NT-EPISTLES.filter - rwp 3:5:
rwp@
1Corinthians:2:7 @{God's wisdom in a mystery} (\theou sophian en mustrii\). Two points are here sharply made. It is God's wisdom (note emphatic position of the genitive \theou\) in contrast to the wisdom of this age. Every age of the world has a conceit of its own and it is particularly true of this twentieth century, but God's wisdom is eternal and superior to the wisdom of any age or time. God's wisdom is alone absolute. See on ¯2:1| for mystery. It is not certain whether {in a mystery} is to be taken with {wisdom} or {we speak}. The result does not differ greatly, probably with {wisdom}, so long a secret and now at last revealed (Colossians:1:26; strkjv@2Thessalonians:2:7|). {That hath been hidden} (\tn apokekrummenn\). See strkjv@Romans:16:25; strkjv@Colossians:1:26; strkjv@Ephesians:3:5|. Articular perfect passive participle of \apokrupt\, more precisely defining the indefinite \sophian\ (wisdom). {Foreordained before the worlds} (\prorisen pro tn ainn\). This relative clause (\hn\) defines still more closely God's wisdom. Note \pro\ with both verb and substantive (\ainn\). Constative aorist of God's elective purpose as shown in Christ crucified (1Corinthians:1:18-24|). "It was no afterthought or change of plan" (Robertson and Plummer). {Unto our glory} (\eis doxan hmn\). "The glory of inward enlightenment as well as of outward exaltation" (Lightfoot).
rwp@1Corinthians:3:5 @{What then?} (\ti oun;\). He does not say \tis\ (who), but \ti\ (what), neuter singular interrogative pronoun. {Ministers} (\diakonoi\). Not leaders of parties or sects, but merely servants through whom ye believed. The etymology of the word Thayer gives as \dia\ and \konis\ "raising dust by hastening." In the Gospels it is the servant (Matthew:20:26|) or waiter (John:2:5|). Paul so describes himself as a minister (Colossians:1:23,25|). The technical sense of deacon comes later (Phillipians:1:1; strkjv@1Timothy:3:8,12|). {As the Lord gave to him} (\hs ho Kurios edken\). Hence no minister of the Lord like Apollos and Paul has any basis for pride or conceit nor should be made the occasion for faction and strife. This idea Paul enlarges upon through chapters strkjv@1Corinthians:3; 4| and it is made plain in chapter strkjv@1Corinthians:12|.
rwp@1Corinthians:3:10 @{As a wise masterbuilder} (\hs sophos architektn\). Paul does not shirk his share in the work at Corinth with all the sad outcome there. He absolves Apollos from responsibility for the divisions. He denies that he himself is to blame. In doing so he has to praise himself because the Judaizers who fomented the trouble at Corinth had directly blamed Paul. It is not always wise for a preacher to defend himself against attack, but it is sometimes necessary. Factions in the church were now a fact and Paul went to the bottom of the matter. God gave Paul the grace to do what he did. This is the only New Testament example of the old and common word \architektn\, our architect. \Tektn\ is from \tikt\, to beget, and means a begetter, then a worker in wood or stone, a carpenter or mason (Matthew:13:55; strkjv@Mark:6:3|). \Archi-\ is an old inseparable prefix like \archaggelos\ (archangel), \archepiscopos\ (archbishop), \archiereus\ (chiefpriest). \Architektn\ occurs in the papyri and inscriptions in an even wider sense than our use of architect, sometimes of the chief engineers. But Paul means to claim primacy as pastor of the church in Corinth as is true of every pastor who is the architect of the whole church life and work. All the workmen (\tektones\, carpenters) work under the direction of the architect (Plato, _Statesman_, 259). "As a wise architect I laid a foundation" (\themelion ethka\). Much depends on the wisdom of the architect in laying the foundation. This is the technical phrase (Luke:6:48; strkjv@14:29|), a cognate accusative for \themelion\. The substantive \themelion\ is from the same root \the\ as \ethka\ (\ti-thmi\). We cannot neatly reproduce the idiom in English. "I placed a placing" does only moderately well. Paul refers directly to the events described by Luke in strkjv@Acts:18:1-18|. The aorist \ethka\ is the correct text, not the perfect \tetheika\. {Another buildeth thereon} (\allos epoikodomei\). Note the preposition \epi\ with the verb each time (10,11,12,14|). The successor to Paul did not have to lay a new foundation, but only to go on building on that already laid. It is a pity when the new pastor has to dig up the foundation and start all over again as if an earthquake had come. {Take heed how he buildeth thereon} (\blepet ps epoikodomei\). The carpenters have need of caution how they carry out the plans of the original architect. Successive architects of great cathedrals carry on through centuries the original design. The result becomes the wonder of succeeding generations. There is no room for individual caprice in the superstructure.
rwp@1Corinthians:4:1 @{Ministers of Christ} (\hupretas Christou\). Paul and all ministers (\diakonous\) of the New Covenant (1Corinthians:3:5|) are under-rowers, subordinate rowers of Christ, only here in Paul's Epistles, though in the Gospels (Luke:4:20| the attendant in the synagogue) and the Acts (Acts:13:5|) of John Mark. The {so} (\houts\) gathers up the preceding argument (3:5-23|) and applies it directly by the {as} (\hs\) that follows. {Stewards of the mysteries of God} (\oikonomous mustrin theou\). The steward or house manager (\oikos\, house, \nem\, to manage, old word) was a slave (\doulos\) under his lord (\kurios\, strkjv@Luke:12:42|), but a master (Luke:16:1|) over the other slaves in the house (menservants \paidas\, maidservants \paidiskas\ strkjv@Luke:12:45|), an overseer (\epitropos\) over the rest (Matthew:20:8|). Hence the under-rower (\huprets\) of Christ has a position of great dignity as steward (\oikonomos\) of the mysteries of God. Jesus had expressly explained that the mysteries of the kingdom were open to the disciples (Matthew:13:11|). They were entrusted with the knowledge of some of God's secrets though the disciples were not such apt pupils as they claimed to be (Matthew:13:51; strkjv@16:8-12|). As stewards Paul and other ministers are entrusted with the mysteries (see on ¯1Corinthians:2:7| for this word) of God and are expected to teach them. "The church is the \oikos\ (1Timothy:3:15|), God the \oikodespots\ (Matthew:13:52|), the members the \oikeioi\ (Galatians:6:10; strkjv@Ephesians:2:19|)" (Lightfoot). Paul had a vivid sense of the dignity of this stewardship (\oikonomia\) of God given to him (Colossians:1:25; strkjv@Ephesians:1:10|). The ministry is more than a mere profession or trade. It is a calling from God for stewardship.
rwp@1Corinthians:9:8 @{Do I speak these things after the manner of men?} (\M kata anthrpon tauta lal;\). Negative answer expected. Paul uses \kata anthrpon\ six times (1Corinthians:3:3; strkjv@9:8; strkjv@15:32; Gal strkjv@1:11; strkjv@3:15; strkjv@Romans:3:5|). The illustrations from human life are pertinent, but he has some of a higher order, from Scripture. {The law also} (\kai ho nomos\). Perhaps objection was made that the Scripture does not support the practice of paying preachers. That objection is still made by the stingy.
rwp@1Corinthians:9:27 @{But I buffet my body} (\alla huppiaz mou to sma\). In Aristophanes, Aristotle, Plutarch, from \huppion\, and that from \hupo\ and \ops\ (in papyri), the part of the face under the eyes, a blow in the face, to beat black and blue. In N.T. only here and strkjv@Luke:18:5| which see. Paul does not, like the Gnostics, consider his \sarx\ or his \sma\ sinful and evil. But "it is like the horses in a chariot race, which must be kept well in hand by whip and rein if the prize is to be secured" (Robertson and Plummer). The boxers often used boxing gloves (\cestus\, of ox-hide bands) which gave telling blows. Paul was not willing for his body to be his master. He found good as the outcome of this self-discipline (2Corinthians:12:7; strkjv@Romans:8:13; strkjv@Colossians:2:23; strkjv@3:5|). {And bring it into bondage} (\kai doulagg\). Late compound verb from \doulaggos\, in Diodorus Siculus, Epictetus and substantive in papyri. It is the metaphor of the victor leading the vanquished as captive and slave. {Lest by any means} (\m ps\). Common conjunction for negative purpose with subjunctive as here (\genmai\, second aorist middle). {After that I have preached to others} (\allois krxas\). First aorist active participle of \kruss\ (see on ¯1:23|), common verb to preach, from word \krux\ (herald) and that is probably the idea here. A \krux\ at the games announced the rules of the game and called out the competitors. Songs:Paul is not merely a herald, but a competitor also. {I myself should be rejected} (\autos adokimos genmai\). Literally, "I myself should become rejected." \Adokimos\ is an old adjective used of metals, coin, soil (Hebrews:6:8|) and in a moral sense only by Paul in N.T. (1Corinthians:9:27; strkjv@2Corinthians:13:5-7; strkjv@Romans:1:28; strkjv@Titus:1:16; strkjv@2Timothy:3:8|). It means not standing the test (\dokimos\ from \dokimaz\). Paul means rejected for the {prize}, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew:7:22f.|). What is the prize before Paul? Is it that {reward} (\misthos\) of which he spoke in verse 18|, his glorying of preaching a free gospel? Songs:Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Phillipians:3:12|) and so he presses on. At the end he has serene confidence (2Timothy:4:7|) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ.
