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rwp@Info @ I have called these volumes _Word Pictures_ for the obvious reason that language was originally purely pictographic. Children love to read by pictures either where it is all picture or where pictures are interspersed with simple words. The Rosetta Stone is a famous illustration. The Egyptian hieroglyphics come at the top of the stone, followed by the Demotic Egyptian language with the Greek translation at the bottom. By means of this stone the secret of the hieroglyphs or pictographs was unravelled. Chinese characters are also pictographic. The pictures were first for ideas, then for words, then for syllables, then for letters. Today in Alaska there are Indians who still use pictures alone for communicating their ideas. "Most words have been originally metaphors, and metaphors are continually falling into the rank of words" (Professor Campbell). Rather is it not true that words are metaphors, sometimes with the pictured flower still blooming, sometimes with the blossom blurred? Words have never gotten wholly away from the picture stage. These old Greek words in the New Testament are rich with meaning. They speak to us out of the past and with lively images to those who have eyes to see. It is impossible to translate all of one language into another. Much can be carried over, but not all. Delicate shades of meaning defy the translator. But some of the very words of Jesus we have still as he said: "The words that I have spoken unto you are spirit and are life" (John:6:63|). We must never forget that in dealing with the words of Jesus we are dealing with things that have life and breath. That is true of all the New Testament, the most wonderful of all books of all time. One can feel the very throb of the heart of Almighty God in the New Testament if the eyes of his own heart have been enlightened by the Holy Spirit. May the Spirit of God take of the things of Christ and make them ours as we muse over the words of life that speak to us out of the New Covenant that we call the New Testament. A.T. ROBERTSON. LOUISVILLE, KY. strkjv@Info:1Corinthians @ FIRST CORINTHIANS FROM EPHESUS A.D. 54 OR 55 BY WAY OF INTRODUCTION It would be a hard-boiled critic today who would dare deny the genuineness of I Corinthians. The Dutch wild man, Van Manen, did indeed argue that Paul wrote no epistles if indeed he ever lived. Such intellectual banality is well answered by Whateley's _Historic Doubts about Napolean Bonaparte_ which was so cleverly done that some readers were actually convinced that no such man ever existed, but is the product of myth and legend. Even Baur was compelled to acknowledge the genuineness of I and II Corinthians, Galatians and Romans (the Big Four of Pauline criticism). It is a waste of time now to prove what all admit to be true. Paul of Tarsus, the Apostle to the Gentiles, wrote I Corinthians.

rwp@1Corinthians:3:15 @{Shall be burned} (\katakasetai\). First-class condition again, assumed as true. Second future (late form) passive indicative of \katakai\, to burn down, old verb. Note perfective use of preposition \kata\, shall be burned down. We usually say "burned up," and that is true also, burned up in smoke. {He shall suffer loss} (\zmithsetai\). First future passive indicative of \zmi\, old verb from \zmia\ (damage, loss), to suffer loss. In strkjv@Matthew:16:26; strkjv@Mark:8:36; strkjv@Luke:9:25| the loss is stated to be the man's soul (\psuchn\) or eternal life. But here there is no such total loss as that. The man's work (\ergon\) is burned up (sermons, lectures, books, teaching, all dry as dust). {But he himself shall be saved} (\autos de sthsetai\). Eternal salvation, but not by purgatory. His work is burned up completely and hopelessly, but he himself escapes destruction because he is really a saved man a real believer in Christ. {Yet so as through fire} (\houts de hs dia puros\). Clearly Paul means with his work burned down (verse 15|). It is the tragedy of a fruitless life, of a minister who built so poorly on the true foundation that his work went up in smoke. His sermons were empty froth or windy words without edifying or building power. They left no mark in the lives of the hearers. It is the picture of a wasted life. The one who enters heaven by grace, as we all do who are saved, yet who brings no sheaves with him. There is no garnered grain the result of his labours in the harvest field. There are no souls in heaven as the result of his toil for Christ, no enrichment of character, no growth in grace.

