OT-PROPHET.filter - rwp Later:
rwp@
1Corinthians:2:13 @{Which things also we speak} (\ha kai laloumen\). This onomatopoetic verb \lale\ (from \la-la\), to utter sounds. In the papyri the word calls more attention to the form of utterance while \leg\ refers more to the substance. But \lale\ in the N.T. as here is used of the highest and holiest speech. Undoubtedly Paul employs the word purposely for the utterance of the revelation which he has understood. That is to say, there is revelation (verse 10|), illumination (verse 12|), and inspiration (verse 13|). Paul claims therefore the help of the Holy Spirit for the reception of the revelation, for the understanding of it, for the expression of it. Paul claimed this authority for his preaching (1Thessalonians:4:2|) and for his epistles (2Thessalonians:3:14|). {Not in words which man's wisdom teacheth} (\ouk en didaktois anthrpins sophias logois\). Literally, "not in words taught by human wisdom." The verbal adjective \didaktois\ (from \didask\, to teach) is here passive in idea and is followed by the ablative case of origin or source as in strkjv@John:6:45|, \esontai pantes didaktoi theou\ (from strkjv@Isaiah:54:13|), "They shall all be taught by God." The ablative in Greek, as is well known, has the same form as the genitive, though quite different in idea (Robertson, _Grammar_, p. 516). Songs:then Paul claims the help of the Holy Spirit in the utterance (\laloumen\) of the words, "which the Spirit teacheth (\en didaktois pneumatos\), "in words taught by the Spirit" (ablative \pneumatos\ as above). Clearly Paul means that the help of the Holy Spirit in the utterance of the revelation extends to the words. No theory of inspiration is here stated, but it is not _mere_ human wisdom. Paul's own Epistles bear eloquent witness to the lofty claim here made. They remain today after nearly nineteen centuries throbbing with the power of the Spirit of God, dynamic with life for the problems of today as when Paul wrote them for the needs of the believers in his time, the greatest epistles of all time, surcharged with the energy of God. {Comparing spiritual things with spiritual} (\pneumatikois pneumatika sunkrinontes\). Each of these words is in dispute. The verb \sunkrin\, originally meant to combine, to join together fitly. In the LXX it means to interpret dreams (Genesis:40:8,22; strkjv@41:12|) possibly by comparison. In the later Greek it may mean to compare as in strkjv@2Corinthians:10:12|. In the papyri Moulton and Milligan (_Vocabulary_) give it only for "decide," probably after comparing. But "comparing," in spite of the translations, does not suit well here. Songs:it is best to follow the original meaning to combine as do Lightfoot and Ellicott. But what gender is \pneumatikois\? Is it masculine or neuter like \pneumatika\? If masculine, the idea would be "interpreting (like LXX) spiritual truths to spiritual persons" or "matching spiritual truths with spiritual persons." This is a possible rendering and makes good sense in harmony with verse 14|. If \pneumatikois\ be taken as neuter plural (associative instrumental case after \sun\ in \sunkrinontes\), the idea most naturally would be, "combining spiritual ideas (\pneumatika\) with spiritual words" (\pneumatikois\). This again makes good sense in harmony with the first part of verse 13|. On the whole this is the most natural way to take it, though various other possibilities exist.
rwp@1Corinthians:3:5 @{What then?} (\ti oun;\). He does not say \tis\ (who), but \ti\ (what), neuter singular interrogative pronoun. {Ministers} (\diakonoi\). Not leaders of parties or sects, but merely servants through whom ye believed. The etymology of the word Thayer gives as \dia\ and \konis\ "raising dust by hastening." In the Gospels it is the servant (Matthew:20:26|) or waiter (John:2:5|). Paul so describes himself as a minister (Colossians:1:23,25|). The technical sense of deacon comes later (Phillipians:1:1; strkjv@1Timothy:3:8,12|). {As the Lord gave to him} (\hs ho Kurios edken\). Hence no minister of the Lord like Apollos and Paul has any basis for pride or conceit nor should be made the occasion for faction and strife. This idea Paul enlarges upon through chapters strkjv@1Corinthians:3; 4| and it is made plain in chapter strkjv@1Corinthians:12|.
rwp@1Corinthians:4:13 @{Being defamed we intreat} (\dusphmoumenoi parakaloumen\). The participle \dusphmoumenoi\ is an old verb (in I Macc. strkjv@7:41) to use ill, from \dusphmos\, but occurs here only in the N.T. Paul is opening his very heart now after the keen irony above. {As the filth of the world} (\hs perikatharmata tou kosmou\). Literally, sweepings, rinsings, cleansings around, dust from the floor, from \perikathair\, to cleanse all around (Plato and Aristotle) and so the refuse thrown off in cleansing. Here only in the N.T. and only twice elsewhere. \Katharma\ was the refuse of a sacrifice. In strkjv@Proverbs:21:18| \perikatharma\ occurs for the scapegoat. The other example is Epictetus iii. 22,78, in the same sense of an expiatory offering of a worthless fellow. It was the custom in Athens during a plague to throw to the sea some wretch in the hope of appeasing the gods. One hesitates to take it so here in Paul, though Findlay thinks that possibly in Ephesus Paul may have heard some such cry like that in the later martyrdoms _Christiani ad leones_. At any rate in strkjv@1Corinthians:15:32| Paul says "I fought with wild beasts" and in strkjv@2Corinthians:1:9| "I had the answer of death." Some terrible experience may be alluded to here. The word shows the contempt of the Ephesian populace for Paul as is shown in strkjv@Acts:19:23-41| under the influence of Demetrius and the craftsmen. {The offscouring of all things} (\pantn peripsma\). Late word, here only in N.T., though in Tob. strkjv@5:18. The word was used in a formula at Athens when victims were flung into the sea, \peripsma hmn genou\ (Became a \peripsma\ for us), in the sense of expiation. The word merely means scraping around from \peripsa\, offscrapings or refuse. That is probably the idea here as in Tob. strkjv@5:18. It came to have a complimentary sense for the Christians who in a plague gave their lives for the sick. But it is a bold figure here with Paul of a piece with \perikatharmata\.
rwp@1Corinthians:4:19 @{If the Lord will} (\ean ho kurios thelsi\). Third-class condition. See James strkjv@4:15; strkjv@Acts:18:21; strkjv@1Corinthians:16:7| for the use of this phrase. It should represent one's constant attitude, though not always to be spoken aloud. {But the power} (\alla tn dunamin\). The puffed up Judaizers did a deal of talking in Paul's absence. He will come and will know their real strength. II Corinthians gives many evidences of Paul's sensitiveness to their talk about his inconsistencies and cowardice (in particular chs. 2 Co 1; 2; 10; 11; 12; 13|). He changed his plans to spare them, not from timidity. It will become plain later that Timothy failed on this mission and that Titus succeeded.
rwp@1Corinthians:5:8 @{Wherefore let us keep the feast} (\hste heortazmen\). Present active subjunctive (volitive). Let us keep on keeping the feast, a perpetual feast (Lightfoot), and keep the leaven out. It is quite possible that Paul was writing about the time of the Jewish passover, since it was before pentecost (1Corinthians:16:8|). But, if so, that is merely incidental, and his language here is not a plea for the observance of Easter by Christians. {With the leaven of malice and wickedness} (\en zumi kakias kai ponrias\). Vicious disposition and evil deed. {With the unleavened bread of sincerity and truth} (\en azumois eilikrinias kai altheias\). No word for "bread." The plural of \azumois\ may suggest "elements" or "loaves." \Eilikrinia\ (sincerity) does not occur in the ancient Greek and is rare in the later Greek. In the papyri it means probity in one example. The etymology is uncertain. Boisacq inclines to the notion of \heil\ or \hel\, sunlight, and \krin\, to judge by the light of the sun, holding up to the light. \Altheia\ (truth) is a common word from \alths\ (true) and this from \a\ privative and \lth\ (\lathein, lanthan\, to conceal or hide) and so unconcealed, not hidden. The Greek idea of truth is out in the open. Note strkjv@Romans:1:18| where Paul pictures those who are holding down the truth in unrighteousness.
rwp@1Corinthians:5:10 @{Not altogether} (\ou pants\). Not absolutely, not in all circumstances. Paul thus puts a limitation on his prohibition and confines it to members of the church. He has no jurisdiction over the outsiders (this world, \tou kosmou toutou\). {The covetous} (\tois pleonektais\). Old word for the over-reachers, those avaricious for more and more (\pleon, ech\, to have more). In N.T. only here, strkjv@6:10; strkjv@Ephesians:5:5|. It always comes in bad company (the licentious and the idolaters) like the modern gangsters who form a combination of liquor, lewdness, lawlessness for money and power. {Extortioners} (\harpaxin\). An old adjective with only one gender, rapacious (Matthew:7:15; strkjv@Luke:18:11|), and as a substantive robber or extortioner (here and strkjv@6:10|). Bandits, hijackers, grafters they would be called today. {Idolaters} (\eidlolatrais\). Late word for hirelings (\latris\) of the idols (\eidlon\), so our very word idolater. See strkjv@6:9; strkjv@10:7; strkjv@Ephesians:5:5; strkjv@Revelation:21:8; strkjv@22:15|. Nageli regards this word as a Christian formation. {For then must ye needs} (\epei pheilete oun\). This neat Greek idiom of \epei\ with the imperfect indicative (\pheilete\, from \opheil\, to be under obligation) is really the conclusion of a second-class condition with the condition unexpressed (Robertson, _Grammar_, p. 965). Sometimes \an\ is used also as in strkjv@Hebrews:10:2|, but with verbs of obligation or necessity \an\ is usually absent as here (cf. strkjv@Hebrews:9:20|). The unexpressed condition here would be, "if that were true" (including fornicators, the covetous, extortioners, idolaters of the outside world). \Ara\ means in that case.
rwp@1Corinthians:5:11 @{But now I write unto you} (\nun de egrapsa humin\). This is the epistolary aorist referring to this same epistle and not to a previous one as in verse 9|. As it is (when you read it) I did write unto you. {If any man that is named a brother be} (\ean tis adelphos onomazomenos i\). Condition of the third class, a supposable case. {Or a reviler or a drunkard} (\ loidoros methusos\). \Loidoros\ occurs in Euripides as an adjective and in later writings. In N.T. only here and strkjv@6:10|. For the verb see strkjv@1Corinthians:4:12|. \Methusos\ is an old Greek word for women and even men (cf. \paroinos\, of men, strkjv@1Timothy:3:3|). In N.T. only here and strkjv@6:10|. Cf. strkjv@Romans:13:13|. Deissmann (_Light from the Ancient East_, p. 316) gives a list of virtues and vices on counters for Roman games that correspond remarkably with Paul's list of vices here and in strkjv@6:10|. Chrysostom noted that people in his day complained of the bad company given by Paul for revilers and drunkards as being men with more "respectable" vices! {With such a one, no, not to eat} (\ti toiouti mde sunesthiein\). Associative instrumental case of \toiouti\ after \sunesthiein\, "not even to eat with such a one." Social contacts with such "a brother" are forbidden
rwp@1Corinthians:6:1 @{Dare any of you?} (\tolmi tis humn;\). Does any one of you dare? Rhetorical question with present indicative of \tolma\, old verb from \tolma\, daring. Bengel: _grandi verbo notatur laesa majestas Christianorum_. "The word is an argument in itself" (Robertson and Plummer). Apparently Paul has an actual case in mind as in chapter strkjv@1Corinthians:5| though no name is called. {Having a matter against his neighbour} (\pragma echn pros ton heteron\). Forensic sense of \pragma\ (from \prass\, to do, to exact, to extort as in strkjv@Luke:3:13|), a case, a suit (Demosthenes 1020, 26), with the other or the neighbour as in strkjv@10:24; strkjv@14:17; strkjv@Galatians:6:4; strkjv@Romans:2:1|. {Go to law} (\krinesthai\). Present middle or passive (ch. strkjv@Romans:3:4|) in the same forensic sense as \krithnai\ in strkjv@Matthew:5:40|. \Krits\, judge, is from this verb. {Before the unrighteous} (\epi tn adikn\). This use of \epi\ with the genitive for "in the presence of" is idiomatic as in strkjv@2Corinthians:7:14|, \epi Titou\, in the case of Titus. The Jews held that to bring a lawsuit before a court of idolaters was blasphemy against the law. But the Greeks were fond of disputatious lawsuits with each other. Probably the Greek Christians brought cases before pagan judges.
rwp@1Corinthians:6:9 @{The unrighteous} (\adikoi\). To remind them of the verb \adike\ just used. {The Kingdom of God} (\theou basileian\). Precisely, God's kingdom. {Be not deceived} (\m plansthe\). Present passive imperative with negative \m\. Do not be led astray by plausible talk to cover up sin as mere animal behaviourism. Paul has two lists in verses 9,10|, one with repetition of \oute\, neither (fornicators, idolaters, adulterers, effeminate, or \malakoi\, abusers of themselves with men or \arsenokoitai\ or sodomites as in strkjv@1Timothy:1:10| a late word for this horrid vice, thieves, covetous), the other with \ou\ not (drunkards, revilers, extortioners). All these will fall short of the kingdom of God. This was plain talk to a city like Corinth. It is needed today. It is a solemn roll call of the damned even if some of their names are on the church roll in Corinth whether officers or ordinary members.
rwp@1Corinthians:6:20 @{For ye were bought with a price} (\gorasthte gar tims\). First aorist passive indicative of \agoraz\, old verb to buy in the marketplace (\agora\). With genitive of price. Paul does not here state the price as Peter does in strkjv@1Peter:1:19| (the blood of Christ) and as Jesus does in strkjv@Matthew:20:28| (his life a ransom). The Corinthians understood his meaning. {Glorify God therefore in your body} (\doxasate d ton theon en ti smati humn\). Passionate conclusion to his powerful argument against sexual uncleanness. \D\ is a shortened form of \d\ and is an urgent inferential particle. See on ¯Luke:2:15|. Paul holds to his high ideal of the destiny of the body and urges glorifying God in it. Some of the later Christians felt that Paul's words could be lightened a bit by adding "and in your spirits which are his," but these words are found only in late MSS. and are clearly not genuine. Paul's argument stands four-square for the dignity of the body as the sanctuary of the Holy Spirit united to the Lord Jesus.
rwp@1Corinthians:7:8 @{To the unmarried and to the widows} (\tois agamois kai tais chrais\). It is possible that by "the unmarried" (masculine plural) the apostle means only men since widows are added and since virgins receive special treatment later (verse 25|) and in verse 32| \ho agamos\ is the unmarried man. It is hardly likely that Paul means only widowers and widows and means to call himself a widower by \hs kag\ (even as I). After discussing marital relations in verses 2-7| he returns to the original question in verse 1| and repeats his own personal preference as in verse 7|. He does not say that it is _better_ to be unmarried, but only that it is _good_ (\kalon\ as in verse 1|) for them to remain unmarried. \Agamos\ is an old word and in N.T. occurs only in this passage. In verses 11, 34| it is used of women where the old Greeks would have used \anandros\, without a husband.
rwp@1Corinthians:7:11 @{But and if she depart} (\ean de kai christhi\). Third class condition, undetermined. If, in spite of Christ's clear prohibition, she get separated (ingressive passive subjunctive), {let her remain unmarried} (\menet agamos\). Paul here makes no allowance for remarriage of the innocent party as Jesus does by implication. {Or else be reconciled to her husband} (\ ti andri katallagt\). Second aorist (ingressive) passive imperative of \katallass\, old compound verb to exchange coins as of equal value, to reconcile. One of Paul's great words for reconciliation with God (2Corinthians:5:18-20; strkjv@Romans:5:10|). \Diallass\ (Matthew:5:24| which see) was more common in the older Greek, but \katallass\ in the later. The difference in idea is very slight, \dia-\ accents notion of exchange, \kat-\ the perfective idea (complete reconciliation). Dative of personal interest is the case of \andri\. This sentence is a parenthesis between the two infinitives \christhnai\ and \aphienai\ (both indirect commands after \paraggell\). {And that the husband leave not his wife} (\kai andra m aphienai\). This is also part of the Lord's command (Mark:10:11|). \Apolu\ occurs in Mark of the husband's act and \aphienai\ here, both meaning to send away. Bengel actually stresses the difference between \christhnai\ of the woman as like _separatur_ in Latin and calls the wife "pars ignobilior" and the husband "nobilior." I doubt if Paul would stand for that extreme.
rwp@1Corinthians:7:27 @{Art thou bound to a wife?} (\dedesai gunaiki;\). Perfect passive indicative of \de\, to bind, with dative case \gunaiki\. Marriage bond as in strkjv@Romans:7:2|. {Seek not to be loosed} (\m ztei lusin\). Present active imperative with negative \m\, "Do not be seeking release" (\lusin\) from the marriage bond, old word, here only in N.T. {Seek not a wife} (\m ztei gunaika\). Same construction, Do not be seeking a wife. Bachelors as well as widowers are included in \lelusai\ (loosed, perfect passive indicative of \lu\). This advice of Paul he only urges "because of the present necessity" (verse 26|). Whether he held on to this opinion later one does not know. Certainly he gives the noblest view of marriage in strkjv@Ephesians:5:22-33|. Paul does not present it as his opinion for all men at all times. Men feel it their duty to seek a wife.
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:10:7 @{Neither be ye idolaters} (\mde eidlolatrai ginesthe\). Literally, stop becoming idolaters, implying that some of them had already begun to be. The word \eidlolatrs\ seems to be a Christian formation to describe the Christian view. Eating \ta eidlothuta\ might become a stepping-stone to idolatry in some instances. {Drink} (\pein\). Short form for \piein\, sometimes even \pin\ occurs (Robertson, _Grammar_, p. 204). {To play} (\paizein\). This old verb to play like a child occurs nowhere else in the N.T., but is common in the LXX and it is quoted here from strkjv@Exodus:32:6|. In idolatrous festivals like that witnessed by Moses when he saw the people singing and dancing around the golden calf (Exodus:32:18f.|).
rwp@1Corinthians:11:4 @{Having his head covered} (\kata kephals echn\). Literally, having a veil (\kalumma\ understood) down from the head (\kephals\ ablative after \kata\ as with \kata\ in strkjv@Mark:5:13; strkjv@Acts:27:14|). It is not certain whether the Jews at this time used the _tallith_, "a four-corned shawl having fringes consisting of eight threads, each knotted five times" (Vincent) as they did later. Virgil (_Aeneid_ iii., 545) says: "And our heads are shrouded before the altar with a Phrygian vestment." The Greeks (both men and women) remained bareheaded in public prayer and this usage Paul commends for the men.
rwp@1Corinthians:11:5 @{With her head unveiled} (\akatakalupti ti kephali\). Associative instrumental case of manner and the predicative adjective (compound adjective and feminine form same as masculine), "with the head unveiled." Probably some of the women had violated this custom. "Amongst Greeks only the \hetairai\, so numerous in Corinth, went about unveiled; slave-women wore the shaven head--also a punishment of the adulteress" (Findlay). Cf. strkjv@Numbers:5:18|. {One and the same thing as if she were shaven} (\hen kai to auto ti exurmeni\). Literally, "One and the same thing with the one shaven" (associative instrumental case again, Robertson, _Grammar_, p. 530). Perfect passive articular participle of the verb \xura\, later form for the old \xure\. It is public praying and prophesying that the Apostle here has in mind. He does not here condemn the act, but the breach of custom which would bring reproach. A woman convicted of adultery had her hair shorn (Isaiah:7:20|). The Justinian code prescribed shaving the head for an adulteress whom the husband refused to receive after two years. Paul does not tell Corinthian Christian women to put themselves on a level with courtesans.
rwp@1Corinthians:12:12 @{Songs:also is Christ} (\houts kai ho Christos\). One would naturally expect Paul here to say \houts kai to sma tou Christou\ (so also is the body of Christ). He will later call Christ the Head of the Body the Church as in strkjv@Colossians:1:18,24; strkjv@Ephesians:5:23,30|. Aristotle had used \sma\ of the state as the body politic. What Paul here means is Christ as the Head of the Church has a body composed of the members who have varied gifts and functions like the different members of the human body. They are all vitally connected with the Head of the body and with each other. This idea he now elaborates in a remarkable manner.
rwp@1Corinthians:12:24 @{Tempered the body together} (\sunekerasen to sma\). First aorist active indicative of \sunkerannumi\, to mix together, old word, but in N.T. only here and strkjv@Hebrews:4:2|. Plato used this very word of the way God compounded (\sunekerasato\) the various elements of the body in creating soul and body. Paul rejects the idea of the later Gnostics that matter is evil and the physical organs degrading. He gives a noble picture of the body with its wonderful organs planned to be the temple of God's Spirit (6:19|) in opposition to the Epicurean sensualists in Corinth. {To that part which lacked} (\ti husteroumeni\). It is a true instinct that gives superior honour to the unseen organs of life.
rwp@1Corinthians:12:28 @{God hath set some} (\hous men etheto ho theos\). See verse 18| for \etheto ho theos\. Note middle voice (for his own use). Paul begins as if he means to say \hous men apostolous, hous de prophtas\ (some apostles, some prophets), but he changes the construction and has no \hous de\, but instead \prton, deuteron, epeita\ (first, second, then, etc.). {In the church} (\en ti ekklsii\). The general sense of \ekklsia\ as in strkjv@Matthew:16:18| and later in strkjv@Colossians:1:18,24; strkjv@Ephesians:5:23,32; strkjv@Hebrews:12:23|. See list also in strkjv@Ephesians:4:11|. See on ¯Matthew:10:2| for \apostolous\, the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve. {Prophets} (\prophtas\). For-speakers for God and Christ. See the list of prophets and teachers in strkjv@Acts:13:1| with Barnabas first and Saul last. Prophets are needed today if men will let God's Spirit use them, men moved to utter the deep things of God. {Teachers} (\didaskalous\). Old word from \didask\, to teach. Used to the Baptist (Luke:3:12|), to Jesus (John:3:10; strkjv@13:13|), and of Paul by himself along with \apostolos\ (1Timothy:2:7|). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See strkjv@Ephesians:4:11|. {Then miracles} (\epeita dunameis\). Here a change is made from the concrete to the abstract. See the reverse in strkjv@Romans:12:7|. See these words (\dunameis, iamtn, glssn\) in verses 9,10| with \glssn\, last again. But these two new terms (helps, governments). {Helps} (\antilmpseis\). Old word, from \antilambanomai\, to lay hold of. In LXX, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. {Governments} (\kubernseis\). Old word from \kuberna\ (cf. \Kubernts\ in strkjv@Acts:27:11|) like Latin _gubernare_, our govern. Songs:a governing. Probably Paul has in mind bishops (\episcopoi\) or elders (\presbuteroi\), the outstanding leaders (\hoi proistamenoi\ in strkjv@1Thessalonians:5:12; strkjv@Romans:12:8|; \hoi hgoumenoi\ in strkjv@Acts:15:22; strkjv@Hebrews:13:7,17,24|). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See strkjv@Phillipians:1:1| for both officers.
rwp@1Corinthians:13:3 @{Bestow to feed} (\Psmis\). First aorist active subjunctive of \psmiz\, to feed, to nourish, from \psmos\, morsel or bit, and so to feed, by putting a morsel into the mouth like infant (or bird). Old word, but only here in N.T. {To be burned} (\hina kauthsmai\). First future passive subjunctive (Textus Receptus), but D \kauthsomai\ (future passive indicative of \kai\, old word to burn). There were even some who courted martyrdom in later years (time of Diocletian). This Byzantine future subjunctive does not occur in the old MSS. (Robertson, _Grammar_, p. 876). Aleph A B here read \kauchsmai\, first aorist middle subjunctive of \kauchaomai\ (so Westcott and Hort), "that I may glory." This is correct. {It profiteth me nothing} (\ouden pheloumai\). Literally, I am helped nothing. \Ouden\ in the accusative case retained with passive verb. See two accusatives with \phele\ in strkjv@14:6|. Verb is old and from \ophelos\ (profit).
rwp@1John:5:4 @{For} (\hoti\). The reason why God's commandments are not heavy is the power that comes with the new birth from God. {Whatsoever is begotten of God} (\pn to gegennmenon ek tou theou\). Neuter singular perfect passive participle of \genna\ rather than the masculine singular (verse 1|) to express sharply the universality of the principle (Rothe) as in strkjv@John:3:6,8; strkjv@6:37,39|. {Overcometh the world} (\niki ton kosmon\). Present active indicative of \nika\, a continuous victory because a continuous struggle, "keeps on conquering the world" ("the sum of all the forces antagonistic to the spiritual life," D. Smith). {This is the victory} (\haut estin h nik\). For this form of expression see strkjv@1:5; strkjv@John:1:19|. \Nik\ (victory, cf. \nika\), old word, here alone in N.T., but the later form \nikos\ in strkjv@Matthew:12:20; strkjv@1Corinthians:15:54f.,57|. {That overcometh} (\h niksasa\). First aorist active articular participle of \nika\. The English cannot reproduce the play on the word here. The aorist tense singles out an individual experience when one believed or when one met temptation with victory. Jesus won the victory over the world (John:16:33|) and God in us (1John:4:4|) gives us the victory. {Even our faith} (\h pistis hmn\). The only instance of \pistis\ in the Johannine Epistles (not in John's Gospel, though in the Apocalypse). It is our faith in Jesus Christ as shown by our confession (verse 1|) and by our life (verse 2|).
rwp@1Peter:3:18 @{Because Christ also died} (\hoti kai Christos apethanen\). Songs:the best MSS.; later ones \epathen\ (suffered). The example of Christ should stir us to patient endurance. {For sins} (\peri hamartin\). "Concerning sins" (not his, but ours, strkjv@1:18|). \Peri\ (around, concerning) with \hamartias\ in the regular phrase for the sin offering (Leviticus:5:7; strkjv@6:30|), though \huper hamartias\ does occur (Ezekiel:43:25|). Songs:in the N.T. we find both \peri hamartin\ (Hebrews:5:3|) and \huper hamartin\ (Hebrews:5:1|). {Once} (\hapax\). Once for all (Hebrews:9:28|), not once upon a time (\pote\). {The righteous for the unrighteous} (\dikaios huper adikn\). Literally, "just for unjust" (no articles). See strkjv@1Peter:2:19| for the sinlessness of Christ as the one perfect offering for sin. This is what gives Christ's blood value. He has no sin himself. Some men today fail to perceive this point. {That he might bring us to God} (\hina hms prosagagi ti thei\). Purpose clause with \hina\, with second aorist active subjunctive of \prosag\ and the dative case \ti thei\. The MSS. vary between \hms\ (us) and \hums\ (you). The verb \prosag\ means to lead or bring to (Matthew:18:24|), to approach God (cf. \prosaggn\ in strkjv@Ephesians:2:18|), to present us to God on the basis of his atoning death for us, which has opened the way (Romans:3:25; strkjv@Hebrews:10:19f|.) {Being put to death in the flesh} (\thanattheis men sarki\). First aorist passive participle of \thanato\, old verb (from \thanatos\ death), to put to death. \Sarki\ is locative case of \sarx\. {But quickened in the spirit} (\zopoitheis de pneumati\). First aorist passive participle of \zopoie\ rare (Aristotle) verb (from \zopoios\ making alive), to make alive. The participles are not antecedent to \apethanen\, but simultaneous with it. There is no such construction as the participle of subsequent action. The spirit of Christ did not die when his flesh did, but "was endued with new and greater powers of life" (Thayer). See strkjv@1Corinthians:15:22| for the use of the verb for the resurrection of the body. But the use of the word \pneumati\ (locative case) in contrast with \sarki\ starts Peter's mind off in a long comparison by way of illustration that runs from verses 19-22|. The following verses have caused more controversy than anything in the Epistle.
rwp@Info_1Thessalonians @ There are excellent commentaries on the Thessalonian Epistles. On the Greek text one may note those by Dibelius, _Handbuch zum N.T. Zweite Auflage_ (1925); Dobschutz, _Meyer-Kommentar_ (1909); Ellicott, _Crit. and Grammat. Comm._ (1884); Findlay, _Cambridge Gk. Test._ (1904); Frame, _Intern. Critical Comm._ (1912); Lightfoot, _Notes on Epistles of Paul_ (1895); Mayer, _Die Thessalonischerbriefe_ (1908); Milligan, _St. Paul's Epistles to the Thess._ (1908); Moffatt, _Expos. Gk. Test._ (1910); Plummer, _First Thess._ (1908), _Second Thess._ (1908); Wohlenberg, _Zahn-Komm. 2 aufl._ (1908). On the English text note those by Adeney, _New Century Bible_ (1907); Denney, _Expos. Bible_ (1892); Findlay, _Cambridge Bible_ (1891); Hutchinson, _Lectures on I & II Thess._ (1883). strkjv@1Thessalonians:1:1 @{Paul, and Silvanus, and Timothy} (\Paulos kai Silouanos kai Timotheos\). Nominative absolute as customary in letters. Paul associates with himself Silvanus (Silas of Acts, spelled \Silbanos\ in D and the papyri), a Jew and Roman citizen, and Timothy, son of Jewish mother and Greek father, one of Paul's converts at Lystra on the first tour. They had both been with Paul at Thessalonica, though Timothy is not mentioned by Luke in Acts in Macedonia till Beroea (Acts:17:14f.|). Timothy had joined Paul in Athens (1Thessalonians:3:1f.|), had been sent back to Thessalonica, and with Silas had rejoined Paul in Corinth (1Thessalonians:3:5; strkjv@Acts:18:5, strkjv@2Corinthians:1:19|). Silas is the elder and is mentioned first, but neither is in any sense the author of the Epistle any more than Sosthenes is co-author of I Corinthians or Timothy of II Corinthians, though Paul may sometimes have them in mind when he uses "we" in the Epistle. Paul does not here call himself "apostle" as in the later Epistles, perhaps because his position has not been so vigorously attacked as it was later. Ellicott sees in the absence of the word here a mark of the affectionate relations existing between Paul and the Thessalonians. {Unto the church of the Thessalonians} (\ti ekklsii Thessaloniken\). The dative case in address. Note absence of the article with \Thessaloniken\ because a proper name and so definite without it. This is the common use of \ekklsia\ for a local body (church). The word originally meant "assembly" as in strkjv@Acts:19:39|, but it came to mean an organization for worship whether assembled or unassembled (cf. strkjv@Acts:8:3|). The only superscription in the oldest Greek manuscripts (Aleph B A) is \Pros Thessalonikeis A\ ({To the Thessalonians First}). But probably Paul wrote no superscription and certainly he would not write A to it before he had written II Thessalonians (B). His signature at the close was the proof of genuineness (2Thessalonians:3:17|) against all spurious claimants (2Thessalonians:2:2|). Unfortunately the brittle papyrus on which he wrote easily perished outside of the sand heaps and tombs of Egypt or the lava covered ruins of Herculaneum. What a treasure that autograph would be! {In God the Father and the Lord Jesus Christ} (\en thei patri kai kurii Jsou Christi\). This church is grounded in (\en\, with the locative case) and exists in the sphere and power of {God the Father and the Lord Jesus Christ}. No article in the Greek, for both \thei patri\ and \kurii Jsou Christi\ are treated as proper names. In the very beginning of this first Epistle of Paul we meet his Christology. He at once uses the full title, "Lord Jesus Christ," with all the theological content of each word. The name "Jesus" (Saviour, strkjv@Matthew:1:21|) he knew, as the "Jesus of history," the personal name of the Man of Galilee, whom he had once persecuted (Acts:9:5|), but whom he at once, after his conversion, proclaimed to be "the Messiah," (\ho Christos\, strkjv@Acts:9:22|). This position Paul never changed. In the great sermon at Antioch in Pisidia which Luke has preserved (Acts:13:23|) Paul proved that God fulfilled his promise to Israel by raising up "Jesus as Saviour" (\stra Isoun\). Now Paul follows the Christian custom by adding \Christos\ (verbal from \chri\, to anoint) as a proper name to Jesus (Jesus Christ) as later he will often say "Christ Jesus" (Colossians:1:1|). And he dares also to apply \kurios\ (Lord) to "Jesus Christ," the word appropriated by Claudius (_Dominus_, \Kurios\) and other emperors in the emperor-worship, and also common in the Septuagint for God as in strkjv@Psalms:32:1f.| (quoted by Paul in strkjv@Romans:4:8|). Paul uses \Kurios\ of God (1Corinthians:3:5|) or of Jesus Christ as here. In fact, he more frequently applies it to Christ when not quoting the Old Testament as in strkjv@Romans:4:8|. And here he places "the Lord Jesus Christ" in the same category and on the same plane with "God the father." There will be growth in Paul's Christology and he will never attain all the knowledge of Christ for which he longs (Phillipians:3:10-12|), but it is patent that here in his first Epistle there is no "reduced Christ" for Paul. He took Jesus as "Lord" when he surrendered to Jesus on the Damascus Road: "And I said, What shall I do, Lord? And the Lord said to me" (Acts:22:10|). It is impossible to understand Paul without seeing clearly this first and final stand for the Lord Jesus Christ. Paul did not get this view of Jesus from current views of Mithra or of Isis or any other alien faith. The Risen Christ became at once for Paul the Lord of his life. {Grace to you and peace} (\charis humin kai eirn\). These words, common in Paul's Epistles, bear "the stamp of Paul's experience" (Milligan). They are not commonplace salutations, but the old words "deepened and spiritualised" (Frame). The infinitive (\chairein\) so common in the papyri letters and seen in the New Testament also (Acts:15:23; strkjv@23:26; strkjv@James:1:1|) here gives place to \charis\, one of the great words of the New Testament (cf. strkjv@John:1:16f.|) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul's messages than this word \charis\ (from \chair\, rejoice) from which \charizomai\ comes. {Peace} (\eirn\) is more than the Hebrew _shalm_ so common in salutations. One recalls the "peace" that Christ leaves to us (John:14:27|) and the peace of God that passes all understanding (Phillipians:4:7|). This introduction is brief, but rich and gracious and pitches the letter at once on a high plane.
rwp@1Thessalonians:1:5 @{How that} (\hoti\). It is not certain whether \hoti\ here means "because" (\quia\) as in strkjv@2Thessalonians:3:7; strkjv@1Corinthians:2:14; strkjv@Romans:8:27| or declarative \hoti\ "how that," knowing the circumstances of your election (Lightfoot) or explanatory, as in strkjv@Acts:16:3; strkjv@1Thessalonians:2:1; strkjv@1Corinthians:16:15; strkjv@2Corinthians:12:3f.; strkjv@Romans:13:11|. {Our gospel} (\to euaggelion hmn\). The gospel (see on ¯Matthew:4:23; strkjv@Mark:1:1,15| for \euaggelion\) which we preach, Paul's phrase also in strkjv@2Thessalonians:2:14; strkjv@2Corinthians:4:3; strkjv@Romans:2:16; strkjv@16:25; strkjv@2Timothy:2:8|. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul's own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul's gospel is of God (1Thessalonians:2:2,8,9|), in its substance it is Christ's (3:2; strkjv@2Thessalonians:1:8|), and Paul is only the bearer of it (1Thessalonians:2:4,9; strkjv@2Thessalonians:2:14|) as Milligan points out. Paul and his associates have been entrusted with this gospel (1Thessalonians:2:4|) and preach it (Galatians:2:2|). Elsewhere Paul calls it God's gospel (2Corinthians:11:7; strkjv@Romans:1:1; strkjv@15:16|) or Christs (1Corinthians:9:12; strkjv@2Corinthians:2:12; strkjv@9:13; strkjv@10:14; strkjv@Galatians:1:7; strkjv@Romans:15:19; strkjv@Phillipians:1:27|). In both instances it is the subjective genitive. {Came unto you} (\egenth eis hums\). First aorist passive indicative of \ginomai\ in practically same sense as \egeneto\ (second aorist middle indicative as in the late Greek generally). Songs:also \eis hums\ like the _Koin_ is little more than the dative \humin\ (Robertson, _Grammar_, p. 594). {Not only--but also} (\ouk--monon, alla kai\). Sharp contrast, negatively and positively. The contrast between \logos\ (word) and \dunamis\ (power) is seen also in strkjv@1Corinthians:2:4; strkjv@4:20|. Paul does not refer to miracles by \dunamis\. {In the Holy Spirit and much assurance} (\en pneumati hagii kai plrophorii polli\). Preposition \en\ repeated with \logi, dunamei\, but only once here thus uniting closely {Holy Spirit} and {much assurance}. No article with either word. The word \plrophorii\ is not found in ancient Greek or the LXX. It appears once in Clement of Rome and one broken papyrus example. For the verb \plrophore\ see on ¯Luke:1:1|. The substantive in the N.T. only here and strkjv@Colossians:2:2; strkjv@Hebrews:6:11; strkjv@10:22|. It means the full confidence which comes from the Holy Spirit. {Even as ye know} (\kaths oidate\). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. {What manner of men we showed ourselves toward you} (\hoioi egenthmen humin\). Literally, {What sort of men we became to you}. Qualitative relative \hoioi\ and dative \humin\ and first aorist passive indicative \egenthmen\, (not \metha\, we were). An epexegetical comment with {for your sake} (\di' hums\) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time.
