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rwp@1Corinthians:6:1 @{Dare any of you?} (\tolmi tis humn;\). Does any one of you dare? Rhetorical question with present indicative of \tolma\, old verb from \tolma\, daring. Bengel: _grandi verbo notatur laesa majestas Christianorum_. "The word is an argument in itself" (Robertson and Plummer). Apparently Paul has an actual case in mind as in chapter strkjv@1Corinthians:5| though no name is called. {Having a matter against his neighbour} (\pragma echn pros ton heteron\). Forensic sense of \pragma\ (from \prass\, to do, to exact, to extort as in strkjv@Luke:3:13|), a case, a suit (Demosthenes 1020, 26), with the other or the neighbour as in strkjv@10:24; strkjv@14:17; strkjv@Galatians:6:4; strkjv@Romans:2:1|. {Go to law} (\krinesthai\). Present middle or passive (ch. strkjv@Romans:3:4|) in the same forensic sense as \krithnai\ in strkjv@Matthew:5:40|. \Krits\, judge, is from this verb. {Before the unrighteous} (\epi tn adikn\). This use of \epi\ with the genitive for "in the presence of" is idiomatic as in strkjv@2Corinthians:7:14|, \epi Titou\, in the case of Titus. The Jews held that to bring a lawsuit before a court of idolaters was blasphemy against the law. But the Greeks were fond of disputatious lawsuits with each other. Probably the Greek Christians brought cases before pagan judges.

rwp@1Corinthians:8:12 @{Wounding their conscience} (\tuptontes autn tn suneidsin\). Old verb \tupt\, to smite with fist, staff, whip. The conscience is sensitive to a blow like that, a slap in the face. {Ye sin against Christ} (\eis Christon hamartanete\). That fact they were overlooking. Jesus had said to Saul that he was persecuting him when he persecuted his disciples (Acts:9:5|). One may wonder if Paul knew the words of Jesus in strkjv@Matthew:25:40|, "ye did it unto me."

rwp@1Corinthians:15:40 @{Celestial} (\epourania\). Old word, from \epi\, upon, \ouranos\, heaven, existing in heaven. Paul now rises higher in the range of his argument, above the merely {terrestrial} (\epigeia\, upon earth, \epi, ge\) bodies. He has shown differences in the bodies here on earth in plants and in the animal kingdom and now he indicates like differences to be seen in the heavens above us. {Is one} (\hetera men\) {--is another} (\hetera de\). Antithesis that admits glory for bodies on earth and bodies in the heavens. Experience does not argue against a glory for the spiritual body (Phillipians:3:21|).

rwp@1Peter:5:12 @{By Silvanus} (\dia Silouanou\). Probably this postscript (12-14|) is in Peter's own handwriting, as Paul did (2Thessalonians:3:17f.; strkjv@Galatians:6:11-18|). If so, Silvanus (Silas) was the amanuensis and the bearer of the Epistle. {As I account him} (\hs logizomai\). Peter uses Paul's phrase (1Corinthians:4:1; strkjv@Romans:8:18|) in giving approval to Paul's former companion (Acts:15:40|). {I have written} (\egrapsa\). Epistolary aorist applying to this Epistle as in strkjv@1Corinthians:5:11| (not strkjv@1Corinthians:5:9|); strkjv@1Corinthians:9:15; strkjv@Galatians:6:11; strkjv@Romans:15:15; strkjv@Philemon:1:19,21|. {Briefly} (\di' olign\). "By few words," as Peter looked at it, certainly not a long letter in fact. Cf. strkjv@Hebrews:13:22|. {Testifying} (\epimarturn\). Present active participle of \epimarture\, to bear witness to, old compound, here alone in N.T., though the double compound \sunepimarture\ in strkjv@Hebrews:2:4|. {That this is the true grace of God} (\tautn einai alth charin tou theou\). Infinitive \einai\ in indirect assertion and accusative of general reference (\tautn\) and predicate accusative \charin\. Peter includes the whole of the Epistle by God's grace (1:10|) and obedience to the truth (John:1:17; Gal strkjv@2:5; strkjv@Colossians:1:6|). {Stand ye fast therein} (\eis hn stte\). "In which (grace) take your stand" (ingressive aorist active imperative of \histmi\).