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

rwp@1Timothy:6:12 @{Fight the good fight} (\agnizou ton kalon agna\). Cognate accusative with present middle imperative of \agniz\, Pauline word (1Corinthians:9:25; strkjv@Colossians:1:29|). {Lay hold on} (\epilabou\). Second (ingressive) aorist middle imperative of \epilamban\, "get a grip on." See same verb with genitive also in verse 19|. {Thou wast called} (\eklths\). First aorist passive of \kale\ as in strkjv@1Corinthians:1:9; strkjv@Colossians:3:15|. {The good confession} (\tn kaln homologian\). Cognate accusative with \hmologsas\ (first aorist active indicative of \homologe\, the public confession in baptism which many witnessed. See it also in verse 13| of Jesus.

rwp@Info_2Corinthians @ FIRST CORINTHIANS FROM EPHESUS A.D. 54 OR 55 BY WAY OF INTRODUCTION It would be a hard-boiled critic today who would dare deny the genuineness of I Corinthians. The Dutch wild man, Van Manen, did indeed argue that Paul wrote no epistles if indeed he ever lived. Such intellectual banality is well answered by Whateley's _Historic Doubts about Napolean Bonaparte_ which was so cleverly done that some readers were actually convinced that no such man ever existed, but is the product of myth and legend. Even Baur was compelled to acknowledge the genuineness of I and II Corinthians, Galatians and Romans (the Big Four of Pauline criticism). It is a waste of time now to prove what all admit to be true. Paul of Tarsus, the Apostle to the Gentiles, wrote I Corinthians.

rwp@2Timothy:4:13 @{The cloke} (\tn phelonn\). More common form \pheilon\. By metathesis for \phainol\, Latin _paenula_, though which language transliterated the word into the other is not known. The meaning is also uncertain, though probably "cloke" as there are so many papyri examples in that sense (Moulton and Milligan, _Vocabulary_). Milligan (N.T. _Documents_, p. 20) had previously urged "book wrap" as probable but he changed his mind and rightly so. {With Carpus} (\para Karpi\). "Beside Carpus," at his house. Not mentioned elsewhere. Probably a visit to Troas after Paul's return from Crete. {The books} (\ta biblia\). Probably papyrus rolls. One can only guess what rolls the old preacher longs to have with him, probably copies of Old Testament books, possibly copies of his own letters, and other books used and loved. The old preacher can be happy with his books. {Especially the parchments} (\malista tas membranas\). Latin _membrana_. The dressed skins were first made at Pergamum and so termed "parchments." These in particular would likely be copies of Old Testament books, parchment being more expensive than papyrus, possibly even copies of Christ's sayings (Luke:1:1-4|). We recall that in strkjv@Acts:26:24| Festus referred to Paul's learning (\ta grammata\). He would not waste his time in prison.

rwp@Acts:8:3 @{Laid waste} (\elumaineto\). Imperfect middle of \lumainomai\, old verb (from \lum\, injury), to dishonour, defile, devastate, ruin. Only here in the N.T. Like the laying waste of a vineyard by a wild boar (Psalms:79:13|). Picturesque description of the havoc carried on by Saul now the leader in the persecution. He is victor over Stephen now who had probably worsted him in debate in the Cilician synagogue in Jerusalem. {Into every house} (\kata tous oikous\). But Luke terms it "the church" (\tn ekklsian\). Plainly not just an "assembly," but an organized body that was still "the church" when scattered in their own homes, "an unassembled assembly" according to the etymology. Words do not remain by the etymology, but travel on with usage. {Haling} (\surn\). Literally, dragging forcibly (=hauling). Present active participle of \sur\, old verb. {Men and women} (\andras kai gunaikas\). A new feature of the persecution that includes the women. They met it bravely as through all the ages since (cf. strkjv@9:2; strkjv@22:4|). This fact will be a bitter memory for Paul always. {Committed} (\paredidou\). Imperfect active of \paradidmi\, old verb, kept on handing them over to prison.