rwp@1Corinthians:10:24 @{Let no man seek his own} (\mdeis to heautou zteit\). This is Paul's rule for social relations (1Corinthians:13:5; strkjv@Galatians:6:2; strkjv@Romans:14:7; strkjv@15:2; strkjv@Phillipians:2:1ff.|) and is the way to do what is expedient and what builds up. {His neighbour's good} (\to tou heterou\). Literally, "the affair of the other man." Cf. \ton heteron\ in strkjv@Romans:13:8| for this idea of \heteros\ like \ho plsion\ (the nigh man, the neighbour) in strkjv@Romans:15:2|. This is loving your neighbour as yourself by preferring your neighbour's welfare to your own (Phillipians:2:4|).
rwp@1Corinthians:12:10 @{Workings of miracles} (\energmata dunamen\). Workings of powers. Cf. \energn dunameis\ in strkjv@Galatians:3:5; strkjv@Hebrews:2:4| where all three words are used (\smeia\, signs, \terata\, wonders, \dunameis\, powers). Some of the miracles were not healings as the blindness on Elymas the sorcerer. {Prophecy} (\prophteia\). Late word from \prophts\ and \prophmi\, to speak forth. Common in papyri. This gift Paul will praise most (chapter strkjv@1Corinthians:14|). Not always prediction, but a speaking forth of God's message under the guidance of the Holy Spirit. {Discernings of spirits} (\diakriseis pneumatn\). \Diakrisis\ is old word from \diakrin\ (see strkjv@11:29|) and in N.T. only here; strkjv@Romans:14:1; strkjv@Hebrews:5:14|. A most needed gift to tell whether the gifts were really of the Holy Spirit and supernatural (cf. so-called "gifts" today) or merely strange though natural or even diabolical (1Timothy:4:1; strkjv@1John:4:1f.|). {Divers kinds of tongues} (\gen glssn\). No word for "divers" in the Greek. There has arisen a great deal of confusion concerning the gift of tongues as found in Corinth. They prided themselves chiefly on this gift which had become a source of confusion and disorder. There were varieties (kinds, \gen\) in this gift, but the gift was essentially an ecstatic utterance of highly wrought emotion that edified the speaker (14:4|) and was intelligible to God (14:2,28|). It was not always true that the speaker in tongues could make clear what he had said to those who did not know the tongue (14:13|): It was not mere gibberish or jargon like the modern "tongues," but in a real language that could be understood by one familiar with that tongue as was seen on the great Day of Pentecost when people who spoke different languages were present. In Corinth, where no such variety of people existed, it required an interpreter to explain the tongue to those who knew it not. Hence Paul placed this gift lowest of all. It created wonder, but did little real good. This is the error of the Irvingites and others who have tried to reproduce this early gift of the Holy Spirit which was clearly for a special emergency and which was not designed to help spread the gospel among men. See on ¯Acts:2:13-21; strkjv@10:44-46; strkjv@19:6|. {The interpretation of tongues} (\hermneia glssn\). Old word, here only and strkjv@14:26| in N.T., from \hermneu\ from \Herms\ (the god of speech). Cf. on \diermneu\ in strkjv@Luke:24:27; strkjv@Acts:9:36|. In case there was no one present who understood the particular tongue it required a special gift of the Spirit to some one to interpret it if any one was to receive benefit from it.
rwp@1Corinthians:13:5 @{Doth not behave itself unseemly} (\ouk aschmonei\). Old verb from \aschmn\ (12:23|). In N.T. only here and strkjv@7:36|. Not indecent. {Seeketh not its own} (\ou ztei ta heauts\). Its own interests (10:24,33|). {Is not provoked} (\ou paroxunetai\). Old word. In N.T. only here and strkjv@Acts:17:16| which see. Irritation or sharpness of spirit. And yet Paul felt it in Athens (exasperation) and he and Barnabas had \paroxusmos\ (paroxysm) in Antioch (15:39|). See good sense of \paroxusmos\ in strkjv@Hebrews:10:24|. {Taketh not account of evil} (\ou logizetai to kakon\). Old verb from \logos\, to count up, to take account of as in a ledger or note-book, "the evil" (\to kakon\) done to love with a view to settling the account.
rwp@1John:2:19 @{From us} (\ex hmn\) {--of us} (\ex hmn\). The same idiom, \ex\ and the ablative case (\hmn\), but in different senses to correspond with \exlthan\ (they went out from our membership) and \ouk san\ (they were not of us in spirit and life). For \ex\ in the sense of origin see strkjv@John:17:15|, for \ex\ in the sense of likeness, strkjv@John:17:14|. {For if they had been of us} (\ei gar ex hmn san\). Condition of second class with \ei\ and imperfect tense (no aorist for \eimi\). {They would have continued} (\memenkeisan an\). Past perfect of \men\, to remain, without augment, with \an\ in apodosis of second-class condition. {With us} (\meth' hmn\). In fellowship, for which see \meta\ in strkjv@1:3|. They had lost the inner fellowship and then apparently voluntarily broke the outward. {But they went} (\all'\). Ellipsis of the verb \exlthan\ above, a common habit (ellipse) in John s Gospel (1:8; strkjv@9:3; strkjv@13:18; strkjv@15:25|). {That they might be made manifest} (\hina phanerthsin\). Purpose clause with \hina\ and the first aorist passive subjunctive of \phanero\, for which verb see strkjv@John:21:1; strkjv@Colossians:3:4|. See strkjv@2Corinthians:3:3| for the personal construction with \hoti\ as here. {They all are not} (\ouk eisin pantes\). Not just some, but all, as in strkjv@2:21; strkjv@3:5|. These antichrists are thus revealed in their true light.
rwp@1John:3:5 @{He} (\ekeinos\). As in verse 3; strkjv@John:1:18|. {Was manifested} (\ephanerth\). Same form as in verse 2|, but here of the Incarnation as in strkjv@John:21:1|, not of the second coming (1John:2:28|). {To take away sins} (\hina tas hamartias ari\). Purpose clause with \hina\ and first aorist active subjunctive of \air\ as in strkjv@John:1:29|. In strkjv@Isaiah:53:11| we have \anapher\ for bearing sins, but \air\ properly means to lift up and carry away (John:2:16|). Songs:in strkjv@Hebrews:10:4| we find \aphaire\ and strkjv@Hebrews:10:11| \periaire\, to take away sins completely (the complete expiation wrought by Christ on Calvary). The plural \hamartias\ here, as in strkjv@Colossians:1:14|, not singular (collective sense) \hamartian\ as in strkjv@John:1:29|. {And in him is no sin} (\kai hamartia en auti ouk estin\). "And sin (the sinful principle) in him is not." As Jesus had claimed about himself (John:7:18; strkjv@8:46|) and as is repeatedly stated in the N.T. (2Corinthians:5:21; strkjv@Hebrews:4:15; strkjv@7:26; strkjv@9:13|).
rwp@1John:4:9 @{Was manifested} (\ephanerth\). First aorist passive indicative of \phanero\. The Incarnation as in strkjv@3:5|. Subjective genitive as in strkjv@2:5|. {In us} (\en hmin\). In our case, not "among us" nor "to us." Cf. strkjv@Galatians:1:16|. {Hath sent} (\apestalken\). Perfect active indicative of \apostell\, as again in verse 14|, the permanent mission of the Son, though in verse 10| the aorist \apesteilen\ occurs for the single event. See strkjv@John:3:16| for this great idea. {His only-begotten Son} (\ton huion autou ton monogen\). "His Son the only-begotten" as in strkjv@John:3:16|. John applies \monogens\ to Jesus alone (John:1:14,18|), but Luke (Luke:7:12; strkjv@8:42; strkjv@9:38|) to others. Jesus alone completely reproduces the nature and character of God (Brooke). {That we might live through him} (\hina zsmen di' autou\). Purpose clause with \hina\ and the first aorist (ingressive, get life) active subjunctive of \za\. "Through him" is through Christ, who is the life (John:14:6|). Christ also lives in us (Galatians:2:20|). This life begins here and now.
rwp@1John:5:18 @{We know} (\oidamen\). As in strkjv@3:2,14; strkjv@5:15,19,20|. He has "ye know" in strkjv@2:20; strkjv@3:5,15|. {Sinneth not} (\ouch hamartanei\). Lineal present active indicative, "does not keep on sinning," as he has already shown in strkjv@3:4-10|. {He that was begotten of God} (\ho genntheis ek tou theou\). First aorist passive articular participle referring to Christ, if the reading of A B is correct (\trei auton\, not \trei heauton\). It is Christ who keeps the one begotten of God (\gegennmenos ek tou theou\ as in strkjv@3:9| and so different from \ho genntheis\ here). It is a difficult phrase, but this is probably the idea. Jesus (John:18:37|) uses \gegennmai\ of himself and uses also \tre\ of keeping the disciples (John:17:12,15; strkjv@Revelation:3:10|). {The evil one} (\ho ponros\). Masculine and personal as in strkjv@2:13|, not neuter, and probably Satan as in strkjv@Matthew:6:13|, not just any evil man. {Touchest him not} (\ouch haptetai autou\). Present middle indicative of \hapt\, elsewhere in John only strkjv@John:20:17|. It means to lay hold of or to grasp rather than a mere superficial touch (\thiggan\, both in strkjv@Colossians:2:21|). Here the idea is to touch to harm. The devil cannot snatch such a man from Christ (John:6:38f.|).