rwp@2Corinthians:5:1 @{If--be dissolved} (\ean--kataluthi\). Third class condition, \ean\ and first aorist passive subjunctive. The very word used (\katalu\) for striking down a tent. {The earthly house of our tabernacle} (\h epigeios hmn oikia tou sknous\). Rather, "If our earthly (see on ¯1Corinthians:15:40| for \epigeios\) house of the tent (\sknos\, another form of \skn\, tent, from root \ska\, to cover)." Appositive genitive, the house (\oikia\) is the tent. {We have} (\echomen\). Present indicative. We possess the title to it now by faith. "Faith is the title-deed (\hupostasis\) to things hoped for" (Hebrews:11:7|). {A building from God} (\oikodomn ek theou\). This \oikodom\ (found in Aristotle, Plutarch, LXX, etc., and papyri, though condemned by Atticists) is more substantial than the \sknos\. {Not made with hands} (\acheiropoiton\). Found first in strkjv@Mark:14:58| in charge against Jesus before the Sanhedrin (both the common verbal \cheiropoiton\ and the newly made vernacular \acheiropoiton\, same verbal with \a\ privative). Elsewhere only here and strkjv@Colossians:2:11|. Spiritual, eternal home.

rwp@Acts:1:14 @{With one accord} (\homothumadon\). Old adverb in \-don\ from adjective \homothumos\ and that from \homos\, same, and \thumos\, mind or spirit, with the same mind or spirit. Common in ancient Greek and papyri. In the N.T. eleven times in Acts and nowhere else save strkjv@Romans:15:6|. See strkjv@Matthew:18:19|. {Continued} (\san proskarterountes\). Periphrastic imperfect active of \proskartere\, old verb from \pros\ (perfective use) and \kartere\ from \karteros\, strong, steadfast, like the English "carry on." Already in strkjv@Mark:3:9| which see and several times in Acts and Paul's Epistles. They "stuck to" the praying (\ti proseuchi\, note article) for the promise of the Father till the answer came. {With the women} (\sun gunaixin\). Associative instrumental case plural of \gun\ after \sun\. As one would expect when praying was the chief work on hand. More women certainly included than in strkjv@Luke:8:2; strkjv@Mark:15:40f.; strkjv@Matthew:27:55f.; strkjv@Luke:23:49; strkjv@Mark:15:47; strkjv@Matthew:27:61; strkjv@Luke:23:55f.; strkjv@Mark:16:1; strkjv@Matthew:28:1; strkjv@Luke:24:1f.; strkjv@John:20:1, 11-18; strkjv@Matthew:28:9f|. There were probably other women also whose testimony was no longer scouted as it had been at first. Codex Bezae adds here "and children." {And Mary the mother of Jesus} (\kai Mariam ti mtri tou Isou\). A delicate touch by Luke that shows Mary with her crown of glory at last. She had come out of the shadow of death with the song in her heart and with the realization of the angel's promise and the prophecy of Simeon. It was a blessed time for Mary. {With his brethren} (\sun tois adelphois autou\). With his brothers, it should be translated. They had once disbelieved in him (John:7:5|). Jesus had appeared to James (1Corinthians:15:7|) and now it is a happy family of believers including the mother and brothers (half-brothers, literally) of Jesus. They continue in prayer for the power from on high.

rwp@Acts:5:40 @{To him they agreed} (\epeisthsan auti\). First aorist passive indicative of \peith\, to persuade, the passive to be persuaded by, to listen to, to obey. Gamaliel's shrewd advice scored as against the Sadducaic contention (verse 17|). {Not to speak} (\m lalein\). The Sanhedrin repeated the prohibition of strkjv@4:18| which the apostles had steadily refused to obey. The Sanhedrin stood by their guns, but refused to shoot. It was a "draw" with Gamaliel as tactical victor over the Sadducees. Clearly now the disciples were set free because only the Sadducees had become enraged while the Pharisees held aloof.