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:3:1 @{When we could no longer forbear} (\mketi stegontes\). \Steg\ is old verb to cover from \steg\, roof (Mark:2:4|), to cover with silence, to conceal, to keep off, to endure as here and strkjv@1Corinthians:9:12; strkjv@13:7|. In the papyri in this sense (Moulton and Milligan's _Vocabulary_). \Mketi\ usual negative with participle in the _Koin_ rather than \ouketi\. {We thought it good} (\udoksamen\). Either literary plural as in strkjv@2:18| or Paul and Silas as more likely. If so, both Timothy and Silas came to Athens (Acts:17:15f.|), but Timothy was sent ({we sent}, \epempsamen\, verse 2|) right back to Thessalonica and later Paul sent Silas on to Beroea or Thessalonica (verse 5|, {I sent}, \epempsa\). Then both Silas and Timothy came from Macedonia to Corinth (Acts:18:5|). {Alone} (\monoi\). Including Silas. {God's minister} (\diakonon tou theou\). See on ¯Matthew:22:13| for this interesting word, here in general sense not technical sense of deacon. Some MSS. have {fellow-worker} (\sunergon\). Already {apostle} in strkjv@2:7| and now {brother, minister} (and possibly {fellow-worker}).
rwp@1Thessalonians:4:13 @{We would not have} (\ou thelomen\). We do not wish. {You ignorant} (\humas agnoein\). Old word, not to know (\a\ privative, \gno-\, root of \ginsk\). No advantage in ignorance of itself. {Concerning them that fall asleep} (\peri tn koimmenn\). Present passive (or middle) participle (Aleph B) rather than the perfect passive \kekoimmenn\ of many later MSS. From old \koima\, to put to sleep. Present tense gives idea of repetition, from time to time fall asleep. Greeks and Romans used this figure of sleep for death as Jesus does (John:11:11|) and N.T. generally (cf. our word _cemetery_). Somehow the Thessalonians had a false notion about the dead in relation to the second coming. {Even as the rest which have no hope} (\kaths hoi loipoi hoi m echontes elpida\). This picture of the hopelessness of the pagan world about the future life is amply illustrated in ancient writings and particularly by inscriptions on tombs (Milligan). Some few pagans clung to this hope, but most had none.
rwp@1Thessalonians:5:20 @{Despise not prophesyings} (\prophteias m exoutheneite\). Same construction, stop counting as nothing (\exouthene\, \outhen=ouden\), late form in LXX. Plutarch has \exoudeniz\. Plural form \prophteias\ (accusative). Word means {forth-telling} (\pro-phmi\) rather than {fore-telling} and is the chief of the spiritual gifts (1Corinthians:14|) and evidently depreciated in Thessalonica as in Corinth later.
rwp@1Timothy:1:2 @{True} (\gnsii\). Legitimate, not spurious. Old word from \ginomai\, but Pauline only in N.T. (Phillipians:4:3; strkjv@2Corinthians:8:8; strkjv@Titus:1:4|). In strkjv@Phillipians:2:20| the adverb \gnsis\ occurs and of Timothy again. {Christ Jesus} (\Christou Isou\). Songs:twice already in verse 1| and as usual in the later Epistles (Colossians:1:1; strkjv@Ephesians:1:1|).
rwp@1Timothy:1:14 @{Abounded exceedingly} (\huperepleonasen\). Aorist active indicative of the late and rare (Songs:5:19| and in Herond.) compound \huperpleonaz\ (here alone in N.T.), in later ecclesiastical writers. The simplex \pleonaz\ Paul used in strkjv@Romans:5:20; strkjv@6:1| and the kindred \hupereperisseusen\ used also with \h charis\. Paul is fond of compounds with \huper\. For "faith in Christ Jesus" see strkjv@Galatians:3:26|, for "faith and love in Christ Jesus" as here, see strkjv@2Timothy:1:13|.
rwp@1Timothy:3:3 @{No brawler} (\m paroinon\). Later word for the earlier \paroinios\, one who sits long at (beside, \para\) his wine. In N.T. only here and strkjv@Titus:1:3|. {No striker} (\m plktn\). Late word from \plss\, to strike. In N.T. only here and strkjv@Titus:1:3|. {Gentle} (\epieik\). See on ¯Phillipians:4:5| for this interesting word. {Not contentious} (\amachon\). Old word (from \a\ privative and \mach\), not a fighter. In N.T. only here and strkjv@Titus:3:2|. {No lover of money} (\aphilarguron\). Late word (\a\ privative and compound \phil-arguros\) in inscriptions and papyri (Nageli; also Deissmann, _Light_, etc., pp. 85f.). In N.T. only here and strkjv@Hebrews:13:5|.
rwp@1Timothy:3:15 @{But if I tarry long} (\ean de bradun\). Condition of third class with \ean\ and the present active subjunctive of \bradun\, old verb, to be slow (usually intransitive), from \bradus\ (slow, dull, strkjv@Luke:24:25|), in N.T. only here and strkjv@2Peter:3:9|. {That thou mayest know} (\hina eidis\). Final clause with \hina\ and second perfect active subjunctive of \oida\, to know. {How men ought} (\ps dei\). "How it is necessary for thee" (supply \se\ more naturally than \tina\, any one). Indirect question. {To behave themselves} (\anastrephesthai\). Present middle (direct) infinitive of \anastreph\, old verb, to turn up and down. See strkjv@2Corinthians:1:12; strkjv@Ephesians:2:3|. {In the house of God} (\en oiki theou\). Probably here "household of God," that is "the family of God" rather than "the house (or temple) of God." Christians as yet had no separate houses of worship and \oikos\ commonly means "household." Christians are the \naos\ (sanctuary) of God (1Corinthians:3:16f.; strkjv@2Corinthians:6:16|), and Paul calls them \oikeioi tou theou\ (Ephesians:2:19|) "members of God's family." It is conduct as members of God's family (\oikos\) that Paul has in mind. {Which} (\htis\). "Which very house of God," agreeing (feminine) with the predicate word \ekklsia\ (church). {The church of the living God} (\ekklsia theou zntos\). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in verse 5|. {The pillar and ground of the truth} (\stulos kai hedraima ts altheias\). Paul changes the metaphor again as he often does. Those words are in apposition to \ekklsia\ and \oikos\. On \stulos\, old word for pillar, see strkjv@Galatians:2:9; strkjv@Revelation:3:12| (only other N.T. examples). \Hedraima\, late and rare word (from \hedraio\, to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See Co strkjv@1:23; strkjv@2Timothy:2:19| for similar idea. See also strkjv@Matthew:16:18f|.
rwp@1Timothy:4:1 @{Expressly} (\rts\). Late adverb, here alone in N.T., from verbal adjective \rtos\ (from root \re\). The reference is to the Holy Spirit, but whether to O.T. prophecy (Acts:1:16|) or to some Christian utterance (2Thessalonians:2:2; strkjv@1Corinthians:14:1ff.|) we do not know. Parry recalls the words of Jesus in strkjv@Matthew:24:10,24|. {In later times} (\en husterois kairois\). Old adjective (Matthew:21:31|) usually as adverb, \husteron\ (Matthew:4:2|). Relative time from the prediction, now coming true (a present danger). {Some shall fall away} (\apostsontai tines\). Future middle of \aphistmi\, intransitive use, shall stand off from, to fall away, apostatize (2Corinthians:12:8|). {From the faith} (\ts pistes\). Ablative case (separation). Not creed, but faith in God through Christ. {Giving heed} (\prosechontes\). Supply \ton noun\ (the mind) as in strkjv@3:8|. {Seducing spirits} (\pneumasin planois\). Old adjective (\plan\, wandering), here active sense (deceiving). As substantive in strkjv@2Corinthians:6:8|. Probably some heathen or the worst of the Gnostics. {Doctrines of devils} (\didaskaliais daimonin\). "Teachings of \daimons\." Definite explanation of the preceding. Cf. strkjv@1Corinthians:10:20f|.
rwp@1Timothy:5:9 @{Let none be enrolled as a widow} (\chra katalegesth\). Present passive imperative of \kataleg\, old verb, to set down in an official list, only here in N.T. "Let a widow be enrolled," the negative coming later, "having become of no less than sixty years" (\m elatton etn hexkonta gegonuia\). Second perfect active participle of \ginomai\. For the case of \etn\, see strkjv@Luke:2:42|. This list of genuine widows (verses 3,5|) apparently had some kind of church work to do (care for the sick, the orphans, etc.). {The wife of one man} (\henos andros gun\). Widows on this list must not be married a second time. This interpretation is not so clear for strkjv@3:2,12; strkjv@Titus:1:6|.
rwp@2Corinthians:1:8 @{Concerning our affliction} (\huper ts thlipses hmn\). Manuscripts read also \peri\ for in the _Koin_ \huper\ (over) often has the idea of \peri\ (around). Paul has laid down his philosophy of afflictions and now he cites a specific illustration in his own recent experience. {In Asia} (\en Asii\). Probably in Ephesus, but what it was we do not know whether sickness or peril. We do know that the disciples and the Asiarchs would not allow Paul to face the mob in the amphitheatre gathered by Demetrius (Acts:20:30f.|). In strkjv@Romans:16:4| Paul says that Prisca and Aquila laid down their necks for him, risked their very lives for him. It may have been a later plot to kill Paul that hastened his departure from Ephesus (Acts:20:1|). He had a trial so great that "we were weighed down exceedingly beyond our power" (\kath' huperboln huper dunamin ebarthmen\). Old verb from \baros\, weight, \barus\, weighty. First aorist passive indicative. See on ¯1Corinthians:12:31| for \kath' huperboln\ (cf. our hyperbole). It was beyond Paul's power to endure if left to himself. {Insomuch that we despaired even of life} (\hste exaporthnai hmas kai tou zin\). Usual clause of result with \hste\ and the infinitive. First aorist passive infinitive \exaporthnai\, late compound for utter despair (perfective use of \ex\ and at a complete loss, \a\ privative and \poros\, way). There seemed no way out. {Of life} (\tou zin\). Ablative case of the articular infinitive, of living.
rwp@2Corinthians:5:13 @{Whether we are beside ourselves} (\eite exestmen\). Second aorist active indicative of \existmi\, old verb, here to stand out of oneself (intransitive) from \ekstasis\, ecstasy, comes as in strkjv@Mark:5:42|. It is literary plural, for Paul is referring only to himself. See on ¯1:6| for \eite--eite\. It is a condition of the first class and Paul assumes as true the charge that he was crazy (if I was crazy) for the sake of argument. Festus made it later (Acts:26:24|). He spoke with tongues (1Corinthians:14:18|) and had visions (2Corinthians:12:1-6|) which probably the Judaizers used against him. A like charge was made against Jesus (Mark:3:21|). People often accuse those whom they dislike with being a bit off.
rwp@2Corinthians:5:18 @{Who reconciled us to himself through Christ} (\tou katallaxantos hmas heauti dia Christou\). Here Paul uses one of his great doctrinal words, \katallass\, old word for exchanging coins. \Diallass\, to change one's mind, to reconcile, occurs in N.T. only in strkjv@Matthew:5:24| though in papyri (Deissmann, _Light from the Ancient East_, p. 187), and common in Attic. \Katallass\ is old verb, but more frequent in later writers. We find \sunallass\ in strkjv@Acts:7:26| and \apokatallass\ in strkjv@Colossians:1:20f.; strkjv@Ephesians:2:16| and the substantive \katallag\ in strkjv@Romans:5:11; strkjv@11:15| as well as here. It is hard to discuss this great theme without apparent contradiction. God's love (John:3:16|) provided the means and basis for man's reconciliation to God against whom he had sinned. It is all God's plan because of his love, but God's own sense of justice had to be satisfied (Romans:3:26|) and so God gave his Son as a propitiation for our sins (Romans:3:25; strkjv@Colossians:1:20; strkjv@1John:2:2; strkjv@4:10|). The point made by Paul here is that God needs no reconciliation, but is engaged in the great business of reconciling us to himself. This has to be done on God's terms and is made possible through (\dia\) Christ. {And gave unto us the ministry of reconciliation} (\kai dontos hmin tn diakonian ts katallags\). It is a ministry marked by reconciliation, that consists in reconciliation. God has made possible through Christ our reconciliation to him, but in each case it has to be made effective by the attitude of each individual. The task of winning the unreconciled to God is committed to us. It is a high and holy one, but supremely difficult, because the offending party (the guilty) is the hardest to win over. We must be loyal to God and yet win sinful men to him.
rwp@2Corinthians:6:13 @{Now for a recompense in like kind} (\tn de autn antimisthian\). No example of this expressive word outside of this passage and strkjv@Romans:1:27| and later Christian writers. Paul may have found it in use in the _Koin_ vernacular or he may have coined it from \antimisthos\, remunerating (paying back). There is no verb here to explain the accusative which may be the accusative of general reference or the object of a verb not expressed. {Be ye also enlarged} (\platunthte kai humeis\). As I have been (verse 11|). First aorist passive imperative of \platun\.
rwp@2Corinthians:11:25 @{Thrice was I beaten with rods} (\tris errabdisthn\). Roman (Gentile) punishment. It was forbidden to Roman citizens by the _Lex Porcia_, but Paul endured it in Philippi (Acts:16:23,37|), the only one of the three named in Acts. First aorist passive of \rabdiz\, from \rabdos\, rod, _Koin_ word, in N.T. only here and strkjv@Acts:16:22| which see. {Once was I stoned} (\hapax elithasthn\). Once for all \hapax\ means. At Lystra (Acts:14:5-19|). On \lithaz\ _Koin_ verb from \lithos\, see on ¯Acts:5:26|. {Thrice I suffered shipwreck} (\tris enauagsa\). First aorist active of \nauage\, from \nauagos\, shipwrecked (\naus\, ship, \agnumi\, to break). Old and common verb, in N.T. only here and strkjv@1Timothy:1:19|. We know nothing of these. The one told in strkjv@Acts:27| was much later. What a pity that we have no data for all these varied experiences of Paul. {Night and day} (\nuchthmeron\) Rare word. Papyri give \nuktmar\ with the same idea (night-day). {Have I been in the deep} (\en ti buthi pepoika\). Vivid dramatic perfect active indicative of \poie\, "I have done a night and day in the deep." The memory of it survives like a nightmare. \Buthos\ is old word (only here in N.T.) for bottom, depth of the sea, then the sea itself. Paul does not mean that he was a night and day under the water, not a Jonah experience, only that he was far out at sea and shipwrecked. This was one of the three shipwrecks-already named.
rwp@2Corinthians:11:27 @{In labour and travail} (\kopi kai mochthi\). Both old words for severe work, combined here as in strkjv@1Thessalonians:2:9; strkjv@2Thessalonians:3:8|, "by toil and moil" (Plummer). The rest of the list is like the items in strkjv@2Corinthians:6:4ff|. {In cold} (\en psuchei\). Old word from \psuch\, to cool by blowing. See strkjv@Acts:28:2|. See the picture of the aged Paul later in the Roman dungeon (2Timothy:4:9-18|).
rwp@Info_2Peter @ AND YET THE EPISTLE DIFFERS IN STYLE FROM FIRST PETER This is a fact, though one greatly exaggerated by some scholars. There are many points of similarity, for one thing, like the habit of repeating words (\epichorge\ in strkjv@2Peter:1:10,19, \bebaios\ in strkjv@2Peter:1:12,13,15|, \prophteia\ in strkjv@2Peter:1:20; strkjv@3:3|, etc.). These repetitions occur all through the Epistle as in I Peter. "This is a matter of very high importance" (Bigg). Again in both Epistles there is a certain dignity of style with a tendency to iambic rhythm. There is more quotation of the Old Testament in I Peter, but frequent allusion to words and phrases in II Peter. There are more allusions to words and facts in the Gospels in I Peter than in II Peter, though some do occur in II Peter. Besides those already given, note strkjv@2Peter:1:8| (Luke:13:7f.|), strkjv@2Peter:2:1| (Matthew:10:33|), strkjv@2Peter:2:20| (Matthew:12:45; strkjv@Luke:11:26|), strkjv@2Peter:3:4| (Matthew:24:1ff.|), and possibly strkjv@2Peter:1:3| to Christ's calling the apostles. Both appear to know and use the O.T. Apocrypha. Both are fond of the plural of abstract substantives. Both make sparing use of Greek particles. Both use the article similarly, idiomatically, and sometimes not using it. There are some 361 words in 1 Peter not in II Peter, 231 in II Peter not in I Peter. There are 686 \hapax legomena\ in N.T., 54 in II Peter instead of the average of 62, a large number when the brevity of the Epistle is considered. There are several ways of explaining these variations. One way is to say that they are written by different men, but difference of subject has to be borne in mind. All writers and artists have an early and a later manner. Another solution is that Peter employed different amanuenses. Silvanus was the one for I Peter (1Peter:5:12|). Mark was Peter's usual interpreter, but we do not know who was the amanuensis for II Peter, if indeed one was used. We know from strkjv@Acts:4:13| that Peter and John were considered unlettered men (\agrammatoi kai iditai\). II Peter and the Apocalypse illustrate this statement. II Peter may have more of Peter's real style than I Peter.
rwp@2Thessalonians:1:3 @{We are bound} (\opheilomen\). Paul feels a sense of obligation to keep on giving thanks to God (\eucharistein ti thei\, present infinitive with dative case) because of God's continued blessings on the Thessalonians. He uses the same idiom again in strkjv@2:13| and nowhere else in his thanksgivings. It is not necessity (\dei\) that Paul here notes, but a sense of personal obligation as in strkjv@1John:2:6| (Milligan). {Even as it is meet} (\kaths axion estin\). \Opheilomen\ points to the divine, \axion\ to the human side of the obligation (Lightfoot), perhaps to cheer the fainthearted in a possible letter to him in reply to Paul's First Thessalonian epistle (Milligan). This adjective \axios\ is from \ag\, to drag down the scales, and so weighty, worthy, worthwhile, old word and appropriate here. {For that your faith groweth exceedingly} (\hoti huperauxanei h pistis humn\). Causal use of \hoti\ referring to the obligation stated in \opheilomen\. The verb \huperauxan\ is one of Paul's frequent compounds in \huper\ (\huper-bain\, strkjv@1Thessalonians:4:6|; \huper-ek-tein\, strkjv@2Corinthians:10:14|; \huper-en-tugchan\, strkjv@Romans:8:26|; \huper-nika\, strkjv@Romans:8:37|; \huper-pleonaz\, strkjv@1Timothy:1:14|) and occurs only here in N.T. and rare elsewhere (Galen, Dio Cass.). Figure of the tree of faith growing above (\huper\) measure. Cf. parable of Jesus about faith-like a grain of mustard seed (Matthew:13:31f.|). {Aboundeth} (\pleonazei\). Same verb in strkjv@1Thessalonians:3:12|, here a fulfilment of the prayer made there. Milligan finds _diffusive_ growth of love in this word because of "each one" (\henos hekastou\). Frame finds in this fulfilment of the prayer of strkjv@1Thessalonians:3:12| one proof that II Thessalonians is later than I Thessalonians.
rwp@2Thessalonians:1:4 @{Songs:that} (\hste\). Another example of \hste\ and the infinitive (\enkauchsthai\) for result as in strkjv@1Thessalonians:1:7| which see. {We ourselves} (\autous hmas\). Accusative of general reference with the infinitive, but not merely \hms\ (or \heautous\), perhaps in contrast with \en humin\ (in you), as much as to say, "so that we ourselves, contrary to your expectations, are boasting" (Frame). \Enkauchaomai\ occurs here alone in N.T., but is found in the LXX and in _Aesop's Fables_, proof enough of its vernacular use. Paul was not above praising one church to other churches, to provoke them to good works. Here he is boasting of Thessalonica in Macedonia to the Corinthians as he did later to the Corinthians about the collection (2Corinthians:8:1-15|) after having first boasted to the Macedonians about the Corinthians (2Corinthians:9:1-5|). There were other churches in Achaia besides Corinth (2Corinthians:1:1|). {For} (\huper\). Over, about, like \peri\ (1Thessalonians:1:2|). {In all your persecutions} (\en pasin tois digmois humn\). Their patience and faith had already attracted Paul's attention (1Thessalonians:1:3|) and their tribulations \thlipsesin\ (1Thessalonians:1:6|). Here Paul adds the more specific term \digmos\, old word from \dik\, to chase, to pursue, a word used by Paul of his treatment in Corinth (2Corinthians:12:10|). {Which ye endure} (\hais anechesthe\). B here reads \enechesthe\, to be entangled in, to be held in as in strkjv@Galatians:5:1|, but \anechesthe\ is probably correct and the \hais\ is probably attracted to locative case of \thlipsesin\ from the ablative \hn\ after \anechesthe\, {from which ye hold yourselves back} (cf. strkjv@Colossians:3:13|).
rwp@2Thessalonians:2:15 @{Songs:then} (\ara oun\). Accordingly then. The illative \ara\ is supported (Ellicott) by the collective \oun\ as in strkjv@1Thessalonians:5:6; strkjv@Galatians:6:10|, etc. Here is the practical conclusion from God's elective purpose in such a world crisis. {Stand fast} (\stkete\). Present imperative active of the late present \stko\ from \hestka\ (perfect active of \histmi\). See on ¯1Thessalonians:3:8|. {Hold the traditions} (\krateite tas paradoseis\). Present imperative of \krate\, old verb, to have masterful grip on a thing, either with genitive (Mark:1:31|) or usually the accusative as here. \Paradosis\ (tradition) is an old word for what is handed over to one. Dibelius thinks that Paul reveals his Jewish training in the use of this word (Galatians:1:14|), but the word is a perfectly legitimate one for teaching whether oral, {by word} (\dia logou\), or written, {by epistle of ours} (\di' epistols hmn\). Paul draws here no distinction between oral tradition and written tradition as was done later. The worth of the tradition lies not in the form but in the source and the quality of the content. Paul in strkjv@1Corinthians:11:23| says: "I received from the Lord what I also handed over (\paredka\) unto you." He praises them because ye "hold fast the traditions even as I delivered them unto you." The {tradition} may be merely that of men and so worthless and harmful in place of the word of God (Mark:7:8; strkjv@Colossians:2:6-8|). It all depends. It is easy to scoff at truth as mere tradition. But human progress in all fields is made by use of the old, found to be true, in connection with the new if found to be true. In Thessalonica the saints were already the victims of theological charlatans with their half-baked theories about the second coming of Christ and about social duties and relations. {Which ye were taught} (\has edidachthte\). First aorist passive indicative of \didask\, to teach, retaining the accusative of the thing in the passive as is common with this verb like _doce_ in Latin and teach in English.
rwp@Acts:1:13 @{Into the upper chamber} (\eis to huperion\). The upstairs or upper room (\huper\ is upper or over, the adjective \huperios\), the room upstairs where the women staid in Homer, then a room up under the flat roof for retirement or prayer (Acts:9:37,39|), sometimes a large third story room suitable for gatherings (Acts:20:9|). It is possible, even probable, that this is the "large upper room" (\angeon mega\) of strkjv@Mark:14:15; strkjv@Luke:22:12|. The Vulgate has _coenaculum_ for both words. The word is used in the N.T. only in Acts. It was in a private house as in strkjv@Luke:22:11| and not in the temple as strkjv@Luke:24:53| might imply, "continually" (\dia pantos\) these words probably meaning on proper occasions. {They were abiding} (\san katamenontes\). Periphrastic imperfect active. Perfective use of \kata\, to abide permanently. It is possible that this is the house of Mary the mother of John Mark where the disciples later met for prayer (Acts:12:12|). Here alone in the N.T., though old compound. Some MSS. here read \paramenontes\. This could mean constant residence, but most likely frequent resort for prayer during these days, some being on hand all the time as they came and went. {Simon the Zealot} (\Simon ho Zlts\). Called Simon the Cananaean (\ho Cananaios\) in strkjv@Matthew:10:4, strkjv@Mark:3:18|, but Zealot in strkjv@Luke:6:16| as here giving the Greek equivalent of the Aramaic word because Luke has Gentiles in mind. The epithet (member of the party of Zealots) clung to him after he became an apostle and distinguishes him from Simon Peter. See Vol. I on the Gospel of Matthew for discussion of the four lists of the apostles. {Judas the son of James} (\Joudas Iakbou\). Literally, Judas of James, whether son or brother (cf. strkjv@Jude:1:1|) we do not really know. "Of James" is added to distinguish him from Judas Iscariot (John:14:22|). However we take it, he must be identified with the Thaddaeus (=Lebbaeus) of Mark and Matthew to make the list in the third group identical. No name appears in Acts for that of Judas Iscariot.
rwp@Acts:1:20 @{For it is written} (\gegraptai gar\). Luke here returns to the address of Peter interrupted by verses 18,19|. Perfect passive indicative, the usual idiom in quoting scripture, stands written. strkjv@Psalms:69| is often quoted as Messianic in Matthew and John. {His habitation} (\h epaulis autou\). Only here in the N.T., a country house, cottage, cabin. {His office} (\tn episkopn autou\). Our word bishopric (Authorized Version) is from this word, office of bishop (\episcopos\). Only that is not the idea here, but over-seership (\epi, skope\) or office as in strkjv@1Peter:2:12|. It means to visit and to inspect, to look over. The ecclesiastical sense comes later (1Timothy:3:1|).
rwp@Acts:2:44 @{Were together} (\san epi to auto\). Some MSS. \san kai\ (were and). But they were together in the same place as in strkjv@2:1|. {And had} (\kai eichon\). Imperfect active, kept on having, a habit in the present emergency. {Common} (\koina\). It was not actual communism, but they held all their property ready for use for the common good as it was needed (4:32|). This situation appears nowhere else except in Jerusalem and was evidently due to special conditions there which did not survive permanently. Later Paul will take a special collection for the poor saints in Jerusalem.
rwp@Acts:3:1 @{Were going up} (\anebainon\). Descriptive imperfect active. They were ascending the terraces to the temple courts. {The ninth} (\tn enatn\). Our three o'clock in the afternoon, the time of the evening sacrifice. Peter and John like Paul later kept up the Jewish worship, but not as a means of sacramental redemption. There were three hours of prayer (third, sixth, ninth).
rwp@Acts:4:11 @{Of you the builders} (\huph' humn tn oikodomn\). The experts, the architects, had rejected Jesus for their building (Psalms:118:22|) as Jesus himself had pointed out (Matthew:21:42; strkjv@Luke:21:17|). This very Rejected Stone God had made the head of the corner (either the highest corner stone right under the roof or the corner stone under the building, strkjv@Isaiah:28:16|) as Jesus showed, as Peter here declares and repeats later (1Peter:2:6f.|).
rwp@Acts:4:24 @{With one accord} (\homothumadon\). A concert of voices as already seen by the word in strkjv@1:14; strkjv@2:46| and later in strkjv@5:12; strkjv@7:57; strkjv@15:25|. {O Lord} (\Despota\). Our word despot. Old word for relation of master to slaves or household servants (1Timothy:6:1; strkjv@2Timothy:2:21; strkjv@Titus:2:9; strkjv@1Peter:2:18|). Simeon thus addressed God (Luke:2:29|). Songs:in strkjv@2Peter:2:1; strkjv@Jude:1:4; strkjv@Revelation:6:10|. See "slaves" in verse 29|.
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:4:36 @{Barnabas} (\Barnabas\). His name was Joseph (correct text, and not Jesus) and he is mentioned as one illustration of those in verse 34| who selling brought the money. The apostles gave him the nickname Barnabas by which later he was known because of this noble deed. This fact argues that all did not actually sell, but were ready to do so if needed. Possibly Joseph had a larger estate than some others also. The meaning of the nickname is given by Luke as "son of consolation or exhortation" (\huios paraklses\). Doubtless his gifts as a preacher lay along this same line. Rackham thinks that the apostles gave him this name when he was recognized as a prophet. In strkjv@Acts:11:23| the very word \parekalei\ (exhorted) is used of Barnabas up at Antioch. He is the type of preacher described by Paul in strkjv@1Corinthians:14:3|. Encouragement is the chief idea in \paraklsis\ though exhortation, comfort, consolation are used to render it (Acts:9:31; strkjv@13:15; strkjv@15:31|). See also strkjv@16:9; strkjv@20:12|. It is not necessary to think that the apostles coined the name Barnabas for Joseph which originally may have come from \Barnebous\ (Deissmann, _Bible Studies_, pp. 308-10), son of Nebo, or even the Hebrew _Bar Nebi_ (son of a prophet). But, whatever the origin, the popular use is given by Luke. He was even called apostle along with Paul (Acts:14:14|) in the broad sense of that word.
rwp@Acts:5:12 @{Were wrought} (\egineto\). Imperfect middle, wrought from time to time. {With one accord} (\homothumadon\). As already in strkjv@1:14; strkjv@2:46; strkjv@4:24| and later strkjv@7:57; strkjv@8:6; strkjv@12:20; strkjv@15:25; strkjv@18:21; strkjv@19:29|, old adverb and only in Acts in the N.T. Here "all" is added. In Solomon's Porch again as in strkjv@3:11| which see.
rwp@Acts:5:28 @{We straitly charged} (\Paraggelii parggeilamen\). Like the Hebrew idiom (common in the LXX), though found in Greek, with charging (instrumental case) we charged (cf. same idiom in strkjv@Luke:22:15|). Somewhat like the cognate accusative. The command referred to occurs in strkjv@Acts:4:17,18| and the refusal of Peter and John in strkjv@4:20|. {To bring upon us} (\epagagein eph' hms\). Note repetition of \epi\. Second aorist active infinitive of \epag\, old verb, but in the N.T. only here and strkjv@2Peter:2:1,5|. The Sanhedrin gladly took the blood of Christ on their heads and their children to Pilate (Matthew:27:25|). Paul tried to save the Jews (Acts:18:6; strkjv@22:20|). "{This man}" (\tou anthrpou toutou\). Contemptuous slur and refusal to call the name of Jesus as in the Talmud later.
rwp@Acts:5:34 @{Gamaliel} (\Gamalil\). The grandson of Hillel, teacher of Paul (Acts:22:3|), later president of the Sanhedrin, and the first of the seven rabbis termed "Rabban." It is held by some that he was one of the doctors who heard the Boy Jesus in the temple (Luke:2:47|) and that he was a secret disciple like Joseph of Arimathea and Nicodemus, but there is no evidence of either position. Besides, he appears here as a loyal Pharisee and "a doctor of the law" (\nomodidaskalos\). This word appears already in strkjv@Luke:5:17| of the Pharisaic doctors bent on criticizing Jesus, which see. Paul uses it of Judaizing Christians (1Timothy:1:7|). Like other great rabbis he had a great saying: "Procure thyself a teacher, avoid being in doubt; and do not accustom thyself to give tithes by guess." He was a man of judicial temper and not prone to go off at a tangent, though his brilliant young pupil Saul went to the limit about Stephen without any restraint on the part of Gamaliel so far as the record goes. Gamaliel champions the cause of the apostles as a Pharisee to score a point against the Sadducees. He acts as a theological opportunist, not as a disciple of Christ. He felt that a temporizing policy was best. There are difficulties in this speech of Gamaliel and it is not clear how Luke obtained the data for the address. It is, of course, possible that Saul was present and made notes of it for Luke afterwards. {Had in honour of all the people} (\timios panti ti lai\). Ethical dative. \Timios\ from \tim\, old word meaning precious, dear. {The men} (\tous anthrpous\). Correct text as in verse 35|, not "the apostles" as Textus Receptus.
rwp@Acts:6:2 @{The multitude} (\to plthos\). The whole church, not just the 120. {Fit} (\areston\). Pleasing, verbal adjective from \aresk\, to please, old word, but in the N.T. only here and strkjv@Acts:12:3; strkjv@John:8:29; strkjv@1John:3:22|. _Non placet_. {Should forsake} (\kataleipsantas\). Late first aorist active participle for usual second aorist \katalipontas\ from \kataleip\, to leave behind. {Serve tables} (\diakonein trapezais\). Present active infinitive of \diakone\ from \diakonos\ (\dia\ and \konis\, dust), to raise a dust in a hurry, to serve, to minister either at table (John:12:20|), or other service (John:12:25f.|), to serve as deacon (1Timothy:3:10,13|). "Tables" here hardly means money-tables as in strkjv@John:2:15|, but rather the tables used in the common daily distribution of the food (possibly including the love-feasts, strkjv@Acts:2:43-47|). This word is the same root as \diakonia\ (ministration) in verse 1| and \diakonos\ (deacon) in strkjv@Phillipians:1:1; strkjv@1Timothy:3:8-13|. It is more frequently used in the N.T. of ministers (preachers) than of deacons, but it is quite possible, even probable, that the office of deacon as separate from bishop or elder grew out of this incident in strkjv@Acts:6:1-7|. Furneaux is clear that these "seven" are not to be identified with the later "deacons" but why he does not make clear.
rwp@Acts:6:9 @{The synagogue of the Libertines} (\ek ts sunaggs ts legomens Libertinn\). The Libertines (Latin _libertinus_, a freedman or the son of a freedman) were Jews, once slaves of Rome (perhaps descendants of the Jews taken to Rome as captives by Pompey), now set free and settled in Jerusalem and numerous enough to have a synagogue of their own. Schuerer calls a Talmudic myth the statement that there were 480 synagogues in Jerusalem. There were many, no doubt, but how many no one knows. These places of worship and study were in all the cities of the later times where there were Jews enough to maintain one. Apparently Luke here speaks of five such synagogues in Jerusalem (that of the Libertines, of the Cyrenians, of the Alexandrians, of Cilicia, and of Asia). There probably were enough Hellenists in Jerusalem to have five such synagogues. But the language of Luke is not clear on this point. He may make only two groups instead of five since he uses the article \tn\ twice (once before \Libertinn kai Kurnain kai Alexandren\, again before \apo Kilikias kai Asias\). He also changes from the genitive plural to \apo\ before Cilicia and Asia. But, leaving the number of the synagogues unsettled whether five or two, it is certain that in each one where Stephen appeared as a Hellenist preaching Jesus as the Messiah he met opposition. Certain of them "arose" (\anestsan\) "stood up" after they had stood all that they could from Stephen, "disputing with Stephen" (\sunztountes ti Stephani\). Present active participle of \sunzte\, to question together as the two on the way to Emmaus did (Luke:24:15|). Such interruptions were common with Jews. They give a skilled speaker great opportunity for reply if he is quick in repartee. Evidently Stephen was fully equipped for the emergency. One of their synagogues had men from Cilicia in it, making it practically certain that young Saul of Tarsus, the brilliant student of Gamaliel, was present and tried his wits with Stephen. His ignominious defeat may be one explanation of his zest in the stoning of Stephen (Acts:8:1|).
rwp@Acts:7:57 @{Stopped their ears} (\suneschon ta ta autn\). Second aorist active of \sunech\, to hold together. They held their ears together with their hands and affected to believe Stephen guilty of blasphemy (cf. strkjv@Matthew:26:65|). {Rushed upon him with one accord} (\hrmsan homothumadon ep' auton\). Ingressive aorist active indicative of \horma\, to rush impetuously as the hogs did down the cliff when the demons entered them (Luke:8:33|). No vote was taken by the Sanhedrin. No scruple was raised about not having the right to put him to death (John:8:31|). It may have taken place after Pilate's recall and before his successor came or Pilate, if there, just connived at such an incident that did not concern Rome. At any rate it was mob violence like modern lynching that took the law into the hands of the Sanhedrin without further formalities. {Out of the city} (\ek ts poles\). To keep from defiling the place with blood. But they sought to kill Paul as soon as they got him out of the temple area (Acts:21:30f.|). {Stoned} (\elithoboloun\). Imperfect active indicative of \lithobole\, began to stone, from \lithobolos\ (\lithos\, stone, \ball\, to throw), late Greek verb, several times in the N.T. as strkjv@Luke:13:34|. Stoning was the Jewish punishment for blasphemy (Leviticus:24:14-16|). {The witnesses} (\hoi martures\). The false testifiers against Stephen suborned by the Pharisees (Acts:6:11,13|). These witnesses had the privilege of casting the first stones (Deuteronomy:13:10; strkjv@17:7|) against the first witness for Christ with death (_martyr_ in our modern sense of the word). {At the feet of a young man named Saul} (\para tous podas neaniou kaloumenou Saulou\). Beside (\para\) the feet. Our first introduction to the man who became the greatest of all followers of Jesus Christ. Evidently he was not one of the "witnesses" against Stephen, for he was throwing no stones at him. But evidently he was already a leader in the group of Pharisees. We know from later hints from Saul (Paul) himself that he had been a pupil of Gamaliel (Acts:22:3|). Gamaliel, as the Pharisaic leader in the Sanhedrin, was probably on hand to hear the accusations against Stephen by the Pharisees. But, if so, he does not raise his voice against this mob violence. Saul does not seem to be aware that he is going contrary to the views of his master, though pupils often go further than their teachers.
rwp@Acts:8:1 @{Was consenting} (\n suneudokn\). Periphrastic imperfect of \suneudoke\, a late double compound (\sun, eu, doke\) that well describes Saul's pleasure in the death (\anairesis\, taking off, only here in the N.T., though old word) of Stephen. For the verb see on ¯Luke:23:32|. Paul himself will later confess that he felt so (Acts:22:20|), coolly applauding the murder of Stephen, a heinous sin (Romans:1:32|). It is a gruesome picture. Chapter 7 should have ended here. {On that day} (\en ekeini ti hmeri\). On that definite day, that same day as in strkjv@2:41|. {A great persecution} (\digmos megas\). It was at first persecution from the Sadducees, but this attack on Stephen was from the Pharisees so that both parties are now united in a general persecution that deserves the adjective "great." See on ¯Matthew:13:21| for the old word \digmos\ from \dik\, to chase, hunt, pursue, persecute. {Were all scattered abroad} (\pantes diesparsan\). Second aorist passive indicative of \diaspeir\, to scatter like grain, to disperse, old word, in the N.T. only in strkjv@Acts:8:1,4; strkjv@11:19|. {Except the apostles} (\pln tn apostoln\). Preposition \pln\ (adverb from \pleon\, more) with the ablative often in Luke. It remains a bit of a puzzle why the Pharisees spared the apostles. Was it due to the advice of Gamaliel in strkjv@Acts:5:34-40|? Or was it the courage of the apostles? Or was it a combination of both with the popularity of the apostles in addition?
rwp@Acts:8:9 @{Simon} (\Simn\). One of the common names (Josephus, _Ant_. XX. 7, 2) and a number of messianic pretenders had this name. A large number of traditions in the second and third centuries gathered round this man and Baur actually proposed that the Simon of the Clementine Homilies is really the apostle Paul though Paul triumphed over the powers of magic repeatedly (Acts:13:6-12; strkjv@19:11-19|), "a perfect absurdity" (Spitta, _Apostelgeschichte_, p. 149). One of the legends is that this Simon Magus of Acts is the father of heresy and went to Rome and was worshipped as a god (so Justin Martyr). But a stone found in the Tiber A.D. 1574 has an inscription to _Semoni Sanco Deo Fidio Sacrum_ which is (Page) clearly to Hercules, Sancus being a Sabine name for Hercules. This Simon in Samaria is simply one of the many magicians of the time before the later gnosticism had gained a foothold. "In his person Christianity was for the first time confronted with superstition and religious imposture, of which the ancient world was at this period full" (Furneaux). {Which beforetime used sorcery} (\prouprchen mageun\). An ancient idiom (periphrastic), the present active participle \mageun\ with the imperfect active verb from \prouparch\, the idiom only here and strkjv@Luke:23:12| in the N.T. Literally "Simon was existing previously practising magic." This old verb \mageu\ is from \magos\ (a \magus\, seer, prophet, false prophet, sorcerer) and occurs here alone in the N.T. {Amazed} (existann). Present active participle of the verb \existan\, later form of \existmi\, to throw out of position, displace, upset, astonish, chiefly in the Gospels in the N.T. Same construction as \mageun\. {Some great one} (\tina megan\). Predicate accusative of general reference (infinitive in indirect discourse). It is amazing how gullible people are in the presence of a manifest impostor like Simon. The Magi were the priestly order in the Median and Persian empires and were supposed to have been founded by Zoroaster. The word \magoi\ (magi) has a good sense in strkjv@Matthew:2:1|, but here and in strkjv@Acts:13:6| it has the bad sense like our "magic."
rwp@Acts:8:36 @{What doth hinder me to be baptized?} (\Ti kluei me baptisthnai?\). Evidently Philip had said something about baptism following faith and conversion. Verse 37| is not a genuine part of Acts, a western addition. Later baptismal liturgies had it.
rwp@Acts:9:2 @{Asked} (\itsato\). First aorist middle indicative, the indirect middle, asked for himself (as a favour to himself). Felten notes that "Saul as a Pharisee makes request of a Sadducee" (the high priest) either Caiaphas if before A.D. 35, but if in 36 Jonathan, son of Caiaphas or if in 37 Theophilus, another son of Caiaphas. {Letters} (\epistolas\). Julius Ceasar and Augustus had granted the high priest and Sanhedrin jurisdiction over Jews in foreign cities, but this central ecclesiastical authority was not always recognized in every local community outside of Judea. Paul says that he received his authority to go to Damascus from the priests (Acts strkjv@26:10|) and "the estate of the elders" (22:5|), that is the Sanhedrin. {To Damascus} (\eis Damaskon\). As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2Corinthians:11:32|). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul's persecution in Judea and still worshipped in the synagogues. Paul's language in strkjv@Acts:26:11| seems to mean that Damascus is merely one of other "foreign cities" to which he carried the persecution. {If he found} (\ean heuri\). Third class condition with aorist subjunctive retained after secondary tense (asked). {The Way} (\ts hodou\). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in strkjv@19:9,23; strkjv@22:4; strkjv@24:14,22| or the way of salvation (16:17|) or the way of the Lord (18:25|). It is a Jewish definition of life as in strkjv@Isaiah:40:3| "the way of the Lord," strkjv@Psalms:1:6| "the way of the righteous," "the way of the wicked." Jesus called himself "the way" (John:14:6|), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. {That he might bring them bound} (\hops dedemenous agagi\). Final clause with \hops\ (less common than \hina\) and aorist (effective) subjunctive (\agagi\, reduplicated aorist of \ag\, common verb) and perfect passive participle (\dedemenous\) of \de\, in a state of sheer helplessness like his other victims both men and women. Three times (8:3; strkjv@9:2; strkjv@22:4|) this fact of persecuting women is mentioned as a special blot in Paul's cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1Timothy:1:15|).