rwp@1Peter:1:3 @{Blessed be} (\eulogtos\). No copula in the Greek (\est\, let be, or \estin\, is, or \ei\, may be). The verbal adjective (from \euloge\) occurs in the N.T. only of God, as in the LXX (Luke:1:68|). See also strkjv@2Corinthians:1:3; strkjv@Ephesians:1:3|. {The God and Father of our Lord Jesus Christ} (\ho theos kai patr tou kuriou hmn Isou Christou\). This precise language in strkjv@2Corinthians:1:3; Ephesians:I:3|; and part of it in strkjv@2Corinthians:11:31; strkjv@Romans:15:6|. See strkjv@John:20:17| for similar language by Jesus. {Great} (\polu\). Much. {Begat us again} (\anagennsas hms\). First aorist active articular (\ho\, who) participle of \anagenna\, late, and rare word to beget again, in Aleph for _Sirach_ (_Prol_. 20), in Philo, in Hermetic writings, in N.T. only here and verse 23|. "It was probably borrowed by the New Paganism from Christianity" (Bigg). The Stoics used \anagennsis\ for \palingenesia\ (Titus:3:5|). If \anthen\ in strkjv@John:3:3| be taken to mean "again," the same idea of regeneration is there, and if "from above" it is the new birth, anyhow. {Unto a living hope} (\eis elpida zsan\). Peter is fond of the word "living" (present active participle of \za\) as in strkjv@1:23; strkjv@2:4,5,24; strkjv@4:5,6|. The Pharisees cherished the hope of the resurrection (Acts:23:6|), but the resurrection of Jesus gave it proof and permanence (1Corinthians:15:14,17|). It is no longer a dead hope like dead faith (James:2:17,26|). This revival of hope was wrought "by the resurrection of Jesus Christ" (\dia anastases\). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it.
rwp@1Peter:1:20 @{Who was foreknown indeed} (\proegnsmenou men\). Perfect passive participle (in genitive singular agreeing with \Christou\) of \proginsk\, old verb, to know beforehand (Romans:8:29; strkjv@2Peter:3:17|). See \prognsin theou\ in verse 2|. {Before the foundation of the world} (\pro katabols kosmou\). This precise curious phrase occurs in strkjv@John:17:24| in the Saviour's mouth of his preincarnate state with the Father as here and in strkjv@Ephesians:1:4|. We have \apo katabols kosmou\ in strkjv@Matthew:25:34| (\kosmou\ omitted in strkjv@Matthew:13:35|); strkjv@Luke:11:50; strkjv@Hebrews:4:3; strkjv@9:26; strkjv@Revelation:13:8; strkjv@17:8|. \Katabol\ (from \kataball\) was originally laying the foundation of a house (Hebrews:6:1|). The preincarnate Messiah appears in the counsels of God also in strkjv@1Corinthians:2:7; strkjv@Colossians:1:26f.; strkjv@Ephesians:1:9f.; strkjv@3:9-11; strkjv@Romans:16:25; strkjv@1Timothy:1:9|. {But was manifested} (\phanerthentos de\). First aorist (ingressive) passive participle of \phanero\, referring to the Incarnation in contrast with the preexistence of Christ (cf. strkjv@John:1:31; strkjv@1John:3:5,8|). {At the end of the times} (\ep' eschatou tn chronn\). Like \ep' eschatou tn hmern\ (Hebrews:1:2|). The plural \chronoi\, doubtless referring to successive periods in human history until the fullness of the time came (Galatians:4:4|). {For your sake} (\di' hums\). Proof of God's love, not of their desert or worth (Acts:17:30f.; strkjv@Hebrews:11:39f.|).
rwp@1Peter:2:1 @{Putting away therefore} (\apothemenoi oun\). Second aorist middle participle of \apotithmi\, old and common verb, in metaphorical sense either to cleanse defilements (3:21; strkjv@James:1:21|) or to put off clothing (Romans:13:12; strkjv@Colossians:3:5ff.; strkjv@Ephesians:4:22|). Either sense suits here. Therefore (\oun\) because of the new birth (1:23|) and the new life demanded. {Wickedness} (\kakian\). This old word, from \kakos\ (evil), in the ancients meant vice of any kind and note \psan\ (all) here. {Guile} (\dolon\). Old word (from \del\, to catch with bait), deceit. {Hypocrisies} (\hupokriseis\). Singular (\hupokrisin\) in the best MSS. See strkjv@1:22| (\anupokriton\) and strkjv@Mark:7:6f.| for Christ's denunciation of hypocrites which the disciples did not understand, including Peter (Matthew:15:16ff.|). {Envies} (\phthonous\). Genuine here, not \phonous\ (murders), as B has it. For the word see strkjv@Matthew:27:18|. {Evil speakings} (\katalalias\). Late word (from \katalalos\, defamer, strkjv@Romans:1:30|), in N.T. only here and strkjv@2Corinthians:12:20|. "Backbitings." For verb see strkjv@2:12|.
rwp@1Peter:2:18 @{Servants} (\hoi oiketai\). Note article with the class as with \andres\ (3:7|), though not with \gunaikes\ (3:1|). \Oikets\, old word from \oikos\ (house), means one in the same house with another (Latin _domesticus_), particularly house servants (slaves) in distinction from the general term \doulos\ (slave). "Ye domestics." See similar directions to Christian servants (slaves) in strkjv@Colossians:3:22-25; strkjv@Ephesians:6:5-7; strkjv@1Timothy:6:1f.; strkjv@Titus:2:9f|. \Oikets\ in N.T. occurs only here, strkjv@Luke:16:13; strkjv@Acts:10:7; strkjv@Romans:14:4|. {Be in subjection} (\hupotassomenoi\). Present middle participle of \hupotass\, common late compound to subject oneself to one (Luke:2:51|). Either the participle is here used as an imperative (so in strkjv@3:1,7|) as in strkjv@Romans:12:16f.|, or the imperative \este\ has to be supplied (Robertson, _Grammar_, p. 945). {To your masters} (\tois despotais\). Dative case of \despots\, old word for absolute owner in contrast with \doulos\. It is used also of God (Luke:2:29; strkjv@Acts:4:24,29|) and of Christ (2Peter:2:1; strkjv@Jude:1:4|). \Kurios\ has a wider meaning and not necessarily suggesting absolute power. {To the good and gentle} (\tois agathois kai epieikesin\). Dative case also with the article with class. For \epieiks\ see on ¯James:3:17|. There were slave-owners (masters) like this as there are housekeepers and employers of workmen today. This is no argument for slavery, but only a sidelight on a condition bad enough at its best. {To the froward} (\tois skoliois\). "To the crooked." Old word, also in strkjv@Luke:3:5; strkjv@Acts:2:40; strkjv@Phillipians:2:15|. Unfortunately there were slave-holders as there are employers today, like this group. The test of obedience comes precisely toward this group.
rwp@1Peter:2:24 @{Who his own self} (\hos autos\). Intensive pronoun with the relative referring to Christ (note relatives also in verses 22,23|). {Bare our sins} (\annegken tas hamartias hmn\). Second aorist active indicative of \anapher\, common verb of bringing sacrifice to the altar. Combination here of strkjv@Isaiah:53:12; strkjv@Deuteronomy:21:23|. Jesus is the perfect sin offering (Hebrews:9:28|). For Christ's body (\sma\) as the offering see strkjv@1Corinthians:11:24|. "Here St. Peter puts the Cross in the place of the altar" (Bigg). {Upon the tree} (\epi to xulon\). Not tree here as in strkjv@Luke:23:31|, originally just wood (1Corinthians:3:12|), then something made of wood, as a gibbet or cross. Songs:used by Peter for the Cross in strkjv@Acts:5:30; strkjv@10:39|; and by Paul in strkjv@Galatians:3:13| (quoting strkjv@Deuteronomy:21:23|). {Having died unto sins} (\tais hamartiais apogenomenoi\). Second aorist middle participle of \apoginomai\, old compound to get away from, with dative (as here) to die to anything, here only in N.T. {That we might live unto righteousness} (\hina ti dikaiosuni zsmen\). Purpose clause with \hina\ and the first aorist active subjunctive of \za\ with the dative (cf. strkjv@Romans:6:20|). Peter's idea here is like that of Paul in strkjv@Romans:6:1-23|, especially verses 2,10f.|). {By whose stripes ye were healed} (\hou ti mlpi iathte\). From strkjv@Isaiah:53:5|. First aorist passive indicative of \iaomai\, common verb to heal (James:5:16|) and the instrumental case of \mlps\, rare word (Aristotle, Plutarch) for bruise or bloody wound, here only in N.T. Cf. strkjv@1:18|. Writing to slaves who may have received such stripes, Peter's word is effective.
rwp@1Peter:3:5 @{Adorned themselves} (\ekosmoun heautas\). Imperfect active of customary action, "used to adorn themselves." \Kosme\ is old verb from \kosmos\ in the sense in verse 3|. See strkjv@Hebrews:11:11,35| for like tribute to holy women of the O.T. The participle \hupotassomenai\ repeats verse 1|.