rwp@Acts:7:44 @{The tabernacle of the testimony} (\h skn tou marturiou\). Probably suggested by the mention of "the tabernacle of Moloch" (verse 43|). See on ¯Matthew:17:4| for discussion of \skn\ (from \skia\, shadow, root \ska\, to cover). This first sanctuary was not the temple, but the tent in the wilderness. "Stephen passes on from the conduct of the Israelites to his other argument that God is not necessarily worshipped in a particular spot" (Page). {According to the figure} (\kata ton tupon\). According to the type or pattern. \Tupos\ is from \tupt\, to strike, to smite, and is the print of the blow (John:20:25|), then the figure formed by a blow or impression like our type, a model or example. Quoted from strkjv@Exodus:25:40|. Common word in the old Greek. {That he had seen} (\hon herakei\). Past perfect active of \hora\, to see (double reduplication).

rwp@Acts:8:4 @{They therefore} (\hoi men oun\). Demonstrative \hoi\ as often (1:6|, etc.) though it will make sense as the article with the participle \diasparentes\. The general statement is made here by \men\ and a particular instance (\de\) follows in verse 5|. The inferential particle (\oun\) points back to verse 3|, the persecution by young Saul and the Pharisees. Jesus had commanded the disciples not to depart from Jerusalem till they received the Promise of the Father (1:4|), but they had remained long after that and were not carrying the gospel to the other peoples (1:8|). Now they were pushed out by Saul and began as a result to carry out the Great Commission for world conquest, that is those "scattered abroad" (\diasparentes\, second aorist passive participle of \diaspeir\). This verb means disperse, to sow in separate or scattered places (\dia\) and so to drive people hither and thither. Old and very common verb, especially in the LXX, but in the N.T. only in strkjv@Acts:8:1,4; strkjv@11:19|. {Went about} (\dilthon\). Constative second aorist active of \dierchomai\, to go through (from place to place, \dia\). Old and common verb, frequent for missionary journeys in the Acts (5:40; strkjv@8:40; strkjv@9:32; strkjv@11:19; strkjv@13:6|). {Preaching the word} (\euaggelizomenoi ton logon\). Evangelizing or gospelizing the word (the truth about Christ). In strkjv@11:19| Luke explains more fully the extent of the labours of these new preachers of the gospel. They were emergency preachers, not ordained clergymen, but men stirred to activity by the zeal of Saul against them. The blood of the martyrs (Stephen) was already becoming the seed of the church. "The violent dispersion of these earnest disciples resulted in a rapid diffusion of the gospel" (Alvah Hovey).

rwp@Acts:9:4 @{He fell upon the earth} (\pesn epi tn gn\). Second aorist active participle. Songs:in strkjv@22:7| Paul says: "I fell unto the ground" (\epesa eis to edaphos\) using an old word rather than the common \gn\. In strkjv@26:14| Paul states that "we were all fallen to the earth" (\pantn katapesontn hmn eis tn gn\, genitive absolute construction). But here in verse 7| "the men that journeyed with him stood speechless" (\histkeisan eneoi\). But surely the points of time are different. In strkjv@26:14| Paul refers to the first appearance of the vision when all fell to the earth. Here in verse 7| Luke refers to what occurred after the vision when both Saul and the men had risen from the ground. {Saul, Saul} (\Saoul, Saoul\). The Hebrew form occurs also in strkjv@22:7; strkjv@26:14| where it is expressly stated that the voice was in the Hebrew (Aramaic) tongue as also in strkjv@9:17| (Ananias). Deissmann (_Bible Studies_, p. 316) terms this use of \Saoul\ "the historian's sense of liturgical rhythm." For the repetition of names by Jesus note strkjv@Luke:10:41| (Martha, Martha), strkjv@Luke:22:31| (Simon, Simon). {Me} (\me\). In persecuting the disciples, Saul was persecuting Jesus, as the words of Jesus in verse 5| made plain. Christ had already spoken of the mystic union between himself and his followers (Matthew:10:40; strkjv@25:40,45; strkjv@John:15:1-5|). The proverb (Pindar) that Jesus quotes to Saul about kicking against the goad is genuine in strkjv@26:14|, but not here.

