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rwp@1Corinthians:7:21 @{Wast thou called being a bondservant?} (\doulos eklths;\). First aorist passive indicative. Wast thou, a slave, called? {Care not for it} (\m soi melet\). "Let it not be a care to thee." Third person singular (impersonal) of \melei\, old verb with dative \soi\. It was usually a fixed condition and a slave could be a good servant of Christ (Colossians:3:22; strkjv@Ephesians:6:5; strkjv@Titus:2:9|), even with heathen masters. {Use it rather} (\mallon chrsai\). Make use of what? There is no "it" in the Greek. Shall we supply \eleutherii\ (instrumental case after \chrsai\ or \douleii\)? Most naturally \eleutherii\, freedom, from \eleutheros\, just before. In that case \ei kai\ is not taken as although, but \kai\ goes with \dunasai\, "But if thou canst also become free, the rather use your opportunity for freedom." On the whole this is probably Paul's idea and is in full harmony with the general principle above about mixed marriages with the heathen. \Chrsai\ is second person singular aorist middle imperative of \chraomai\, to use, old and common verb.

rwp@1Corinthians:7:22 @{The Lord's freedman} (\apeleutheros Kuriou\). \Apeleutheros\ is an old word for a manumitted slave, \eleutheros\ from \erchomai\, to go and so go free, \ap-\ from bondage. Christ is now the owner of the Christian and Paul rejoices to call himself Christ's slave (\doulos\). But Christ set us free from sin by paying the ransom (\lutron\) of his life on the Cross (Matthew:20:28; strkjv@Romans:8:2; strkjv@Galatians:5:1|). Christ is thus the _patronus_ of the _libertus_ who owes everything to his _patronus_. He is no longer the slave of sin (Romans:6:6,18|), but a slave to God (Romans:6:22|). {Likewise the freeman when called is Christ's slave} (\homois ho eleutheros kltheis doulos estin Christou\). Those who were not slaves, but freemen, when converted, are as much slaves of Christ as those who were and still were slaves of men. All were slaves of sin and have been set free from sin by Christ who now owns them all.

rwp@1Corinthians:9:1 @{Amos:I not free?} (\Ouk eimi eleutheros;\). Free as a Christian from Mosaic ceremonialism (cf. strkjv@9:19|) as much as any Christian and yet he adapts his moral independence to the principle of considerate love in strkjv@8:13|. {Amos:I not an apostle?} (\ouk eimi apostolos;\). He has the exceptional privileges as an apostle to support from the churches and yet he foregoes these. {Have I not seen Jesus our Lord?} (\ouchi Isoun ton Kurion hmn heoraka;\). Proof (15:8; strkjv@Acts:9:17,27; strkjv@18:9; strkjv@22:14,17f.; strkjv@2Corinthians:12:1ff.|) that he has the qualification of an apostle (Acts:1:22|) though not one of the twelve. Note strong form of the negative \ouchi\ here. All these questions expect an affirmative answer. The perfect active \heoraka\ from \hora\, to see, does not here have double reduplication as in strkjv@John:1:18|.

rwp@1Corinthians:10:29 @{For why is my liberty judged by another conscience?} (\hina ti gar h eleutheria mou krinetai hupo alls suneidses;\). Supply \gentai\ (deliberative subjunctive) after \ti\. Paul deftly puts himself in the place of the strong brother at such a banquet who is expected to conform his conscience to that of the weak brother who makes the point about a particular piece of meat. It is an abridgment of one's personal liberty in the interest of the weak brother. Two individualities clash. The only reason is love which builds up (8:2| and all of chapter strkjv@1Corinthians:13|). There is this eternal collision between the forces of progress and reaction. If they work together, they must consider the welfare of each other.

rwp@1Peter:2:16 @{As free} (\hs eleutheroi\). Note nominative again connected with \hupotagte\ in verse 13|, not with \phimoin\ in verse 14| (a parenthesis in fact). For this ethical sense of \eleutheros\ see strkjv@Galatians:4:26|. {And not using your freedom} (\kai m echontes tn eleutherian\). "And not holding your liberty" (present active participle of \ech\, with usual negative \m\ with participle. {For a cloke of wickedness} (\hs epikalumma ts kakias\). \Epikalumma\ (from \epikalupt\ strkjv@Romans:4:7|) is a rare word (Aristotle, LXX) for veil, here only in N.T. and in figurative sense for pretext to do wickedness under, a thing, alas, that sometimes happens. {But as bondservants of God} (\all' hs theou douloi\). Paul's proud title. There is no such thing as absolute freedom (personal freedom), for that is anarchy. Cf. strkjv@Romans:6:22| "enslaved to God."

