OT.filter - rwp Direct:
rwp@
1Corinthians:1:2 @{The church of God} (\ti ekklsii tou theou\). Belonging to God, not to any individual or faction, as this genitive case shows. In strkjv@1Thessalonians:1:1| Paul wrote "the church of the Thessalonians in God" (\en thei\), but "the churches of God" in strkjv@1Thessalonians:2:14|. See same idiom in strkjv@1Corinthians:10:32; strkjv@11:16,22; strkjv@15:9; strkjv@2Corinthians:1:1; strkjv@Galatians:1:13|, etc. {Which is in Corinth} (\ti ousi en Korinthi\). See on strkjv@Acts:13:1| for idiom. It is God's church even in Corinth, "_laetum et ingens paradoxon_" (Bengel). This city, destroyed by Mummius B.C. 146, had been restored by Julius Caesar a hundred years later, B.C. 44, and now after another hundred years has become very rich and very corrupt. The very word "to Corinthianize" meant to practise vile immoralities in the worship of Aphrodite (Venus). It was located on the narrow Isthmus of the Peloponnesus with two harbours (Lechaeum and Cenchreae). It had schools of rhetoric and philosophy and made a flashy imitation of the real culture of Athens. See strkjv@Acts:18| for the story of Paul's work here and now the later developments and divisions in this church will give Paul grave concern as is shown in detail in I and II Corinthians. All the problems of a modern city church come to the front in Corinth. They call for all the wisdom and statesmanship in Paul. {That are sanctified} (\hgiasmenois\). Perfect passive participle of \hagiaz\, late form for \hagiz\, so far found only in the Greek Bible and in ecclesiastical writers. It means to make or to declare \hagion\ (from \hagos\, awe, reverence, and this from \haz\, to venerate). It is significant that Paul uses this word concerning the {called saints} or {called to be saints} (\kltois hagiois\) in Corinth. Cf. \kltos apostolos\ in strkjv@1:1|. It is because they are sanctified {in Christ Jesus} (\en Christi Isou\). He is the sphere in which this act of consecration takes place. Note plural, construction according to sense, because \ekklsia\ is a collective substantive. {With all that call upon} (\sun psin tois epikaloumenois\). Associative instrumental case with \sun\ rather than \kai\ (and), making a close connection with "saints" just before and so giving the Corinthian Christians a picture of their close unity with the brotherhood everywhere through the common bond of faith. This phrase occurs in the LXX (Genesis:12:8; strkjv@Zechariah:13:9|) and is applied to Christ as to Jehovah (2Thessalonians:1:7,9,12; strkjv@Phillipians:2:9,10|). Paul heard Stephen pray to Christ as Lord (Acts:7:59|). Here "with a plain and direct reference to the Divinity of our Lord" (Ellicott). {Their Lord and ours} (\autn kai hmn\). This is the interpretation of the Greek commentators and is the correct one, an afterthought and expansion (\epanorthsis\) of the previous "our," showing the universality of Christ.
rwp@1Corinthians:6:11 @{And such were some of you} (\kai tauta tines te\). A sharp homethrust. Literally, "And these things (\tauta\, neuter plural) were ye (some of you)." The horror is shown by \tauta\, but by \tines\ Paul narrows the picture to some, not all. But that was in the past (\te\, imperfect indicative) like strkjv@Romans:6:17|. Thank God the blood of Jesus does cleanse from such sins as these. But do not go back to them. {But ye were washed} (\apelousasthe\). First aorist middle indicative, not passive, of \apolou\. Either direct middle, ye washed yourselves, or indirect middle, as in strkjv@Acts:22:16|, ye washed your sins away (force of \apo\). This was their own voluntary act in baptism which was the outward expression of the previous act of God in cleansing (\hgiasthte\, ye were sanctified or cleansed before the baptism) and justified (\edikaithte\, ye were put right with God before the act of baptism). "These twin conceptions of the Christian state in its beginning appear commonly in the reverse order" (Findlay). The outward expression is usually mentioned before the inward change which precedes it. In this passage the Trinity appear as in the baptismal command in strkjv@Matthew:28:19|.
rwp@1Corinthians:11:7 @{The image and glory of God} (\eikn kai doxa theou\). Anarthrous substantives, but definite. Reference to strkjv@Genesis:1:28; strkjv@2:26| whereby man is made directly in the image (\eikn\) of God. It is the moral likeness of God, not any bodily resemblance. Ellicott notes that man is the glory (\doxa\) of God as the crown of creation and as endowed with sovereignty like God himself. {The glory of the man} (\doxa andros\). Anarthrous also, man's glory. In strkjv@Genesis:2:26| the LXX has \anthrpos\ (Greek word for both male and female), not \anr\ (male) as here. But the woman (\gun\) was formed from the man (\anr\) and this priority of the male (verse 8|) gives a certain superiority to the male. On the other hand, it is equally logical to argue that woman is the crown and climax of all creation, being the last.
