OT-PROPHET.filter - rwp gate:
rwp@
1Corinthians:2:10 @{But unto us God revealed them} (\hmin gar apekalupsen ho theos\). Songs:with \gar\ B 37 Sah Cop read instead of \de\ of Aleph A C D. "\De\ is superficially easier; \gar\ intrinsically better" (Findlay). Paul explains why this is no longer hidden, "for God revealed unto us" the wonders of grace pictured in verse 9|. We do not have to wait for heaven to see them. Hence we can utter those things hidden from the eye, the ear, the heart of man. This revelation (\apekalupsen\, first aorist active indicative) took place, at "the entry of the Gospel into the world," not "when we were admitted into the Church, when we were baptized" as Lightfoot interprets it. {Through the Spirit} (\dia tou pneumatos\). The Holy Spirit is the agent of this definite revelation of grace, a revelation with a definite beginning or advent (constative aorist), an unveiling by the Spirit where "human ability and research would not have sufficed" (Robertson and Plummer), "according to the revelation of the mystery" (Romans:16:25|), "the revelation given to Christians as an event that began a new epoch in the world's history" (Edwards). {Searcheth all things} (\panta erauni\). This is the usual form from A.D. 1 on rather than the old \ereuna\. The word occurs (Moulton and Milligan's _Vocabulary_) for a professional searcher's report and \erauntai\, searchers for customs officials. "The Spirit is the organ of understanding between man and God" (Findlay). Songs:in strkjv@Romans:8:27| we have this very verb \erauna\ again of God's searching our hearts. The Holy Spirit not merely investigates us, but he searches "even the deep things of God" (\kai ta bath tou theou\). _Profunda Dei_ (Vulgate). Cf. "the deep things of Satan" (Revelation:2:24|) and Paul's language in strkjv@Romans:11:33| "Oh the depth of the riches and wisdom and knowledge of God." Paul's point is simply that the Holy Spirit fully comprehends the depth of God's nature and his plans of grace and so is fully competent to make the revelation here claimed.
rwp@1Corinthians:2:14 @{Now the natural man} (\psuchikos de anthrpos\). Note absence of article here, "A natural man" (an unregenerate man). Paul does not employ modern psychological terms and he exercises variety in his use of all the terms here present as \pneuma\ and \pneumatikos, psuch\ and \psuchikos, sarx\ and \sarkinos\ and \sarkikos\. A helpful discussion of the various uses of these words in the New Testament is given by Burton in his _New Testament Word Studies_, pp. 62-68, and in his {Spirit, Soul, and Flesh}. The papyri furnish so many examples of \sarx, pneuma\, and \psuch\ that Moulton and Milligan make no attempt at an exhaustive treatment, but give a few miscellaneous examples to illustrate the varied uses that parallel the New Testament. \Psuchikos\ is a qualitative adjective from \psuch\ (breath of life like \anima\, life, soul). Here the Vulgate renders it by _animalis_ and the German by _sinnlich_, the original sense of animal life as in strkjv@Jude:1:19; strkjv@James:3:15|. In strkjv@1Corinthians:15:44,46| there is the same contrast between \psuchikos\ and \pneumatikos\ as here. The \psuchikos\ man is the unregenerate man while the \pneumatikos\ man is the renewed man, born again of the Spirit of God. {Receiveth not} (\ou dechetai\). Does not accept, rejects, refuses to accept. In strkjv@Romans:8:7| Paul definitely states the inability (\oude gar dunatai\) of the mind of the flesh to receive the things of the Spirit untouched by the Holy Spirit. Certainly the initiative comes from God whose Holy Spirit makes it possible for us to accept the things of the Spirit of God. They are no longer "foolishness" (\mria\) to us as was once the case (1:23|). Today one notes certain of the _intelligentsia_ who sneer at Christ and Christianity in their own blinded ignorance. {He cannot know them} (\ou dunatai gnnai\). He is not able to get a knowledge (ingressive second aorist active infinitive of \ginsk\). His helpless condition calls for pity in place of impatience on our part, though such an one usually poses as a paragon of wisdom and commiserates the deluded followers of Christ. {They are spiritually judged} (\pneumatiks anakrinetai\). Paul and Luke are fond of this verb, though nowhere else in the N.T. Paul uses it only in I Corinthians. The word means a sifting process to get at the truth by investigation as of a judge. In strkjv@Acts:17:11| the Beroeans scrutinized the Scriptures. These \psuchikoi\ men are incapable of rendering a decision for they are unable to recognize the facts. They judge by the \psuch\ (mere animal nature) rather than by the \pneuma\ (the renewed spirit).
rwp@1Corinthians:3:2 @{I fed you with milk, not with meat} (\gala humas epotisa, ou brma\). Note two accusatives with the verb, \epotisa\, first aorist active indicative of \potiz\, as with other causative verbs, that of the person and of the thing. In the LXX and the papyri the verb often means to irrigate. \Brma\ does not mean meat (flesh) as opposed to bread, but all solid food as in "meats and drinks" (Hebrews:9:7|). It is a zeugma to use \epotisa\ with \brma\. Paul did not glory in making his sermons thin and watery. Simplicity does not require lack of ideas or dulness. It is pathetic to think how the preacher has to clip the wings of thought and imagination because the hearers cannot go with him. But nothing hinders great preaching like the dulness caused by sin on the part of auditors who are impatient with the high demands of the gospel.
rwp@1Corinthians:3:6 @{I planted} (\eg ephuteusa\). First aorist active indicative of old verb \phuteu\. This Paul did as Luke tells us in strkjv@Acts:18:1-18|. {Apollos watered} (\Apolls epotisen\). Apollos irrigated the church there as is seen in strkjv@Acts:18:24-19:1|. Another aorist tense as in verse 2|. {But God gave the increase} (\alla ho theos uxanen\). Imperfect tense here (active indicative) for the continuous blessing of God both on the work of Paul and Apollos, co-labourers with God in God's field (verse 9|). Reports of revivals sometimes give the glory to the evangelist or to both evangelist and pastor. Paul gives it all to God. He and Apollos cooperated as successive pastors.
rwp@1Corinthians:3:19 @{Foolishness with God} (\mria para ti thei\). Whose standard does a church (temple) of God wish, that of this world or of God? The two standards are not the same. It is a pertinent inquiry with us all whose idea rules in our church. Paul quotes strkjv@Job:5:13|. {That taketh} (\ho drassomenos\). Old verb \drassomai\, to grasp with the hand, is used here for the less vivid word in the LXX \katalambann\. It occurs nowhere else in the N.T., but appears in the papyri to lay hands on. Job:is quoted in the N.T. only here and in strkjv@Romans:11:35| and both times with variations from the LXX. This word occurs in Ecclesiasticus strkjv@26:7; strkjv@34:2. In strkjv@Psalms:2:12| the LXX has \draxasthe paideias\, lay hold on instruction. {Craftiness} (\panourgii\). The \panourgos\ man is ready for any or all work (if bad enough). Songs:it means versatile cleverness (Robertson and Plummer), _astutia_ (Vulgate).
rwp@1Corinthians:3:20 @{And again} (\kai palin\). Another confirmatory passage from strkjv@Psalms:94:11|. {Reasonings} (\dialogismous\). More than _cogitationes_ (Vulgate), sometimes disputations (Phillipians:2:14|). Paul changes "men" of LXX to wise (\sophn\) in harmony with the Hebrew context. {Vain} (\mataioi\). Useless, foolish, from \mat\, a futile attempt.
rwp@1Corinthians:7:6 @{By way of permission} (\kata sungnmn\). Old word for pardon, concession, indulgence. _Secundum indulgentiam_ (Vulgate). Only here in N.T., though in the papyri for pardon. The word means "knowing together," understanding, agreement, and so concession. {Not of commandment} (\ou kat' epitagn\). Late word (in papyri) from \epitass\, old word to enjoin. Paul has not commanded people to marry. He has left it an open question.
rwp@1Corinthians:7:36 @{That he behaveth himself unseemly} (\aschmonein\). Old verb, here only in N.T., from \aschmn\ (1Corinthians:12:23|), from \a\ privative and \schma\. Occurs in the papyri. Infinitive in indirect discourse after \nomizei\ (thinks) with \ei\ (condition of first class, assumed as true). {If she be past the flower of her age} (\ean i huperakmos\). Old word, only here in N.T., from \huper\ (over) and \akm\ (prime or bloom of life), past the bloom of youth, _superadultus_ (Vulgate). Compound adjective with feminine form like masculine. Apparently the Corinthians had asked Paul about the duty of a father towards his daughter old enough to marry. {If need so requireth} (\kai houts opheilei ginesthai\). "And it ought to happen." Paul has discussed the problem of marriage for virgins on the grounds of expediency. Now he faces the question where the daughter wishes to marry and there is no serious objection to it. The father is advised to consent. Roman and Greek fathers had the control of the marriage of their daughters. "My marriage is my father's care; it is not for me to decide about that" (Hermione in Euripides' _Andromache_, 987). {Let them marry} (\gameitsan\). Present active plural imperative (long form).
rwp@1Corinthians:11:33 @{Wait one for another} (\alllous ekdechesthe\). As in strkjv@John:5:3; strkjv@Acts:17:16|. That is common courtesy. Wait in turn. Vulgate has _invicem expectate_.
rwp@1Corinthians:13:7 @{Beareth all things} (\panta stegei\). \Steg\ is old verb from \steg\, roof, already in strkjv@1Corinthians:9:12; strkjv@1Thessalonians:3:1,5| which see. Love covers, protects, forbears (_suffert_, Vulgate). See strkjv@1Peter:4:8| "because love covers a multitude of sins" (\hoti agap kaluptei phthos hamartin\), throws a veil over. {Believeth all things} (\panta pisteuei\). Not gullible, but has faith in men. {Hopeth all things} (\panta elpizei\). Sees the bright side of things. Does not despair. \Endureth all things\ (\panta hupomenei\). Perseveres. Carries on like a stout-hearted soldier. If one knows Sir Joshua Reynolds's beautiful painting of the Seven Virtues (the four cardinal virtues of the Stoics--temperance, prudence, fortitude, justice--and the three Christian graces--faith, hope, love), he will find them all exemplified here as marks of love (the queen of them all).
rwp@1Corinthians:15:14 @{Vain} (\kenon\). _Inanis_, Vulgate. Old word, empty. Both Paul's preaching and their faith are empty if Christ has not been raised. If the sceptics refuse to believe the fact of Christ's resurrection, they have nothing to stand on.
rwp@1Corinthians:15:15 @{False witnesses of God} (\pseudomartures tou theou\). Late word, but \pseudomarture\, to bear false witness, old and common. The genitive (\tou theou\) can be either subjective (in God's service) or objective (concerning God). Either makes good sense. {Because we witnessed of God} (\hoti emartursamen kata tou theou\). Vulgate has _adversus Deum_. This is the more natural way to take \kata\ and genitive, {against God} not as equal to \peri\ (concerning). He would indeed make God play false in that case, {if so be that the dead are not raised} (\eiper ara nekroi ouk egeirontai\). Condition of first class, assumed as true. Note both \per\ intensive particle {indeed} and \ara\ inferential particle {therefore}.
rwp@1Corinthians:15:42 @{Songs:is the resurrection of the dead} (\houts kai h anastasis tn nekrn\). Paul now applies his illustrations to his argument to prove the kind of body we shall have after the resurrection. He does it by a series of marvellous contrasts that gather all his points. The earthly and the risen beings differ in duration, value, power (Wendt). {It is sown} (\speiretai\). In death, like the seed (37|). {In incorruption} (\en aphtharsii\). Late word from \a\ privative and \phtheir\, to corrupt. In LXX, Plutarch, Philo, late papyrus of a Gnostic gospel, and quotation from Epicurus. Vulgate _incorruptio_. The resurrection body has undergone a complete change as compared with the body of flesh like the plant from the seed. It is related to it, but it is a different body of glory.
rwp@1John:4:3 @{Confesseth not} (\m homologei\). Indefinite relative clause with the subjective negative \m\ rather than the usual objective negative \ou\ (verse 6|). It is seen also in strkjv@2Peter:1:9; strkjv@Titus:1:11|, a survival of the literary construction (Moulton, _Prolegomena_, p. 171). The Vulgate (along with Irenaeus, Tertullian, Augustine) reads _solvit_ (\luei\) instead of \m homologei\, which means "separates Jesus," apparently an allusion to the Cerinthian heresy (distinction between Jesus and Christ) as the clause before refers to the Docetic heresy. Many MSS. have here also \en sarki elluthota\ repeated from preceding clause, but not A B Vg Cop. and not genuine. {The spirit of the antichrist} (\to tou antichristou\). \Pneuma\ (spirit) not expressed, but clearly implied by the neuter singular article to. It is a repetition of the point about antichrists made in strkjv@2:18-25|. {Whereof} (\ho\). Accusative of person (grammatical neuter referring to \pneuma\) with \akou\ along with accusative of the thing (\hoti erchetai\, as in strkjv@2:18|, futuristic present middle indicative). Here the perfect active indicative (\akkoate\), while in strkjv@2:18| the aorist (\kousate\). {And now already} (\kai nun d\). As in strkjv@2:18| also (many have come). "The prophecy had found fulfilment before the Church had looked for it" (Westcott). It is often so. For \d\ see strkjv@John:4:35; strkjv@9:27|.
rwp@1John:5:7 @{For there are three who bear witness} (\hoti treis eisin hoi marturountes\). At this point the Latin Vulgate gives the words in the Textus Receptus, found in no Greek MS. save two late cursives (162 in the Vatican Library of the fifteenth century, 34 of the sixteenth century in Trinity College, Dublin). Jerome did not have it. Cyprian applies the language of the Trinity and Priscillian has it. Erasmus did not have it in his first edition, but rashly offered to insert it if a single Greek MS. had it and 34 was produced with the insertion, as if made to order. The spurious addition is: \en ti ourani ho patr, ho logos kai to hagion pneuma kai houtoi hoi treis hen eisin kai treis eisin hoi marturountes en ti gi\ (in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth). The last clause belongs to verse 8|. The fact and the doctrine of the Trinity do not depend on this spurious addition. Some Latin scribe caught up Cyprian's exegesis and wrote it on the margin of his text, and so it got into the Vulgate and finally into the Textus Receptus by the stupidity of Erasmus.
rwp@1Peter:2:7 @{The preciousness} (\h tim\). Or "the honour." Explanation of \entimon\ and \ou m kataischunthi\ and only true "for you which believe" (\tois pisteuousin\ ethical dative of articular present active participle of \pisteu\ to believe). {But for such as disbelieve} (\apistousin de\). Dative present active participle again of \apiste\, opposite of \pisteu\ (Luke:24:11|). {Was made the head of the corner} (\egenth eis kephaln gnias\). This verse is from strkjv@Psalms:118:22| with evident allusion to strkjv@Isaiah:28:16| (\kephaln gnias=akrogniaion\). See strkjv@Matthew:21:42; strkjv@Mark:12:10; strkjv@Luke:20:17|, where Jesus himself quotes strkjv@Psalms:118:22| and applies the rejection of the stone by the builders (\hoi oikodomountes\, the experts) to the Sanhedrin's conduct toward him. Peter quoted it also (and applied it as Jesus had done) in his speech at the Beautiful Gate (Acts:4:11|). Here he quotes it again to the same purpose.
rwp@1Peter:5:10 @{The God of all grace} (\ho theos ts charitos\). See strkjv@4:10| for \poikils charitos theou\ (of the variegated grace of God). {In Christ} (\en Christi\). A Pauline phrase (2Corinthians:5:17-19|), but Petrine also. For God's "calling" us (\kalesas\) see strkjv@1Thessalonians:5:23f.; strkjv@1Corinthians:1:8f.; strkjv@Romans:8:29f|. {After that ye have suffered a little while} (\oligon pathontas\). Second aorist active participle of \pasch\, antecedent to the principal verbs which are future active (\katartisei\, to mend, strkjv@Mark:1:19; strkjv@Galatians:6:1|, \strixei\, for which see strkjv@Luke:9:51; strkjv@22:32|, \sthensei\ from \sthenos\ and so far a \hapax legomenon\ like \enischu\ according to Hesychius). For \oligon\ see strkjv@1:6|.
rwp@1Thessalonians:2:14 @{Imitators of the churches of God which are in Judea} (\mimtai tn ekklsin tou theou tn ousn en ti Ioudaii\). On \mimtai\ see on ¯1:5|. "This passage, implying an affectionate admiration of the Jewish churches on the part of St. Paul, and thus entirely bearing out the impression produced by the narrative in the Acts, is entirely subversive of the theory maintained by some and based on a misconception of strkjv@Galatians:2|, and by the fiction of the Pseudo-Clementines, of the feud existing between St. Paul and the Twelve" (Lightfoot). {In Christ Jesus} (\en Christi Isou\). It takes this to make a _Christian_ church of God. Note order here {Christ Jesus} as compared with {Jesus Christ} in strkjv@1:1,3|. {Ye also--even as they} (\kai humeis--kai autoi\). Note \kai\ twice (correlative use of \kai\). {Countrymen} (\sumphuletn\). Fellow-countrymen or tribesmen. Late word that refers primarily to Gentiles who no doubt joined the Jews in Thessalonica who instigated the attacks on Paul and Silas so that it "was taken up by the native population, without whose co-operation it would have been powerless" (Lightfoot). {Own} (\idin\) here has apparently a weakened force. Note \hupo\ here with the ablative both with \sumphuletn\ and \Ioudain\ after the intransitive \epathete\ (suffered). The persecution of the Christians by the Jews in Judea was known everywhere.
rwp@1Timothy:6:10 @{The love of money} (\h philarguria\). Vulgate, _avaritia_. Common word (from \philarguros\, strkjv@2Timothy:3:12|, and that from \philos, arguros\), only here in N.T. Refers to verse 9| (\boulomenoi ploutein\). {A root of all kinds of evil} (\riza pantn tn kakn\). A root (\riza\). Old word, common in literal (Matthew:3:10|) and metaphorical sense (Romans:11:11-18|). Field (_Ot. Norv_.) argues for "the root" as the idea of this predicate without saying that it is the only root. Undoubtedly a proverb that Paul here quotes, attributed to Bion and to Democritus (\tn philargurian einai mtropolin pantn tn kakn\), where "metropolis" takes the place of "root." Surely men today need no proof of the fact that men and women will commit any sin or crime for money. {Reaching after} (\oregomenoi\). Present middle participle of \oreg\ (see strkjv@3:1|) with genitive \hs\ (which). {Have been led astray} (\apeplanthsan\). First aorist passive indicative of \apoplana\, old compound verb, in N.T. only here and strkjv@Mark:13:22|. {Have pierced themselves through} (\heautous periepeiran\). First aorist active (with reflexive pronoun) of late compound \peripeir\, only here in N.T. Perfective use of \peri\ (around, completely to pierce). {With many sorrows} (\odunais pollais\). Instrumental case of \odun\ (consuming, eating grief). In N.T. only here and strkjv@Romans:9:2|.
rwp@2Corinthians:1:9 @{Yea} (\alla\). Confirmatory use as in strkjv@7:11|, rather than adversative. {The answer of death} (\to apokrima tou thanatou\) This late word from \apokrinomai\, to reply, occurs nowhere else in N.T., but is in Josephus, Polybius, inscriptions and papyri (Deissmann, _Bible Studies_, p. 257; Moulton and Milligan's _Vocabulary_), and always in the sense of decision or judgment rendered. But Vulgate renders it by _responsum_ and that idea suits best here, unless Paul conceives God as rendering the decision of death. {We ourselves have had within ourselves} (\autoi en heautois eschkamen\). Regular perfect of \ech\, to have. And still have the vivid recollection of that experience. For this lively dramatic use of the present perfect indicative for a past experience see also \eschka\ in strkjv@2:13| (Moulton, _Prolegomena_, p. 143f.; Robertson, _Grammar_, p. 896f.). {That we should not trust in ourselves} (\hina m pepoithotes men eph' heautois\). A further purpose of God in affliction beyond that in verse 4|. "This dreadful trial was sent to him in order to give him a precious spiritual lesson (12:7-10|)" (Robertson and Plummer). Note periphrastic perfect active subjunctive of \peith\, to persuade. {In} (\epi\), upon, both ourselves and God.
rwp@2Corinthians:5:20 @{We are ambassadors therefore on behalf of Christ} (\huper Christou oun presbeuomen\). Old word from \presbus\, an old man, first to be an old man, then to be an ambassador (here and strkjv@Ephesians:6:20| with \en halusi\ in a chain added), common in both senses in the Greek. "The proper term in the Greek East for the Emperor's Legate" (Deissmann, _Light from the Ancient East_, p. 374), in inscriptions and papyri. Songs:Paul has a natural pride in using this dignified term for himself and all ministers. The ambassador has to be _persona grata_ with both countries (the one that he represents and the one to which he goes). Paul was Christ's _Legate_ to act in his behalf and in his stead. {As though God were intreating by us} (\hs tou theou parakalountos di' hmn\). Genitive absolute with \hs\ used with the participle as often to give the reason (apparent or real). Here God speaks through Christ's Legate. {Be ye reconciled to God} (\katallagte ti thei\). Second aorist passive imperative of \katallass\ and used with the dative case. "Get reconciled to God," and do it now. This is the ambassador's message as he bears it to men from God.
rwp@2Corinthians:7:4 @{I overflow with joy in all our affliction} (\huperperisseuomai ti chari epi psi ti thlipsei hmn\). A thoroughly Pauline sentiment. \Perisseu\ means to overflow, as we have seen. \Huper-perisseu\ (late word, so far only here and Byzantine writers) is to have a regular flood. Vulgate _superabundo_.
rwp@2Corinthians:7:8 @{Though} (\ei kai\). If also. Paul treats it as a fact. {With my epistle} (\en ti epistoli\). The one referred to in strkjv@2:3f|. {I do not regret it} (\ou metamelomai\). This verb really means "repent" (be sorry again) which meaning we have transferred to \metanoe\, to change one's mind (not to be sorry at all). See strkjv@Matthew:21:30; strkjv@27:3| for the verb \metamelomai\, to be sorry, to regret as here. Paul is now glad that he made them sorry. {Though I did regret} (\ei kai metemelomn\). Imperfect indicative in the concessive clause. I was in a regretful mood at first. {For I see} (\blep gar\). A parenthetical explanation of his present joy in their sorrow. B D do not have \gar\. The Latin Vulgate has _videns_ (seeing) for \blepn\. {For a season} (\pros hran\). Cf. strkjv@1Thessalonians:2:17|. It was only "for an hour."