rwp@Acts:9:40 @{Put them all forth} (\ekbaln ex pantas\). Second aorist (effective) active participle of \ekball\, a rather strong word, perhaps with some difficulty. Cf. strkjv@Mark:5:40| which incident Peter may have recalled. The words are not genuine in strkjv@Luke:8:54|. Peter's praying alone reminds one of Elijah (1Kings:17:20|) and the widow's son and Elisha for the Shunammite's son (2Kings:4:33|). {Tabitha, arise} (\Tabeitha, anastthi\). With sublime faith like \Taleitha koum\ of Jesus in strkjv@Mark:5:41|. {She sat up} (\anekathisen\). Effective aorist active indicative of \anakathiz\. Often in medical writers, only here in the N.T. and strkjv@Luke:7:15| where Westcott and Hort have in the margin the uncompounded form \ekathisen\. Vivid picture.

rwp@Acts:13:3 @{When they had fasted} (\nsteusantes\). Either finishing the same fast in verse 2| or another one (Hackett), but clearly a voluntary fast. {Laid their hands upon them} (\epithentes tas cheiras autois\). Second aorist active participle of \epitithmi\. Not ordination to the ministry, but a solemn consecration to the great missionary task to which the Holy Spirit had called them. Whether the whole church took part in this ceremony is not clear, though in strkjv@15:40| "the brethren" did commend Paul and Silas. Perhaps some of them here acted for the whole church, all of whom approved the enterprise. But Paul makes it plain in strkjv@Phillipians:4:15| that the church in Antioch did not make financial contribution to the campaign, but only goodwill. But that was more than the church at Jerusalem would have done as a whole since Peter had been arraigned there for his activities in Caesarea (Acts:11:1-18|). Clearly Barnabas and Saul had to finance the tour themselves. It was Philippi that first gave money to Paul's campaigns. There were still heathen enough in Antioch, but the church approved the going of Barnabas and Saul, their very best.

rwp@Acts:15:40 @{Chose} (\epilexamenos\). First aorist middle (indirect) participle of \epileg\, choosing for himself, as the successor of Barnabas, not of Mark who had no place in Paul's plans at this time. {Commended} (\paradotheis\). First aorist passive of \paradidmi\, the same verb employed about Paul and Barnabas (14:26|) on their return from the first tour. It is clear now that the sympathy of the church at Antioch is with Paul rather than with Barnabas in the cleavage that has come. The church probably recalled how in the pinch Barnabas flickered and went to the side of Peter and that it was Paul who for the moment stood _Paulus contra mundum_ for Gentile liberty in Christ against the threat of the Judaizers from Jerusalem. Silas had influence in the church in Jerusalem (verse 22|) and was apparently a Roman citizen (16:37|) also. He is the Silas or Silvanus of the epistles (1Thessalonians:1:1; strkjv@2Thessalonians:1:1; strkjv@2Corinthians:1:19; strkjv@1Peter:5:12|). It is remarkable that Peter mentions both Mark and Silas as with him (1Peter:5:12f.|) at the same time.