rwp@Acts:9:21 @{Were amazed} (\existanto\). Imperfect middle indicative of \existmi\. They continued to stand out of themselves in astonishment at this violent reversal in Saul the persecutor. {Made havock} (\porthsas\). First aorist active participle of \porthe\, to lay waste, an old verb, but only here and strkjv@Galatians:1:13,23| by Paul, an interesting coincidence. It is the old proverb about Saul among the prophets (1Samuel:10:12|) revived with a new meaning (Furneaux). {Had come} (\elluthei\). Past perfect indicative active. {Might bring} (\agagi\). Second aorist (effective) active subjunctive of \ag\ with \hina\ (purpose). {Bound} (\dedemenous\). Perfect passive participle of \de\. Interesting tenses.

rwp@Acts:11:25 @{To seek for Saul} (\anaztsai Saulon\). First aorist (effective) active infinitive of purpose. \Anazte\ is a common verb since Plato, but in the N.T. only here and strkjv@Luke:2:44,45|, to seek up and down (\ana\), back and forth, to hunt up, to make a thorough search till success comes. It is plain from strkjv@Galatians:1:21| that Saul had not been idle in Cilicia. Tarsus was not very far from Antioch. Barnabas probably knew that Saul was a vessel of choice (Acts:9:15|) by Christ for the work among the Gentiles. He knew, of course, of Saul's work with the Hellenists in Jerusalem (9:29|) and echoes of his work in Cilicia and Syria had probably come to him. Songs:to Tarsus he goes when he saw the need for help. "He had none of the littleness which cannot bear the presence of a possible rival" (Furneaux). Barnabas knew his own limitations and knew where the man of destiny for this crisis was, the man who already had the seal of God upon him. The hour and the man met when Barnabas brought Saul to Antioch. The door was open and the man was ready, far more ready than when Jesus called him on the road to Damascus. The years in Cilicia and Syria were not wasted for they had not been idle. If we only knew the facts, it is probable that Saul also had been preaching to Hellenes as well as to Hellenists. Jesus had definitely called him to work among the Gentiles (9:15|). In his own way he had come to the same place that Peter reached in Caesarea and that Barnabas now holds in Antioch. God always has a man prepared for a great emergency in the kingdom. The call of Barnabas was simply the repetition of the call of Christ. Songs:Saul came.

rwp@Acts:20:16 @{For Paul had determined} (\kekrikei gar ho Paulos\). Past perfect active (correct text) of \krin\ and not the aorist \ekrine\. Either Paul controlled the ship or the captain was willing to oblige him. {To sail past Ephesus} (\parapleusai tn Epheson\). First aorist active infinitive of \paraple\, old verb to sail beside, only here in the N.T. {That he might not have} (\hops m gentai auti\). Final clause (negative) with aorist middle subjunctive of \ginomai\ and dative "that it might not happen to him." {To spend time} (\chronotribsai\). First aorist active of the late compound verb \chronotribe\ (\chronos\, time, \trib\, to spend), only here in the N.T. The verb \trib\, to rub, to wear out by rubbing, lends itself to the idea of wasting time. It was only a year ago that Paul had left Ephesus in haste after the riot. It was not expedient to go back so soon if he meant to reach Jerusalem by Pentecost. Paul clearly felt (Romans:15|) that the presentation of this collection at Pentecost to the Jewish Christians would have a wholesome influence as it had done once before (Acts:11:30|). {He was hastening} (\espeuden\). Imperfect active of \speud\, old verb to hasten as in strkjv@Luke:2:16; strkjv@19:56|. {If it were possible for him} (\ei dunaton ei auti\). Condition of the fourth class (optative mode), if it should be possible for him. The form is a remote possibility. It was only some thirty days till Pentecost. {The day of Pentecost} (\tn hmeran ts pentkosts\). Note the accusative case. Paul wanted to be there for the whole day. See strkjv@Acts:2:1| for this very phrase.