rwp@1John:2:18 @{It is the last hour} (\eschat hra estin\). This phrase only here in N.T., though John often uses \hra\ for a crisis (John:2:4; strkjv@4:21,23; strkjv@5:25,28|, etc.). It is anarthrous here and marks the character of the "hour." John has seven times "the last day" in the Gospel. Certainly in verse 28| John makes it plain that the \parousia\ might come in the life of those then living, but it is not clear that here he definitely asserts it as a fact. It was his hope beyond a doubt. We are left in doubt about this "last hour" whether it covers a period, a series, or the final climax of all just at hand. {As ye heard} (\kaths kousate\). First aorist active indicative of \akou\. {Antichrist cometh} (\antichristos erchetai\). "Is coming." Present futuristic or prophetic middle indicative retained in indirect assertion. Songs:Jesus taught (Mark:13:6,22; strkjv@Matthew:24:5,15,24|) and so Paul taught (Acts:20:30; strkjv@2Thessalonians:2:3|). These false Christs (Matthew:24:24; strkjv@Mark:13:22|) are necessarily antichrists, for there can be only one. \Anti\ can mean substitution or opposition, but both ideas are identical in the word \antichristos\ (in N.T. only here, strkjv@2:22; strkjv@4:3; strkjv@2John:1:7|). Westcott rightly observes that John's use of the word is determined by the Christian conception, not by the Jewish apocalypses. {Have there arisen} (\gegonasin\). Second perfect active indicative of \ginomai\. {Many antichrists} (\antichristoi polloi\). Not just one, but the exponents of the Gnostic teaching are really antichrists, just as some modern deceivers deserve this title. {Whereby} (\hothen\). By the fact that these many antichrists have come.
rwp@1Peter:2:11 @{As sojourners and pilgrims} (\hs paroikous kai parepidmous\). This combination from the LXX (Genesis:33:4; strkjv@Psalms:39:13|). See strkjv@1:1| for \parepidmos\ and strkjv@1:17| for \paroikia\ and strkjv@Ephesians:2:19| for \paroikos\ (only there and here in N.T., Christians whose fatherland is heaven). {To abstain from} (\apechesthai\). Present middle (direct) infinitive of \apech\, old verb, to hold back from (1Thessalonians:4:3|). In indirect command (to keep on abstaining from) after \parakal\ (I beseech). With the ablative case \tn sarkikn epithumin\, the grosser sins of the flesh (for \sarkikos\ see strkjv@1Corinthians:3:3|) like the list in strkjv@4:3|. {Which} (\haitines\). "Which very ones." Like Latin _quippe qui_. {War against the soul} (\strateuontai kata ts psuchs\). Present middle indicative of \strateu\, to carry on a campaign (James:4:1|). See this struggle between the flesh and the spirit vividly pictured by Paul in strkjv@Galatians:5:16-24|.
rwp@1Timothy:3:5 @{If a man knoweth not} (\ei tis ouk oiden\). Condition of first class, assumed as true. {How to rule} (\prostnai\). Second aorist active infinitive of same verb \proistmi\ and with \oiden\ means "know how to rule," not "know that he rules." {How} (\ps\). Rhetorical question expecting negative answer. {Shall he take care of} (\epimelsetai\). Future middle of \epimeleomai\, old compound (\epi\, direction of care towards) verb, in LXX, in N.T. only here and strkjv@Luke:10:34f|. {The church of God} (\ekklsias theou\). Anarthrous as in verse 15|, elsewhere with article (1Corinthians:10:32; strkjv@15:9; strkjv@2Corinthians:1:1; strkjv@Galatians:1:13|). The local church described as belonging to God. No one in N.T. but Paul (Acts:20:28|) so describes the church. This verse is a parenthesis in the characteristics of the bishop.
rwp@2Thessalonians:3:11 @{For we hear} (\akouomen gar\). Fresh news from Thessalonica evidently. For the present tense compare strkjv@1Corinthians:11:18|. The accusative and the participle is a regular idiom for indirect discourse with this verb (Robertson, _Grammar_, pp. 1040-2). Three picturesque present participles, the first a general description, \peripatountas atakts\, the other two specifying with a vivid word-play, {that work not at all, but are busy-bodies} (\mden ergazomenous alla periergazomenous\). Literally, {doing nothing but doing around}. Ellicott suggests, {doing no business but being busy bodies}. "The first persecution at Thessalonica had been fostered by a number of fanatical loungers (Acts:17:5|)" (Moffatt). These theological dead-beats were too pious to work, but perfectly willing to eat at the hands of their neighbours while they piddled and frittered away the time in idleness.
rwp@2Thessalonians:3:14 @{And if any one obeyeth not our word by this epistle} (\ei de tis ouch hupakouei ti logi hmn dia ts epistols\). Paul sums up the issue bluntly with this ultimatum. Condition of the first class, with negative \ou\, assuming it to be true. {Note that man} (\touton smeiousthe\). Late verb \smeio\, from \smeion\, sign, mark, token. Put a tag on that man. Here only in N.T. "The verb is regularly used for the signature to a receipt or formal notice in the papyri and the ostraca of the Imperial period" (Moulton & Milligan's _Vocabulary_). How this is to be done (by letter or in public meeting) Paul does not say. {That ye have no company with him} (\m sunanamignusthai auti\). The MSS. are divided between the present middle infinitive as above in a command like strkjv@Romans:12:15; strkjv@Phillipians:3:16| or the present middle imperative \sunanamignusthe\ (\-ai\ and \-e\ often being pronounced alike in the _Koin_). The infinitive can also be explained as an indirect command. This double compound verb is late, in LXX and Plutarch, in N.T. only here and strkjv@1Corinthians:5:9,11|. \Auti\ is in associative instrumental case. {To the end that he may be ashamed} (\hina entrapi\). Purpose clause with \hina\. Second aorist passive subjunctive of \entrep\, to turn on, middle to turn on oneself or to put to shame, passive to be made ashamed. The idea is to have one's thoughts turned in on oneself.