rwp@1Peter:3:19 @{In which also} (\en hi kai\). That is, in spirit (relative referring to \pneumati\). But, a number of modern scholars have followed Griesbach's conjecture that the original text was either \Ne kai\ (Noah also), or \Ench kai\ (Enoch also), or \en hi kai Ench\ (in which Enoch also) which an early scribe misunderstood or omitted \Ench kai\ in copying (\homoioteleuton\). It is allowed in Stier and Theile's _Polyglott_. It is advocated by J. Cramer in 1891, by J. Rendel Harris in _The Expositor_ (1901), and _Sidelights on N.T. Research_ (p. 208), by Nestle in 1902, by Moffatt's New Translation of the New Testament. Windisch rejects it as inconsistent with the context. There is no manuscript for the conjecture, though it would relieve the difficulty greatly. Luther admits that he does not know what Peter means. Bigg has no doubt that the event recorded took place between Christ's death and his resurrection and holds that Peter is alluding to Christ's _Descensus ad Inferos_ in strkjv@Acts:2:27| (with which he compares strkjv@Matthew:27:52f.; strkjv@Luke:23:34; strkjv@Ephesians:4:9|). With this Windisch agrees. But Wohlenberg holds that Peter means that Christ in his preexistent state preached to those who rejected the preaching of Noah who are now in prison. Augustine held that Christ was in Noah when he preached. Bigg argues strongly that Christ during the time between his death and resurrection preached to those who once heard Noah (but are now in prison) and offered them another chance and not mere condemnation. If so, why did Jesus confine his preaching to this one group? Songs:the theories run on about this passage. One can only say that it is a slim hope for those who neglect or reject Christ in this life to gamble with a possible second chance after death which rests on very precarious exegesis of a most difficult passage in Peter's Epistle. Accepting the text as we have, what can we make of it? {He went and preached} (\poreutheis ekruxen\). First aorist passive (deponent) participle of \poreuomai\ and first aorist active indicative of \kruss\, the verb commonly used of the preaching of Jesus. Naturally the words mean personal action by Christ "in spirit" as illustration of his "quickening" (verse 18|) whether done before his death or afterwards. It is interesting to observe that, just as the relative \en hi\ here tells something suggested by the word \pneumati\ (in spirit) just before, so in verse 21| the relative \ho\ (which) tells another illustration of the words \di' hudatos\ (by water) just before. Peter jumps from the flood in Noah's time to baptism in Peter's time, just as he jumped backwards from Christ's time to Noah's time. He easily goes off at a word. What does he mean here by the story that illustrates Christ's quickening in spirit? {Unto the spirits in prison} (\tois en phulaki pneumasin\). The language is plain enough except that it does not make it clear whether Jesus did the preaching to spirits in prison at the time or to people whose spirits are now in prison, the point of doubt already discussed. The metaphorical use of \en phulaki\ can be illustrated by strkjv@2Peter:2:4; strkjv@Jude:1:6; strkjv@Revelation:20:7| (the final abode of the lost). See strkjv@Hebrews:12:23| for the use of \pneumata\ for disembodied spirits.

rwp@1Peter:3:22 @{Having gone} (\poreutheis\). First aorist (deponent) participle (not periphrastic) of \poreuomai\. {Being made subject} (\hupotagentn\). Second aorist passive participle of \hupotass\ (see strkjv@2:18; strkjv@3:1|) in the genitive absolute construction. {Unto him} (\auti\). Christ. See strkjv@1Corinthians:15:28|.

rwp@2Corinthians:3:17 @{Now the Lord is the Spirit} (\ho de Kurios to pneuma estin\). Some, like E. F. Scott (_The Spirit in the N.T._), take \Kurios\ here to be Christ and interpret Paul as denying the personality of the Holy Spirit, identifying Christ and the Holy Spirit. But is not Bernard right here in taking \Kurios\ (Lord) in the same sense here as in strkjv@Exodus:34:34| (\enanti Kuriou\, before the Lord), the very passage that Paul is quoting? Certainly, the Holy Spirit is interchangeably called in the N.T. the Spirit of God and the Spirit of Christ (Romans:8:9f.|). Christ dwells in us by the Holy Spirit, but the language here in strkjv@2Corinthians:3:17| should not be pressed unduly (Plummer. See also P. Gardner, _The Religious Experience of St. Paul_, p. 176f.). Note "the Spirit of the Lord" here. {Liberty} (\eleutheria\). Freedom of access to God without fear in opposition to the fear in strkjv@Exodus:34:30|. We need no veil and we have free access to God.