rwp@Info_1Thessalonians @ There are excellent commentaries on the Thessalonian Epistles. On the Greek text one may note those by Dibelius, _Handbuch zum N.T. Zweite Auflage_ (1925); Dobschutz, _Meyer-Kommentar_ (1909); Ellicott, _Crit. and Grammat. Comm._ (1884); Findlay, _Cambridge Gk. Test._ (1904); Frame, _Intern. Critical Comm._ (1912); Lightfoot, _Notes on Epistles of Paul_ (1895); Mayer, _Die Thessalonischerbriefe_ (1908); Milligan, _St. Paul's Epistles to the Thess._ (1908); Moffatt, _Expos. Gk. Test._ (1910); Plummer, _First Thess._ (1908), _Second Thess._ (1908); Wohlenberg, _Zahn-Komm. 2 aufl._ (1908). On the English text note those by Adeney, _New Century Bible_ (1907); Denney, _Expos. Bible_ (1892); Findlay, _Cambridge Bible_ (1891); Hutchinson, _Lectures on I & II Thess._ (1883). strkjv@1Thessalonians:1:1 @{Paul, and Silvanus, and Timothy} (\Paulos kai Silouanos kai Timotheos\). Nominative absolute as customary in letters. Paul associates with himself Silvanus (Silas of Acts, spelled \Silbanos\ in D and the papyri), a Jew and Roman citizen, and Timothy, son of Jewish mother and Greek father, one of Paul's converts at Lystra on the first tour. They had both been with Paul at Thessalonica, though Timothy is not mentioned by Luke in Acts in Macedonia till Beroea (Acts:17:14f.|). Timothy had joined Paul in Athens (1Thessalonians:3:1f.|), had been sent back to Thessalonica, and with Silas had rejoined Paul in Corinth (1Thessalonians:3:5; strkjv@Acts:18:5, strkjv@2Corinthians:1:19|). Silas is the elder and is mentioned first, but neither is in any sense the author of the Epistle any more than Sosthenes is co-author of I Corinthians or Timothy of II Corinthians, though Paul may sometimes have them in mind when he uses "we" in the Epistle. Paul does not here call himself "apostle" as in the later Epistles, perhaps because his position has not been so vigorously attacked as it was later. Ellicott sees in the absence of the word here a mark of the affectionate relations existing between Paul and the Thessalonians. {Unto the church of the Thessalonians} (\ti ekklsii Thessaloniken\). The dative case in address. Note absence of the article with \Thessaloniken\ because a proper name and so definite without it. This is the common use of \ekklsia\ for a local body (church). The word originally meant "assembly" as in strkjv@Acts:19:39|, but it came to mean an organization for worship whether assembled or unassembled (cf. strkjv@Acts:8:3|). The only superscription in the oldest Greek manuscripts (Aleph B A) is \Pros Thessalonikeis A\ ({To the Thessalonians First}). But probably Paul wrote no superscription and certainly he would not write A to it before he had written II Thessalonians (B). His signature at the close was the proof of genuineness (2Thessalonians:3:17|) against all spurious claimants (2Thessalonians:2:2|). Unfortunately the brittle papyrus on which he wrote easily perished outside of the sand heaps and tombs of Egypt or the lava covered ruins of Herculaneum. What a treasure that autograph would be! {In God the Father and the Lord Jesus Christ} (\en thei patri kai kurii Jsou Christi\). This church is grounded in (\en\, with the locative case) and exists in the sphere and power of {God the Father and the Lord Jesus Christ}. No article in the Greek, for both \thei patri\ and \kurii Jsou Christi\ are treated as proper names. In the very beginning of this first Epistle of Paul we meet his Christology. He at once uses the full title, "Lord Jesus Christ," with all the theological content of each word. The name "Jesus" (Saviour, strkjv@Matthew:1:21|) he knew, as the "Jesus of history," the personal name of the Man of Galilee, whom he had once persecuted (Acts:9:5|), but whom he at once, after his conversion, proclaimed to be "the Messiah," (\ho Christos\, strkjv@Acts:9:22|). This position Paul never changed. In the great sermon at Antioch in Pisidia which Luke has preserved (Acts:13:23|) Paul proved that God fulfilled his promise to Israel by raising up "Jesus as Saviour" (\stra Isoun\). Now Paul follows the Christian custom by adding \Christos\ (verbal from \chri\, to anoint) as a proper name to Jesus (Jesus Christ) as later he will often say "Christ Jesus" (Colossians:1:1|). And he dares also to apply \kurios\ (Lord) to "Jesus Christ," the word appropriated by Claudius (_Dominus_, \Kurios\) and other emperors in the emperor-worship, and also common in the Septuagint for God as in strkjv@Psalms:32:1f.| (quoted by Paul in strkjv@Romans:4:8|). Paul uses \Kurios\ of God (1Corinthians:3:5|) or of Jesus Christ as here. In fact, he more frequently applies it to Christ when not quoting the Old Testament as in strkjv@Romans:4:8|. And here he places "the Lord Jesus Christ" in the same category and on the same plane with "God the father." There will be growth in Paul's Christology and he will never attain all the knowledge of Christ for which he longs (Phillipians:3:10-12|), but it is patent that here in his first Epistle there is no "reduced Christ" for Paul. He took Jesus as "Lord" when he surrendered to Jesus on the Damascus Road: "And I said, What shall I do, Lord? And the Lord said to me" (Acts:22:10|). It is impossible to understand Paul without seeing clearly this first and final stand for the Lord Jesus Christ. Paul did not get this view of Jesus from current views of Mithra or of Isis or any other alien faith. The Risen Christ became at once for Paul the Lord of his life. {Grace to you and peace} (\charis humin kai eirn\). These words, common in Paul's Epistles, bear "the stamp of Paul's experience" (Milligan). They are not commonplace salutations, but the old words "deepened and spiritualised" (Frame). The infinitive (\chairein\) so common in the papyri letters and seen in the New Testament also (Acts:15:23; strkjv@23:26; strkjv@James:1:1|) here gives place to \charis\, one of the great words of the New Testament (cf. strkjv@John:1:16f.|) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul's messages than this word \charis\ (from \chair\, rejoice) from which \charizomai\ comes. {Peace} (\eirn\) is more than the Hebrew _shalm_ so common in salutations. One recalls the "peace" that Christ leaves to us (John:14:27|) and the peace of God that passes all understanding (Phillipians:4:7|). This introduction is brief, but rich and gracious and pitches the letter at once on a high plane.
rwp@1Thessalonians:1:10 @{To wait for his Son from heaven} (\anamenein ton huion autou ek tn ourann\). Present infinitive, like \douleuein\, and so linear, to keep on waiting for. The hope of the second coming of Christ was real and powerful with Paul as it should be with us. It was subject to abuse then as now as Paul will have to show in this very letter. He alludes to this hope at the close of each chapter in this Epistle. {Whom he raised from the dead} (\hon geiren ek [tn] nekrn\). Paul gloried in the fact of the resurrection of Jesus from the dead of which fact he was himself a personal witness. This fact is the foundation stone for all his theology and it comes out in this first chapter. {Jesus which delivereth us from the wrath to come} (\Isoun ton ruomenon hms ek ts orgs ts erchomens\). It is the historic, crucified, risen, and ascended Jesus Christ, God's Son, who delivers from the coming wrath. He is our Saviour (Matthew:1:21|) true to his name Jesus. He is our Rescuer (Romans:11:26|, \ho ruomenos\, from strkjv@Isaiah:59:20|). It is eschatological language, this coming wrath of God for sin (1Thessalonians:2:16; strkjv@Romans:3:5; strkjv@5:9; strkjv@9:22; strkjv@13:5|). It was Paul's allusion to the day of judgment with Jesus as Judge whom God had raised from the dead that made the Athenians mock and leave him (Acts:17:31f.|). But Paul did not change his belief or his preaching because of the conduct of the Athenians. He is certain that God's wrath in due time will punish sin. Surely this is a needed lesson for our day. It was coming then and it is coming now.
rwp@1Thessalonians:3:5 @{That I might know} (\eis to gnnai\). Paul's common idiom (verse 2|), \eis to\ and the infinitive of purpose (second aorist ingressive active of \ginsk\, come to know). {Lest by any means the tempter had tempted you} (\m ps epeirasen hums ho peirazn\). Findlay takes this as a question with negative answer, but most likely negative final clause with \m ps\ about a past action with aorist indicative according to the classic idiom as in strkjv@Galatians:2:2| (\m ps--edramon\) and strkjv@Galatians:4:11| after verb of fearing (Robertson, _Grammar_, p. 988). It is a fear that the thing may turn out to be so about the past. {Should be} (\gentai\). Here the usual construction appears (aorist subjunctive with \m ps\) about the future.
rwp@1Thessalonians:3:11 @{Our God and Father himself} (\autos ho theos kai patr hmn\). Note one article with both substantives for one person. {And our Lord Jesus} (\kai ho Kurios hmn Isous\). Separate article here with \Isous\. In strkjv@Titus:2:13; strkjv@2Peter:1:1| only one article (not two) treating "our God and Saviour Jesus Christ" as one just like "our Lord and Saviour Jesus Christ" in strkjv@2Peter:1:11; strkjv@2:20; strkjv@3:18|. {Direct our way} (\kateuthunai tn hodon hmn\). First aorist optative (acute accent on penult, not circumflex first aorist active infinitive) of \kateuthun\, old verb to make straight path. Singular verb also, though both God and Christ mentioned as subject (unity in the Godhead). Apart from \m genoito\ ({may it not come to pass}) the optative in a wish of the third person is found in N.T. only in strkjv@1Thessalonians:3:11,12; strkjv@5:23; strkjv@2Thessalonians:2:17; strkjv@3:5,16; strkjv@Romans:15:5,13|.