rwp@2Timothy:1:12 @{These things} (\tauta\). His imprisonment in Rome. {Yet I am not ashamed} (\all' ouk epaischunomai\). Plain reference to the exhortation to Timothy in verse 8|. {Him whom I have believed} (\hi pepisteuka\). Dative case of the relative (\hi\) with the perfect active of \pisteu\, the antecedent to the relative not expressed. It is not an indirect question. Paul knows Jesus Christ whom he has trusted. {I am persuaded} (\pepeismai\). See verse 5|. {To guard} (\phulaxai\). First aorist active infinitive of \phulass\, the very word used in strkjv@1Timothy:6:20| with \parathkn\ as here, to guard against robbery or any loss. {That which I have committed unto him} (\tn parathkn mou\). Literally, "my deposit," as in a bank, the bank of heaven which no burglar can break (Matthew:6:19f.|). See this word also in verse 14|. Some MSS. have the more common \parakatathk\ (a sort of double deposit, \para\, beside, down, \kata\). {Against that day} (\eis ekeinn tn hmeran\). The day of Christ's second coming. See also strkjv@1:18; strkjv@4:8; strkjv@2Thessalonians:1:10|, and often in the Gospels. Elsewhere, the day of the Lord (1Thessalonians:5:2; strkjv@2Thessalonians:2:2; strkjv@1Corinthians:1:8; strkjv@2Corinthians:1:14|), the day of Christ or Jesus Christ (Phillipians:1:6,10; strkjv@2:16|), the day (1Thessalonians:5:4; strkjv@1Corinthians:3:13; strkjv@Romans:13:12|), the day of redemption (Ephesians:4:20|), the day of judgment (Romans:2:5,16|).
rwp@Acts:7:12 @{That there was corn} (\onta sitia\). Participle (present active of \eimi\) in indirect discourse, after \akousas\, "heard of corn being in Egypt." \Sitia\ is diminutive of \sitos\ and means grain (wheat, barley, not our maize or Indian corn), old word also for provisions, victuals, here only in the N.T. {The first time} (\prton\). While Jacob himself remained in Canaan before he went down to Egypt and died there (verse 15f.|).
rwp@Acts:7:25 @{He supposed} (\enomizen\). Imperfect active of \nomiz\. He was supposing, Stephen explains, when he smote the Egyptian. {That his brethren understood} (\sunienai tous adelphous\). Present active infinitive of \sunimi\, to send (put) together, to grasp, to comprehend, in indirect discourse with the accusative of general reference. {By his hand was giving them deliverance} (\dia cheiros autou didsin sotrian autois\). Picturesque use of "hand" as in strkjv@2:23|, present active indicative of \didmi\ retained in indirect discourse after imperfect \enomizen\. But they understood not (\hoi de ou sunkan\). Page notes "the rhetorical power of these words" from Stephen. \Sunkan\ (first aorist indicative, \k\ aorist) refers to \sunienai\ just before.
rwp@Acts:9:2 @{Asked} (\itsato\). First aorist middle indicative, the indirect middle, asked for himself (as a favour to himself). Felten notes that "Saul as a Pharisee makes request of a Sadducee" (the high priest) either Caiaphas if before A.D. 35, but if in 36 Jonathan, son of Caiaphas or if in 37 Theophilus, another son of Caiaphas. {Letters} (\epistolas\). Julius Ceasar and Augustus had granted the high priest and Sanhedrin jurisdiction over Jews in foreign cities, but this central ecclesiastical authority was not always recognized in every local community outside of Judea. Paul says that he received his authority to go to Damascus from the priests (Acts strkjv@26:10|) and "the estate of the elders" (22:5|), that is the Sanhedrin. {To Damascus} (\eis Damaskon\). As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2Corinthians:11:32|). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul's persecution in Judea and still worshipped in the synagogues. Paul's language in strkjv@Acts:26:11| seems to mean that Damascus is merely one of other "foreign cities" to which he carried the persecution. {If he found} (\ean heuri\). Third class condition with aorist subjunctive retained after secondary tense (asked). {The Way} (\ts hodou\). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in strkjv@19:9,23; strkjv@22:4; strkjv@24:14,22| or the way of salvation (16:17|) or the way of the Lord (18:25|). It is a Jewish definition of life as in strkjv@Isaiah:40:3| "the way of the Lord," strkjv@Psalms:1:6| "the way of the righteous," "the way of the wicked." Jesus called himself "the way" (John:14:6|), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. {That he might bring them bound} (\hops dedemenous agagi\). Final clause with \hops\ (less common than \hina\) and aorist (effective) subjunctive (\agagi\, reduplicated aorist of \ag\, common verb) and perfect passive participle (\dedemenous\) of \de\, in a state of sheer helplessness like his other victims both men and women. Three times (8:3; strkjv@9:2; strkjv@22:4|) this fact of persecuting women is mentioned as a special blot in Paul's cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1Timothy:1:15|).
rwp@Acts:12:3 @{That it pleased the Jews} (\hoti areston estin tois Ioudaiois\). Indirect assertion with the present tense \estin\ retained. \Areston\ is the verbal adjective from \aresk\ followed by the dative as in strkjv@John:8:29|. {Proceeded to seize} (\prosetheto sullabein\). A patent Hebraism in strkjv@Luke:20:11f.| already, and nowhere else in the N.T. It occurs in the LXX (Genesis:4:2; strkjv@8:12; strkjv@18:29|, etc.). Second aorist middle indicative of \prostithmi\ and the second aorist active infinitive of \sullamban\. Literally, he added to seize, he seized Peter in addition to James. {The days of unleavened bread} (\hmerai tn azumn\). By this parenthesis Luke locates the time of the year when Peter was arrested, the passover. It was a fine occasion for Agrippa to increase his favour among the crowds of Jews there by extra zeal against the Christians. It is possible that Luke obtained his information about this incident from John Mark for at his Mother's house the disciples gathered (12:12|).