rwp@2Peter:2:15 @{Forsaking} (\kataleipontes\). Present active participle of \kataleip\ (continually leaving) or \katalipontes\ (second aorist active), having left. {The right way} (\eutheian hodon\). "The straight way" of strkjv@1Samuel:12:23| (cf. strkjv@Matthew:7:13f.| for this use of \hodos\), "the way of truth" (2:2|). {They went astray} (\eplanthsan\). First aorist passive indicative of \plana\, like strkjv@Mark:12:24|. {The way of Balaam} (\ti hodi tou Balaam\). Associative instrumental case after \exakolouthsantes\, for which verb see strkjv@1:16; strkjv@2:2|. These false teachers, as shown in verse 13|, followed the way of Balaam, "who loved the hire of wrong-doing" (\hos misthon adikias gapsen\).

rwp@2Peter:2:19 @{Liberty} (\eleutherian\). Promising "personal liberty," that is license, after the fashion of advocates of liquor today, not the freedom of truth in Christ (John:8:32; strkjv@Galatians:5:1,13|). {Themselves bondservants} (\autoi douloi\). "Themselves slaves" of corruption and sin as Paul has it in strkjv@Romans:6:20|. {Of whom} (\hi\). Instrumental case, but it may mean "of what." {Is overcome} (\htttai\). Perfect passive indicative of \htta\ (from \httn\, less) old verb, in N.T. only here, verse 20; strkjv@2Corinthians:12:13|. {Of the same} (\touti\). "By this one (or thing)." {Is brought into bondage} (\dedoultai\). Perfect passive indicative of \doulo\. Like Paul again (Romans:6:16,18; strkjv@8:21|).

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:13:10 @{Of all guile} (\pantos dolou\). From \del\, to catch with bait, old word, already seen in strkjv@Matthew:26:4; strkjv@Mark:7:22; strkjv@14:1|. Paul denounces Elymas as a trickster. {All villainy} (\pss rhidiourgias\). Late compound from \rhidiourgos\ (\rhidios\, easy, facile, \ergon\, deed, one who does a thing adroitly and with ease). Songs:levity in Xenophon and unscrupulousness in Polybius, Plutarch, and the papyri. Only here in the N.T., though the kindred word \rhidiourgma\ occurs in strkjv@Acts:18:14|. With deadly accuracy Paul pictured this slick rascal. {Thou son of the devil} (\huie diabolou\). Damning phrase like that used by Jesus of the Pharisees in strkjv@John:8:44|, a slanderer like the \diabolos\. This use of son (\huios\) for characteristic occurs in strkjv@Acts:3:25; strkjv@4:36|, a common Hebrew idiom, and may be used purposely by Paul in contrast with the name Barjesus (son of Jesus) that Elymas bore (13:6|). {Enemy of all righteousness} (\echthre pss dikaiosuns\). Personal enemy to all justice, sums up all the rest. Note triple use of "all" (\pantos, pss, pss\), total depravity in every sense. {Wilt thou not cease?} (\ou pausi\). An impatient rhetorical question, almost volitive in force (Robertson, _Grammar_, p. 874). Note \ou\, not \m\, {To pervert} (\diastrephn\). Present active participle describing the actual work of Elymas as a perverter or distorter (see verse 8|). More exactly, Wilt thou not cease perverting? {The right ways of the Lord} (\tas hodous tou kuriou tas eutheias\). The ways of the Lord the straight ones as opposed to the crooked ways of men (Isaiah:40:4; strkjv@42:16; strkjv@Luke:3:5|). The task of John the Baptist as of all prophets and preachers is to make crooked paths straight and to get men to walk in them. This false prophet was making even the Lord's straight ways crooked. Elymas has many successors.

rwp@Acts:17:10 @{Immediately by night} (\euthes dia nuktos\). Paul's work had not been in vain in Thessalonica (1Thessalonians:1:7f.; strkjv@2:13,20|). Paul loved the church here. Two of them, Aristarchus and Secundus, will accompany him to Jerusalem (Acts:20:4|) and Aristarchus will go on with him to Rome (27:2|). Plainly Paul and Silas had been in hiding in Thessalonica and in real danger. After his departure severe persecution came to the Christians in Thessalonica (1Thessalonians:2:14; strkjv@3:1-5; strkjv@2Thessalonians:1:6|). It is possible that there was an escort of Gentile converts with Paul and Silas on this night journey to Beroea which was about fifty miles southwest from Thessalonica near Pella in another district of Macedonia (Emathia). There is a modern town there of some 6,000 people. {Went} (\apiesan\). Imperfect third plural active of \apeimi\, old verb to go away, here alone in the N.T. A literary, almost Atticistic, form instead of \aplthon\. {Into the synagogue of the Jews} (\eis tn sunaggn tn Ioudain\). Paul's usual custom and he lost no time about it. Enough Jews here to have a synagogue.