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@Hebrews:8:5 @{Serve} (\latreuousin\). Present active indicative of \latreu\ for which verb see on ¯Matthew:4:10|. {A copy} (\hupodeigmati\). Dative case after \latreuousin\. See already on ¯John:13:15; strkjv@Hebrews:4:11| for this interesting word. {Shadow} (\skii\). Dative case. Old word for which see already strkjv@Matthew:4:16; strkjv@Mark:4:32; strkjv@Colossians:2:17|. See same idea in strkjv@Hebrews:9:23|. For difference between \skia\ and \eikn\ see strkjv@10:1|. Here "copy and shadow" form a practical hendiadys for "a shadowy out- line" (Moffatt). {Is warned of God} (\kechrmatistai\). Perfect passive indicative of \chrmatiz\, old verb (from \chrma\, business) for which see on ¯Matthew:2:12,22; strkjv@Luke:2:26|. The word "God" is not used, but it is implied as in strkjv@Acts:10:22; strkjv@Hebrews:12:25|. Songs:in LXX, Josephus, and the papyri. {For saith he} (\gar phsi\). Argument from God's command (Exodus:25:40|). {See that thou make} (\Hor poiseis\). Common Greek idiom with present active imperative of \hora\ and the volitive future of \poie\ without \hina\ (asyndeton, Robertson, _Grammar_, p. 949). {The pattern} (\ton tupon\). The very word used in strkjv@Exodus:25:40| and quoted also by Stephen in strkjv@Acts:7:44|. For \tupos\ see already strkjv@John:20:25; strkjv@Romans:6:17|, etc. The tabernacle was to be patterned after the heavenly model.

rwp@James:4:9 @{Be afflicted} (\talaiprsate\). First aorist active imperative \talaipre\, old verb from \talaipros\ (Romans:7:24|), to endure toils, here only in N.T. Cf. \talaipriais\ in strkjv@5:1|. {Mourn} (\penthsate\). First aorist active imperative of \penthe\, old verb from \penthos\ (mourning, strkjv@4:9|), as in strkjv@Matthew:5:4f|. Often in N.T. joined as here with \klai\, to weep (Mark:16:10; strkjv@Luke:6:25|). A call to the godly sorrow spoken of in strkjv@2Corinthians:7:10| (Mayor), like an O.T. prophet. {Weep} (\klausate\). First aorist active imperative of \klai\. {Laughter} (\gels\). Old word from Homer down, only here in N.T. as \gela\, to {laugh} (opposite of \klai\), in N.T. only in strkjv@Luke:6:21,25|, but \katagela\ in strkjv@Luke:8:53| (Mark:5:40; strkjv@Matthew:9:24|). {Be turned} (\metatrapt\). Second aorist passive imperative of \metatrep\, old word, to turn about, to transmute, in Homer (not in Attic), here only in N.T. {Heaviness} (\katpheian\). Old word from \katphs\ (of a downcast look, from \kata\, \pha\ eyes), hanging down of the eyes like the publican in strkjv@Luke:18:13|, here only in N.T.

rwp@John:3:18 @{Is not judged} (\ou krinetai\). Present passive indicative. Trust in Christ prevents condemnation, for he takes our place and pays the penalty for sin for all who put their case in his hands (Romans:8:32f.|). The believer in Christ as Saviour does not come into judgment (John:5:24|). {Hath been judged already} (\d kekritai\). Perfect passive indicative of \krin\. Judgment has already been passed on the one who refuses to believe in Christ as the Saviour sent by the Father, the man who is not willing to come to Christ for life (5:40|). {Because he hath not believed} (\hoti m pepisteuken\). Perfect active indicative of \pisteu\, has taken a permanent attitude of refusal. Here \hoti m\ states the reason subjectively as the judgment of the Judge in any such case (\ho m pisteun\ already mentioned) while in strkjv@1John:5:10| \hoti ou pepisteuken\ gives the reason objectively (\ou\ instead of \m\) conceived as an actual case and no longer hypothetical. See strkjv@1:12| for \eis to onoma\ with \pisteu\ (believing on the name) and strkjv@1:14| for \monogenous\ (only begotten) and also strkjv@3:16|.