rwp@Acts:12:8 @{Gird thyself} (\zsai\). Direct middle first aorist (ingressive) imperative (Robertson, _Grammar_, pp. 806f.) from \znnumi\ (\znnu\). Old verb, but in the N.T. only here and strkjv@John:21:18| (twice to Peter) where the active voice and the reflexive pronoun occur in the first example. The girdle was worn round the \chitn\ or undergarment. {Bind on} (\hupodsai\). Indirect middle (by yourself or for yourself) first aorist imperative of \hupode\, to bind under, old verb, only three times in the N.T. (Mark:6:9; strkjv@Acts:12:8; strkjv@Ephesians:6:15| (middle)). {Sandals} (\sandalia\). Persian word common from Herodotus on, a sole made of wood or leather covering the bottom of the foot and bound on with thongs. In the N.T. only here and strkjv@Mark:6:9|. In the LXX used indiscriminately with \hupodma\. {Cast about thee} (\peribalou\). Second aorist middle (indirect) imperative of \periball\, old and common verb to throw around, especially clothing around the body as here. The \himation\ (outer garment) was put over the \chitn\. It was not a hurried flight. {Follow me} (\akolouthei moi\). Present (linear) active imperative, keep on following me (associative instrumental case).
rwp@Acts:12:9 @{Wist not} (\ouk idei\). Past perfect of \oida\ used as imperfect, did not know. {Followed} (\kolouthei\). Imperfect active, kept on following as the angel had directed (verse 8|). That it was true (\hoti althes estin\). Indirect assertion and so present tense retained. Note "true" (\althes\) in the sense of reality or actuality. {Which was done} (\to ginomenon\). Present middle participle, that which was happening. {Thought he saw a vision} (\edokei horama blepein\). Imperfect active, kept on thinking, puzzled as he was. \Blepein\ is the infinitive in indirect assertion without the pronoun (he) expressed which could be either nominative in apposition with the subject as in strkjv@Romans:1:22| or accusative of general reference as in strkjv@Acts:5:36; strkjv@8:9| (Robertson, _Grammar_, pp. 1036-40). Peter had had a vision in Joppa (10:10|) which Luke describes as an "ecstasy," but here is objective fact, at least Luke thought so and makes that distinction. Peter will soon know whether he is still in the cell or not as we find out that a dream is only a dream when we wake up.
rwp@Acts:12:14 @{When she knew} (\epignousa\). Second aorist (ingressive) active participle of \epiginsk\, to know fully or in addition (\epi\), to recognize. She knew Peter and his voice from his frequent visits there. {For joy} (\apo ts chars\). From her joy (ablative case), life-like picture of the maid who left Peter standing outside with the door to the passageway unopened. Note the aorist tenses for quick action (\ouk noixen\), \eisdramousa\ (from \eistrech\, defective verb, only here in the N.T.), \apggeilen\. {Stood} (\hestanai\). Second perfect active infinitive of \histmi\, intransitive, in indirect assertion with \ton Petron\ (Peter) accusative of general reference. The slave girl acted as if she were a member of the family (Furneaux), but she left Peter in peril.
rwp@Acts:12:18 @{As soon as it was day} (\Genomens hmeras\). Genitive absolute, day having come. {No small stir} (\tarachos ouk oligos\). Litotes (\ouk oligos\), occurs eight times in the Acts as in strkjv@15:2|, and nowhere else in the N.T. \Tarachos\ (stir) is an old word from \tarass\, to agitate. In the N.T only here and strkjv@19:23|. Probably all sixteen soldiers were agitated over this remarkable escape. They were responsible for the prisoner with their lives (cf. strkjv@Acts:16:27; strkjv@27:42|). Furneaux suggests that Manaen, the king's foster-brother and a Christian (13:1|), was the "angel" who rescued Peter from the prison. That is not the way that Peter looked at it. {What was become of Peter} (\ti ara ho Petros egeneto\). An indirect question with the aorist indicative retained. \Ara\ adds a syllogism (therefore) to the problem as in strkjv@Luke:1:66|. The use of the neuter \ti\ (as in strkjv@Acts:13:25|) is different from \tis\, though nominative like \Petros\, literally, "what then Peter had become," "what had happened to Peter" (in one idiom). See the same idiom in strkjv@John:21:21| (\houtos de ti\). {But this one what} (verb \gensetai\ not used).
rwp@Acts:12:19 @{He examined} (\anakrinas\). First aorist active participle of \anakrin\, old verb to sift up and down, to question thoroughly, in a forensic sense (Luke:23:14; strkjv@Acts:4:9; strkjv@12:19; strkjv@28:18|). {That they should be put to death} (\apachthnai\). First aorist passive infinitive (indirect command) of \apag\, old verb to lead away, especially to execution as in strkjv@Matthew:27:31|. Here it is used absolutely. This was the ordinary Roman routine and not a proof of special cruelty on the part of Herod Agrippa. {Tarried} (\dietriben\). Imperfect active. Herod Agrippa made his home in Jerusalem, but he went to Caesarea to the public games in honour of Emperor Claudius.