rwp@Galatians:1:13 @{My manner of life} (\tn emn anastrophn\). Late word in this sense from Polybius on from \anastrephomai\. In the older writers it meant literally "return" or "turning back." See strkjv@1Peter:1:15|. It is absent in this sense in the papyri though the verb is common. {In the Jews' religion} (\en ti Ioudaismi\). "In Judaism." The word in N.T. only here and next verse, already in II Macc. strkjv@2:21; strkjv@8:1; strkjv@14:38; IV Macc. strkjv@4:26. In these passages it means the Jewish religion as opposed to the Hellenism that the Syrian Kings were imposing upon the Jews. Songs:later Justin Martyr (386 D) will use \Christianismos\ for Christianity. Both words are made from verbs in \-iz\. {Beyond measure} (\kath' huperboln\). "According to excess" (throwing beyond, \huperbol\). {I persecuted} (\edikon\). Imperfect active, "I used to persecute" (see strkjv@Acts:7-9| for the facts). {Made havock of it} (\eporthoun autn\). Customary action again, imperfect of old verb \porthe\, to lay waste, to sack. In N.T. only here, verse 23|, and strkjv@Acts:9:31| (used by Christians in Damascus of Saul after his conversion of his former conduct, the very word of Paul here). Paul heard them use it of him and it stuck in his mind.

rwp@John:1:48 @{Whence knowest thou me?} (\Pothen me ginskeis;\). Nathanael is astonished at this tribute, at any knowledge about himself by Jesus. He had overheard Christ's comment and longed to know its source. {Before Philip called thee} (\Pro tou se Philippon phnsai\). Idiomatic Greek, \pro\ and the ablative case of the articular aorist active infinitive (\tou phnsai\, from \phne\, to call) with \se\ as the object and \Philippon\, the accusative of general reference, "before the calling thee as to Philip." {When thou wast under the fig tree} (\onta hupo tn sukn\). "Being under the fig tree," accusative present participle agreeing with \se\. The fig tree was a familiar object in Palestine, probably in leaf at this time, the accusative with \hupo\ may suggest that Nathanael had withdrawn there for prayer. Note genitive with \hupokat\ in verse 50|. Jesus saw Nathanael's heart as well as his mere presence there. He saw him in his worship and so knew him.

rwp@John:5:3 @{In these} (\en tautais\). In these five porches. {Lay} (\katekeito\). Imperfect middle of \katakeimai\, to lie down, singular number because \plthos\ (multitude) is a collective substantive. {Withered} (\xrn\). Old adjective \xros\ for dry, wasted as the hand (Matthew:12:10|). The oldest and best manuscripts omit what the Textus Receptus adds here "waiting for the moving of the water" (\ekdechomenon tn tou hudatos kinsin\), a Western and Syrian addition to throw light on the word \tarachthi\ (is troubled) in verse 7|.

rwp@John:6:12 @{And when they were filled} (\hs de eneplsthsan\). First aorist (effective) passive indicative of \empimplmi\, old verb to fill in, to fill up, to fill completely. They were all satisfied. The Synoptics have \echortasthsan\ like strkjv@John:6:26| (\echortasthte\). {Gather up} (\sunagagete\). Second aorist active imperative of \sunag\, to gather together. {Broken pieces} (\klasmata\). From \kla\, to break. Not crumbs or scraps on the ground, but pieces broken by Jesus (Mark:6:41|) and not consumed. {Be lost} (\apoltai\). Second aorist middle subjunctive of \apollumi\ with \hina\ in purpose clause. Only in John. There was to be no wastefulness in Christ's munificence. The Jews had a custom of leaving something for those that served.

rwp@John:9:34 @{Thou wast altogether born in sin} (\en hamartiais su egennths holos\). First aorist passive indicative of \genna\. "In sins thou wast begotten (or born) all of thee." \Holos\ is predicate nominative and teaches total depravity in this case beyond controversy, the Pharisees being judges. {And dost thou teach us?} (\kai su didaskeis hmas;\). The audacity of it all. Note emphasis on \su\ (thou). It was insufferable. He had not only taught the rabbis, but had utterly routed them in argument. {And they cast him out} (\kai exebalon auton ex\). Effective second aorist active indicative of \ekball\ intensified by the addition of \ex\. Probably not yet expulsion from the synagogue (9:22|) which required a formal meeting of the Sanhedrin, but certainly forcible driving of the gifted upstart from their presence. See strkjv@6:37| for another use of \ekball ex\ besides strkjv@9:35|.