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:9:11 @{To the street} (\epi tn rhumn\). See on ¯Luke:14:21|. A run way (from \rhe\, to run) between the houses. Songs:were the narrow lanes or alleys called streets and finally in later Greek the word is applied to streets even when broad. {Straight} (\eutheian\). Most of the city lanes were crooked like the streets of Boston (old cow-paths, people say), but this one still runs "in a direct line from the eastern to the western gate of the city" (Vincent). Since the ancients usually rebuilt on the same sites, it is probable that the line of the street of that name today is the same, though the actual level has been much raised. Hence the identification of the house of Ananias and the house of Judas are very precarious.
rwp@Acts:9:27 @{Took him} (\epilabomenos\). Second aorist middle (indirect) participle of \epilamban\, common verb to lay hold of. Barnabas saw the situation and took Saul to himself and listened to his story and believed it. It is to the credit of Barnabas that he had the insight and the courage to stand by Saul at the crucial moment in his life when the evidence seemed to be against him. It is a pleasing hypothesis that this influential disciple from Cyprus had gone to the University of Tarsus where he met Saul. If so, he would know more of him than those who only knew his record as a persecutor of Christians. That fact Barnabas knew also, but he was convinced that Jesus had changed the heart of Saul and he used his great influence (Acts:4:36; strkjv@11:22|) to win the favour of the apostles, Peter in particular (Galatians:1:19|) and James the half-brother of Jesus. The other apostles were probably out of the city as Paul says that he did not see them. {To the apostles} (\pros tous apostolous\). Both Barnabas and James are termed apostles in the general sense, though not belonging to the twelve, as Paul did not, though himself later a real apostle. Songs:Barnabas introduced Saul to Peter and vouched for his story, declared it fully (\digsato\, in detail) including Saul's vision of Jesus (\eiden ton kurion\) as the vital thing and Christ's message to Saul (\elalsen auti\) and Saul's bold preaching (\parrsiasato\, first aorist middle indicative of \parrsiaz\ from \pan--rsia\ telling it all as in strkjv@Acts:2:29|). Peter was convinced and Saul was his guest for two weeks (Galatians:1:18|) with delightful fellowship (\historsai\). He had really come to Jerusalem mainly "to visit" (to see) Peter, but not to receive a commission from him. He had that from the Lord (Galatians:1:1f.|). Both Peter and James could tell Saul of their special experiences with the Risen Christ. Furneaux thinks that Peter was himself staying at the home of Mary the mother of John Mark (Acts:12:12|) who was a cousin of Barnabas (Colossians:4:10|). This is quite possible. At any rate Saul is now taken into the inner circle of the disciples in Jerusalem.
rwp@Acts:9:29 @{Preaching boldly} (\parrsiazomenos\). For a while. Evidently Saul did not extend his preaching outside of Jerusalem (Galatians:1:22|) and in the city preached mainly in the synagogues of the Hellenists (\pros tous Hellenistas\) as Stephen had done (Acts:8:9|). As a Cilician Jew he knew how to speak to the Hellenists. {Disputed} (\suneztei\). Imperfect active of \sunzte\, the very verb used in strkjv@6:9| of the disputes with Stephen in these very synagogues in one of which (Cilicia) Saul had probably joined issue with Stephen to his own discomfort. It was intolerable to these Hellenistic Jews now to hear Saul taking the place of Stephen and using the very arguments that Stephen had employed. {But they went about to kill him} (\Hoi de epecheiroun anelein auton\). Demonstrative \hoi\ with \de\ and the conative imperfect of \epicheire\, to put the hand to, to try, an old verb used in the N.T. only three times (Luke:1:1; strkjv@Acts:9:29; strkjv@19:3|). They offer to Saul the same conclusive answer that he gave to Stephen, death. Paul tells how the Lord Jesus appeared to him at this juncture in a vision in the temple (Acts:22:17-21|) with the distinct command to leave Jerusalem and how Paul protested that he was willing to meet the fate of Stephen in whose death he had a shameful part. That is to Saul's credit, but the Lord did not want Saul to be put to death yet. His crown of martyrdom will come later.
rwp@Acts:9:32 @{Lydda} (\Ludda\). In O.T. Lod (1Chronicles:8:12|) and near Joppa. Later Diospolis.
rwp@Acts:10:36 @{The word which he sent} (\ton logon hon apesteilen\). Many ancient MSS. (so Westcott and Hort) read merely \ton logon apesteilen\ (he sent the word). This reading avoids the anacoluthon and inverse attraction of \logon\ to the case of the relative \hon\ (which). {Preaching good tidings of peace through Jesus Christ} (\euaggelizomenos eirnn dia Isou Christou\). Gospelizing peace through Jesus Christ. There is no other way to have real peace between individuals and God, between races and nations, than by Jesus Christ. Almost this very language occurs in strkjv@Ephesians:2:17| where Paul states that Jesus on the cross "preached (gospelized) peace to you who are afar off and peace to you who are near." Peter here sees what Paul will see later with great clearness. {He is Lord of all} (\houtos estin pantn kurios\). A triumphant parenthesis that Peter throws in as the reason for his new truth. Jesus Christ is Lord of all, both Jews and Gentiles.
rwp@Acts:11:17 @{The like gift} (\tn isn drean\). The equal gift, equal in quality, rank, or measure. Common word. {When we believed} (\pisteusasin\). First aorist active participle of \pisteu\ in the dative case. It agrees both with \hmin\ (unto us) and with \autois\ (unto them), "having believed on the Lord Jesus Christ." Both classes (Gentiles and Jews) trusted in Christ, and both received the Holy Spirit. {Who was I} (\eg tis mn\). Note order, "_I_, who was I." "{That I could withstand God}" (\dunatos klsai ton theon\). Literally, "able to withstand or hinder God." It is a rhetorical question, really two questions. Who was I? Was I able to hinder God? Peter's statement of the facts made an unanswerable defence. And yet Peter (Galatians:2:11|) will later in Antioch play the coward before emissaries from Jerusalem on this very point of eating with Gentile Christians.
rwp@Acts:11:26 @{Even for a whole year} (\kai eniauton holon\). Accusative of extent of time, probably the year A.D. 44, the year preceding the visit to Jerusalem (11:30|), the year of the famine. The preceding years with Tarsus as headquarters covered A.D. 37 (39) to 44. {They were gathered together with the church} (\sunachthnai en ti ekklsii\). First aorist passive infinitive of \sunag\, old verb, probably here to meet together as in strkjv@Matthew:28:12|. In strkjv@Acts:14:27| the verb is used of gathering together the church, but here \en ti ekklsii\ excludes that idea. Barnabas met together "in the church" (note first use of the word for the disciples at Antioch). This peculiar phrase accents the leadership and co-operation of Barnabas and Saul in teaching (\didaxai\, first aorist active infinitive) much people. Both infinitives are in the nominative case, the subject of \egeneto\ (it came to pass). {And that the disciples were called Christians first in Antioch} (\chrmatisai te prts en Antiocheii tous mathtas Christianous\). This first active infinitive \chrmatisai\ is also a subject of \egeneto\ and is added as a separate item by the use of \te\ rather than \kai\. For the word itself in the sense of divine command see on ¯Matthew:2:12,22; strkjv@Luke:2:26; strkjv@Acts:10:22|. Here and in strkjv@Romans:7:3| it means to be called or named (assuming a name from one's business, \chrma\, from \chraomai\, to use or to do business). Polybius uses it in this sense as here. \Tous mathtas\ (the disciples) is in the accusative of general reference with the infinitive. \Christianous\ (Christians) is simply predicate accusative. This word is made after the pattern of \Herodianus\ (Matthew:22:16|, \Heridianoi\, followers of Herod), \Caesarianus\, a follower of Caesar (Deissmann, _Light from the Ancient East_, p. 377, gives papyri examples of the genitive \Kaisaros\ meaning also "belonging to Caesar" like the common adjective \Caesarianus\). It is made thus like a Latin adjective, though it is a Greek word, and it refers to the Hebrew belief in a Messiah (Page). The name was evidently given to the followers of Christ by the Gentiles to distinguish them from the Jews since they were Greeks, not Grecian Jews. The Jews would not call them Christians because of their own use of \Christos\ the Messiah. The Jews termed them Galileans or Nazarenes. The followers of Christ called themselves disciples (learners), believers, brethren, saints, those of the Way. The three uses of Christian in the N.T. are from the heathen standpoint (here), strkjv@Acts:26:28| (a term of contempt in the mouth of Agrippa), and strkjv@1Peter:4:16| (persecution from the Roman government). It is a clear distinction from both Jews and Gentiles and it is not strange that it came into use first here in Antioch when the large Greek church gave occasion for it. Later Ignatius was bishop in Antioch and was given to the lions in Rome, and John Chrysostom preached here his wonderful sermons.
rwp@Acts:11:30 @{Sending} (\aposteilantes\). First aorist active participle of \apostell\, coincident action with \epoisan\ (did). {To the elders} (\pros tous presbuterous\). The first use of that term for the Christian preachers. In strkjv@20:17,28| "elders" and "bishops" are used interchangeably as in strkjv@Titus:1:5,7|. The term probably arose gradually and holds a position in the church similar to the same term in the synagogue. The apostles were apparently absent from Jerusalem at this time and they were no longer concerned with serving tables. In strkjv@21:18| Paul presented the later collection also to the elders. Since Peter and James (till his death) were in Jerusalem during the persecution in chapter 12 it is probable that the visit of Barnabas and Saul to Jerusalem came really after that persecution for Peter left Jerusalem (12:17|). The elders here mentioned may include the preachers in Judea also outside of Jerusalem (26:20|).
rwp@Acts:12:10 @{When they were past} (\dielthontes\). Second aorist active participle of \dierchomai\, transitive with \dia\ in composition. {The first and the second ward} (\prtn phulakn kai deuteran\). It is not clear to what this language refers. Some take it to mean single soldiers, using \phulakn\ in the sense of a guard (one before the door, one at the iron gate). But it seems hardly likely that the two soldiers with whom Peter had been stationed are meant. Probably the "first ward" means the two soldiers of the quaternion stationed by the door and the second ward some other soldiers, not part of the sixteen, further on in the prison by the iron gate. However understood, the difficulties of escape are made plain. {Unto the iron gate that leadeth into the city} (\epi tn puln tn sidrn tn pherousan eis tn polin\). Note the triple use of the article (the gate the iron one the one leading into the city). For this resumptive use of the article see Robertson, _Grammar_, pp. 762, 764. This iron gate may have opened from a court out into the street and effectually barred escape. {Opened to them} (\noig autois\). Second aorist passive indicative of \anoig\, the usual later form though \noichth\ (first aorist passive) occurs also, was opened. {Of its own accord} (\automat\). Old compound adjective (\autos\, self, obsolete \ma\, to desire eagerly, feminine form though masculine \automatos\ also used as feminine). In the N.T. only here and strkjv@Mark:4:28|. It was a strange experience for Peter. The Codex Bezae adds here "went down the seven steps" (\katebsan tous hepta bathmous\), an interesting detail that adds to the picture. {One street} (\rhumn mian\). The angel saw Peter through one of the narrow streets and then left him. We have no means of knowing precisely the location of the prison in the city. On "departed" (\apest\) see on verse ¯7|.
rwp@Acts:13:12 @{Believed} (\episteusen\). Ingressive aorist active indicative. Renan considers it impossible that a Roman proconsul could be converted by a miracle. But it was the teaching about the Lord (\tou kuriou\, objective genitive) by which he was astonished (\ekplssomenos\, present passive participle of \ekplss\, see on ¯Matthew:7:28|) or struck out as well as by the miracle. The blindness came "immediately" (\paraehrma\) upon the judgment pronounced by Paul. It is possible that Sergius Paulus was converted to Christ without openly identifying himself with the Christians as his baptism is not mentioned as in the case of Cornelius. But, even if he was baptized, he need not have been deposed from his proconsulship as Furneaux and Rackham argue because his office called for "official patronage of idolatrous worship." But that could have been merely perfunctory as it probably was already. He had been a disciple of the Jewish magician, Elymas Barjesus, without losing his position. Imperial persecution against Christianity had not yet begun. Furneaux even suggests that the conversion of a proconsul to Christianity at this stage would have called for mention by the Roman and Greek historians. There is the name Sergia Paullina in a Christian cemetery in Rome which shows that one of his family was a Christian later. One will believe what he wills about Sergius Paulus, but I do not see that Luke leaves him in the category of Simon Magus who "believed" (8:13|) for revenue only.
rwp@Acts:13:23 @{Of this man's seed} (\toutou apo tou spermatos\). Emphatic position of \toutou\. Of this one from the (his) seed. {According to promise} (\kat' epaggelian\). This phrase in strkjv@Galatians:3:29; strkjv@2Timothy:1:1|. See the promise in strkjv@2Samuel:7:2; strkjv@Psalms:132:11; strkjv@Isaiah:11:1,10; strkjv@Jeremiah:23:5f.; strkjv@Zechariah:3:8|. In strkjv@Zechariah:3:8| the verb \ag\ is used of the sending of the Messiah as here. {A Saviour Jesus} (\Stra Isoun\). Jesus is in apposition with Saviour (accusative case) and comes at the end of the sentence in contrast with "this man" (David) at the beginning. Paul goes no further than David because he suggests to him Jesus, descendant in the flesh from David. By "Israel" here Paul means the Jewish people, though he will later enlarge this promise to include the spiritual Israel both Gentile and Jew (Romans:9:6f.|).
rwp@Acts:13:29 @{From the tree} (\apo tou xulou\). Not here strictly a tree, but wood as already in strkjv@5:30; strkjv@10:29| and later in strkjv@Galatians:3:13|. Strictly speaking, it was Joseph of Arimathea and Nicodemus who took the body of Jesus down from the cross, though the Jews had asked Pilate to have the bones of Jesus broken that his body should not remain on the cross during the Sabbath (John:19:31|). Paul does not distinguish the details here. {Laid} (\ethkan\). First (kappa) aorist active indicative third plural of \tithmi\ in place of \ethesan\ the usual second aorist active plural form. {Tomb} (\mnmeion\). Memorial, common in the Gospels.
rwp@Acts:13:39 @{And by him every one that believeth is justified from all things, from which ye could not be justified by the law of Moses} (\kai apo pantn hn ouk dunthte en nomi Muses dikaiothnai en touti ps ho pisteun dikaioutai\). This is a characteristic Greek sentence with the principal clause at the end and Pauline to the core. A literal rendering as to the order would be: "And from all the things from (\apo\ not repeated in the Greek, but understood, the ablative case being repeated) which ye were not able to be justified in this one every one who believes is justified." The climax is at the close and gives us the heart of Paul's teaching about Christ. "We have here the germ of all that is most characteristic in Paul's later teaching. It is the argument of the Epistle to Galatians and Romans in a sentence" (Furneaux). The failure of the Mosaic law to bring the kind of righteousness that God demands is stated. This is made possible in and by (\en\) Christ alone. Paul's favourite words occur here, \pisteu\, believe, with which \pistis\, faith, is allied, \dikaio\, to set right with God on the basis of faith. In strkjv@Romans:6:7| Paul uses \apo\ also after \dikaio\. These are key words (\pisteu\ and \dikaio\) in Paul's theology and call for prolonged and careful study if one is to grasp the Pauline teaching. \Dikaio\ primarily means to make righteous, to declare righteous like \axio\, to deem worthy (\axios\). But in the end Paul holds that real righteousness will come (Romans:6-8|) to those whom God treats as righteous (Romans:3-5|) though both Gentile and Jew fall short without Christ (Romans:1-3|). This is the doctrine of grace that will prove a stumbling block to the Jews with their ceremonial works and foolishness to the Greeks with their abstract philosophical ethics (1Corinthians:1:23-25|). It is a new and strange doctrine to the people of Antioch.
rwp@Acts:13:44 @{The next Sabbath} (\ti erchomeni sabbati\). Locative case, on the coming (\erchomeni\, present middle participle of \erchomai\) Sabbath. Songs:the best MSS., though some have \echomeni\ (present middle participle of \ech\ in sense of near, bordering, following as in strkjv@Luke:13:33; strkjv@Acts:29:15|). {Almost} (\schedon\). Old word, but in N.T. only here, strkjv@Acts:19:26; strkjv@Hebrews:9:22|. {Was gathered together} (\sunchth\). First aorist (effective) passive indicative of \sunag\, old and common verb. The "whole city" could hardly all gather in the synagogue. Perhaps Paul spoke in the synagogue and Barnabas to the overflow outside (see verse 46|). It was an eager and earnest gathering "to hear (\akousai\, first aorist active infinitive of purpose) the word of God" and a great opportunity for Paul and Barnabas. The Codex Bezae has it "to hear Paul." It was the new preacher (Paul) that drew the big crowd. It was a crowd such as will later hang on the words of John Wesley and George Whitfield when they preach Jesus Christ.
rwp@Acts:14:2 @{That were disobedient} (\hoi apeithsantes\). First aorist active articular participle, not the present \apeithountes\ as the Textus Receptus has it. But the meaning is probably the Jews that disbelieved, rather than that disobeyed. Strictly \apeithe\ does mean to disobey and \apiste\ to disbelieve, but that distinction is not observed in strkjv@John:3:36| nor in strkjv@Acts:19:9; strkjv@28:24|. The word \apeithe\ means to be \apeiths\, to be unwilling to be persuaded or to withhold belief and then also to withhold obedience. The two meanings run into one another. To disbelieve the word of God is to disobey God. {Made them evil affected} (\ekaksan\). First aorist active indicative of \kako\, old verb from \kakos\, to do evil to, to ill-treat, then in later Greek as here to embitter, to exasperate as in strkjv@Psalms:105:32| and in Josephus. In this sense only here in the N.T. Evidently Paul preached the same message as in Antioch for it won both Jews and Gentiles, and displeased the rabbis. Codex Bezae adds here that "the chiefs of the synagogue and the rulers" brought persecution upon Paul and Barnabas just as was argued about Antioch. Outside the synagogue the Jews would poison the minds of the Gentiles against Paul and Barnabas. "The story of Thecla suggests a means, and perhaps the apostles were brought before the magistrates on some charge of interference with family life. The magistrates however must have seen at once that there was no legal case against them; and by a sentence of acquittal or in some other way the Lord gave peace" (Rackham). As we have it, the story of Paul and Thecla undoubtedly has apocryphal features, though Thecla may very well be an historical character here at Iconium where the story is located. Certainly the picture of Paul herein drawn cannot be considered authentic though a true tradition may underlie it: "bald, bowlegged, strongly built, small in stature, with large eyes and meeting eyebrows and longish nose; full of grace; sometimes looking like a man, sometimes having the face of an angel."
rwp@Acts:14:4 @{But the multitude of the city was divided} (\eschisth de to plthos ts poles\). First aorist passive indicative of \schiz\, old verb to split, to make a schism or factions as Sadducees and Pharisees (23:7|). This division was within the Gentile populace. Part held (\hoi men san\), literally "some were with the Jews" (\sun tois Ioudaiois\), part with the apostles (\hoi de sun tois apostolois\). Common demonstrative of contrast (\hoi men, hoi de\, Robertson, _Grammar_, p. 694). The Jewish leaders made some impression on the Gentiles as at Antioch in Pisidia and later at Thessalonica (17:4f.|). This is the first time in the Acts that Paul and Barnabas are termed "apostles" (see also verse 14|). Elsewhere in the Acts the word is restricted to the twelve. Certainly Luke does not here employ it in that technical sense. To have followed Jesus in his ministry and to have seen the Risen Christ was essential to the technical use (1:22f.|). Whether Barnabas had seen the Risen Christ we do not know, but certainly Paul had (1Corinthians:9:1f.; strkjv@15:8|). Paul claimed to be an apostle on a par with the twelve (Galatians:1:1,16-18|). The word originally means simply one sent (John:13:16|) like messengers of the churches with the collection (2Corinthians:8:23|). The Jews used it of those sent from Jerusalem to collect the temple tribute. Paul applies the word to James the Lord's brother (Galatians:1:19|), to Epaphroditus (Phillipians:2:25|) as the messenger of the church in Philippi, to Silvanus and Timothy (1Thessalonians:2:6; strkjv@Acts:18:5|), apparently to Apollos (1Corinthians:4:9|), and to Andronicus and Junias (Romans:16:6f.|). He even calls the Judaizers "false apostles" (2Corinthians:11:13|).
rwp@Acts:14:22 @{Confirming} (\epistrizontes\). Late verb (in LXX), in N.T. only in strkjv@Acts:14:22; strkjv@15:32,41|, to make more firm, to give additional (\epi\) strength. Each time in Acts the word is used concerning these churches. {To continue in the faith} (\emmenein ti pistei\). To remain in with locative, old verb. It is possible that \pistis\ here has the notion of creed as Paul uses it later (Colossians:1:23| with \epimen\; strkjv@1Timothy:5:8|). It seems to be here more than trust or belief. These recent converts from heathenism were ill-informed, were persecuted, had broken family and social ties, greatly needed encouragement if they were to hold out. {We must} (\dei hms\). It does not follow from this use of "we" that Luke was present, since it is a general proposition applying to all Christians at all times (2Timothy:3:12|). Luke, of course, approved this principle. Knowling asks why Timothy may not have told Luke about Paul's work. It all sounds like quotation of Paul's very language. Note the change of construction here after \parakalountes\ (infinitive of indirect command, \emmenein\, but \hoti dei\, indirect assertion). They needed the right understanding of persecution as we all do. Paul frankly warned these new converts in this heathen environment of the many tribulations through which they must enter the Kingdom of God (the culmination at last) as he did at Ephesus (Acts:20:20|) and as Jesus had done (John:16:33|). These saints were already converted.
rwp@Acts:14:23 @{And when they had appointed for them elders in every church} (\cheirotonsantes de autois kat' ekklsian presbuterous\). They needed also some form of organization, though already churches. Note distributive use of \kata\ with \ekklsian\ (2:46; strkjv@5:42; strkjv@Titus:1:5|). \Cheirotone\ (from \cheirotonos\, extending the hand, \cheir\, hand, and \tein\, to stretch) is an old verb that originally meant to vote by show of the hands, finally to appoint with the approval of an assembly that chooses as in strkjv@2Corinthians:8:19|, and then to appoint without regard to choice as in Josephus (_Ant_. XIII. 2, 2) of the appointment of Jonathan as high priest by Alexander. Songs:in strkjv@Acts:10:41| the compound \procheiratone\ is used of witnesses appointed by God. But the seven (deacons) were first selected by the Jerusalem church and then appointed (\katastsomen\) by the apostles. That is probably the plan contemplated by Paul in his directions to Titus (Titus:1:5|) about the choice of elders. It is most likely that this plan was the one pursued by Paul and Barnabas with these churches. They selected the elders in each instance and Paul and Barnabas "ordained" them as we say, though the word \cheirotone\ does not mean that. "Elders" were mentioned first in strkjv@11:30|. Later Paul will give the requirements expected in these "elders" or "bishops" (Phillipians:1:1|) as in strkjv@1Timothy:3:1-7; strkjv@Titus:1:5-9|. It is fairly certain that these elders were chosen to correspond in a general way with the elders in the Jewish synagogue after which the local church was largely copied as to organization and worship. Paul, like Jesus, constantly worshipped and spoke in the synagogues. Already it is plain, as at Antioch in Syria (11:26|), that the Christians can no longer count on the use of the Jewish synagogue. They must have an organization of their own. The use of the plural here implies what was true at Philippi (Phillipians:1:1|) and Ephesus (Acts:20:17,28|) that each church (one in each city) "had its college of elders" (Hackett) as in Jerusalem (21:18|). Elder (\presbuteros\) was the Jewish name and bishop (\episkopos\) the Greek name for the same office. "Those who are called elders in speaking of Jewish communities are called bishops in speaking of Gentile communities" (Hackett). Hovey rightly holds against Hackett that teaching was a normal function of these elders, pastors or bishops as they were variously called (1Timothy:3:2; strkjv@Titus:1:9; strkjv@1Corinthians:12:28,30; strkjv@Ephesians:4:11|). {Had prayed with fasting} (\proseuxamenoi meta nstein\). It was a serious matter, this formal setting apart of these "elders" in the churches. Songs:it was done in a public meeting with prayer and fasting as when Paul and Barnabas were sent forth from Antioch in Syria (13:3|) on this mission tour. {They commended them to the Lord} (\parethento autous ti kurii\). Second aorist middle indicative of \paratithmi\. Old and solemn word, to entrust, to deposit as in a bank (1Timothy:1:18; strkjv@2Timothy:2:2|). Cf. \parathk\ in strkjv@1Timothy:6:20; strkjv@2Timothy:1:12,14|. It was all that they could now do, to commit them to the Lord Jesus. Jesus used this word on the cross (Luke:22:32|). {On whom they had believed} (\eis hon pepisteukeisan\). Past perfect indicative (without augment) of \pisteu\. They had "trusted" in Jesus (2Timothy:1:12|) and Paul now "entrusts" them to him with confidence. It was a solemn and serious occasion in each instance as it always is to set apart men for the ministry. These men may not have been ideal men for this service, but they were the only ones available and they were chosen from the actual membership in each instance, men who knew local conditions and problems.
rwp@Acts:14:27 @{Gathered the church together} (\sunagagontes tn ekklsian\). Second aorist active participle of \sunag\. It "was the first missionary meeting in history" (Furneaux). It was not hard to get the church together when the news spread that Paul and Barnabas had returned. "The suitability of the Gospel to become the religion of the world had not before been put to the test" (Furneaux). Doubtless many "wise-acres" had predicted failure as they did for William Carey and for Adoniram Judson and Luther Rice. {Rehearsed} (\anggellon\). Imperfect active. It was a long story for they had many things to tell of God's dealings "with them" (\met' autn\) for God had been "with them" all the while as Jesus had said he would be (Matthew:28:20|, \meth' hmn\). Paul could recount some of the details given later in strkjv@2Corinthians:11|. {And how} (\kai hoti\). Or "and that" in particular, as the upshot of it all. {He had opened a door of faith unto the Gentiles} (\noixen tois ethnesin thuran pistes\). Three times in Paul's Epistles (1Corinthians:16:9; strkjv@2Corinthians:2:12; strkjv@Colossians:4:3|) he employed the metaphor of "door," perhaps a reminiscence of the very language of Paul here. This work in Galatia gained a large place in Paul's heart (Galatians:4:14f.|). The Gentiles now, it was plain, could enter the kingdom of God (verse 22|) through the door of faith, not by law or by circumcision or by heathen philosophy or mythology.
rwp@Acts:15:14 @{Hearken unto me} (\akousate mou\). Usual appeal for attention. James was termed James the Just and was considered a representative of the Hebraic as opposed to the Hellenistic wing of the Jewish Christians (Acts:6:1|). The Judaizers had doubtless counted on him as a champion of their view and did later wrongfully make use of his name against Peter at Antioch (Galatians:2:12|). There was instant attention when James began to speak. {Symeon} (\Sumen\). The Aramaic form of Simon as in strkjv@2Peter:2:1|. This little touch would show his affinities with the Jewish Christians (not the Judaizers). This Aramaic form is used also in strkjv@Luke:2:25,34| of the old prophet in the temple. Possibly both forms (Symeon, Aramaic, and Simon, Greek) were current in Jerusalem. {How} (\kaths\). Strictly, "according as," here like \hos\ in indirect discourse somewhat like the epexegetic or explanatory use in strkjv@3John:1:3|. {First} (\prton\). Told by Peter in verse 7|. James notes, as Peter did, that this experience of Barnabas and Paul is not the beginning of work among the Gentiles. {Did visit} (\epeskepsato\). First aorist middle indicative of \episkeptomai\, old verb to look upon, to look after, provide for. This same verb occurs in strkjv@James:1:27| and is one of various points of similarity between this speech of James in Acts and the Epistle of James as shown by Mayor in his _Commentary on James_. Somehow Luke may have obtained notes of these various addresses. {To take from the Gentiles a people for his name} (\labein ex ethnn laon ti onomati autou\). Bengel calls this _egregium paradoxon_, a chosen people (\laon\) out of the Gentiles (\ethnn\). This is what is really involved in what took place at Caesarea at the hands of Peter and the campaign of Barnabas and Paul from Antioch. But such a claim of God's purpose called for proof from Scripture to convince Jews and this is precisely what James undertakes to give. This new Israel from among the Gentiles is one of Paul's great doctrines as set forth in strkjv@Galatians:3; strkjv@Romans:9-11|. Note the use of God's "name" here for "the Israel of God" (Galatians:6:16|).
rwp@Acts:15:29 @{Than these necessary things} (\pln toutn tn epanagkes\). This old adverb (from \epi\ and \anagk\) means on compulsion, of necessity. Here only in the N.T. For discussion of these items see on verses 20,21|. In comparison with the freedom won this "burden" is light and not to be regarded as a compromise in spite of the arguments of Lightfoot and Ramsay. It was such a concession as any converted Gentile would be glad to make even if "things strangled" be included. This "necessity" was not a matter of salvation but only for fellowship between Jews and Gentiles. The Judaizers made the law of Moses essential to salvation (15:16|). {It shall be well with you} (\eu praxete\). Ye shall fare well. A classical idiom used here effectively. The peace and concord in the fellowship of Jews and Gentiles will justify any slight concession on the part of the Gentiles. This letter is not laid down as a law, but it is the judgment of the Jerusalem Christians for the guidance of the Gentiles (16:4|) and it had a fine effect at once (15:30-35|). Trouble did come later from the Judaizers who were really hostile to the agreement in Jerusalem, but that opposition in no way discredits the worth of the work of this Conference. No sane agreement will silence perpetual and professional disturbers like these Judaizers who will seek to unsettle Paul's work in Antioch, in Corinth, in Galatia, in Jerusalem, in Rome. {Fare ye well} (\Errsthe\). _Valete_. Perfect passive imperative of \rhnnumi\, to make strong. Common at the close of letters. Be made strong, keep well, fare well. Here alone in the N.T. though some MSS. have it in strkjv@23:30|.
rwp@Acts:16:1 @{And he came also to Derbe and Lystra} (\katntsen de kai eis Derbn kai eis Lustran\). First aorist active of \katanta\, late verb to come down to, to arrive at. He struck Derbe first of the places in the first tour which was the last city reached then. {Timothy} (\Timotheos\). Apparently a native of Lystra ("there," \ekei\), his Hebrew mother named Eunice and grandmother Lois (2Timothy:1:5|) and his Greek father's name not known. He may have been a proselyte, but not necessarily so as Timothy was taught the Scriptures by his mother and grandmother (2Timothy:3:15|), and, if a proselyte, he would have had Timothy circumcised. It is idle to ask if Paul came on purpose to get Timothy to take Mark's place. Probably Timothy was about eighteen years of age, a convert of Paul's former visit a few years before (1Timothy:1:2|) and still young twelve years later (1Timothy:4:12|). Paul loved him devotedly (1Timothy:1:3; strkjv@5:23; strkjv@2Timothy:3:15; strkjv@Phillipians:2:19f.|). It is a glorious discovery to find a real young preacher for Christ's work.
rwp@Acts:16:6 @{The region of Phrygia and Galatia} (\tn Phrugian kai Galatikn chran\). This is probably the correct text with one article and apparently describes one "Region" or District in The Province of Galatia which was also Phrygian (the old-ethnographic name with which compare the use of Lycaonia in strkjv@14:6|). Strictly speaking Derbe and Lystra, though in the Province of Galatia, were not Phrygian, and so Luke would here be not resumptive of the record in verses 1-5|; but a reference to the country around Iconium and Antioch in Pisidia in North Galatia is not included. This verse is hotly disputed at every point by the advocates of the North Galatian theory as represented by Chase and the South Galatian theory by Ramsay. Whatever is true in regard to the language of Luke here and in strkjv@18:23|, it is still possible for Paul in strkjv@Galatians:1:2| to use the term Galatia of the whole province of that name which could, in fact, apply to either South or North Galatia or to both. He could, of course, use it also in the ethnographic sense of the real Gauls or Celts who dwelt in North Galatia. Certainly the first tour of Paul and Barnabas was in the Province of Galatia though touching only the Regions of Pisidia, Phrygia, and Lycaonia, which province included besides the Gauls to the north. In this second tour Lycaonia has been already touched (Derbe and Lystra) and now Phrygia. The question arises why Luke here and in strkjv@18:23| adds the term "of Galatia" (\Galatikn\) though not in strkjv@13:14| (Pisidian Antioch) nor in strkjv@14:6| (cities of Lycaonia). Does Luke mean to use "of Galatia" in the same ethnographic sense as "of Phrygia" or does he here add the province (Galatia) to the name of the Region (Phrygia)? In itself either view is possible and it really matters very little except that the question is raised whether Paul went into the North Galatian Region on this occasion or later (18:23|). He could have done so and the Epistle be addressed to the churches of South Galatia, North Galatia, or the province as a whole. But the Greek participle \kluthentes\ ("having been forbidden") plays a part in the argument that cannot be overlooked whether Luke means to say that Paul went north or not. This aorist passive participle of \klu\, to hinder, can only express simultaneous or antecedent action, not subsequent action as Ramsay argues. No example of the so-called subsequent use of the aorist participle has ever been found in Greek as all Greek grammarians agree (Robertson, _Grammar_, pp. 860-63, 1112-14). The only natural meaning of \kluthentes\ is that Paul with Silas and Timothy "passed through the region of Phrygia and Galatia" because they were hindered by the Holy Spirit from speaking the word in Asia (the Province of Asia of which Ephesus was the chief city and west of Derbe and Lystra). This construction implies that the country called "the region of Phrygia and Galatia" is not in the direct line west toward Ephesus. What follows in verse 7| throws further light on the point.
rwp@Acts:16:9 @{A vision} (\horama\). Old word, eleven times in Acts, once in strkjv@Matthew:17:9|. Twice Paul had been hindered by the Holy Spirit from going where he wanted to go. Most men would have gone back home with such rebuffs, but not so Paul. Now the call is positive and not negative, to go "far hence to the Gentiles" (22:21|). He had little dreamed of such a call when he left Antioch. Paul's frequent visions always came at real crises in his life. {A man of Macedonia} (\anr Makedn\). Ramsay follows Renan in the view that this was Luke with whom Paul had conversed about conditions in Macedonia. Verse 10| makes it plain that Luke was now in the party, but when he joined them we do not know. Some hold that Luke lived at Antioch in Syria and came on with Paul and Silas, others that he joined them later in Galatia, others that he appeared now either as Paul's physician or new convert. Ramsay thinks that Philippi was his home at this time. But, whatever is true about Luke, the narrative must not be robbed of its supernatural aspect (10:10; strkjv@22:17|). {Was standing} (\n hests\). Second perfect active participle of \histmi\, intransitive, periphrastic imperfect. Vivid picture. {Help us} (\bothson hmin\). Ingressive first aorist active imperative of \bothe\ (\bo, the\), to run at a cry, to help. The man uses the plural for all including himself. It was the cry of Europe for Christ.