rwp@2Corinthians:10:10 @{They say} (\phasin\). Reading of B old Latin Vulgate, but Westcott and Hort prefer \phsin\ (says one, the leader). This charge Paul quotes directly. {Weighty and strong} (\bareiai kai ischurai\). These adjectives can be uncomplimentary and mean "severe and violent" instead of "impressive and vigorous." The adjectives bear either sense. {His bodily presence} (\h parousia tou smatos\). This certainly is uncomplimentary. "The presence of his body." It seems clear that Paul did not have a commanding appearance like that of Barnabas (Acts:14:12|). He had some physical defect of the eyes (Galatians:4:14|) and a thorn in the flesh (2Corinthians:12:7|). In the second century _Acts of Paul and Thecla_ he is pictured as small, short, bow-legged, with eye-brows knit together, and an aquiline nose. A forgery of the fourth century in the name of Lucian describes Paul as "the bald-headed, hook-nosed Galilean." However that may be, his accusers sneered at his personal appearance as "weak" (\asthens\). {His speech of no account} (\ho logos exouthenmenos\). Perfect passive participle of \exouthene\, to treat as nothing (cf. strkjv@1Corinthians:1:28|). The Corinthians (some of them) cared more for the brilliant eloquence of Apollos and did not find Paul a trained rhetorician (1Corinthians:1:17; strkjv@2:1,4; strkjv@2Corinthians:11:6|). He made different impressions on different people. "Seldom has any one been at once so ardently hated and so passionately loved as St. Paul" (Deissmann, _St. Paul_, p. 70). "At one time he seemed like a man, and at another he seemed like an angel" (_Acts of Paul and Thecla_). He spoke like a god at Lystra (Acts:14:8-12|), but Eutychus went to sleep on him (Acts:20:9|). Evidently Paul winced under this biting criticism of his looks and speech.
rwp@2John:1:9 @{Whosoever goeth onward} (\ps ho proagn\). "Every one who goes ahead. \Proag\ literally means to go on before (Mark:11:9|). That in itself is often the thing to do, but here the bad sense comes out by the parallel clause. {And abideth not in the teaching of Christ} (\kai m menn en ti didachi tou Christou\). Not the teaching about Christ, but that of Christ which is the standard of Christian teaching as the walk of Christ is the standard for the Christian's walk (1John:2:6|). See strkjv@John:7:16; strkjv@18:19|. These Gnostics claimed to be the progressives, the advanced thinkers, and were anxious to relegate Christ to the past in their onward march. This struggle goes on always among those who approach the study of Christ. Is he a "landmark" merely or is he our goal and pattern? Progress we all desire, but progress toward Christ, not away from him. Reactionary obscurantists wish no progress toward Christ, but desire to stop and camp where they are. "True progress includes the past" (Westcott). Jesus Christ is still ahead of us all calling us to come on to him.
rwp@Info_2Peter @ SLOW IN GENERAL ACCEPTANCE It was accepted in the canon by the council at Laodicea (372) and at Carthage (397). Jerome accepted it for the Vulgate, though it was absent from the Peshito Syriac Version. Eusebius placed it among the disputed books, while Origen was inclined to accept it. Clement of Alexandria accepted it and apparently wrote a commentary on it. It is probable that the so-called Apocalypse of Peter (early second century) used it and the Epistle of Jude:either used it or II Peter used Jude. There are undoubted allusions also to phrases in II Peter in Aristides, Justin Martyr, Irenaeus, Ignatius, Clement of Rome. When one considers the brevity of the Epistle, the use of it is really as strong as one can expect. Athanasius and Augustine accepted it as genuine, as did Luther, while Calvin doubted and Erasmus rejected it. It may be said for it that it won its way under criticism and was not accepted blindly.
rwp@2Peter:1:2 @{Be multiplied} (\plthunthei\). First aorist passive optative of \plthun\ in a wish for the future (volitive use) as in strkjv@1Peter:1:2; strkjv@Jude:1:2|. {In the knowledge} (\en epignsei\). Full (additional, \epi\) knowledge as in strkjv@1:8| (only \gnsis\ in strkjv@1:5,6; strkjv@3:18|), but \epignsin\ again in strkjv@1:3,8; strkjv@2:20|. As in Colossians, so here full knowledge is urged against the claims of the Gnostic heretics to special \gnsis\. {Of God and of Jesus our Lord} (\tou theou kai Isou tou kuriou hmn\). At first sight the idiom here seems to require one person as in strkjv@1:1|, though there is a second article (\tou\) before \kuriou\, and \Isou\ is a proper name. But the text here is very uncertain. Bengel, Spitta, Zahn, Nestle accept the short reading of P and some Vulgate MSS. and some minuscles with only \tou kuriou hmn\ (our Lord) from which the three other readings may have come. Elsewhere in II Peter \gnsis\ and \epignsis\ are used of Christ alone. The text of II Peter is not in a good state of preservation.
rwp@2Timothy:4:2 @{Preach the word} (\kruxon ton logon\). First aorist active imperative of \kruss\. For "the word" used absolutely, see strkjv@1Thessalonians:1:6; strkjv@Galatians:6:6|. {Be instant in season, out of season} (\epistthi eukairs akairs\). Second aorist (ingressive) active imperative of \ephistmi\ (intransitive use), "take a stand," "stand upon it or up to it," "carry on," "stick to it." The Vulgate has "_insta_." The two adverbs are like a proverb or a play (pun) on the word \kairos\. There are all sorts of seasons (\kairoi\), some difficult (\chalepoi\, strkjv@3:1|), some easy (\eukairi\, strkjv@1Corinthians:16:12|). {Reprove} (\elegxon\). First aorist active imperative of \elegch\. "Bring to proof." strkjv@Ephesians:5:11|. {Rebuke} (\epitimson\). First aorist active imperative of \epitima\, to give honour (or blame) to, to chide. Common in the Gospels (Luke:17:3|). {Exhort} (\parakaleson\). First aorist active imperative of \parakale\, common Pauline word.
rwp@2Timothy:4:3 @{A time when} (\kairos hote\). One of the \akairs\ (out of season) times. {Will not endure} (\ouk anexontai\). Future middle (direct) of \anech\. "Will not hold themselves back from" (Col. strkjv@3:13|). Having itching ears (\knthomenoi tn akon\). Present middle (causative) participle of \knth\, late and rare form of the Attic \kna\, to scratch, to tickle, here only in N.T. "Getting the ears (the hearing, \tn akon\) tickled." The Vulgate has \prurientes\. Cf. the Athenians (Acts:17:21|). Clement of Alexandria tells of speakers tickling (\knthontes\) the ears of those who want to be tickled. This is the temptation of the merely "popular" preacher, to furnish the latest tickle.
rwp@3John:1:9 @{I wrote somewhat unto the church} (\egrapsa ti ti ekklsii\). A few MSS. add \an\ to indicate that he had not written (conclusion of second-class condition), clearly spurious. Not epistolary aorist nor a reference to II John as Findlay holds, but an allusion to a brief letter of commendation (Acts:18:27; strkjv@2Corinthians:3:1; strkjv@Colossians:4:10|) sent along with the brethren in verses 5-7| or to some other itinerant brethren. Westcott wrongly thinks that \ti\ is never used of anything important in the N.T. (Acts:8:9; strkjv@Galatians:6:3|), and hence that this lost letter was unimportant. It may have been brief and a mere introduction. \Diotrephes\ (\Dios\ and \treph\, nourished by Zeus). This ambitious leader and sympathiser with the Gnostics would probably prevent the letter referred to being read to the church, whether it was II John condemning the Gnostics or another letter commending Demetrius and John's missionaries. Hence he sends Gaius this personal letter warning against Diotrephes. {Who loveth to have the preeminence among them} (\ho philoprteun autn\). Present active articular participle of a late verb, so far found only here and in ecclesiastical writers (the example cited by Blass being an error, Deissmann, _Light_ etc., p. 76), from \philoprtos\, fond of being first (Plutarch), and made like \philopone\ (papyri), to be fond of toil. This ambition of Diotrephes does not prove that he was a bishop over elders, as was true in the second century (as Ignatius shows). He may have been an elder (bishop) or deacon, but clearly desired to rule the whole church. Some forty years ago I wrote an article on Diotrephes for a denominational paper. The editor told me that twenty-five deacons stopped the paper to show their resentment against being personally attacked in the paper. {Receiveth us not} (\ouk epidechetai hms\). Present active indicative of this old compound, in N.T. only here and verse 10|. Diotrephes refused to accept John's authority or those who sided with him, John's missionaries or delegates (cf. strkjv@Matthew:10:40|).
rwp@Acts:1:4 @{Being assembled together with them} (\sunalizomenos\). Present passive participle from \sunaliz\, an old verb in Herodotus, Xenophon, etc., from sun, with, and \haliz\, from \hals\, crowded. The margin of both the Authorized and the Revised Versions has "eating with them" as if from \sun\ and \hals\ (salt). Salt was the mark of hospitality. There is the verb \halisthte en auti\ used by Ignatius _Ad Magnes_. X, "Be ye salted in him." But it is more than doubtful if that is the idea here though the Vulgate does have _convescens illis_ "eating with them," as if that was the common habit of Jesus during the forty days (Wendt, Feine, etc.). Jesus did on occasion eat with the disciples (Luke:24:41-43; strkjv@Mark:16:14|). {To wait for the promise of the Father} (\perimenein tn epaggelian tou patros\). Note present active infinitive, to keep on waiting for (around, \peri\). In the Great Commission on the mountain in Galilee this item was not given (Matthew:28:16-20|). It is the subjective genitive, the promise given by the Father (note this Johannine use of the word), that is the Holy Spirit ("the promise of the Holy Spirit," objective genitive). {Which ye heard from me} (\hn kousate mou\). Change from indirect discourse (command), infinitives \chrizesthai\ and \perimenein\ after \parggeilen\ to direct discourse without any \eph\ (said he) as the English (Italics). Luke often does this (_oratior ariata_). Note also the ablative case of \mou\ (from me). Luke continues in verse 5| with the direct discourse giving the words of Jesus.
rwp@Acts:1:12 @{Olivet} (\Elainos\). Genitive singular. Vulgate _Olivetum_. Made like \ampeln\. Here only in the N.T., usually \to oros tn Elain\ (the Mount of Olives), though some MSS. have Olivet in strkjv@Luke:19:29; strkjv@21:37|. Josephus (_Ant_. VII. 9, 2) has it also and the papyri (Deissmann, _Light from the Ancient East_, p. 170). {A sabbath day's journey off} (\Sabbatou echn hodon\). Luke only says here that Olivet is a Sabbath day's journey from Jerusalem, not that Jesus was precisely that distance when he ascended. In the Gospel Luke (24:50|) states that Jesus led them "over against" (\hes pros\) Bethany (about two miles or fifteen furlongs). The top of Olivet is six furlongs or three-fourths of a mile. The Greek idiom here is "having a journey of a Sabbath" after "which is nigh unto Jerusalem" (\ho estin eggus Ierousalm\), note the periphrastic construction. Why Luke mentions this item for Gentile readers in this form is not known, unless it was in his Jewish source. See strkjv@Exodus:16:29; strkjv@Numbers:35:5; strkjv@Joshua:3:4|. But it does not contradict what he says in strkjv@Luke:24:50|, where he does not say that Jesus led them all the way to Bethany.
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:2:6 @{When this sound was heard} (\genomens ts phns tauts\). Genitive absolute with aorist middle participle. Note \phn\ this time, not \cho\ as in verse 1|. \Phn\ originally meant sound as of the wind (John:3:8|) or an instrument (1Corinthians:14:7,8,10|), then voice of men. The meaning seems to be that the excited "other tongues" of verse 4| were so loud that the noise drew the crowd together. The house where the 120 were may have been (Hackett) on one of the avenues leading to the temple. {Were confounded} (\sunechuth\). First aorist passive indicative of \sunche\ or \sunchun\, to pour together precisely like the Latin _confundo_, to confound. The Vulgate has it _mente confusa est_. It is an old verb, but in the N.T. only in Acts five times (2:6; strkjv@9:22; strkjv@19:32; strkjv@21:27,31|). {In his own language} (\ti idii dialekti\). Locative case. Each one could understand his own language when he heard that. Every one that came heard somebody speaking in his native tongue.
rwp@Acts:2:7 @{Were amazed} (\existanto\). Imperfect middle of \existmi\, to stand out of themselves, wide-open astonishment. {Marvelled} (\ethaumazon\). Imperfect active. The wonder grew and grew. {Galileans} (\Galilaioi\). There were few followers of Jesus as yet from Jerusalem. The Galileans spoke a rude Aramaic (Mark:14:70|) and probably crude Greek vernacular also. They were not strong on language and yet these are the very people who now show such remarkable linguistic powers. These people who have come together are all Jews and therefore know Aramaic and the vernacular _Koin_, but there were various local tongues "wherein we were born" (\en hi egennthmen\). An example is the Lycaonian (Acts:14:11|). These Galilean Christians are now heard speaking these various local tongues. The lists in verses 9-11| are not linguistic, but geographical and merely illustrate how widespread the Dispersion (\Diaspora\) of the Jews was as represented on this occasion. Jews were everywhere, these "Jews among the nations" (Acts:21:21|). Page notes four main divisions here: (I) The Eastern or Babylonian, like the Parthians, Medes, Elamites, Mesopotamians. (2) The Syrian like Judea, Cappadocia, Pontus, Asia, Phrygia, Pamphylia. (3) The Egyptian like Egypt, Libya, Cyrene. (4) The Roman. {Jews and proselytes} (\proslutoi\). These last from \proserchomai\, to come to, to join, Gentile converts to Judaism (circumcision, baptism, sacrifice). This proselyte baptism was immersion as is shown by I. Abrahams (_Studies in Pharisaism and the Gospels_, p. 38). Many remained uncircumcised and were called proselytes of the gate.
rwp@Acts:2:17 @{In the last days} (\en tais eschatais hmerais\). Joel does not have precisely these words, but he defines "those days" as being "the day of the Lord" (cf. strkjv@Isaiah:2:2; strkjv@Micah:4:1|). {I will pour forth} (\ekche\). Future active indicative of \ekche\. This future like \edomai\ and \piomai\ is without tense sign, probably like the present in the futuristic sense (Robertson, _Grammar_, p. 354). Westcott and Hort put a different accent on the future, but the old Greek had no accent. The old Greek had \ekcheus\. This verb means to pour out. {Of my Spirit} (\apo tou pneumatos\). This use of \apo\ (of) is either because of the variety in the manifestations of the Spirit (1Corinthians:12|) or because the Spirit in his entirety remains with God (Holtzmann, Wendt). But the Hebrew has it: "I will pour out my Spirit" without the partitive idea in the LXX. {And your daughters} (\kai hai thugateres hmn\). Anna is called a prophetess in strkjv@Luke:2:36| and the daughters of Philip prophesy (Acts:21:9|) and verse 18| (handmaidens). See also strkjv@1Corinthians:11:5| (\prophtousa\). {Visions} (\horaseis\). Late word for the more common \horama\, both from \hora\, to see. In strkjv@Revelation:4:3| it means appearance, but in strkjv@Revelation:9:17| as here an ecstatic revelation or vision. {Dream dreams} (\enupniois enupniasthsontai\). Shall dream with (instrumental case) dreams. First future passive of \enupniaz\ from \enupnios\ (\en\ and \hupnos\, in sleep), a common late word. Only here in the N.T. (this from Joel as all these verses 17-21| are) and strkjv@Jude:1:8|. {Yea and} (\kai ge\). Intensive particle \ge\ added to \kai\ (and), an emphatic addition (=Hebrew _vegam_). {Servants} (\doulous\), {handmaidens} (\doulas\). Slaves, actual slaves of men. The humblest classes will receive the Spirit of God (cf. strkjv@1Corinthians:1:26-31|). But the word "prophesy" here is not in the LXX (or the Hebrew).
rwp@Acts:3:2 @{Was carried} (\ebastazeto\). Imperfect passive, picturing the process as in verse 1|. {Laid daily} (\etithoun kath' hmeran\). Imperfect again describing their custom with this man. {Beautiful} (\Hraian\). This gate is not so called elsewhere. It may have been the Gate of Nicanor on the east side looking towards Kidron described by Josephus (_Ant_. XV. 11, 3; _War_ V. 5, 3) as composed chiefly of Corinthian brass and very magnificent.
rwp@Acts:4:1 @{The captain of the temple} (\ho stratgos tou hierou\). Twenty-four bands of Levites guarded the temple, one guard at a time. They watched the gates. The commander of each band was called captain (\stratgos\). Josephus names this captain of the temple police next to the high priest (_War_. VI. 5, 3). {The Sadducees} (\hoi Saddoukaioi\). Most of the priests were Sadducees now and all the chief priests since John Hyrcanus I deserted the Pharisees (Josephus, _Ant_. XVII. 10, 6; XVIII. 1, 4; XX. 9, 1). The Sadducees were slow to line up with the Pharisees against Jesus, but they now take the lead against Peter and John. {Came upon them} (\epestsan autois\). Second aorist active indicative (intransitive). Burst upon them suddenly or stood by them in a hostile attitude here (Luke:20:1; strkjv@24:4; strkjv@Acts:6:12; strkjv@17:5; strkjv@22:20; strkjv@23:11|).
rwp@Acts:7:26 @{The day following} (\ti epiousi hmeri\). Locative case, "on the following day" (from \epeimi\, to come upon, to approach, present active participle \epin -ousa, -on\). Common phrase in old Greek both with \hmera\ (day) as here and without as strkjv@16:11|. Only in Acts in the N.T. {Appeared} (\phth\). First aorist passive indicative of \hora\ not with idea that only a vision but rather that it was sudden or unexpected. {As they strove} (\machomenois\). Present middle participle of \machomai\, actually fighting. {Would have set them at one again} (\sunllassen autous eis eirnen\). Better, he tried to reconcile them (or change them into peace). It is the conative imperfect active as in strkjv@Matthew:3:14| of \sunallass\, only here in the N.T. though common in the old Greek. Vulgate has _reconciliabat_. The usual word in the N.T. for reconcile is \katallass\. {Do ye wrong one to another} (\adikeite alllous\). The same word used in verse 24| of the wrong done one of the Hebrews by the Egyptian, but here both are "brethren."
rwp@Acts:8:27 @{A eunuch of great authority} (\eunouchos dunasts\). Eunuchs were often employed by oriental rulers in high posts. _Dynasty_ comes from this old word \dunasts\ used of princes in strkjv@Luke:1:52| and of God in strkjv@1Timothy:6:15|. Eunuchs were not allowed to be Jews in the full sense (Deuteronomy:23:1|), but only proselytes of the gate. But Christianity is spreading to Samaritans and to eunuchs. {Candace} (\Kandaks\). Not a personal name, but like Pharaoh and Ptolemy, the title of the queens of Ethiopia. This eunuch apparently brought the gospel to Ethiopia. {Treasure} (\gazs\). Persian word, common in late Greek and Latin for the royal treasure, here only in the N.T. {For to worship} (\proskunsn\). Future active participle expressing purpose, a common idiom in the ancient Greek, but rare in the N.T. (Robertson, _Grammar_, p. 1128).
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:9:24 @{Plot} (\epiboul\). Old word for a plan (\boul\) against (\epi\) one. In the N.T. only in Acts (9:24; strkjv@20:3,19; strkjv@23:30|). {They watched} (\paretrounto\). Imperfect middle indicative of \paratre\, common verb in late Greek for watching beside (\para\) or insidiously or on the sly as in strkjv@Luke:6:7|, they kept on watching by day and night to kill him. In strkjv@2Corinthians:11:32| Paul says that the Ethnarch of Aretas "kept guard" (\ephrourei\, imperfect active of \phroure\) to seize him. Probably the Jews obtained the consent of the Ethnarch and had him appoint some of them as guards or watchers at the gate of the city.
rwp@Acts:10:2 @{Devout} (\eusebs\). Old word from \eu\ (well) and \sebomai\ (to worship, to reverence), but rare in the N.T. (Acts:10:2,7; strkjv@2Peter:2:1|). It might refer to a worshipful pagan (Acts:17:23|, \sebasmata\, objects of worship), but connected with "one that feared God" (\phoboumenos ton theon\) Luke describes "a God-fearing proselyte" as in strkjv@10:22,35|. This is his usual term for the Gentile seekers after God (13:16, 26;17:4,17|, etc.), who had come into the worship of the synagogue without circumcision, and were not strictly proselytes, though some call such men "proselytes of the gate" (cf. strkjv@Acts:13:43|); but clearly Cornelius and his family were still regarded as outside the pale of Judaism (10:28,34; strkjv@11:1,8; strkjv@15:7|). They had seats in the synagogue, but were not Jews. {Gave much alms} (\poin eleemosunas pollas\). Doing many alms (the very phrase in strkjv@Matthew:6:2|), a characteristic mark of Jewish piety and from a Gentile to the Jewish people. {Prayed} (\deomenos\). Begging of God. Almsgiving and prayer were two of the cardinal points with the Jews (Jesus adds fasting in his picture of the Pharisee in strkjv@Matthew:6:1-18|).
rwp@Acts:10:17 @{Was much perplexed in himself} (\en heauti diporei\). Imperfect active of \diapore\, intensive compound (\dia\, thoroughly, and \a\ privative and \poros\, way), to be completely at a loss to know what road to take. Old verb, but in N.T. only in Luke and Acts. Page notes that Luke is singularly fond of verbs compounded with \dia\. See on ¯Luke:9:7| and strkjv@Acts:2:12|. When out of the ecstasy he was more puzzled than ever. {Might be} (\an ei\). Optative with \an\ in indirect question simply retained from the direct (Robertson, _Grammar_, pp. 1021, 1044). See strkjv@Acts:17:18|, for the direct and strkjv@Luke:1:62| for the indirect (\an theloi\ both times). It is the conclusion of a fourth class condition. {Having made inquiry} (\diertsantes\). First aorist active participle of \dierta\, another compound of \dia\, to ask one after another, to ask through, old verb, but only here in the N.T. It took diligent inquiry to find the obscure house of Simon the tanner. {Stood before the gate} (\epestsan epi ton pulna\). Second aorist active indicative of \ephistmi\, intransitive. Note repetition of \epi\. The messengers stopped right at the folding gates of the passage (\pulna\) which led from the street to the inner court or house.
rwp@Acts:11:20 @{Spake} (\elaloun\). Inchoative imperfect active, began to speak. For them it was an experiment. {Unto the Greeks also} (\kai pros tous Hellnas\). This is undoubtedly the correct reading in spite of Hellenists (\Hellnistas\) or Grecian Jews in B E H L P. \Hellnas\ is read by A and D and a corrector of Aleph. The presence of "also" or "even" (\kai\) in Aleph A B makes no sense unless "Greeks" is correct. Hellenists or Grecian Jews as Christians were common enough as is seen in strkjv@Acts:2; 6|. Saul also had preached to the Hellenists in Jerusalem (9:29|). Hellenists were merely one kind of Jews in contrast with those who spoke Aramaic (Acts:6|). It is true that the case of Cornelius was first in importance, but it is not clear that it was before the work in Antioch. Probably the report of the work among the Greeks in Antioch reached Jerusalem after Peter's defence in strkjv@11:1-18|. That explains the calm tone about it and also why Barnabas and not Peter was sent to investigate. Peter and John (Acts:8|) had condoned Philip's work in Samaria and Peter was the agent in the work among the Romans in Caesarea. His position was now well-known and his services discounted for this new crisis. These Greeks in Antioch were apparently in part pure heathen and not "God-fearers" like Cornelius. A man of wisdom was called for. These preachers were themselves Hellenists (verse 19|) and open to the lessons from their environment without a vision such as Peter had at Joppa. "It was a departure of startling boldness" (Furneaux) by laymen outside of the circle of official leaders.
rwp@Acts:11:22 @{Came to the ears} (\kousth eis ta ta\). First aorist passive indicative of \akou\, was heard in the ears. {Of the church which was in Jerusalem} (\ts ekklsias ts en Ierousalm\). Not yet was the term "church" applied to the group of disciples in Antioch as it is in strkjv@11:26; strkjv@13:1|. {They sent forth} (\exapesteilan\). First aorist active indicative of the double compound verb \ex-apo-stell\, to send out and away. The choice of Barnabas was eminently wise. He already had a position of leadership in Jerusalem because of his generosity (4:36f.|) and his championship of Saul after his conversion (9:27|). He was originally from Cyprus and probably had personal friends among some of the leaders in this new movement. He was to investigate the work of the travelling preachers (verse 19|) all the way to Antioch (\hes Antiocheias\).
