimissoriae_ (\apostoli\) which would give a statement of the case (Page).

rwp@Ephesians:4:18 @{Being darkened} (\eskotmenoi ontes\). Periphrastic perfect passive participle of \skoto\, old verb from \skotos\ (darkness), in N.T. only here and strkjv@Revelation:9:2; strkjv@16:10|. {In their understanding} (\ti dianoii\). Locative case. Probably \dianoia\ (\dia, nous\) includes the emotions as well as the intellect (\nous\). It is possible to take \ontes\ with \apllotrimenoi\ (see strkjv@2:12|) which would then be periphrastic (instead of \eskotmenoi\) perfect passive participle. {From the life of God} (\ts zs tou theou\). Ablative case \zs\ after \apllotrimenoi\ (2:12|). {Because of the ignorance} (\dia tn agnoian\). Old word from \agnoe\, not to know. Rare in N.T. See strkjv@Acts:3:17|. {Hardening} (\prsin\). Late medical term (Hippocrates) for callous hardening. Only other N.T. examples are strkjv@Mark:3:5; strkjv@Romans:11:25|.

rwp@James:1:25 @{He that looketh into} (\ho parakupsas\). First aorist active articular participle of \parakupt\, old verb, to stoop and look into (John:20:5,11|), to gaze carefully by the side of, to peer into or to peep into (1Peter:1:12|). Here the notion of beside (\para\) or of stooping (\kupt\) is not strong. Sometimes, as Hort shows, the word means only a cursory glance, but the contrast with verse 24| seems to preclude that here. {The perfect law} (\nomon teleion\). For \teleion\ see strkjv@1:17|. See strkjv@Romans:7:12| for Paul's idea of the law of God. James here refers to the word of truth (1:18|), the gospel of grace (Galatians:6:2; strkjv@Romans:12:2|). {The law of liberty} (\ton ts eleutherias\). "That of liberty," explaining why it is "perfect" (2:12| also), rests on the work of Christ, whose truth sets us free (John:8:32; strkjv@2Corinthians:3:16; strkjv@Romans:8:2|). {And so continueth} (\kai parameinas\). First aorist active articular participle again of \paramen\, parallel with \parakupsas\. \Paramen\ is to stay beside, and see strkjv@Phillipians:1:25| for contrast with the simplex \men\. {Being} (\genomenos\). Rather, "having become" (second aorist middle participle of \ginomai\ to become). {Not a hearer that forgetteth} (\ouk akroats epilsmons\). "Not a hearer of forgetfulness" (descriptive genitive, marked by forgetfulness). \Epilsmon\ is a late and rare word (from \epilsmn\, forgetful, from \epilanthomai\, to forget, as in verse 24|), here only in N.T. {But a doer that worketh} (\alla poits ergou\). "But a doer of work," a doer marked by work (descriptive genitive \ergou\), not by mere listening or mere talk. {In his doing} (\en ti poisei autou\). Another beatitude with \makarios\ as in strkjv@1:12|, like the Beatitudes in strkjv@Matthew:5:3-12|. \Poisis\ is an old word (from \poie\ for the act of doing), only here in N.T.