rwp@Acts:16:16 @{A spirit of divination} (\pneuma puthna\). Songs:the correct text with accusative (apparition, a spirit, a python), not the genitive (\puthnos\). Hesychius defines it as \daimonion manikon\ (a spirit of divination). The etymology of the word is unknown. Bengel suggests \puthesthai\ from \punthanomai\, to inquire. Python was the name given to the serpent that kept guard at Delphi, slain by Apollo, who was called \Puthios Apollo\ and the prophetess at Delphi was termed Pythia. Certainly Luke does not mean to credit Apollo with a real existence (1Corinthians:8:4|). But Plutarch (A.D. 50-100) says that the term \puthnes\ was applied to ventriloquists (\eggastrimuthoi\). In the LXX those with familiar spirits are called by this word ventriloquists (Leviticus:19:31; strkjv@20:6,27|, including the witch of Endor strkjv@1Samuel:28:7|). It is possible that this slave girl had this gift of prophecy "by soothsaying" (\manteuomen\). Present middle participle of \manteuomai\, old heathen word (in contrast with \prophteu\) for acting the seer (\mantis\) and this kin to \mainomai\, to be mad, like the howling dervishes of later times. This is the so-called instrumental use of the circumstantial participles. {Brought} (\pareichen\). Imperfect active of \parech\, a steady source of income. {Much gain} (\ergasian polln\). Work, business, from \ergazomai\, to work. {Her masters} (\tois kuriois auts\). Dative case. Joint owners of this poor slave girl who were exploiting her calamity, whatever it was, for selfish gain, just as men and women today exploit girls and women in the "white slave" trade. As a fortune-teller she was a valuable asset for all the credulous dupes of the community. Simon Magus in Samaria and Elymas Barjesus in Cyprus had won power and wealth as soothsayers.
rwp@Acts:16:22 @{Rose up together} (\sunepest\). Second aorist (ingressive) active of the double compound \sunephistmi\, intransitive, old verb, but only here in the N.T. (cf. \katepestsan\ in strkjv@18:12|). There was no actual attack of the mob as Paul and Silas were in the hands of the officers, but a sudden and violent uprising of the people, the appeal to race and national prejudice having raised a ferment. {Rent their garments off them} (\perirxantes autn ta himatia\). First aorist active participle of \perirgnumi\, old verb, to break off all around, to strip or rend all round. Here only in the N.T. The duumvirs probably gave orders for Paul and Silas to be stripped of their outer garments (\himatia\), though not actually doing it with their own hands, least of all not stripping off their own garments in horror as Ramsay thinks. That would call for the middle voice. In II Macc. strkjv@4:38 the active voice is used as here of stripping off the garments of others. Paul in strkjv@1Thessalonians:2:2| refers to the shameful treatment received in Philippi, "insulted" (\hubristhentas\). As a Roman citizen this was unlawful, but the duumvirs looked on Paul and Silas as vagabond and seditious Jews and "acted with the highhandedness characteristic of the fussy provincial authorities" (Knowling). {Commanded} (\ekeleuon\). Imperfect active, repeatedly ordered. The usual formula of command was: "Go, lictors; strip off their garments; let them be scourged." {To beat them with rods} (\rhabdizein\). Present active infinitive of \rhabdiz\, old verb, but in the N.T.=_virgis caedere_ only here and strkjv@2Corinthians:11:25| where Paul alludes to this incident and two others not given by Luke (\tris erhabdisthn\). He came near getting another in Jerusalem (Acts:22:25|). Why did not Paul say here that he was a Roman citizen as he does later (verse 37|) and in Jerusalem (22:26f.|)? It might have done no good in this hubbub and no opportunity was allowed for defence of any kind.
rwp@Acts:16:28 @{Do thyself no harm} (\mden praxis seauti kakon\). The usual construction (\m\ and the aorist subjunctive) for a prohibition not to {begin} to do a thing. The older Greek would probably have used \poisis\ here. The later Greek does not always preserve the old distinction between \poie\, to do a thing, and \prass\, to practice, though \prassete\ keeps it in strkjv@Phillipians:4:9| and \poie\ is rightly used in strkjv@Luke:3:10-14|. As a matter of fact \prass\ does not occur in Matthew or in Mark, only twice in John, six times in Luke's Gospel, thirteen in Acts, and elsewhere by Paul. {Sprang in} (\eisepdsen\). First aorist active of \eispda\, old verb, but here only in the N.T. Cf. \ekpda\ in strkjv@14:14|. The jailor was at the outer door and he wanted lights to see what was inside in the inner prison.
rwp@Acts:16:40 @{Into the house of Lydia} (\pros tn Ludian\). No word in the Greek for "house," but it means the house of Lydia. Note "the brethren" here, not merely Luke and Timothy, but other brethren now converted besides those in the house of the jailor. The four missionaries were guests of Lydia (verse 15|) and probably the church now met in her home. {They departed} (\exlthan\). Paul and Silas, but not Luke and Timothy. Note "they" here, not "we." Note also the \-an\ ending instead of \-on\ as above. The movements of Timothy are not perfectly clear till he reappears at Beroea (17:15|). It seems unlikely that he came to Thessalonica with Paul and Silas since only Paul and Silas obtained security there (17:9|) and were sent on to Beroea (17:10|). Probably Timothy was sent to Thessalonica from Philippi with gifts of which Paul spoke later (Phillipians:4:15f.|). Then he followed Paul and Silas to Beroea.
rwp@Acts:17:1 @{When they had passed through} (\diodeusantes\). First aorist active participle of \diodeu\, common verb in the _Koin_ (Polybius, Plutarch, LXX, etc.), but in the N.T. only here and strkjv@Luke:8:1|. It means literally to make one's way (\hodos\) through (\dia\). They took the Egnatian Way, one of the great Roman roads from Byzantium to Dyrrachium (over 500 miles long) on the Adriatic Sea, opposite Brundisium and so an extension of the Appian Way. {Amphipolis} (\tn Amphipolin\). Songs:called because the Strymon flowed almost around (\amphi\) it, the metropolis of Macedonia Prima, a free city, about 32 miles from Philippi, about three miles from the sea. Paul and Silas may have spent only a night here or longer. {Apollonia} (\tn Apollnian\). Not the famous Apollonia in Illyria, but 32 miles from Amphipolis on the Egnatian Way. Songs:here again a night was spent if no more. Why Paul hurried through these two large cities, if he did, we do not know. There are many gaps in Luke's narrative that we have no way of filling up. There may have been no synagogues for one thing. {To Thessalonica} (\eis Thessalonikn\). There was a synagogue here in this great commercial city, still an important city called Saloniki, of 70,000 population. It was originally called Therma, at the head of the Thermaic Gulf. Cassander renamed it Thessalonica after his wife, the sister of Alexander the Great. It was the capital of the second of the four divisions of Macedonia and finally the capital of the whole province. It shared with Corinth and Ephesus the commerce of the Aegean. One synagogue shows that even in this commercial city the Jews were not very numerous. As a political centre it ranked with Antioch in Syria and Caesarea in Palestine. It was a strategic centre for the spread of the gospel as Paul later said for it sounded (echoed) forth from Thessalonica throughout Macedonia and Achaia (1Thessalonians:1:8|).
rwp@Acts:17:13 @{Was proclaimed} (\katggel\). Second aorist passive indicative of \kataggell\, common late verb as in strkjv@Acts:16:21|. {Of Paul} (\hupo Paulou\). By Paul, of course. {Stirring up and troubling the multitudes} (\saleuontes kai tarassontes tous ochlous\). Shaking the crowds like an earthquake (4:31|) and disturbing like a tornado (17:8|). Success at Thessalonica gave the rabbis confidence and courage. The attack was sharp and swift. The Jews from Antioch in Pisidia had likewise pursued Paul to Iconium and Lystra. How long Paul had been in Beroea Luke does not say. But a church was established here which gave a good account of itself later and sent a messenger (Acts:20:4|) with their part of the collection to Jerusalem. This quiet and noble town was in a whirl of excitement over the attacks of the Jewish emissaries from Thessalonica who probably made the same charge of treason against Paul and Silas.
rwp@Acts:17:23 @{For} (\gar\). Paul gives an illustration of their religiousness from his own experiences in their city. {The objects of your worship} (\ta sebasmata humn\). Late word from \sebazomai\, to worship. In N T. only here and strkjv@2Thessalonians:2:4|. The use of this word for temples, altars, statues, shows the conciliatory tone in the use of \deisidaimonesterous\ in verse 22|. {An altar} (\bmon\). Old word, only here in the N.T. and the only mention of a heathen altar in the N.T {With this inscription} (\en hi epegegrapto\). On which had been written (stood written), past perfect passive indicative of \epigraph\, old and common verb for writing on inscriptions (\epigraph\, strkjv@Luke:23:38|). {To an Unknown God} (\AGNOSTO THEO\). Dative case, dedicated to. Pausanias (I. 1, 4) says that in Athens there are "altars to gods unknown" (\bmoi then agnstn\). Epimenides in a pestilence advised the sacrifice of a sheep to the befitting god whoever he might be. If an altar was dedicated to the wrong deity, the Athenians feared the anger of the other gods. The only use in the N.T. of \agnstos\, old and common adjective (from \a\ privative and \gnstos\ verbal of \ginsk\, to know). Our word agnostic comes from it. Here it has an ambiguous meaning, but Paul uses it though to a stern Christian philosopher it may be the "confession at once of a bastard philosophy and of a bastard religion" (Hort, _Hulsean Lectures_, p. 64). Paul was quick to use this confession on the part of the Athenians of a higher power than yet known to them. Songs:he gets his theme from this evidence of a deeper religious sense in them and makes a most clever use of it with consummate skill. {In ignorance} (\agnoountes\). Present active participle of \agnoe\, old verb from same root as \agnstos\ to which Paul refers by using it. {This set I forth unto you} (\touto ego kataggell humin\). He is a \kataggeleus\ (verse 18|) as they suspected of a God, both old and new, old in that they already worship him, new in that Paul knows who he is. By this master stroke he has brushed to one side any notion of violation of Roman law or suspicion of heresy and claims their endorsement of his new gospel, a shrewd and consummate turn. He has their attention now and proceeds to describe this God left out of their list as the one true and Supreme God. The later MSS. here read \hon--touton\ (whom--this one) rather than \ho--touto\ (what--this), but the late text is plainly an effort to introduce too soon the personal nature of God which comes out clearly in verse 24|.
rwp@Acts:18:3 @{Because he was of the same trade} (\dia to homotechnon einai\). Same construction with \dia\ as above. \Homotechnon\ is an old word (\homos, techn\), though here alone in N.T. Rabbi Judah says: "He that teacheth not his son a trade, doth the same as if he taught him to be a thief." Songs:it was easy for Paul to find a home with these "tentmakers by trade" (\sknoipoioi ti techni\). Late word from \skn\ and \poie\, here only in the N.T. They made portable tents of leather or of cloth of goat's hair. Songs:Paul lived in this home with this noble man and his wife, all the more congenial if already Christians which they soon became at any rate. They worked as partners in the common trade. Paul worked for his support elsewhere, already in Thessalonica (1Thessalonians:2:9; strkjv@2Thessalonians:3:8|) and later at Ephesus with Aquila and Priscilla (Acts:18:18,26; strkjv@20:34; strkjv@1Corinthians:16:19|). They moved again to Rome (Romans:16:3|) and were evidently a couple of considerable wealth and generosity. It was a blessing to Paul to find himself with these people. Songs:he "abode" (\emenen\, imperfect active) with them and "they wrought" (\rgazonto\, imperfect middle), happy and busy during week days.
rwp@Acts:18:15 @{Questions} (\ztmata\). Plural, contemptuous, "a parcel of questions" (Knowling). {About words} (\peri logou\). Word, singular, talk, not deed or fact (\ergon, factum\). {And names} (\kai onomatn\). As to whether "Jesus" should also be called "Christ" or "Messiah." The Jews, Gallio knew, split hairs over words and names. {And your own law} (\kai nomou tou kath' hums\) Literally, "And law that according to you." Gallio had not been caught in the trap set for him. What they had said concerned Jewish law, not Roman law at all. {Look to it yourselves} (\opsesthe autoi\). The volitive future middle indicative of \hora\ often used (cf. strkjv@Matthew:27:4|) where an imperative could be employed (Robertson, _Grammar_, p. 874). The use of \autoi\ (yourselves) turns it all over to them. {I am not minded} (\ou boulomai\). I am not willing, I do not wish. An absolute refusal to allow a religious question to be brought before a Roman civil court. This decision of Gallio does not establish Christianity in preference to Judaism. It simply means that the case was plainly that Christianity was a form of Judaism and as such was not opposed to Roman law. This decision opened the door for Paul's preaching all over the Roman Empire. Later Paul himself argues (Romans:9-11|) that in fact Christianity is the true, the spiritual Judaism.
rwp@Acts:18:21 @{I shall return} (\anakamps\). Future active indicative of \anakampt\, old verb to bend back, turn back (Matthew:2:2|). {If God will} (\tou theou thelontos\). Genitive absolute of present active participle. This expression (\ean\ with subjunctive) occurs also in strkjv@1Corinthians:4:19; strkjv@16:7; strkjv@James:4:15|. Such phrases were common among Jews, Greeks, and Romans, and are today. It is simply a recognition that we are in God's hands. The Textus Receptus has here a sentence not in the best MSS.: "I must by all means keep this feast that cometh in Jerusalem." This addition by D and other documents may have been due to a desire to give a reason for the language in verse 22| about "going up" to Jerusalem. Whether Paul said it or not, it was in the spring when he made this journey with a company of pilgrims probably going to the feast of Pentecost in Jerusalem. We know that later Paul did try to reach Jerusalem for Pentecost (20:16|) and succeeded. As the ship was leaving, Paul had to go, but with the hope of returning soon to Ephesus as he did.
rwp@Acts:18:27 @{Encouraged him} (\protrepsamenoi\). First aorist middle participle of \protrep\, old verb, to urge forward, to push on, only here in the N.T. Since Apollos wanted (\boulomenou autou\, genitive absolute) to go into Achaia, the brethren (including others besides Priscilla and Aquila) wrote (\egrapsan\) a letter of introduction to the disciples in Corinth to receive him (\apodexasthai auton\), a nice letter of recommendation and a sincere one also. But Paul will refer to this very letter later (2Corinthians:3:1|) and observe that he himself needed no such letter of commendation. The Codex Bezae adds here that certain Corinthians who had come to Ephesus heard Apollos and begged him to cross over with them to Corinth. This may very well be the way that Apollos was led to go. Preachers often receive calls because visitors from other places hear them. Priscilla and Aquila were well known in Corinth and their approval would carry weight. But they did not urge Apollos to stay longer in Ephesus. {Helped them much} (\sunebaleto polu\). Second aorist middle indicative of \sunball\ used in strkjv@17:18| for "dispute," old verb to throw together, in the N.T. always in the active save here in the middle (common in Greek writers) to put together, to help. {Through grace} (\dia ts charitos\). This makes sense if taken with "believed," as Hackett does (cf. strkjv@13:48; strkjv@16:14|) or with "helped" (1Corinthians:3:10; strkjv@15:10; strkjv@2Corinthians:1:12|). Both are true as the references show.
rwp@Acts:19:1 @{While Apollos was at Corinth} (\en ti ton Apoll einai en Korinthi\). Favourite idiom with Luke, \en\ with the locative of the articular infinitive and the accusative of general reference (Luke:1:8; strkjv@2:27|, etc.). {Having passed through the upper country} (\dielthonta ta anterika mer\). Second aorist active participle of \dierchomai\, accusative case agreeing with \Paulon\, accusative of general reference with the infinitive \elthein\, idiomatic construction with \egeneto\. The word for "upper" (\anterika\) is a late form for \antera\ (Luke:14:10|) and occurs in Hippocrates and Galen. It refers to the highlands (cf. Xenophon's _Anabasis_) and means that Paul did not travel the usual Roman road west by Colossae and Laodicea in the Lycus Valley, cities that he did not visit (Colossians:2:1|). Instead he took the more direct road through the Cayster Valley to Ephesus. Codex Bezae says here that Paul wanted to go back to Jerusalem, but that the Holy Spirit bade him to go into Asia where he had been forbidden to go in the second tour (16:6|). Whether the upper "parts" (\mer\) here points to North Galatia is still a point of dispute among scholars. Songs:he came again to Ephesus as he had promised to do (18:21|). The province of Asia included the western part of Asia Minor. The Romans took this country B.C. 130. Finally the name was extended to the whole continent. It was a jewel in the Roman empire along with Africa and was a senatorial province. It was full of great cities like Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, Laodicea (the seven churches of strkjv@Revelation:2;3|), Colossae, Hierapolis, Apamea, to go no further. Hellenism had full sway here. Ephesus was the capital and chief city and was a richer and larger city than Corinth. It was located at the entrance to the valley of the Maeander to the east. Here was the power of Rome and the splendour of Greek culture and the full tide of oriental superstition and magic. The Temple of Artemis was one of the seven wonders of the world. While in Ephesus some hold that Paul at this time wrote the Epistle to the Galatians after his recent visit there, some that he did it before his recent visit to Jerusalem. But it is still possible that he wrote it from Corinth just before writing to Rome, a point to discuss later. {Certain disciples} (\tinas mathtas\). Who were they? Apollos had already gone to Corinth. They show no connection with Priscilla and Aquila. Luke calls them "disciples" or "learners" (\mathtas\) because they were evidently sincere though crude and ignorant. There is no reason at all for connecting these uninformed disciples of the Baptist with Apollos. They were floating followers of the Baptist who drifted into Ephesus and whom Paul found. Some of John's disciples clung to him till his death (John:3:22-25; strkjv@Luke:7:19; strkjv@Matthew:14:12|). Some of them left Palestine without the further knowledge of Jesus that came after his death and some did not even know that, as turned out to be the case with the group in Ephesus.
rwp@Acts:19:9 @{But when some were hardened} (\hs de tines esklrunonto\). Imperfect passive of \sklrun\, causative like _hiphil_ in Hebrew, to make hard (\sklros\) or rough or harsh (Matthew:25:24|). In LXX and Hippocrates and Galen (in medical writings). In N.T. only here and strkjv@Romans:9:18| and 4 times in strkjv@Hebrews:3:8,13,15; strkjv@4:7,8| quoting and referring to strkjv@Psalms:95:8| about hardening the heart like a gristle. The inevitable reaction against Paul went on even in Ephesus though slowly. {Disobedient} (\epeithoun\). Imperfect again, showing the growing disbelief and disobedience (\apeiths\), both ideas as in strkjv@14:2; strkjv@17:5|, first refusal to believe and then refusal to obey. Both \sklrun\ and \apeithe\ occur together, as here, in Ecclus. strkjv@30:12. {Speaking evil of the Way} (\kakologountes tn hodon\). Late verb from \kakologos\ (speaker of evil) for the old \kaks leg\. Already in strkjv@Mark:7:10; strkjv@9:39; strkjv@Matthew:15:4|. Now these Jews are aggressive opponents of Paul and seek to injure his influence with the crowd. Note "the Way" as in strkjv@9:2| for Christianity. {He departed from them} (\apostas ap' autn\). Second aorist active participle of \aphistmi\, made an "apostasy" (standing off, cleavage) as he did at Corinth (18:7|, \metabas\, making a change). {Separated the disciples} (\aphrisen tous mathtas\). First aorist active indicative of \aphoriz\, old verb to mark limits (horizon) as already in strkjv@13:2|. Paul himself was a spiritual Pharisee "separated" to Christ (Romans:1:1|). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Matthew:25:32|). Paul now made a separate church as he had done at Thessalonica and Corinth. {In the school of Tyrannus} (\en ti scholi Turannou\). \Schol\ (our school) is an old word from \schein\ (\ech\) to hold on, leisure and then in later Greek (Plutarch, etc.) a place where there is leisure as here. Only this example in the N.T. This is the Greek notion of "school," the Jewish being that of "yoke" as in strkjv@Matthew:11:29|. The name Tyrannus (our tyrant) is a common one. It is an inscription in the Columbarium of the Empress Livia as that of a physician in the court. Furneaux suggests the possibility that a relative of this physician was lecturing on medicine in Ephesus and so as a friend of Luke, the physician, would be glad to help Paul about a place to preach. It was probably a public building or lecture hall with this name whether hired by Paul or loaned to him. The pagan sophists often spoke in such halls. The Codex Bezae adds "from the fifth hour to the tenth" as the time allotted Paul for his work in this hall, which is quite possible, from just before midday till the close of the afternoon (from before the noon meal till two hours before sunset) each day. Here Paul had great freedom and a great hearing. As the church grows there will be other places of meeting as the church in the house of Aquila and Priscilla (1Corinthians:16:19|).
rwp@Acts:19:22 @{Timothy and Erastus} (\Timotheon kai Eraston\). Paul had sent Timothy to Corinth (1Corinthians:4:17|) and had requested kindly treatment of this young minister in his difficult task of placating the divided church (1Corinthians:16:10-11|) that he might return to Paul as he evidently had before Paul leaves Ephesus. He then despatched Titus to Corinth to finish what Timothy had not quite succeeded in doing with instructions to meet him in Troas. Now Timothy and Erastus (cf. strkjv@Romans:16:23; strkjv@2Timothy:4:20|) go on to Macedonia to prepare the way for Paul who will come on later. {He himself stayed in Asia for a while} (\autos epeschen chronon eis tn Asian\). Literally, He himself had additional time in Asia. Second aorist active indicative of \epech\, old and common idiom, only here in the N.T. in this sense and the verb only in Luke and Paul. The reason for Paul's delay is given by him in strkjv@1Corinthians:16:8f.|, the great door wide open in Ephesus. Here again Luke and Paul supplement each other. Pentecost came towards the end of May and May was the month of the festival of Artemis (Diana) when great multitudes would come to Ephesus. But he did not remain till Pentecost as both Luke and Paul make plain.
rwp@Acts:21:8 @{On the morrow} (\ti epaurion\). Another and the more common way of expressing this idea of "next day" besides the three in strkjv@20:15| and the one in strkjv@21:1|. {Unto Caesarea} (\eis Kaisarian\). Apparently by land as the voyage (\ploun\) ended at Ptolemais (verse 7|). Caesarea is the political capital of Judea under the Romans where the procurators lived and a city of importance, built by Herod the Great and named in honour of Augustus. It had a magnificent harbour built Most of the inhabitants were Greeks. This is the third time that we have seen Paul in Caesarea, on his journey from Jerusalem to Tarsus (Acts:9:30|), on his return from Antioch at the close of the second mission tour (18:22|) and now. The best MSS. omit \hoi peri Paulou\ (we that were of Paul's company) a phrase like that in strkjv@13:13|. {Into the house of Philip the evangelist} (\eis ton oikon Philippou tou euaggelistou\). Second in the list of the seven (6:5|) after Stephen and that fact mentioned here. By this title he is distinguished from "Philip the apostle," one of the twelve. His evangelistic work followed the death of Stephen (Acts:8|) in Samaria, Philistia, with his home in Caesarea. The word "evangelizing" (\euggelizeto\) was used of him in strkjv@8:40|. The earliest of the three N.T. examples of the word "evangelist" (Acts:21:8; strkjv@Ephesians:4:11; strkjv@2Timothy:4:5|). Apparently a word used to describe one who told the gospel story as Philip did and may have been used of him first of all as John was termed "the baptizer" (\ho baptizn\, strkjv@Mark:1:4|), then "the Baptist" (\ho baptists\, strkjv@Matthew:3:1|). It is found on an inscription in one of the Greek islands of uncertain date and was used in ecclesiastical writers of later times on the Four Gospels as we do. As used here the meaning is a travelling missionary who "gospelized" communities. This is probably Paul's idea in strkjv@2Timothy:4:5|. In strkjv@Ephesians:4:11| the word seems to describe a special class of ministers just as we have them today. Men have different gifts and Philip had this of evangelizing as Paul was doing who is the chief evangelist. The ideal minister today combines the gifts of evangelist, herald, teacher, shepherd. "{We abode with him}" (\emeinamen par' auti\). Constative aorist active indicative. \Par auti\ (by his side) is a neat idiom for "at his house." What a joyful time Paul had in conversation with Philip. He could learn from him much of value about the early days of the gospel in Jerusalem. And Luke could, and probably did, take notes from Philip and his daughters about the beginnings of Christian history. It is generally supposed that the "we" sections of Acts represent a travel document by Luke (notes made by him as he journeyed from Troas to Rome). Those who deny the Lukan authorship of the whole book usually admit this. Songs:we may suppose that Luke is already gathering data for future use. If so, these were precious days for him.
rwp@Acts:21:13 @{What are you doing weeping?} (\Ti poieite klaiontes?\) Strong protest as in strkjv@Mark:11:5|. {Breaking my heart} (\sunthruptontes mou tn kardian\). The verb \sunthrupt\, to crush together, is late _Koin_ for \apothrupt\, to break off, both vivid and expressive words. Songs:to enervate and unman one, weakening Paul's determination to go on with his duty. {I am ready} (\Eg hetoims ech\). I hold (myself) in readiness (adverb, \hetoims\). Same idiom in strkjv@2Corinthians:12:14|. {Not only to be bound} (\ou monon dethnai\). First aorist passive infinitive of \de\ and note \ou monon\ rather than \m monon\, the usual negative of the infinitive because of the sharp contrast (Robertson, _Grammar_, p. 1095). Paul's readiness to die, if need be, at Jerusalem is like that of Jesus on the way to Jerusalem the last time. Even before that Luke (9:51|) said that "he set his face to go on to Jerusalem." Later the disciples will say to Jesus, "Master, the Jews were but now seeking to stone thee; and goest thou thither?" (John:11:8|). The stature of Paul rises here to heroic proportions "for the name of the Lord Jesus" (\huper tou onomatos tou kuriou Isou\).
rwp@Acts:21:18 @{The day following} (\ti epiousi\). As in strkjv@20:15| which see. {Went in} (\eisiei\). Imperfect active of \eiseimi\, old classic verb used only four times in the N.T. (Acts:3:3; strkjv@21:18,26; strkjv@Hebrews:9:6|), a mark of the literary style rather than the colloquial _Koin_ use of \eiserchomai\. Together with us to James (\sun hmin pros Iakbon\). Songs:then Luke is present. The next use of "we" is in strkjv@27:1| when they leave Caesarea for Rome, but it is not likely that Luke was away from Paul in Jerusalem and Caesarea. The reports of what was done and said in both places is so full and minute that it seems reasonable that Luke got first hand information here whatever his motive was for so full an account of these legal proceedings to be discussed later. There are many details that read like an eye witness's story (21:30,35,40; strkjv@22:2,3; strkjv@23:12|, etc.). It was probably the house of James (\pros\ and \para\ so used often). {And all the elders were present} (\pantes te paregenonto hoi presbuteroi\). Clearly James is the leading elder and the others are his guests in a formal reception to Paul. It is noticeable that the apostles are not mentioned, though both elders and apostles are named at the Conference in chapter 15. It would seem that the apostles are away on preaching tours. The whole church was not called together probably because of the known prejudice against Paul created by the Judaizers.
rwp@Acts:21:19 @{He rehearsed} (\exgeito\). Imperfect middle of \exgeomai\, old verb to lead out, to draw out in narrative, to recount. Songs:Paul is pictured as taking his time for he had a great story to tell of what had happened since they saw him last. {One by one} (\kath' hena hekaston\). According to each one (item) and the adverbial phrase used as an accusative after the verb \exgeito\ as Demosthenes does (1265), though it could be like \kath' hena hekastos\ in strkjv@Ephesians:5:33|. {Which} (\hn\). Genitive attracted from \ha\ (accusative) into the case of the unexpressed antecedent \toutn\. {God had wrought} (\epoisen ho theos\). Summary constative aorist active indicative that gathers up all that God did and he takes pains to give God the glory. It is possible that at this formal meeting Paul observed an absence of warmth and enthusiasm in contrast with the welcome accorded by his friends the day before (verse 17|). Furneaux thinks that Paul was coldly received on this day in spite of the generous offering brought from the Gentile Christians. "It looks as though his misgiving as to its reception (Romans:15:31|) was confirmed. Nor do we hear that the Christians of Jerusalem later put in so much as a word on his behalf with either the Jewish or the Roman authorities, or expressed any sympathy with him during his long imprisonment at Caesarea" (Furneaux). The most that can be said is that the Judaizers referred to by James do not appear actively against him. The collection and the plan proposed by James accomplished that much at any rate. It stopped the mouths of those lions.
rwp@Acts:22:5 @{Doth bear me witness} (\marturei moi\). Present active indicative as if still living. Caiaphas was no longer high priest now, for Ananias is at this time (23:2|), though he may be still alive. {All the estate of the elders} (\pan to presbuterion\). All the eldership or the Sanhedrin (4:5|) of which Paul was probably then a member (26:10|). Possibly some of those present were members of the Sanhedrin then (some 20 odd years ago). {From whom} (\par' hn\). The high priest and the Sanhedrin. {Letters unto the brethren} (\epistalas pros tous adelphous\). Paul still can tactfully call the Jews his "brothers" as he did in strkjv@Romans:9:3|. There is no bitterness in his heart. {Journeyed} (\eporeuomn\). Imperfect middle indicative of \poreuomai\, and a vivid reality to Paul still as he was going on towards Damascus. {To bring also} (\axn kai\). Future active participle of \ag\, to express purpose, one of the few N.T. examples of this classic idiom (Robertson, _Grammar_, p. 1118). {Them which were there} (\tous ekeise ontas\). _Constructio praegnans_. The usual word would be \ekei\ (there), not \ekeise\ (thither). Possibly the Christians who had fled to Damascus, and so were there (Robertson, _Grammar_, p. 548). {In bonds} (\dedemenous\). Perfect passive participle of \de\, predicate position, "bound." {For to be punished} (\hina timrthsin\). First aorist passive subjunctive of \timre\, old verb to avenge, to take vengeance on. In the N.T. only here, and strkjv@26:11|. Pure final clause with \hina\. He carried his persecution outside of Palestine just as later he carried the gospel over the Roman empire.
rwp@Acts:23:18 @{Paul the prisoner} (\ho desmios Paulos\). Bound (\desmios\) to a soldier, but not with two chains (21:33|), and with some freedom to see his friends as later (28:16|), in military custody (_custodia militaris_). This was better than _custodia publica_ (public custody), the common prison, but more confining. {Who hath something to say to thee} (\echonta ti lalsai soi\). Same idiom as in verse 17,19|, but \lalsai\ here instead of \apaggeilai\.
rwp@Acts:24:7 @This whole verse with some words at the end of verse 6| and the beginning of verse 8| in the Textus Receptus ("And would have judged according to our law. But the chief captain Lysias came upon us, and with great violence took him away out of our hands, commanding his accusers to come unto thee") is absent from Aleph A B H L P 61 (many other cursives) Sahidic Bohairic. It is beyond doubt a later addition to the incomplete report of the speech of Tertullus. As the Revised Version stands, verse 8| connects with verse 6|. The motive of the added words is clearly to prejudice Felix against Lysias and they contradict the record in strkjv@Acts:21|. Furneaux holds them to be genuine and omitted because contradictory to strkjv@Acts:21|. More likely they are a clumsy attempt to complete the speech of Tertullus.
rwp@Acts:25:13 @{When certain days were passed} (\Hmern diagenomenon\). Genitive absolute of \diaginomai\, to come between, "days intervening." {Agrippa the King} (\Agrippas ho basileus\). Agrippa II son of Agrippa I of strkjv@Acts:12:20-23|. On the death of Herod King of Chalcis A.D. 48, Claudius A.D. 50 gave this Herod Agrippa II the throne of Chalcis so that Luke is correct in calling him king, though he is not king of Judea. But he was also given by Claudius the government of the temple and the right of appointing the high priest. Later he was given also the tetrarchies of Philip and Lysanias. He was the last Jewish king in Palestine, though not king of Judea. He angered the Jews by building his palace so as to overlook the temple and by frequent changes in the high priesthood. He made his capital at Caesarea Philippi which he called Neronias in honour of Nero. Titus visited it after the fall of Jerusalem. {Bernice} (\Bernik\). He was her brother and yet she lived with him in shameful intimacy in spite of her marriage to her uncle Herod King of Chalcis and to Polemon King of Cilicia whom she left. Schuerer calls her both a Jewish bigot and a wanton. She afterwards became the mistress of Titus. {Arrived at Caesarea} (\katntsan eis Kaisarian\). Came down (first aorist active of \katanta\) to Caesarea from Jerusalem. {And saluted Festus} (\aspasamenoi ton Phston\). The Textus Receptus has \aspasomenoi\ the future participle, but the correct text is the aorist middle participle \aspasamenoi\ which cannot possibly mean subsequent action as given in the Canterbury Revision "and saluted." It can only mean contemporaneous (simultaneous) action "saluting" or antecedent action like the margin "having saluted." But antecedent action is not possible here, so that simultaneous action is the only alternative. It is to be noted that the salutation synchronized with the arrival in Caesarea (note \kata\, down, the effective aorist tense), not with the departure from Jerusalem, nor with the whole journey. Rightly understood the aorist participle here gives no trouble at all (Robertson, _Grammar_, pp. 861-3).
rwp@Acts:25:21 @{When Paul had appealed} (\tou Paulou epikalesamenou\). Genitive absolute with first aorist middle participle of \epikaleomai\, the technical word for appeal (verses 11,12|). The first aorist passive infinitive \trthnai\ (to be kept) is the object of the participle. {For the decision of the emperor} (\eis tn tou Sebastou diagnsin\). \Diagnsin\ (cf. \diagnsomai\ strkjv@24:22|, I will determine) is the regular word for a legal examination (\cognitio\), thorough sifting (\dia\), here only in N.T. Instead of "the Emperor" it should be "the Augustus," as \Sebastos\ is simply the Greek translation of _Augustus_, the adjective (Revered, Reverent) assumed by Octavius B.C. 27 as the \agnomen\ that summed up all his various offices instead of _Rex_ so offensive to the Romans having led to the death of Julius Caesar. The successors of Octavius assumed _Augustus_ as a title. The Greek term \Sebastos\ has the notion of worship (cf. \sebasma\ in Acts strkjv@17:25|). In the N.T. only here, verse 25; strkjv@27:1| (of the legion). It was more imposing than "Caesar" which was originally a family name (always official in the N.T.) and it fell in with the tendency toward emperor-worship which later played such a large part in Roman life and which Christians opposed so bitterly. China is having a revival of this idea in the insistence on bowing three times to the picture of Sun-Yat-Sen. {Till I should send him to Caesar} (\hes an anapemps auton pros Kaisara\). Here \anapemps\ can be either future indicative or first aorist subjunctive (identical in first person singular), aorist subjunctive the usual construction with \hes\ for future time (Robertson, _Grammar_, p. 876). Literally, "send up" (\ana\) to a superior (the emperor). Common in this sense in the papyri and _Koin_ writers. Here "Caesar" is used as the title of Nero instead of "Augustus" as \Kurios\ (Lord) occurs in verse 26|.
rwp@Acts:26:19 @{Wherefore} (\hothen\). This relatival adverb (cf. strkjv@14:26; strkjv@28:13|) gathers up all that Paul has said. {I was not disobedient} (\ouk egenomn apeiths\). Litotes again, "I did not become (second aorist middle indicative of \ginomai\) disobedient" (\apeiths\, old word already in strkjv@Luke:1:17|). {Unto the heavenly vision} (\ti ouranii optasii\). A later form of \opsis\, from \optaz\, in LXX, and in N.T. (Luke:1:22; strkjv@24:23; strkjv@Acts:26:19; strkjv@2Corinthians:12:1|). Only time that Paul uses it about seeing Christ on the Damascus road, but no reflection on the reality of the event.
rwp@Acts:26:21 @{Assayed to kill me} (\epeirnto diacheirisasthai\). Conative imperfect middle of \peira\, the old form of the later _Koin_ \peiraz\ so common in the _Koin_, but in N.T. here only. Some MSS. have it in strkjv@Acts:9:26; strkjv@Hebrews:4:15|. The old verb \diacheiriz\, to take in hand, middle to lay hands on, to slay, occurs in N.T. only here and strkjv@5:30| which see.