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:12:12 @{When he had considered} (\sunidn\). Second aorist active participle of \suneidon\ (for the defective verb \sunora\), to see together, to grasp as a whole, old verb, but in the N.T. only here and strkjv@14:6|, save the perfect indicative \sunoida\ (1Corinthians:4:4|) and participle (Acts:5:2|). It is the word from which \suneidsis\ (conscience) comes (Romans:2:15|). Peter's mind worked rapidly and he decided what to do. He took in his situation clearly. {To the house of Mary} (\epi tn oikian ts Marias\). Another Mary (the others were Mary the mother of Jesus, Mary of Bethany, Mary Magdalene, Mary wife of Cleopas, Mary the mother of James and Joses). She may have been a widow and was possessed of some means since her house was large enough to hold the large group of disciples there. Barnabas, cousin of John Mark her son (Colossians:4:10|), was also a man of property or had been (Acts:4:36f.|). It is probable that the disciples had been in the habit of meeting in her house, a fact known to Peter and he was evidently fond of John Mark whom he afterwards calls "my son" (1Peter:5:13|) and whom he had met here. The upper room of strkjv@Acts:1:13| may have been in Mary's house and Mark may have been the man bearing a pitcher of water (Luke:22:10|) and the young man who fled in the Garden of Gethsemane (Mark:14:51f.|). There was a gate and portress here as in the house of the highpriest (John:18:16|). Peter knew where to go and even at this early hour hoped to find some of the disciples. Mary is one of the many mothers who have become famous by reason of their sons, though she was undoubtedly a woman of high character herself. {Were gathered together and were praying} (\san sunthroismenoi kai proseuchomenoi\). Note difference in the tenses, one periphrastic past perfect passive (\sunathroiz\ old verb, in the N.T. here only and strkjv@19:25| and the uncompounded \throiz\ in strkjv@Luke:24:33|) and the periphrastic imperfect. The praying apparently had been going on all night and a large number (many, \hikanoi\) of the disciples were there. One recalls the time when they had gathered to pray (4:31|) after Peter had told the disciples of the threats of the Sanhedrin (4:23|). God had rescued Peter then. Would he let him be put to death now as James had been?
rwp@Acts:12:13 @{When he knocked at the door of the gate} (\krousantos autou tn thuran tou pulnos\). Genitive absolute with aorist active participle of \krou\, common verb to knock or knock at. Songs:from the outside (Luke:13:25|). \Puln\ here is the gateway or passageway from the door (\thura\) that leads to the house. In verse 14| it is still the passageway without the use of \thura\ (door, so for both door and passageway). {To answer} (\hupakousai\). To listen under before opening. First aorist active infinitive of \hupakou\, common verb to obey, to hearken. {A maid} (\paidisk\). Portress as in strkjv@John:18:17|. A diminutive of \pais\, a female slave (so on an ostracon of second century A.D., Deissmann, _Light from the Ancient East_, p. 200). {Rhoda}. A rose. Women can have such beautiful names like Dorcas (Gazelle), Euodia (Sweet Aroma), Syntyche (Good Luck). Mark or Peter could tell Luke her name.
rwp@Acts:13:24 @{When John had first preached} (\prokruxantos Ianou\). Literally, John heralding beforehand, as a herald before the king (Luke:3:3|). Genitive absolute of first aorist active participle of \prokruss\, old verb to herald beforehand, here alone in the N.T., though Textus Receptus has it also in strkjv@Acts:3:20|. {Before his coming} (\pro prospou ts eisodou autou\). Literally, before the face of his entering in (here act of entrance as strkjv@1Thessalonians:1:9|, not the gate as in strkjv@Hebrews:10:19|). See strkjv@Malachi:3:1| quoted in strkjv@Matthew:11:10| (Luke:7:27|) for this Hebrew phrase and also strkjv@Luke:1:76|. {The baptism of repentance} (\baptisma metanoias\). Baptism marked by, characterized by (genitive case, case of kind or species) repentance (change of mind and life). The very phrase used of John's preaching in strkjv@Mark:1:4; strkjv@Luke:3:3|. It is clear therefore that Paul understood John's ministry and message as did Peter (Acts:2:38; strkjv@10:37|).
rwp@Acts:13:27 @{Because they knew him not} (\touton agnosantes\). First aorist active participle (causal) of \agnoe\, old verb, not to know. Peter gives "ignorance" (\agnoia\) as the excuse of the Jews in the death of Christ (3:17|) and Paul does the same about his conduct before his conversion (1Timothy:1:13|). This ignorance mitigated the degree of their guilt, but it did not remove it, for it was willing ignorance and prejudice. {The voices of the prophets which are read} (\tas phnas tn prophtn tas anaginskomenas\). Object also of \agnosantes\, though it could be the object of \eplrsan\ (fulfilled) if \kai\ is taken as "also". The "voices" were heard as they were read aloud each Sabbath in the synagogue. In their ignorant condemnation they fulfilled the prophecies about the suffering Messiah.
rwp@Acts:13:43 @{When the synagogue broke up} (\lutheiss ts sunaggs\). Genitive absolute of first aorist passive participle of \lu\. Apparently Paul and Barnabas had gone out before the synagogue was formally dismissed. {Of the devout proselytes} (\tn sebomenn proslutn\). Of the worshipping proselytes described in verses 16,25| as "those who fear God" (cf. strkjv@16:14|) employed usually of the uncircumcised Gentiles who yet attended the synagogue worship, but the word \proslutoi\ (\pros, lutos\ verbal from \erchomai\, a new-comer) means usually those who had become circumcised (proselytes of righteousness). Yet the rabbis used it also of proselytes of the gate who had not yet become circumcised, probably the idea here. In the N.T. the word occurs only in strkjv@Matthew:23:15; strkjv@Acts:2:10; strkjv@6:5; strkjv@13:43|. Many (both Jews and proselytes) followed (\kolouthsan\, ingressive aorist active indicative of \akolouthe\) Paul and Barnabas to hear more without waiting till the next Sabbath. Songs:we are to picture Paul and Barnabas speaking (\proslalountes\, late compound, in N.T. only here and strkjv@28:20|) to eager groups. {Urged} (\epeithon\). Imperfect active of \peith\, either descriptive (were persuading) or conative (were trying to persuade). Paul had great powers of persuasion (18:4; strkjv@19:8,26; strkjv@26:28; strkjv@28:23; strkjv@2Corinthians:5:11; strkjv@Galatians:1:10|). These Jews "were beginning to understand for the first time the true meaning of their national history" (Furneaux), "the grace of God" to them.
rwp@Acts:14:8 @{At Lystra} (\en Lustrois\). Neuter plural as in strkjv@16:2; strkjv@2Timothy:3:11| while feminine singular in strkjv@14:6,21; strkjv@16:1|. There was apparently no synagogue in Lystra and so not many Jews. Paul and Barnabas had to do open-air preaching and probably had difficulty in being understood by the natives though both Greek and Latin inscriptions were discovered here by Professor Sterrett in 1885. The incident narrated here (verses 8-18|) shows how they got a real hearing among these rude heathen. {There sat} (\ekathto\). Imperfect middle of \kathmai\. Was sitting. This case is very much like that in strkjv@3:1-11|, healed by Peter. Possibly outside the gate (verse 13|) or some public place. {Impotent in his feet} (\adunatos tois posin\). Old verbal, but only here in the N.T. in this sense except figuratively in strkjv@Romans:15:1|. Elsewhere it means "impossible" (Matthew:19:26|). Locative case. Common in medical writers in the sense of "impotent." Songs:Tobit strkjv@2:10; strkjv@5:9. {Had walked} (\periepatsen\). Songs:best MSS., first aorist active indicative "walked," not \periepepatkei\, "had walked" (past perfect active).
rwp@Acts:14:9 @{The same} (\houtos\). Just "this one." {Heard} (\kouen\). Imperfect active, was listening to Paul speaking (\lalountos\). Either at the gate or in the market place (17:17|) Paul was preaching to such as would listen or could understand his Greek (_Koin_). Ramsay (_St. Paul the Traveller_, pp. 114, 116) thinks that the cripple was a proselyte. At any rate he may have heard of the miracles wrought at Iconium (verse 3|) and Paul may have spoken of the work of healing wrought by Jesus. This man was "no mendicant pretender," for his history was known from his birth. {Fastening his eyes upon him} (\atenisas auti\). Just as in strkjv@13:9| of Paul and strkjv@1:10| which see. Paul saw a new hope in the man's eyes and face. {He had faith} (\echei pistin\). Present active indicative retained in indirect discourse. {To be made whole} (\tou sthnai\). Genitive of articular first aorist passive infinitive (purpose and result combined) of \sz\, to make sound and also to save. Here clearly to make whole or well as in strkjv@Luke:7:50| (cf. strkjv@Acts:3:16; strkjv@4:10|).
rwp@Acts:14:14 @{Having heard} (\akousantes\). Such elaborate preparation "with the multitudes" (\sun tois ochlois\) spread rumours and some who spoke Greek told Paul and Barnabas. It is possible that the priest of Jupiter may have sent a formal request that the visiting "gods" might come out to the statue by the temple gates to make it a grand occasion. They rent their garments (\diarrxantes\). First aorist active participle from \diarrgnumi\, old verb to rend in two. Like the high priest in strkjv@Matthew:26:65| as if an act of sacrilege was about to be committed. It was strange conduct for the supposed gods! {Sprang forth} (\exepdsan\). First aorist (ingressive) active indicative of \ekpda\ (note \ek\), old verb, here only in the N.T. It was all a sign of grief and horror with loud outcries (\krazontes\).
rwp@Acts:14:20 @{Stood round about him} (\kuklsantn auton\). Genitive absolute with first aorist active participle of \kuklo\, old verb from \kuklos\ (circle, cycle) to make a circle round, to encircle. The would-be murderers left and a group of disciples gathered round to see if Paul was dead or alive and, if dead, to bury him. In that group Timothy may very well have been along with Eunice and Barnabas. Timothy, a lad of about fifteen, would not soon forget that solemn scene (2Timothy:3:11|). But Paul suddenly (apparently a miraculous recovery) rose up (\anastas\) and entered the city to the surprise and joy of the disciples who were willing to brave persecution with Paul. {With Barnabas} (\sun ti Barnabi\). With the assistance of Barnabas. It was plainly unwise to continue in Lystra so that they set out on the next day (\ti epaurion\, ten times in Acts), shaken and bruised as Paul was. Derbe was some forty miles distant, near the pass to the Cilician Gates.
rwp@Acts:14:21 @{When they had preached the gospel to that city} (\euaggelisamenoi tn polin ekeinn\). Having evangelized (first aorist middle participle) that city, a smaller city and apparently with no trouble from the Jews. {Had made many disciples} (\mathteusantes hikanous\). First aorist active participle of \mathteu\ from \mathts\, a learner or disciple. Late verb in Plutarch, to be a disciple (Matthew:27:57| like strkjv@John:19:38|) and then to disciple (old English, Spenser), to make a disciple as in strkjv@Matthew:28:19| and here. Paul and Barnabas were literally here obeying the command of Jesus in discipling people in this heathen city. {They returned to Lystra and to Iconium, and to Antioch} (\hupestrepsan eis tn Lustran kai eis Ikonion kai eis Antiocheian\). Derbe was the frontier city of the Roman empire. The quickest way to return to Antioch in Syria would have been by the Cilician Gates or by the pass over Mt. Taurus by which Paul and Silas will come to Derbe in the second tour (Acts:15:41-16:1|), but difficult to travel in winter. But it was necessary to revisit the churches in Lystra, Iconium, Antioch in Pisidia and to see that they were able to withstand persecution. Paul was a Roman citizen though he had not made use of this privilege as yet for his own protection. Against mob violence it would count for little, but he did not hesitate. Paul had been stoned in Lystra, threatened in Iconium, expelled in Antioch. He shows his wisdom in conserving his work.
rwp@Acts:15:1 @{And certain men came down from Judea} (\kai tines katelthontes apo ts Ioudaias\). Evidently the party of the circumcision in the church in Jerusalem (11:2|) had heard of the spread of the gospel among the Gentiles in Cyprus, Pamphylia, and South Galatia (Phrygia, Pisidia, Lycaonia). Possibly John Mark after his desertion at Perga (13:13|) told of this as one of his reasons for coming home. At any rate echoes of the jubilation in Antioch in Syria would be certain to reach Jerusalem. The Judaizers in Jerusalem, who insisted that all the Gentile Christians must become Jews also, had acquiesced in the case of Cornelius and his group (11:1-18|) after plain proof by Peter that it was the Lord's doing. But they had not agreed to a formal campaign to turn the exception into the rule and to make Christianity mainly Gentile with a few Jews instead of mainly Jewish with a few Gentiles. Since Paul and Barnabas did not come up to Jerusalem, the leaders among the Judaizers decided to go down to Antioch and attack Paul and Barnabas there. They had volunteered to go without church action in Jerusalem for their activity is disclaimed by the conference (Acts:15:24|). In strkjv@Galatians:2:4| Paul with some heat describes these Judaizers as "false brethren, secretly introduced who sneaked in to spy out our liberty." It is reasonably certain that this visit to Jerusalem described in strkjv@Galatians:2:1-10| is the same one as the Jerusalem Conference in Acts strkjv@15:5-29| in spite of the effort of Ramsay to identify it with that in strkjv@11:29f|. Paul in Galatians is not giving a list of his visits to Jerusalem. He is showing his independence of the twelve apostles and his equality with them. He did not see them in strkjv@11:29f.|, but only "the elders." In strkjv@Acts:15| Luke gives the outward narrative of events, in strkjv@Galatians:2:1-10| Paul shows us the private interview with the apostles when they agreed on their line of conduct toward the Judaizers. In strkjv@Galatians:2:2| by the use of "them" (\autois\) Paul seems to refer to the first public meeting in Acts before the private interview that came in between verses strkjv@15:5-6|. If we recall the difficulty that Peter had on the subject of preaching the gospel to the heathen (10:1-11:18|), we can the better understand the attitude of the Judaizers. They were men of sincere convictions without a doubt, but they were obscurantists and unable and unwilling to receive new light from the Lord on a matter that involved their racial and social prejudices. They recalled that Jesus himself had been circumcised and that he had said to the Syro-Phoenician woman that he had come only save to the lost sheep of the house of Israel (Matthew:15:24ff.|). They argued that Christ had not repealed circumcision. Songs:one of the great religious controversies of all time was begun, that between spiritual religion and ritualistic or ceremonial religion. It is with us yet with baptism taking the place of circumcision. These self-appointed champions of circumcision for Gentile Christians were deeply in earnest. {Taught the brethren} (\edidaskon tous adelphous\). Inchoative imperfect active, began to teach and kept it up. Their attitude was one of supercilious superiority. They probably resented the conduct of Barnabas, who, when sent by the Church in Jerusalem to investigate the conversion of the Greeks in Antioch (11:20-26|), did not return and report till a strong church had been established there with the help of Saul and only then with a big collection to confuse the issue. Paul and Barnabas were on hand, but the Judaizers persisted in their efforts to force their views on the church in Antioch. It was a crisis. {Except ye be circumcised after the custom of Moses, ye cannot be saved} (\ean me peritmthte ti ethei Muses, ou dunasthe sthnai\). There was the dictum of the Judaizers to the Gentiles. Paul and Barnabas had been circumcised. This is probably the precise language employed, for they spoke in Greek to these Greeks. It is a condition of the third class (undetermined, but with prospect of being determined, \ean\ plus the first aorist passive subjunctive of \peritemn\). There was thus hope held out for them, but only on condition that they be circumcised. The issue was sharply drawn. The associative instrumental case (\ti ethei\) is customary. "Saved" (\sthnai\) here is the Messianic salvation. This doctrine denied the efficacy of the work of Christ.
rwp@Acts:15:34 @{But it seemed good unto Silas to abide there} (\edoxe de Sili epimeinai autou\). This verse is not in the Revised Version or in the text of Westcott and Hort, being absent from Aleph A B Vulgate, etc. It is clearly an addition to help explain the fact that Silas is back in Antioch in verse 40|. But the "some days" of verse 36| afforded abundant time for him to return from Jerusalem. He and Judas went first to Jerusalem to make a report of their mission.
rwp@Acts:15:41 @{Went through} (\dircheto\). Imperfect middle. Songs:Paul went forth on his second mission tour with heart-aches and high hopes mingled together. {Syria and Cilicia} (\tn Surian kai tn Kilikian\). He took the opposite course from the first tour, leaving Cyprus to Barnabas and Mark. Probably Paul had established these churches while in Tarsus after leaving Jerusalem (Acts:9:30; strkjv@Galatians:1:21|). Paul would go "by the Gulf of Issus through the Syrian Gates, a narrow road between steep rocks and the sea, and then inland, probably past Tarsus and over Mt. Taurus by the Cilician gates" (Page). This second tour will occupy Luke's story in Acts through strkjv@18:22|.
rwp@Acts:16:13 @{By a river side} (\para potamon\). The little river Gangites (or Gargites) was one mile west of the town. Philippi as a military outpost had few Jews. There was evidently no synagogue inside the city, but "without the gates" (\ex ts puls\) they had noticed an enclosure "where we supposed" (\hou enomizomen\, correct text, imperfect active), probably as they came into the city, "was a place of prayer" (\proscuchn einai\). Infinitive with accusative of general reference in indirect discourse. \Proseuch\ is common in the LXX and the N.T. for the act of prayer as in strkjv@Acts:2:42| then for a place of prayer either a synagogue (III Macc. strkjv@7:20) or more often an open air enclosure near the sea or a river where there was water for ceremonial ablutions. The word occurs also in heathen writers for a place of prayer (Schurer, _Jewish People_, Div. II, Vol. II, p. 69, Engl. Tr.). Deissmann (_Bible Studies_, p. 222) quotes an Egyptian inscription of the third century B.C. with this sense of the word and one from Panticapaeum on the Black Sea of the first century A.D. (_Light from the Ancient East_, p. 102). Juvenal (III. 296) has a sneering reference to the Jewish \proseucha\. Josephus (_Ant_. XIV. 10, 23) quotes a decree of Halicarnassus which allowed the Jews "to make their prayers (\proseuchas\) on the seashore according to the custom of their fathers." There was a synagogue in Thessalonica, but apparently none in Amphipolis and Apollonia (Acts:17:1|). The rule of the rabbis required ten men to constitute a synagogue, but here were gathered only a group of women at the hour of prayer. In pioneer days in this country it was a common thing to preach under bush arbours in the open air. John Wesley and George Whitfield were great open air preachers. Paul did not have an inspiring beginning for his work in Europe, but he took hold where he could. The conjecture was correct. It was a place of prayer, but only a bunch of women had come together (\tais sunelthousais gunaixin\), excuse enough for not preaching to some preachers, but not to Paul and his party. The "man of Macedonia" turned out to be a group of women (Furneaux). Macedonian inscriptions show greater freedom for women in Macedonia than elsewhere at this time and confirm Luke's story of the activities of women in Philippi, Thessalonica, Berea. {We sat down and spake} (\kathisantes elaloumen\). Having taken our seats (aorist active participle of \kathiz\) we began to speak or preach (inchoative imperfect of \lale\, often used for preaching). Sitting was the Jewish attitude for public speaking. It was not mere conversation, but more likely conversational preaching of an historical and expository character. Luke's use of the first person plural implies that each of the four (Paul, Silas, Timothy, Luke) preached in turn, with Paul as chief speaker.