rwp@1Timothy:1:10 @{For abusers of themselves with men} (\arsenokoitais\). Late compound for sodomites. In N.T. only here and strkjv@1Corinthians:6:9|. {Men-stealers} (\andrapodistais\). Old word from \andrapodiz\ (from \anr\, man, \pous\, foot, to catch by the foot), to enslave. Songs:enslavers, whether kidnappers (men-stealers) of free men or stealers of the slaves of other men. Songs:slave-dealers. By the use of this word Paul deals a blow at the slave-trade (cf. Philemon). {Liars} (\pseustais\). Old word, see strkjv@Romans:3:4|. {False swearers} (\epiorkois\). Old word (\epi, orkos\, oath). Perjurers. Only here in N.T. For similar lists, see strkjv@1Corinthians:5:11; strkjv@6:9f.; strkjv@Galatians:5:19f.; strkjv@Romans:1:28f.; strkjv@13:13; strkjv@Colossians:3:5; strkjv@Ephesians:5:5; strkjv@2Timothy:3:2f|. {The sound doctrine} (\ti hugiainousi didaskalii\). Dative case after \antikeitai\, for which verb see strkjv@Galatians:5:17| for the conflict between the Spirit and the flesh. "The healthful (\hugiain\, old word for being well, as strkjv@Luke:5:31; strkjv@3John:1:2|, in figurative sense in N.T. only in the Pastorals) teaching." See strkjv@Titus:1:9; strkjv@2Timothy:4:3|.
rwp@1Timothy:1:12 @{I thank} (\charin ech\). "I have gratitude to." Common phrase (Luke:17:9|), not elsewhere in Paul. {That enabled me} (\ti endunamsanti me\). First aorist active articular participle of \endunamo\. Late verb, but regular Pauline idiom (Romans:4:20; strkjv@Phillipians:4:13; strkjv@Ephesians:6:10; strkjv@1Timothy:1:12; strkjv@2Timothy:4:17|). {Appointing me to his service} (\themenos eis diakonian\). Second aorist middle participle. Pauline phrase and atmosphere (Acts:20:24; strkjv@1Corinthians:3:5; strkjv@12:18,28; strkjv@2Corinthians:3:6; strkjv@4:1; strkjv@Colossians:1:23; Eph. strkjv@3:7; strkjv@1Timothy:4:6; strkjv@2Timothy:4:5,11|).
rwp@1Timothy:3:3 @{No brawler} (\m paroinon\). Later word for the earlier \paroinios\, one who sits long at (beside, \para\) his wine. In N.T. only here and strkjv@Titus:1:3|. {No striker} (\m plktn\). Late word from \plss\, to strike. In N.T. only here and strkjv@Titus:1:3|. {Gentle} (\epieik\). See on ¯Phillipians:4:5| for this interesting word. {Not contentious} (\amachon\). Old word (from \a\ privative and \mach\), not a fighter. In N.T. only here and strkjv@Titus:3:2|. {No lover of money} (\aphilarguron\). Late word (\a\ privative and compound \phil-arguros\) in inscriptions and papyri (Nageli; also Deissmann, _Light_, etc., pp. 85f.). In N.T. only here and strkjv@Hebrews:13:5|.
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@1Timothy:4:16 @{Take heed to thyself} (\epeche seauti\). Present active imperative of old verb \epech\, to hold upon (Phillipians:2:1,16|), but here \ton noun\ (the mind) must be supplied as in strkjv@Acts:3:5| and as is common with \prosech\. With dative case \seauti\. "Keep on paying attention to thyself." Some young preachers are careless about their health and habits. Some are too finical. {And to the teaching} (\kai ti didaskalii\). This is important also. {Continue in these things} (\epimene autois\). Present active imperative of \epimen\, old and common verb to stay by the side of a person or thing. See strkjv@Romans:6:1; strkjv@Colossians:1:23|. "Stay by them," "stick to them," "see them through." "Stick to the business of framing your own life and your teaching on right lines" (Parry). {Thou shalt save} (\sseis\). Future active of \sz\, effective future, finally save. Cf. strkjv@1Corinthians:9:27; strkjv@John:10:9|.
rwp@2Corinthians:3:5 @{Of ourselves} (\aph' heautn\). Starting from ourselves (reflexive pronoun). {As from ourselves} (\hs ex hautn\). He says it over again with preposition \ex\ (out of). He has no originating power for such confidence. {Sufficiency} (\hikanots\). Old word, only here in N.T.
rwp@2Corinthians:3:14 @{But their minds were hardened} (\alla eprth ta nomata autn\). Their thoughts (\nomata\) literally. \Pro\ (first aorist passive indicative here) is late verb from \pros\, hard skin, to cover with thick skin (callus), to petrify. See on ¯Mark:6:52; strkjv@8:17|. {Of the old covenant} (\ts palaias diathks\). The Old Testament. \Palaios\ (ancient) in contrast to \kainos\ (fresh, verse 6|). See strkjv@Matthew:13:52|. {The same veil} (\to auto kalumma\). Not that identical veil, but one that has the same effect, that blinds their eyes to the light in Christ. This is the tragedy of modern Judaism. {Unlifted} (\m anakaluptomenon\). Present passive participle of \anakalupt\, old verb, to draw back the veil, to unveil. {Is done away} (\katargeitai\). Same verb as in verses 7,11|.
rwp@2Corinthians:5:21 @{Him who knew no sin} (\ton m gnonta hamartian\). Definite claim by Paul that Jesus did not commit sin, had no personal acquaintance (\m gnonta\, second aorist active participle of \ginsk\) with it. Jesus made this claim for himself (John:8:46|). This statement occurs also in strkjv@1Peter:2:22; strkjv@Hebrews:4:15; strkjv@7:26; strkjv@1John:3:5|. Christ was and is "a moral miracle" (Bernard) and so more than mere man. {He made to be sin} (\hamartian epoisen\). The words "to be" are not in the Greek. "Sin" here is the substantive, not the verb. God "treated as sin" the one "who knew no sin." But he knew the contradiction of sinners (Hebrews:12:3|). We may not dare to probe too far into the mystery of Christ's suffering on the Cross, but this fact throws some light on the tragic cry of Jesus just before he died: "My God, My God, why didst thou forsake me?" (Matthew:27:46|). {That we might become} (\hina hmeis genmetha\). Note "become." This is God's purpose (\hina\) in what he did and in what Christ did. Thus alone can we obtain God's righteousness (Romans:1:17|).
rwp@2Corinthians:6:11 @{Our mouth is open unto you} (\to stoma hmn aneigen pros humas\). Second perfect active indicative of \anoig\ and intransitive, stand open. He has kept back nothing in his portrayal of the glory of the ministry as the picture of the open mouth shows. {Our heart is enlarged} (\h kardia hmn peplatuntai\). Perfect passive indicative of old verb \platun\, to broaden, from \platus\, broad. In N T. only here and strkjv@Matthew:23:5| (cf. phylacteries). Hence his freedom of speech for "out of the abundance of the heart the mouth speaks" (Matthew:12:34|).
rwp@2Corinthians:6:16 @{Agreement} (\sunkatathesis\). Fifth of these words. Late word, but common, though here only in N.T. Approved by putting together the votes. In the papyri \ek sunkatatheses\ means "by agreement." On the temple of God and idols see strkjv@1Corinthians:10:14-22|. See strkjv@Luke:23:51| for the verb \sunkatatithmi\. {For we are the temple of the living God} (\hmeis gar naos theou esmen zntos\). We, not temples (Acts:7:48; strkjv@17:24; strkjv@1Corinthians:3:16; strkjv@6:19|). {As God said} (\kaths eipen ho theos\). A paraphrase and catena of quotations, what J. Rendel Harris calls _Testimonia_ (from strkjv@Leviticus:26:11f.; strkjv@Isaiah:52:11; strkjv@Ezekiel:20:34; strkjv@37:27; strkjv@2Samuel:7:8,14|). Plummer notes that at the beginning "I will dwell in them" (\enoiks en autois\) is not in any of them. "As God said" points to strkjv@Leviticus:26:12; strkjv@Ezekiel:37:27|.
rwp@2Corinthians:11:26 @{In journeyings} (\hodoiporiais\). Locative case of old word, only here in N.T. and strkjv@John:4:6|, from \hodoiporos\, wayfarer. {In perils} (\kindunois\). Locative case of \kindunos\, old word for danger or peril. In N.T. only this verse and strkjv@Romans:8:35|. The repetition here is very effective without the preposition \en\ (in) and without conjunctions (asyndeton). They are in contrasted pairs. The rivers of Asia Minor are still subject to sudden swellings from floods in the mountains. Cicero and Pompey won fame fighting the Cilician pirates and robbers (note \listn\, not \kleptn\, thieves, brigands or bandits on which see ¯Matthew:26:55|). The Jewish perils (\ek genous\, from my race) can be illustrated in strkjv@Acts:9:23,29; strkjv@13:50; strkjv@14:5; strkjv@17:5,13; strkjv@18:12; strkjv@23:12; strkjv@24:27|, and they were all perils in the city also. Perils from the Gentiles (\ex ethnn\) we know in Philippi (Acts:16:20|) and in Ephesus (Acts:19:23f.|). Travel in the mountains and in the wilderness was perilous in spite of the great Roman highways. {Among false brethren} (\en pseudadelphois\). Chapters strkjv@2Corinthians:10; 11| throw a lurid light on this aspect of the subject.