rwp@John:12:5 @{Sold} (\eprath\). First aorist passive indicative of \piprask\, old verb to sell (Matthew:13:46|). {For three hundred pence} (\triakosin dnarin\). Genitive of price. Same item in strkjv@Mark:14:5|, while in strkjv@Matthew:26:9| it is simply "for much" (\pollou\). But all three have "given to the poor" (\edoth ptchois\). First aorist passive indicative of \didmi\ with dative case \ptchois\ (note absence of the article, poor people), real beggars, mendicants (Matthew:19:21; strkjv@Luke:14:13|). But only John singles out Judas as the one who made the protest against this waste of money while Mark says that "some" had indignation and Matthew has it that "the disciples" had indignation. Clearly Judas was the spokesman for the group who chimed in and agreed with his protest. The amount here spent by Mary (ten guineas) would equal a day labourer's wages for a year (Dods).

rwp@Jude:1:12 @{Hidden rocks} (\spilades\). Old word for rocks in the sea (covered by the water), as in Homer, here only in N.T. strkjv@2Peter:2:13| has \spiloi\. {Love-feasts} (\agapais\). Undoubtedly the correct text here, though A C have \apatais\ as in strkjv@2Peter:2:14|. For disorder at the Lord's Supper (and love-feasts?) see strkjv@1Corinthians:11:17-34|. The Gnostics made it worse, so that the love-feasts were discontinued. {When they feast with you} (\suneuchoumenoi\). See strkjv@2Peter:2:13| for this very word and form. Masculine gender with \houtoi hoi\ rather than with the feminine \spilades\. Cf. strkjv@Revelation:11:4|. Construction according to sense. {Shepherds that feed themselves} (\heautous poimainontes\). "Shepherding themselves." Cf. strkjv@Revelation:7:17| for this use of \poimain\. Clouds without water (\nephelai anudroi\). \Nephel\ common word for cloud (Matthew:24:30|). strkjv@2Peter:2:17| has \pgai anudroi\ (springs without water) and then \homichlai\ (mists) and \elaunomenai\ (driven) rather than \peripheromenai\ here (borne around, whirled around, present passive participle of \peripher\ to bear around), a powerful picture of disappointed hopes. {Autumn trees} (\dendra phthinoprina\). Late adjective (Aristotle, Polybius, Strabo) from \phthin\, to waste away, and \opra\, autumn, here only in N.T. For \akarpa\ (without fruit) see strkjv@2Peter:1:8|. {Twice dead} (\dis apothanonta\). Second aorist active participle of \apothnsk\. Fruitless and having died. Having died and also "uprooted" (\ekrizthenta\). First aorist passive participle of \ekrizo\, late compound, to root out, to pluck up by the roots, as in strkjv@Matthew:13:29|.

rwp@Luke:1:4 @{Mightest know} (\epignis\). Second aorist active subjunctive of \epiginsk\. Full knowledge (\epi\-), in addition to what he already has. {The certainty} (\tn asphaleian\). Make no slip (\sphall\, to totter or fall, and \a\ privative). Luke promises a reliable narrative. "Theophilus shall know that the faith which he has embraced has an impregnable historical foundation" (Plummer). {The things} (\logn\). Literally "words," the details of the words in the instruction. {Wast instructed} (\katchths\). First aorist passive indicative. Not in O.T. and rare in ancient Greek. Occurs in the papyri. The word \che\ is our word echo (cf. strkjv@1Thessalonians:1:8| for \exchtai\, has sounded forth). \Katche\ is to sound down, to din, to instruct, to give oral instruction. Cf. strkjv@1Corinthians:14:9; strkjv@Acts:21:21,24; strkjv@18:25; Gal strkjv@6:6|. Those men doing the teaching were called _catechists_ and those receiving it were called _catechumens_. Whether Theophilus was still a catechumen is not known. This Preface by Luke is in splendid literary _Koin_ and is not surpassed by those in any Greek writer (Herodotus, Thucydides, Polybius). It is entirely possible that Luke was familiar with this habit of Greek historians to write prefaces since he was a man of culture.