rwp@Acts:16:14 @{Lydia} (\Ludia\). Her birthplace was Thyatira in Lydia. She may have been named after the land, though Lydia is a common female name (see Horace). Lydia was itself a Macedonian colony (Strabo, XIII. 4). Thyatira (note plural form like Philippi and one of the seven churches of Asia here strkjv@Revelation:2:18|) was famous for its purple dyes as old as Homer (Iliad, IV. 141) and had a guild of dyers (\hoi bapheis\) as inscriptions show. {A seller of purple} (\porphuroplis\). A female seller of purple fabrics (\porphura, plis\). Late word, masculine form in an inscription. There was a great demand for this fabric as it was used on the official toga at Rome and in Roman colonies. We still use the term "royal purple." See on ¯Luke:16:19|. Evidently Lydia was a woman of some means to carry on such an important enterprise from her native city. She may have been a freed-woman, since racial names were often borne by slaves. {One that worshipped God} (\sebomen ton theon\). A God-fearer or proselyte of the gate. There was a Jewish settlement in Thyatira which was especially interested in the dyeing industry. She probably became a proselyte there. Whether this was true of the other women we do not know. They may have been Jewesses or proselytes like Lydia, probably all of them employees of hers in her business. When Paul writes to the Philippians he does not mention Lydia who may have died meanwhile and who certainly was not Paul's wife. She was wealthy and probably a widow. {Heard us} (\kouen\). Imperfect active of \akou\, was listening, really listening and she kept it up, listening to each of these new and strange preachers. {Opened} (\dinoixen\). First aorist active indicative of \dianoig\, old word, double compound (\dia, ana, oig\) to open up wide or completely like a folding door (both sides, \dia\, two). Only the Lord could do that. Jesus had opened (the same verb) the mind of the disciples to understand the Scriptures (Luke:24:45|). {To give heed} (\prosechein\). To hold the mind (\ton noun\ understood), present active infinitive. She kept her mind centred on the things spoken by Paul whose words gripped her attention. She rightly perceived that Paul was the foremost one of the group. He had personal magnetism and power of intellect that the Spirit of God used to win the heart of this remarkable woman to Christ. It was worth coming to Philippi to win this fine personality to the Kingdom of God. She will be the chief spirit in this church that will give Paul more joy and co-operation than any of his churches. It is not stated that she was converted on the first Sabbath, though this may have been the case. "One solitary convert, a woman, and she already a seeker after God, and a native of that very Asia where they had been forbidden to preach" (Furneaux). But a new era had dawned for Europe and for women in the conversion of Lydia.
rwp@Acts:17:16 @{Now while Paul waited for them in Athens} (\En de tais Athnais ekdechomenou autous tou Paulou\). Genitive absolute with present middle participle of \ekdechomai\, old verb to receive, but only with the sense of looking out for, expecting found here and elsewhere in N.T We know that Timothy did come to Paul in Athens (1Thessalonians:3:1,6|) from Thessalonica and was sent back to them from Athens. If Silas also came to Athens, he was also sent away, possibly to Philippi, for that church was deeply interested in Paul. At any rate both Timothy and Silas came from Macedonia to Corinth with messages and relief for Paul (Acts:18:5; strkjv@2Corinthians:11:8f.|). Before they came and after they left, Paul felt lonely in Athens (1Thessalonians:3:1|), the first time on this tour or the first that he has been completely without fellow workers. Athens had been captured by Sulla B.C. 86. After various changes Achaia, of which Corinth is the capital, is a separate province from Macedonia and A.D. 44 was restored by Claudius to the Senate with the Proconsul at Corinth. Paul is probably here about A.D. 50. Politically Athens is no longer of importance when Paul comes though it is still the university seat of the world with all its rich environment and traditions. Rackham grows eloquent over Paul the Jew of Tarsus being in the city of Pericles and Demosthenes, Socrates and Plato and Aristotle, Sophocles and Euripides. In its Agora Socrates had taught, here was the Academy of Plato, the Lyceum of Aristotle, the Porch of Zeno, the Garden of Epicurus. Here men still talked about philosophy, poetry, politics, religion, anything and everything. It was the art centre of the world. The Parthenon, the most beautiful of temples, crowned the Acropolis. Was Paul insensible to all this cultural environment? It is hard to think so for he was a university man of Tarsus and he makes a number of allusions to Greek writers. Probably it had not been in Paul's original plan to evangelize Athens, difficult as all university seats are, but he cannot be idle though here apparently by chance because driven out of Macedonia. {Was provoked} (\parxuneto\). Imperfect passive of \paroxun\, old verb to sharpen, to stimulate, to irritate (from \para, oxus\), from \paroxusmos\ (Acts:15:39|), common in old Greek, but in N.T. only here and strkjv@1Corinthians:13:5|. It was a continual challenge to Paul's spirit when he beheld (\therountos\, genitive of present participle agreeing with \autou\ (his), though late MSS. have locative \therounti\ agreeing with \en auti\). {The city full of idols} (\kateidlon ousan tn polin\). Note the participle \ousan\ not preserved in the English (either the city being full of idols or that the city was full of idols, sort of indirect discourse). Paul, like any stranger was looking at the sights as he walked around. This adjective \kateidlon\ (perfective use of \kata\ and \eidlon\ is found nowhere else, but it is formed after the analogy of \katampelos, katadendron\), full of idols. Xenophon (_de Republ. Ath_.) calls the city \hol bomos, hol thuma theois kai anathma\ (all altar, all sacrifice and offering to the gods). These statues were beautiful, but Paul was not deceived by the mere art for art's sake. The idolatry and sensualism of it all glared at him (Romans:1:18-32|). Renan ridicules Paul's ignorance in taking these statues for idols, but Paul knew paganism better than Renan. The superstition of this centre of Greek culture was depressing to Paul. One has only to recall how superstitious cults today flourish in the atmosphere of Boston and Los Angeles to understand conditions in Athens. Pausanias says that Athens had more images than all the rest of Greece put together. Pliny states that in the time of Nero Athens had over 30,000 public statues besides countless private ones in the homes. Petronius sneers that it was easier to find a god than a man in Athens. Every gateway or porch had its protecting god. They lined the street from the Piraeus and caught the eye at every place of prominence on wall or in the agora.
rwp@Acts:17:22 @{Stood in the midst of the Areopagus} (\statheis en mesi tou Areiou Pagou\). First aorist passive of \histmi\ used of Peter in strkjv@2:14|. Majestic figure whether on Mars Hill or in the Stoa Basilica before the Areopagus Court. There would be a crowd of spectators and philosophers in either case and Paul seized the opportunity to preach Christ to this strange audience as he did in Caesarea before Herod Agrippa and the crowd of prominent people gathered by Festus for the entertainment. Paul does not speak as a man on trial, but as one trying to get a hearing for the gospel of Christ. {Somewhat superstitious} (\hs deisidaimonesterous\). The Authorized Version has "too superstitious," the American Standard "very religious." \Deisidaimn\ is a neutral word (from \deid\, to fear, and \daimn\, deity). The Greeks used it either in the good sense of pious or religious or the bad sense of superstitious. Thayer suggests that Paul uses it "with kindly ambiguity." Page thinks that Luke uses the word to represent the religious feeling of the Athenians (_religiosus_) which bordered on superstition. The Vulgate has _superstitiosiores_. In strkjv@25:19| Festus uses the term \deisidaimonia\ for "religion." It seems unlikely that Paul should give this audience a slap in the face at the very start. The way one takes this adjective here colours Paul's whole speech before the Council of Areopagus. The comparative here as in verse 21| means more religions than usual (Robertson, _Grammar_, pp. 664f.), the object of the comparison not being expressed. The Athenians had a tremendous reputation for their devotion to religion, "full of idols" (verse 16|).
rwp@Acts:18:7 @{Titus Justus} (\Titou Ioustou\). Songs:Aleph E Vulgate, while B has \Titiau Ioustou\, while most MSS. have only \Ioustou\. Evidently a Roman citizen and not Titus, brother of Luke, of strkjv@Galatians:2:1|. We had Barsabbas Justus (Acts:1:23|) and Paul speaks of Jesus Justus (Co strkjv@4:11|). The Titii were a famous family of potters in Corinth. This Roman was a God-fearer whose house "joined hard to the synagogue" (\n sunomorousa ti sunaggi\). Periphrastic imperfect active of \sunomore\, a late (Byzantine) word, here only in the N.T., followed by the associative instrumental case, from \sunomoros\ (\sun\, \homoros\ from \homos\, joint, and \horos\, boundary) having joint boundaries, right next to. Whether Paul chose this location for his work because it was next to the synagogue, we do not know, but it caught the attendants at the synagogue worship. In Ephesus when Paul had to leave the synagogue he went to the school house of Tyrannus (19:9f.|). The lines are being drawn between the Christians and the Jews, drawn by the Jews themselves.
rwp@Acts:18:18 @{Having tarried after this yet many days} (\eti prosmeinas hmeras hikanas\). First aorist (constative) active participle of \prosmen\, old verb, to remain besides (\pros\ as in strkjv@1Timothy:1:3|) and that idea is expressed also in \eti\ (yet). The accusative is extent of time. On Luke's frequent use of \hikanos\ see strkjv@8:11|. It is not certain that this period of "considerable days" which followed the trial before Gallio is included in the year and six months of verse 11| or is in addition to it which is most likely. Vindicated as Paul was, there was no reason for haste in leaving, though he usually left after such a crisis was passed. {Took his leave} (\apotaxamenos\). First aorist middle (direct), old verb, to separate oneself, to bid farewell (Vulgate _valefacio_), as in verse 21; strkjv@Mark:6:46|. {Sailed thence} (\exeplei\). Imperfect active of \ekple\, old and common verb, inchoative imperfect, started to sail. Only Priscilla and Aquila are mentioned as his companions though others may have been in the party. {Having shorn his head} (\keiramenos tn kephaln\). First aorist middle (causative) of \keir\, old verb to shear (sheep) and the hair as also in strkjv@1Corinthians:11:6|. The participle is masculine and so cannot refer to Priscilla. Aquila comes next to the participle, but since mention of Priscilla and Aquila is parenthetical and the two other participles (\prosmeinas, apotaxamenos\) refer to Paul it seems clear that this one does also. {For he had a vow} (\eichen gar euchn\). Imperfect active showing the continuance of the vow up till this time in Cenchreae, the port of Corinth when it expired. It was not a Nazarite vow which could be absolved only in Jerusalem. It is possible that the hair was only polled or trimmed, cut shorter, not "shaved" (\xura\ as in strkjv@21:24|) for there is a distinction as both verbs are contrasted in strkjv@1Corinthians:11:6| (\keirsthai xursthai\). It is not clear what sort of a vow Paul had taken nor why he took it. It may have been a thank offering for the outcome at Corinth (Hackett). Paul as a Jew kept up his observance of the ceremonial law, but refused to impose it on the Gentiles.
rwp@Acts:19:38 @{Have a matter against any one} (\echousin pros tina logon\). For this use of \ech logon\ with \pros\ see strkjv@Matthew:5:32; strkjv@Colossians:3:13|. The town-clerk names Demetrius and the craftsmen (\technitai\) as the parties responsible for the riot. {The courts are open} (\agoraioi agontai\). Supply \hmerai\ (days), court days are kept, or \sunodoi\, court-meetings are now going on, Vulgate _conventus forenses aguntur_. Old adjective from \agora\ (forum) marketplace where trials were held. Cf. strkjv@Acts:17:4|. There were regular court days whether they were in session then or not. {And there are proconsuls} (\kai anthupatoi eisin\). Asia was a senatorial province and so had proconsuls (general phrase) though only one at a time, "a rhetorical plural" (Lightfoot). Page quotes from an inscription of the age of Trajan on an aqueduct at Ephesus in which some of Luke's very words occur (\nekoros, anthupatos, grammateus, dmos\). {Let them accuse one another} (\egkaleitsan alllois\). Present active imperative of \egkale\ (\en, kale\), old verb to call in one's case, to bring a charge against, with the dative. Luke uses the verb six times in Acts for judicial proceedings (19:38,40; strkjv@23:28,29; strkjv@26:2,7|). The town-clerk makes a definite appeal to the mob for orderly legal procedure as opposed to mob violence in a matter where money and religious prejudice unite, a striking rebuke to so-called lynch-law proceedings in lands today where Christianity is supposed to prevail.
rwp@Acts:19:39 @{Anything about other matters} (\ti peraiter\). Most MSS. here have \ti peri hetern\, but B b Vulgate read \ti peraiter\ as in Plato's \Phaedo\. Several papyri examples of it also. It is comparative \peraiteros\ of \pera\, beyond. Note also \epi\ in \epizteite\. Charges of illegal conduct (Page) should be settled in the regular legal way. But, if you wish to go further and pass resolutions about the matter exciting you, "it shall be settled in the regular assembly" (\en ti ennomi ekklsii\). "In the lawful assembly," not by a mob like this. Wood (_Ephesus_) quotes an inscription there with this very phrase "at every lawful assembly" (\kata psan ennomon ekklsian\). The Roman officials alone could give the sanction for calling such a lawful or regular assembly. The verb \epilu\ is an old one, but in the N.T. only here and strkjv@Mark:4:34| (which see) where Jesus privately opened or disclosed the parables to the disciples. The papyri give examples of the verb in financial transactions as well as of the metaphorical sense. The solution will come in the lawful assembly, not in a riot like this. See also strkjv@2Peter:1:20| where the substantive \epilusis\ occurs for disclosure or revelation (prophecy).
rwp@Acts:20:4 @{Accompanied him} (\suneipeto auti\). Imperfect of \sunepomai\, old and common verb, but only here in the N.T. The singular is used agreeing with the first name mentioned \Spatros\ and to be supplied with each of the others. Textus Receptus adds here "into Asia" (\achri ts Asias\, as far as Asia), but the best documents (Aleph B Vulg. Sah Boh) do not have it. As a matter of fact, Trophimus went as far as Jerusalem (Acts:21:29|) and Aristarchus as far as Rome (27:2; strkjv@Colossians:4:10|), The phrase could apply only to Sopatros. It is not clear though probable that Luke means to say that these seven brethren, delegates of the various churches (2Corinthians:8:19-23|) started from Corinth with Paul. Luke notes the fact that they accompanied Paul, but the party may really have been made up at Philippi where Luke himself joined Paul, the rest of the party having gone on to Troas (20:5f.|). These were from Roman provinces that shared in the collection (Galatia, Asia, Macedonia, Achaia). In this list three were from Macedonia, Sopater of Beroea, Aristarchus and Secundus of Thessalonica; two from Galatia, Gaius of Derbe and Timothy of Lystra; two from Asia, Tychicus and Trophimus. It is a bit curious that none are named from Achaia. Had Corinth failed after all (2Corinthians:8; 9|) to raise its share of the collection after such eager pledging? Rackham suggests that they may have turned their part over directly to Paul. Luke joined Paul in Philippi and could have handled the money from Achaia. It was an important event and Paul took the utmost pains to remove any opportunity for scandal in the handling of the funds.
rwp@Acts:21:20 @{Glorified} (\edoxazon\). Inchoative imperfect, began to glorify God, though without special praise of Paul. {How many thousands} (\posai muriades\). Old word for ten thousand (Acts:19:19|) and then an indefinite number like our "myriads" (this very word) as strkjv@Luke:12:1; strkjv@Acts:21:20; strkjv@Jude:1:14; strkjv@Revelation:5:11; strkjv@9:16|. But it is a surprising statement even with allowable hyperbole, but one may recall strkjv@Acts:4:4| (number of the men--not women--about five thousand); strkjv@5:14| (multitudes both of men and women); strkjv@6:7|. There were undoubtedly a great many thousands of believers in Jerusalem and all Jewish Christians, some, alas, Judaizers (Acts:11:2; strkjv@15:1,5|). This list may include the Christians from neighbouring towns in Palestine and even some from foreign countries here at the Feast of Pentecost, for it is probable that Paul arrived in time for it as he had hoped. But we do not have to count the hostile Jews from Asia (verse 27|) who were clearly not Christians at all. {All zealous for the law} (\pantes zltai tou nomou\). Zealots (substantive) rather than zealous (adjective) with objective genitive (\tou nomou\). The word zealot is from \zlo\, to burn with zeal, to boil. The Greek used \zlts\ for an imitator or admirer. There was a party of Zealots (developed from the Pharisees), a group of what would be called "hot-heads," who brought on the war with Rome. One of this party, Simon Zelotes (Acts:1:13|), was in the number of the twelve apostles. It is important to understand the issues in Jerusalem. It was settled at the Jerusalem Conference (Acts:15; strkjv@Galatians:2|) that the Mosaic ceremonial law was not to be imposed upon Gentile Christians. Paul won freedom for them, but it was not said that it was wrong for Jewish Christians to go on observing it if they wished. We have seen Paul observing the passover in Philippi (Acts:20:6|) and planning to reach Jerusalem for Pentecost (20:16|). The Judaizers rankled under Paul's victory and power in spreading the gospel among the Gentiles and gave him great trouble in Galatia and Corinth. They were busy against him in Jerusalem also and it was to undo the harm done by them in Jerusalem that Paul gathered the great collection from the Gentile Christians and brought it with him and the delegates from the churches. Clearly then Paul had real ground for his apprehension of trouble in Jerusalem while still in Corinth (Romans:15:25|) when he asked for the prayers of the Roman Christians (verses 30-32|). The repeated warnings along the way were amply justified.
rwp@Acts:23:23 @{Two} (\tinas duo\). "Some two" as in strkjv@Luke:7:19|, indicating (Page) that they were not specially chosen. {Soldiers} (\stratitas\), {horsemen} (\hippeis\), {spearmen} (\dexiolabous\). The three varieties of troops in a Roman army like the cohort of Lysias (Page). The \stratitai\ were the heavy-armed legionaries, the \hippeis\ belonged to every legion, the \dexiolaboi\ were light-armed supplementary troops who carried a lance in the right hand (\dexios\, right, \lamban\, to take). Vulgate, _lancearios_. At the third hour of the night (\apo trits hras ts nuktos\). About nine in the evening.
rwp@Acts:25:14 @{Tarried} (\dietribon\). Imperfect active of \diatrib\, common verb for spending time (Acts:12:19|, etc.). {Many days} (\pleious hmeras\). More days (than a few). Accusative case for extent of time. {Laid Paul's case} (\anetheto ta kata ton Paulon\). Second aorist middle indicative of \anatithmi\, old verb to set before, to place up, as if for consultation in conference. Only twice in N.T. here and strkjv@Galatians:2:2|. The motive of Festus is not given, though it was natural enough in view of the quandary of Festus about Paul (the things about Paul) and Agrippa's interest in and responsibility for Jewish worship in the temple in Jerusalem. It is quite possible that Festus had a bit of \ennui\ over the visit of these Jewish dignitaries as "more days" went by. Hence the tone of Festus about Paul in this proposal for the entertainment of Agrippa and Bernice is certainly one of superficial and supremely supercilious indifference. {Left a prisoner} (\katalelimmenos desmios\). Perfect passive participle of \kataleip\, to leave behind. Paul is one of Felix's left overs (left behind), a sort of "junk" left on his hands. This cowardly Roman procurator thus pictures the greatest of living men and the greatest preacher of all time to this profligate pair (brother and sister) of sinners. Undoubtedly today in certain circles Christ and his preachers are held up to like contempt.
rwp@Acts:26:3 @{Especially because thou art expert} (\malista gnstn onta se\). Or like the margin, "because thou art especially expert," according as \malista\ is construed. \Gnstn\ is from \ginsk\ and means a knower, expert, connoisseur. Plutarch uses it and Deissmann (_Light_, etc., p. 367) restores it in a papyrus. Agrippa had the care of the temple, the appointment of the high priest, and the care of the sacred vestments. But the accusative \onta se\ gives trouble here coming so soon after \sou\ (genitive with \epi\). Some MSS. insert \epistamenos\ or \eids\ (knowing) but neither is genuine. Page takes it as "governed by the sense of thinking or considering." Knowling considers it an anacoluthon. Buttmann held it to be an accusative absolute after the old Greek idiom. \Tuchon\ is such an instance though used as an adverb (1Corinthians:16:6|). It is possible that one exists in strkjv@Ephesians:1:18|. See other examples discussed in Robertson's _Grammar_, pp. 490f. {Customs and questions} (\ethn te kai ztmatn\). Both _consuetudinum in practicis_ and _quaestionum in theoreticis_ (Bengel). Agrippa was qualified to give Paul an understanding and a sympathetic hearing. Paul understands perfectly the grand-stand play of the whole performance, but he refused to be silent and chose to use this opportunity, slim as it seemed, to get a fresh hearing for his own case and to present the claims of Christ to this influential man. His address is a masterpiece of noble apologetic. {Patiently} (\makrothums\). Adverb from \makrothumos\. Only here in the N.T., though \makrothumia\ occurs several times. Vulgate has _longanimiter_. Long spirit, endurance, opposite of impatience. Songs:Paul takes his time.
rwp@Acts:27:14 @{After no long time} (\met' ou polu\). Litotes again. {Beat down from it} (\ebalen kat' auts\). Second aorist active indicative of \ball\, to throw. Here "dashed" (intransitive). \Auts\ is in the ablative, not genitive case, beat "down from it" (Crete), not "against it or on it." (Robertson, _Grammar_, p. 606). \Auts\ cannot refer to \ploion\ (boat) which is neuter. Songs:the ablative case with \kata\ as in strkjv@Mark:5:13|, Homer also. The Cretan mountains are over 7,000 feet high. {A tempestuous wind which is called Euraquilo} (\anemos tuphnikos ho kaloumenos Eurakuln\). \Tuphn=Tuphs\ was used for the typhoon, a violent whirlwind (\turbo\) or squall. This word gives the character of the wind. The \Eurakuln\ (reading of Aleph A B against the Textus Receptus \Eurokludn\) has not been found elsewhere. Blass calls it a hybrid word compounded of the Greek \euros\ (east wind) and the Latin \aquilo\ (northeast). It is made like \euronotos\ (southeast). The Vulgate has _euroaquilo_. It is thus the east north east wind. Page considers Euroclydon to be a corruption of Euraquilo. Here the name gives the direction of the wind.
rwp@Colossians:2:19 @{Not holding fast the Head} (\ou kratn tn kephaln\). Note negative \ou\, not \m\, actual case of deserting Christ as the Head. The Gnostics dethroned Christ from his primacy (1:18|) and placed him below a long line of aeons or angels. They did it with words of praise for Christ as those do now who teach Christ as only the noblest of men. The headship of Christ is the keynote of this Epistle to the Colossians and the heart of Paul's Christology. {From whom} (\ex hou\). Masculine ablative rather than \ex hs\ (\kephals\) because Christ is the Head. He develops the figure of the body of which Christ is Head (1:18,24|). {Being supplied} (\epichorgoumenon\). Present passive participle (continuous action) of \epichorge\, for which interesting verb see already strkjv@2Corinthians:9:10; strkjv@Galatians:3:5| and further strkjv@2Peter:1:5|. {Knit together} (\sunbibazomenon\). Present passive participle also (continuous action) of \sunbibaz\, for which see strkjv@Colossians:2:2|. {Through the joints} (\dia tn haphn\). Late word \haph\ (from \hapt\, to fasten together), connections (_junctura_ and _nexus_ in the Vulgate). {And bonds} (\kai sundesmn\). Old word from \sunde\, to bind together. Aristotle and Galen use it of the human body. Both words picture well the wonderful unity in the body by cells, muscles, arteries, veins, nerves, skin, glands, etc. It is a marvellous machine working together under the direction of the head. {Increaseth with the increase of God} (\auxei tn auxsin tou theou\). Cognate accusative (\auxsin\) with the old verb \auxei\.