rwp@2Corinthians:13:5 @{Unless indeed ye be reprobate} (\ei mti adokimoi este\). Paul challenged his opposers in Corinth to try (\peirazete\) themselves, to test (\dokimazete\) themselves, whether they were "in the faith" (\en ti pistei\), a much more vital matter for them than trying to prove Paul a heretic. Such tests can be made, unless, alas, they are "reprobate" (\adokimoi\, the very adjective that Paul held up before himself as a dreadful outcome to be avoided, strkjv@1Corinthians:9:27|).
rwp@2Peter:1:5 @{Yea, and for this very cause} (\kai auto touto de\). Adverbial accusative (\auto touto\) here, a classic idiom, with both \kai\ and \de\. Cf. \kai touto\ (Phillipians:1:29|), \touto men--touto de\ (Hebrews:10:33|). "The soul of religion is the practical part" (Bunyan). Because of the new birth and the promises we have a part to play. {Adding on your part} (\pareisenegkantes\). First aorist active participle of \pareispher\, old double compound, to bring in (\eispher\), besides (\para\), here only in N.T. {All diligence} (\spoudn psan\). Old word from \speud\ to hasten (Luke:19:5f.|). This phrase (\psan spoudn\) occurs in strkjv@Jude:1:3| with \poioumenos\ and on the inscription in Stratonicea (verse 3|) with \ispheresthai\ (certainly a curious coincidence, to say the least, though common in the _Koin_). {In your faith} (\en ti pistei humn\). Faith or \pistis\ (strong conviction as in strkjv@Hebrews:11:1,3|, the root of the Christian life strkjv@Ephesians:2:8|) is the foundation which goes through various steps up to love (\agap\). See similar lists in strkjv@James:1:30; strkjv@1Thessalonians:1:3; strkjv@2Thessalonians:1:3f.; strkjv@Galatians:5:22f.; strkjv@Romans:5:3f.; strkjv@8:29f|. Hermas (Vis. iii. 8. 1-7) has a list called "daughters" of one another. Note the use of \en\ (in, on) with each step. {Supply} (\epichorgsate\). First aorist active imperative of \epichorge\, late and rare double compound verb (\epi\ and \chorge\ strkjv@1Peter:4:11| from \chorgos\, chorus-leader, \choros\ and \hgeomai\, to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In strkjv@1:11| and already in strkjv@2Corinthians:9:10; strkjv@Galatians:3:5; strkjv@Colossians:2:19|. {Virtue} (\aretn\). Moral power, moral energy, vigor of soul (Bengel). See 3|. {Knowledge} (\gnsin\). Insight, understanding (1Corinthians:16:18; strkjv@John:15:15|).
rwp@2Peter:2:3 @{In covetousness} (\en pleonexii\). As did Balaam (verse 15|). These licentious Gnostics made money out of their dupes. A merely intellectual Gnosticism had its fruit in immorality and fraud. {With feigned words} (\plastois logois\). Instrumental case. \Plastos\ is verbal adjective (from \plass\, to mould as from clay, for which see strkjv@Romans:9:20|), here only in N.T. "With forged words." See sample in strkjv@3:4|. {Shall make merchandise of you} (\humas emporeusontai\). Future middle of \emporeuomai\ (from \emporos\, a travelling merchant), old word, to go in for trade, in N.T. only here and strkjv@James:4:13|, which see. Cf. our emporium (John:2:16|, market house). {Whose sentence} (\hois to krima\). "For whom (dative case) the sentence" (verdict, not process \krisis\). {Now from of old} (\ekpalai\). Late and common compound adverb, in N.T. only here and strkjv@3:5|. {Lingereth not} (\ouk argei\). "Is not idle," old verb, \arge\ (from \argos\ not working, alpha privative and \ergon\), here only in N.T. {Slumbereth not} (\ou nustazei\). Old and common verb (from \nu\ to nod), in N.T. only here and strkjv@Matthew:25:5|. Note \apleia\ (destruction) three times in verses 1-3|.
rwp@2Peter:3:5 @{For this they wilfully forget} (\lanthanei gar autous touto thelontas\). Literally, "for this escapes them being willing." See this use of \lanthan\ (old verb, to escape notice of, to be hidden from) in strkjv@Acts:26:26|. The present active participle \thelontas\ (from \thel\, to wish) has almost an adverbial sense here. {Compacted} (\sunestsa\). See Paul's \sunestken\ (Colossians:1:17|) "consist." Second perfect active (intransitive) participle of \sunistmi\, feminine singular agreeing with \g\ (nearest to it) rather than with \ouranoi\ (subject of \san\ imperfect plural). There is no need to make Peter mean the Jewish mystical "seven heavens" because of the plural which was used interchangeably with the singular (Matthew:5:9f.|). {Out of water and amidst water} (\ex hudatos kai di' hudatos\). Out of the primeval watery chaos (Genesis:1:2|), but it is not plain what is meant by \di' hudatos\, which naturally means "by means of water," though \dia\ with the genitive is used for a condition or state (Hebrews:12:1|). The reference may be to strkjv@Genesis:1:9|, the gathering together of the waters. {By the word of God} (\ti tou theou logi\). Instrumental case \logi\, "by the fiat of God" (Genesis:1:3; strkjv@Hebrews:11:3| \rmati theou\).
rwp@2Thessalonians:3:5 @{Direct} (\kateuthunai\). First aorist active optative of wish for the future as in strkjv@2:17; strkjv@1Thessalonians:5:23| from \kateuthun\, old verb, as in strkjv@1Thessalonians:3:11| (there {way}, here {hearts}) and strkjv@Luke:1:79| of {feet} (\podas\). Perfective use of \kata\. Bold figure for making smooth and direct road. The Lord here is the Lord Jesus. {Into the love of God} (\eis tn agapn tou theou\). Either subjective or objective genitive makes sense and Lightfoot pleads for both, "not only as an objective attribute of deity, but as a ruling principle in our hearts," holding that it is "seldom possible to separate the one from the other." Most scholars take it here as subjective, the characteristic of God. {Into the patience of Christ} (\eis tn hupomnn tou Christou\). There is the same ambiguity here, though the subjective idea, the patience shown by Christ, is the one usually accepted rather than "the patient waiting for Christ" (objective genitive).
rwp@2Thessalonians:3:9 @{Not because we have not the right} (\ouch hoti ouk echomen exousian\). Paul is sensitive on his {right} to receive adequate support (1Thessalonians:2:6; 1 Co strkjv@9:4| where he uses the same word \exousian\ in the long defence of this {right}, strkjv@1Corinthians:9:1-27|). Songs:he here puts in this limitation to avoid misapprehension. He did allow churches to help him where he would not be misunderstood (2Corinthians:11:7-11; strkjv@Phillipians:4:45f.|). Paul uses \ouch hoti\ elsewhere to avoid misunderstanding (2Corinthians:1:24; strkjv@3:5; strkjv@Phillipians:4:17|). {But to make ourselves an ensample unto you} (\all' hina heautous tupon dmen humin\). Literally, {but that we might give ourselves a type to you}. Purpose with \hina\ and second aorist active subjunctive of \didmi\. On \tupon\ see on ¯1Thessalonians:1:7|.
rwp@2Timothy:2:2 @{From me} (\par' emou\). As in strkjv@1:13|. Paul was Timothy's chief teacher of Christ. {Among many witnesses} (\dia polln marturn\). Plutarch has \dia\ in this sense and Field (_Ot. Norv._) suggests that it is a legal phrase "supported by many witnesses." Not mere spectators, but testifiers. See Paul's use of \dia\ strkjv@1Thessalonians:4:2; strkjv@2Corinthians:2:4; strkjv@Romans:2:27; strkjv@14:20|. Paul in strkjv@1Corinthians:15:1-8| gives many witnesses of the resurrection of Christ. {Commit thou} (\parathou\). Second aorist middle imperative of \paratithmi\ (1Timothy:1:18|) to deposit, same metaphor as \parathk\ in strkjv@1:12,14|. "Deposit thou." {Faithful} (\pistois\). "Trustworthy," "reliable," as in strkjv@1Timothy:1:12| of Paul himself. {Able} (\hikanoi\). Capable, qualified, as in strkjv@1Corinthians:15:9; strkjv@2Corinthians:2:16; strkjv@3:5|. {Others also} (\kai heterous\). Not necessarily "different," but "others in addition." This is the way to pass on the torch of the light of the knowledge of God in Christ. Paul taught Timothy who will teach others who will teach still others, an endless chain of teacher-training and gospel propaganda.