rwp@Acts:17:14 @{And then immediately} (\euthes de tote\). They acted swiftly as in Thessalonica. {Sent forth} (\exapesteilan\). Double compound (\ex, apo\, both out and away) common in late Greek. First aorist active indicative (\exapostell\, liquid verb). Same form in strkjv@9:30|. {As far as to the sea} (\hes epi tn thalassan\). It is not clear whether Paul went all the way to Athens by land or took ship at Dium or Pydna, some sixteen miles away, and sailed to Athens. Some even think that Paul gave the Jews the slip and went all the way by land when they expected him to go by sea. At any rate we know that Paul was grieved to cut short his work in Macedonia, probably not over six months in all, which had been so fruitful in Philippi, Thessalonica, and Beroea. Silas and Timothy (note his presence) remained behind in Beroea and they would keep the work going. Paul no doubt hoped to return soon. Silas and Timothy in Beroea would also serve to screen his flight for the Jews wanted his blood, not theirs. The work in Macedonia spread widely (1Thessalonians:1:7f.|).

rwp@Acts:21:30 @{All the city was shaken} (\ekinth h polis hol\). First aorist passive of \kine\, common verb for violent motion and emotion. See also strkjv@24:5| where the word is used by Tertullus of Paul as the stirrer up of riots! {The people ran together} (\egeneto sundrom tou laou\). Rather, There came a running together (\sun-drom\ from \sun-trech\) of the people. The cry spread like wildfire over the city and there was a pell-mell scramble or rush to get to the place of the disturbance. {They laid hold on Paul} (\epilabomenoi tou Paulou\). Second aorist middle participle of \epilambanomai\ with the genitive (cf. \epebalan\ in verse 27|). {Dragged} (\heilkon\). Imperfect active of \helk\ (and also \helku\), old verb to drag or draw. Imperfect tense vividly pictures the act as going on. They were saving the temple by dragging Paul outside. Curiously enough both \epilabomenoi\ and \heilkusan\ occur in strkjv@16:19| about the arrest of Paul and Silas in Philippi. {Straightway the doors were shut} (\euthes ekleisthsan hai thurai\). With a bang and at once. First aorist (effective) passive of \klei\. The doors between the inner court and the court of the Gentiles. But this was only the beginning, the preparation for the real work of the mob. They did not wish to defile the holy place with blood. The doors were shut by the Levites.

rwp@Acts:27:12 @{Because the haven was not commodious to winter in} (\aneuthetou tou limenos huparchontos pros paracheimasian\). Genitive absolute again present tense of \huparch\: "The harbour being unfit (\aneuthetou\, this compound not yet found elsewhere, simplex in strkjv@Luke:9:62; strkjv@14:35; strkjv@Hebrews:6:7|) for wintering" (\paracheimasia\, only here in N.T., but in Polybius and Diodorus, in an inscription A.D. 48, from \paracheimaz\). {The more part advised} (\hoi pleiones ethento bouln\). Second aorist middle indicative of \tithmi\, ancient idiom with \bouln\, to take counsel, give counsel. Lysias held a council of the officers of the ship on the issue raised by Paul. {If by any means they could reach Phoenix and winter there} (\ei ps dunainto katantsantes eis Phoinika paracheimasai\). The optative \dunainto\ (present middle of \dunamai\) here with \ei\ is a condition of the fourth class with the notion of purpose implied and indirect discourse (Robertson, _Grammar_, p. 1021). "We vote for going on the chance that we may be able" (Page). Phoenix is the town of palms (John:12:13|), the modern Lutro, the only town in Crete on the southern coast with a harbour fit for wintering, though Wordsworth and Page argue for Phineka which suits Luke's description better. The verb \paracheimaz\, to winter, is from \para\ and \cheimn\ (see also strkjv@28:11|). Used in several _Koin_ writers. {Looking northeast and southeast} (\bleponta kata liba kai kata chron\). There are two ways of interpreting this language. \Lips\ means the southwest wind and \chros\ the northwest wind. But what is the effect of \kata\ with these words? Does it mean "facing" the wind? If so, we must read "looking southwest and northwest." But \kata\ can mean down the line of the wind (the way the wind is blowing). If so, then it is proper to translate "looking northeast and southeast." This translation suits Lutro, the other suits Phoenike. Ramsay takes it to be Lutro, and suggests that sailors describe the harbour by the way it looks as they go into it (the subjectivity of the sailors) and that Luke so speaks and means Lutro which faces northeast and southeast. On the whole Lutro has the best of the argument.