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:5:38 @{And} (\kai\). "And yet" as in strkjv@1:10| and strkjv@5:40| below. {His word abiding in you} (\ton logon autou en humin menonta\). But God's word had come to them through the centuries by the prophets. For the phrase see strkjv@10:35; strkjv@15:3; strkjv@17:6; strkjv@1John:1:10; strkjv@2:14|. {Him ye believe not} (\touti humeis ou pisteuete\). "This one" (\touti\, dative case with \pisteuete\) in emphatic relation to preceding "he" (\ekeinos\, God). Jesus has given them God's word, but they reject both Jesus and God's word (John:14:9|).

rwp@John:5:40 @{And ye will not come to me} (\kai ou thelete elthein pros me\). "And yet" (\kai\) as often in John. "This is the tragedy of the rejection of Messiah by the Messianic race" (Bernard). See strkjv@John:1:11; strkjv@Matthew:23:37| (\kai ouk thelsate\, and ye would not). Men loved darkness rather than light (John:3:19|). {That ye may have life} (\hina zn echte\). Life in its simplest form as in strkjv@3:36| (cf. strkjv@3:16|). This is the purpose of John in writing the Fourth Gospel (20:31|). There is life only in Christ Jesus.

rwp@John:7:17 @{If any man willeth to do} (\ean tis theli poiein\). Condition of third class with \ean\ and present active subjunctive \theli\ not used as a mere auxiliary verb for the future "will do," but with full force of \thel\, to will, to wish. See the same use of \thel\ in strkjv@5:40| "and yet ye are not willing to come" (\kai ou thelete elthein\). {He shall know} (\gnsetai\). Future middle indicative of \ginsk\. Experimental knowledge from willingness to do God's will. See this same point by Jesus in strkjv@5:46; strkjv@18:37|. There must be moral harmony between man's purpose and God's will. "If there be no sympathy there can be no understanding" (Westcott). Atheists of all types have no point of contact for approach to the knowledge of Christ. This fact does not prove the non-existence of God, but simply their own isolation. They are out of tune with the Infinite. For those who love God it is also true that obedience to God's will brings richer knowledge of God. Agnostic and atheistic critics are disqualified by Jesus as witnesses to his claims. {Of God} (\ek tou theou\). Out of God as source. {From myself} (\ap' emautou\). Instead of from God.

rwp@John:19:23 @{Four parts} (\tessera mer\). There were four soldiers, the usual quaternion (\tetradion\, strkjv@Acts:12:9|) besides the centurion (Mark:15:39; strkjv@Matthew:27:54; strkjv@Luke:23:47|). The clothes (\himatia\, outer clothes) of the criminal were removed before the crucifixion and belonged to the soldiers. Luke (Luke:23:34|) mentions the division of the garments, but not the number four. The four pieces would be the head gear, the sandals, the girdle, the \tallith\ (outer garment with fringes). {The coat was without seam} (\ho chitn araphos\). For \chitn\ (the inner garment) see strkjv@Matthew:5:40|. \Araphos\ is compound of \a\ privative and \rapt\, to sew together, and so seamless (unsewed together), only here in N.T. It occurs elsewhere in Josephus, _Ant_. III. 6, 4. {Woven} (\huphantos\). Verbal (old word) from \huphain\ (some MSS. in strkjv@Luke:12:27|), only here in N.T.

rwp@John:19:25 @{Were standing by the cross of Jesus} (\histkeisan para ti stauri tou Isou\). Perfect of \histmi\, to place, used as imperfect (intransitive) with \para\ (beside) and the locative case. Vivid contrast this to the rude gambling of the soldiers. This group of four (or three) women interests us more. Matt. (Matthew:27:55f.|) spoke of women beholding from afar and names three (Mary Magdalene, Mary the mother of James the less and of Joses, and the mother of the sons of Zebedee). Mark also (Mark:15:40|) names three (Mary Magdalene, Mary the mother of James the less and of Joses, and Salome). They have clearly drawn near the Cross by now. John alone mentions the mother of Jesus in the group. It is not clear whether the sister of the mother of Jesus is Salome the mother of the sons of Zebedee or the wife of Clopas. If so, two sisters have the name Mary and James and John are cousins of Jesus. The point cannot be settled with our present knowledge.