rwp@Acts:14:19 @{But there came thither Jews from Antioch and Iconium} (\Eplthan de apo Antiocheias kai Ikoniou Ioudaioi\). Came to or upon them, \eplthan\, second aorist (ingressive) indicative of \eperchomai\. Whether news of the miracle had reached those cities we do not know. These may have been travelling grain merchants. At any rate there was an interval in which Paul and Barnabas won some disciples (verse 22|). There would be a natural reaction, even revulsion, in the minds of many who had come so near to worshipping Paul and Barnabas. The pendulum swings easily from one extreme to the other. The hostile Jews from Antioch and Iconium may even have followed Paul and Barnabas along the fine Roman road on purpose to keep them on the run. They had driven them out of Antioch and out of Iconium and now appear at Lystra at an opportune moment for their work. {Having persuaded the multitudes} (\peisantes tous ochlous\). First aorist (effective) active participle of \peith\. They had complete success with many and struck at the psychological moment. {They stoned Paul} (\lithasantes ton Paulon\). First aorist active participle of \lithaz\, late verb from \lithos\ for throwing stones (used by Paul referring to this one incident when alone he was stoned, strkjv@2Corinthians:11:25|). The wounds inflicted may have left some of the scars (\stigmata\) mentioned in strkjv@Galatians:6:17|. They stoned Paul as the chief speaker (Mercury) and passed by Barnabas (Jupiter). It was a Jewish mode of punishment as against Stephen and these Jews knew that Paul was the man that they had to deal with. Hackett notes that the Jews with two exceptions incited the persecutions which Paul endured. The exceptions were in Philippi (16:16-40|) and Ephesus (19:23-41|). {Dragged him out of the city} (\esuron ex ts poles\). They hurled Stephen outside of the city before stoning him (\7:58\). It was a hurried and irregular proceeding, but they were dragging (imperfect active of \sur\, old verb) Paul out now. {Supposing that he were dead} (\nomizontes auton tethnkenai\). Present active participle with infinitive (second perfect active of \thnsk\) in indirect discourse with accusative of general reference. The Jews are jubilant this time with memories of Paul's escape at Antioch and Iconium. The pagan mob feel that they have settled accounts for their narrow escape from worshipping two Jewish renegade preachers. It was a good day's work for them all. Luke does not say that Paul was actually dead.
rwp@Hebrews:9:8 @{The Holy Ghost this signifying} (\touto dlountos tou pneumatos tou hagiou\). Genitive absolute with present active participle of \dlo\, to make plain. Used as in strkjv@12:27|. {The way into the Holy place} (\tn tn hagin hodon\). Here as in verses 12,25| \tn hagin\ is used for the very Presence of God as in strkjv@8:2| and is in the objective genitive. \Hodon\ is the accusative of general reference with the infinitive. {Hath not yet been made manifest} (\mp pephanersthai\). Perfect passive infinitive of \phanero\, to make plain (\phaneros\) in indirect discourse after \dlountos\ with negative \mp\. {While as the first tabernacle is yet standing} (\eti ts prts skns echouss stasin\). Another genitive absolute with present active participle of \ech\ (having standing \stasin\), "the first tabernacle still having a place." The veil at the entrance kept the people out of the first tent as the second veil (verse 3|) kept the priests out of the Holy of Holies (the very Presence of God).
rwp@Hebrews:11:4 @{A more excellent sacrifice} (\pleiona thusian\). Literally, "more sacrifice" (comparative of \polus\, much). For this rather free use of \plein\ with the point implied rather than stated see strkjv@Matthew:6:25; strkjv@Luke:10:31; strkjv@12:23; strkjv@Hebrews:3:3|. {Than Cain} (\para Kain\). For this use of \para\ after comparative see strkjv@1:4,9|. For the incident see strkjv@Genesis:4:4|. {Through which} (\di' hs\). The sacrifice (\thusia\). {He had Witness borne to him} (\emarturth\). First aorist passive indicative of \marture\ as in verse 2|, "he was witnessed to." {That he was righteous} (\einai dikaios\). Infinitive in indirect discourse after \emarturth\, personal construction of \dikaios\ (predicate nominative after \einai\) agreeing with the subject of \emarturth\ (cf. strkjv@Romans:1:22|, \einai sophoi\). {God bearing witness} (\marturountos tou theou\). Genitive absolute with present active participle of \marture\. {Through it} (\di' auts\). Through his faith (as shown by his sacrifice). Precisely why Abel's sacrifice was better than that of Cain apart from his faith is not shown. {Being dead} (\apothann\). Second aorist active participle of \apothnsk\, "having died." {Yet speaketh} (\eti lalei\). Cf. strkjv@Genesis:4:10; strkjv@Hebrews:12:24|. Speaks still through his faith.
rwp@Hebrews:11:8 @{Not knowing whither he went} (\m epistamenos pou erchetai\). Usual negative \m\ with a participle (present middle from \epistamai\, old and common verb to put the mind on). Present middle indicative (\erchetai\) preserved in the indirect question after the secondary tense \exlthen\ (went out) from which \epistamenos\ gets its time. Abraham is a sublime and graphic example of faith. He did not even know where the land was that he was going to receive "as an inheritance" (\eis klronomian\).
rwp@James:4:6 @{More grace} (\meizona charin\). "Greater grace." Greater than what? "Greater grace in view of the greater requirement" (Ropes), like strkjv@Romans:5:20f|. God does this. {Wherefore} (\dio\). To prove this point James quotes strkjv@Proverbs:3:34|. {God resisteth the proud} (\ho theos huperphanois antitassetai\). Present middle (direct) indicative of \antitass\, old military term, to range in battle against, with dative case (Romans:13:2|) as in strkjv@5:6|. \Huperphanois\ (\huper, phainomai\) is like our vernacular "stuck-up folks" (Romans:1:30|), "haughty persons." {But giveth grace to the humble} (\tapeinois de didsin charin\). Anarthrous adjective again, "to humble or lowly persons," for which word see strkjv@1:9f|. Cf. strkjv@2:5-7; strkjv@5:1-6|.