rwp@Colossians:3:5 @{Mortify} (\nekrsate\). First aorist active imperative of \nekro\, late verb, to put to death, to treat as dead. Latin Vulgate _mortifico_, but "mortify" is coming with us to mean putrify. Paul boldly applies the metaphor of death (2:20; strkjv@3:3|) pictured in baptism (2:12|) to the actual life of the Christian. He is not to go to the other Gnostic extreme of license on the plea that the soul is not affected by the deeds of the body. Paul's idea is that the body is the temple of the Holy Spirit (1Corinthians:6:19|). He mentions some of these "members upon the earth" like fornication (\porneian\), uncleanness (\akatharsian\), passion (\pathos\), evil desire (\epithumian kakn\), covetousness (\pleonexian\) "the which is idolatry" (\htis estin eidlolatria\). See the longer list of the works of the flesh in Gal strkjv@5:19-21|, though covetousness is not there named, but it is in strkjv@Ephesians:4:19; strkjv@5:5|.
rwp@Ephesians:1:3 @{Blessed} (\eulogtos\). Verbal of \euloge\, common in the LXX for Hebrew _baruk_ (Vulgate _benedictus_) and applied usually to God, sometimes to men (Genesis:24:31|), but in N.T. always to God (Luke:1:68|), while \eulogmenos\ (perfect passive participle) is applied to men (Luke:1:42|). "While \eulogmenos\ points to an isolated act or acts, \eulogtos\ describes the intrinsic character" (Lightfoot). Instead of the usual \eucharistoumen\ (Colossians:1:3|) Paul here uses \eulogtos\, elsewhere only in strkjv@2Corinthians:1:3| in opening, though in a doxology in strkjv@Romans:1:25; strkjv@9:5; strkjv@2Corinthians:11:31|. The copula here is probably \estin\ (is), though either \est\ (imperative) or \ei\ (optative as wish) will make sense. {The God and Father of our Lord Jesus Christ} (\ho theos kai patr tou Kuriou hmn Isou Christou\). \Kai\ is genuine here, though not in strkjv@Colossians:1:3|. The one article (\ho\) with \theos kai patr\ links them together as in strkjv@1Thessalonians:1:3; strkjv@3:11,13; strkjv@Galatians:1:4|. See also the one article in strkjv@2Peter:1:1,11|. In strkjv@Ephesians:1:17| we have \ho theos tou Kuriou hmn Isou Christou\, and the words of Jesus in strkjv@John:20:17|. {Who hath blessed us} (\ho eulogsas hums\). First aorist active participle of \euloge\, the same word, antecedent action to the doxology (\eulogtos\). {With} (\en\). So-called instrumental use of \en\ though {in} is clear. {Every spiritual blessing} (\pasi eulogii pneumatiki\). Third use of the root \eulog\ (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him. {In the heavenly places in Christ} (\en tois epouraniois en Christi\). In four other places in Eph. (1:20; strkjv@2:6; strkjv@3:10; strkjv@6:12|). This precise phrase (with \en\) occurs nowhere else in the N.T. and has a clearly local meaning in strkjv@1:20; strkjv@2:6; strkjv@3:10|, doubtful in strkjv@6:12|, but probably so here. In strkjv@2:6| the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ's kingdom (Phillipians:3:20|) who is a stranger on earth (Phillipians:1:27; strkjv@Ephesians:2:19|). The word \epouranios\ (heavenly) occurs in various passages in the N.T. in contrast with \ta epigeia\ (the earthly) as in strkjv@John:3:12; strkjv@1Corinthians:15:40,48,49; strkjv@Phillipians:2:10|, with \patris\ (country) in strkjv@Hebrews:11:16|, with \klsis\ (calling) in strkjv@Hebrews:3:1|, with \drea\ (gift) in strkjv@Hebrews:6:4|, with \basileia\ (kingdom) in strkjv@2Timothy:4:18|.
rwp@Ephesians:3:10 @{To the intent that} (\hina\). Final clause. {Might be made known} (\gnristhi\). First aorist passive subjunctive of \gnriz\ with \hina\. The mystery was made known to Paul (3:3|) and now he wants it blazoned forth to all powers (Gnostic aeons or what not). {Through the church} (\dia ts ekklsias\). The wonderful body of Christ described in chapter strkjv@Ephesians:2|. {The manifold wisdom of God} (\h polupoikilos sophia tou theou\). Old and rare word, much-variegated, with many colours. Only here in N.T. \Poikilos\ (variegated) is more common (Matthew:4:24|).
rwp@Info_Epistles-General @ GENERAL EPISTLES BY WAY OF INTRODUCTION NOT A HAPPY TITLE There are various explanations of the term catholic (\katholikai epistolai\) as applied to this group of seven short letters by four writers (one by James, two by Peter, one by Jude, three by John). The Latin for \katholikos\ is _generalis_, though the Vulgate terms these letters _Catholicae_. The meaning is not orthodox as opposed to heretical or canonical, though they are sometimes termed \Epistolae canonicae\. As a matter of fact five of the seven (all but First Peter and First John) Eusebius placed among the "disputed" (\antilegomena\) books of the New Testament. "A canonical book is primarily one which has been measured and tested, and secondarily that which is itself a measure or standard" (Alfred Plummer). Canon is from \kann\ (cane) and is like a yardstick cut to the right measure and then used as a measure. Some see in the term \katholikos\ the idea that these Epistles are meant for both Jews and Gentiles, but the Epistle of James seems addressed to Jewish Christians. There were two other chief groups of New Testament writings in the old Greek manuscripts (the Gospels and Acts, then the Epistles of Paul). This group of seven Epistles and the Apocalypse constitute the remainder of the New Testament. The usual interpretation of the term \katholikos\ here is that these seven Epistles were not addressed to any particular church, but are general in their distribution. This is clearly true of I Peter, as is shown by the language in strkjv@1Peter:1:1|, where seven Roman provinces are mentioned. The language of strkjv@2Peter:3:1| bears the same idea. Apparently the Epistle of Jude:is general also as is I John. But II John is addressed to "an elect lady" (verse strkjv@2John:1:1|) and III John to Gaius (verse strkjv@3John:1:1|), both of them individuals, and therefore in no sense are these two brief letters general or catholic. The earliest instance of the word \katholikos\ is in an inscription (B.C. 6) with the meaning "general" (\ti katholiki mou prothesei\, my general purpose). It was common after that. The earliest example of it in Christian literature is in Ignatius' Epistle to the Church of Smyrna (VIII) where he has "the catholic church" (\h katholik ekklsia\), "the general church," not a local body. Clement of Alexandria (_Strom_. IV. xv) applies this adjective to the letter sent to the Gentile Christians "in Antioch and Syria and Cilicia" from the Jerusalem Conference (Acts:15:23|).
rwp@Galatians:4:4 @{The fulness of the time} (\to plrma tou chronou\). Old word from \plro\, to fill. Here the complement of the preceding time as in strkjv@Ephesians:1:10|. Some examples in the papyri in the sense of complement, to accompany. God sent forth his preexisting Son (Phillipians:2:6|) when the time for his purpose had come like the \prothesmia\ of verse 2|. {Born of a woman} (\genomenon ek gunaikos\). As all men are and so true humanity, "coming from a woman." There is, of course, no direct reference here to the Virgin Birth of Jesus, but his deity had just been affirmed by the words "his Son" (\ton huion autou\), so that both his deity and humanity are here stated as in strkjv@Romans:1:3|. Whatever view one holds about Paul's knowledge of the Virgin Birth of Christ one must admit that Paul believed in his actual personal preexistence with God (2Corinthians:8:9; strkjv@Phillipians:2:5-11|), not a mere existence in idea. The fact of the Virgin Birth agrees perfectly with the language here. {Born under the law} (\genomenon hupo nomon\). He not only became a man, but a Jew. The purpose (\hina\) of God thus was plainly to redeem (\exagorasi\, as in strkjv@3:13|) those under the law, and so under the curse. The further purpose (\hina\) was that we (Jew and Gentile) might receive (\apolabmen\, second aorist active subjunctive of \apolamban\), not get back (Luke:15:27|), but get from (\apo\) God the adoption (\tn huiothesian\). Late word common in the inscriptions (Deissmann, _Bible Studies_, p. 239) and occurs in the papyri also and in Diogenes Laertes, though not in LXX. Paul adopts this current term to express his idea (he alone in the N.T.) as to how God takes into his spiritual family both Jews and Gentiles who believe. See also strkjv@Romans:8:15,23; strkjv@9:4; strkjv@Ephesians:1:5|. The Vulgate uses _adoptio filiorum_. It is a metaphor like the others above, but a very expressive one.
rwp@Hebrews:1:2 @{At the end of these days} (\ep' eschatou tn hmern toutn\). In contrast with \palai\ above. {Hath spoken} (\elalsen\). First aorist indicative of \lale\, the same verb as above, "did speak" in a final and full revelation. {In his Son} (\en huii\). In sharp contrast to \en tois prophtais\. "The Old Testament slopes upward to Christ" (J. R. Sampey). No article or pronoun here with the preposition \en\, giving the absolute sense of "Son." Here the idea is not merely what Jesus said, but what he is (Dods), God's Son who reveals the Father (John:1:18|). "The revelation was a _son-revelation_" (Vincent). {Hath appointed} (\ethken\). First aorist (kappa aorist) active of \tithmi\, a timeless aorist. {Heir of all things} (\klronomon pantn\). See strkjv@Mark:12:6| for \ho klronomos\ in Christ's parable, perhaps an allusion here to this parable (Moffatt). The idea of sonship easily passes into that of heirship (Galatians:4:7; strkjv@Romans:8:17|). See the claim of Christ in strkjv@Matthew:11:27; strkjv@28:18| even before the Ascension. {Through whom} (\di' hou\). The Son as Heir is also the Intermediate Agent (\dia\) in the work of creation as we have it in strkjv@Colossians:1:16f.; strkjv@John:1:3|. {The worlds} (\tous ainas\). "The ages" (_secula_, Vulgate). See strkjv@11:3| also where \tous ainas=ton kosmon\ (the world) or the universe like \ta panta\ (the all things) in strkjv@1:3; strkjv@Romans:11:36; strkjv@Colossians:1:16|. The original sense of \ain\ (from \aei\, always) occurs in strkjv@Hebrews:5:20|, but here "by metonomy of the container for the contained" (Thayer) for "the worlds" (the universe) as in LXX, Philo, Josephus.
rwp@Hebrews:6:6 @{It is impossible to renew them again} (\adunaton palin anakainizein\). The \adunaton\ (impossible) comes first in verse 4| without \estin\ (is) and there is no "them" in the Greek. There are three other instances of \adunaton\ in Hebrews (6:18; strkjv@10:4; strkjv@11:6|). The present active infinitive of \anakainiz\ (late verb, \ana, kainos\, here only in the N.T., but \anakaino\, strkjv@2Corinthians:4:16; strkjv@Colossians:3:10|) with \adunaton\ bluntly denies the possibility of renewal for apostates from Christ (cf. strkjv@3:12-4:2|). It is a terrible picture and cannot be toned down. The one ray of light comes in verses 8-12|, not here. {Seeing they crucify to themselves afresh} (\anastraurountas heautois\). Present active participle (accusative plural agreeing with \tous... parapesontas\) of \anastauro\, the usual verb for crucify in the old Greek so that \ana-\ here does not mean "again" or "afresh," but "up," _sursum_, not _rursum_ (Vulgate). This is the reason why renewal for such apostates is impossible. They crucify Christ. {And put him to an open shame} (\kai paradeigmatizontas\). Present active participle of \paradeigmatiz\, late verb from \paradeigma\ (example), to make an example of, and in bad sense to expose to disgrace. Simplex verb \deigmatisai\ in this sense in strkjv@Matthew:1:19|.
rwp@Hebrews:7:22 @{By so much also} (\kata tosouto kai\). Correlative demonstrative corresponding to \kath' hoson\ (the relative clause) in verse 20|. {The surety} (\egguos\). Vulgate _sponsor_. Old word, here only in the N.T., adjective (one pledged, betrothed), from \eggu\, a pledge, here used as substantive like \egguts\, one who gives a pledge or guarantee. There may be a play on the word \eggiz\ in verse 19|. \Eggua\ is to give a pledge, \eggualiz\, to put a pledge in the hollow of the hand. It is not clear whether the author means that Jesus is God's pledge to man, or man's to God, or both. He is both in fact, as the Mediator (\ho mesits\, strkjv@8:6|) between God and man (Son of God and Son of man).
rwp@Hebrews:7:25 @{Wherefore} (\hothen\). Since he alone holds this priesthood. {To the uttermost} (\eis to panteles\). Old idiom, in N.T. only here and strkjv@Luke:13:10|. Vulgate renders it _in perpetuum_ (temporal idea) or like \pantote\. This is possible, but the common meaning is completely, utterly. {Draw near} (\proserchomenous\). Present middle participle of \proserchomai\, the verb used in strkjv@4:16| which see. {To make intercession} (\eis to entugchanein\). Purpose clause with \eis\ and the articular present active infinitive of \entugchan\ for which verb see strkjv@Romans:8:34|. "His intercession has red blood in it, unlike Philo's conception" (Moffatt).
rwp@Hebrews:8:1 @{In the things which we are saying} (\epi tois legomenois\). Locative case of the articular present passive participle of \leg\ after \epi\ as in strkjv@Luke:5:5; strkjv@Hebrews:11:4|, "in the matter of the things being discussed." {The chief point} (\kephalaion\). Neuter singular of the adjective \kephalaios\ (from \kephal\, head), belonging to the head. Vulgate _capitulum_, nominative absolute in old and common sense, the main matter (even so without the article as in Thucydides), "the pith" (Coverdale), common in the papyri as in Greek literature. The word also occurs in the sense of the sum total or a sum of money (Acts:22:28|) as in Plutarch, Josephus, and also in the papyri (Moulton and Milligan's _Vocabulary_). {Such an high priest} (\toiouton archierea\). As the one described in chapters strkjv@4:16-7:28| and in particular strkjv@7:26| (\toioutos\) strkjv@7:27,28|. But the discussion of the priestly work of Jesus continues through strkjv@12:3|. \Toioutos\ is both retrospective and prospective. Here we have a summary of the five points of superiority of Jesus as high priest (8:1-6|). He is himself a better priest than Aaron (\toioutos\ in strkjv@8:1| such as shown in strkjv@4:16-7:28|); he works in a better sanctuary (8:2,5|); he offers a better sacrifice (8:3f.|); he is mediator of a better covenant (8:6|); his work rests on better promises (8:6|); hence he has obtained a better ministry as a whole (8:6|). In this resum (\kephelaion\) the author gives the pith (\kephalaion\) of his argument, curiously enough with both senses of \kephalaion\ (pith, summary) pertinent. He will discuss the four points remaining thus: (1) the better covenant, strkjv@8:7-13|. (2) The better sanctuary, strkjv@9:1-12|. (3) The better sacrifice, strkjv@9:13-10:18|. (4) The better promises, strkjv@10:19-12:3|. One point (the better high priest, like Melchizedek) has already been discussed (4:16-7:28|). {Sat down} (\ekathisen\). Repetition of strkjv@1:3| with \tou thronou\ (the throne) added. This phrase prepares the way for the next point.
rwp@Hebrews:8:3 @{Is appointed} (\kathistatai\). As in strkjv@5:1|. {To offer} (\eis to prospherein\). Articular infinitive accusative case with \eis\ as is common while \hina prospheri\ (\hina\ with present active subjunctive) for purpose in strkjv@5:1|, with \dra te kai thusias\ as there. {It is necessary} (\anagkaion\). A moral and logical necessity (from \anagk\ necessity) as seen in strkjv@Acts:13:46; strkjv@Phillipians:1:24|. {This high priest also} (\kai touton\). "This one also," no word for high priest, accusative of general reference with the infinitive \echein\ (have). {Somewhat to offer} (\ti h prosenegki\). Second aorist active subjunctive of \prospher\ (verse 3|). Vulgate _aliquid quod offerat_. The use of the subjunctive in this relative clause is probably volitive as in strkjv@Acts:21:16; strkjv@Hebrews:12:28| (possibly here merely futuristic), but note \ho prospherei\ (present indicative) in strkjv@9:7|. See Robertson, _Grammar_, p. 955.
rwp@Hebrews:12:1 @{Therefore} (\toigaroun\). Triple compound inferential participle (\toi, gar, oun\) like the German _doch denn nun_, a conclusion of emphasis, old particle, in N.T. only here and strkjv@1Thessalonians:4:8|. There should be no chapter division here, since strkjv@12:1-3| really is the climax in the whole argument about the better promises (10:19-12:3|) with a passionate appeal for loyalty to Christ. {Us also} (\kai hmeis\). We as well as "these all" of strkjv@11:39| and all the more because of the "something better" given us in the actual coming of Christ. {Compassed about} (\echontes perikeimenon\). Literally, "having (\echontes\, present active participle of \ech\) lying around us" (\perikeimenon\, present middle participle of \perikeimai\, old verb as in strkjv@Luke:17:2|). {Cloud of witnesses} (\nephos marturn\). Old word (Latin _nubes_), here only in the N.T., for vast mass of clouds. \Nephel\ is a single cloud. The metaphor refers to the great amphitheatre with the arena for the runners and the tiers upon tiers of seats rising up like a cloud. The \martures\ here are not mere spectators (\theatai\), but testifiers (witnesses) who testify from their own experience (11:2,4,5,33,39|) to God's fulfilling his promises as shown in chapter strkjv@Hebrews:11|. {Laying aside} (\apothemenoi\). Second aorist-middle (indirect, from ourselves) participle of \apotithmi\, old verb as in strkjv@Colossians:3:8| (laying off old clothes). The runners ran in the stadium nearly naked. {Every weight} (\ogkon panta\). Old word (kin to \enegkein, pher\) like \phortos, baros\. Here every encumbrance that handicaps like doubt, pride, sloth, anything. No trailing garment to hinder or trip one. {The sin which doth so easily beset us} (\tn euperistaton hamartian\). "The easily besetting sin." There are a dozen possible renderings of this double compound verbal from \eu\, well, and \periistmi\, to place around or to stand around (intransitive). The Vulgate has _circumstans nos peccatum_ (the sin standing around us). Probably this is the true idea here, "the easily encompassing (or surrounding) sin." In this case apostasy from Christ was that sin. In our cases it may be some other sin. The verbal adjective reminds one of the ring of wild beasts in the jungle that encircle the camp-fire at night each ready to pounce upon a careless victim. {Let us run} (\trechmen\). Present active volitive subjunctive of \trech\, "let us keep on running." {With patience} (\di' hupomons\). Not with impatience, doubt, or despair. {The race that is set before us} (\ton prokeimenon hmin agna\). Note the article and the present middle participle of \prokeimai\, old compound (already in strkjv@6:18|, and also in strkjv@12:2|). Dative case (\hmin\) of personal interest.
rwp@Hebrews:12:2 @{Looking unto} (\aphorntes eis\). Present active participle of \aphora\, old verb to look away, "looking away to Jesus." In N.T. only here and strkjv@Phillipians:2:23|. Fix your eyes on Jesus, after a glance at "the cloud of witnesses," for he is the goal. Cf. Moses in strkjv@11:26| (\apeblepen\). {The author} (\ton archgon\). See strkjv@2:10| for this word. "The pioneer of personal faith" (Moffatt). {Perfecter} (\teleitn\). A word apparently coined by the writer from \teleio\ as it has been found nowhere else. Vulgate has _consummator_. {For the joy} (\anti ts charas\). Answering to, in exchange for (verse 16|), at the end of the race lay the joy "set before him" (\prokeimens auti\), while here was the Cross (\stauron\) at this end (the beginning of the race) which he endured (\hupemeinen\, aorist active indicative of \hupomen\), {despising shame} (\aischuns kataphronsas\). The cross at his time brought only shame (most shameful of deaths, "yea, the death of the cross" strkjv@Phillipians:2:8|). But Jesus despised that, in spite of the momentary shrinking from it, and did his Father's will by submitting to it. {Hath sat down} (\kekathiken\). Perfect active indicative of \kathiz\, and still is there (1:3|).
rwp@Hebrews:13:7 @{Remember} (\mnmoneuete\). Present active imperative of \mnmoneu\, old verb to be _mindful_ of (from \mnmn\, mindful) with genitive (John:15:20|) or accusative (Matthew:16:9|). "Keep in mind." Cf. strkjv@11:22|. {Them that had the rule over you} (\tn hgoumenn humn\). Present middle participle of \hgeomai\ with genitive of the person (\humn\) as in verses 17,24|. The author reminds them of the founders of their church in addition to the long list of heroes in chapter strkjv@Acts:11|. See a like exhortation to respect and follow their leaders in strkjv@1Thessalonians:5:12f|. Few lessons are harder for the average Christian to learn, viz., good following. {The word of God} (\ton logon tou theou\). The preaching of these early disciples, apostles, and prophets (1Corinthians:1:17|). {And considering the issue of their life} (\hn anatherountes tn ekbasin ts anastrophs\). No "and" in the Greek, but the relative \hn\ (whose) in the genitive case after \anastrophs\, "considering the issue of whose life." Present active participle of \anathere\, late compound, to look up a subject, to investigate, to observe accurately, in N.T. only here and strkjv@Acts:17:23|. \Ekbasis\ is an old word from \ekbain\, to go out (Hebrews:11:15|, here only in N.T.), originally way out (1Corinthians:10:13|), but here (only other N.T. example) in sense of end or issue as in several papyri examples (Moulton and Milligan, _Vocabulary_). {Imitate their faith} (\mimeisthe tn pistin\). Present middle imperative of \mimeomai\, old verb (from \mimos\, actor, mimic), in N.T. only here, strkjv@2Thessalonians:3:7,9; strkjv@3John:1:11|. Keep on imitating the faith of the leaders.