rwp@James:1:26 @{Thinketh himself to be religious} (\dokei thrskos einai\). Condition of first class (\ei-dokei\). \Thrskos\ (of uncertain etymology, perhaps from \threomai\, to mutter forms of prayer) is predicate nominative after \einai\, agreeing with the subject of \dokei\ (either "he seems" or "he thinks"). This source of self-deception is in saying and doing. The word \thrskos\ is found nowhere else except in lexicons. Hatch (_Essays in Biblical Greek_, pp. 55-57) shows that it refers to the external observances of public worship, such as church attendance, almsgiving, prayer, fasting (Matthew:6:1-18|). It is the Pharisaic element in Christian worship. {While he bridleth not his tongue} (\m chalinaggn glssan heautou\). "Not bridling his own tongue." A reference to verse 19| and the metaphor is repeated in strkjv@3:12|. This is the earliest known example of the compound \chalinagge\ (\chalinos\, bridle \ago\, to lead). It occurs also in Lucian. The picture is that of a man putting the bridle in his own mouth, not in that of another. See the similar metaphor of muzzling (\phimo\) one's mouth (Matthew:22:12| \ephimth\). {Deceiveth} (\apatn\). Present active participle from \apat\ (deceit). He plays a trick on himself. {Religion} (\thrskeia\). Later form of \thrski\ (Herodotus) from \thrskos\ above. It means religious worship in its external observances, religious exercise or discipline, but not to the exclusion of reverence. In the N.T. we have it also in strkjv@Acts:26:5| of Judaism and in strkjv@Colossians:2:18| of worshipping angels. It is vain (\mataios\, feminine form same as masculine) or empty. Comes to nothing.

rwp@James:2:12 @{Songs:speak ye, and so do} (\houts laleite kai houts poieite\). Present active imperatives as a habit. For the combination see strkjv@1:19-21| contrasted with strkjv@1:22-25|, and strkjv@1:26| with strkjv@1:27|. {By a law of liberty} (\dia nomou eleutherias\). The law pictured in strkjv@1:25|, but law, after all, not individual caprice of "personal liberty." See strkjv@Romans:2:12| for this same use of \dia\ with \krin\ in the sense of accompaniment as in strkjv@Romans:2:27; strkjv@4:11; strkjv@14:20|. "Under the law of liberty."

rwp@James:5:11 @{We call blessed} (\makarizomen\). Old word (present active indicative of \makariz\), from \makarios\ (happy), in N.T. only here and strkjv@Luke:1:48|. "We felicitate." As in strkjv@1:3,12; strkjv@Daniel:12:12|. {Ye have heard} (\kousate\). First aorist (constative) active indicative of \akou\. As in strkjv@Matthew:5:21,27,33,38,43|. Ropes suggests in the synagogues. {Of Job} (\Ib\). Job:did complain, but he refused to renounce God (Job:1:21; strkjv@2:10; strkjv@13:15; strkjv@16:19; strkjv@19:25f.|). He had become a stock illustration of loyal endurance. {Ye have seen} (\eidete\). Second aorist (constative) active indicative of \hora\. In Job's case. {The end of the Lord} (\to telos kuriou\). The conclusion wrought by the Lord in Job's case (Job:42:12|). {Full of pity} (\polusplagchnos\). Late and rare compound (\polus, splagchnon\), only here in N.T. It occurs also in Hermas (_Sim_. v. 7. 4; _Mand_. iv, 3). "Very kind." {Merciful} (\oiktirmn\). Late and rare adjective (from \oikteir\ to pity), in N.T. only here and strkjv@Luke:6:36|.