rwp@Colossians:3:11 @{Where} (\hopou\). In this "new man" in Christ. Cf. strkjv@Galatians:3:28|. {There cannot be} (\ouk eni\). \Eni\ is the long (original) form of \en\ and \estin\ is to be understood. "There does not exist." This is the ideal which is still a long way ahead of modern Christians as the Great War proved. Race distinctions (Greek \Helln\ and Jew \Ioudaios\) disappear in Christ and in the new man in Christ. The Jews looked on all others as Greeks (Gentiles). Circumcision (\peritom\) and uncircumcision (\akrobustia\) put the Jewish picture with the cleavage made plainer (cf. strkjv@Ephesians:2|). The Greeks and Romans regarded all others as barbarians (\barbaroi\, strkjv@Romans:1:14|), users of outlandish jargon or gibberish, onomatopoetic repetition (\bar-bar\). {A Scythian} (\Skuths\) was simply the climax of barbarity, _bar-baris barbariores_ (Bengel), used for any rough person like our "Goths and Vandals." {Bondman} (\doulos\, from \de\, to bind), {freeman} (\eleutheros\, from \erchomai\, to go). Class distinctions vanish in Christ. In the Christian churches were found slaves, freedmen, freemen, masters. Perhaps Paul has Philemon and Onesimus in mind. But labour and capital still furnish a problem for modern Christianity. {But Christ is all} (\alla panta Christos\). Demosthenes and Lucian use the neuter plural to describe persons as Paul does here of Christ. The plural \panta\ is more inclusive than the singular \pn\ would be. {And in all} (\kai en psin\). Locative plural and neuter also. "Christ occupies the whole sphere of human life and permeates all its developments" (Lightfoot). Christ has obliterated the words barbarian, master, slave, all of them and has substituted the word \adelphos\ (brother).

rwp@Ephesians:6:8 @{Whatsoever good thing each one doeth} (\hekastos ean ti poisi agathon\). Literally, "each one if he do anything good." Condition of third class, undetermined, but with prospect. Note use here of \agathon\ rather than \adikon\ (one doing wrong) in strkjv@Colossians:3:25|. Songs:it is a reward (\komisetai\) for good, not a penalty for wrong, though both are true, "whether he be bond or free" (\eite doulos eite eleutheros\).

rwp@Galatians:4:31 @{But of the freewoman} (\alla ts eleutheras\). We are children of Abraham by faith (3:7|).

rwp@Galatians:5:1 @{With freedom} (\ti eleutherii\). Rather dative case instead of instrumental, "for freedom," "for the (article) freedom that belongs to us children of the freewoman" (4:31|). {Did Christ set us free} (\hmas Christos leuthersen\). Effective aorist active indicative of \eleuthero\ (from \erchomai\, to go, go free). {Stand fast therefore} (\stkete oun\). See on strkjv@Mark:3:31; strkjv@1Corinthians:16:13| for this late word from perfect stem of \histmi\, "keep on standing therefore," "stay free since Christ set you free." {Be not entangled again} (\m palin enechesthe\). "Stop being held in by a yoke of bondage." Common word for ensnare by trap. The Judaizers were trying to lasso the Galatians for the old yoke of Judaism.

rwp@Galatians:5:13 @{Ye were called for freedom} (\ep' eleutherii eklthte\). The same point as in strkjv@5:1| made plainer by the use of \ep'\ (on the basis of, for the purpose of). See strkjv@1Thessalonians:4:7| for this use of \epi\. {Only use not} (\monon m\). No word for "use" in the Greek. Probably supply \trepete\ or \strephete\, "turn not your liberty into an occasion for the flesh" (\eis aphormn ti sarki\), as a spring board for license. On \aphorm\, see on ¯2Corinthians:5:12|. Liberty so easily turns to license.

rwp@Hebrews:5:10 @{Named of God} (\prosagoreutheis\). First aorist passive participle of \prosagoreu\, old verb to salute, to address, only here in N.T. Common in Plutarch.

rwp@Hebrews:6:7 @{Which hath drunk} (\h piousa\). Articular second aorist active participle of \pin\, to drink. {Herbs} (\botann\). Old word from \bosk\, to feed, green plant, only here in N.T. Cf. our botany. {Meet} (\eutheton\). Old compound verbal (\eu, tithmi\) well-placed, fit (Luke:9:62|). {It is tilled} (\gergeitai\). Present passive indicative of \gerge\, old and rare verb from \gergos\ (tiller of the soil, \g, ergon\, strkjv@2Timothy:2:6|), here only in the N.T. {Receives} (\metalambanei\). Present active indicative of \metalamban\, old verb to share in, with genitive (\eulogias\) as here (Acts:2:46|) or with accusative (Acts:24:25|).