rwp@Hebrews:13:12 @{Wherefore Jesus also} (\dio kai Isous\). The parallel is drawn between the O.T. ritual and the better sacrifice of Jesus already discussed (9:13-10:18|). The purpose of Jesus is shown (\hina hagiasi\, \hina\ and the first aorist active subjunctive of \hagiaz\, to sanctify), the means employed (\dia tou idiou haimatos\, by his own blood), the place of his suffering (\epathen\, as in strkjv@5:8|) is also given (\ex ts puls\, outside the gate, implied in strkjv@John:19:17|) which phrase corresponds to "outside the camp" of verse 11|.
rwp@James:1:2 @{Count it} (\hgsasthe\). First aorist middle imperative of \hgeomai\, old verb to consider. Do it now and once for all. {All joy} (\psan charan\). "Whole joy," " unmixed joy," as in strkjv@Phillipians:2:29|. Not just "some joy" along with much grief. {When} (\hotan\). "Whenever," indefinite temporal conjunction. {Ye fall into} (\peripeste\). Second aorist active subjunctive (with the indefinite \hotan\) from \peripipt\, literally to fall around (into the midst of), to fall among as in strkjv@Luke:10:30| \listais periepesen\ (he fell among robbers). Only other N.T. example of this old compound is in strkjv@Acts:27:41|. Thucydides uses it of falling into affliction. It is the picture of being surrounded (\peri\) by trials. {Manifold temptations} (\peirasmois poikilois\). Associative instrumental case. The English word temptation is Latin and originally meant trials whether good or bad, but the evil sense has monopolized the word in our modern English, though we still say "attempt." The word \peirasmos\ (from \peiraz\, late form for the old \peira\ as in strkjv@Acts:26:21|, both in good sense as in strkjv@John:6:6|, and in bad sense as in strkjv@Matthew:16:1|) does not occur outside of the LXX and the N.T. except in Dioscorides (A.D. 100?) of experiments on diseases. "Trials" is clearly the meaning here, but the evil sense appears in verse 12| (clearly in \peiraz\ in verse 13|) and so in strkjv@Hebrews:3:8|. Trials rightly faced are harmless, but wrongly met become temptations to evil. The adjective \poikilos\ (manifold) is as old as Homer and means variegated, many coloured as in strkjv@Matthew:4:24; strkjv@2Timothy:3:6; strkjv@Hebrews:2:4|. In strkjv@1Peter:1:6| we have this same phrase. It is a bold demand that James here makes.
rwp@John:1:5 @{Shineth} (\phainei\). Linear present active indicative of \phain\, old verb from \pha\, to shine (\phaos, phs\). "The light keeps on giving light." {In the darkness} (\en ti skotii\). Late word for the common \skotos\ (kin to \skia\, shadow). An evident allusion to the darkness brought on by sin. In strkjv@2Peter:2:17| we have \ho zophos tou skotou\ (the blackness of darkness). The Logos, the only real moral light, keeps on shining both in the Pre-incarnate state and after the Incarnation. John is fond of \skotia\ (\skotos\) for moral darkness from sin and \phs\ (\phtiz, phain\) for the light that is in Christ alone. In strkjv@1John:2:8| he proclaims that "the darkness is passing by and the true light is already shining." The Gnostics often employed these words and John takes them and puts them in the proper place. {Apprehended it not} (\auto ou katelaben\). Second aorist active indicative of \katalamban\, old verb to lay hold of, to seize. This very phrase occurs in strkjv@John:12:35| (\hina m skotia humas katalabi\) "that darkness overtake you not," the metaphor of night following day and in strkjv@1Thessalonians:5:4| the same idiom (\hina katalabi\) is used of day overtaking one as a thief. This is the view of Origen and appears also in 2Macc. strkjv@8:18. The same word appears in Aleph D in strkjv@John:6:17| \katelabe de autous h skotia\ ("but darkness overtook them," came down on them). Hence, in spite of the Vulgate _comprehenderunt_, "overtook" or "overcame" seems to be the idea here. The light kept on shining in spite of the darkness that was worse than a London fog as the Old Testament and archaeological discoveries in Egypt, Assyria, Babylonia, Persia, Crete, Asia Minor show.
rwp@John:3:3 @{Except a man be born anew} (\ean m tis gennthi anthen\). Another condition of the third class, undetermined but with prospect of determination. First aorist passive subjunctive of \genna\. \Anthen\. Originally "from above" (Mark:15:38|), then "from heaven" (John:3:31|), then "from the first" (Luke:1:3|), and then "again" (\palin anthen\, strkjv@Galatians:4:9|). Which is the meaning here? The puzzle of Nicodemus shows (\deuteron\, verse 4|) that he took it as "again," a second birth from the womb. The Vulgate translates it by _renatus fuerit denuo_. But the misapprehension of Nicodemus does not prove the meaning of Jesus. In the other passages in John (3:31; strkjv@19:11,23|) the meaning is "from above" (\desuper\) and usually so in the Synoptics. It is a second birth, to be sure, regeneration, but a birth from above by the Spirit. {He cannot see the kingdom of God} (\ou dunatai idein tn basileian tou theou\). To participate in it as in strkjv@Luke:9:27|. For this use of \idein\ (second aorist active infinitive of \hora\) see strkjv@John:8:51; strkjv@Revelation:18:7|.
rwp@John:5:2 @{There is} (\estin\). Bengel argues that this proves a date before the destruction of Jerusalem, but it is probably only John's vivid memory. {By the sheep gate} (\epi ti probatiki\). Supply \puli\ (gate) which occurs with the adjective \probatik\ (pertaining to sheep, \probata\) in strkjv@Nehemiah:3:1,22|. {A pool} (\kolumbthra\). A diving or swimming pool (from \kolumba\, to swim, strkjv@Acts:27:43|), old word, only here in N.T. {Which is called} (\h epilegomen\). "The surnamed" (present passive participle, only N.T. example except strkjv@Acts:15:40| first aorist middle participle \epilexamenos\). {In Hebrew} (\Ebraisti\). "In Aramaic" strictly as in strkjv@19:13,17,20; strkjv@20:16; strkjv@Revelation:9:11; strkjv@16:16|. {Bethesda} (\Bethesda\, or House of Mercy. Songs:A C Syr cu). Aleph D L 33 have \Bethzatha\ or House of the Olive, while B W Vulg. Memph. have \Bethsaida\. {Having five porches} (\pente stoas echousa\). \Stoa\ was a covered colonnade where people can gather from which Stoic comes (Acts:17:18|). See strkjv@John:10:23; strkjv@Acts:3:11|. Schick in 1888 found twin pools north of the temple near the fortress of Antonia one of which has five porches. It is not, however, certain that this pool existed before A.D. 70 when the temple was destroyed (Sanday, _Sacred Sites of the Gospels_, p. 55). Some have identified it with the Pool of Siloam (9:7|), though John distinguishes them. There is also the Virgin's Well, called the Gusher, because it periodically bubbles over from a natural spring, a kind of natural siphon. This is south of the temple in the Valley of Kedron and quite possibly the real site.
rwp@John:5:4 @All of this verse is wanting in the oldest and best manuscripts like Aleph B C D W 33 Old Syriac, Coptic versions, Latin Vulgate. It is undoubtedly added, like the clause in verse 3|, to make clearer the statement in verse 7|. Tertullian is the earliest writer to mention it. The Jews explained the healing virtues of the intermittent spring by the ministry of angels. But the periodicity of such angelic visits makes it difficult to believe. It is a relief to many to know that the verse is spurious.
rwp@John:7:8 @{Go ye up to the feast} (\humeis anabte eis tn heortn\). The emphatic word by position is \humeis\ (ye) in contrast with \eg\ (I). Second aorist active imperative of \anabain\, old and common verb for going up to the feast (2:13|) or anywhere. Take your own advice (7:3|). {I go not up yet} (\eg oup anabain\). Songs:Westcott and Hort after B W L (Neutral) while \ou\ (not) is read by Aleph D, African Latin, Vulgate, Coptic (Western). Some of the early Greek Fathers were puzzled over the reading \ouk\ (I go not up) as contradictory to verse 10| wherein it is stated that Jesus did go up. Almost certainly \ouk\ (not) is correct and is not really contradictory when one notes in verse 10| that the manner of Christ's going up is precisely the opposite of the advice of the brothers in verses 3,4|. "Not yet" (\oup\) is genuine before "fulfilled" (\peplrtai\, perfect passive indicative of \plro\). One may think, if he will, that Jesus changed his plans after these words, but that is unnecessary. He simply refused to fall in with his brothers' sneering proposal for a grand Messianic procession with the caravan on the way to the feast. He will do that on the journey to the last passover.
rwp@John:9:5 @{When I am in the world} (\hotan en ti kosmi \). Indefinite relative clause with \hotan\ and present active subjunctive \\, "whenever I am in the world." The Latin Vulgate renders here \hotan\ by _quamdiu_ so long as or while as if it were \hes\. But clearly Jesus here refers to the historic Incarnation (17:11|) and to any previous visitations in the time of the patriarchs, prophets, etc. Jesus as God's Son is always the Light of the World (1:4,10; strkjv@8:12|), but here the reference is limited to his manifestation "in the world." {I am the light of the world} (\phs eimi tou kosmou\). The absence of the definite article (\to phs\ in strkjv@8:12|) is to be noted (Westcott). Literally, "I am light to the world, whenever I am in the world." "The display of the character varies with the occasion" (Westcott).
rwp@John:10:11 @{I am the good shepherd} (\eg eimi ho poimn ho kalos\). Note repetition of the article, "the shepherd the good one." Takes up the metaphor of verses 2ff|. Vulgate _pastor bonus_. Philo calls his good shepherd \agathos\, but \kalos\ calls attention to the beauty in character and service like "good stewards" (1Peter:4:10|), "a good minister of Christ Jesus" (1Timothy:4:6|). Often both adjectives appear together in the ancient Greek as once in the New Testament (Luke:8:15|). "Beauty is as beauty does." That is \kalos\. {Layeth down his life for his sheep} (\tn psuchn autou tithsin huper tn probatn\). For illustration see strkjv@1Samuel:17:35| (David's experience) and strkjv@Isaiah:31:4|. Dods quotes Xenophon (_Mem_. ii. 7, 14) who pictures even the sheep dog as saying to the sheep: "For I am the one that saves you also so that you are neither stolen by men nor seized by wolves." Hippocrates has \psuchn katetheto\ (he laid down his life, i.e. died). In strkjv@Judges:12:3| \ethka tn psuchn\ means "I risked my life." The true physician does this for his patient as the shepherd for his sheep. The use of \huper\ here (over, in behalf of, instead of), but in the papyri \huper\ is the usual preposition for substitution rather than \anti\. This shepherd gives his life for the sin of the world (1:29; strkjv@1John:2:2|).
rwp@John:10:16 @{Other sheep} (\alla probata\). Sheep, not goats, but "not of this fold" (\ek ts auls tauts\). See verse 1| for \aul\. Clearly "his flock is not confined to those enclosed in the Jewish fold, whether in Palestine or elsewhere" (Westcott). Christ's horizon takes in all men of all races and times (John:11:52; strkjv@12:32|). The world mission of Christ for all nations is no new idea with him (Matthew:8:11; strkjv@Luke:13:28|). God loved the world and gave his Son for the race (\John strkjv@3:16\), {Them also I must bring} (\kakeina dei me agagein\). Second aorist active infinitive of \ag\ with \dei\ expressing the moral urgency of Christ's passion for God's people in all lands and ages. Missions in Christ's mind takes in the whole world. This is according to prophecy (Isaiah:42:6; strkjv@49:6; strkjv@56:8|) for the Messiah is to be a Light also to the Gentiles. It was typified by the brazen serpent (John:3:14|). Christ died for every man. The Pharisees doubtless listened in amazement and even the disciples with slow comprehension. {And they shall hear my voice} (\kai ts phns mou akousontai\). Future middle indicative of \akou\ with the genitive \phns\. These words read like a transcript from the Acts and the Epistles of Paul (Romans:9-11| in particular). See especially Paul's words in strkjv@Acts:28:28|. Present-day Christianity is here foretold. Only do we really listen to the voice of the Shepherd as we should? Jesus means that the Gentiles will hearken if the Jews turn away from him. {And they shall become one flock, one shepherd} (\kai gensontai mia poimn, heis poimn\). Future middle indicative of \ginomai\, plural, not singular \gensetai\ as some MSS. have it. All (Jews and Gentiles) will form one flock under one Shepherd. Note the distinction here by Jesus between \poimn\ (old word, contraction of \poimen\ from \poimn\, shepherd), as in strkjv@Matthew:26:31|, and \aul\ (fold) just before. There may be many folds of the one flock. Jerome in his Vulgate confused this distinction, but he is wrong. His use of _ovile_ for both \aul\ and \pomnion\ has helped Roman Catholic assumptions. Christ's use of "flock" (\poimn\) here is just another metaphor for kingdom (\basileia\) in strkjv@Matthew:8:11| where the children of the kingdom come from all climes and nations. See also the various metaphors in strkjv@Ephesians:2| for this same idea. There is only the one Great Shepherd of the sheep (Hebrews:13:20|), Jesus Christ our Lord.
rwp@John:12:15 @{Daughter of Zion} (\thugatr Sin\). Nominative form (instead of \thugater\) but vocative case. The quotation is from strkjv@Zechariah:9:9| shortened. {Thy King cometh} (\ho basileus erchetai\). Prophetic futuristic present. The ass was the animal ridden in peace as the horse was in war (Judges:10:4; strkjv@12:14; strkjv@2Samuel:17:23; strkjv@19:26|). Zechariah pictures one coming in peace. Songs:the people here regarded Jesus as the Prince of Peace in the triumphal entry. {Sitting on an ass's colt} (\kathmenos epi plon onou\). Matthew (Matthew:21:6f.|) does speak of both the ass and the colt having garments put on them, but he does not say that Jesus "sat upon" both animals at once, for \epan autn\ (upon them) probably refers to the garments, not to the colts. When John wrote (end of the century), Jerusalem had fallen. Jesus will lament over Jerusalem (Luke:19:41ff.|). Songs:"Fear not" (\m phobou\).
rwp@John:12:20 @{Certain Greeks} (\Hellnes tines\). Real Greeks, not Greek-speaking Jews (Hellenists, strkjv@Acts:6:1|), but Greeks like those in Antioch (Acts:11:20|, correct text \pros tous Hellnas\) to whom Barnabas was sent. These were probably proselytes of the gate or God-fearers like those worshipping Greeks in Thessalonica whom Paul won to Christ (Acts:17:4|). {To worship at the feast} (\hina proskunssin en ti heorti\). Purpose clause with \hina\ and the first aorist active subjunctive of \proskune\, old and common verb to kiss the hand in reverence, to bow the knee in reverence and worship. We do not know whence they came, whether from Decapolis, Galilee, or further away. They found the pilgrims and the city ringing with talk about Jesus. They may even have witnessed the triumphal entry.
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:1:28 @{Highly favoured} (\kecharitmen\). Perfect passive participle of \charito\ and means endowed with grace (\charis\), enriched with grace as in strkjv@Ephesians:1:6|, _non ut mater gratiae, sed ut filia gratiae_ (Bengel). The Vulgate _gratiae plena_ "is right, if it means 'full of grace _which thou hast received_'; wrong, if it means 'full of grace _which thou hast to bestow_"' (Plummer). The oldest MSS. do not have "Blessed art thou among women" here, but in verse 42|.
rwp@Luke:4:40 @{When the sun was setting} (\dunontos tou hliou\). Genitive absolute and present participle (\dun\, late form of \du\) picturing the sunset scene. Even strkjv@Mark:1:32| has here the aorist indicative \edusen\ (punctiliar active). It was not only cooler, but it was the end of the sabbath when it was not regarded as work (Vincent) to carry a sick person (John:5:10|). And also by now the news of the cure of the demoniac of Peter's mother-in-law had spread all over the town. {Had} (\eichon\). Imperfect tense including all the chronic cases. {With divers diseases} (\nosois poikilais\). Instrumental case. For "divers" say "many coloured" or "variegated." See on ¯Matthew:4:24; strkjv@Mark:1:34|. {Brought} (\gagon\). Constative summary second aorist active indicative like strkjv@Matthew:8:16|, \prosenegkan\, where strkjv@Mark:1:32| has the imperfect \epheron\, brought one after another. {He laid his hands on every one of them and healed them} (\ho de heni hekasti autn tas cheiras epititheis etherapeuen autous\). Note the present active participle \epititheis\ and the imperfect active \etherapeuen\, picturing the healing one by one with the tender touch upon each one. Luke alone gives this graphic detail which was more than a mere ceremonial laying on of hands. Clearly the cures of Jesus reached the physical, mental, and spiritual planes of human nature. He is Lord of life and acted here as Master of each case as it came.
rwp@Luke:13:16 @{Daughter of Abraham} (\thugatera Abraam\). Triple argument, human being and not an ox or ass, woman, daughter of Abraham (Jewess), besides being old and ill. {Ought not} (\ouk edei\). Imperfect active. Of necessity. Jesus simply had to heal her even if on the sabbath. {Whom Stan bound} (\hn edsen ho Satanas\). Definite statement that her disease was due to Satan.
rwp@Luke:13:24 @{Strive} (\agnizesthe\). Jesus makes short shrift of the question. He includes others (present middle plural of \agnizomai\, common verb, our agonize). Originally it was to contend for a prize in the games. The kindred word \agnia\ occurs of Christ's struggle in Gethsemane (Luke:22:44|). The narrow gate appears also in strkjv@Matthew:7:13|, only there it is an outside gate (\puls\) while here it is the entrance to the house, "the narrow door" (\thuras\).
rwp@Luke:15:13 @{Not many days after} (\met' ou pollas hmeras\). Literally, after not many days. Luke is fond of this idiom (7:6; strkjv@Acts:1:5|). {Took his journey} (\apedmsen\). First aorist active indicative of \apodme\ (from \apodmos\, away from home). Common verb. In the N.T. here and strkjv@Matthew:21:33; strkjv@25:14; strkjv@Mark:12:1; strkjv@Luke:20:9|. He burned all his bridges behind him, gathering together all that he had. {Wasted} (\dieskorpisen\). First aorist active indicative of \diaskorpiz\, a somewhat rare verb, the very opposite of "gathered together" (\sunagogn\). More exactly he scattered his property. It is the word used of winnowing grain (Matthew:25:24|). {With riotous living} (\zn asts\). Living dissolutely or profligately. The late adverb \asts\ (only here in the N.T.) from the common adjective \astos\ (\a\ privative and \sz\), one that cannot be saved, one who does not save, a spendthrift, an abandoned man, a profligate, a prodigal. He went the limit of sinful excesses. It makes sense taken actively or passively (_prodigus_ or _perditus_), active probably here.
rwp@Luke:16:20 @{Beggar} (\ptchos\). Original meaning of this old word. See on ¯Matthew:5:3|. The name Lazarus is from \Eleazaros\, "God a help," and was a common one. _Lazar_ in English means one afflicted with a pestilential disease. {Was laid} (\ebeblto\). Past perfect passive of the common verb \ball\. He had been flung there and was still there, "as if contemptuous roughness is implied" (Plummer). {At his gate} (\pros ton pulna autou\). Right in front of the large portico or gateway, not necessarily a part of the grand house, porch in strkjv@Matthew:26:71|. {Full of sores} (\heilkmenos\). Perfect passive participle of \helko\, to make sore, to ulcerate, from \helkos\, ulcer (Latin _ulcus_). See use of \helkos\ in verse 21|. Common in Hippocrates and other medical writers. Here only in the N.T.
rwp@Luke:17:21 @{Within you} (\entos humn\). This is the obvious, and, as I think, the necessary meaning of \entos\. The examples cited of the use of \entos\ in Xenophon and Plato where \entos\ means "among" do not bear that out when investigated. Field (_Ot. Norv_.) "contends that there is no clear instance of \entos\ in the sense of among" (Bruce), and rightly so. What Jesus says to the Pharisees is that they, as others, are to look for the kingdom of God within themselves, not in outward displays and supernatural manifestations. It is not a localized display "Here" or "There." It is in this sense that in strkjv@Luke:11:20| Jesus spoke of the kingdom of God as "come upon you" (\ephthasen eph' hums\), speaking to Pharisees. The only other instance of \entos\ in the N.T. (Matthew:23:26|) necessarily means "within" ("the inside of the cup"). There is, beside, the use of \entos\ meaning "within" in the Oxyrhynchus Papyrus saying of Jesus of the Third Century (Deissmann, _Light from the Ancient East_, p. 426) which is interesting: "The kingdom of heaven is within you" (\entos humn\ as here in strkjv@Luke:17:21|).
rwp@Mark:1:28 @{The report of him} (\h ako autou\). Vulgate, _rumor_. See strkjv@Matthew:14:1; strkjv@24:6|. They had no telephones, telegraphs, newspapers or radio, but news has a marvellous way of spreading by word of mouth. The fame of this new teacher went out "everywhere" (\pantachou\) throughout all Galilee.
rwp@Mark:1:33 @{At the door} (\pros tn thuran\). At the door of Peter's house. The whole city was gathered together there (n episungmen, past perfect passive periphrastic indicative, double compound \epi\ and \sun\). Mark alone mentions this vivid detail. He is seeing with Peter's eyes again. Peter no doubt watched the beautiful scene with pride and gratitude as Jesus stood in the door and healed the great crowds in the glory of that sunset. He loved to tell it afterwards. {Divers diseases} (\poikilais nosois\). See strkjv@Matthew:4:24| about \poikilos\ meaning many-coloured, variegated. All sorts of sick folk came and were healed.
rwp@Mark:1:36 @{Followed after him} (\katedixen auton\). Hunted him out (Moffatt). Perfective use of the preposition \kata\ (down to the finish). The verb \dik\ is used for the hunt or chase, pursuit. Vulgate has _persecutus est_. The personal story of Peter comes in here. "Simon's intention at least was good; the Master seemed to be losing precious opportunities and must be brought back" (Swete). Peter and those with him kept up the search till they found him. The message that they brought would surely bring Jesus back to Peter's house.
rwp@Mark:2:14 @{And as he passed by} (\kai paragn\). Present participle active, was passing by. Jesus was constantly on the alert for opportunities to do good. An unlikely specimen was Levi (Matthew), son of Alpheus, sitting at the toll-gate (\telnion\) on the Great West Road from Damascus to the Mediterranean. He was a publican (\telns\) who collected toll for Herod Antipas. The Jews hated or despised these publicans and classed them with sinners (\hamartloi\). The challenge of Jesus was sudden and sharp, but Levi (Matthew) was ready to respond at once. He had heard of Jesus and quickly decided. Great decisions are often made on a moment's notice. Levi is a fine object lesson for business men who put off service to Christ to carry on their business.