rwp@Acts:27:16 @{Running under the lee of} (\hupodramontes\). Second aorist active participle of \hupotrech\. Same use of \hupo\ as in \hupepleusamen\ (verses 4,8|) for "under the lee", under the protection of. \Nsion\ is diminutive of \nsos\, a small island. The MSS. vary between Cauda (B) and Clauda (Aleph). {To secure the boat} (\perikrateis genesthai ts skaphs\). "To become masters (\perikrateis\ from \peri\ and \kratos\, power over, found in Susannah and ecclesiastical writers, and here only in N.T.) of the boat ("dug out," like Indian boats, literally, from \skapt\, to dig, old word, here only in N.T. and verses 30,32|). The smooth water behind the little island enabled them to do this. {When they had hoisted it up} (\hn rantes\). "Which (the little boat) having hoisted up (\arantes\, verse 13|)." Even so it was "with difficulty" (\molis\). Perhaps the little boat was waterlogged. {Used helps} (\botheiais echrnto\). Imperfect middle of \chraomai\ with instrumental case. The "helps" were ropes or chains, no doubt. {Under-girding the ship} (\hupoznnuntes to ploion\). Present active participle of \hupoznnumi\. Old verb, here only in N.T. Probably cables (\hupozmata\) or ropes were used under the hull of the ship laterally or even longitudinally, tightly secured on deck. This "frapping" was more necessary for ancient vessels because of the heavy mast. The little island made it possible to do this also. {Lest we be cast upon the Syrtis} (\m eis tn Surtin ekpessin\). Final clause after verb of fearing (\phoboumenoi\) with \m\ and the second aorist active subjunctive of \ekpipt\, old verb to fall out or off, to be cast away. Songs:here and verses 26,29|, a classical use of the verb for a ship driven out of its course on to shoals or rocks (Page who cites Xenophon, _Anab_. VII. 5, 12). The Syrtis was the name for two quicksands between Carthage and Cyrenaica, this clearly being the Syrtis Major most dangerous because of the sandbanks (\surtis\, from \sur\). The wind would drive the ship right into this peril if something were not done. {They lowered the gear} (\chalasantes to skeuos\). First aorist active participle of \chala\ (cf. strkjv@Luke:5:4| for lowering the nets). \Skeuos\ means vessel or gear. They slackened or reduced sail, especially the mainsail, but leaving enough to keep the ship's head as close to the wind as was practicable. {Songs:were driven} (\houts epheronto\). Imperfect passive indicative again as in verse 15| with the addition of \houts\ (thus). The ship was now fixed as near to the wind (E N E) as possible (seven points). That would enable the ship to go actually W by N and so avoid the quicksands. J. Smith has shown that, a day being lost around Cauda, the ship going 36 miles in 24 hours in 13 days would make 468 miles. The Island of Malta (Melita) is precisely in that direction (W by N) from Cauda and is 480 miles. Page sees a difficulty about this explanation of the steady drift of the ship in the word \diapheromenon\ in verse 27|, but that was at the end of the drifting and the varied winds could have come then and not before. The whole narrative as explained carefully in Smith's _Voyage and Shipwreck of St. Paul_ is a masterpiece of precise and accurate scholarship. A resume of his results appears in my _Luke the Historian in the Light of Research_.
rwp@Info_Colossians @ THE OCCASION The Epistle itself gives it as being due to the arrival of Epaphras from Colossae (Colossians:1:7-9; strkjv@4:12f.|). He is probably one of Paul's converts while in Ephesus who in behalf of Paul (Colossians:1:7|) evangelized the Lycus Valley (Colossae, Hierapolis, Laodicea) where Paul had never been himself (Colossians:2:1; strkjv@4:13-16|). Since Paul's departure for Rome, the "grievous wolves" whom he foresaw in Miletus (Acts:20:29f.|) had descended upon these churches and were playing havoc with many and leading them astray much as new cults today mislead the unwary. These men were later called Gnostics (see Ignatius) and had a subtle appeal that was not easy to withstand. The air was full of the mystery cults like the Eleusinian mysteries, Mithraism, the vogue of Isis, what not. These new teachers professed new thought with a world-view that sought to explain everything on the assumption that matter was essentially evil and that the good God could only touch evil matter by means of a series of aeons or emanations so far removed from him as to prevent contamination by God and yet with enough power to create evil matter. This jejune theory satisfied many just as today some are content to deny the existence of sin, disease, death in spite of the evidence of the senses to the contrary. In his perplexity Epaphras journeyed all the way to Rome to obtain Paul's help.
rwp@Info_Colossians @ SOME BOOKS ABOUT COLOSSIANS One may note commentaries by T. K. Abbott (_Int. Crit_. 1897), Gross Alexander (1910), Dargan (1887), Dibelius (1912), Ellicott (1890), Ewald (1905), Griffith-Thomas (1923), Findlay (1895), Haupt (1903), M. Jones (1923), Lightfoot (1904), Maclaren (1888), Meinertz (1917), Moule (1900), Mullins (1913), Oltramare (1891), Peake (1903), Radford (1931), A. T. Robertson (1926), Rutherford (1908), E. F. Scott (1930), Von Soden (1893), F. B. Westcott (1914), Williams (1907). strkjv@Colossians:1:1 @{Of Christ Jesus} (\Christou Isou\). This order in the later epistles shows that \Christos\ is now regarded as a proper name and not just a verbal adjective (Anointed One, Messiah). Paul describes himself because he is unknown to the Colossians, not because of attack as in strkjv@Galatians:1:1|. {Timothy} (\Timotheos\). Mentioned as in I and II Thess. when in Corinth, II Cor. when in Macedonia, Phil. and Philemon when in Rome as here.
rwp@Colossians:2:15 @{Having put off from himself} (\apekdusamenos\). Only here and strkjv@3:9| and one MS. of Josephus (\apekdus\). Both \apodu\ and \ekdu\ occur in ancient writers. Paul simply combines the two for expression of complete removal. But two serious problems arise here. Is God or Christ referred to by \apekdusamenos\? What is meant by "the principalities and the powers" (\tas archas kai tas exousias\)? Modern scholars differ radically and no full discussion can be attempted here as one finds in Lightfoot, Haupt, Abbott, Peake. On the whole I am inclined to look on God as still the subject and the powers to be angels such as the Gnostics worshipped and the verb to mean "despoil" (American Standard Version) rather than "having put off from himself." In the Cross of Christ God showed his power openly without aid or help of angels. {He made a show of them} (\edeigmatisen\). First aorist active indicative of \deigmatiz\, late and rare verb from \deigma\ (Jude:1:7|), an example, and so to make an example of. Frequent in the papyri though later than \paradeigmatiz\ and in N.T. only here and strkjv@Matthew:1:19| of Joseph's conduct toward Mary. No idea of disgrace is necessarily involved in the word. The publicity is made plain by "openly" (\en parrsii\). {Triumphing over them on it} (\thriambeusas autous en auti\). On the Cross the triumph was won. This late, though common verb in _Koin_ writers (\ekthriambeu\ in the papyri) occurs only twice in the N.T., once "to lead in triumph" (2Corinthians:2:14|), here to celebrate a triumph (the usual sense). It is derived from \thriambos\, a hymn sung in festal procession and is kin to the Latin _triumphus_ (our triumph), a triumphal procession of victorious Roman generals. God won a complete triumph over all the angelic agencies (\autous\, masculine regarded as personal agencies). Lightfoot adds, applying \thriambeusas\ to Christ: "The convict's gibbet is the victor's car." It is possible, of course, to take \auti\ as referring to \cheirographon\ (bond) or even to Christ.
rwp@Colossians:2:21 @{Handle not, nor taste, nor touch} (\m hapsi mde geusi mde thigis\). Specimens of Gnostic rules. The Essenes took the Mosaic regulations and carried them much further and the Pharisees demanded ceremonially clean hands for all food. Later ascetics (the Latin commentators Ambrose, Hilary, Pelagius) regard these prohibitions as Paul's own instead of those of the Gnostics condemned by him. Even today men are finding that the noble prohibition law needs enlightened instruction to make it effective. That is true of all law. The Pharisees, Essenes, Gnostics made piety hinge on outward observances and rules instead of inward conviction and principle. These three verbs are all in the aorist subjunctive second person singular with \m\, a prohibition against handling or touching these forbidden things. Two of them do not differ greatly in meaning. \Hapsi\ is aorist middle subjunctive of \hapt\, to fasten to, middle, to cling to, to handle. \Thigis\ is second aorist active subjunctive of \thiggan\, old verb, to touch, to handle. In N.T. only here and strkjv@Hebrews:11:28; strkjv@12:20|. \Geusi\ is second aorist middle subjunctive of \geu\, to give taste of, only middle in N.T. to taste as here.
rwp@Colossians:4:10 @{Aristarchus} (\Aristarchos\). He was from Thessalonica and accompanied Paul to Jerusalem with the collection (Acts:19:29; strkjv@20:4|) and started with Paul to Rome (Acts:27:2; strkjv@Philemon:1:24|). Whether he has been with Paul all the time in Rome we do not know, but he is here now. {My fellow-prisoner} (\ho sunaichmaltos mou\). One of Paul's compounds, found elsewhere only in Lucian. Paul uses it of Epaphras in strkjv@Philemon:1:23|, but whether of actual voluntary imprisonment or of spiritual imprisonment like \sunstratites\ (fellow-soldier) in strkjv@Phillipians:2:25; strkjv@Philemon:1:2| we do not know. Abbott argues for a literal imprisonment and it is possible that some of Paul's co-workers (\sun-ergoi\) voluntarily shared imprisonment with him by turns. {Mark} (\Markos\). Once rejected by Paul for his defection in the work (Acts:15:36-39|), but now cordially commended because he had made good again. {The cousin of Barnabas} (\ho anepsios Barnab\). It was used for "nephew" very late, clearly "cousin" here and common so in the papyri. This kinship explains the interest of Barnabas in Mark (Acts:12:25; strkjv@13:5; strkjv@15:36-39|). {If he come unto you, receive him} (\ean elthi pros humas dexasthe auton\). This third class conditional sentence (\ean\ and second aorist active subjunctive of \erchomai\) gives the substance of the commands (\entolas\) about Mark already sent, how we do not know. But Paul's commendation of Mark is hearty and unreserved as he does later in strkjv@2Timothy:4:11|. The verb \dechomai\ is the usual one for hospitable reception (Matthew:10:14; strkjv@John:4:45|) like \prosdechomai\ (Phillipians:2:29|) and \hupodechomai\ (Luke:10:38|).
rwp@ not seem to relate. later, 1pe strkjv@2:6 gives a correct ref to isa strkjv@28:16.
rwp@Info_Ephesians @ THE DESTINATION The oldest documents (Aleph and B) do not have the words \en Ephesi\ (in Ephesus) in strkjv@Ephesians:1:1| (inserted by a later hand). Origen did not have them in his copy. Marcion calls it the Epistle to the Laodiceans. We have only to put here strkjv@Colossians:4:16| "the letter from Laodicea" to find the probable explanation. After writing the stirring Epistle to the Colossians Paul dictated this so-called Epistle to the Ephesians as a general or circular letter for the churches in Asia (Roman province). Perhaps the original copy had no name in strkjv@Ephesians:1:1| as seen in Aleph and B and Origen, but only a blank space. Marcion was familiar with the copy in Laodicea. Basil in the fourth century mentions some MSS. with no name in the address. Most MSS. were copies from the one in Ephesus and so it came to be called the Epistle to the Ephesians. The general nature of the letter explains also the absence of names in it, though Paul lived three years in Ephesus.
rwp@Info_Ephesians @ SPECIAL BOOKS ON EPHESIANS One may note Abbott (_Int. Crit. Comm_. 1897), Gross Alexander (1910), Beet (1891), Belser (1908), Candlish (1895), Dale (_Lectures on Ephesians_), Dibelius (_Handbuch_, 1912), Eadie (1883), Ellicott (1884), Ewald (_Zahn Komm._, 2 Auf. 1910), Findlay (1892), Gore (_Practical Exposition_, 1898), Haupt (_Meyer Komm._, 8 Auf. 1902), Hitchcock (1913), Hort (_Intr_. 1895), Knabenbauer (1913), Krukenberg (1903), Lidgett (1915), Lock (1929), Lueken (1906), Martin (_New Century Bible_), McPhail (1893), McPherson (1892), Meinertz (1917), Moule (1900), Mullins (1913), Murray (1915), Oltramare (1891), Robinson (1903), Salmond (1903), E. F. Scott (_Moffatt Comm._, 1930), Stroeter (_The Glory of the Body of Christ_, 1909), Von Soden (2 Aufl. 1893), F. B. Westcott (1906), Wohlenberg (1895). strkjv@Ephesians:1:1 @{Of Christ Jesus} (\Christou Isou\). Songs:B D, though Aleph A L have \Isou Christou\. Paul is named as the author and so he is. Otherwise the Epistle is pseudepigraphic. {By the will of God} (\dia thelmatos theou\). As in strkjv@1Corinthians:1:1; strkjv@2Corinthians:1:1; strkjv@Romans:1:1|. {At Ephesus} (\en Ephesi\). In Aleph and B these words are inserted by later hands, though both MSS. give the title \Pros Ephesious\. Origen explains the words \tois hagiois tois ousin\ as meaning "the saints that are" (genuine saints), showing that his MSS. did not have the words \en Ephesi\. The explanation of the insertion of these words has already been given in the remarks on "The Destination" as one copy of the general letter that was preserved in Ephesus. It is perfectly proper to call it the Epistle to the Ephesians if we understand the facts.
rwp@Ephesians:3:6 @{To wit}. Not in the Greek. But the infinitive (\einai\) clause is epexegetical and gives the content of the revelation, a common idiom in the N.T. \Ta ethn\ is in the accusative of general reference. Paul is fond of compounds with \sun\ and here uses three of them. {Fellow-heirs} (\sunklronoma\). Late and rare (Philo, inscriptions and papyri). See also strkjv@Romans:8:17|. {Fellow-members of the body} (\sunsma\). First found here and only here save in later ecclesiastical writers. Preuschen argues that it is equivalent to \sundoulos\ in strkjv@Colossians:1:7| (\sma\ in sense of \doulos\). {Fellow-partakers} (\sunmetocha\). Another late and rare word (Josephus). Only here in N.T. In one papyrus in sense of joint possessor of a house.
rwp@Ephesians:3:8 @{Unto me who am less than the least of all saints} (\emoi ti elachistoteri pantn hagin\). Dative case \emoi\ with \eloth\. The peculiar form \elachistoteri\ (in apposition with \emoi\) is a comparative (\-teros\) formed on the superlative \elachistos\. This sort of thing was already done in the older Greek like \eschatoteros\ in Xenophon. It became more common in the _Koin_. Songs:the double comparative \meizoteran\ in strkjv@3John:1:4|. The case of \hagin\ is ablative. This was not mock humility (15:19|), for on occasion Paul stood up for his rights as an apostle (2Corinthians:11:5|). {The unsearchable riches of Christ} (\to anexichniaston ploutos tou Christou\). \Anexichniastos\ (\a\ privative and verbal of \exichniaz\, to track out, \ex\ and \ichnos\, track) appears first in strkjv@Job:5:9; strkjv@9:10|. Paul apparently got it from Job. Nowhere else in N.T. except strkjv@Romans:11:33|. In later Christian writers. Paul undertook to track out the untrackable in Christ.
rwp@Ephesians:5:5 @{Ye know of a surety} (\iste ginskontes\). The correct text has \iste\, not \este\. It is the same form for present indicative (second person plural) and imperative, probably indicative here, "ye know." But why \ginskontes\ added? Probably, "ye know recognizing by your own experience." {No} (\ps--ou\). Common idiom in the N.T. like the Hebrew= _oudeis_ (Robertson, _Grammar_, p. 732). {Covetous man} (\pleonekts, pleon ech\). Old word, in N.T. only here and strkjv@1Corinthians:5:10f.; strkjv@6:10|. {Which is} (\ho estin\). Songs:Aleph B. A D K L have \hos\ (who), but \ho\ is right. See strkjv@Colossians:3:14| for this use of \ho\ (which thing is). On \eidlolatrs\ (idolater) see strkjv@1Corinthians:5:10f|. {In the Kingdom of Christ and God} (\en ti basileii tou Christou kai theou\). Certainly the same kingdom and Paul may here mean to affirm the deity of Christ by the use of the one article with \Christou kai theou\. But Sharp's rule cannot be insisted on here because \theos\ is often definite without the article like a proper name. Paul did teach the deity of Christ and may do it here.
rwp@Info_Epistles-General @ IMPORTANCE OF THE GENERAL EPISTLES Without them we should be deprived of much concerning three outstanding personalities in early Christianity. We should know much less of "James, and Cephas, and John, they who were reputed to be pillars" (Galatians:2:9|). We should know less also of the Judaic (not Judaizing) form of Christianity seen in the Epistles of James and Jude:in contrast with, though not opposed to, the Pauline type. In Peter's Epistles we see, indeed, a mediating position without compromise of principle, for Peter in the Jerusalem Conference loyally supported Paul and Barnabas even if he did flicker for a moment later in Antioch. In the Johannine Epistles we see the great Eagle soar as in his Gospel in calm serenity in spite of conflict with the Gnostics who struck at the very life of Christianity itself. "The only opposition which remains worthy of a Christian's consideration is that between light and darkness, truth and falsehood, love and hate, God and the world, Christ and Antichrist, life and death" (Plummer). Songs:we can be grateful for the preservation of these little Epistles which reveal differences in the development of the great Christian leaders and the adaptation of the gospel message to changing world conditions then and now. Info_Epistles-Pastorial
rwp@Galatians:1:3 @{Grace to you and peace} (\charis humin kai eirn\). As in I Thess., II Thess., I Cor., II Cor. (already written) and in all the later Epistles save that in I and II Timothy "mercy" is added. But this customary salutation (see on ¯1Thessalonians:1:1|) is not a perfunctory thing with Paul. He uses it here even when he has so much fault to find just as he did in I and II Corinthians.
rwp@Galatians:1:13 @{My manner of life} (\tn emn anastrophn\). Late word in this sense from Polybius on from \anastrephomai\. In the older writers it meant literally "return" or "turning back." See strkjv@1Peter:1:15|. It is absent in this sense in the papyri though the verb is common. {In the Jews' religion} (\en ti Ioudaismi\). "In Judaism." The word in N.T. only here and next verse, already in II Macc. strkjv@2:21; strkjv@8:1; strkjv@14:38; IV Macc. strkjv@4:26. In these passages it means the Jewish religion as opposed to the Hellenism that the Syrian Kings were imposing upon the Jews. Songs:later Justin Martyr (386 D) will use \Christianismos\ for Christianity. Both words are made from verbs in \-iz\. {Beyond measure} (\kath' huperboln\). "According to excess" (throwing beyond, \huperbol\). {I persecuted} (\edikon\). Imperfect active, "I used to persecute" (see strkjv@Acts:7-9| for the facts). {Made havock of it} (\eporthoun autn\). Customary action again, imperfect of old verb \porthe\, to lay waste, to sack. In N.T. only here, verse 23|, and strkjv@Acts:9:31| (used by Christians in Damascus of Saul after his conversion of his former conduct, the very word of Paul here). Paul heard them use it of him and it stuck in his mind.
rwp@Galatians:1:14 @{I advanced} (\proekopton\). Imperfect active again of \prokopt\, old verb, to cut forward (as in a forest), to blaze a way, to go ahead. In N.T. only here, strkjv@Romans:13:12; strkjv@2Timothy:2:16; strkjv@3:9,13|. Paul was a brilliant pupil under Gamaliel. See strkjv@Phillipians:3:4-6|. He was in the lead of the persecution also. {Beyond many of mine own age} (\huper pollous sunlikitas\). Later compound form for the Attic \hlikits\ which occurs in Dion Hal. and inscriptions (from \sun\, with, and \hlikia\, age). Paul modestly claims that he went "beyond" (\huper\) his fellow-students in his progress in Judaism. {More exceedingly zealous} (\perissoters zlots\). Literally, "more exceedingly a zealot." See on ¯Acts:1:13; strkjv@21:20; strkjv@1Corinthians:14:12|. Like Simon Zelotes. {For the traditions of my fathers} (\tn patrikn mou paradosen\). Objective genitive after \zlots\. \Patrikn\ only here in N.T., though old word from \patr\ (father), paternal, descending from one's father. For \patrios\ see strkjv@Acts:22:3,14|. Tradition (\paradosis\) played a large part in the teaching and life of the Pharisees (Mark:7:1-23|). Paul now taught the Christian tradition (2Thessalonians:2:15|).
rwp@Galatians:1:19 @{Except James the brother of the Lord} (\ei m Iakbon ton adelphon tou Kuriou\). James the son of Zebedee was still living at that time. The rest of the twelve were probably away preaching and James, brother of the Lord, is here termed an apostle, though not one of the twelve as Barnabas is later so called. Paul is showing his independence of and equality with the twelve in answer to the attacks of the Judaizers.
rwp@Galatians:2:5 @{No, not for an hour} (\oude pros hran\). Pointed denial that he and Barnabas yielded at all "in the way of subjection" (\ti hupotagi\, in the subjection demanded of them). The compromisers pleaded for the circumcision of Titus "because of the false brethren" in order to have peace. The old verb \eik\, to yield, occurs here alone in the N.T. See strkjv@2Corinthians:9:13| for \hupotag\. {The truth of the gospel} (\h altheia tou euaggeliou\). It was a grave crisis to call for such language. The whole problem of Gentile Christianity was involved in the case of Titus, whether Christianity was to be merely a modified brand of legalistic Judaism or a spiritual religion, the true Judaism (the children of Abraham by faith). The case of Timothy later was utterly different, for he had a Jewish mother and a Greek father. Titus was pure Greek.
rwp@Galatians:2:14 @{But when I saw} (\All' hote eidon\). Paul did see and saw it in time to speak. {That they walked not uprightly} (\hoti orthopodousin\). Present active indicative retained in indirect discourse, "they are not walking straight." \Orthopode\ (\orthos\, straight, \pous\, foot). Found only here and in later ecclesiastical writers, though \orthopodes bainontes\ does occur. {According to the truth of the gospel} (\pros tn altheian tou euaggeliou\). Just as in strkjv@2:5|. Paul brought them to face (\pros\) that. {I said unto Cephas before them all} (\eipon ti Kphi emprosthen pantn\). {Being a Jew} (\Ioudaios huparchn\, though being a Jew). Condition of first class, assumed as true. It was not a private quarrel, but a matter of public policy. One is a bit curious to know what those who consider Peter the first pope will do with this open rebuke by Paul, who was in no sense afraid of Peter or of all the rest. {As do the Gentiles} (\ethniks\). Late adverb, here only in N.T. Like Gentiles. {As do the Jews} (\Ioudaiks\). Only here in N.T., but in Josephus. {To live as do the Jews} (\Ioudazein\). Late verb, only here in the N.T. From \Ioudaios\, Jew. Really Paul charges Peter with trying to compel (conative present, \anagkazeis\) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in strkjv@2Peter:3:15|. Paul and Barnabas remained friends (Acts:15:39f.; strkjv@1Corinthians:9:6|), though they soon separated over John Mark.
rwp@Galatians:3:13 @{Redeemed us} (\hmas exgorasen\). First aorist active of the compound verb \exagoraz\ (Polybius, Plutarch, Diodorus), to buy from, to buy back, to ransom. The simple verb \agoraz\ (1Corinthians:6:20; strkjv@7:23|) is used in an inscription for the purchase of slaves in a will (Deissmann, _Light from the Ancient East_, p. 324). See also strkjv@Galatians:4:5; strkjv@Colossians:4:5; strkjv@Ephesians:5:16|. Christ purchased us {from the curse of the law} (\ek ts kataras tou nomou\). "Out from (\ek\ repeated) under (\hupo\ in verse 10|) the curse of the law." {Having become a curse for us} (\genomenos huper hmn katara\). Here the graphic picture is completed. We were under (\hupo\) a curse, Christ became a curse {over} (\huper\) us and so between us and the overhanging curse which fell on him instead of on us. Thus he bought us out (\ek\) and we are free from the curse which he took on himself. This use of \huper\ for substitution is common in the papyri and in ancient Greek as in the N.T. (John:11:50; strkjv@2Corinthians:5:14f.|). {That hangeth on a tree} (\ho kremamenos epi xulou\). Quotation from strkjv@Deuteronomy:21:23| with the omission of \hupo theou\ (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua:10:26|). \Xulon\ means wood, not usually tree, though so in strkjv@Luke:23:31| and in later Greek. It was used of gallows, crosses, etc. See strkjv@Acts:5:30; strkjv@10:39; strkjv@1Peter:2:24|. On the present middle participle from the old verb \kremannumi\, to hang, see on ¯Matthew:18:6; strkjv@Acts:5:30|.
rwp@Galatians:6:12 @{To make a fair show} (\euprospsai\). First aorist active infinitive of \euprospe\, late verb from \euprospos\, fair of face (\eu, prospon\). Here only in N.T., but one example in papyri (Tebt. I. 19 12 B.C. 114) which shows what may happen to any of our N.T. words not yet found elsewhere. It is in Chrysostom and later writers. {They compel} (\anagkazousin\). Conative present active indicative, "they try to compel." {For the cross of Christ} (\ti stauri tou Christou\). Instrumental case (causal use, Robertson, _Grammar_, p. 532). Cf. strkjv@2Corinthians:2:13|. "For professing the cross of Christ" (Lightfoot).
rwp@Info_Hebrews @ THE AUTHOR Origen bluntly wrote: "Who wrote the Epistle God only knows certainly" as quoted by Eusebius. Origen held that the thoughts were Paul's while Clement of Rome or Luke may have written the book. Clement of Alexandria (Eusebius says) thought that Paul wrote it in Hebrew and that Luke translated it into Greek. No early writer apparently attributed the Greek text to Paul. Eusebius thought it was originally written in Hebrew whether by Paul or not and translated by Clement of Rome. But there is no certainty anywhere in the early centuries. It was accepted first in the east and later in the west which first rejected it. But Jerome and Augustine accepted it. When the Renaissance came Erasmus had doubts, Luther attributed it to Apollos, Calvin denied the Pauline authorship. In North Africa it was attributed to Barnabas. In modern times Harnack has suggested Priscilla, but the masculine participle in strkjv@Hebrews:11:32| (\me digoumenon\) disposes of that theory. The oldest Greek MSS. (Aleph A B) have simply \Pros Hebraious\ as the title, but they place it before the Pastoral Epistles, while the Textus Receptus puts it after the Pastoral Epistles and Philemon. In the light of all the facts one can only make a guess without a sense of certainty. For myself I should with Luther guess Apollos as the most likely author of this book which is full of the Spirit of God.
rwp@Hebrews:2:8 @{In that he subjected} (\en ti hupotaxai\). First aorist active articular infinitive of \hupatass\ in the locative case, "in the subjecting." {He left} (\aphken\). First aorist active indicative (kappa aorist) of \aphimi\. {Nothing that is not subject to him} (\ouden auti anupotakton\). Later verbal of \hupotass\ with \a\ privative. Here in passive sense, active sense in strkjv@1Timothy:1:9|. Man's sovereignty was meant to be all-inclusive including the administration of "the world to come." "He is crowned king of nature, invested with a divine authority over creation" (Moffatt). But how far short of this destiny has man come! {But now we see not yet} (\nun de oup hormen\). Not even today in the wonderful twentieth century with man's triumphs over nature has he reached that goal, wonderful as are the researches by the help of telescope and microscope, the mechanism of the airplane, the submarine, steam, electricity, radio.
rwp@Hebrews:4:14 @{A great high priest} (\archierea megan\). The author now takes up the main argument of the Epistle, already alluded to in strkjv@1:3; strkjv@2:17f.; strkjv@3:1|, the priestly work of Jesus as superior to that of the Levitical line (4:14-12:3|). Jesus is superior to the prophets (1:1-3|), to angels (1:4-2:18|), to Moses (3:1-4:13|), he has already shown. Here he only terms Jesus "great" as high priest (a frequent adjective with high priest in Philo) but the superiority comes out as he proceeds. {Who hath passed through the heavens} (\dielluthota tous ouranous\). Perfect active participle of \dierchomai\, state of completion. Jesus has passed through the upper heavens up to the throne of God (1:3|) where he performs his function as our high priest. This idea will be developed later (6:19f.; strkjv@7:26-28; strkjv@9:11f.,24f.|). {Jesus the Son of God} (\Isoun ton huion tou theou\). The human name linked with his deity, clinching the argument already made (1:1-4:13|). {Let us hold fast our confession} (\kratmen ts homologias\). Present active volitive subjunctive of \krate\, old verb (from \kratos\, power), with genitive to cling to tenaciously as here and strkjv@6:18| and also with the accusative (2Thessalonians:2:15; strkjv@Colossians:2:19|). "Let us keep on holding fast." This keynote runs all through the Epistle, the exhortation to the Jewish Christians to hold on to the confession (3:1|) of Christ already made. Before making the five points of Christ's superior priestly work (better priest than Aaron, strkjv@5:1-7:25|; under a better covenant, strkjv@8:1-13|; in a better sanctuary, strkjv@9:1-12|; offering a better sacrifice, strkjv@9:13-10:18|; based on better promises, strkjv@10:19-12:3|), the author gives a double exhortation (4:14-16|) like that in strkjv@2:1-4| to hold fast to the high priest (14f.|) and to make use of him (16|).
rwp@Hebrews:6:3 @{If God permit} (\eanper epitrepi ho theos\). Condition of the third class with \eanper\ (note \per\ indeed). See strkjv@1Corinthians:16:7| (\ean ho kurios epitrepsi\) and strkjv@Acts:18:21| (\tou theou thelontos\). It is not an idle form with the author. He means that he will go on with the argument and not attempt to lay again the foundation (the elements). Moffatt takes him to mean that he will teach them the elements at a later time (13:23|) if the way opens, a less probable interpretation.
rwp@Hebrews:6:12 @{That ye be not sluggish} (\hina m nthroi gensthe\). Negative final clause with second aorist middle subjunctive of \ginomai\, "that ye become not sluggish (or dull of hearing)" as some already were (5:11|). {Imitators} (\mimtai\). See strkjv@1Thessalonians:1:6; strkjv@2:14| for this word (our "mimic" in good sense). The writer wishes to hold and develop these sluggards through those who inherit the promises (see strkjv@10:19-12:3|), one of his great appeals later in ch. strkjv@Hebrews:11| full of examples of "faith and long-suffering."
rwp@Hebrews:6:20 @{As a forerunner} (\prodromos\). Old word used for a spy, a scout, only here in N.T. Jesus has shown us the way, has gone on ahead, and is the surety (\egguos\, strkjv@Hebrews:7:22|) and guarantor of our own entrance later. In point of fact, our anchor of hope with its two chains of God's promise and oath has laid hold of Jesus within the veil. It will hold fast. All we need to do is to be true to him as he is to us. {A high priest for ever} (\archiereus eis ton aina\). There he functions as our great high priest, better than Aaron for he is "after the order of Melchizedek," the point that now calls for elucidation (5:10f.|).
rwp@Hebrews:9:22 @{I may almost say} (\schedon\). Old adverb, only three times in the N.T., here, strkjv@Acts:13:44; strkjv@19:26|. Here it qualifies the entire clause, not just \panta\. {With blood} (\en haimati\). In blood. There were exceptions (Exodus:19:10; strkjv@32:30f.; strkjv@Leviticus:5:11f.; strkjv@15:5; strkjv@Numbers:16:46f.; strkjv@31:23f.|, etc.). {Apart from shedding of blood} (\chris haimatekchusias\). A double compound first found here (coined by the writer) and later in ecclesiastical writers (\haima\, blood, \ek\, out, \che\, to pour, like \ekchusis haimatos\ strkjv@1Kings:18:28|). "Pouring out of blood." The author seems to have in mind Christ's words in strkjv@Matthew:26:28|: "This is my blood of the covenant which is shed for many for the forgiveness of sins." The blood is the vital principle and is efficacious as an atonement. The blood of Christ sets aside all other plans for pardon.
rwp@James:1:6 @{In faith} (\en pistei\). Faith here "is the fundamental religious attitude" (Ropes), belief in God's beneficent activity and personal reliance on him (Oesterley). {Nothing doubting} (\mden diakrinomenos\). Negative way of saying \en pistei\ (in faith), present passive participle of \diakrin\, old verb to separate (\krin\) between (\dia\), to discriminate as shown clearly in strkjv@Acts:11:12, strkjv@15:9|, but no example of the sense of divided against oneself has been found earlier than the N.T., though it appears in later Christian writings. It is like the use of \diamerizomai\ in strkjv@Luke:11:18| and occurs in strkjv@Matthew:21:21; strkjv@Mark:11:23; strkjv@Acts:10:20; strkjv@Romans:2:4; strkjv@4:20; strkjv@14:23|. It is a vivid picture of internal doubt. {Is like} (\eoiken\). Second perfect active indicative with the linear force alone from \eik\ to be like. Old form, but in N.T. only here and verse 23| (a literary touch, not in LXX). {The surge of the sea} (\kludni thalasss\). Old word (from \kluz\ to wash against) for a dashing or surging wave in contrast with \kuma\ (successive waves), in N.T. only here and strkjv@Luke:8:24|. In associative instrumental case after \eoiken\. In strkjv@Ephesians:4:14| we have \kludoniz\ (from \kludn\), to toss by waves. {Driven by the wind} (\anemizomeni\). Present passive participle (agreeing in case with \kludni\) of \anemiz\, earliest known example and probably coined by James (from \anemos\), who is fond of verbs in \-iz\ (Mayor). The old Greek used \anemo\. In strkjv@Ephesians:4:14| Paul uses both \kludoniz\ and \peripher anemi\. It is a vivid picture of the sea whipped into white-caps by the winds. {Tossed} (\ripizomeni\). Present passive participle also in agreement with \kludni\ from \ripiz\, rare verb (Aristophanes, Plutarch, Philo) from \ripis\ (a bellows or fire-fan), here only in N.T. It is a picture of "the restless swaying to and fro of the surface of the water, blown upon by shifting breezes" (Hort), the waverer with slight rufflement.