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

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

rwp@John:2:16 @{Take these things hence} (\Arate tauta enteuthen\). First aorist active imperative of \air\. Probably the doves were in baskets or cages and so had to be taken out by the traders. {Make not my Father's house a house of merchandise} (\m poieite ton oikon tou patros mou oikon emporiou\). "Stop making," it means, \m\ and the present active imperative. They had made it a market-house (\emporiou\, here only in N.T., old word from \emporos\, merchant, one who goes on a journey for traffic, a drummer). Note the clear-cut Messianic claim here (My Father as in strkjv@Luke:2:49|). Jerome says: "A certain fiery and starry light shone from his eyes and the majesty of Godhead gleamed in His face."

rwp@John:7:3 @{His brethren} (\hoi adelphoi autou\). "His brothers" (half-brothers actually), who "were not believing on him" (\oude episteuon eis auton\) as stated in verse 5|. They were hostile to the Messianic assumptions of Jesus, a natural attitude as one can well see, though at first they were friendly (2:12|). {Depart hence} (\metabthi enteuthen\). Second aorist active imperative of \metabain\, to pass to another place (5:24; strkjv@13:1|). It was impertinence on their part. {That thy disciples also may behold} (\hina kai hoi mathtai sou thersousin\). Final clause with \hina\ and the future active indicative of \there\. Jesus had many disciples in Judea at the start (2:23; strkjv@4:1|) and had left it because of the jealousy of the Pharisees over his success (4:3|). The brothers may have heard of the great defection in the synagogue in Capernaum (6:66|), but the advice is clearly ironical. {Which thou doest} (\ha poieis\). To what works they refer by this language we do not know. But Jesus had been away from Galilee for some months and from Judea for a year and a half. Perhaps the brothers of Jesus may actually have been eager to rush Jesus into the hostile atmosphere of Jerusalem again.

rwp@John:8:32 @{And ye shall know the truth} (\kai gnsesthe tn altheian\). Truth is one of the marks of Christ (1:14|) and Jesus will claim to Thomas to be the personification of truth (14:6|). But it will be for them knowledge to be learned by doing God's will (7:17|). The word is from \alths\ (\a\ privative and \lth\, to conceal, unsealed, open). See also verses 40,44,45|. {And the truth shall make you free} (\kai h altheia eleuthersei humas\). Future active indicative of \eleuthero\, old verb from \eleutheros\ (from \erchomai\, to go where one wishes and so free). One of Paul's great words for freedom from the bondage of the law (Romans:6:18; strkjv@Galatians:5:1|). The freedom of which Jesus here speaks is freedom from the slavery of sin as Paul in strkjv@Romans:8:2|. See strkjv@John:8:36|. This freedom is won alone by Christ (8:36|) and we are sanctified in truth (17:19|). In strkjv@1:17| truth is mentioned with grace as one of the marks of the gospel through Christ. Freedom (intellectual, moral, spiritual) is only attainable when we are set free from darkness, sin, ignorance, superstition and let the Light of the World shine on us and in us.

rwp@John:8:36 @{If therefore the son shall make you free} (\ean oun ho huios humas eleuthersi\). Condition of third class with \ean\ and first aorist (ingressive) active subjunctive. "If therefore the Son set you free," as he has the power to do. {Ye shall be free indeed} (\onts eleutheroi esesthe\). Old and common adverb from participle \ontn\, actually, really (cf. strkjv@Luke:24:34|). But this spiritual freedom was beyond the concept or wish of these Jews.

rwp@Luke:4:9 @{Led him} (\gagen\). Aorist active indicative of \ag\. strkjv@Matthew:4:5| has \paralambanei\ (dramatic present). {The wing of the temple} (\to pterugion tou hierou\). See on ¯Matthew:4:5|. It is not easy to determine precisely what it was. {From hence} (\enteuthen\). This Luke adds to the words in Matthew, which see. {To guard thee} (\tou diaphulaxai se\). Not in strkjv@Matthew:4:6| quoted by Satan from strkjv@Psalms:91:11,12|. Satan does not misquote this Psalm, but he misapplies it and makes it mean presumptuous reliance on God. This compound verb is very old, but occurs here alone in the N.T. and that from the LXX. Luke repeats \hoti\ (recitative \hoti\ after \gegraptai\, is written) after this part of the quotation.

rwp@Luke:9:13 @{Except we should go and buy food} (\ei mti poreuthentes hmeis agorasmen brmata\). This is a condition of the third class with the aorist subjunctive (\agorasmen\), where the conjunction is usually \ean\ (with negative \ean m\), but not always or necessarily so especially in the _Koin_. Songs:in strkjv@1Corinthians:14:5| \ei m diermneui\ and in strkjv@Phillipians:3:12| \ei kai katalab\. "Unless" is better here than "except." {Food} (\brmata\), means eaten pieces from \bibrsk\, to eat, somewhat like our "edibles" or vernacular "eats."