rwp@Luke:6:29 @{On the cheek} (\epi tn siagona\). strkjv@Matthew:5:39| has "right." Old word meaning jaw or jawbone, but in the N.T. only here and strkjv@Matthew:5:39|, which see for discussion. It seems an act of violence rather than contempt. Sticklers for extreme literalism find trouble with the conduct of Jesus in strkjv@John:18:22f.| where Jesus, on receiving a slap in the face, protested against it. {Thy cloke} (\to himation\), {thy coat} (\ton chitna\). Here the upper and more valuable garment (\himation\) is first taken, the under and less valuable \chitn\ last. In strkjv@Matthew:5:40| the process (apparently a legal one) is reversed. {Withhold not} (\m klusis\). Aorist subjunctive in prohibition against committing an act. Do not hinder him in his robbing. It is usually useless anyhow with modern armed bandits.

rwp@Mark:5:40 @{And they laughed him to scorn} (\kai kategeln\). "They jeered at him" (Weymouth). Note imperfect tense. They kept it up. And note also \kat-\ (perfective use). Exactly the same words in strkjv@Matthew:9:24| and strkjv@Luke:8:53|. The loud laughter was ill suited to the solemn occasion. But Jesus on his part (\autos de\) took charge of the situation. {Taketh the father of the child and her mother and them that were with him} (\paralambanei ton patera tou paidiou kai tn mtera kai tous met' autou\). Having put out (\ekbaln\) the rest by a stern assertion of authority as if he were master of the house, Jesus takes along with him these five and enters the chamber of death "where the child was" (\hopou n to paidion\). He had to use pressure to make the hired mourners leave. The presence of some people will ruin the atmosphere for spiritual work.

rwp@Mark:15:40 @{And Salome} (\kai Salm\). Apparently the "mother of the sons of Zebedee" (Matthew:27:56|). Only in Mark.

rwp@Mark:15:47 @{Beheld} (\etheroun\). Imperfect tense picturing the two Marys "sitting over against the sepulchre" (Matthew:27:61|) and watching in silence as the shadows fell upon all their hopes and dreams. Apparently these two remained after the other women who had been beholding from afar the melancholy end (Mark:15:40|) had left and "were watching the actions of Joseph and Nicodemus" (Swete). Probably also they saw the body of Jesus carried and hence they knew where it was laid and saw that it remained there (\tetheitai\, perfect passive indicative, state of completion). "It is evident that they constituted themselves a party of observation" (Gould).

rwp@Mark:16:1 @{When the sabbath was past} (\diagenomenou tou sabbatou\). Genitive absolute, the sabbath having come in between, and now over. For this sense of the verb (common from Demosthenes on) see strkjv@Acts:25:13; strkjv@27:9|. It was therefore after sunset. {Bought spices} (\gorasan armata\). As Nicodemus did on the day of the burial (John:19:40|). Gould denies that the Jews were familiar with the embalming process of Egypt, but at any rate it was to be a reverential anointing (\hina aleipssin\) of the body of Jesus with spices. They could buy them after sundown. Salome in the group again as in strkjv@Mark:15:40|. See on ¯Matthew:28:1| for discussion of "late on the sabbath day" and the visit of the women to the tomb before sundown. They had returned from the tomb after the watching late Friday afternoon and had prepared spices (Luke:23:56|). Now they secured a fresh supply.