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:3:4 @{The ships also} (\kai ta ploia\). Old word from \ple\, to sail (Matthew:4:21|). Another metaphor like "horses" (\hippoi\). "There is more imagery drawn from mere natural phenomena in the one short Epistle of James than in all St. Paul's epistles put together" (Howson). {Though they are so great} (\tlikauta onta\). Concessive participle of \eimi\. The quantitative pronoun \tlikoutos\ occurs in the N.T. only here, strkjv@2Corinthians:1:10; strkjv@Hebrews:2:3; strkjv@Revelation:16:18|. If James had only seen the modern mammoth ships. But the ship on which Paul went to Malta carried 276 persons (Acts:27:37|). {And are driven} (\kai elaunomena\). Present passive participle of \elaun\, old verb, in this sense (2Peter:2:17|) for rowing (Mark:6:48; strkjv@John:6:19|). {Rough} (\sklron\). Old adjective (from \skell\, to dry up), harsh, stiff, hard (Matthew:25:24|). {Are yet turned} (\metagetai\). Present passive indicative of the same verb, \metag\, in verse 3|. James is fond of repeating words (1:13f.; strkjv@2:14,16; strkjv@2:21,25|). {By a very small rudder} (\hupo elachistou pdaliou\). For the use of \hupo\ (under) with things see strkjv@Luke:8:14; strkjv@2Peter:2:7|. There is possibly personification in the use of \hupo\ for agency in strkjv@James:1:14; strkjv@2:9; strkjv@Colossians:2:18|. \Pdaliou\ (from \pdon\, the blade of an oar) is an old word, in N.T. only here and strkjv@Acts:27:40|. \Elachistou\ is the elative superlative as in strkjv@1Corinthians:4:3| (from the Epic \elachus\ for \mikros\). {The impulse} (\h horm\). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and strkjv@Acts:14:5| (rush or onset of the people). {Of the steersman} (\tou euthunontos\). Present active genitive articular participle of \euthun\, old verb, to make straight (from \euthus\, straight, level, strkjv@Mark:1:3|), in N.T. only here and strkjv@John:1:23|. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. "The twin figure of the control of horse and of ship are frequently found together in later Greek writers" (Ropes). As in Plutarch and Philo. {Willeth} (\bouletai\). Present middle indicative of \boulomai\, common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder.
rwp@James:5:14 @{Is any among you sick?} (\asthenei tis en humin;\). Present active indicative of \asthene\, old verb, to be weak (without strength), often in N.T. (Matthew:10:8|). {Let him call for} (\proskalesasth\). First aorist (ingressive) middle imperative of \proskale\. Note change of tense (aorist) and middle (indirect) voice. Care for the sick is urged in strkjv@1Thessalonians:5:14| ("help the sick"). Note the plural here, "elders of the church, as in strkjv@Acts:20:17; strkjv@15:6,22; strkjv@21:18; strkjv@Phillipians:1:1| (bishops). {Let them pray over him} (\proseuxasthsan ep' auton\). First aorist middle imperative of \proseuchomai\. Prayer for the sick is clearly enjoined. {Anointing him with oil} (\aleipsantes elaii\). First aorist active participle of \aleiph\, old verb, to anoint, and the instrumental case of \elaion\ (oil). The aorist participle can be either simultaneous or antecedent with \proseuxasthsan\ (pray). See the same use of \aleiph elaii\ in strkjv@Mark:6:13|. The use of olive oil was one of the best remedial agencies known to the ancients. They used it internally and externally. Some physicians prescribe it today. It is clear both in strkjv@Mark:6:13| and here that medicinal value is attached to the use of the oil and emphasis is placed on the worth of prayer. There is nothing here of the pagan magic or of the later practice of "extreme unction" (after the eighth century). It is by no means certain that \aleiph\ here and in strkjv@Mark:6:13| means "anoint" in a ceremonial fashion rather than "rub" as it commonly does in medical treatises. Trench (N.T. Synonyms) says: "\Aleiphein\ is the mundane and profane, \chriein\ the sacred and religious, word." At bottom in James we have God and medicine, God and the doctor, and that is precisely where we are today. The best physicians believe in God and want the help of prayer.
rwp@James:5:18 @{Gave rain} (\hueton edken\). This idiom is in the LXX of God as here of heaven (1Samuel:12:17; strkjv@1Kings:18:1|) and also in strkjv@Acts:14:17| instead of \ebrexen\ of verse 17|. \Hueton\ is old word for rain (from \hu\, to rain), genuine here, but not in verse 7|. {Brought forth} (\eblastsen\). First aorist active of \blastan\, old verb, to sprout (intransitive as strkjv@Mark:4:27|), here as occasionally in later Greek transitive with accusative \karpon\.
rwp@John:1:4 @{In him was life} (\en auti z n\). That which has come into being (verse 3|) in the Logos was life. The power that creates and sustains life in the universe is the Logos. This is what Paul means by the perfect passive verb \ektistai\ (stands created) in strkjv@Colossians:1:16|. This is also the claim of Jesus to Martha (John:11:25|). This is the idea in strkjv@Hebrews:1:3| "bearing (upholding) the all things by the word of his power." Once this language might have been termed unscientific, but not so now after the spiritual interpretation of the physical world by Eddington and Jeans. Usually in John \z\ means spiritual life, but here the term is unlimited and includes all life; only it is not \bios\ (manner of life), but the very principle or essence of life. That is spiritual behind the physical and to this great scientists today agree. It is also personal intelligence and power. Some of the western documents have \estin\ here instead of \n\ to bring out clearly the timelessness of this phrase of the work of the \Logos\. {And the life was the light of men} (\kai h z n to phs tn anthrpn\). Here the article with both \z\ and \phs\ makes them interchangeable. "The light was the life of men" is also true. That statement is curiously like the view of some physicists who find in electricity (both light and power) the nearest equivalent to life in its ultimate physical form. Later Jesus will call himself the light of the world (John:8:12|). John is fond of these words life and light in Gospel, Epistles, Revelation. He here combines them to picture his conception of the Pre-incarnate Logos in his relation to the race. He was and is the Life of men (\tn anthrpon\, generic use of the article) and the Light of men. John asserts this relation of the Logos to the race of men in particular before the Incarnation.
rwp@John:1:11 @{Unto his own} (\eis ta idia\). Neuter plural, "unto his own things," the very idiom used in strkjv@19:27| when the Beloved Disciple took the mother of Jesus "to his own home." The world was "the own home" of the Logos who had made it. See also strkjv@16:32; strkjv@Acts:21:6|. {They that were his own} (\hoi idioi\). In the narrower sense, "his intimates," "his own family," "his own friends" as in strkjv@13:1|. Jesus later said that a prophet is not without honour save in his own country (Mark:6:4; strkjv@John:4:44|), and the town of Nazareth where he lived rejected him (Luke:4:28f.; strkjv@Matthew:13:58|). Probably here \hoi idioi\ means the Jewish people, the chosen people to whom Christ was sent first (Matthew:15:24|), but in a wider sense the whole world is included in \hoi idioi\. Conder's _The Hebrew Tragedy_ emphasizes the pathos of the situation that the house of Israel refused to welcome the Messiah when he did come, like a larger and sadder Enoch Arden experience. {Received him not} (\auton ou parelabon\). Second aorist active indicative of \paralamban\, old verb to take to one's side, common verb to welcome, the very verb used by Jesus in strkjv@14:3| of the welcome to his Father's house. Cf. \katelaben\ in verse 5|. Israel slew the Heir (Hebrews:1:2|) when he came, like the wicked husbandmen (Luke:20:14|).
rwp@John:1:15 @{Beareth witness} (\marturei\). Historical (dramatic) present indicative of this characteristic word in John (cf. strkjv@1:17f.|). See strkjv@1:32,34| for historical examples of John's witness to Christ. This sentence is a parenthesis in Westcott and Hort's text, though the Revised Version makes a parenthesis of most of verse 14|. The witness of John is adduced in proof of the glory full of grace and truth already claimed for the Incarnate Logos. {Crieth} (\kekragen\). Second perfect active indicative of \kraz\, old verb for loud crying, repeated in dramatic form again for emphasis recalling the wonderful Voice in the wilderness which the Beloved Disciple can still hear echoing through the years. {This was} (\houtos n\). Imperfect indicative where John throws the tense back in past time when he looked forward to the coming of the Messiah as in strkjv@Acts:3:10| where we should prefer "is" (\estin\). Gildersleeve (_Syntax_, p. 96) calls this the "imperfect of sudden appreciation of the real state of things." {Of whom I said} (\hon eipon\). But B C and a corrector of Aleph (Westcott and Hort) have \ho eipn\ "the one who said," a parenthetical explanation about the Baptist, not the words of the Baptist about Christ. {After me} (\opis mou\). See also strkjv@1:27|. Later in time John means. He described "the Coming One" (\ho erchomenos\) before he saw Jesus. The language of John here is precisely that in strkjv@Matthew:3:11| \ho opis mou erchomenos\ (cf. strkjv@Mark:1:7|). The Beloved Disciple had heard the Baptist say these very words, but he also had the Synoptic Gospels. {Is become} (\gegonen\). Second perfect active indicative of \ginomai\. It is already an actual fact when the Baptist is speaking. {Before me} (\emprosthen mou\). In rank and dignity, the Baptist means, \ho ischuroteros mou\ "the one mightier than I" (Mark:1:7|) and \ischuroteros mou\ "mightier than I" (Matthew:3:11|). In strkjv@John:3:28| \emprosthen ekeinou\ (before him, the Christ) does mean priority in time, but not here. This superior dignity of the Messiah John proudly recognizes always (John:3:25-30|). {For he was before me} (\hoti prtos mou n\). Paradox, but clear. He had always been (\n imperfect\) before John in his Pre-incarnate state, but "after" John in time of the Incarnation, but always ahead of John in rank immediately on his Incarnation. \Prtos mou\ (superlative with ablative) occurs here when only two are compared as is common in the vernacular _Koin_. Songs:the Beloved Disciple came first (\prtos\) to the tomb, ahead of Peter (20:4|). Songs:also \prton humn\ in strkjv@15:18| means "before you" as if it were \proteron humn\. Verse 30| repeats these words almost exactly.
rwp@John:1:21 @{And they asked him} (\kai rtsan auton\). Here the paratactic \kai\ is like the transitional \oun\ (then). {What then?} (\Ti oun;\). Argumentative \oun\ like Paul's \ti oun\ in strkjv@Romans:6:15|. _Quid ergo?_ {Art thou Elijah?} (\Su Elias ei;\). The next inevitable question since Elijah had been understood to be the forerunner of the Messiah from strkjv@Malachi:4:5|. In strkjv@Mark:9:11f.| Jesus will identify John with the Elijah of Malachi's prophecy. Why then does John here flatly deny it? Because the expectation was that Elijah would return in person. This John denies. Jesus only asserts that John was Elijah in spirit. Elijah in person they had just seen on the Mount of Transfiguration. {He saith} (\legei\). Vivid dramatic present. {I am not} (\ouk eimi\). Short and blunt denial. {Art thou the prophet?} (\ho prophts ei su;\). "The prophet art thou?" This question followed naturally the previous denials. Moses (Deuteronomy:18:15|) had spoken of a prophet like unto himself. Christians interpreted this prophet to be the Messiah (Acts:3:22; strkjv@7:37|), but the Jews thought him another forerunner of the Messiah (John:7:40|). It is not clear in strkjv@John:6:15| whether the people identified the expected prophet with the Messiah, though apparently so. Even the Baptist later became puzzled in prison whether Jesus himself was the true Messiah or just one of the forerunners (Luke:7:19|). People wondered about Jesus himself whether he was the Messiah or just one of the looked for prophets (Mark:8:28; strkjv@Matthew:16:14|). {And he answered} (\kai apekrith\). First aorist passive (deponent passive, sense of voice gone) indicative of \apokrinomai\, to give a decision from myself, to reply. {No} (\Ou\). Shortest possible denial.
rwp@John:1:40 @{Andrew} (\Andreas\). Explained by John as one of the two disciples of the Baptist and identified as the brother of the famous Simon Peter (cf. also strkjv@6:8; strkjv@12:22|). The more formal call of Andrew and Simon, James and John, comes later (Mark:1:16ff.; strkjv@Matthew:4:18ff.; strkjv@Luke:3:1-11|). {That heard John speak} (\tn akousantn para Ianou\). "That heard from John," a classical idiom (\para\ with ablative after \akou\) seen also in strkjv@6:45; strkjv@7:51; strkjv@8:26,40; strkjv@15:15|.
rwp@John:1:51 @{Verily, Verily} (\Amn, amn\). Hebrew word transliterated into Greek and then into English, our "amen." John always repeats it, not singly as in the Synoptics, and only in the words of Jesus, an illustration of Christ's authoritative manner of speaking as shown also by \leg humin\ (I say unto you). Note plural \humin\ though \auti\ just before is singular (to him). Jesus addresses thus others besides Nathanael. {The heaven opened} (\ton ouranon aneigota\). Second perfect active participle of \anoig\ with double reduplication, standing open. The words remind one of what took place at the baptism of Jesus (Matthew:3:16; strkjv@Luke:3:21|), but the immediate reference is to the opened heaven as the symbol of free intercourse between God and man (Isaiah:64:1|) and as it was later illustrated in the death of Stephen (Acts:7:56|). There is a quotation from strkjv@Genesis:28:12f.|, Jacob's vision at Bethel. That was a dream to Jacob, but Christ is himself the bond of fellowship between heaven and earth, between God and man, for Jesus is both "the Son of God" as Nathanael said and "the Son of Man" (\epi ton huion tou anthrpou\) as Jesus here calls himself. God and man meet in Christ. He is the true Jacob's Ladder. "I am the Way," Jesus will say. He is more than King of Israel, he is the Son of Man (the race). Songs:quickly has this Gospel brought out in the witness of the Baptist, the faith of the first disciples, the claims of Jesus Christ, the fully developed picture of the Logos who is both God and man, moving among men and winning them to his service. At the close of the ministry Christ will tell Caiaphas that he will see the Son of Man sitting at the right hand of power and coming with the clouds of heaven (Mark:14:62|). Here at the start Jesus is conscious of the final culmination and in apocalyptic eschatological language that we do not fully understand he sets forth the dignity and majesty of his Person.
rwp@John:3:2 @{The same} (\houtos\). "This one." {By night} (\nuktos\). Genitive of time. That he came at all is remarkable, not because there was any danger as was true at a later period, but because of his own prominence. He wished to avoid comment by other members of the Sanhedrin and others. Jesus had already provoked the opposition of the ecclesiastics by his assumption of Messianic authority over the temple. There is no ground for assigning this incident to a later period, for it suits perfectly here. Jesus was already in the public eye (2:23|) and the interest of Nicodemus was real and yet he wished to be cautious. {Rabbi} (\Rabbei\). See on ¯1:38|. Technically Jesus was not an acknowledged Rabbi of the schools, but Nicodemus does recognize him as such and calls him "My Master" just as Andrew and John did (1:38|). It was a long step for Nicodemus as a Pharisee to take, for the Pharisees had closely scrutinized the credentials of the Baptist in strkjv@1:19-24| (Milligan and Moulton's _Comm_.). {We know} (\oidamen\). Second perfect indicative first person plural. He seems to speak for others of his class as the blind man does in strkjv@9:31|. Westcott thinks that Nicodemus has been influenced partly by the report of the commission sent to the Baptist (1:19-27|). {Thou art a teacher come from God} (\apo theou elluthas didaskalos\). "Thou hast come from God as a teacher." Second perfect active indicative of \erchomai\ and predicative nominative \didaskalos\. This is the explanation of Nicodemus for coming to Jesus, obscure Galilean peasant as he seemed, evidence that satisfied one of the leaders in Pharisaism. {Can do} (\dunatai poiein\). "Can go on doing" (present active infinitive of \poie\ and so linear). {These signs that thou doest} (\tauta ta smeia ha su poieis\). Those mentioned in strkjv@2:23| that convinced so many in the crowd and that now appeal to the scholar. Note \su\ (thou) as quite out of the ordinary. The scorn of Jesus by the rulers held many back to the end (John:12:42|), but Nicodemus dares to feel his way. {Except God be with him} (\ean m i ho theos met' autou\). Condition of the third class, presented as a probability, not as a definite fact. He wanted to know more of the teaching accredited thus by God. Jesus went about doing good because God was with him, Peter says (Acts:10:38|).
rwp@John:3:5 @{Of water and the Spirit} (\ex hudatos kai pneumatos\). Nicodemus had failed utterly to grasp the idea of the spiritual birth as essential to entrance into the Kingdom of God. He knew only Jews as members of that kingdom, the political kingdom of Pharisaic hope which was to make all the world Jewish (Pharisaic) under the King Messiah. Why does Jesus add \ex hudatos\ here? In verse 3| we have "\anthen\" (from above) which is repeated in verse 7|, while in verse 8| we have only \ek tou pneumatos\ (of the Spirit) in the best manuscripts. Many theories exist. One view makes baptism, referred to by \ex hudatos\ (coming up out of water), essential to the birth of the Spirit, as the means of obtaining the new birth of the Spirit. If so, why is water mentioned only once in the three demands of Jesus (3,5,7|)? Calvin makes water and Spirit refer to the one act (the cleansing work of the Spirit). Some insist on the language in verse 6| as meaning the birth of the flesh coming in a sac of water in contrast to the birth of the Spirit. One wonders after all what was the precise purpose of Jesus with Nicodemus, the Pharisaic ceremonialist, who had failed to grasp the idea of spiritual birth which is a commonplace to us. By using water (the symbol before the thing signified) first and adding Spirit, he may have hoped to turn the mind of Nicodemus away from mere physical birth and, by pointing to the baptism of John on confession of sin which the Pharisees had rejected, to turn his attention to the birth from above by the Spirit. That is to say the mention of "water" here may have been for the purpose of helping Nicodemus without laying down a fundamental principle of salvation as being by means of baptism. Bernard holds that the words \hudatos kai\ (water and) do not belong to the words of Jesus, but "are a gloss, added to bring the saying of Jesus into harmony with the belief and practice of a later generation." Here Jesus uses \eiselthein\ (enter) instead of \idein\ (see) of verse 3|, but with the same essential idea (participation in the kingdom).
rwp@John:3:11 @{We speak that we do know} (\ho oidamen laloumen\). Jesus simply claims knowledge of what he has tried to make plain to the famous Rabbi without success. John uses \lale\ some 60 times, half of them by Jesus, very little distinction existing between the use of \lale\ and \leg\ in John. Originally \lale\ referred to the chatter of birds. Note John's frequent use of \amn amn\ and \leg\ (double emphasis). {And bear witness of that we have seen} (\kai ho herakamen marturoumen\). The same use of neuter singular relative \ho\ as before. Perfect active indicative of \hora\. He is not a dreamer, guesser, or speculator. He is bearing witness from personal knowledge, strange as this may seem to Nicodemus. {And ye receive not our witness} (\kai tn marturian hmn ou lambanete\). This is the tragedy of the matter as John has shown (1:11,26|) and as will continue to be true even today. Jesus probably associates here with himself ("we") those who have personal experience of grace and so are qualified as witnesses. Note the plural in strkjv@1John:1:1f|. Bernard thinks that John has here read into the words of Jesus the convictions of a later age, a serious charge to make.
rwp@John:3:13 @{But he that descended out of heaven} (\ei m ho ek tou ouranou katabas\). The Incarnation of the Pre-existent Son of God who was in heaven before he came down and so knows what he is telling about "the heavenly things." There is no allusion to the Ascension which came later. This high conception of Christ runs all through the Gospel and is often in Christ's own words as here. {Which is in heaven} (\ho n en ti ourani\). This phrase is added by some manuscripts, not by Aleph B L W 33, and, if genuine, would merely emphasize the timeless existence of God's Son who is in heaven even while on earth. Probably a gloss. But "the Son of man" is genuine. He is the one who has come down out of heaven.
rwp@John:4:53 @{Songs:the father knew} (\egn oun ho patr\). Second aorist active indicative of \ginsk\. Inferential use of \oun\. {Himself believed} (\episteusen autos\). Not just the word of Jesus (verse 50|), but complete faith in Jesus himself as the Messiah, absolute use of \pisteu\ as in strkjv@1:7|. {And his whole house} (\kai h oikia autou\). All his family, the first example of a whole family believing in Jesus like the later case of Crispus (Acts:18:8|).
rwp@John:6:52 @{Strove} (\emachonto\). Imperfect (inchoative) middle of \machomai\, to fight in armed combat (Acts:7:26|), then to wage a war of words as here and strkjv@2Timothy:2:24|. They were already murmuring (41|), now they began bitter strife with one another over the last words of Jesus (43-51|), some probably seeing a spiritual meaning in them. There was division of opinion about Jesus in Jerusalem also later (7:12,40; strkjv@9:16; strkjv@10:19|). {How can?} (\Ps dunatai;\). The very idiom used by Nicodemus in strkjv@3:4,9|. Here scornful disbelief. {This man} (\houtos\). Contemptuous use pictured in verse 42|. {His flesh to eat} (\tn sarka autou phagein\). As if we were cannibals! Some MSS. do not have \autou\, but the meaning is clear. The mystical appropriation of Christ by the believer (Galatians:2:20; strkjv@Ephesians:3:17|) they could not comprehend, though some apparently were against this literal interpretation of "flesh" (\sarx\).
rwp@John:7:36 @{What is this word?} (\Tis estin ho logos houtos;\). Puzzled and uneasy over this unintelligible saying. Even Peter is distressed over it later (\13:37\).
rwp@John:7:39 @{Which} (\hou\). Genitive by attraction of the relative \ho\ (accusative singular object of \lambanein\) to the case of \tou pneumatos\ (the Spirit) the antecedent. But it is purely grammatical gender (neuter \ho\ because of \pneuma\) which we do not have in English. Even here one should say "whom," not which, of the Spirit of God. {Were to receive} (\emellon lambanein\). Imperfect active of \mell\ with the present active infinitive \lambanein\, to receive, one of the three constructions with \mell\ (present, aorist, or future infinitive). Literally, "whom they were about to receive," a clear reference to the great pentecost. {For the Spirit was not yet given} (\oup gar n pneuma\). No verb for "given" in the Greek. The reference is not to the existence of the Spirit, but to the dispensation of the Spirit. This same use of \eimi\ like \pareimi\ (to be present) appears in strkjv@Acts:19:2| of the Spirit's activity. John, writing at the close of the century, inserts this comment and interpretation of the language of Jesus as an allusion to the coming of the Holy Spirit at pentecost (the Promise of the Father). {Because Jesus was not yet glorified} (\hoti Isous oup edoxasth\). Reason for the previous statement, the pentecostal outpouring following the death of Jesus here called "glorified" (\edoxasth\, first aorist passive indicative of \doxaz\), used later of the death of Jesus (12:16|), even by Jesus himself (12:23; strkjv@13:31|).
rwp@John:8:19 @{Where is thy Father?} (\pou estin ho patr sou;\). "The testimony of an unseen and unheard witness would not satisfy them" (Vincent). Bernard understands the Pharisees to see that Jesus claims God the Father as his second witness and so ask "where," not "who" he is. Augustine has it: _Patrem Christi carnaliter acceperunt_, Christ's human father, as if the Pharisees were "misled perhaps by the Lord's use of \anthrpon\ (verse 17|)" (Dods). Cyril even took it to be a coarse allusion to the birth of Jesus as a bastard according to the Talmud. Perhaps the Pharisees used the question with _double entendre_, even with all three ideas dancing in their hostile minds. {Ye would know my Father also} (\kai ton patera mou an ideite\). Conclusion of second-class condition determined as unfulfilled with \an\ and second perfect active of \oida\ used as imperfect in both condition and conclusion. See this same point made to Philip in strkjv@14:9|. In strkjv@14:7| Jesus will use \ginsk\ in the condition and \oida\ in the conclusion. The ignorance of the Pharisees about Jesus proves it and is due to their ignorance of the Father. See this point more fully stated in strkjv@5:36-38| when Jesus had his previous controversy in Jerusalem. In strkjv@7:28| Jesus said that they knew his home in Nazareth, but he denied then that they knew the Father who sent him. Jesus will again on this occasion (8:55|) deny their knowledge of the Father. Later he will deny their knowledge of the Father and of the Son (16:3|). The Pharisees are silenced for the moment.
rwp@John:8:44 @{Ye are of your father the devil} (\humeis ek tou patros tou diabolou\). Certainly they can "understand" (\ginskete\ in 43|) this "talk" (\lalian\) though they will be greatly angered. But they had to hear it (\akouein\ in 43|). It was like a bombshell in spite of the preliminary preparation. {Your will to do} (\thelete poiein\). Present active indicative of \thel\ and present active infinitive, "Ye wish to go on doing." This same idea Jesus presents in strkjv@Matthew:13:38| (the sons of the evil one, the devil) and strkjv@23:15| (twofold more a son of Gehenna than you). See also strkjv@1John:3:8| for "of the devil" (\ek tou diabolou\) for the one who persists in sinning. In strkjv@Revelation:12:9| the devil is one who leads all the world astray. The Gnostic view that Jesus means "the father of the devil" is grotesque. Jesus does not, of course, here deny that the Jews, like all men, are children of God the Creator, like Paul's offspring of God for all men in strkjv@Acts:17:28|. What he denies to these Pharisees is that they are spiritual children of God who do his will. They do the lusts and will of the devil. The Baptist had denied this same spiritual fatherhood to the merely physical descendants of Abraham (Matthew:3:9|). He even called them "broods of vipers" as Jesus did later (Matthew:12:34|). {A murderer} (\anthrpoktonos\). Old and rare word (Euripides) from \anthrpos\, man, and \ktein\, to kill. In N.T. only here and strkjv@1John:3:15|. The Jews were seeking to kill Jesus and so like their father the devil. {Stood not in the truth} (\en ti altheii ouk estken\). Since \ouk\, not \ouch\, is genuine, the form of the verb is \esteken\ the imperfect of the late present stem \stk\ (Mark:11:25|) from the perfect active \hestka\ (intransitive) of \histmi\, to place. {No truth in him} (\ouk estin altheia en auti\). Inside him or outside (environment). The devil and truth have no contact. {When he speaketh a lie} (\hotan lali to pseudos\). Indefinite temporal clause with \hotan\ and the present active subjunctive of \lale\. But note the article \to\: "Whenever he speaks the lie," as he is sure to do because it is his nature. Hence "he speaks out of his own" (\ek tn idin lalei\) like a fountain bubbling up (cf. strkjv@Matthew:12:34|). {For he is a liar} (\hoti pseusts estin\). Old word for the agent in a conscious falsehood (\pseudos\). See strkjv@1John:1:10; strkjv@Romans:3:4|. Common word in John because of the emphasis on \altheia\ (truth). {And the father thereof} (\kai ho patr autou\). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. {Autou} in the genitive can be either neuter or masculine. Westcott takes it thus, "because he is a liar and his father (the devil) is a liar," making "one," not the devil, the subject of "whenever he speaks," a very doubtful expression.
rwp@John:8:48 @{Thou art a Samaritan and hast a demon} (\Samareits ei su kai daimonion echeis\). On the spur of the moment in their rage and fury they can think of no meaner things to say. They know, of course, that Jesus was not a Samaritan, but he had acted like a Samaritan in challenging their peculiar spiritual privileges (4:9,39|). The charge of having a demon was an old one by the Pharisees (Matthew:12:24|) and it is repeated later (John:10:20|).
rwp@John:8:53 @{Art thou greater than our father Abraham?} (\M su meizn ei tou patros hmn Abraam;\). Negative answer expected by \m\ with ablative case of comparison in \patros\ after \meizn\. The question was designed to put Jesus in a difficult position, for Abraham and the prophets all "died." They do not see that Jesus uses death in a different sense. {Whom makest thou thyself?} (\tina seauton poieis;\). \Seauton\ is predicate accusative with \poieis\. They suspect that Jesus is guilty of blasphemy as they charged in strkjv@5:18| in making himself equal with God. Later they will make it specifically (10:33; strkjv@19:7|). They set a trap for Jesus for this purpose.
rwp@John:8:59 @{They took up stones therefore} (\ran oun lithous\). First aorist active indicative of \air\, inferential use of \oun\. The time for argument had past. {To cast at him} (\hina balsin ep' auton\). Final clause with \hina\ and the second aorist active subjunctive of \ball\. Vivid picture of a mob ready to kill Jesus, already beginning to do so. {Hid himself} (\ekrub\). Second aorist passive indicative of \krupt\. He was hidden. No Docetic vanishing, but quietly and boldly Jesus went out of the temple. His hour had not yet come. Once again three months later the Pharisees will try to kill him, but he will pass out of their hands (10:39|).
rwp@John:9:1 @{As he passed by} (\paragn\). Present active participle of \parag\, old verb to go along, by, or past (Matthew:20:30|). Only example in this Gospel, but in strkjv@1John:2:8,17|. The day was after the stirring scenes in chapter 8, but not at the feast of dedication as Westcott argues. That comes three months later (10:22|). {From his birth} (\ek genets\). Ablative case with \ek\ of old word from \gen, ginomai\. Here alone in N.T., but the phrase \tuphlos ek genets\ is common in Greek writers. Probably a well-known character with his stand as a beggar (verse 5|).
rwp@John:9:7 @{Wash} (\nipsai\). First aorist middle imperative second person singular of \nipt\, later form of \niz\, to wash, especially parts of the body. Certainly bathing the eyes is good for eye trouble, and yet we are not to infer that the cure was due to the use of the clay or to the washing. {In the pool of Siloam} (\eis tn kolumbthran tou Silam\). The word \kolumbthra\ (from \kolumba\, to swim) is a common word for swimming-pool, in N.T. only here and strkjv@5:2,7|. The name _Siloam_ is Hebrew (Isaiah:8:6|) and means "sent" (\apestalmenos\, perfect passive participle of \apostell\). It was situated south of the temple area and was apparently connected by a subterranean tunnel with the Virgin's Well (5:2|) according to Bernard. The water was conducted artificially to the pool of Siloam. {Washed} (\enipsato\). First aorist direct middle (cf. \nipsai\), apparently bathing and not merely washing his eyes. {Came seeing} (\lthen blepn\). Jesus had healed him. He was tested by the demand to bathe his eyes.
rwp@John:9:28 @{They reviled him} (\eloidorsan auton\). First aorist active indicative of \loidore\, old verb from \loidoros\ (reviler, strkjv@1Corinthians:5:11|), in N.T. only here, strkjv@Acts:23:4; strkjv@1Corinthians:4:12; strkjv@1Peter:2:23|. {Thou art his disciple} (\su mathts ei ekeinou\). Probably a fling in \ekeinou\ (of that fellow). He had called him a prophet (9:17|) and became a joyful follower later (9:36-38|). {But we are disciples of Moses} (\hmeis de tou Muses esmen mathtai\). This they said with proud scorn of the healed beggar. All orthodox rabbis so claimed.
rwp@John:9:38 @{Lord, I believe} (\Pisteu, kurie\). \Kurie\ here = Lord (reverence, no longer respect as in 36|). A short creed, but to the point. {And he worshipped him} (\kai prosekunsen auti\). Ingressive first aorist active indicative of \proskune\, old verb to fall down in reverence, to worship. Sometimes of men (Matthew:18:26|). In John (see strkjv@4:20|) this verb "is always used to express divine worship" (Bernard). It is tragic to hear men today deny that Jesus should be worshipped. He accepted worship from this new convert as he later did from Thomas who called him "God" (John:20:28|). Peter (Acts:10:25f.|) refused worship from Cornelius as Paul and Barnabas did at Lystra (Acts:14:18|), but Jesus made no protest here.
rwp@John:10:1 @{Verily, Verily} (\Amn, amn\). Solemn prelude by repetition as in strkjv@1:51|. The words do not ever introduce a fresh topic (cf. strkjv@8:34,51,58|). Songs:in strkjv@10:7|. The Pharisees had previously assumed (Vincent) they alone were the authoritative guides of the people (9:24,29|). Songs:Jesus has a direct word for them. Songs:Jesus begins this allegory in a characteristic way. John does not use the word \parabol\, but \paroimia\ (verse 6|), and it really is an allegory of the Good Shepherd and self-explanatory like that of the Prodigal Son in strkjv@Luke:15|. He first tells it in verses 1-5| and then explains and expands it in verses 7-18|. {Into the fold of the sheep} (\eis tn auln tn probatn\). Originally \aul\ (from \a\, to blow) in Homer's time was just an uncovered space around the house enclosed by a wall, then a roofless enclosure in the country where flocks were herded as here and verse 16|. It later came to mean the house itself or palace (Matthew:26:3,58|, etc.). In the papyri it means the court attached to the house. {Climbeth up} (\anabainn\). Present active participle of \anabain\, to go up. One who goes up, not by the door, has to climb up over the wall. {Some other way} (\allachothen\). Rare word for old \allothen\, but in 4Macc. strkjv@1:7 and in a papyrus. Only here in N.T. {The same} (\ekeinos\). "That one" just described. {Is a thief and a robber} (\klepts estin kai lists\). Both old and common words (from \klept\, to steal, \lizomai\, to plunder). The distinction is preserved in the N.T. as here. Judas was a \klepts\ (John:12:6|), Barabbas a robber (18:40|) like the two robbers (Matthew:27:38,44|) crucified with Jesus erroneously termed thieves like "the thief on the cross" by most people. See strkjv@Mark:11:17|. Here the man jumping over the wall comes to steal and to do it by violence like a bandit. He is both thief and robber.
rwp@John:10:30 @{One} (\hen\). Neuter, not masculine (\heis\). Not one person (cf. \heis\ in strkjv@Galatians:3:28|), but one essence or nature. By the plural \sumus\ (separate persons) Sabellius is refuted, by \unum\ Arius. Songs:Bengel rightly argues, though Jesus is not referring, of course, to either Sabellius or Arius. The Pharisees had accused Jesus of making himself equal with God as his own special Father (John:5:18|). Jesus then admitted and proved this claim (5:19-30|). Now he states it tersely in this great saying repeated later (17:11, 21|). Note \hen\ used in strkjv@1Corinthians:3:3| of the oneness in work of the planter and the waterer and in strkjv@17:11,23| of the hoped for unity of Christ's disciples. This crisp statement is the climax of Christ's claims concerning the relation between the Father and himself (the Son). They stir the Pharisees to uncontrollable anger.
rwp@John:10:40 @{Again} (\palin\). Referring to strkjv@1:28| (Bethany beyond Jordan). \Palin\ does not mean that the other visit was a recent one. {At the first} (\to prton\). Adverbial accusative (extent of time). Same idiom in strkjv@12:16; strkjv@19:39|. Here the identical language of strkjv@1:28| is used with the mere addition of \to prton\ (\hopou n Ians baptizn\, "where John was baptizing"). {And there he abode} (\kai emenen ekei\). Imperfect (continued) active of \men\, though some MSS. have the constative aorist active \emeinen\. Probably from here Jesus carried on the first part of the later Perean Ministry (Luke:13:22-16:10|) before the visit to Bethany at the raising of Lazarus (John:11:1-44|).
rwp@John:11:15 @{For your sakes} (\di' humas\). That they may witness his raising from the grave. {That I was not there} (\hoti ouk mn ekei\). Imperfect middle \mn\ of the later Greek instead of the common active \n\ in indirect discourse in place of the usual present retained as in verse 13|. {To the intent ye may believe} (\hina pisteuste\). Purpose clause with \hina\ and the ingressive aorist active subjunctive, "that ye may come to believe" (more than you do). See the same use of the ingressive aorist in \episteusan\ (2:11|) where the disciples gained in belief. {Nevertheless let us go to him} (\alla agmen pros auton\). Volitive subjunctive, repeating the proposal of verse 7|. He is dead, but no matter, yea all the more let us go on to him.
rwp@John:11:48 @{If we let him thus alone} (\ean aphmen auton houts\). Condition of third class with \ean\ and second aorist active subjunctive of \apimi\. "Suppose we leave him thus alone." Suppose also that he keeps on raising the dead right here next door to Jerusalem! {All will believe on him} (\pantes pisteusousin eis auton\). Future active of \pisteu\. The inevitable conclusion, "all" (\pantes\), not just "some" (\tines\). as now. {And the Romans will come} (\kai eleusontai hoi Rmaioi\). Another inevitable result with the future middle of \erchomai\. Only if the people take Jesus as their political Messiah (6:15|) as they had once started to do. This is a curious muddle for the rulers knew that Jesus did not claim to be a political Messiah and would not be a rival to Caesar. And yet they use this fear (their own belief about the Messiah) to stir themselves to frenzy as they will use it with Pilate later. {And take away both our place and our nation} (\kai arousin hmn kai ton topon kai to ethnos\). Future active of \air\, another certain result of their inaction. Note the order here when "place" (job) is put before nation (patriotism), for all the world like modern politicians who make the fate of the country turn on their getting the jobs which they are seeking. In the course of time the Romans will come, not because of the leniency of the Sanhedrin toward Jesus, but because of the uprising against Rome led by the Zealots and they will destroy both temple and city and the Sanhedrin will lose their jobs and the nation will be scattered. Future historians will say that this fate came as punishment on the Jews for their conduct toward Jesus.
rwp@John:12:6 @{Not because he cared for the poor} (\ouch hoti peri tn ptchn emelen auti\). Literally, "not because it was a care to him concerning the poor" (impersonal imperfect of \melei\, it was a care). John often makes explanatory comments of this kind as in strkjv@2:21f.; strkjv@7:22,39|. {But because he was a thief} (\alle hoti klepts n\). Clearly the disciples did not know then that Judas was a petty thief. That knowledge came later after he took the bribe of thirty pieces of silver for betraying Jesus (Matthew:26:15|), for the disciples did not suspect Judas of treachery (13:28f.|), let alone small peculations. There is no reason for thinking that John is unfair to Judas. "Temptation commonly comes through that for which we are naturally fitted" (Westcott). In this case Judas himself was "the poor beggar" who wanted this money. {And having the bag took away what was put therein} (\kai to glssokomon echn ta ballomena ebastazen\). This is the correct text. This compound for the earlier \glssokomeion\ (from \glssa\, tongue, and \kome\, to tend) was originally a receptacle for the tongues or mouth-pieces of wind instruments. The shorter form is already in the Doric inscriptions and is common in the papyri for "money-box" as here. It occurs also in Josephus, Plutarch, etc. In N.T. only here and strkjv@13:29| in same sense about Judas. \Ballomena\ is present passive participle (repeatedly put in) of \ball\, to cast or fling. The imperfect active (custom) of \bastaz\, old verb to pick up (John:10:31|), to carry (19:17|), but here and strkjv@20:15| with the sense to bear away as in Polybius, Josephus, Diogenes Laertes, and often so in the papyri.
rwp@John:12:7 @{Suffer her to keep it against the day of my burying} (\Aphes autn, hina eis tn hmeran tou entaphiasmou mou trsi auto\). This reading (\hina trsi\, purpose clause with \hina\ and first aorist active subjunctive of \tre\) rather than that of the Textus Receptus (just \tetreken\, perfect active indicative) is correct. It is supported by Aleph B D L W Theta. The \hina\ can be rendered as above after \aphes\ according to _Koin_ idiom or more probably: "Let her alone: it was that," etc. (supplying "it was"). Either makes good sense. The word \entaphiasmos\ is a later and rare substantive from the late verb \entaphiaz\, to prepare for burial (Matthew:26:12; strkjv@John:19:40|), and means preparation for burial. In N.T. only here and strkjv@Mark:14:8|. "Preparation for my burial" is the idea here and in Mark. The idea of Jesus is that Mary had saved this money to use in preparing his body for burial. She is giving him the flowers before the funeral. We can hardly take it that Mary did not use all of the ointment for Mark (Mark:14:3|) says that she broke it and yet he adds (Mark:14:8|) what John has here. It is a paradox, but Jesus is fond of paradoxes. Mary has kept this precious gift by giving it now beforehand as a preparation for my burial. We really keep what we give to Christ. This is Mary's glory that she had some glimmering comprehension of Christ's death which none of the disciples possessed.
rwp@John:12:9 @{The common people} (\ho ochlos polus\). This is the right reading with the article \ho\, literally, "the people much or in large numbers." One is reminded of the French idiom. Gildersleeve (_Syntax_, p. 284) gives a few rare examples of the idiom \ho anr agathos\. Westcott suggests that \ochlos polus\ came to be regarded as a compound noun. This is the usual order in the N.T. rather than \polus ochlos\ (Robertson, _Grammar_, p. 774). Mark (Mark:12:37|) has \ho polus ochlos\. Moulton (_Proleg_., p. 84) terms \ho ochlos polus\ here and in verse 12| "a curious misplacement of the article." John's use of \ochlos\ is usually the common crowd as "riff-raff." {That he was} (\hoti estin\). Present active indicative retained in indirect discourse after the secondary tense (\egn\, second aorist active indicative of \ginsk\). These "Jews" are not all hostile to Jesus as in strkjv@5:10; strkjv@6:41|, etc., but included some who were friendly (verse 11|). {But that they might see Lazarus also} (\all' hina kai ton Lazaron idsin\). Purpose clause with \hina\ and second aorist active subjunctive of \hora\. Motive enough to gather a great crowd, to see one raised from the dead (cf. verse 1| for the same phrase, "whom he had raised from the dead"). Some of the very witnesses of the raising of Lazarus will bear witness later (verse 17|). It was a tense situation.
rwp@John:12:23 @{The hour is come} (\elluthen h hra\). The predestined hour, seen from the start (2:4|), mentioned by John (7:30; strkjv@8:20|) as not yet come and later as known by Jesus as come (13:1|), twice again used by Jesus as already come (in the prayer of Jesus, strkjv@17:1; strkjv@Mark:14:41|, just before the betrayal in the Garden). The request from the Greeks for this interview stirs the heart of Jesus to its depths. {That the Son of man should be glorified} (\hina doxasthi ho huios tou anthrpou\). Purpose clause with \hina\ (not in the sense of \hote\, when) and the first aorist passive subjunctive of \doxaz\, same sense as in strkjv@12:16, strkjv@13:31|. The Cross must come before Greeks can really come to Jesus with understanding. But this request shows that interest in Jesus now extends beyond the Jewish circles.
rwp@John:13:5 @{Poureth} (\ballei\). Vivid present again. Literally, "putteth" (as in verse 2|, \ball\). {Into the basin} (\eis ton niptra\). From verb \nipt\ (later form of \niz\ in this same verse and below) to wash, found only here and in quotations of this passage. Note the article, "the basin" in the room. {Began to wash} (\rxato niptein\). Back to the aorist again as with \diezsen\ (verse 4|). \Nipt\ was common for washing parts of the body like the hands or the feet. {To wipe} (\ekmassein\). "To wipe off" as in strkjv@12:3|. {With the towel} (\ti lentii\). Instrumental case and the article (pointing to \lention\ in verse 4|). {Wherewith} (\hi\). Instrumental case of the relative \ho\. {He was girded} (\n diezsmenos\). Periphrastic past perfect of \diaznnu\ for which verb see verse 4|.