rwp@Mark:4:28 @{Of herself} (\automat\). Automatically, we say. The secret of growth is in the seed, not in the soil nor in the weather nor in the cultivating. These all help, but the seed spontaneously works according to its own nature. The word \automat\ is from \autos\ (self) and \memaa\ desire eagerly from obsolete \ma\. Common word in all Greek history. Only one other example in N.T., in strkjv@Acts:12:10| when the city gate opens to Peter of its own accord. "The mind is adapted to the truth, as the eye to the light" (Gould). Songs:we sow the seed, God's kingdom truth, and the soil (the soul) is ready for the seed. The Holy Spirit works on the heart and uses the seed sown and makes it germinate and grow, "first the blade, then the ear, then the full corn in the ear" (\prton chorton, eiten stachun, eiten plr siton en ti stachui\). This is the law and order of nature and also of grace in the kingdom of God. Hence it is worth while to preach and teach. "This single fact creates the confidence shown by Jesus in the ultimate establishment of his kingdom in spite of the obstacles which obstruct its progress" (Gould).
rwp@Mark:4:36 @{Even as he was} (\hs n\). Vulgate, _ita ut erat_. Bengel says: _sine apparatu_. That is, they take Jesus along (\paralambanousin\) without previous preparation. {Other boats} (\alla ploia\). This detail also is given only by Mark. Some people had got into boats to get close to Jesus. There was a crowd even on the lake.
rwp@Mark:6:48 @{Seeing them distressed in rowing} (\idn autous basanizomenous en ti elaunein\). See also strkjv@Matthew:8:29| for the word \basaniz\, to torture, torment (Matthew:4:24|) with a touch-stone, then to distress as here. Papyri have \dia basann\ used on slaves like our third degree for criminals. \Elaunein\ is literally to drive as of ships or chariots. They drove the boat with oars. Common in Xenophon for marching. {About the fourth watch of the night} (\peri tetartn phulakn ts nuktos\). That is, between three and six A.M. The wind was {contrary to them} (\enantios autois\), that is in their faces and rowing was difficult, "a great wind" (John:6:18|), and as a result the disciples had made little progress. They should have been over long before this. {And he would have passed by them} (\kai thelen parelthein autous\). Only in Mark. He wished to pass by them, _praeterire eos_ (Vulgate). Imperfect tense \thelen\. {They thought} (\edoxan\). A natural conclusion. {And cried out} (\anekraxan\). {Cried up}, literally, a shriek of terror, or scream.
rwp@Mark:10:27 @{Looking on them} (\emblepsas autois\). Songs:in strkjv@Matthew:19:26|. Their amazement increased (26|). {But not with God} (\all' ou para thei\). Locative case with \para\ (beside). The impossible by the side of men (\para anthrpois\) becomes possible by the side of God. That is the whole point and brushes to one side all petty theories of a gate called needle's eye, etc.
rwp@Mark:14:3 @{As he sat at meat} (\katakeimenou autou\). strkjv@Matthew:26:7| uses \anakeimenou\, both words meaning reclining (leaning down or up or back) and in the genitive absolute. See on ¯Matthew:26:6| in proof that this is a different incident from that recorded in strkjv@Luke:7:36-50|. See on ¯Matthew:26:6-13| for discussion of details. {Spikenard} (\nardou pistiks\). This use of \pistikos\ with \nardos\ occurs only here and in strkjv@John:12:3|. The adjective is common enough in the older Greek and appears in the papyri also in the sense of genuine, unadulterated, and that is probably the idea here. The word spikenard is from the Vulgate _nardi spicati_, probably from the Old Latin _nardi pistici_. {Brake} (\suntripsousa\). Only in Mark. She probably broke the narrow neck of the vase holding the ointment.
rwp@Mark:14:41 @{It is enough} (\apechei\). Alone in Mark. This impersonal use is rare and has puzzled expositors no little. The papyri (Deissmann's _Light from the Ancient East_ and Moulton and Milligan's _Vocabulary_) furnish many examples of it as a receipt for payment in full. See also strkjv@Matthew:6:2ff.; strkjv@Luke:6:24; strkjv@Phillipians:4:18| for the notion of paying in full. It is used here by Jesus in an ironical sense, probably meaning that there was no need of further reproof of the disciples for their failure to watch with him. "This is no time for a lengthened exposure of the faults of friends; the enemy is at the gate" (Swete). See further on ¯Matthew:26:45| for the approach of Judas.
rwp@Matthew:3:2 @{Repent} (\metanoeite\). Broadus used to say that this is the worst translation in the New Testament. The trouble is that the English word "repent" means "to be sorry again" from the Latin _repoenitet_ (impersonal). John did not call on the people to be sorry, but to change (think afterwards) their mental attitudes (\metanoeite\) and conduct. The Vulgate has it "do penance" and Wycliff has followed that. The Old Syriac has it better: "Turn ye." The French (Geneva) has it "Amendez vous." This is John's great word (Bruce) and it has been hopelessly mistranslated. The tragedy of it is that we have no one English word that reproduces exactly the meaning and atmosphere of the Greek word. The Greek has a word meaning to be sorry (\metamelomai\) which is exactly our English word repent and it is used of Judas (Matthew:27:3|). John was a new prophet with the call of the old prophets: "Turn ye" (Joel:2:12; Isa. strkjv@55:7; strkjv@Ezekiel:33:11,15|).
rwp@Matthew:4:24 @{The report of him went forth into all Syria} (\aplthen h ako autou eis holn tn Syrian\). Rumour (\ako\) carries things almost like the wireless or radio. The Gentiles all over Syria to the north heard of what was going on in Galilee. The result was inevitable. Jesus had a moving hospital of patients from all over Galilee and Syria. "{Those that were sick}" (\tous kaks echontas\), literally "those who had it bad," cases that the doctors could not cure. "{Holden with divers diseases and torments}" (\poikilais nosois kai basanois sunechomenous\). "Held together" or "compressed" is the idea of the participle. The same word is used by Jesus in strkjv@Luke:12:50| and by Paul in strkjv@Phillipians:1:23| and of the crowd pressing on Jesus (Luke:8:45|). They brought these difficult and chronic cases (present tense of the participle here) to Jesus. Instead of "divers" say "various" (\poikilais\) like fever, leprosy, blindness. The adjective means literally many colored or variegated like flowers, paintings, jaundice, etc. Some had "torments" (\basanois\). The word originally (oriental origin) meant a touchstone, "Lydian stone" used for testing gold because pure gold rubbed on it left a peculiar mark. Then it was used for examination by torture. Sickness was often regarded as "torture." These diseases are further described "in a descending scale of violence" (McNeile) as "demoniacs, lunatics, and paralytics" as Moffatt puts it, "demoniacs, epileptics, paralytics" as Weymouth has it, (\daimonizomenous kai selniazomenous kai paralutikous\), people possessed by demons, lunatics or "moon-struck" because the epileptic seizures supposedly followed the phases of the moon (Bruce) as shown also in strkjv@Matthew:17:15|, paralytics (our very word). Our word "lunatic" is from the Latin _luna_ (moon) and carries the same picture as the Greek \selniazomai\ from \seln\ (moon). These diseases are called "torments."
rwp@Matthew:5:31 @{A writing of divorcement} (\apostasion\), "a divorce certificate" (Moffatt), "a written notice of divorce" (Weymouth). The Greek is an abbreviation of \biblion apostasiou\ (Ma strkjv@19:7; strkjv@Mark:10:4|). Vulgate has here _libellum repudii_. The papyri use \suggraph apostasiou\ in commercial transactions as "a bond of release" (see Moulton and Milligan's _Vocabulary_, etc.) The written notice (\biblion\) was a protection to the wife against an angry whim of the husband who might send her away with no paper to show for it.
rwp@Matthew:5:41 @{Shall compel thee} (\aggareusei\). The Vulgate has _angariaverit_. The word is of Persian origin and means public couriers or mounted messengers (\aggaroi\) who were stationed by the King of Persia at fixed localities, with horses ready for use, to send royal messages from one to another. Songs:if a man is passing such a post-station, an official may rush out and compel him to go back to another station to do an errand for the king. This was called impressment into service. This very thing was done to Simon of Cyrene who was thus compelled to carry the cross of Christ (Matthew:27:32|, \ggareusan\).
rwp@Matthew:7:13 @{By the narrow gate} (\dia ts stens puls\). The Authorized Version "at the strait gate" misled those who did not distinguish between "strait" and "straight." The figure of the Two Ways had a wide circulation in Jewish and Christian writings (cf. strkjv@Deuteronomy:30:19; strkjv@Jeremiah:21:8; strkjv@Psalms:1|). See the _Didache_ i-vi; Barnabas xviii-xx. "The narrow gate" is repeated in verse 14| and {straitened the way} (\tethlimmen h hodos\) added. The way is "compressed," narrowed as in a defile between high rocks, a tight place like \stenochria\ in strkjv@Romans:8:35|. "The way that leads to life involves straits and afflictions" (McNeile). Vincent quotes the _Pinax_ or _Tablet_ of Cebes, a contemporary of Socrates: "Seest thou not, then, a little door, and a way before the door, which is not much crowded, but very few travel it? This is the way that leadeth unto true culture." "The broad way" (\euruchros\) is in every city, town, village, with the glaring white lights that lure to destruction.
rwp@Matthew:13:3 @{Many things in parables} (\polla en parabolais\). It was not the first time that Jesus had used parables, but the first time that he had spoken so many and some of such length. He will use a great many in the future as in Luke 12 to 18 and Matt. 24 and 25. The parables already mentioned in Matthew include the salt and the light (5:13-16|), the birds and the lilies (6:26-30|), the splinter and the beam in the eye (7:3-5|), the two gates (7:13f.|), the wolves in sheep's clothing (7:15|), the good and bad trees (7:17-19|), the wise and foolish builders (7:24-27|), the garment and the wineskins (9:16f.|), the children in the market places (11:16f.|). It is not certain how many he spoke on this occasion. Matthew mentions eight in this chapter (the Sower, the Tares, the Mustard Seed, the Leaven, the Hid Treasure, the Pearl of Great Price, the Net, the Householder). Mark adds the Parable of the Lamp (Mark:4:21; strkjv@Luke:8:16|), the Parable of the Seed Growing of Itself (Mark:4:26-29|), making ten of which we know. But both Mark (Mark:4:33|) and Matthew (13:34|) imply that there were many others. "Without a parable spake he nothing unto them" (Matthew:13:34|), on this occasion, we may suppose. The word parable (\parabol\ from \paraball\, to place alongside for measurement or comparison like a yardstick) is an objective illustration for spiritual or moral truth. The word is employed in a variety of ways (a) as for sententious sayings or proverbs (Matthew:15:15; strkjv@Mark:3:23; strkjv@Luke:4:23; strkjv@5:36-39; strkjv@6:39|), for a figure or type (Heb. strkjv@9:9; strkjv@11:19|); (b) a comparison in the form of a narrative, the common use in the Synoptic Gospels like the Sower; (c) "A narrative illustration not involving a comparison" (Broadus), like the Rich Fool, the Good Samaritan, etc. "The oriental genius for picturesque speech found expression in a multitude of such utterances" (McNeile). There are parables in the Old Testament, in the Talmud, in sermons in all ages. But no one has spoken such parables as these of Jesus. They hold the mirror up to nature and, as all illustrations should do, throw light on the truth presented. The fable puts things as they are not in nature, Aesop's Fables, for instance. The parable may not be actual fact, but it could be so. It is harmony with the nature of the case. The allegory (\allgoria\) is a speaking parable that is self-explanatory all along like Bunyan's _Pilgrim's Progress_. All allegories are parables, but not all parables are allegories. The Prodigal Son is an allegory, as is the story of the Vine and Branches (John:15|). John does not use the word parable, but only \paroimia\, a saying by the way (John:10:6; strkjv@16:25,29|). As a rule the parables of Jesus illustrate one main point and the details are more or less incidental, though sometimes Jesus himself explains these. When he does not do so, we should be slow to interpret the minor details. Much heresy has come from fantastic interpretations of the parables. In the case of the Parable of the Sower (13:3-8|) we have also the careful exposition of the story by Jesus (18-23|) as well as the reason for the use of parables on this occasion by Jesus (9-17|).
rwp@Matthew:14:20 @{Were filled} (\echortasthsan\). Effective aorist passive indicative of \chortaz\. See strkjv@Matthew:5:6|. From the substantive \chortos\ grass. Cattle were filled with grass and people usually with other food. They all were satisfied. {Broken pieces} (\tn klasmatn\). Not the scraps upon the ground, but the pieces broken by Jesus and still in the "twelve baskets" (\ddeka kophinous\) and not eaten. Each of the twelve had a basketful left over (\to perisseuon\). One hopes that the boy (John:6:9|) who had the five loaves and two fishes to start with got one of the basketsful, if not all of them. Each of the Gospels uses the same word here for baskets (\kophinos\), a wicker-basket, called "coffins" by Wycliff. Juvenal (_Sat_. iii. 14) says that the grove of Numa near the Capenian gate of Rome was "let out to Jews whose furniture is a basket (_cophinus_) and some hay" (for a bed). In the feeding of the Four Thousand (Matthew and Mark) the word \sphuris\ is used which was a sort of hamper or large provisions basket.
rwp@Matthew:15:11 @{This defileth the man} (\touto koinoi ton anthrpon\). This word is from \koinos\ which is used in two senses, either what is "common" to all and general like the _Koin_ Greek, or what is unclean and "common" either ceremonially or in reality. The ceremonial "commonness" disturbed Peter on the housetop in Joppa (Acts:10:14|). See also strkjv@Acts:21:28; strkjv@Hebrews:9:13|. One who is thus religiously common or unclean is cut off from doing his religious acts. "Defilement" was a grave issue with the rabbinical ceremonialists. Jesus appeals to the crowd here: {Hear and understand} (\akouete kai suniete\). He has a profound distinction to draw. Moral uncleanness is what makes a man common, defiles him. That is what is to be dreaded, not to be glossed over. "This goes beyond the tradition of the elders and virtually abrogates the Levitical distinctions between clean and unclean" (Bruce). One can see the pettifogging pretenders shrivel up under these withering words.
rwp@Matthew:16:18 @{The gates of Hades} (\pulai hidou\) {shall not prevail against it} (\ou katischusousin auts\). Each word here creates difficulty. Hades is technically the unseen world, the Hebrew Sheol, the land of the departed, that is death. Paul uses \thanate\ in strkjv@1Corinthians:15:55| in quoting strkjv@Hosea:13:14| for \hid\. It is not common in the papyri, but it is common on tombstones in Asia Minor, "doubtless a survival of its use in the old Greek religion" (Moulton and Milligan, _Vocabulary_). The ancient pagans divided Hades (\a\ privative and \idein\, to see, abode of the unseen) into Elysium and Tartarus as the Jews put both Abraham's bosom and Gehenna in Sheol or Hades (cf. strkjv@Luke:16:25|). Christ was in Hades (Acts:2:27,31|), not in Gehenna. We have here the figure of two buildings, the Church of Christ on the Rock, the House of Death (Hades). "In the Old Testament the 'gates of Hades' (Sheol) never bears any other meaning (Isaiah:38:10|; Wisd. strkjv@16:3; 3Macc. strkjv@5:51) than death," McNeile claims. See also strkjv@Psalms:9:13; strkjv@107:18; strkjv@Job:38:17| (\pulai thanatou pulroi hidou\). It is not the picture of Hades _attacking_ Christ's church, but of death's possible victory over the church. "The \ekklsia\ is built upon the Messiahship of her master, and death, the gates of Hades, will not prevail against her by keeping Him imprisoned. It was a mysterious truth, which He will soon tell them in plain words (verse 21|); it is echoed in strkjv@Acts:2:24,31|" (McNeile). Christ's church will prevail and survive because He will burst the gates of Hades and come forth conqueror. He will ever live and be the guarantor of the perpetuity of His people or church. The verb \katischu\ (literally have strength against, \ischu\ from \ischus\ and \kat-\) occurs also in strkjv@Luke:21:36; strkjv@23:23|. It appears in the ancient Greek, the LXX, and in the papyri with the accusative and is used in the modern Greek with the sense of gaining the mastery over. The wealth of imagery in strkjv@Matthew:16:18| makes it difficult to decide each detail, but the main point is clear. The \ekklsia\ which consists of those confessing Christ as Peter has just done will not cease. The gates of Hades or bars of Sheol will not close down on it. Christ will rise and will keep his church alive. _Sublime Porte_ used to be the title of Turkish power in Constantinople.
rwp@Matthew:19:8 @{For your hardness of heart} (\pros tn sklrokardian hmn\). The word is apparently one of the few Biblical words (LXX and the N.T.). It is a heart dried up (\sklros\), hard and tough. {But from the beginning it hath not been so} (\ap' archs de ouk gegonen houts\). The present perfect active of \ginomai\ to emphasize the permanence of the divine ideal. "The original ordinance has never been abrogated nor superseded, but continues in force" (Vincent). "How small the Pharisaic disputants must have felt in presence of such holy teaching, which soars above the partisan view of controversialists into the serene region of ideal, universal, eternal truth" (Bruce).
rwp@Matthew:19:24 @{It is easier for a camel to go through a needle's eye} (\eukopteron estin kamlon dia trmatos rhaphidos eiselthein\). Jesus, of course, means by this comparison, whether an eastern proverb or not, to express the impossible. The efforts to explain it away are jejune like a ship's cable, \kamilon\ or \rhaphis\ as a narrow gorge or gate of entrance for camels which recognized stooping, etc. All these are hopeless, for Jesus pointedly calls the thing "impossible" (verse 26|). The Jews in the Babylonian Talmud did have a proverb that a man even in his dreams did not see an elephant pass through the eye of a needle (Vincent). The Koran speaks of the wicked finding the gates of heaven shut "till a camel shall pass through the eye of a needle." But the Koran may have got this figure from the New Testament. The word for an ordinary needle is \rhaphis\, but, Luke (Luke:18:25|) employs \belon\, the medical term for the surgical needle not elsewhere in the N.T.
rwp@Matthew:22:9 @{The partings of the highways} (\tas diexodous tn hodn\). Vulgate, _exitus viarum_. \Diodoi\ are cross-streets, while \diexodoi\ (double compound) seem to be main streets leading out of the city where also side-streets may branch off, "by-ways."
rwp@Matthew:23:15 @{Twofold more a son of hell than yourselves} (\huion geenns diploteron hmn\). It is a convert to Pharisaism rather than Judaism that is meant by "one proselyte" (\hena prosluton\), from \proserchomai\, newcomers, aliens. There were two kinds of proselytes: of the gate (not actual Jews, but God-fearers and well-wishers of Judaism, like Cornelius), of righteousness who received circumcision and became actual Jews. But a very small per cent of the latter became Pharisees. There was a Hellenistic Jewish literature (Philo, Sibylline Oracles, etc.) designed to attract Gentiles to Judaism. But the Pharisaic missionary zeal (compass, \periagte\, go around) was a comparative failure. And success was even worse, Jesus says with pitiless plainness. The "son of Gehenna" means one fitted for and so destined for Gehenna. "The more converted the more perverted" (H.J. Holtzmann). The Pharisees claimed to be in a special sense sons of the kingdom (Matthew:8:12|). They were more partisan than pious. \Diplous\ (twofold, double) is common in the papyri. The comparative here used, as if from \diplos\, appears also in Appian. Note the ablative of comparison hmn. It was a withering thrust.
rwp@Matthew:24:5 @{In my name} (\epi ti onomati mou\). They will arrogate to themselves false claims of Messiahship in (on the basis of) the name of Christ himself. Josephus (_Wars_ VI, 54) gives there false Christs as one of the reasons for the explosion against Rome that led to the city's destruction. Each new hero was welcomed by the masses including Barcochba. "I am the Messiah," each would say. Forty odd years ago two men in Illinois claimed to be Messiah, each with followers (Schlatter, Schweinfurth). In more recent years Mrs. Annie Besant has introduced a theosophical Messiah and Mrs. Eddy made claims about herself on a par with those of Jesus.
rwp@Matthew:24:15 @{The abomination of desolation} (\to bdelugma ts eremses\). An allusion to strkjv@Daniel:9:27; strkjv@11:31; strkjv@12:11|. Antiochus Epiphanes erected an altar to Zeus on the altar of Jehovah (1Macc. strkjv@1:54,59; strkjv@6:7; 2Macc. strkjv@6:1-5). The desolation in the mind of Jesus is apparently the Roman army (Luke:21:20|) in the temple, an application of the words of Daniel to this dread event. The verb \bdelussomai\ is to feel nausea because of stench, to abhor, to detest. Idolatry was a stench to God (Luke:16:15; strkjv@Revelation:17:4|). Josephus tells us that the Romans burned the temple and offered sacrifices to their ensigns placed by the eastern gate when they proclaimed Titus as Emperor.
rwp@Matthew:25:32 @{All the nations} (panta ta ethn). Not just Gentiles, but Jews also. Christians and non-Christians. This program for the general judgment has been challenged by some scholars who regard it as a composition by the evangelist to exalt Christ. But why should not Christ say this if he is the Son of Man and the Son of God and realized it? A "reduced" Christ has trouble with all the Gospels, not merely with the Fourth Gospel, and no less with Q and Mark than with Matthew and Luke. This is a majestic picture with which to close the series of parables about readiness for the second coming. Here is the program when he does come. "I am aware that doubt is thrown on this passage by some critics. But the doubt is most wanton. Where is the second brain that could have invented anything so original and so sublime as vv. 35-40,42-45|?" (Sanday, _Life of Christ in Recent Research_, p. 128). {As the shepherd separates} (\hsper ho poimn aphorizei\). A common figure in Palestine. The sheep are usually white and the goats black. There are kids (\eriphn, eriphia\) which have grazed together. The goats devastate a field of all herbage. "Indeed they have extirpated many species of trees which once covered the hills" (Tristram, _Natural History of the Bible_, pp. 89f.). The shepherd stands at the gate and taps the sheep to go to the right and the goats to the left.