rwp@Luke:10:7 @{In that same house} (\en auti ti oikii\). Literally, in the house itself, not "in the same house" (\en ti auti oikii\), a different construction. A free rendering of the common Lukan idiom is, "in that very house." {Eating} (\esthontes\). An old poetic verb \esth\ for \esthi\ that survives in late Greek. {Such things as they give} (\ta par' autn\). "The things from them." {For the labourer is worthy of his hire} (\axios gar ho ergats tou misthou autou\). In strkjv@Matthew:10:10| we have \ts trophs autou\ (his food). strkjv@1Timothy:5:18| has this saying quoted as scripture. That is not impossible if Luke wrote by A.D. 62. Paul there however may quote only strkjv@Deuteronomy:25:4| as scripture and get this quotation either from strkjv@Luke:10:7| or from a proverbial saying of Jesus. It is certainly not a real objection against the Pauline authorship of First Timothy. {Go not from house to house} (\m metabainete ex oikias eis oikian\). As a habit, \m\ and the present imperative, and so avoid waste of time with such rounds of invitations as would come.

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:16:1 @{Unto the disciples} (\kai pros tous mathtas\). The three preceding parables in chapter 15 exposed the special faults of the Pharisees, "their hard exclusiveness, self-righteousness, and contempt for others" (Plummer). This parable is given by Luke alone. The \kai\ (also) is not translated in the Revised Version. It seems to mean that at this same time, after speaking to the Pharisees (chapter 15), Jesus proceeds to speak a parable to the disciples (16:1-13|), the parable of the Unjust Steward. It is a hard parable to explain, but Jesus opens the door by the key in verse 9|. {Which had a steward} (\hos ichen oikonomon\). Imperfect active, continued to have. Steward is house-manager or overseer of an estate as already seen in strkjv@Luke:12:42|. {Was accused} (\dieblth\). First aorist indicative passive, of \diaball\, an old verb, but here only in the N.T. It means to throw across or back and forth, rocks or words and so to slander by gossip. The word implies malice even if the thing said is true. The word \diabolos\ (slanderer) is this same root and it is used even of women, she-devils (1Timothy:3:11|). {That he was wasting} (\hs diaskorpizn\). For the verb see on ¯15:13|. The use of \hs\ with the participle is a fine Greek idiom for giving the alleged ground of a charge against one. {His goods} (\ta huparchonta autou\). "His belongings," a Lukan idiom.

rwp@Luke:16:8 @{His lord commended} (\epinesen ho kurios\). The steward's lord praised him though he himself had been wronged again (see verse 1| "wasting his goods"). {The unrighteous steward} (\ton oikonomon ts adikias\). Literally, the steward of unrighteousness. The genitive is the case of genus, species, the steward distinguished by unrighteousness as his characteristic. See "the mammon of unrighteousness" in verse 9|. See "the forgetful hearer" in strkjv@James:1:25|. It is a vernacular idiom common to Hebrew, Aramaic, and the _Koin_. {Wisely} (\phronims\). An old adverb, though here alone in the N.T. But the adjective \phronimos\ from which it comes occurs a dozen times as in strkjv@Matthew:10:16|. It is from \phrone\ and that from \phrn\, the mind (1Corinthians:14:20|), the discerning intellect. Perhaps "shrewdly" or "discreetly" is better here than "wisely." The lord does not absolve the steward from guilt and he was apparently dismissed from his service. His shrewdness consisted in finding a place to go by his shrewdness. He remained the steward of unrighteousness even though his shrewdness was commended. {For} (\hoti\). Probably by this second \hoti\ Jesus means to say that he cites this example of shrewdness because it illustrates the point. "This is the moral of the whole parable. Men of the world in their dealings with men like themselves are more prudent than the children of light in their intercourse with one another" (Plummer). We all know how stupid Christians can be in their co-operative work in the kingdom of God, to go no further. {Wiser than} (\phronimteroi huper\). Shrewder beyond, a common Greek idiom.

rwp@Mark:14:5 @{Above three hundred pence} (\epan dnarin triakosin\). Matthew has "for much" while strkjv@John:12:5| has "for three hundred pence." The use of "far above" may be a detail from Peter's memory of Judas' objection whose name in this connection is preserved in strkjv@John:12:4|. {And they murmured against her} (\kai enebrimnto auti\). Imperfect tense of this striking word used of the snorting of horses and seen already in strkjv@Mark:1:43; strkjv@11:38|. It occurs in the LXX in the sense of anger as here (Daniel:11:30|). Judas made the complaint against Mary of Bethany, but all the apostles joined in the chorus of criticism of the wasteful extravagance.