rwp@Mark:1:3 @{The voice of one crying} (\phon bontos\). God is coming to his people to deliver them from their captivity in Babylon. Songs:the prophet cries like a voice in the wilderness to make ready for the coming of God. When the committee from the Sanhedrin came to ask John who he was, he used this very language of Isaiah (John:1:23|). He was only a voice, but we can still hear the echo of that voice through the corridor of the centuries. {Paths straight} (\eutheias tas tribous\). Automobile highways today well illustrate the wonderful Persian roads for the couriers of the king and then for the king himself. The Roman Empire was knit together by roads, some of which survive today. John had a high and holy mission as the forerunner of the Messiah.

rwp@Matthew:4:19 @{Fishers of men} (\haleeis anthrpn\). Andrew and Simon were fishers by trade. They had already become disciples of Jesus (John:1:35-42|), but now they are called upon to leave their business and to follow Jesus in his travels and work. These two brothers promptly (\euthes\) accepted the call and challenge of Jesus.

rwp@Matthew:9:13 @{But go ye and learn} (\poreuthentes de mathete\). With biting sarcasm Jesus bids these preachers to learn the meaning of strkjv@Hosea:6:6|. It is repeated in strkjv@Matthew:12:7|. Ingressive aorist imperative (\mathete\).

rwp@Matthew:13:5 @{The rocky places} (\ta petrd\). In that limestone country ledges of rock often jut out with thin layers of soil upon the layers of rock. {Straightway they sprang up} (\euthes exaneteilen\). "Shot up at once" (Moffatt). Double compound (\ex\, out of the ground, \ana\, up). Ingressive aorist of \exanatell\.

rwp@Matthew:13:52 @{Made a disciple to the kingdom of heaven} (\matheteutheis ti basileii tn ourann\). First aorist passive participle. The verb is transitive in strkjv@28:19|. Here a scribe is made a learner to the kingdom. "The mere scribe, Rabbinical in spirit, produces only the old and stale. The disciple of the kingdom like the Master, is always fresh-minded, yet knows how to value all old spiritual treasures of Holy Writ, or Christian tradition" (Bruce). Songs:he uses things fresh (\kaina\) and ancient (\palaia\). "He hurls forth" (\ekballei\) both sorts.

rwp@Matthew:22:15 @{Went} (\poreuthentes\). So-called deponent passive and redundant use of the verb as in strkjv@9:13|: "Go and learn." {Took counsel} (\sumboulion elabon\). Like the Latin _consilium capere_ as in strkjv@12:14|. {Ensnare in his talk} (\pagideussin en logi\). From \pagis\, a snare or trap. Here only in the N.T. In the LXX (1Kings:28:9; strkjv@Ecclesiastes:9:12|; Test. of Twelve Patriarchs, _Joseph_ strkjv@7:1). Vivid picture of the effort to trip Jesus in his speech like a bird or wild beast.

rwp@Matthew:24:29 @{Immediately} (\euthes\). This word, common in Mark's Gospel as \euthus\, gives trouble if one stresses the time element. The problem is how much time intervenes between "the tribulation of those days" and the vivid symbolism of verse 29|. The use of \en tachei\ in strkjv@Revelation:1:1| should make one pause before he decides. Here we have a prophetic panorama like that with foreshortened perspective. The apocalyptic pictures in verse 29| also call for sobriety of judgment. One may compare Joel's prophecy as interpreted by Peter in strkjv@Acts:21:16-22|. Literalism is not appropriate in this apocalyptic eschatology.

rwp@Matthew:25:16 @{Straightway} (\euthes\). Beginning of verse 16, not the end of verse 15|. The business temper of this slave is shown by his promptness. {With them} (\en autois\). Instrumental use of \en\. He worked (\rgasato\), did business, traded with them. "The virgins wait, the servants work" (Vincent). {Made} (\epoisen\). But Westcott and Hort read \ekerdsen\, gained, as in verse 17|. \Kerdos\ means interest. This gain was a hundred per cent.