rwp@John:19:1 @{Took and scourged} (\elaben kai emastigsen\). First aorist active indicative of \lamban\ and \mastigo\ (from \mastix\, whip). For this redundant use of \lamban\ see also verse 6|. It is the causative use of \mastigo\, for Pilate did not actually scourge Jesus. He simply ordered it done, perhaps to see if the mob would be satisfied with this penalty on the alleged pretender to royalty (Luke:23:22|) whom Pilate had pronounced innocent (John:18:38|), an illegal act therefore. It was a preliminary to crucifixion, but Jesus was not yet condemned. The Sanhedrin had previously mocked Jesus (Mark:14:65; strkjv@Matthew:26:67f.; strkjv@Luke:22:63ff.|) as the soldiers will do later (Mark:15:16-19; strkjv@Matthew:27:27-30|). This later mock coronation (Mark and Matthew) was after the condemnation. {Plaited a crown of thorns} (\plexantes stephanon ex akanthn\). Old verb \plek\, to weave, in the N.T. only here, strkjv@Mark:15:17; strkjv@Matthew:27:19|. Not impossible for the mock coronation to be repeated. {Arrayed him} (\periebalon auton\). "Placed around him" (second aorist active indicative of \periball\). {In a purple garment} (\himation porphuroun\). Old adjective \porphureos\ from \porphura\, purple cloth (Mark:15:17,20|), dyed in purple, in the N.T. only here and strkjv@Revelation:18:16|. Jesus had been stripped of his outer garment \himation\ (Matthew:27:28|) and the scarlet cloak of one of the soldiers may have been put on him (Matthew:27:28|).
rwp@John:19:12 @{Sought} (\eztei\). Imperfect active, "kept on seeking," "made renewed efforts to release him." He was afraid to act boldly against the will of the Jews. {If thou release this man} (\ean touton apolusis\). Condition of third class, a direct threat to Pilate. He knew all the time that the Sanhedrin might tell Caesar on him. {Thou art not Caesar's friend} (\ouk ei philos tou kaisaros\). Later to Vespasian this was an official title, here simply a daring threat to Pilate. {Speaketh against Caesar} (\antilegei ti kaisari\). Caesar brooks no rival. Jesus had allowed himself to be acclaimed king of Israel in the Triumphal Entry (John:12:13; strkjv@Mark:11:10; strkjv@Luke:19:38|). The Sanhedrin have caught Pilate in their toils.
rwp@John:19:31 @{The Preparation} (\paraskeu\). Friday. See verse 14|. {Might not remain} (\m meini\). Negative final clause with \hina m\ and first aorist active (constative) subjunctive of \men\. {A high day} (\megal\). A "great" day, since "the sabbath day following synchronized with the first day of unleavened bread which was a 'great' day" (Bernard). A double reason therefore for wanting the bodies removed before sunset when the Sabbath began. {That their legs might be broken} (\hina kateagsin auton ta skel\). Purpose clause with \hina\ and the second aorist passive subjunctive of \katagnumi\ with the augment retained in the subjunctive, a "false augment" common in later Greek as in the future in strkjv@Matthew:12:20| with this verb (Robertson, _Grammar_, p. 365). This _crurifragium_ was done with a heavy mallet and ended the sufferings of the victim. {Legs} (\skel\). Old word, here only in N.T. {Might be taken away} (\arthsin\). First aorist passive subjunctive of \air\ with \hina\ also.
rwp@Info_Luke @ THE DATE OF THE GOSPEL There are two outstanding facts to mark off the date of this Gospel by Luke. It was later than the Gospel of Mark since Luke makes abundant use of it. It was before the Acts of the Apostles since he definitely refers to it in strkjv@Acts:1:1|. Unfortunately the precise date of both _termini_ is uncertain. There are still some scholars who hold that the author of the Acts shows knowledge of the _Antiquities_ of Josephus and so is after A.D. 85, a mistaken position, in my opinion, but a point to be discussed when Acts is reached. Still others more plausibly hold that the Acts was written after the destruction of Jerusalem and that the Gospel of Luke has a definite allusion to that event (Luke:21:20f.|), which is interpreted as a prophecy _post eventum_ instead of a prediction by Christ a generation beforehand. Many who accept this view hold to authorship of both Acts and Gospel by Luke. I have long held the view, now so ably defended by Harnack, that the Acts of the Apostles closes as it does for the simple and obvious reason that Paul was still a prisoner in Rome. Whether Luke meant the Acts to be used in the trial in Rome, which may or may not have come to pass, is not the point. Some argue that Luke contemplated a third book which would cover the events of the trial and Paul's later career. There is no proof of that view. The outstanding fact is that the book closes with Paul already a prisoner for two years in Rome. If the Acts was written about A.D. 63, as I believe to be the case, then obviously the Gospel comes earlier. How much before we do not know. It so happens that Paul was a prisoner a little over two years in Caesarea. That period gave Luke abundant opportunity for the kind of research of which he speaks in strkjv@Luke:1:1-4|. In Palestine he could have access to persons familiar with the earthly life and teachings of Jesus and to whatever documents were already produced concerning such matters. Luke may have produced the Gospel towards the close of the stay of Paul in Caesarea or during the early part of the first Roman imprisonment, somewhere between A.D. 59 and 62. The other testimony concerns the date of Mark's Gospel which has already been discussed in volume I. There is no real difficulty in the way of the early date of Mark's Gospel. All the facts that are known admit, even argue for a date by A.D. 60. If Mark wrote his Gospel in Rome, as is possible, it would certainly be before A.D. 64, the date of the burning of Rome by Nero. There are scholars, however, who argue for a much earlier date for his gospel, even as early as A.D. 50. The various aspects of the Synoptic problem are ably discussed by Hawkins in his _Horae Synopticae_, by Sanday and others in _Oxford Studies in the Synoptic Problem_, by Streeter in his _The Four Gospels_, by Hayes in his _The Synoptic Gospels and the Book of Acts_, by Harnack in his _Date of the Acts and the Synoptic Gospels_, by Stanton in his _The Gospels as Historical Documents_, and by many others. My own views are given at length in my _Studies in Mark's Gospel_ and in _Luke the Historian in the Light of Research_.
rwp@Luke:1:1 @{Forasmuch as} (\epeidper\). Here alone in the N.T., though common in literary Attic. Appears in the papyri. A triple compound (\epei\ = since, \d\ = admittedly true, \per\ = intensive particle to emphasize importance). {Many} (\polloi\). How many no one knows, but certainly more than two or three. We know that Luke used the Logia of Jesus written by Matthew in Aramaic (Papias) and Mark's Gospel. Undoubtedly he had other written sources. {Have taken in hand} (\epecheirsan\). A literal translation of \epicheire\ (from \cheir\, hand and \epi\, upon). Both Hippocrates and Galen use this word in their introduction to their medical works. Here only in the N.T., though a common literary word. Common in the papyri for undertaking with no idea of failure or blame. Luke does not mean to cast reflection on those who preceded him. The apocryphal gospels were all much later and are not in his mind. Luke had secured fuller information and planned a book on a larger scale and did surpass them with the result that they all perished save Mark's Gospel and what Matthew and Luke possess of the Logia of Jesus. There was still room for Luke's book. That motive influences every author and thus progress is made. {To draw up, a narrative} (\anataxasthai digsin\). Ingressive aorist middle infinitive. This verb \anataxasthai\ has been found only in Plutarch's _Moral_. 968 CD about an elephant "rehearsing" by moonlight certain tricks it had been taught (Moulton and Milligan, _Vocabulary_). That was from memory going regularly through the thing again. But the idea in the word is plain enough. The word is composed of \tass\, a common verb for arranging things in proper order and \ana\, again. Luke means to say that those before him had made attempts to rehearse in orderly fashion various matters about Christ. "The expression points to a connected series of narratives in some order (\taxis\), topical or chronological rather than to isolated narratives" (Bruce). "They had produced something more than mere notes or anecdotes" (Plummer). \Digsis\ means leading or carrying a thing through, not a mere incident. Galen applies this word some seventy-five times to the writing of Hippocrates. {Which have been fulfilled} (\tn peplrphormenn\). Perfect passive participle from \plrophore\ and that from \plrs\ (full) and \pher\ (to bring). Hence to bring or make full. The verb is rare outside of the LXX and the N.T. Papyri examples occur for finishing off a legal matter or a financial matter in full. Deissmann (_Light from the Ancient East_, pp. 86f.) gives examples from the papyri and inscriptions for completing a task or being convinced or satisfied in mind. The same ambiguity occurs here. When used of persons in the N.T. the meaning is to be convinced, or fully persuaded (Romans:4:21; strkjv@14:5; strkjv@Hebrews:6:11; strkjv@10:22|). When used of things it has the notion of completing or finishing (2Timothy:4:5,17|). Luke is here speaking of "matters" (\pragmatn\). Luke may refer to the matters connected with Christ's life which have been brought to a close among us or accomplished. Bruce argues plausibly that he means fulness of knowledge "concerning the things which have become widely known among us Christians." In strkjv@Colossians:2:2| we have "fulness of understanding" (\ts plrophorias ts suneses\). In modern Greek the verb means to inform. The careful language of Luke here really pays a tribute to those who had preceded him in their narratives concerning Christ.
rwp@Luke:1:5 @{There was} (\egeneto\). Not the usual \en\ for "was," but there arose or came into notice. With this verse the literary _Koin_ of verses 1 to 4 disappears. To the end of chapter 2 we have the most Hebraistic (Aramaic) passage in Luke's writings, due evidently to the use of documents or notes of oral tradition. Plummer notes a series of such documents ending with strkjv@1:80, strkjv@2:40, strkjv@2:52|. If the mother of Jesus was still alive, Luke could have seen her. She may have written in Aramaic an account of these great events. Natural reserve would keep her from telling too much and from too early publicity. Luke, as a physician, would take special interest in her birth report. The supernatural aspects disturb only those who do not admit the real Incarnation of Jesus Christ and who are unable to believe that God is superior to nature and that the coming of the Son of God to earth justifies such miraculous manifestations of divine power. Luke tells his story from the standpoint of Mary as Matthew gives his from the standpoint of Joseph. The two supplement each other. We have here the earliest documentary evidence of the origins of Christianity that has come down to us (Plummer). {Herod, King of Judea} (\Hridou basiles ts Ioudaias\). This note of time locates the events before the death of Herod the Great (as he was called later), appointed King of Judea by the Roman Senate B.C. 40 at the suggestion of Octavius and Antony. He died B.C. 4. {Of the course of Abijah} (\ex ephmerias Abia\). Not in old Greek, but in LXX and modern Greek. Papyri have a verb derived from it, \ephmere\. Daily service (Nehemiah:13:30; strkjv@1Chronicles:25:8|) and then a course of priests who were on duty for a week (1Chronicles:23:6; strkjv@28:13|). There were 24 such courses and that of Abijah was the eighth (1Chronicles:24:10; strkjv@2Chronicles:8:14|). Only four of these courses (Jedaiah, Immer, Pashur, Harim) returned from Babylon, but these four were divided into twenty-four with the old names. Each of these courses did duty for eight days, sabbath to sabbath, twice a year. On sabbaths the whole course did duty. At the feast of tabernacles all twenty-four courses were present. {Of the daughters of Aaron} (\ek tn thugatern Aarn\). "To be a priest and married to a priest's daughter was a double distinction" (Plummer). Like a preacher married to a preacher's daughter.
rwp@Luke:2:22 @{The days of their purification} (\hai hmerai tou katharismou autn\). The old manuscripts have "their" (\autn\) instead of "her" (\auts\) of the later documents. But it is not clear whether "their" refers to Mary and Joseph as is true of "they brought" or to Mary and the child. The mother was Levitically unclean for forty days after the birth of a son (Leviticus:12:1-8|). {To present him to the Lord} (\parastsai ti Kurii\). Every first-born son was thus redeemed by the sacrifice (Exodus:13:2-12|) as a memorial of the sparing of the Israelitish families (Numbers:18:15f.|). The cost was about two dollars and a half in our money.
rwp@Luke:3:5 @{Valley} (\pharagx\). Here only in the N.T., though in the LXX and ancient Greek. It is a ravine or valley hedged in by precipices. {Shall be filled} (\plrthsetai\). Future passive indicative of \plro\. In 1845 when the Sultan visited Brusa the inhabitants were called out to clear the roads of rocks and to fill up the hollows. Oriental monarchs often did this very thing. A royal courier would go ahead to issue the call. Songs:the Messiah sends his herald (John) before him to prepare the way for him. Isaiah described the preparation for the Lord's triumphal march and John used it with great force. {Hill} (\bounos\). Called a Cyrenaic word by Herodotus, but later Greek writers use it as does the LXX. {Brought low} (\tapeinthsetai\). Future passive indicative of \tapeino\. Literal meaning here of a verb common in the metaphorical sense. {Crooked} (\skolia\). Common word, curved, opposite of \orthos\ or \euthus\, straight.
rwp@Luke:4:26 @{Unto Zarephath} (\eis Sarepta\). The modern village Surafend on the coast road between Tyre and Sidon. {Unto a woman that was a widow} (\pros gunaika chran\). Literally, unto a woman a widow (like our vernacular widow woman). This is an illustration of the proverb from the life of Elijah (1Kings:17:8,9|). This woman was in the land of Sidon or Phoenicia, a heathen, where Jesus himself will go later.
rwp@Luke:5:1 @{Pressed upon him} (\epikeisthai\). Luke in this paragraph (5:1-11; strkjv@Mark:1:16-20; strkjv@Matthew:4:18-22|) does not follow the chronology of Mark as he usually does. It seems reasonably clear that the renewed call of the four fishermen came before the first tour of Galilee in strkjv@Luke:4:42-44|. It is here assumed that Luke is describing in his own way the incident given in Mark and Matthew above. Luke singles out Simon in a graphic way. This verb \epikeisthai\ is an old one and means to \lie upon\, rest upon as of a stone on the tomb (John:11:38|) or of fish on the burning coals (John:21:9|). Songs:it is used of a tempest (Acts:27:20|) and of the urgent demands for Christ's crucifixion (Luke:23:23|). Here it vividly pictures the eager crowds around Jesus. \En ti epikeisthai\ is a favourite idiom with Luke as we have already seen, \en\ with the articular infinitive in the locative case. {That} (\kai\). \Kai\ does not technically mean the declarative conjunction "that," but it is a fair rendering of the somewhat awkward idiom of Luke to a certain extent imitating the Hebrew use of _wav_. {Was standing} (\n hests\). Periphrastic second past perfect of \histmi\ which here is equal to a practical imperfect. {By the lake} (\para tn limnn\). The use of the accusative with \para\, alongside, after a verb of rest used to be called the pregnant use, came and was standing. But that is no longer necessary, for the accusative as the case of extension is the oldest of the cases and in later Greek regains many of the earlier uses of the other cases employed for more precise distinctions. See the same idiom in verse 2|. We need not here stress the notion of extension. "With characteristic accuracy Luke never calls it a sea, while the others never call it a lake" (Plummer).
rwp@Luke:6:39 @{Also a parable} (\kai paraboln\). Plummer thinks that the second half of the sermon begins here as indicated by Luke's insertion of "And he spake (\eipen de\) at this point. Luke has the word parable some fifteen times both for crisp proverbs and for the longer narrative comparisons. This is the only use of the term parable concerning the metaphors in the Sermon on the Mount. But in both Matthew and Luke's report of the discourse there are some sixteen possible applications of the word. Two come right together: The blind leading the blind, the mote and the beam. Matthew gives the parabolic proverb of the blind leading the blind later (Matthew:15:14|). Jesus repeated these sayings on various occasions as every teacher does his characteristic ideas. Songs:Luke strkjv@6:40; strkjv@Matthew:10:24|, strkjv@Luke:6:45; strkjv@Matthew:12:34f.| {Can} (\Mti dunatai\). The use of \mti\ in the question shows that a negative answer is expected. {Guide} (\hodgein\). Common verb from \hodgos\ (guide) and this from \hodos\ (way) and \hgeomai\, to lead or guide. {Shall they not both fall?} (\ouchi amphoteroi empesountai;\). \Ouchi\, a sharpened negative from \ouk\, in a question expecting the answer Yes. Future middle indicative of the common verb \empipt\. {Into a pit} (\eis bothunon\). Late word for older \bothros\.
rwp@Luke:6:45 @{Bringeth forth} (\propherei\). In a similar saying repeated later. strkjv@Matthew:12:34f.| has the verb \ekballei\ (throws out, casts out), a bolder figure. "When men are natural, heart and mouth act in concert. But otherwise the mouth sometimes professes what the heart does not feel" (Plummer).
rwp@Luke:7:6 @{Went with them} (\eporeueto sun autois\). Imperfect indicative middle. He started to go along with them. {Now} (\d\). Already like Latin _jam_. In strkjv@1Corinthians:4:8| \nun d\ like _jam nunc_. {Sent friends} (\epempsen philous\). This second embassy also, wanting in Matthew's narrative. He "puts the message of both into the mouth of the centurion himself" (Plummer). Note saying (\legn\), present active singular participle, followed by direct quotation from the centurion himself. {Trouble not thyself} (\M skullou\). Present middle (direct use) imperative of \skull\, old verb originally meaning to skin, to mangle, and then in later Greek to vex, trouble, annoy. Frequent in the papyri in this latter sense. {For I am not worthy that} (\ou gar hikanos eimi hina\). The same word \hikanos\, not \axios\, as in strkjv@Matthew:8:8|, which see for discussion, from \hik, hikan\, to fit, to reach, be adequate for. \Hina\ in both places as common in late Greek. See strkjv@Matthew:8:8| also for "roof" (\stegn\, covering).
rwp@Luke:9:33 @{As they were departing from him} (\en ti diachrizesthai autous ap' autou\). Peculiar to Luke and another instance of Luke's common idiom of \en\ with the articular infinitive in a temporal clause. This common verb occurs here only in the N.T. The present middle voice means to separate oneself fully (direct middle). This departing of Moses and Elijah apparently accompanied Peter's remark as given in all three Gospels. See for details on Mark and Matthew. {Master} (\Epistata\) here, {Rabbi} (Mark:9:5|), {Lord} (\Kurie\, strkjv@Matthew:17:4|). {Let us make} (\poismen\, first aorist active subjunctive) as in strkjv@Mark:9:5|, but strkjv@Matthew:17:4| has "I will make" (\pois\). It was near the time of the feast of the tabernacles. Songs:Peter proposes that they celebrate it up here instead of going to Jerusalem for it as they did a bit later (John:7|). {Not knowing what he said} (\m eids ho legei\). Literally, {not understanding what he was saying} (\m\, regular negative with participle and \legei\, present indicative retained in relative clause in indirect discourse). Luke puts it more bluntly than Mark (Peter's account), "For he wist not what to answer; for they became sore afraid" (Mark:9:6|). Peter acted according to his impulsive nature and spoke up even though he did not know what to say or even what he was saying when he spoke. He was only half awake as Luke explains and he was sore afraid as Mark (Peter) explains. He had bewilderment enough beyond a doubt, but it was Peter who spoke, not James and John.
rwp@Luke:10:23 @{Turning to the disciples} (\strapheis pros tous mathtas\). Second aorist passive of \streph\ as in strkjv@9:55|. The prayer was a soliloquy though uttered in the presence of the Seventy on their return. Now Jesus turned and spoke "privately" or to the disciples (the Twelve, apparently), whether on this same occasion or a bit later. {Blessed} (\makarioi\). A beatitude, the same adjective as in strkjv@Matthew:5:3-11|. A beatitude of privilege very much like that in strkjv@Matthew:5:13-16|. Jesus often repeated his sayings.
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:11:9 @{Shall be opened} (\anoigsetai\). Second future passive third singular of \anoignumi\ and the later \anoig\.
rwp@Luke:11:46 @{Grievous to be borne} (\dusbastakta\). A late word in LXX and Plutarch (\dus\ and \bastaz\). Here alone in text of Westcott and Hort who reject it in strkjv@Matthew:23:4| where we have "heavy burdens" (\phortia barea\). In Gal strkjv@6:2| we have \bar\ with a distinction drawn. Here we have \phortizete\ (here only in the N.T. and strkjv@Matthew:11:28|) for "lade," \phortia\ as cognate accusative and then \phortiois\ (dative after \ou prospsauete\, touch not). It is a fierce indictment of scribes (lawyers) for their pettifogging interpretations of the written law in their oral teaching (later written down as _Mishna_ and then as _Gemarah_), a terrible load which these lawyers did not pretend to carry themselves, not even "with one of their fingers" to "touch" (\prospsau\, old verb but only here in the N.T.), touch with the view to remove. strkjv@Matthew:23:4| has \kinsai\, to move. A physician would understand the meaning of \prospau\ for feeling gently a sore spot or the pulse.
rwp@Luke:11:51 @{From the blood of Abel to the blood of Zachariah} (\apo haimatos Abel hes haimatos Zachariou\). The blood of Abel is the first shed in the Old Testament (Genesis:4:10|), that of Zacharias the last in the O.T. canon which ended with Chronicles (2Chronicles:24:22|). Chronologically the murder of Uriah by Jehoiakim was later (Jeremiah:26:23|), but this climax is from Genesis to II Chronicles (the last book in the canon). See on ¯Matthew:23:35| for discussion of Zachariah as "the son of Barachiah" rather than "the son of Jehoiada." {Between the altar and the sanctuary} (\metaxu tou thusiastriou kai tou oikou\). Literally, between the altar and the house (Matthew:23:35| has temple, \naou\).
rwp@Luke:12:35 @{Be girded about} (\estsan periezsmenai\). Periphrastic perfect passive imperative third plural of the verb \periznnumi\ or \periznnu\ (later form), an old verb, to gird around, to fasten the garments with a girdle. The long garments of the orientals made speed difficult. It was important to use the girdle before starting. Cf. strkjv@17:8; strkjv@Acts:12:8|. {Burning} (\kaiomenoi\). Periphrastic present middle imperative, already burning and continuously burning. The same point of the Parable of the Ten Virgins (Matthew:25:1-13|) is found here in condensed form. This verse introduces the parable of the waiting servants (Luke:12:35-40|).
rwp@Luke:13:7 @{The vinedresser} (\ton ampelourgon\). Old word, but here only in the N.T., from \ampelos\, vine, and \ergon\, work. {These three years I come} (\tria et aph' hou erchomai\). Literally, "three years since (from which time) I come." These three years, of course, have nothing to do with the three years of Christ's public ministry. The three years are counted from the time when the fig tree would normally be expected to bear, not from the time of planting. The Jewish nation is meant by this parable of the barren fig tree. In the withering of the barren fig tree later at Jerusalem we see parable changed to object lesson or fact (Mark:11:12-14; strkjv@Matthew:21:18f.|). {Cut it down} (\ekkopson\). "Cut it out," the Greek has it, out of the vineyard, perfective use of \ek\ with the effective aorist active imperative of \kopt\, where we prefer "down." {Why?} (\hina ti\). Ellipsis here of \gentai\ of which \ti\ is subject (Robertson, _Grammar_, pp. 739,916). {Also} (\kai\). Besides bearing no fruit. {Doth cumber the ground} (\tn gn katargei\). Makes the ground completely idle, of no use (\kata, arge\, from \argos\, \a\ privative and \ergon\, work). Late verb, here only in the N.T. except in Paul's Epistles.
rwp@Luke:13:22 @{Journeying on unto Jerusalem} (\poreian poioumenos eis Ierosoluma\). Making his way to Jerusalem. Note tenses here of continued action, and distributive use of \kata\ with cities and villages. This is the second of the journeys to Jerusalem in this later ministry corresponding to that in strkjv@John:11|.
rwp@Luke:14:7 @{A parable for those which were bidden} (\pros tous keklmenous paraboln\). Perfect passive participle of \kale\, to call, to invite. This parable is for the guests who were there and who had been watching Jesus. {When he marked} (\epechn\). Present active participle of \epech\ with \ton noun\ understood, holding the mind upon them, old verb and common. {They chose out} (\exelegonto\). Imperfect middle, were picking out for themselves. {The chief seats} (\tas prtoklisias\). The first reclining places at the table. Jesus condemned the Pharisees later for this very thing (Matthew:23:6; strkjv@Mark:12:39; strkjv@Luke:20:46|). On a couch holding three the middle place was the chief one. At banquets today the name of the guests are usually placed at the plates. The place next to the host on the right was then, as now, the post of honour.
rwp@Luke:14:35 @{Dunghill} (\koprian\). Later word in the _Koin_ vernacular. Here only in the N.T., though in the LXX. {Men cast it out} (\ex ballousin auto\). Impersonal plural. This saying about salt is another of Christ's repeated sayings (Matthew:5:13; strkjv@Mark:9:50|). Another repeated saying is the one here about having ears to hear (Luke:8:8; strkjv@14:35, strkjv@Matthew:11:15; strkjv@13:43|).
rwp@Luke:15:14 @{When he had spent} (\dapansantos autou\). Genitive absolute. The verb is here used in a bad sense as in strkjv@James:4:3|. See on \dapan\ ¯Luke:14:28|. {He} (\autos\). Emphasis. {To be in want} (\hustereisthai\). The verb is from \husteros\, behind or later (comparative). We use "fall behind" (Vincent) of one in straitened circumstances. Plummer notes the coincidences of Providence. The very land was in a famine when the boy had spent all.
rwp@Mark:1:4 @{John came} (\egeneto Ians\). His coming was an epoch (\egeneto\), not a mere event (\n\). His coming was in accordance with the prophetic picture (\kaths\, strkjv@1:2|). Note the same verb about John in strkjv@John:1:6|. The coming of John the Baptizer was the real beginning of the spoken message about Christ. He is described as {the baptizing one} (\ho haptizn\) in the wilderness (\en ti ermi\). The baptizing took place in the River Jordan (Mark:1:5,9|) which was included in the general term the wilderness or the deserted region of Judea. {Preached the baptism of repentance} (\krussn baptisma metanoias\). Heralded a repentance kind of baptism (genitive case, genus case), a baptism marked by repentance. See on ¯Matthew:3:2| for discussion of repent, an exceedingly poor rendering of John's great word \metanoias\. He called upon the Jews to change their minds and to turn from their sins, "confessing their sins" (\exomologoumenoi tas hamartias autn\). See strkjv@Matthew:3:16|. The public confessions produced a profound impression as they would now. {Unto remission of sins} (\eis aphesin hamartin\). This is a difficult phrase to translate accurately. Certainly John did not mean that the baptism was the means of obtaining the forgiveness of their sins or necessary to the remission of sins. The trouble lies in the use of \eis\ which sometimes is used when purpose is expressed, but sometimes when there is no such idea as in strkjv@Matthew:10:41| and strkjv@Matthew:12:41|. Probably "with reference to" is as good a translation here as is possible. The baptism was on the basis of the repentance and confession of sin and, as Paul later explained (Romans:6:4|), was a picture of the death to sin and resurrection to new life in Christ. This symbol was already in use by the Jews for proselytes who became Jews. John is treating the Jewish nation as pagans who need to repent, to confess their sins, and to come back to the kingdom of God. The baptism in the Jordan was the objective challenge to the people.
rwp@Mark:1:9 @{In the Jordan} (\eis ton Iordann\). Songs:in verse 10|, \ek tou hudatos\, out of the water, after the baptism into the Jordan. Mark is as fond of "straightway" (\euthus\) as Matthew is of "then" (\tote\). {Rent asunder} (\schizomenous\). Split like a garment, present passive participle. Jesus saw the heavens parting as he came up out of the water, a more vivid picture than the "opened" in strkjv@Matthew:3:16| and strkjv@Luke:3:21|. Evidently the Baptist saw all this and the Holy Spirit coming down upon Jesus as a dove because he later mentions it (John:1:32|). The Cerinthian Gnostics took the dove to mean the heavenly _aeon Christ_ that here descended upon the man Jesus and remained with him till the Cross when it left him, a sort of forecast of the modern distinction between the Jesus of history and the theological Christ.
rwp@Mark:1:24 @{What have we to do with thee?} (\ti hmin kai soi?\) The same idiom in strkjv@Matthew:8:29|. Ethical dative. Nothing in common between the demon and Jesus. Note "we." The man speaks for the demon and himself, double personality. The recognition of Jesus by the demons may surprise us since the rabbis (the ecclesiastics) failed to do so. They call Jesus "The Holy One of God" (\ho hagios tou theou\). Hence the demon feared that Jesus was come to destroy him and the man in his power. In strkjv@Matthew:8:29| the demon calls Jesus "Son of God." Later the disciples will call Jesus "The Holy One of God" (John:6:69|). The demon cried out aloud (\anekraxen\, late first aorist form, \anekragen\, common second aorist) so that all heard the strange testimony to Jesus. The man says "I know" (\oida\), correct text, some manuscripts "we know" (\oidamen\), including the demon.
rwp@Mark:1:29 @{The house of Simon and Andrew} (\tn oikian Simnos kai Andreou\). Peter was married and both he and Andrew lived together in "Peter's house" (Matthew:8:14|) with Peter's wife and mother-in-law. Peter was evidently married before he began to follow Jesus. Later his wife accompanied him on his apostolic journeys (1Corinthians:9:5|). This incident followed immediately after the service in the synagogue on the sabbath. All the Synoptics give it. Mark heard Peter tell it as it occurred in his own house where Jesus made his home while in Capernaum. Each Gospel gives touches of its own to the story. Mark has "lay sick of a fever " (\katekeito puressousa\), lay prostrate burning with fever. Matthew puts it "stretched out (\beblmenn\) with a fever." Luke has it "holden with a great fever" (\n sunechomen pureti megali\), a technical medical phrase. They all mention the instant recovery and ministry without any convalescence. Mark and Matthew speak of the touch of Jesus on her hand and Luke speaks of Jesus standing over her like a doctor. It was a tender scene.
rwp@Mark:2:18 @{John's disciples and the Pharisees were fasting} (\san hoi mathtai Ianou kai hoi Pharisaioi nsteuontes\). The periphrastic imperfect, so common in Mark's vivid description. Probably Levi's feast happened on one of the weekly fast-days (second and fifth days of the week for the stricter Jews). Songs:there was a clash of standpoints. The disciples of John sided with the Pharisees in the Jewish ceremonial ritualistic observances. John was still a prisoner in Machaerus. John was more of an ascetic than Jesus (Matthew:18f.; strkjv@Luke:7:33-35|), but neither one pleased all the popular critics. These learners (\mathtai\) or disciples of John had missed the spirit of their leader when they here lined up with the Pharisees against Jesus. But there was no real congeniality between the formalism of the Pharisees and the asceticism of John the Baptist. The Pharisees hated John who had denounced them as broods of vipers. Here the disciples of John and the disciples of the Pharisees (\hoi mathtai Ianou kai hoi mathtai tn Pharisain\) join in criticizing Jesus and his disciples. Later we shall see Pharisees, Sadducees, and Herodians, who bitterly detested each other, making com- mon cause against Jesus Christ. Songs:today we find various hostile groups combining against our Lord and Saviour. See on ¯Matthew:9:14-17| for comments. Matthew has here followed Mark closely.
rwp@Mark:5:30 @{Perceiving in himself} (\epignous en heauti\). She thought, perhaps, that the touch of Christ's garment would cure her without his knowing it, a foolish fancy, no doubt, but one due to her excessive timidity. Jesus felt in his own consciousness. The Greek idiom more exactly means: "Jesus perceiving in himself the power from him go out" (\tn ex autou dunamin exelthousan\). The aorist participle here is punctiliar simply and timeless and can be illustrated by strkjv@Luke:10:18|: "I was beholding Satan fall" (\etheroun ton Satann pesonta\), where \pesonta\ does not mean _fallen_ (\peptkota\) as in strkjv@Revelation:9:1| nor falling (\piptonta\) but simply the constative aorist {fall} (Robertson, _Grammar_, p. 684). Songs:here Jesus means to say: "I felt in myself the power from me go." Scholars argue whether in this instance Jesus healed the woman by conscious will or by unconscious response to her appeal. Some even argue that the actual healing took place after Jesus became aware of the woman's reaching for help by touching his garment. What we do know is that Jesus was conscious of the going out of power from himself. strkjv@Luke:8:46| uses \egnn\ (personal knowledge), but Mark has \epignous\ (personal and additional, clear knowledge). One may remark that no real good can be done without the outgoing of power. That is true of mother, preacher, teacher, doctor. {Who touched my garments?} (\Tis mou hpsato tn himatin;\). More exactly, {Who touched me on my clothes}; The Greek verb uses two genitives, of the person and the thing. It was a dramatic moment for Jesus and for the timid woman. Later it was a common practice for the crowds to touch the hem of Christ's garments and be healed (Mark:6:56|). But here Jesus chose to single out this case for examination. There was no magic in the garments of Jesus. Perhaps there was superstition in the woman's mind, but Jesus honoured her darkened faith as in the case of Peter's shadow and Paul's handkerchief.
rwp@Mark:6:21 @{When a convenient day was come} (\genomens hmeras eukairou\). Genitive absolute. A day well appointed \eu\, well, \kairos\, time) for the purpose, the day for which she had long waited. She had her plans all laid to spring a trap for her husband Herod Antipas and to make him do her will with the Baptist. Herod was not to know that he was the mere catspaw of Herodias till it was all over. See on ¯Matthew:14:6| for discussion of Herod's birthday (\genesiois\, locative case or associative instrumental of time). {Made a supper} (\deipnon epoisen\). Banquet. {To his lords} (\tois megistsin autou\). From \megistan\ (that from \megas\, great), common in the LXX and later Greek. Cf. strkjv@Revelation:6:15; strkjv@18:23|. In the papyri. The grandees, magnates, nobles, the chief men of civil life. {The high captains} (\tois chiliarchois\). Military tribunes, commanders of a thousand men. {The chief men of Galilee} (\tois prtois ts Galilaias\). The first men of social importance and prominence. A notable gathering that included these three groups at the banquet on Herod's birthday.
rwp@Mark:7:2 @{With defiled, that is unwashen hands} (\koinais chersin, tout' estin aniptois\). Associative instrumental case. Originally \koinos\ meant what was common to everybody like the _Koin_ Greek. But in later Greek it came also to mean as here what is vulgar or profane. Songs:Peter in strkjv@Acts:10:14| "common and unclean." The next step was the ceremonially unclean. The emissaries of the Pharisees and the scribes from Jerusalem had seen "some of the disciples" eat without washing their hands, how many we are not told. Swete suggests that in going through the plain the disciples were seen eating some of the bread preserved in the twelve baskets the afternoon before across the lake. There was no particular opportunity to wash the hands, a very proper thing to do before eating for sanitary reasons. But the objection raised is on ceremonial, not sanitary, grounds.
rwp@Mark:8:1 @{Had nothing to eat} (\m echontn ti phagsin\). Genitive absolute and plural because \ochlou\ a collective substantive. Not having what to eat (deliberative subjunctive retained in indirect question). The repetition of a nature miracle of feeding four thousand in Decapolis disturbs some modern critics who cannot imagine how Jesus could or would perform another miracle elsewhere so similar to the feeding of the five thousand up near Bethsaida Julias. But both Mark and Matthew give both miracles, distinguish the words for baskets (\kophinos, sphuris\), and both make Jesus later refer to both incidents and use these two words with the same distinction (Mark:8:19f.; strkjv@Matthew:16:9f.|). Surely it is easier to conceive that Jesus wrought two such miracles than to hold that Mark and Matthew have made such a jumble of the whole business.
rwp@Mark:9:24 @{Cried out} (\kraxas\). Loud outcry and at once (\euthus\). The later manuscripts have "with tears" (\meta dakrun\), not in the older documents. {I believe; help my unbelief} (\Pisteu: bothei ti apistii\). An exact description of his mental and spiritual state. He still had faith, but craved more. Note present imperative here (continuous help) \bothei\, while aorist imperative (instant help) \bothson\, verse 22|. The word comes from \bo\, a cry and \the\, to run, to run at a cry for help, a vivid picture of this father's plight.
rwp@Mark:11:4 @{A colt tied at the door without in the open street} (\plon dedemenon pros thuran ex epi tou amphodou\). A carefully drawn picture. The colt was outside the house in the street, but fastened (bound, perfect passive participle) to the door. "The better class of houses were built about an open court, from which a passage way under the house led to the street outside. It was at this outside opening to the street that the colt was tied" (Gould). The word \amphodos\ (from \amph\, both, and \hodos\, road) is difficult. It apparently means road around a thing, a crooked street as most of them were (cf. Straight Street in strkjv@Acts:9:11|). It occurs only here in the N.T. besides D in strkjv@Acts:19:28|. It is very common in the papyri for _vicus_ or "quarter." {And they loose him} (\kai luousin auton\). Dramatic present tense. Perhaps Peter was one of those sent this time as he was later (Luke:22:8|). If so, that explains Mark's vivid details here.
rwp@Mark:11:13 @{If haply he might find anything thereon} (\ei ara ti heursei en auti\). This use of \ei\ and the future indicative for purpose (to see if, a sort of indirect question) as in strkjv@Acts:8:22; strkjv@17:27|. Jesus was hungry as if he had had no food on the night before after the excitement and strain of the Triumphal Entry. The early figs in Palestine do not get ripe before May or June, the later crop in August. It was not the season of figs, Mark notes. But this precocious tree in a sheltered spot had put out leaves as a sign of fruit. It had promise without performance.
rwp@Matthew:2:1 @{In the days of Herod the King} (\en hmerais Hridou tou Basiles\). This is the only date for the birth of Christ given by Matthew. Luke gives a more precise date in his Gospel (Luke:2:1-3|), the time of the first enrolment by Augustus and while Cyrenius was ruler of Syria. More will be said of Luke's date when we come to his Gospel. We know from Matthew that Jesus was born while Herod was king, the Herod sometimes called Herod the Great. Josephus makes it plain that Herod died B.C. 4. He was first Governor of Galilee, but had been king of Judaea since B.C. 40 (by Antony and Octavius). I call him "Herod the Great Pervert" in _Some Minor Characters in the New Testament_. He was great in sin and in cruelty and had won the favour of the Emperor. The story in Josephus is a tragedy. It is not made plain by Matthew how long before the death of Herod Jesus was born. Our traditional date A.D. 1, is certainly wrong as Matthew shows. It seems plain that the birth of Jesus cannot be put later than B.C. 5. The data supplied by Luke probably call for B.C. 6 or 7.