rwp@James:5:17 @{Of like passions with us} (\homoiopaths hmin\). Associative-instrumental case \hmin\ as with \homoios\. This old compound adjective (\homoios, pasch\), suffering the like with another, in N.T. only here and strkjv@Acts:14:15|. {He prayed fervently} (\proseuchi prosuxato\). First aorist middle indicative of \proseuchomai\ and the instrumental case \proseuchi\ (cognate substantive), after idiom for intensity in classical Greek, like \pheugein phugi\, to flee with all speed (_figura etymologica_), but particularly frequent in the LXX (Genesis:2:17; strkjv@31:30|) in imitation of the Hebrew infinitive absolute. Songs:Luke:22:15; strkjv@John:3:29; strkjv@Acts:4:17|. {That it might not rain} (\tou m brexai\). Genitive of the articular infinitive (\brexai\, first aorist active of \brech\, old verb, to moisten, strkjv@Luke:7:38|, to rain, strkjv@Matthew:5:45|) with negative \m\ used either for direct purpose, for an object clause as here and strkjv@Acts:3:12; strkjv@15:20|, or even for result. {For three years and six months} (\eniautous treis kai mnas hex\). Accusative of extent of time.
rwp@John:5:37 @{He hath borne witness} (\ekeinos memarturken\). \Ekeinos\ (that one; cf. strkjv@5:35,38|), not \autos\. Perfect active indicative of \marture\, the direct witness of the Father, besides the indirect witness of the works. Jesus is not speaking of the voice of the Father at his baptism (Mark:1:11|), the transfiguration (Mark:9:7|), nor even at the time of the visit of the Greeks (John:12:28|). This last voice was heard by many who thought it was thunder or an angel. The language of Jesus refers to the witness of the Father in the heart of the believers as is made plain in strkjv@1John:5:9,10|. God's witness does not come by audible "voice" (\phnn\) nor visible "form" (\eidos\). Cf. strkjv@1:18; strkjv@6:46; strkjv@1John:4:12|. \Akkoate\ is perfect active indicative of \akou\, to hear, and \herakate\ is perfect active indicative of \hora\, to see. It is a permanent state of failure to hear and see God. The experience of Jacob in Peniel (Genesis:32:30|) was unusual, but Jesus will say that those who have seen him have seen the Father (John:14:9|), but here he means the Father's "voice" and "form" as distinct from the Son.
rwp@John:5:39 @{Ye search} (\eraunte\). Proper spelling as the papyri show rather than \ereunte\, the old form (from \ereuna\, search) as in strkjv@7:52|. The form here can be either present active indicative second person plural or the present active imperative second person plural. Only the context can decide. Either makes sense here, but the reason given "because ye think" (\hoti humeis dokeite\, clearly indicative), supports the indicative rather than the imperative. Besides, Jesus is arguing on the basis of their use of "the Scriptures" (\tas graphas\). The plural with the article refers to the well-known collection in the Old Testament (Matthew:21:42; strkjv@Luke:24:27|). Elsewhere in John the singular refers to a particular passage (2:22; strkjv@7:38; strkjv@10:35|). {In them ye have eternal life} (\en autais zn ainion echein\). Indirect assertion after \dokeite\ without "ye" expressed either as nominative (\humeis\) or accusative (\humas\). Bernard holds that in John \doke\ always indicates a mistaken opinion (5:45; strkjv@11:13,31; strkjv@13:29; strkjv@16:20; strkjv@20:15|). Certainly the rabbis did make a mechanical use of the letter of Scripture as a means of salvation. {These are they} (\ekeinai eisin hai\). The true value of the Scriptures is in their witness to Christ (of me, \peri emou\). Luke (24:27,45|) gives this same claim of Jesus, and yet some critics fail to find the Messiah in the Old Testament. But Jesus did.
rwp@John:8:27 @{They perceived not} (\ouk egnsan\). Second aorist active indicative of \ginsk\. "Preoccupied as they were with thoughts of an earthly deliverer" (Westcott) and prejudiced against recognizing Jesus as the one sent from God. {That he spake to them of the Father} (\hoti ton patera autois elegen\). Indirect assertion, but with the present indicative (\legei\) changed to the imperfect (\elegen\) as was sometimes done (2:25|) after a secondary tense.
rwp@John:8:40 @{But now} (\nun de\). Clear statement that they are not doing "the works of Abraham" in seeking to kill him. See this use of \nun de\ after a condition of second class without \an\ in strkjv@John:16:22,24|. {This did not Abraham} (\touto Abraam ouk epoisen\). Blunt and pointed of their unlikeness to Abraham. {A man that hath told you the truth} (\anthrpon hos ten altheian humin lelalka\). \Anthrpon\ (here=person, one) is accusative case in apposition with {me} (\me\) just before. The perfect active indicative \lelalka\ from \lale\ is in the first person singular because the relative \hos\ has the person of \me\, an idiom not retained in the English {that hath} (that have or who have) though it is retained in the English of strkjv@1Corinthians:15:9| "that am" for \hos eimi\. {Which I heard from God} (\hn kousa para tou theou\). Here we have "I" in the English. "God" here is equal to "My Father" in verse 38|. The only crime of Jesus is telling the truth directly from God.
rwp@John:8:41 @{Ye do the works of your father} (\humeis poieite ta erga tou patros humn\). Who is not Abraham and not God as Jesus plainly indicates. {We were not born of fornication} (\hmeis ek porneias egennthmen\). First aorist passive indicative of \genna\. This they said as a proud boast. Jesus had admitted that they were physical (Deuteronomy:23:2|) descendants of Abraham (37|), but now denies that they are spiritual children of Abraham (like Paul in strkjv@Romans:9:7|). \Porneia\ is from \pornos\ (harlot) and that from \pernmi\, to sell, a woman who sells her body for sexual uses. It is vaguely possible that in this stern denial the Pharisees may have an indirect fling at Jesus as the bastard son of Mary (so Talmud). {We have one Father, even God} (\hena patera echomen ton theon\). No "even" in the Greek, "One Father we have, God." This in direct reply to the implication of Jesus (verse 38|) that God was not their spiritual Father.