rwp@John:1:14 @{And the Word became flesh} (\kai ho logos sarx egeneto\). See verse 3| for this verb and note its use for the historic event of the Incarnation rather than \n\ of verse 1|. Note also the absence of the article with the predicate substantive \sarx\, so that it cannot mean "the flesh became the Word." The Pre-existence of the Logos has already been plainly stated and argued. John does not here say that the Logos entered into a man or dwelt in a man or filled a man. One is at liberty to see an allusion to the birth narratives in strkjv@Matthew:1:16-25; strkjv@Luke:1:28-38|, if he wishes, since John clearly had the Synoptics before him and chiefly supplemented them in his narrative. In fact, one is also at liberty to ask what intelligent meaning can one give to John's language here apart from the Virgin Birth? What ordinary mother or father ever speaks of a child "becoming flesh"? For the Incarnation see also strkjv@2Corinthians:8:9; strkjv@Galatians:4:4; strkjv@Romans:1:3; strkjv@8:3; strkjv@Phillipians:2:7f.; strkjv@1Timothy:3:16; strkjv@Hebrews:2:14|. "To explain the exact significance of \egeneto\ in this sentence is beyond the powers of any interpreter" (Bernard). Unless, indeed, as seems plain, John is referring to the Virgin Birth as recorded in Matthew and Luke. "The Logos of philosophy is, John declares, the Jesus of history" (Bernard). Thus John asserts the deity and the real humanity of Christ. He answers the Docetic Gnostics who denied his humanity. {Dwelt among us} (\esknsen en hmin\). First aorist ingressive aorist active indicative of \skno\, old verb, to pitch one's tent or tabernacle (\sknos\ or \skn\), in N.T. only here and strkjv@Revelation:7-15; strkjv@12:12; strkjv@13:6; strkjv@21:3|. In Revelation it is used of God tabernacling with men and here of the Logos tabernacling, God's Shekinah glory here among us in the person of his Son. {We beheld his glory} (\etheasametha tn doxan autou\). First aorist middle indicative of \theaomai\ (from \thea\, spectacle). The personal experience of John and of others who did recognize Jesus as the Shekinah glory (\doxa\) of God as James, the brother of Jesus, so describes him (James:2:1|). John employs \theaomai\ again in strkjv@1:32| (the Baptist beholding the Spirit coming down as a dove) and strkjv@1:38| of the Baptist gazing in rapture at Jesus. Songs:also strkjv@4:35; strkjv@11:45; strkjv@1John:1:1f.; strkjv@4:12,14|. By this word John insists that in the human Jesus he beheld the Shekinah glory of God who was and is the Logos who existed before with God. By this plural John speaks for himself and all those who saw in Jesus what he did. {As of the only begotten from the Father} (\hs monogenous para patros\). Strictly, "as of an only born from a father," since there is no article with \monogenous\ or with \patros\. In strkjv@John:3:16; strkjv@1John:4:9| we have \ton monogen\ referring to Christ. This is the first use in the Gospel of \patr\ of God in relation to the Logos. \Monogens\ (only born rather than only begotten) here refers to the eternal relationship of the Logos (as in strkjv@1:18|) rather than to the Incarnation. It distinguishes thus between the Logos and the believers as children (\tekna\) of God. The word is used of human relationships as in strkjv@Luke:7:12; strkjv@8:42; strkjv@9:38|. It occurs also in the LXX and strkjv@Hebrews:11:17|, but elsewhere in N.T. only in John's writings. It is an old word in Greek literature. It is not clear whether the words \para patros\ (from the Father) are to be connected with \monogenous\ (cf. strkjv@6:46; strkjv@7:29|, etc.) or with \doxan\ (cf. strkjv@5:41,44|). John clearly means to say that "the manifested glory of the Word was as it were the glory of the Eternal Father shared with His only Son" (Bernard). Cf. strkjv@8:54; strkjv@14:9; strkjv@17:5|. {Full} (\plrs\). Probably indeclinable accusative adjective agreeing with \doxan\ (or genitive with \monogenous\) of which we have papyri examples (Robertson, _Grammar_, p. 275). As nominative \plrs\ can agree with the subject of \esknsen\. {Of grace and truth} (\charitos kai altheias\). Curiously this great word \charis\ (grace), so common with Paul, does not occur in John's Gospel save in strkjv@1:14,16,17|, though \altheia\ (truth) is one of the keywords in the Fourth Gospel and in 1John, occurring 25 times in the Gospel and 20 in the Johannine Epistles, 7 times in the Synoptics and not at all in Revelation (Bernard). In strkjv@1:17| these two words picture the Gospel in Christ in contrast with the law of Moses. See Epistles of Paul for origin and use of both words.