rwp@2Timothy:2:11 @{Faithful is the saying} (\pistos ho logos\). The saying which follows here though it can refer to the preceding as in strkjv@1Timothy:4:9|. See strkjv@1Timothy:1:15|. It is possible that from here to the end of 13| we have the fragment of an early hymn. There are four conditions in these verses (11-13|), all of the first class, assumed to be true. Parallels to the ideas here expressed are found in strkjv@2Thessalonians:1:5; strkjv@1Corinthians:4:8; strkjv@2Corinthians:7:3; strkjv@Romans:6:3-8; strkjv@Colossians:3:1-4|. Note the compounds with \sun\ (\sunapethanomen\, {we died with}, from \sunapothnesko\ as in strkjv@2Corinthians:7:3|; \sunzsomen\, {we shall live with}, from \sunza\ as in strkjv@2Corinthians:7:3|; \sumbasileusomen\, {we shall reign with}, from \sumbasileu\ as in strkjv@1Corinthians:4:8|). For \hupomenomen\ (we endure) see strkjv@1Corinthians:13:7| and for \apistoumen\ (we are faithless) see strkjv@Romans:3:3|. The verb \arneomai\, to deny (\arnsometha\, we shall deny, \arnsetai\, he will deny, \arnsasthai\, deny, first aorist middle infinitive) is an old word, common in the Gospels in the sayings of Jesus (Matthew:10:33; strkjv@Luke:12:9|), used of Peter (Mark:14:70|), and is common in the Pastorals (1Timothy:5:8; strkjv@Titus:2:12; strkjv@2Timothy:3:5|). Here in verse 13| it has the notion of proving false to oneself, a thing that Christ "cannot" (\ou dunatai\) do.
rwp@2Timothy:3:5 @{A form of godliness} (\morphsin eusebeias\). For \morphsin\, see strkjv@Romans:2:20|. The outward shape without the reality. {Having denied} (\rnmenoi\). Perfect middle participle of \arneomai\ (see strkjv@2:12f.|). {Power} (\dunamin\). See strkjv@1Corinthians:4:20|. See strkjv@Romans:1:29-31| for similar description. {Turn away} (\apotrepou\). Present middle (direct) imperative of \apotrep\, "turn thyself away from." Old verb, only here in N.T. See IV Macc. strkjv@1:33.
rwp@2Timothy:4:16 @{At my first defence} (\en ti prti apologii\). Original sense of "apology" as in strkjv@Phillipians:1:7,16|. Either the first stage in this trial or the previous trial and acquittal at the end of the first Roman imprisonment. Probably the first view is correct, though really there is no way to decide. {No one took my part} (\oudeis moi paregeneto\). "No one came by my side" (second aorist middle indicative of \paraginomai\). See strkjv@1Corinthians:16:3|. {But all forsook me} (\alla pantes me egkateleipon\). Same verb and tense used of Demas above (verse 10|), "But all were forsaking me" (one by one) or, if aorist \egkatelipon\, "all at once left me." {May it not be laid to their account} (\m autois logisthei\). First aorist passive optative in future wish with negative \m\. Common Pauline verb \logizomai\ (1Corinthians:13:5; strkjv@Romans:4:3,5|).
rwp@3John:1:10 @{If I come} (\ean elth\). Condition of third class with \ean\ and second aorist active subjunctive of \erchomai\. He hopes to come (verse 14|), as he had said in strkjv@2John:1:12| (one argument for identifying II John with the letter in strkjv@3John:1:9|). {I will bring to remembrance} (\hupomns\). Future active indicative of \hupomimnsk\, old compound (John:14:26; strkjv@2Peter:1:12|). The aged apostle is not afraid of Diotrephes and here defies him. {Which he doeth} (\ha poiei\). Present active indicative, "which he keeps on doing." {Prating against us} (\phluarn hms\). Present active participle of old verb (from \phluaros\, babbling strkjv@1Timothy:5:13|), to accuse idly and so falsely, here only in N.T. with accusative \hms\ (us). {With wicked words} (\logois ponrois\). Instrumental case. Not simply foolish chatter, but malevolent words. {Not content} (\m arkoumenos\). Present passive participle of \arke\ with usual negative \m\. For this verb in this sense see strkjv@1Timothy:6:8; strkjv@Hebrews:13:5|, only there \epi\ is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul's threats of exposure (1Corinthians:4:21; strkjv@2Corinthians:10:11; strkjv@13:1-3|). And John is the apostle of love all the same. {He himself} (\autos\). That was bad enough. {Them that would} (\tous boulomenous\). "Those willing or wishing or receive the brethren" from John. {He forbiddeth} (\kluei\). "He hinders." Present active indicative of \klu\ and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in strkjv@Matthew:3:14| (this same verb) and strkjv@John:10:32|. {Casteth them out of the church} (\ek ts ekklsias ekballei\). Here again \ekballei\ can be understood in various ways, like \kluei\. This verb occurs in strkjv@John:2:15| for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John:9:34f.|). If this ancient "church-boss" did not succeed in expelling John's adherents from the church, he certainly tried to do it.
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:3:5 @{Gave heed unto them} (\epeichen autois\). Imperfect active of \epech\, to hold to. For the idiom with \ton noun\ understood see strkjv@7:14; strkjv@1Timothy:4:16|. He held his eyes right on Peter and John with great eagerness "expecting to receive something" (\prosdokn ti labein\). He took Peter's invitation as a promise of a large gift.
rwp@Acts:3:12 @{Answered} (\apekrinato\). First aorist middle indicative. The people looked their amazement and Peter answered that. {Ye men of Israel} (\Andres Israleitai\). Covenant name and so conciliatory, the stock of Israel (Phillipians:3:5|). {At this man} (\epi touti\). Probably so, though it could be "at this thing." {Fasten you your eyes} (\atenizete\). The very verb used about Peter in verse 4|. {On us} (\hmin\). Dative case, emphatic proleptical position before \ti atenizete\. {On us why do ye fasten your eyes? As though} (\hs\). \Hs\ with the participle gives the alleged reason, not always the true one. {Power} (\dunamei\). Instrumental case, _causa effectiva_. {Godliness} (\eusebeii\). _Causa meritoria_. {Had made} (\pepoikosin\). Perfect active participle of \poie\. {To walk} (\tou peripatein\). Articular infinitive in the genitive case of result, purpose easily shading off into result (ecbatic infinitive) as here as is true also of \hina\.
rwp@Acts:3:21 @{Restoration} (\apokatastases\). Double compound (\apo, kata, histmi\), here only in the N.T., though common in late writers. In papyri and inscriptions for repairs to temples and this phrase occurs in Jewish apocalyptic writings, something like the new heaven and the new earth of strkjv@Revelation:21:1|. Paul has a mystical allusion also to the agony of nature in strkjv@Romans:8:20-22|. The verb \apokathistmi\ is used by Jesus of the spiritual and moral restoration wrought by the Baptist as Elijah (Matthew:17:11; strkjv@Mark:9:12|) and by the disciples to Jesus in strkjv@Acts:1:6|. Josephus uses the word of the return from captivity and Philo of the restitution of inheritances in the year of jubilee. As a technical medical term it means complete restoration to health. See a like idea in \palingenesia\ (renewal, new birth) in strkjv@Matthew:19:28; strkjv@Titus:3:5|. This universalism of Peter will be clearer to him after Joppa and Caesarea.
rwp@Acts:10:37 @{Ye know} (\humeis oidate\). Peter reminds his Gentile audience that the main facts concerning Jesus and the gospel were known to them. Note emphatic expression of \humeis\ (you). {Beginning} (\arxamenos\). The Textus Receptus has \arxamenon\ (accusative), but the nominative is given by Aleph A B C D E H and is certainly correct. But it makes a decided anacoluthon. The accusative would agree with \rhma\ used in the sense of message or story as told by the disciples. The nominative does not agree with anything in the sentence. The same phrase occurs in strkjv@Luke:23:5|. Here is this aorist middle participle almost used like an adverb. See a similar loose use of \arxamenos\ in the same sense by Peter in strkjv@Acts:1:22|. The baptism of John is given as the _terminus a quo_. The story began with a skip to Galilee after the baptism just like the Gospel of Mark. This first message of Peter to the Gentiles (10:37-44|) corresponds in broad outline with Mark's Gospel. Mark heard Peter preach many times and evidently planned his Gospel (the Roman Gospel) on this same model. There is in it nothing about the birth and childhood of Jesus nor about the intervening ministry supplied by John's Gospel for the period (a year) between the baptism and the Galilean Ministry. Peter here presents an objective statement of the life, death, and resurrection of Jesus with proof from the Scriptures that he is the Messiah. It is a skilful presentation.
rwp@Acts:13:5 @{Proclaimed} (\katggellon\). Imperfect active of \kataggell\, inchoative, began to proclaim. This was Paul's rule of procedure, "to the Jew first" (Romans:1:16; strkjv@Acts:13:46; strkjv@17:2; strkjv@18:4,19; strkjv@19:8|). {They had also} (\eichon de kai\). Imperfect active, descriptive. {As their attendant} (\hupretn\). Literally, "under-rower" (\hupo, rets\) in the trireme. Probably here minister (\chazzan\) or assistant in the synagogue as in strkjv@Luke:4:20|. Cf. strkjv@Matthew:5:25|. It is not clear what John Mark did, though he was evidently selected by Barnabas as his cousin. He may have helped in the baptizing. There were probably others also in the company (verse 13|). The "also" may mean that Mark did some preaching. Barnabas was probably the leader in the work in these Jewish synagogues.