rwp@Matthew:12:30 @{He that is not with me} (\ho m n met' emou\). With these solemn words Jesus draws the line of cleavage between himself and his enemies then and now. Jesus still has his enemies who hate him and all noble words and deeds because they sting what conscience they have into fury. But we may have our choice. We either gather with (\sunagn\) Christ or scatter (\skorpizei\) to the four winds. Christ is the magnet of the ages. He draws or drives away. "Satan is the arch-waster, Christ the collector, Saviour" (Bruce).

rwp@Matthew:26:8 @{This waste} (\h apleia haut\). Dead loss (\apleia\) they considered it, nothing but sentimental aroma. It was a cruel shock to Mary of Bethany to hear this comment. Matthew does not tell as John does (John:12:4|) that it was Judas who made the point which the rest endorsed. Mark explains that they mentioned "three hundred pence," while Matthew (26:9|) only says "for much" (\pollou\).

rwp@Matthew:26:69 @{Thou also} (\kai su\). Peter had gone within (\es\) the palace (26:58|), but was sitting {without} (\ex\) the hall where the trial was going on in the open central court with the servants or officers (\hupretn\, under rowers, literally, strkjv@26:58|) of the Sanhedrin. But he could possibly see through the open door above what was going on inside. It is not plain at what stage of the Jewish trial the denials of Peter took place nor the precise order in which they came as the Gospels give them variously. This maid (\paidisk\, slave girl) stepped up to Peter as he was sitting in the court and pointedly said: "Thou also wast with Jesus the Galilean." Peter was warming himself by the fire and the light shone in his face. She probably had noticed Peter come in with John the Beloved Disciple who went on up into the hall of trial. Or she may have seen Peter with Jesus on the streets of Jerusalem.

rwp@Revelation:5:9 @{They sing} (\idousin\). Present active indicative of \id\. Old verb, to chant with lyrical emotion (Colossians:3:16|). {A new song} (\idn kainn\). Cognate accusative for \oide\ (\id\, song) is \oide\ from \eid\, that is \id\ (the verb used), old word already used (Colossians:3:16; strkjv@Ephesians:5:19|), called \kainn\ because a fresh song for new mercies (Isaiah:42:10; strkjv@Psalms:33:3; strkjv@40:3|, etc.), here in praise of redemption to Christ (14:3|) like the new name (2:17; strkjv@3:12|), the new Jerusalem (3:12; strkjv@21:2|), the new heaven and the new earth (21:1|), not the old song of creation (4:8,11|) to God. {For thou wast slain} (\hoti esphags\). Second aorist passive indicative of \sphaz\. \Agoraz\ used by Paul and Peter of our purchase from sin by Christ (1Corinthians:6:20; strkjv@7:23; strkjv@Galatians:3:13; strkjv@4:5; strkjv@2Peter:2:1|; cf. strkjv@1Peter:1:18f.|). {Unto God} (\ti thei\). Dative case of advantage as also in verse 10|. {With thy blood} (\en ti haimati sou\). Instrumental use of \en\ as in strkjv@1:5|. The blood of Christ as the price of our redemption runs all through the Apocalypse. This is the reason why Christ is worthy to "take the book and open its seals." That is, he is worthy to receive adoration and worship (4:11|) as the Father does. {Men of every} (\ek pass\). No \anthrpous\ (men) or \tinas\ (some) before \ek\ in the Greek. See a like ellipsis in strkjv@11:9| with a like grouping of words for all mankind, representatives of all races and nations (7:9; strkjv@13:7; strkjv@14:6|).