rwp@John:1:20 @{And he confessed} (\kai hmologsen\). The continued paratactic use of \kai\ (and) and the first aorist active indicative of \homologe\, old verb from \homologos\ (\homon, leg\, to say the same thing), to confess, in the Synoptics (Matthew:10:32|) as here. {And denied not} (\kai ouk rnsato\). Negative statement of same thing in Johannine fashion, first aorist middle indicative of \arneomai\, another Synoptic and Pauline word (Matthew:10:33; strkjv@2Timothy:2:12|). He did not contradict or refuse to say who he was. {And he confessed} (\kai hmologsen\). Thoroughly Johannine again in the paratactic repetition. {I am not the Christ} (\Eg ouk eimi ho Christos\). Direct quotation again with recitative \hoti\ before it like our modern quotation marks. "I am not the Messiah," he means by \ho Christos\ (the Anointed One). Evidently it was not a new question as Luke had already shown (Luke:3:15|).

rwp@John:12:12 @{On the morrow} (\ti epaurion\). Locative case. Supply \hmeri\ (day) after the adverb \epaurion\ ("on the tomorrow day"). That is on our Sunday, Palm Sunday. {A great multitude} (\ho ochlos polus\). Same idiom rendered "the common people" in verse 9| and should be so translated here. {That had come} (\ho elthn\). Second aorist active participle, masculine singular of \erchomai\ agreeing with \ochlos\, "that came." {When they heard} (\akousantes\). First aorist active masculine plural participle of \akou\, construction according to sense (plural, though \ochlos\ singular). {Was coming} (\erchetai\). Present middle indicative of \erchomai\ retained in indirect discourse after a secondary tense. It is a vivid picture. What they heard was: "Jesus is coming into Jerusalem." He is defying the Sanhedrin with all their public advertisement for him.

rwp@Jude:1:21 @{Keep yourselves} (\heautous trsate\). First aorist active imperative (of urgency) of \tre\. In verse 1| they are said to be kept, but note the warning in verse 5| from the angels who did not keep their dominion. See also strkjv@James:1:27|. In strkjv@Phillipians:2:12| both sides (human responsibility and divine sovereignty are presented side by side). {Looking for} (\prosdechomenoi\). Present middle participle of \prosdechomai\, the very form in strkjv@Titus:2:13|. The same idea in \prosdokntes\ in strkjv@2Peter:3:14|.

rwp@Jude:1:23 @{And some save} (\hous de szete\). B omits \hous de\. {Snatching them out of the fire} (\ek puros harpazontes\). Present active participle of \harpaz\, old verb, to seize. Quotation from strkjv@Amos:4:11| and strkjv@Zechariah:3:3|. Cf. strkjv@Psalms:106:18|. Firemen today literally do this rescue work. Do Christians? {And on some have mercy with fear} (\hous de elete en phobi\). In fear "of the contagion of sin while we are rescuing them" (Vincent). For this idea see strkjv@1Peter:1:17; strkjv@3:15; strkjv@2Corinthians:7:1; strkjv@Phillipians:2:12|. {Spotted} (\espilmenon\). Perfect passive participle of \spilo\, late and common verb (from \spilos\, spot, strkjv@2Peter:2:13|), in N.T. only here and strkjv@James:3:6|.

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

rwp@Luke:20:1 @{On one of the days} (\en mii tn hmern\). Luke's favourite way of indicating time. It was the last day of the temple teaching (Tuesday). strkjv@Luke:20:1-19| is to be compared with strkjv@Mark:11:27-12:12; strkjv@Matthew:21:23-46|. {There came upon him} (\epestsan\). Second aorist active indicative, ingressive aorist of \ephistmi\, old and common verb, stood up against him, with the notion of sudden appearance. These leaders (cf. strkjv@19:47|) had determined to attack Jesus on this morning, both Sadducees (chief priests) and Pharisees (scribes), a formal delegation from the Sanhedrin.