rwp@John:11:38 @{Again groaning in himself} (\palin embrimmenos en heauti\). Direct reference to the use of this same word (present middle participle here) in verse 33|, only with \en heauti\ (in himself) rather than \ti pneumati\ (in his spirit), practically the same idea. The speculation concerning his power stirred the depths of his nature again. {Cometh to the tomb} (\erchetai eis to mnmeion\). Vivid historical present. {A cave} (\splaion\). Old word (from \speos\, cavern). Cf. strkjv@Matthew:21:13|. {Lay against it} (\epekeito ep' auti\). Imperfect middle of \epikeimai\, old verb to lie upon as in strkjv@21:9| and figuratively (1Corinthians:9:16|). Note repetition of \epi\ with locative case. The use of a cave for burial was common (Genesis:23:19|). Either the body was let down through a horizontal opening (hardly so here) or put in a tomb cut in the face of the rock (if so, \epi\ can mean "against"). The stones were used to keep away wild animals from the bodies.
rwp@John:11:40 @{Said I not unto thee?} (\Ouk eipon soi;\). Jesus pointedly reminds Martha of his promise to raise Lazarus (verses 25f.|). {That if thou believedst} (\hoti ean pisteusis\). Indirect discourse with \ean\ and the first aorist active subjunctive (condition of third class) retained after the secondary tense \eipon\. He had not said this very phrase, \ean pisteusis\, to Martha, but he did say to her: \Pisteueis touto\; (Believest thou this?). He meant to test Martha as to her faith already hinted at (verse 22|) on this very point. Jesus had also spoken of increase of faith on the part of the disciples (verse 15|). {Thou shouldest see the glory of God} (\opsi tn doxan tou theou\). Future middle indicative of the old defective verb \hora\ retained in the conclusion of this condition in indirect discourse. Jesus means the glory of God as shown in the resurrection of Lazarus as he had already said to the disciples (verse 4|) and as he meant Martha to understand (verse 25|) and may in fact have said to her (the report of the conversation is clearly abridged). Hence Bernard's difficulty in seeing how Martha could understand the words of Jesus about the resurrection of Lazarus here and now seems fanciful and far-fetched.
rwp@Luke:1:76 @{Yea and thou} (\kai su de\). Direct address to the child with forecast of his life (cf. strkjv@1:13-17|). {Prophet} (\prophts\). The word here directly applied to the child. Jesus will later call John a prophet and more than a prophet. {The Lord} (\Kuriou\). Jehovah as in strkjv@1:16|.
rwp@Mark:5:36 @{Not heeding} (\parakousas\). This is the sense in strkjv@Matthew:18:17| and uniformly so in the LXX. But here the other sense of hearing aside, overhearing what was not spoken directly to him, probably exists also. "Jesus might overhear what was said and disregard its import" (Bruce). Certainly he ignored the conclusion of the messengers. The present participle \laloumenon\ suits best the idea of overhearing. Both Mark and strkjv@Luke:8:50| have "Fear not, only believe" (\m phobou, monon pisteue\). This to the ruler of the synagogue (\ti archisunaggi\) who had remained and to whom the messenger had spoken.
rwp@Mark:12:25 @{When they shall rise from the dead} (\hotan ek nekrn anastsin\). Second aorist active subjunctive with \hotan\ (\hote\ plus \an\). strkjv@Matthew:22:30| has it "in the resurrection," strkjv@Luke:20:35| "to attain to the resurrection." The Pharisees regarded the future resurrection body as performing marriage functions, as Mohammedans do today. The Pharisees were in error on this point. The Sadducees made this one of their objections to belief in the resurrection body, revealing thus their own ignorance of the true resurrection body and the future life where marriage functions do not exist. {As angels in heaven} (\hs aggeloi en ti ourani\). Songs:Matthew:22:30|. strkjv@Luke:20:36| has "equal unto the angels" (\isaggeloi\). "Their equality with angels consists in their deliverance from mortality and its consequences" (Swete). The angels are directly created, not procreated.
rwp@Revelation:2:9 @{Thy tribulation and thy poverty} (\sou tn thlipsin kai ptcheian\). Separate articles of same gender, emphasizing each item. The tribulation was probably persecution, which helped to intensify the poverty of the Christians (James:2:5; strkjv@1Corinthians:1:26; strkjv@2Corinthians:6:10; strkjv@8:2|). In contrast with the wealthy church in Laodicea (3:17|). {But thou art rich} (\alla plousios ei\). Parenthesis to show the spiritual riches of this church in contrast with the spiritual poverty in Laodicea (3:17|), this a rich poor church, that a poor rich church. Rich in grace toward God (Luke:12:21|) and in good deeds (1Timothy:6:18|). Perhaps Jews and pagans had pillaged their property (Hebrews:10:34|), poor as they already were. {Blasphemy} (\blasphmian\). Reviling believers in Christ. See strkjv@Mark:7:22|. The precise charge by these Jews is not indicated, but see strkjv@Acts:13:45|. {Of them which say} (\ek tn legontn\). "From those saying" (\ek\ with the ablative plural of the present active articular participle of \leg\). {They are Jews} (\Ioudaious einai heautous\). This is the accusative of general reference and the infinitive in indirect discourse after \leg\ (Acts:5:36; strkjv@8:9|) even though \legontn\ is here ablative (cf. strkjv@3:9|), common idiom. These are actual Jews and only Jews, not Christians. {And they are not} (\kai ouk eisin\). Another parenthesis like that in strkjv@2:2|. These are Jews in name only, not spiritual Jews (Galatians:6:15f., strkjv@Romans:2:28|). {A synagogue of Satan} (\sunagg tou Satan\). In strkjv@3:9| again and note strkjv@2:13,24|, serving the devil (John:8:44|) instead of the Lord (Numbers:16:3; strkjv@20:4|).