rwp@Revelation:11:17 @{O Lord God} (\Kurie ho theos\). Vocative form \kurie\ and nominative form \ho theos\ (vocative in use). See strkjv@1:8; strkjv@4:8| for this combination with \ho pantokratr\ (the Almighty). For \ho n kai ho n\ (which art and which wast) see strkjv@1:4,8; strkjv@4:8; strkjv@16:5|. {Thou hast taken} (\eilphes\). Perfect active indicative of \lamban\, emphasizing the permanence of God's rule, "Thou hast assumed thy power." {Didst reign} (\ebasileusas\). Ingressive first aorist active indicative of \basileu\, "Didst begin to reign." See this combination of tenses (perfect and aorist) without confusion in strkjv@3:3; strkjv@5:7; strkjv@8:5|.

rwp@Revelation:16:5 @{The angel of the waters} (\tou aggelou ton hudatn\). Genitive case object of \kousa\. See strkjv@7:1| for the four angels in control of the winds and strkjv@14:18| for the angel with power over fire. The rabbis spoke also of an angel with power over the earth and another over the sea. {Which art and which wast} (\ho n kai ho n\). See this peculiar idiom for God's eternity with \ho\ as relative before \n\ in strkjv@1:4,8; strkjv@4:8|, but without \ho erchomenos\ (the coming on, the one who is to be) there for the future as in strkjv@11:17|. {Thou Holy One} (\ho hosios\). Nominative form, but vocative case, as often. Note both \dikaios\ and \hosios\ applied to God as in strkjv@3:1; strkjv@15:3f|. {Because thou didst thus judge} (\hoti tauta ekrinas\). Reason for calling God \dikaios\ and \hosios\. The punishment on the waters is deserved. First aorist active indicative of \krin\, to judge.

rwp@Revelation:18:21 @{A strong angel} (\heis aggelos ischuros\). Here \heis\ = a, just an indefinite article, not "one" as a numeral. {Took up} (\ren\). First aorist active indicative of \air\. {As it were a great millstone} (\hs mulinon megan\). Late adjective, in inscriptions, here only in N.T., made of millstone (\mulos\, strkjv@Matthew:18:6; strkjv@Revelation:18:22|), while \mulikos\ (Luke:17:2|) means belonging to a mill. This is not a small millstone turned by women (Matthew:24:41|), but one requiring an ass to turn it (Mark:9:42|), and so "a great" one. {Cast} (\ebalen\). Second aorist active of \ball\, to hurl. {With a mighty fall} (\hormmati\). Instrumental case (manner) of \hormma\, a rush, old word from \horma\, to rush (Matthew:8:32|), here only in N.T. {Shall be cast down} (\blethsetai\). Future (first) passive of \ball\, the same verb (\ebalen\), effective punctiliar future. Like a boulder hurled into the sea. {Shall be found no more at all} (\ou m heurethi eti\). Double negative with first aorist passive subjunctive of \heurisk\. See strkjv@9:6| for \ou m\ with the active voice of \heurisk\. Already the old Babylon was a desert waste (Strabo, XVI. 1073).

rwp@Romans:11:17 @{Branches} (\kladn\). From \kla\, to break. {Were broken off} (\exeklasthsan\). First aorist passive indicative of \ekkla\. Play on the word \klados\ (branch) and \ekkla\, to break off. Condition of first class, assumed as true. Some of the individual Jews (natural Israel) were broken off the stock of the tree (spiritual Israel). {And thou} (\kai su\). An individual Gentile. {Being a wild olive} (\agrielaios n\). This word, used by Aristotle, occurs in an inscription. Ramsay (_Pauline Studies_, pp. 219ff.) shows that the ancients used the wild-olive graft upon an old olive tree to reinvigorate the tree precisely as Paul uses the figure here and that both the olive tree and the graft were influenced by each other, though the wild olive graft did not produce as good olives as the original stock. But it should be noted that in verse 24| Paul expressly states that the grafting of Gentiles on to the stock of the spiritual Israel was "contrary to nature" (\para phusin\). {Wast grafted in} (\enekentrisths\). First aorist passive indicative of \enkentriz\, to cut in, to graft, used by Aristotle. Belongs "to the higher _Koin_" (literary _Koin_) according to Milligan. {Partaker} (\sunkoinnos\). Co-partner. {Fatness} (\piottos\). Old word from \pin\ (fat), only here in N.T. Note three genitives here "of the root of the fatness of the olive."