rwp@Luke:20:19 @{To lay hands on him} (\epibalein ep' auton tas cheiras\). Second aorist active infinitive of \epiball\, an old verb and either transitively as here or intransitively as in strkjv@Mark:4:37|. Vivid picture here where strkjv@Mark:12:12; strkjv@Matthew:21:46| has "to seize" (\kratsai\). {In that very hour} (\en auti ti hri\). Luke's favourite idiom, in the hour itself. Not in Mark or Matthew and shows that the Sanhedrin were angry enough to force the climax then. {And they feared} (\kai ephobthsan\). Adversative use of \kai\ = but they feared. Hence they refrained. {For they perceived} (\egnsan gar\). The reason for their rage. Second aorist active indicative of \ginsk\. {Against them} (\pros autous\). As in strkjv@Mark:12:12|. The cap fitted them and they saw it.

rwp@Luke:22:12 @{And he} (\k'akeinos\). \Kai\ and \ekeinos\ (\crasis\) where strkjv@Mark:14:15| has \kai autos\. Literally, And that one. See on Mark for rest of the verse.

rwp@Mark:5:42 @{Rose up, and walked} (\anest kai periepatei\). Aorist tense (single act) followed by the imperfect ({the walking went on}). {For she was twelve years old} (\n gar etn ddeka\). The age mentioned by Mark alone and here as explanation that she was old enough to walk. {Amazed} (\exestsan\). We have had this word before in strkjv@Matthew:12:23| and strkjv@Mark:2:12|, which see. Here the word is repeated in the substantive in the associative instrumental case (\ekstasei megali\), with a great ecstasy, especially on the part of the parents (Luke:8:56|), and no wonder.

rwp@Matthew:22:12 @{Not having a wedding-garment} (\m echn enduma gamou\). \M\ is in the _Koin_ the usual negative with participles unless special emphasis on the negative is desired as in \ouk endedumenon\. There is a subtle distinction between \m\ and \ou\ like our subjective and objective notions. Some hold that the wedding-garment here is a portion of a lost parable separate from that of the Wedding Feast, but there is no evidence for that idea. Wunsche does report a parable by a rabbi of a king who set no time for his feast and the guests arrived, some properly dressed waiting at the door; others in their working clothes did not wait, but went off to work and, when the summons suddenly came, they had no time to dress properly and were made to stand and watch while the others partook of the feast.

rwp@Matthew:24:3 @{As he sat} (\kathmenou\). Genitive absolute. Picture of Jesus sitting on the Mount of Olives looking down on Jerusalem and the temple which he had just left. After the climb up the mountain four of the disciples (Peter, James, John, Andrew) come to Jesus with the problem raised by his solemn words. They ask these questions about the destruction of Jerusalem and the temple, his own second coming (\parousia\, presence, common in the papyri for the visit of the emperor), and the end of the world. Did they think that they were all to take place simultaneously? There is no way to answer. At any rate Jesus treats all three in this great eschatological discourse, the most difficult problem in the Synoptic Gospels. Many theories are advanced that impugn the knowledge of Jesus or of the writers or of both. It is sufficient for our purpose to think of Jesus as using the destruction of the temple and of Jerusalem which did happen in that generation in A.D. 70, as also a symbol of his own second coming and of the end of the world (\sunteleias tou ainos\) or consummation of the age. In a painting the artist by skilful perspective may give on the same surface the inside of a room, the fields outside the window, and the sky far beyond. Certainly in this discourse Jesus blends in apocalyptic language the background of his death on the cross, the coming destruction of Jerusalem, his own second coming and the end of the world. He now touches one, now the other. It is not easy for us to separate clearly the various items. It is enough if we get the picture as a whole as it is here drawn with its lessons of warning to be ready for his coming and the end. The destruction of Jerusalem came as he foretold. There are some who would date the Synoptic Gospels after A.D. 70 in order to avoid the predictive element involved in the earlier date. But that is to limit the fore-knowledge of Jesus to a merely human basis. The word \parousia\ occurs in this chapter alone (3,27,37,39|) in the Gospels, but often in the Epistles, either of presence as opposed to absence (Phillipians:2:12|) or the second coming of Christ (2Thessalonians:2:1|).