rwp@Revelation:2:12 @{In Pergamum} (\en Pergami\). In a north-easterly direction from Smyrna in the Caicus Valley, some fifty-five miles away, in Mysia, on a lofty hill, a great political and religious centre. Ramsay (_Op. cit._, p. 281) calls it "the royal city, the city of authority." Eumenes II (B.C. 197-159) extended it and embellished it with many great buildings, including a library with 200,000 volumes, second only to Alexandria. The Kingdom of Pergamum became a Roman province B.C. 130. Pliny termed it the most illustrious city of Asia. Parchment (\charta Pergamena\) derived its name from Pergamum. It was a rival of Ephesus in the temples to Zeus, Athena, Dionysos, in the great grove Nicephorium (the glory of the city). Next to this was the grove and temple of Asklepios, the god of healing, called the god of Pergamum, with a university for medical study. Pergamum was the first city in Asia (A.D. 29) with a temple for the worship of Augustus (Octavius Caesar). Hence in the Apocalypse Pergamum is a very centre of emperor-worship "where Satan dwells" (2:13|). Here also the Nicolaitans flourished (2:15|) as in Ephesus (2:6|) and in Thyatira (2:20f.|). Like Ephesus this city is called temple-sweeper (\nekoros\) for the gods. {The sharp two-edged sword} (\tn romphaian tn distomon tn oxeian\). This item repeated from strkjv@1:16| in the same order of words with the article three times (the sword the two-mouthed the sharp) singling out each point.
rwp@Revelation:2:13 @{Where} (\pou--hopou\). \Pou\ is interrogative adverb used here in an indirect question as in strkjv@John:1:39|. \Hopou\ is relative adverb referring to \pou\. Satan's throne (\ho thronos tou Satan\). Satan not simply resided in Pergamum, but his "throne" or seat of power of king or judge (Matthew:19:28; strkjv@Luke:1:32,52|). The symbol of Asklepios was the serpent as it is of Satan (12:9; strkjv@20:2|). There was, besides, a great throne altar to Zeus cut on the Acropolis rock, symbol of "rampant paganism" (Swete) and the new Caesar-worship with the recent martyrdom of Antipas made Pergamum indeed a very throne of Satan. {Holdest fast my name} (\krateis to onoma sou\). Present active indicative of \krate\, "dost keep on holding," as in strkjv@2:25, strkjv@3:11|. This church refused to say \Kurios Kaisar\ (_Martyrd. Polyc_. 8f.) and continued to say \Kurios Isous\ (1Corinthians:12:3|). They stood true against the emperor-worship. {Didst not deny} (\ouk rns\). First aorist middle second person singular of \arneomai\. Reference to a specific incident not known to us. {My faith} (\tn pistin mou\). Objective genitive, "thy faith in me." {Of Antipas} (\Antipas\). Indeclinable in this form. It is possible that \Antipa\ (genitive) was really written, though unimportant as the nominative follows in apposition. Nothing is really known of this early martyr in Pergamum before the writing of the Apocalypse. One legend is that he was burnt to death in a brazen bull. Other martyrs followed him at Pergamum (Agathonice, Attalus, Carpus, Polybus). {My witness} (\ho martus mou\). Nominative in apposition with a genitive as in strkjv@1:5| (with ablative), common solecism in the Apocalypse. "Witness" as Jesus had said they should be (Acts:1:8|) and Stephen was (Acts:22:20|) and others were (Revelation:17:6|). The word later (by third century) took on the modern meaning of martyr. {My faithful one} (\ho pistos mou\). Nominative also, with \mou\ also. Jesus gives Antipas his own title (Swete) as in strkjv@1:5; strkjv@3:14|. Faithful unto death. {Was killed} (\apektanth\). First aorist passive indicative of \apoktein\, this passive form common in the Apocalypse (?2:13; strkjv@6:11; strkjv@5:9,13; strkjv@13:10,15; 18, 20; strkjv@19:21?). {Among you} (\par humin\). By your side. Proof of the throne of Satan, "where Satan dwells" (\hopou ho Satans katoikei\), repeated for emphasis.
rwp@Revelation:10:6 @{Sware} (\mosen\). First aorist indicative of \omnu\ to swear. {By him that liveth} (\en ti znti\). This use of \en\ after \omnu\ instead of the usual accusative (James:5:12|) is like the Hebrew (Matthew:5:34,36|). "The living one for ages of ages" is a common phrase in the Apocalypse for God as eternally existing (1:18; strkjv@4:9,10; strkjv@15:7|). This oath proves that this angel is not Christ. {Who created} (\hos ektisen\). First aorist active indicative of \ktiz\, a reference to God's creative activity as seen in strkjv@Genesis:1:1ff.; strkjv@Exodus:20:11; strkjv@Isaiah:37:16; strkjv@42:5; strkjv@Psalms:33:6; strkjv@145:6|, etc. {That there shall be time no longer} (\hoti chronos ouketi estai\). Future indicative indirect discourse with \hoti\. But this does not mean that \chronos\ (time), Einstein's "fourth dimension" (added to length, breadth, height), will cease to exist, but only that there will be no more delay in the fulfillment of the seventh trumpet (verse 7|), in answer to the question, "How long?" (6:10|).
rwp@Romans:6:11 @{Reckon ye also yourselves} (\kai humeis logizesthe\). Direct middle imperative of \logizomai\ and complete proof that Paul does not mean that baptism makes one dead to sin and alive to God. That is a spiritual operation "in Christ Jesus" and only pictured by baptism. This is a plea to live up to the ideal of the baptized life.
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