rwp@Matthew:4:5 @{Then the devil taketh him} (\tote paralambanei auton ho diabolos\). Matthew is very fond of this temporal adverb (\tote\). See already strkjv@2:7; strkjv@3:13; strkjv@4:1,5|. Note historic present with vivid picturesqueness. Luke puts this temptation third, the geographical order. But was the person of Christ allowed to be at the disposal of the devil during these temptations? Alford so holds. {On the pinnacle of the temple} (\epi to pterugion tou hierou\). Literally "wing:" the English word "pinnacle" is from the Latin _pinnaculum_, a diminutive of _pinna_ (wing). "_The temple_" (\tou hierou\) here includes the whole temple area, not just the sanctuary (\ho naos\), the Holy Place and Most Holy Place. It is not clear what place is meant by "wing." It may refer to Herod's royal portico which overhung the Kedron Valley and looked down some four hundred and fifty feet, a dizzy height (Josephus, _Ant_. XV. xi. 5). This was on the south of the temple court. Hegesippus says that James the Lord's brother was later placed on the wing of the temple and thrown down therefrom.
rwp@Matthew:5:3 @{Blessed} (\makarioi\). The English word "blessed" is more exactly represented by the Greek verbal \eulogtoi\ as in strkjv@Luke:1:68| of God by Zacharias, or the perfect passive participle \eulogmenos\ as in strkjv@Luke:1:42| of Mary by Elizabeth and in strkjv@Matthew:21:9|. Both forms come from \euloge\, to speak well of (\eu, logos\). The Greek word here (\makarioi\) is an adjective that means "happy" which in English etymology goes back to hap, chance, good-luck as seen in our words haply, hapless, happily, happiness. "Blessedness is, of course, an infinitely higher and better thing than mere happiness" (Weymouth). English has thus ennobled "blessed" to a higher rank than "happy." But "happy" is what Jesus said and the _Braid Scots New Testament_ dares to say "Happy" each time here as does the _Improved Edition of the American Bible Union Version_. The Greek word is as old as Homer and Pindar and was used of the Greek gods and also of men, but largely of outward prosperity. Then it is applied to the dead who died in the Lord as in strkjv@Revelation:14:13|. Already in the Old Testament the Septuagint uses it of moral quality. "Shaking itself loose from all thoughts of outward good, it becomes the express symbol of a happiness identified with pure character. Behind it lies the clear cognition of sin as the fountain-head of all misery, and of holiness as the final and effectual cure for every woe. For knowledge as the basis of virtue, and therefore of happiness, it substitutes faith and love" (Vincent). Jesus takes this word "happy" and puts it in this rich environment. "This is one of the words which have been transformed and ennobled by New Testament use; by association, as in the Beatitudes, with unusual conditions, accounted by the world miserable, or with rare and difficult" (Bruce). It is a pity that we have not kept the word "happy" to the high and holy plane where Jesus placed it. "If you know these things, happy (\makarioi\) are you if you do them" (John:13:17|). "Happy (\makarioi\) are those who have not seen and yet have believed" (John:20:29|). And Paul applies this adjective to God, "according to the gospel of the glory of the happy (\makariou\) God" (1Timothy:1:11|. Cf. also strkjv@Titus:2:13|). The term "Beatitudes" (Latin _beatus_) comes close to the meaning of Christ here by \makarioi\. It will repay one to make a careful study of all the "beatitudes" in the New Testament where this word is employed. It occurs nine times here (3-11|), though the beatitudes in verses 10 and 11 are very much alike. The copula is not expressed in either of these nine beatitudes. In each case a reason is given for the beatitude, "for" (\hoti\), that shows the spiritual quality involved. Some of the phrases employed by Jesus here occur in the Psalms, some even in the Talmud (itself later than the New Testament, though of separate origin). That is of small moment. "The originality of Jesus lies in putting the due value on these thoughts, collecting them, and making them as prominent as the Ten Commandments. No greater service can be rendered to mankind than to rescue from obscurity neglected moral commonplaces " (Bruce). Jesus repeated his sayings many times as all great teachers and preachers do, but this sermon has unity, progress, and consummation. It does not contain all that Jesus taught by any means, but it stands out as the greatest single sermon of all time, in its penetration, pungency, and power. {The poor in spirit} (\hoi ptchoi ti pneumati\). Luke has only "the poor," but he means the same by it as this form in Matthew, "the pious in Israel, for the most part poor, whom the worldly rich despised and persecuted" (McNeile). The word used here (\ptchoi\) is applied to the beggar Lazarus in strkjv@Luke:16:20,22| and suggests spiritual destitution (from \ptss\ to crouch, to cower). The other word \pens\ is from \penomai\, to work for one's daily bread and so means one who works for his living. The word \ptchos\ is more frequent in the New Testament and implies deeper poverty than \pens\. "The kingdom of heaven" here means the reign of God in the heart and life. This is the _summum bonum_ and is what matters most.
rwp@Matthew:6:9 @{After this manner therefore pray ye} (\houts oun proseuchesthe humeis\). "You" expressed in contrast with "the Gentiles." It should be called "The Model Prayer" rather than "The Lord's Prayer." "Thus" pray as he gives them a model. He himself did not use it as a liturgy (cf. strkjv@John:17|). There is no evidence that Jesus meant it for liturgical use by others. In strkjv@Luke:11:2-4| practically the same prayer though briefer is given at a later time by Jesus to the apostles in response to a request that he teach them how to pray. McNeile argues that the form in Luke is the original to which Matthew has made additions: "The tendency of liturgical formulas is towards enrichment rather than abbreviation." But there is no evidence whatever that Jesus designed it as a set formula. There is no real harm in a liturgical formula if one likes it, but no one sticks to just one formula in prayer. There is good and not harm in children learning and saying this noble prayer. Some people are disturbed over the words "Our Father" and say that no one has a right to call God Father who has not been "born again." But that is to say that an unconverted sinner cannot pray until he is converted, an absurd contradiction. God is the Father of all men in one sense; the recognition of Him as the Father in the full sense is the first step in coming back to him in regeneration and conversion.
rwp@Matthew:12:24 @{The Pharisees} (\hoi de Pharisaioi\). Already (Matthew:9:32-34|) we have had in Matthew the charge that Jesus is in league with the prince of demons, though the incident may be later than this one. See on ¯10:25| about "Beelzebub." The Pharisees feel that the excited condition of the crowds and the manifest disposition to believe that Jesus is the Messiah (the Son of David) demand strenuous action on their part. They cannot deny the fact of the miracles for the blind and dumb men both saw and spoke (12:22|). Songs:in desperation they suggest that Jesus works by the power of Beelzebub the prince of the demons.
rwp@Matthew:15:2 @{The tradition of the elders} (\tn paradosin tn presbutern\). This was the oral law, handed down by the elders of the past in _ex cathedra_ fashion and later codified in the Mishna. Handwashing before meals is not a requirement of the Old Testament. It is, we know, a good thing for sanitary reasons, but the rabbis made it a mark of righteousness for others at any rate. This item was magnified at great length in the oral teaching. The washing (\niptontai\, middle voice, note) of the hands called for minute regulations. It was commanded to wash the hands before meals, it was one's duty to do it after eating. The more rigorous did it between the courses. The hands must be immersed. Then the water itself must be "clean" and the cups or pots used must be ceremonially "clean." Vessels were kept full of clean water ready for use (John:2:6-8|). Songs:it went on _ad infinitum_. Thus a real issue is raised between Jesus and the rabbis. It was far more than a point of etiquette or of hygienics. The rabbis held it to be a mortal sin. The incident may have happened in a Pharisee's house.
rwp@Matthew:15:33 @{And the disciples say to him} (\kai legousin auti hoi mathtai\). It seems strange that they should so soon have forgotten the feeding of the five thousand (Matthew:14:13-21|), but they did. Soon Jesus will remind them of both these demonstrations of his power (16:9,10|). They forgot both of them, not just one. Some scholars scout the idea of two miracles so similar as the feeding of the five thousand and the four thousand, though both are narrated in detail by both Mark and Matthew and both are later mentioned by Jesus. Jesus repeated his sayings and wrought multitudes of healings. There is no reason in itself why Jesus should not on occasion repeat a nature miracle like this elsewhere. He is in the region of Decapolis, not in the country of Philip (\Trachonitis\).
rwp@Matthew:18:17 @{Refuse to hear} (\parakousi\). Like strkjv@Isaiah:65:12|. Many papyri examples for ignoring, disregarding, hearing without heeding, hearing aside (\para-\), hearing amiss, overhearing (Mark:5:36|). {The church} (\ti ekklsii\). The local body, not the general as in strkjv@Matthew:16:18| which see for discussion. The problem here is whether Jesus has in mind an actual body of believers already in existence or is speaking prophetically of the local churches that would be organized later (as in Acts). There are some who think that the Twelve Apostles constituted a local \ekklsia\, a sort of moving church of preachers. That could only be true in essence as they were a band of ministers and not located in any one place. Bruce holds that they were "the nucleus" of a local church at any rate.
rwp@Matthew:23:8 @{But be not ye called Rabbi} (\humeis de m klthte Rabbei\). An apparent aside to the disciples. Note the emphatic position of \humeis\. Some even regard verses 8-10| as a later addition and not part of this address to the Pharisees, but the apostles were present. Euthymius Zigabenus says: "Do not seek to be called (ingressive aorist subjunctive), if others call you this it will not be your fault." This is not far from the Master's meaning. Rabbi means "my great one," "my Master," apparently a comparatively new title in Christ's time.
rwp@Matthew:26:53 @{Even now} (\arti\). Just now, at this very moment. {Legions} (\leginas\). A Latin word. Roman soldiers in large numbers were in Palestine later in A.D. 66, but they were in Caesarea and in the tower of Antonia in Jerusalem. A full Roman legion had 6,100 foot and 726 horse in the time of Augustus. But Jesus sees more than twelve legions at his command (one for each apostle) and shows his undaunted courage in this crisis. One should recall the story of Elisha at Dothan (2Kings:6:17|).
rwp@Matthew:28:6 @{Risen from the dead} (\gerth apo tn nekrn\). {Jesus the Risen}. This is the heart of the testimony of the angel to the women. It is what Paul wishes Timothy never to forget (2Timothy:2:8|), "Jesus Christ risen from the dead" (\Isoun Christon eggermenon ek nekrn\). They were afraid and dazzled by the glory of the scene, but the angel said, "Come, see the place where the Lord lay" (\deute idete ton topon hopou ekeito ho Kurios\). Some MSS. do not have \ho Kurios\, but he is the subject of \ekeito\. His body was not there. It will not do to say that Jesus arose in spirit and appeared alive though his body remained in the tomb. The empty tomb is the first great fact confronting the women and later the men. Various theories were offered then as now. But none of them satisfy the evidence and explain the survival of faith and hope in the disciples that do not rest upon the fact of the Risen Christ whose body was no longer in the tomb.
rwp@Philemon:1:8 @{Though I have} (\echn\). Concessive participle (present active). {That which is befitting} (\to ankon\). Neuter singular accusative of the articular participle (present active) of \ank\, to come up to requirements and so to be befitting. For idea in \ank\, see strkjv@Colossians:3:18; strkjv@Ephesians:5:4|. This idiom is in later writers. {I rather beseech} (\mllon parakal\). Rather than command (\epitass\) which he has a perfect right to do.
rwp@Philippians:3:5 @{Thinketh to have confidence} (\dokei pepoithenai\). Second perfect active infinitive. Old idiom, "seems to himself to have confidence." Later idiom like strkjv@Matthew:3:9| "think not to say" and strkjv@1Corinthians:11:16|, "thinks that he has ground of confidence in himself." {I yet more} (\eg mallon\). "I have more ground for boasting than he" and Paul proceeds to prove it in the rest of verses 5,6|. {Circumcised the eighth day} (\peritomi oktameros\). "In circumcision (locative case) an eighth day man." Use of the ordinal with persons like \tetartaios\ (John:11:39|). Ishmaelites were circumcised in the thirteenth year, proselytes from Gentiles in mature age, Jews on the eighth day (Luke:2:21|). {Of the stock of Israel} (\ek genous Isral\). Of the original stock, not a proselyte. {Benjamin} (\Beniamin\). Son of the right hand (that is, left-handed), son of Rachel. The first King, Saul (Paul's own Hebrew name) was from this little tribe. The battle cry of Israel was "After thee, O Benjamin" (Judges:5:14|). {A Hebrew of the Hebrews} (\Ebraios ex Ebrain\). Of Hebrew parents who retained the characteristic qualities in language and custom as distinct from the Hellenistic Jews (Acts:6:1|). Paul was from Tarsus and knew Greek as well as Aramaic (Acts:21:40; strkjv@22:2|) and Hebrew, but he had not become Hellenized. {A Pharisee} (\Pharisaios\). In distinction from the Sadducees (Galatians:1:14|) and he continued a Pharisee in many essential matters like the doctrine of the resurrection (Acts:23:6|). Cf. strkjv@2Corinthians:11:22|.
rwp@Philippians:4:15 @{In the beginning of the gospel} (\en archi tou euaggeliou\). After he had wrought in Philippi (2Thessalonians:2:13|). {Had fellowship} (\ekoinnsen\). "Had partnership" (first aorist active indicative). {In the matter} (\eis logon\). "As to an account." No other church opened an account with Paul. {Of giving and receiving} (\doses kai lmpses\). Credit and debit. A mercantile metaphor repeated in verse 17| by \eis logon humn\ (to your account). Paul had to keep books then with no other church, though later Thessalonica and Beroea joined Philippi in support of Paul's work in Corinth (2Corinthians:11:8f.|). {But ye only} (\ei m humeis monoi\). Not even Antioch contributed anything but good wishes and prayers for Paul's work (Acts:13:1-3|).
rwp@Revelation:2:8 @{In Smyrna} (\en Smurni\). North of Ephesus, on a gulf of the Aegean, one of the great cities of Asia (province), a seat of emperor-worship with temple to Tiberius, with many Jews hostile to Christianity who later join in the martyrdom of Polycarp, poor church (rich in grace) which receives only praise from Christ, scene of the recent massacre of Greeks by the Turks. Ramsay (_op. cit._, p. 251) terms Smyrna "the City of Life." Christianity has held on here better than in any city of Asia. {The first and the last} (\ho prtos kai ho eschatos\). Repeating the language of strkjv@1:17|. {Which was dead} (\hos egeneto nekros\). Rather, "who became dead" (second aorist middle indicative of \ginomai\) as in strkjv@1:18|. {And lived again} (\kai ezsen\). First aorist (ingressive, came to life) active of \za\ (\ho zn\ in strkjv@1:18|). Emphasis on the resurrection of Christ.
rwp@Revelation:2:13 @{Where} (\pou--hopou\). \Pou\ is interrogative adverb used here in an indirect question as in strkjv@John:1:39|. \Hopou\ is relative adverb referring to \pou\. Satan's throne (\ho thronos tou Satan\). Satan not simply resided in Pergamum, but his "throne" or seat of power of king or judge (Matthew:19:28; strkjv@Luke:1:32,52|). The symbol of Asklepios was the serpent as it is of Satan (12:9; strkjv@20:2|). There was, besides, a great throne altar to Zeus cut on the Acropolis rock, symbol of "rampant paganism" (Swete) and the new Caesar-worship with the recent martyrdom of Antipas made Pergamum indeed a very throne of Satan. {Holdest fast my name} (\krateis to onoma sou\). Present active indicative of \krate\, "dost keep on holding," as in strkjv@2:25, strkjv@3:11|. This church refused to say \Kurios Kaisar\ (_Martyrd. Polyc_. 8f.) and continued to say \Kurios Isous\ (1Corinthians:12:3|). They stood true against the emperor-worship. {Didst not deny} (\ouk rns\). First aorist middle second person singular of \arneomai\. Reference to a specific incident not known to us. {My faith} (\tn pistin mou\). Objective genitive, "thy faith in me." {Of Antipas} (\Antipas\). Indeclinable in this form. It is possible that \Antipa\ (genitive) was really written, though unimportant as the nominative follows in apposition. Nothing is really known of this early martyr in Pergamum before the writing of the Apocalypse. One legend is that he was burnt to death in a brazen bull. Other martyrs followed him at Pergamum (Agathonice, Attalus, Carpus, Polybus). {My witness} (\ho martus mou\). Nominative in apposition with a genitive as in strkjv@1:5| (with ablative), common solecism in the Apocalypse. "Witness" as Jesus had said they should be (Acts:1:8|) and Stephen was (Acts:22:20|) and others were (Revelation:17:6|). The word later (by third century) took on the modern meaning of martyr. {My faithful one} (\ho pistos mou\). Nominative also, with \mou\ also. Jesus gives Antipas his own title (Swete) as in strkjv@1:5; strkjv@3:14|. Faithful unto death. {Was killed} (\apektanth\). First aorist passive indicative of \apoktein\, this passive form common in the Apocalypse (?2:13; strkjv@6:11; strkjv@5:9,13; strkjv@13:10,15; 18, 20; strkjv@19:21?). {Among you} (\par humin\). By your side. Proof of the throne of Satan, "where Satan dwells" (\hopou ho Satans katoikei\), repeated for emphasis.
rwp@Revelation:2:24 @{To you the rest} (\humin tois loipois\). Dative case. Those who hold out against Jezebel, not necessarily a minority (9:20; strkjv@19:21; strkjv@1Thessalonians:4:13|). {As many as} (\hosoi\). Inclusive of all "the rest." {This teaching} (\tn didachn tautn\). That of Jezebel. {Which} (\hoitines\). "Which very ones," generic of the class, explanatory definition as in strkjv@1:7|. {Know not} (\ouk egnsan\). Second aorist (ingressive) active of \ginsk\, "did not come to know by experience." {The deep things of Satan} (\ta bathea tou Satan\). The Ophites (worshippers of the serpent) and other later Gnostics (Cainites, Carpocratians, Naassenes) boasted of their knowledge of "the deep things," some claiming this very language about Satan (the serpent) as Paul did of God (1Corinthians:2:10|). It is not clear whether the words here quoted are a boast of the Nicolaitans or a reproach on the other Christians for not knowing the depths of sin. Some even claimed that they could indulge in immorality without sinning (1John:1:10; strkjv@3:10|). Perhaps both ideas are involved. {As they say} (\hs legousin\). Probably referring to the heretics who ridicule the piety of the other Christians. {None other burden} (\ou--allo baros\). \Baros\ refers to weight (Matthew:20:12|), \phortion\, from \pher\, to bear, refers to load (Galatians:6:5|), \ogkos\ to bulk (Hebrews:12:1|). Apparently a reference to the decision of the Jerusalem Conference (Acts:15:28|) where the very word \baros\ is used and mention is made about the two items in verse 20| (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in strkjv@Matthew:23:4|.
rwp@Revelation:3:7 @{In Philadelphia} (\en Philadelphii\). Some twenty-eight miles south-east of Sardis, in Lydia, subject to earthquakes, rebuilt by Tiberius after the great earthquake of A.D. 17, for a time called in coins Neo-Caesarea, in wine-growing district with Bacchus (Dionysos) as the chief deity, on fine Roman roads and of commercial importance, though not a large city, called by Ramsay (_op. cit._, p. 392) "the Missionary City" to promote the spread of the Graeco-Roman civilization and then of Christianity, later offering stubborn resistance to the Turks (1379-90 A.D.) and now called Ala-Sheher (reddish city, Charles, from the red hills behind it). The chief opposition to the faithful little church is from the Jews (cf. strkjv@Romans:9-11|). There are some 1,000 Christians there today. {The holy, he that is true} (\ho hagios, ho althinos\). Separate articles (four in all) for each item in this description. "The holy, the genuine." Asyndeton in the Greek. Latin Vulgate, _Sanctus et Verus_. \Hosea:hagios\ is ascribed to God in strkjv@4:8; strkjv@6:10| (both \hagios\ and \althinos\ as here), but to Christ in strkjv@Mark:1:24; strkjv@Luke:4:34; strkjv@John:6:69; strkjv@Acts:4:27,30; strkjv@1John:2:20|, a recognized title of the Messiah as the consecrated one set apart. Swete notes that \althinos\ is _verus_ as distinguished from _verax_ (\alths\). Songs:it is applied to God in strkjv@6:10| and to Christ in strkjv@3:14; strkjv@19:11| as in strkjv@John:1:9; strkjv@6:32; strkjv@15:1|. {He that hath the key of David} (\ho echn tn klein Daueid\). This epithet comes from strkjv@Isaiah:22:22|, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation:5:5; strkjv@22:16|) has exclusive power in heaven, on earth, and in Hades (Matthew:16:19; strkjv@28:18; strkjv@Romans:14:9; strkjv@Phillipians:2:9f.; strkjv@Revelation:1:18|). Christ has power to admit and exclude of his own will (Matthew:25:10f.; strkjv@Ephesians:1:22; strkjv@Revelation:3:21; strkjv@19:11-16; strkjv@20:4; strkjv@22:16|). {And none shall shut} (\kai oudeis kleisei\). Charles calls the structure Hebrew (future active indicative of \klei\), and not Greek because it does not correspond to the present articular participle just before \ho anoign\ (the one opening), but it occurs often in this book as in the very next clause, "and none openeth" (\kai oudeis anoigei\) over against \klein\ (present active participle, opening) though here some MSS. read \kleiei\ (present active indicative, open).
rwp@Revelation:3:9 @{I give} (\did\). Late omega form for \didmi\, but the \-mi\ form in strkjv@17:13| (\didoasin\). These Jewish converts are a gift from Christ. For this use of \didmi\ see strkjv@Acts:2:27; strkjv@10:40; strkjv@14:3|. There is ellipse of \tinas\ before \ek\ as in strkjv@2:10| (\ex humn\) and see strkjv@2:9| for "the synagogue of Satan." {Of them which say} (\tn legontn\). Ablative plural in apposition with \sunaggs\. On the construction of \heautous Ioudaious einai\ see on ¯2:9| (\Ioudaious einai heautous\, the order of words being immaterial). {But do lie} (\alla pseudontai\). Present middle indicative of \pseudomai\, explanatory positive, addition here to \kai ouk eisin\ of strkjv@2:9|, in contrast also with \ho althinos\ of verse 7| and in Johannine style (John:8:44; strkjv@1John:1:10; strkjv@2:4|). {I will make them} (\pois autous\). Future active indicative of \poie\, resuming the prophecy after the parenthesis (\tn--pseudontai\, which say--but do lie). {To come and worship} (\hina hxousin kai proskunsousin\). "That they come and worship" (final clause, like _facio ut_ in Latin, with \hina\ and the future active of \hk\ and \proskune\). The language is based on strkjv@Isaiah:45:14; strkjv@60:14|. The Jews expected homage (not worship in the strict sense) from the Gentiles, but it will come to the Christians at last (1Corinthians:14:24|). Later Ignatius (_Philad_. 6) warns this church against Judaizing Christians, perhaps one result of an influx of Jews. {And to know} (\kai gnsin\). Continuation of the purpose clause with \hina\, but with the second aorist active subjunctive rather than the less usual future indicative. See both constructions also with \hina\ in strkjv@22:14|. Probably a reminiscence of strkjv@Isaiah:43:4| in \eg gapsa se\ (I loved thee), first aorist active indicative.
rwp@Revelation:16:14 @{Spirits of devils} (\pneumata daimonin\). "Spirits of demons." Explanation of the simile \hs batrachoi\. See strkjv@1Timothy:4:1| about "deceiving spirits and teachings of demons." {Working signs} (\poiounta smeia\). "Doing signs" (present active participle of \poie\). The Egyptian magicians wrought "signs" (tricks), as did Simon Magus and later Apollonius of Tyana. Houdini claimed that he could reproduce every trick of the spiritualistic mediums. {Which go forth} (\ha ekporeuetai\). Singular verb with neuter plural (collective) subject. {Unto the kings} (\epi tous basileis\). The three evil spirits (dragon and the two beasts) spur on the kings of the whole world to a real world war. "There have been times when nations have been seized by a passion for war which the historian can but imperfectly explain" (Swete). {To gather them together} (\sunagagein\). Second aorist active infinitive of \sunag\, to express purpose (that of the unclean spirits). {Unto the war of the great day of God, the Almighty} (\eis ton polemon ts hmeras ts megals tou theou tou pantokratoros\). Some take this to be war between nations, like strkjv@Mark:13:8|, but it is more likely war against God (Psalms:2:2|) and probably the battle pictured in strkjv@17:14; strkjv@19:19|. Cf. strkjv@2Peter:3:12|, "the day of God," his reckoning with the nations. See strkjv@Joel:2:11; strkjv@3:4|. Paul uses "that day" for the day of the Lord Jesus (the Parousia) as in strkjv@1Thessalonians:5:2; strkjv@2Thessalonians:1:10; strkjv@2:2; strkjv@1Corinthians:1:8; strkjv@2Corinthians:1:14; strkjv@Phillipians:1:6; strkjv@2:16; strkjv@2Timothy:1:12,18; strkjv@4:8|.
rwp@Revelation:18:19 @{They cast dust} (\ebalon choun\). Second aorist active of \ball\. \Chous\ is old word (from \che\ to pour) for heap of earth, dust, in N.T. only here and strkjv@Mark:6:11|. Cf. strkjv@Ezekiel:27:30; strkjv@Luke:10:13|. This is the dirge of the sea-folk (cf. verses 10,16|). {By reason of her costliness} (\ek ts timiottos auts\). Occasionally in later literary Greek, though here only in N.T. and not in LXX. The same use of \tim\ appears in strkjv@1Peter:2:7|. Common in the papyri as a title like "Your Honor" (Moulton and Milligan's _Vocabulary_).
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:21:7 @{He that overcometh} (\ho nikn\). Recalls the promises at the close of each of the Seven Letters in chapters 2 and 3. {Shall inherit} (\klronomsei\). Future active of \klronome\, word with great history (Mark:10:17; strkjv@1Peter:1:4; strkjv@Galatians:4:7; strkjv@Romans:8:17|), here interpreted for the benefit of these who share in Christ's victory. {I will be his God} (\Esomai auti theos\). Repeated Old Testament promise (first to Abraham, strkjv@Genesis:17:7f.|). Cf. strkjv@Revelation:21:3|. {He shall be my son} (\autos estai moi huios\). Made first of Solomon (2Samuel:7:14|) and applied to David later in strkjv@Psalms:89:26f|.
rwp@Revelation:21:8 @{Their part shall be} (\to meros autn\). In contrast to the state of the blessed (verses 3-7|) the state of "those who have disfranchised themselves from the Kingdom of God" (Charles) is given. They are with Satan and the two beasts, and are the same with those not in the book of life (20:15|) in the lake of fire and brimstone (19:20; strkjv@20:10,14f.|), that is the second death (2:11; strkjv@20:6,14|). See also strkjv@14:10|. There are eight epithets here used which apply to various sections of this direful list of the doomed and the damned, all in the dative (case of personal interest). {For the fearful} (\tois deilois\). Old word (from \deid\, to fear) for the cowardly, who recanted under persecution, in N.T. only here, strkjv@Matthew:8:26; strkjv@Mark:4:40|. {Unbelieving} (\apistois\). "Faithless," "untrustworthy," in contrast with Christ "\ho pistos\" (1:5|). Cf. strkjv@2:10,13; strkjv@3:14; strkjv@17:14|. Disloyalty is close kin to cowardice. {Abominable} (\ebdelugmenois\). Perfect passive participle of \bdeluss\, old verb, in N.T. only here and strkjv@Romans:2:22|, common in LXX, to pollute (Exodus:5:21|). Those who have become defiled by the impurities of emperor-worship (7:4f.; strkjv@21:27; strkjv@Romans:2:22; strkjv@Titus:1:16|). {Murderers} (\phoneusin\). As a matter of course and all too common always (Mark:7:21; strkjv@Romans:1:29; strkjv@Revelation:9:21|). {Fornicators} (\pornois\). Again all too common always, then and now (1Corinthians:5:10; strkjv@1Timothy:1:9f.|). These two crimes often go together. {Sorcerers} (\pharmakois\). Old word, in N.T. only here and strkjv@22:15|. Closely connected with idolatry and magic (9:21; strkjv@13:13f.|). {Idolaters} (\eidlolatrais\). See strkjv@1Corinthians:5:10f.; strkjv@10:7; strkjv@Ephesians:5:5; strkjv@Revelation:22:15|. With a powerful grip on men's lives then and now. {All liars} (\pasi tois pseudesin\). Repeated in strkjv@22:15| and stigmatized often (2:2; strkjv@3:9; strkjv@14:5; strkjv@21:8,27; strkjv@22:15|). Not a "light" sin.
rwp@Revelation:21:16 @{Lieth foursquare} (\tetragnos keitai\). Present middle indicative of \keimai\. The predicate adjective is from \tetra\ (Aeolic for \tessares\ four) and \gnos\ (\gnia\ corner, strkjv@Matthew:6:5|) here only in N.T. As in strkjv@Ezekiel:48:16,20|. It is a tetragon or quadrilateral quadrangle (21:12f.|). {The length thereof is as great as the breadth} (\to mkos auts hoson to platos\). It is rectangular, both walls and city within. Babylon, according to Herodotus, was a square, each side being 120 stadia. Diodorus Siculus says that Nineveh was also foursquare. {With the reed} (\ti kalami\). Instrumental case (cf. verse 15| for \kalamos\) and for \metre\ (aorist active indicative here) {Twelve thousand furlongs} (\epi stadin ddeka chiliadn\). This use of the genitive \stadin\ with \epi\ is probably correct (reading of Aleph P), though A Q have \stadious\ (more usual, but confusing here with \chiliadn\). Thucydides and Xenophon use \epi\ with the genitive in a like idiom (in the matter of). It is not clear whether the 1500 miles (12,000 furlongs) is the measurement of each of the four sides or the sum total. Some of the rabbis argued that the walls of the New Jerusalem of Ezekiel would reach to Damascus and the height would be 1500 miles high. {Equal} (\isa\). That is, it is a perfect cube like the Holy of Holies in Solomon's temple (1Kings:6:19f.|). This same measurement (\platos, mkos, hupsos\) is applied to Christ's love in strkjv@Ephesians:3:18|, with \bathos\ (depth) added. It is useless to try to reduce the measurements or to put literal interpretations upon this highly wrought symbolic language. Surely the meaning is that heaven will be large enough for all, as Jesus said (John:14:1ff.|) without insisting on the materialistic measurement of a gorgeous apartment house full of inside rooms.
rwp@Revelation:22:15 @{Without} (\ex\). Outside the holy city, with which compare strkjv@21:8,27|. Dustierdieck supplies an imperative: "Out, ye dogs." {The dogs} (\hoi kunes\). Not literal dogs, but the morally impure (Deuteronomy:23:18; strkjv@2Kings:8:13; strkjv@Psalms:22:17,21; strkjv@Matthew:7:6; strkjv@Mark:7:27; strkjv@Phillipians:3:3|). Dogs in the Oriental cities are the scavengers and excite unspeakable contempt. {The sorcerers} (\hoi pharmakoi\). As in strkjv@21:8|, where are listed "the fornicators and the murderers and the idolaters," all "outside" the holy city here as there "in the lake that burns with fire and brimstone, the second death." Both are pictures (symbolic language) of hell, the eternal absence from fellowship with God. Another time Jesus spoke of "the outer darkness" (\eis to skotos to exteron\, strkjv@Matthew:8:12; strkjv@22:13; strkjv@25:30|), outside of lighted house, as the abode of the damned. Another symbol is the worm that dies not (Mark:9:48|). {Every one that loveth and maketh a lie} (\ps philn kai poin pseudos\). An interpretation of \psin tois pseudesin\ (all liars) of strkjv@21:8| and of \poin pseudos\ (doing a lie) of strkjv@21:27|. Satan is the father of lying (John:8:44|) and Satan's home is a congenial place for those who love and practise lying (2Thessalonians:2:12|). See strkjv@1John:1:6| for not doing the truth and see also strkjv@Romans:1:25; strkjv@Ephesians:4:25|.
rwp@Info_Revelation @ RELATION TO THE FOURTH GOSPEL Here scholars divide again. Many who deny the Johannine authorship of the Fourth Gospel and the Epistles accept the apostolic authorship of the Apocalypse, Baur, for instance. Hort, Lightfoot, and Westcott argued for the Johannine authorship on the ground that the Apocalypse was written early (time of Nero or Vespasian) when John did not know Greek so well as when the Epistles and the Gospel were written. There are numerous grammatical laxities in the Apocalypse, termed by Charles a veritable grammar of its own. They are chiefly retention of the nominative case in appositional words or phrases, particularly participles, many of them sheer Hebraisms, many of them clearly intentional (as in strkjv@Revelation:1:4|), all of them on purpose according to Milligan (_Revelation_ in Schaff's Pop. Comm.) and Heinrici (_Der Litterarische Charakter der neutest. Schriften_, p. 85). Radermacher (_Neutestamentliche Grammatik_, p. 3) calls it "the most uncultured literary production that has come down to us from antiquity," and one finds frequent parallels to the linguistic peculiarities in later illiterate papyri. J. H. Moulton (_Grammar_, Vol. II, Part I, p. 3) says: "Its grammar is perpetually stumbling, its idiom is that of a foreign language, its whole style that of a writer who neither knows nor cares for literary form." But we shall see that the best evidence is for a date in Domitian's reign and not much later than the Fourth Gospel. It is worth noting that in strkjv@Acts:4:13| Peter and John are both termed by the Sanhedrin \agrammatoi kai iditai\ (unlettered and unofficial men). We have seen the possibility that II Peter represents Peter's real style or at least that of a different amanuensis from Silvanus in strkjv@1Peter:5:12|. It seems clear that the Fourth Gospel underwent careful scrutiny and possibly by the elders in Ephesus (John:21:24|). If John wrote the Apocalypse while in Patmos and so away from Ephesus, it seems quite possible that here we have John's own uncorrected style more than in the Gospel and Epistles. There is also the added consideration that the excitement of the visions played a part along with a certain element of intentional variations from normal grammatical sequence. An old man's excitement would bring back his early style. There are numerous coincidences in vocabulary and style between the Fourth Gospel and the Apocalypse.
rwp@Info_Revelation @ THE DATE There are two chief theories, the Neronic, soon after Nero's death, the other in the reign of Domitian. Irenaeus is quoted by Eusebius as saying expressly that the Apocalypse of John was written at the close of the reign of Domitian. This testimony is concurred in by Clement of Alexandria, by Origen, by Eusebius, by Jerome. In harmony with this clear testimony the severity of the persecutions suit the later date better than the earlier one. There is, besides, in strkjv@Revelation:17:11f.| an apparent reference to the story that Nero would return again. The fifth king who is one of the seven is an eighth. There was a Nero legend, to be sure, that Nero either was not dead but was in Parthia, or would be _redivivus_ after death. Juvenal termed Domitian "a bald Nero" and others called Domitian "a second Nero." But in spite of all this Hort, Lightfoot, Sanday, Westcott have argued strongly for the Neronic era. Peake is willing to admit allusions to the Neronic period as Swete is also, but both consider the Domitianic date the best supported. Moffatt considers any earlier date than Domitian "almost impossible."
rwp@Info_Romans @ COMMENTARIES No one of Paul's Epistles has more helpful modern commentaries on it than this one, such as those by Barth (1919), Beet (9th ed., 1901), Cook (1930), Denney (1901), Feine (1903), Garvie (1901), Gifford (1881), Godet (Tr., 1883), Gore (Expos.), Grey (1910), Griffith-Thomas (1913), Hodge (1856), Hort (Intr., 1895), Jowett (3rd ed., 1894), Julicher (2 Aufl., 1907), Kuhl (1913), Lagrange (1916), Lard (1875), Liddon (Anal., 1893), Lietzmann (2 Aufl., 1919), Lightfoot (chapters 1-7, 1895), Luetgert (1913), Monk (1893), Plummer, Richter (1908), Sanday and Headlam (1895), Shedd (1893), Stifler (1897), Vaughan (1890), Weiss, B. (Meyer Komm., g Aufl., 1899), Westcott, F. B. (1913), Zahn (1910). strkjv@Romans:1:1 @{To the Romans} (\pros Rmaious\). This is the title in Aleph A B C, our oldest Greek MSS. for the Epistle. We do not know whether Paul gave any title at all. Later MSS. add other words up to the Textus Receptus: The Epistle of Paul to the Romans. The Epistle is put first in the MSS. because it is the most important of Paul's Epistles.
rwp@Info_Romans @{Paul} @(\Paulos\). Roman name (\Paulus\). See on ¯Acts:13:9| for the origin of this name by the side of Saul. {Servant} (\doulos\). Bond-slave of Jesus Christ (or Christ Jesus as some MSS. give it and as is the rule in the later Epistles) for the first time in the Epistles in the opening sentence, though the phrase already in strkjv@Galatians:1:10|. Recurs in strkjv@Phillipians:1:1| and \desmios\ (bondsman) in strkjv@Philemon:1:1|. {Called to be an apostle} (\kltos apostolos\). An apostle by vocation (Denney) as in strkjv@1Corinthians:1:1|. In strkjv@Galatians:1:1| \kltos\ is not used, but the rest of the verse has the same idea. {Separated} (\aphrismenos\). Perfect passive participle of \aphoriz\ for which verb see on ¯Galatians:1:15|. Paul is a spiritual Pharisee (etymologically), separated not to the oral tradition, but to God's gospel, a chosen vessel (Acts:9:15|). By man also (Acts:13:2|). Many of Paul's characteristic words like \euaggelion\ have been already discussed in the previous Epistles that will call for little comment from now on.
rwp@Romans:8:26 @{Helpeth our infirmity} (\sunantilambanetai ti astheneii hmn\). Present middle indicative of \sunantilambanomai\, late and striking double compound (Diodorus, LXX, Josephus, frequent in inscriptions, Deissmann, _Light, etc._, p. 87), to lend a hand together with, at the same time with one. Only twice in N.T., here and ![[pBiblx2]](/img/pbiblx2_logo3.png){kind=logo}