rwp@Matthew:26:36 @{Gethsemane} (\Gethsmanei\). The word means oil-press in the Hebrew, or olive vat. The place (\chrion\) was an enclosed plot or estate, "garden," or orchard (\kpos\). It is called _villa_ in the Vulgate according to strkjv@John:18:1|. It was beyond the torrent Kedron at the foot of the Mount of Olives about three-fourths of a mile from the eastern walls of Jerusalem. There are now eight old olive trees still standing in this enclosure. One cannot say that they are the very trees near which Jesus had his Agony, but they are very old. "They will remain so long as their already protracted life is spared, the most venerable of their race on the surface of the earth. Their guarded trunks and scanty foliage will always be regarded as the most affecting of the sacred memorials in or about Jerusalem" (Stanley, _Sinai and Palestine_). {Here} (\autou\), {Yonder} (\ekei\). Jesus clearly pointed to the place where he would pray. Literally "there."
rwp@Matthew:26:37 @{He took with him} (\paralabn\). Taking along, by his side (\para-\), as a mark of special favour and privilege, instead of leaving this inner circle of three (Peter, James, and John) with the other eight. The eight would serve as a sort of outer guard to watch by the gate of the garden for the coming of Judas while the three would be able to share the agony of soul already upon Jesus so as at least to give him some human sympathy which he craved as he sought help from the Father in prayer. These three had been with Jesus on the Mount of Transfiguration and now they are with him in this supreme crisis. The grief of Christ was now severe. The word for {sore troubled} (\admonein\) is of doubtful etymology. There is an adjective \admos\ equal to \apodmos\ meaning "not at home," "away from home," like the German _unheimisch, unheimlich_. But whatever the etymology, the notion of intense discomfort is plain. The word \admonein\ occurs in P.Oxy. II, 298,456 of the first century A.D. where it means "excessively concerned." See strkjv@Phillipians:2:26| where Paul uses it of Epaphroditus. Moffatt renders it here "agitated." The word occurs sometimes with \apore\ to be at a loss as to which way to go. The _Braid Scots_ has it "sair putten-aboot." Here Matthew has also "to be sorrowful" (\lupeisthai\), but Mark (Mark:14:33|) has the startling phrase {greatly amazed and sore troubled} (\ekthambeisthai kai admonein\), a "feeling of terrified surprise."
rwp@Matthew:26:47 @{While he yet spake} (\eti autou lalountos\). It was an electric moment as Jesus faced Judas with his horde of helpers as if he turned to meet an army. {Let us go} (\agmen\), Jesus had said. And here he is. The eight at the gate seemed to have given no notice. Judas is described here as "one of the twelve" (\heis tn ddeka\) in all three Synoptic Gospels (Mark:14:43; strkjv@Matthew:26:47; strkjv@Luke:22:47|). The very horror of the thing is thus emphasized, that one of the chosen twelve apostles should do this dastardly deed. {A great multitude} (\ochlos polus\). The chief priests and Pharisees had furnished Judas a band of soldiers from the garrison in Antonia (John:18:3|) and the temple police (Luke:22:52|) with swords (knives) and staves (clubs) with a hired rabble who had lanterns also (John:18:3|) in spite of the full moon. Judas was taking no chances of failure for he well knew the strange power of Jesus.
rwp@Matthew:26:50 @{Do that for which thou art come} (\eph' ho parei\). Moffatt and Goodspeed take it: "Do your errand." There has been a deal of trouble over this phrase. Deissmann (_Light from the Ancient East_, pp. 125 to 131) has proven conclusively that it is a question, \eph' ho\ in late Greek having the interrogative sense of \epi ti\ (Robertson, _Grammar_, p. 725). The use of \eph' ho\ for "why here" occurs on a Syrian tablet of the first century A.D. 50 that it "was current coin in the language of the people" (Deissmann). Most of the early translations (Old Latin, Old Syriac) took it as a question. Songs:the Vulgate has _ad quid venisti_. In this instance the Authorized Version is correct against the Revised. Jesus exposes the pretence of Judas and shows that he does not believe in his paraded affection (Bruce).
rwp@Matthew:27:33 @{Golgotha} (\Golgotha\). Chaldaic or Aramaic _Gulgatha_, Hebrew _Gulgoleth_, place of a skull-shaped mount, not place of skulls. Latin Vulgate _Calvariae locus_, hence our Calvary. Tyndale misunderstood it as a place of dead men's skulls. Calvary or Golgotha is not the traditional place of the Holy Sepulchre in Jerusalem, but a place outside of the city, probably what is now called Gordon's Calvary, a hill north of the city wall which from the Mount of Olives looks like a skull, the rock-hewn tombs resembling eyes in one of which Jesus may have been buried.
rwp@Philippians:3:10 @{That I may know him} (\tou gnnai auton\). Genitive of the articular second aorist (ingressive) active infinitive (purpose) of \ginsk\, to have personal acquaintance or experience with. This is Paul's major passion, to get more knowledge of Christ by experience. {The power of his resurrection} (\tn dunamin ts anastases autou\). Power (Lightfoot) in the sense of assurance to believers in immortality (1Corinthians:15:14f.; strkjv@Romans:8:11|), in the triumph over sin (Romans:4:24f.|), in the dignity of the body (1Corinthians:6:13ff.; strkjv@Phillipians:3:21|), in stimulating the moral and spiritual life (Galatians:2:20; strkjv@Romans:6:4f.; strkjv@Colossians:2:12; strkjv@Ephesians:2:5|). See Westcott's _The Gospel of the Resurrection_, ii, 31. {The fellowship of his sufferings} (\tn koinnian tn pathmatn autou\). Partnership in (objective genitive) his sufferings, an honour prized by Paul (Co strkjv@1:24|). {Becoming conformed to his death} (\summorphizomenos ti thanati autou\). Present passive participle of \summorphiz\, late verb from \summorphos\, found only here and ecclesiastical writers quoting it. The Latin Vulgate uses _configuro_. See strkjv@Romans:6:4| for \sumphutoi\ in like sense and strkjv@2Corinthians:4:10|. "The agony of Gethsemane, not less than the agony of Calvary, will be reproduced however faintly in the faithful servant of Christ" (Lightfoot). "In this passage we have the deepest secrets of the Apostle's Christian experience unveiled" (Kennedy).
rwp@Revelation:1:15 @{Burnished brass} (\chalkolibani\). Associative-instrumental case after \homoioi\. This word has so far been found nowhere else save here and strkjv@2:18|. Suidas defines it as an \lecktron\ (amber) or a compound of copper and gold and silver (_aurichalcum_ in the Latin Vulgate). It is in reality an unknown metal. {As if it had been refined} (\hs pepuromens\). Perfect passive participle of \puro\, old verb, to set on fire, to glow, as in strkjv@Ephesians:6:16; strkjv@Revelation:3:18|. The feminine gender shows that \h chalkolibanos\ is referred to with \ts chalkolibanou\ understood, for it does not agree in case with the associative-instrumental \chalkolibani\ just before. Some would call it a slip for \pepuromeni\ as Aleph, and some cursives have it (taking \chalkolibani\ to be neuter, not feminine). But P Q read \pepurmenoi\ (masculine plural), a correction, making it agree in number and gender with \podes\ (feet). {In a furnace} (\en kamini\). Old word, in N.T. also strkjv@9:2; strkjv@Matthew:13:42,50|. {As the voice of many waters} (\hs phn hudatn polln\). Songs:the voice of God in the Hebrew (not the LXX) of strkjv@Ezekiel:43:2|. Repeated in strkjv@14:2; strkjv@19:6|.
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:6:8 @{A pale horse} (\hippos chlros\). Old adjective. Contracted from \chloeros\ (from \chlo\, tender green grass) used of green grass (Mark:6:39; strkjv@Revelation:8:7; strkjv@9:4|), here for yellowish, common in both senses in old Greek, though here only in N.T. in this sense, greenish yellow. We speak of a sorrel horse, never of a green horse. Zechariah (Zechariah:6:3|) uses \poikilos\ (grizzled or variegated). Homer used \chlros\ of the ashen colour of a face blanched by fear (pallid) and so the pale horse is a symbol of death and of terror. {His name was Death} (\onoma auti ho thanatos\). Anacoluthon in grammatical structure like that in strkjv@John:3:1| (cf. strkjv@Revelation:2:26|) and common enough. Death is the name of this fourth rider (so personified) and there is with Death "his inseparable comrade, Hades (1:16; strkjv@20:13f.|)" (Swete). Hades (\hids\, alpha privative, and \idein\, to see, the unseen) is the abode of the dead, the keys of which Christ holds (Revelation:1:18|). {Followed} (\kolouthei\). Imperfect active of \akolouthe\, kept step with death, whether on the same horse or on another horse by his side or on foot John does not say. {Over the fourth part of the earth} (\epi to tetarton ts gs\). Partitive genitive \gs\ after \tetarton\. Wider authority (\exousia\) was given to this rider than to the others, though what part of the earth is included in the fourth part is not indicated. {To kill} (\apokteinai\). First aorist active infinitive of \apoktein\, explanation of the \exousia\ (authority). The four scourges of strkjv@Ezekiel:14:21| are here reproduced with instrumental \en\ with the inanimate things (\romphaii, limi thanati\) and \hupo\ for the beasts (\thrin\). Death here (\thanati\) seems to mean pestilence as the Hebrew does (\loimos\ -- cf. \limos\ famine). Cf. the "black death" for a plague.
rwp@Revelation:7:17 @{In the midst} (\ana meson\). In strkjv@5:6| we have \en mesi tou thronou\ as the position of the Lamb, and so that is apparently the sense of \ana meson\ here as in strkjv@Matthew:13:25|, though it can mean "between," as clearly so in strkjv@1Corinthians:6:5|. {Shall be their shepherd} (\paimanei autous\). "Shall shepherd them," future active of \poimain\ (from \poimn\, shepherd), in strkjv@John:21:16; strkjv@Acts:20:28; strkjv@1Peter:5:2; strkjv@Revelation:2:27; strkjv@7:17; strkjv@12:5; strkjv@19:15|. Jesus is still the Good Shepherd of his sheep (John:10:11,14ff.|). Cf. strkjv@Psalms:23:1|. {Shall guide them} (\hod gsei autous\). Future active of \hodge\, old word (from \hodgos\, guide, strkjv@Matthew:15:14|), used of God's guidance of Israel (Exodus:15:13|), of God's guidance of individual lives (Psalms:5:9|), of the guidance of the Holy Spirit (John:16:13|), of Christ's own guidance here (cf. strkjv@John:14:4; strkjv@Revelation:14:4|). {Unto fountains of waters of life} (\epi zs pgas hudatn\). The language is like that in strkjv@Isaiah:49:10; strkjv@Jeremiah:2:13|. Note the order, "to life's water springs" (Swete) like the Vulgate _ad vitae fontes aquarum_, with emphasis on \zs\ (life's). For this idea see also strkjv@John:4:12,14; strkjv@7:38f.; strkjv@Revelation:21:6; strkjv@22:1,17|. No special emphasis on the plural here or in strkjv@8:10; strkjv@14:7; strkjv@16:4|. {And God shall wipe away} (\kai exaleipsei ho theos\). Repeated in strkjv@21:4| from strkjv@Isaiah:25:8|. Future active of \exaleiph\, old compound, to wipe out (\ex\), off, away, already in strkjv@3:5| for erasing a name and in strkjv@Acts:3:19| for removing the stain (guilt) of sin. {Every tear} (\pn dakruon\). Old word, with other form, \dakru\, in strkjv@Luke:7:38,44|. Note repetition of \ek\ with \ophthalmn\ (out of their eyes). "Words like these of vv. 15-17| must sound as a divine music in the ears of the persecuted. God will comfort as a mother comforts" (Baljon).
rwp@Revelation:13:12 @{He exerciseth} (\poiei\). Present active dramatic present of \poie\. In his sight (\enpion autou\). In the eye of the first beast who gets his authority from the dragon (13:2|). The second beast carries on the succession of authority from the dragon and the first beast. It has been a common Protestant interpretation since the Reformation of Luther to see in the first beast Pagan Rome and in the second beast Papal Rome. There is undoubted verisimilitude in this interpretation, but it is more than doubtful if any such view comes within the horizon of the imagery here. Ramsay takes the first beast to be the power of imperial Rome and the second beast to be the provincial power which imitated Rome in the persecutions. {To worship the first beast} (\hina proskunsousin to thrion to prton\). Sub-final clause with \hina\ after \poiei\ seen in strkjv@John:11:37; strkjv@Colossians:4:16; strkjv@Revelation:3:9|, usually with the subjunctive, but here with the future indicative as in strkjv@3:9|. Note the accusative after \proskune\ as in verse 8|. Here the death-stroke of one of the heads (verse 3|) is ascribed to the beast. Clearly the delegated authority of the provincial priests of the emperor-worship is rigorously enforced, if this is the correct interpretation.
rwp@Revelation:20:13 @{Gave up} (\edken\). Just "gave" (first aorist active indicative of \didmi\), but for the sea to give is to give up (effective aorist). Sea as well as land delivers its dead (all kinds of dead, good and bad). Swete notes that accidental deaths will not prevent any from appearing. Milligan is sure that the sea here means "the sea of the troubled and sinful world." {Death and Hades} (\ho thanatos kai ho hids\). "An inseparable pair" (Swete) as in strkjv@1:18; strkjv@6:8; strkjv@20:14|. Songs:in strkjv@Matthew:16:18| "the gates of Hades" means the power of death. Etymologically Hades is the unseen world where all who die are as opposed to this visible world, but in actual use Hades is sometimes treated as the abode of the unrighteous (Luke:16:23|). Charles thinks that this is true here, though there is nothing to show it apart from the personification of death and Hades and the casting of both into the lake of fire in verse 14|. Here again "each man" (\hekastos\) receives judgment according to his deeds (Matthew:16:27; strkjv@1Corinthians:3:13; strkjv@2Corinthians:5:10; strkjv@Romans:2:6; strkjv@14:12; strkjv@1Peter:1:17; strkjv@Revelation:2:23|).
rwp@Revelation:21:12 @{Having a wall great and high} (\echousa teichos mega kai hupslon\). John returns, after the parenthesis in verse 11|, to the structure in verse 10|, only to use the accusative \echousan\ as before to agree with \polin\, but the nominative \echousa\ as again with "twelve gates" (\pulnas ddeka\). \Puln\ is an old word (from \pul\ gate) for a large gate as in strkjv@Luke:16:20| and six times in Rev. for the gate tower of a city wall (Revelation:21:12,13,15,21,25; strkjv@22:14|) as in strkjv@1Kings:17:10; strkjv@Acts:14:13|. See strkjv@Ezekiel:48:31ff.| for these twelve gates, one for each tribe (cf. strkjv@Revelation:7:1-8|). {At the gates} (\epi tois pulsin\). "Upon the gate towers." {Twelve angels} (\aggelous ddeka\). As \pulroi\ or \phulakes\ according to strkjv@Isaiah:62:6; strkjv@2Chronicles:8:14|. {Names written thereon} (\onomata epigegrammena\). Perfect passive participle of \epigraph\. {Which are the names} (\ha estin\). Just as in Ezekiel's vision (48:31ff.|), so here the names of the twelve tribes of Israel appear, one on each gate.
rwp@Revelation:21:13 @{Three gates} (\pulnes treis\) on each of the four sides as in strkjv@Ezekiel:42:16ff.|; "on the east" (\apo anatols\, as in strkjv@16:12|, starting from the east), "on the north" (\apo borr\, from the north, as in strkjv@Luke:13:29|), "on the south" (\apo notou\, from the south, as in strkjv@Luke:13:29|), "on the west" (\apo dusmn\, from the west, as in strkjv@Matthew:8:11|).
rwp@Revelation:21:21 @{Twelve pearls} (\ddeka margaritai\). These gate towers (\pulnes\) were mentioned in verses 12f|. Each of these (cf. strkjv@Isaiah:54:12|) is a pearl, one of the commonest of jewels (Matthew:7:6; strkjv@13:46; strkjv@1Timothy:2:9|). {Each one} (\ana heis hekastos\). Distributive use of \ana\, but with the nominative (used as adverb, not preposition) rather than the accusative (as a preposition) as appears also in strkjv@Mark:14:19; strkjv@John:8:9|; with \kata\ in strkjv@Romans:12:5|, "a barbaric construction" according to Charles. {Street} (\plateia\). For which word (broad way, \hodos\ understood) see strkjv@Matthew:6:5|, here the singular, but includes all the streets. {Transparent} (\diaugs\). Old word (from \dia\, through, \aug\, ray, shining through), here alone in N.T.
rwp@Revelation:21:27 @{There shall in no wise enter into it} (\ou m eiselthi eis autn\). Double negative again with the second aorist active subjunctive of \eiserchomai\ with \eis\ repeated. Like strkjv@Isaiah:52:1; strkjv@Ezekiel:44:9|. {Anything unclean} (\pn koinon\). Common use of \pn\ with negative like \ouden\, and the use of \koinos\ for defiled or profane as in strkjv@Mark:7:2; strkjv@Acts:10:14|, not just what is common to all (Titus:1:4|). {Or he that} (\kai ho\). "And he that." {Maketh an abomination and a lie} (\poin bdelugma kai pseudos\). Like Babylon (17:4| which see for \bdelugma\) and strkjv@21:8| for those in the lake of fire and brimstone, and strkjv@22:15| for "every one loving and doing a lie." These recurrent glimpses of pagan life on earth and of hell in contrast to heaven in this picture raise the question already mentioned whether John is just running parallel pictures of heaven and hell after the judgment or whether, as Charles says: "The unclean and the abominable and the liars are still on earth, but, though the gates are open day and night, they cannot enter." In apocalyptic writing literalism and chronology cannot be insisted on as in ordinary books. The series of panoramas continue to the end. {But only they which are written} (\ei m hoi gegrammenoi\). "Except those written." For "the book of life" see strkjv@3:5; strkjv@13:8; strkjv@20:15|. Cf. strkjv@Daniel:12:1|.
rwp@Revelation:22:14 @{Blessed} (\makarioi\). This is the last beatitude of the book and "deals with the issues of the higher life" (Swete). {They that wash their robes} (\hoi plunontes tas stolas autn\). Present active articular participle of \plun\. See strkjv@7:14| for this very verb with \stolas\, while in strkjv@3:4| the negative statement occurs. Cf. strkjv@1Corinthians:6:11|. {That they may have the right} (\hina estai h exousia autn\). Purpose clause with \hina\ and the future middle of \eimi\ (a common construction in this book, strkjv@6:4,11; strkjv@9:5,20; strkjv@13:12; strkjv@14:13|), that there may be their right." {To come to the tree of life} (\epi to xulon ts zs\). "Over the tree of life." On \exousia epi\ = "power over" see strkjv@6:8; strkjv@13:7; strkjv@16:9; strkjv@Luke:9:1|. On "the tree of life" see strkjv@2:7; strkjv@22:2|. {May enter in} (\eiselthsin\). Purpose clause with \hina\ and the second aorist active subjunctive of \eiserchomai\ parallel with \hina estai\ (future). {By the gates} (\tois pulsin\). Associative instrumental case of \puln\ (21:12|), "by the gate towers."
rwp@Info_Revelation @ POOR STATE OF THE TEXT There are only five uncials that give the text of John's Apocalypse (Aleph A C P Q). Of these Aleph belongs to the fourth century, A and C to the fifth, Q (really B2, B ending with strkjv@Hebrews:9:13|, both in the Vatican Library) to the eighth, P to the ninth. Only Aleph A Q (=B2) are complete, C lacking strkjv@Revelation:1:1, strkjv@3:19-5:14, strkjv@7:14-17, strkjv@8:5-9:16, strkjv@10:10-11:3,14:13-18:2, strkjv@19:5-21|, P lacking strkjv@Revelation:16:12--17:1, strkjv@19:21-20:9,22:6-21|. Both C and P are palimpsests. In the 400 verses of the book "over 1,600 variants have been counted" (Moffatt). Erasmus had only one cursive (of the twelfth century numbered Ir) for his first edition, and the last six verses of the Apocalypse, save verse 20, were a translation from the Vulgate. The result is that the versions are of special importance for the text of the book, since in no single MS. or group of MSS. do we have a fairly accurate text, though Aleph A C and A C Vulgate are the best two groups.
rwp@Romans:1:30 @Paul changes the construction again to twelve substantives and adjectives that give vivid touches to this composite photograph of the God abandoned soul. {Whisperers} (\psithuristas\). Old word from \psithuriz\, to speak into the ear, to speak secretly, an onomatopoetic word like \psithurismos\ (2Corinthians:12:20|) and only here in N.T. {Backbiters} (\katalalous\). Found nowhere else except in Hermas, compound like \katalale\, to talk back (James:4:11|), and \katalalia\, talking back (2Corinthians:12:20|), talkers back whether secretly or openly. {Hateful to God} (\theostugeis\). Old word from \theos\ and \stuge\. All the ancient examples take it in the passive sense and so probably here. Songs:\stugtos\ (Titus:3:13|). Vulgate has _deo odibiles_. {Insolent} (\hubristas\). Old word for agent from \hubriz\, to give insult to, here alone in N.T. save strkjv@1Timothy:1:13|. {Haughty} (\huperphanous\). From \huper\ and \phainomai\, to appear above others, arrogant in thought and conduct, "stuck up." {Boastful} (\alazonas\). From \al\, wandering. Empty pretenders, swaggerers, braggarts. {Inventors of evil things} (\epheuretas kakn\). Inventors of new forms of vice as Nero was. Tacitus (_Ann_. IV. ii) describes Sejanus as _facinorum omnium repertor_ and Virgil (_Aen_. ii. 163) _scelerum inventor_. {Disobedient to parents} (\goneusin apeitheis\). Cf. strkjv@1Timothy:1:9; strkjv@2Timothy:3:2|. An ancient and a modern trait.
rwp@Titus:1:7 @{The bishop} (\ton episkopon\). Same office as "elder" in strkjv@1:5|. "Elder is the title, oversight is the function" (B. Weiss). {As God's steward} (\hs theou oikonomon\). See strkjv@1Corinthians:4:1f.| for Paul's idea of the bishop (elder) as God's steward (cf. strkjv@1Corinthians:9:17; strkjv@Colossians:1:25; strkjv@Ephesians:3:2; strkjv@1Timothy:1:4|). {Not self-willed} (\m authad\). Old word (from \autos, hdomai\), self-pleasing, arrogant. In N.T. only here and strkjv@2Peter:2:10|. {Not soon angry} (\orgilon\). Old adjective from \org\ (anger). Here only in N.T. Vulgate, _iracundum_. For "brawler" and "striker" see strkjv@1Timothy:3:2|. {Not greedy of filthy lucre} (\aischrokerd\). "Not greedy of shameful gain." Used of deacons in strkjv@1Timothy:3:8|, \aphilarguron\ used of elders in strkjv@1Timothy:3:3|.
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