rwp@Revelation:4:2 @{Straightway I was in the Spirit} (\euthes egenomn en pneumati\). But John had already "come to be in the Spirit" (1:10|, the very same phrase). Perhaps here effective aorist middle indicative while ingressive aorist in strkjv@1:10| (sequel or result, not entrance), "At once I found myself in the Spirit" (Swete), not "I came to be in the Spirit" as in strkjv@1:10|. {Was set} (\ekeito\). Imperfect middle of \keimai\, old verb, used as passive of \tithmi\. As the vision opens John sees the throne already in place as the first thing in heaven. This bold imagery comes chiefly from strkjv@1Kings:22:19; strkjv@Isaiah:6:1ff.; strkjv@Ezekiel:1:26-28; strkjv@Daniel:7:9f|. One should not forget that this language is glorious imagery, not actual objects in heaven. God is spirit. The picture of God on the throne is common in the O.T. and the N.T. (Matthew:5:34f.; strkjv@23:22; strkjv@Hebrews:1:3| and in nearly every chapter in the Revelation, strkjv@1:4|, etc.). The use of \kathmenos\ (sitting) for the name of God is like the Hebrew avoidance of the name _Jahweh_ and is distinguished from the Son in strkjv@6:16; strkjv@7:10|. {Upon the throne} (\epi ton thronon\). \Epi\ with the accusative, as in strkjv@4:4; strkjv@6:2,4f.; strkjv@11:16; strkjv@20:4|, but in verses 9,10, strkjv@4:1,7,13; strkjv@6:16; strkjv@7:15| we have \epi tou thronou\ (genitive), while in strkjv@7:10; strkjv@19:14; strkjv@21:5| we have \epi ti throni\ (locative) with no great distinction in the resultant idea.

rwp@Revelation:6:15 @{The princes} (\hoi megistnes\). Late word from the superlative \megistos\, in LXX, Josephus, papyri, in N.T. only in strkjv@Mark:6:21; strkjv@Revelation:6:15; strkjv@18:23|, for the grandees, the persecuting proconsuls (Swete). {The chief captains} (\hoi chiliarchoi\). The commanders of thousands, the military tribunes (Mark:6:21; strkjv@19:18|). {The rich} (\hoi plousioi\). Not merely those in civil and military authority will be terror-stricken, but the self-satisfied and complacent rich (James:5:4f.|). {The strong} (\hoi ischuroi\). Who usually scoff at fear. See the list in strkjv@13:16; strkjv@19:18|. Cf. strkjv@Luke:21:26|. {Every bondman} (\ps doulos\) {and freeman} (\kai eleutheros\). The two extremes of society. {Hid themselves in the caves and in the rocks of the mountains} (\ekrupsan heautous eis ta splaia kai eis tas petras tn oren\). Based on strkjv@Isaiah:2:10,18f|. First aorist active indicative of \krupt\ with the reflexive pronoun. For the old word \splaion\ see strkjv@Matthew:21:13; strkjv@Hebrews:11:38|. \Oren\ is the uncontracted Ionic form (for \orn\) of the genitive plural of \oros\ (mountain).

rwp@Revelation:22:2 @{In the midst of the street thereof} (\en mesi ts plateias auts\). Connected probably with the river in verse 1|, though many connect it with verse 2|. Only one street mentioned here as in strkjv@21:21|. {On this side of the river and on that} (\tou potamou enteuthen kai ekeithen\). \Enteuthen\ occurs as a preposition in strkjv@Daniel:12:5| (Theodoret) and may be so here (post-positive), purely adverbial in strkjv@John:19:18|. {The tree of life} (\xulon zs\). For the metaphor see strkjv@Genesis:1:11f.| and strkjv@Revelation:2:7; strkjv@22:14|. \Xulon\ is used for a green tree in strkjv@Luke:23:31; strkjv@Ezekiel:47:12|. {Bearing} (\poioun\). Neuter active participle of \poie\ (making, producing, as in strkjv@Matthew:7:17|). Some MSS. have \poin\ (masculine), though \xulon\ is neuter. {Twelve manner of fruits} (\karpous ddeka\). "Twelve fruits." {Yielding} (\apodidoun\). Neuter active participle of \apodidmi\, to give back, but some MSS. have \apodidous\ (masculine) like \poin\. {For the healing of the nations} (\eis therapeian tn ethnn\). Spiritual healing, of course, as leaves (\phulla\) are often used for obtaining medicines. Here again the problem occurs whether this picture is heaven before the judgment or afterwards. Charles distinguishes sharply between the Heavenly City for the millennial reign and the New Jerusalem that descends from heaven after the judgment. Charles rearranges these chapters to suit his theory. But chronology is precarious here.

rwp@Romans:6:20 @{Free in regard of righteousness} (\eleutheroi ti dikaiosuni\). Ye wore no collar of righteousness, but freely did as ye pleased. They were "free." Note dative case, personal relation, of \dikaiosuni\.

rwp@Romans:8:2 @{The law of the Spirit of life} (\ho nomos tou pneumatos ts zs\). The principle or authority exercised by the Holy Spirit which bestows life and which rests "in Christ Jesus." {Made me free} (\leuthersen me\). First aorist active indicative of the old verb \eleuthero\ for which see strkjv@Galatians:5:1|. Aleph B have \se\ (thee) instead of \me\. It matters little. We are pardoned, we are free from the old law of sin and death (7:7-24|), we are able by the help of the Holy Spirit to live the new life in Christ.