rwp@Matthew:24:24 @{Great signs and wonders} (\smeia megala kai terata\). Two of the three words so often used in the N.T. about the works (\erga\) of Jesus, the other being \dunameis\ (powers). They often occur together of the same work (John:4:48; strkjv@Acts:2:22; strkjv@4:30; strkjv@2Corinthians:12:12; strkjv@Hebrews:2:4|). \Teras\ is a wonder or prodigy, \dunamis\, a mighty work or power, \smeion\, a sign of God's purpose. Miracle (\miraculum\) presents only the notion of wonder or portent. The same deed can be looked at from these different angles. But the point to note here is that mere "signs and wonders" do not of themselves prove the power of God. These charlatans will be so skilful that they will, {if possible} (\ei dunaton\), lead astray the very elect. The implication is that it is not possible. People become excited and are misled and are unable to judge of results. Often it is _post hoc, sed non propter hoc_. Patent-medicine men make full use of the credulity of people along this line as do spiritualistic mediums. Sleight-of-hand men can deceive the unwary.

rwp@Revelation:6:4 @{A red horse} (\hippos purros\). Old adjective from \pur\ (fire), flame-coloured, blood-red (2Kings:3:22|), in N.T. only here and strkjv@12:3|, like strkjv@Zechariah:1:8; strkjv@6:2| (roan horse). {To take peace from the earth} (\labein tn eirnn ek ts gs\). Second aorist active infinitive of \lamban\, and here the nominative case, the subject of \edoth\ (see verse 2|), "to take peace out of the earth." Alas, how many red horses have been ridden through the ages. {And that they should slay one another} (\kai hina alllous sphaxousin\). Epexegetical explanatory purpose clause with \hina\ and the future active of \sphaz\ (5:6|) instead of the more usual subjunctive (verse 2|). Cf. Robertson, _Grammar_, p. 998f. This is what war does to perfection, makes cannon fodder (cf. strkjv@John:14:27|) of men. {A great sword} (\machaira megal\). \Machaira\ may be a knife carried in a sheath at the girdle (John:18:10|) or a long sword in battle as here. \Romphaia\, also a large sword, is the only other word for sword in the N.T. (Revelation:1:16; strkjv@2:12,16; strkjv@6:8; strkjv@19:15,21|).

rwp@Revelation:12:12 @{Therefore} (\dia touto\). "For this reason" as in strkjv@7:15; strkjv@18:8| (15 times in John's Gospel, Charles notes). It points back to verse 10|. {Rejoice} (\euphrainesthe\). Present middle imperative of \euphrain\ as in strkjv@11:10; strkjv@18:20|. {O heavens} (\hoi ouranoi\). Plural here alone in the Apocalypse, though common elsewhere in the N.T. Satan is no longer in the heavens. {They that dwell therein} (\hoi en autois sknountes\). Present active articular participle of \skno\ (see strkjv@7:15; strkjv@13:6|) to dwell (tabernacle) as of Christ in strkjv@John:1:14| and of God in strkjv@Revelation:21:3|. The inhabitants of heaven (angels and saints) have cause to rejoice, and earth reason to mourn. {Woe for the earth and for the sea} (\ouai tn gn kai tn thalassan\). The accusative after \ouai\ as in strkjv@8:13|, but nominative in strkjv@18:10,16,19| in place of the usual dative (Matthew:11:21; strkjv@18:7|, etc.). {Is gone down} (\kateb\). Second aorist (effective) active indicative of \katabain\, "did go down." {But a short time} (\oligon kairon\). Accusative of extent of time, "a little time." The devil's departure from his warfare in the heavens reveals (\eids\, knowing, perfect active participle) to him that his time for doing harm to men is limited, and hence his great wrath (\thumon\, boiling rage).

rwp@Romans:12:12 @{Patient in tribulation} (\ti thlipsei hupomenontes\). Songs:soon this virtue became a mark of the Christians.