rwp@Mark:16:9 @{When he had risen early on the first day of the week} (\anastas pri prti sabbatou\). It is probable that this note of time goes with "risen" (\anastas\), though it makes good sense with "appeared" (\ephan\). Jesus is not mentioned by name here, though he is clearly the one meant. Mark uses \mia\ in verse 2|, but \prt\ in strkjv@14:12| and the plural \sabbatn\ in verse 2|, though the singular here. {First} (\prton\). Definite statement that Jesus {appeared} (\ephan\) to Mary Magdalene first of all. The verb \ephan\ (second aorist passive of \phain\) is here alone of the Risen Christ (cf. \Eleias ephan\, strkjv@Luke:9:8|), the usual verb being \phth\ (Luke:24:34; strkjv@1Corinthians:15:5ff.|). {From whom} (\par' hs\). Only instance of \para\ with the casting out of demons, \ek\ being usual (1:25,26; strkjv@5:8; strkjv@7:26,29; strkjv@9:25|). \Ekbeblkei\ is past perfect indicative without augment. This description of Mary Magdalene is like that in strkjv@Luke:8:2| and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (15:40,47; strkjv@16:1|). The appearance to Mary Magdalene is given in full by strkjv@John:20:11-18|.

rwp@Matthew:5:40 @{Thy coat... thy cloke also} (\ton chitna sou kai to himation\). The "coat" is really a sort of shirt or undergarment and would be demanded at law. A robber would seize first the outer garment or cloke (one coat). If one loses the undergarment at law, the outer one goes also (the more valuable one).

rwp@Matthew:25:40 @{Ye did it unto me} (\emoi epoisate\). Dative of personal interest. Christ identifies himself with the needy and the suffering. This conduct is proof of possession of love for Christ and likeness to him.

rwp@Matthew:27:55 @{Many women} (\gunaikes pollai\). We have come to expect the women from Galilee to be faithful, last at the Cross and first at the tomb. Luke (Luke:23:49|) says that "all his acquaintance" (\pantes hoi gnstoi auti\) stood at a distance and saw the end. One may hope that the apostles were in that sad group. But certainly many women were there. The Mother of Jesus had been taken away from the side of the Cross by the Beloved Disciple to his own home (John:19:27|). Matthew names three of the group by name. Mary Magdalene is mentioned as a well-known person though not previously named in Matthew's Gospel. Certainly she is not the sinful woman of strkjv@Luke:7| nor Mary of Bethany. There is another Mary, the mother of James and Joseph (Joses) not otherwise known to us. And then there is the mother of the sons of Zebedee (James and John), usually identified with Salome (Mark:15:40|). These noble and faithful women were "beholding from afar" (\apo makrothen therousai\). These three women may have drawn nearer to the Cross for Mary the Mother of Jesus stood beside the Cross (\para ti stauri\) with Mary of Clopas and Mary Magdalene (John:19:25|) before she left. They had once ministered unto Jesus (\diakonousai auti\) and now he is dead. Matthew does not try to picture the anguish of heart of these noble women nor does he say as Luke (Luke:23:48|) does that "they returned smiting their breasts." He drops the curtain on that saddest of all tragedies as the loyal band stood and looked at the dead Christ on Golgotha. What hope did life now hold for them?

rwp@Romans:11:13 @{To you that are Gentiles} (\humin tois ethnesin\). "To you the Gentiles." He has a serious word to say to them. {Inasmuch then} (\eph' hoson men oun\). Not temporal, _quamdiu_, "so long as" (Matthew:9:15|), but qualitative _quatenus_ "in so far then as" (Matthew:25:40|). {I glorify my ministry} (\tn diakonian mou doxaz\). As apostle to the Gentiles (\ethnn apostolos\, objective genitive). Would that every minister of Christ glorified his ministry. {If by any means} (\ei ps\). This use of \ei\ with purpose or aim is a kind of indirect discourse. {I may provoke} (\parazls\). Either future active indicative or first aorist active subjunctive, see same uncertainty in strkjv@Phillipians:3:10| \katants\, but in strkjv@3:11| \katalab\ after \ei\ is subjunctive. The future indicative is clear in strkjv@Romans:1:10| and the optative in strkjv@Acts:27:12|. Doubtful whether future indicative or aorist subjunctive also in \ss\ (save).