rwp@Acts:13:9 @{But Saul, who is also called Paul} (\Saulos de, ho kai Paulos\). By this remarkably brief phrase Luke presents this epoch in the life of Saul Paul. The "also" (\kai\) does not mean that the name Paul was given now for the first time, rather than he had always had it. As a Jew and a Roman citizen, he undoubtedly had both names all the time (cf. John Mark, Symeon Niger, Barsabbas Justus). Jerome held that the name of Sergius Paulus was adopted by Saul because of his conversion at this time, but this is a wholly unlikely explanation, "an element of vulgarity impossible to St. Paul " (Farrar). Augustine thought that the meaning of the Latin _paulus_ (little) would incline Saul to adopt, "but as a proper name the word rather suggested the glories of the Aemilian family, and even to us recalls the name of another Paulus, who was 'lavish of his noble life'" (Page). Among the Jews the name Saul was naturally used up to this point, but from now on Luke employs Paul save when there is a reference to his previous life (Acts:22:7; strkjv@26:14|). His real career is work among the Gentiles and Paul is the name used by them. There is a striking similarity in sound between the Hebrew Saul and the Roman Paul. Paul was proud of his tribe of Benjamin and so of King Saul (Phillipians:3:5|). {Filled with the Holy Spirit} (\plstheis pneumatos hagiou\). First aorist (ingressive) passive participle of \pimplmi\ with the genitive case. A special influx of power to meet this emergency. Here was a cultured heathen, typical of the best in Roman life, who called forth all the powers of Paul plus the special help of the Holy Spirit to expose the wickedness of Elymas Barjesus. If one wonders why the Holy Spirit filled Paul for this emergency rather than Barnabas, when Barnabas was named first in strkjv@13:2|, he can recall the sovereignty of the Holy Spirit in his choice of agents (1Corinthians:12:4-11|) and also the special call of Paul by Christ (Acts:9:15; strkjv@26:17f.|). {Fastened his eyes} (\atenisas\). As already in strkjv@Luke:4:20; strkjv@22:56; strkjv@Acts:3:4,12; strkjv@6:15; strkjv@10:4|.
rwp@Acts:13:10 @{Of all guile} (\pantos dolou\). From \del\, to catch with bait, old word, already seen in strkjv@Matthew:26:4; strkjv@Mark:7:22; strkjv@14:1|. Paul denounces Elymas as a trickster. {All villainy} (\pss rhidiourgias\). Late compound from \rhidiourgos\ (\rhidios\, easy, facile, \ergon\, deed, one who does a thing adroitly and with ease). Songs:levity in Xenophon and unscrupulousness in Polybius, Plutarch, and the papyri. Only here in the N.T., though the kindred word \rhidiourgma\ occurs in strkjv@Acts:18:14|. With deadly accuracy Paul pictured this slick rascal. {Thou son of the devil} (\huie diabolou\). Damning phrase like that used by Jesus of the Pharisees in strkjv@John:8:44|, a slanderer like the \diabolos\. This use of son (\huios\) for characteristic occurs in strkjv@Acts:3:25; strkjv@4:36|, a common Hebrew idiom, and may be used purposely by Paul in contrast with the name Barjesus (son of Jesus) that Elymas bore (13:6|). {Enemy of all righteousness} (\echthre pss dikaiosuns\). Personal enemy to all justice, sums up all the rest. Note triple use of "all" (\pantos, pss, pss\), total depravity in every sense. {Wilt thou not cease?} (\ou pausi\). An impatient rhetorical question, almost volitive in force (Robertson, _Grammar_, p. 874). Note \ou\, not \m\, {To pervert} (\diastrephn\). Present active participle describing the actual work of Elymas as a perverter or distorter (see verse 8|). More exactly, Wilt thou not cease perverting? {The right ways of the Lord} (\tas hodous tou kuriou tas eutheias\). The ways of the Lord the straight ones as opposed to the crooked ways of men (Isaiah:40:4; strkjv@42:16; strkjv@Luke:3:5|). The task of John the Baptist as of all prophets and preachers is to make crooked paths straight and to get men to walk in them. This false prophet was making even the Lord's straight ways crooked. Elymas has many successors.
rwp@Acts:13:23 @{Of this man's seed} (\toutou apo tou spermatos\). Emphatic position of \toutou\. Of this one from the (his) seed. {According to promise} (\kat' epaggelian\). This phrase in strkjv@Galatians:3:29; strkjv@2Timothy:1:1|. See the promise in strkjv@2Samuel:7:2; strkjv@Psalms:132:11; strkjv@Isaiah:11:1,10; strkjv@Jeremiah:23:5f.; strkjv@Zechariah:3:8|. In strkjv@Zechariah:3:8| the verb \ag\ is used of the sending of the Messiah as here. {A Saviour Jesus} (\Stra Isoun\). Jesus is in apposition with Saviour (accusative case) and comes at the end of the sentence in contrast with "this man" (David) at the beginning. Paul goes no further than David because he suggests to him Jesus, descendant in the flesh from David. By "Israel" here Paul means the Jewish people, though he will later enlarge this promise to include the spiritual Israel both Gentile and Jew (Romans:9:6f.|).
rwp@Acts:13:50 @{Urged on} (\partrunan\). First aorist (effective) active of \par-otrun\, old verb, but here alone in the N.T., to incite, to stir up. The Jews were apparently not numerous in this city as they had only one synagogue, but they had influence with people of prominence, like "the devout women of honourable estate" (\tas sebomenas gunaikas tas euschmonas\), the female proselytes of high station, a late use of an old word used about Joseph of Arimathea (Mark:15:43|). The rabbis went after these Gentile women who had embraced Judaism (cf. strkjv@Acts:17:4| in Thessalonica) as Paul had made an appeal to them. The prominence of women in public life here at Antioch is quite in accord with what we know of conditions in the cities of Asia Minor. "Thus women were appointed under the empire as magistrates, as presidents of the games, and even the Jews elected a woman as Archisynagogos, at least in one instance at Smyrna" (Knowling). In Damascus Josephus (_War_ II. 20, 21) says that a majority of the married women were proselytes. Strabo (VIII. 2) and Juvenal (VI. 542) speak of the addiction of women to the Jewish religion. {The chief men of the city} (\tous prtous ts poles\). Probably city officials (the Duumviri, the Praetors, the First Ten in the Greek Cities of the east) or other "foremost" men, not officials. The rabbis were shrewd enough to reach these men (not proselytes) through the women who were proselytes of distinction. {Stirred up a persecution} (\epgeiran digmon\). First aorist active indicative of \epegeir\, old verb, but in the N.T. only here and strkjv@14:2|. Paul seems to allude to this persecution in strkjv@2Timothy:3:11| "persecutions, sufferings, what things befell me at Antioch, at Iconium, at Lystra, what persecutions I endured." Here Paul had perils from his own countrymen and perils from the Gentiles after the perils of rivers and perils of robbers on the way from Perga (2Corinthians:11:26|). He was thrice beaten with rods (\tris erhabdisthn\, strkjv@2Corinthians:11:25|) by Roman lictors in some Roman colony. If that was here, then Paul and Barnabas were publicly scourged by the lictors before they left. Probably the Jews succeeded in making the Roman officials look on Paul and Barnabas as disturbers of the public peace. Songs:"they cast them out of their borders" (\exebalon autous apo tn horin autn\). Second aorist active indicative of \ekball\, forcible expulsion plainly as public nuisances. Just a few days before they were the heroes of the city and now!
rwp@Acts:13:51 @{But they shook off the dust of their feet against them} (\Hoi de ektinaxamenoi ton koniorton tn podn ep' autous\). First aorist middle (indirect) participle of \ektinass\, to shake out or off. Homer uses it for knocking out teeth. In the papyri. The middle aorist participle occurs again in strkjv@18:6| and the active imperative with the dust of the feet in strkjv@Mark:6:11| (Luke:10:11| has \apomassometha\). and strkjv@Matthew:10:14| (command of Jesus). It is a dramatic gesture that forbids further intercourse. "As a protest against the injustice which cast them out. The sandal was taken off and the dust shaken out as a symbolic token that the very soil of the country was defiling" (Furneaux). {Unto Iconium} (\eis Ikonion\). About 45 miles southeast from Antioch in Pisidia, at the foot of the Taurus mountains. At various times it was reckoned also in Pisidia or Phrygia as well as Lycaonia, Phrygian in population and distinguished by Luke (Acts:14:6|) from Lystra and Derbe, cities of Lycaonia. As compared with Antioch (a Roman colony) it was a native Phrygian town. When the province of Galatia was divided, Iconium became the capital of Lycaonia and eclipsed Antioch in Pisidia. Strictly speaking at this time Lystra and Derbe were cities of Lycaonia-Galatica while Iconium was in Phrygia-Galatica (all three in the Roman Province of Galatia). It was at the meeting place of several Roman roads and on the highway from east to west. It is still a large town Konieh with 30,000 population.
rwp@Acts:13:52 @{And the disciples} (\hoi te\ or \hoi de mathtai\). The Gentile Christians in Antioch in Pisidia. Persecution had precisely the opposite effect to the intention of the Jews for they "were filled with joy and the Holy Spirit" (\eplrounto charas kai pneumatos hagiou\). Imperfect passive, they kept on being filled. It had been so before (Acts:4:31; strkjv@8:4; strkjv@9:31; strkjv@12:24|). The blood of the martyrs is still the seed of the church.
rwp@Acts:14:5 @{An onset} (\horm\). A rush or impulse as in strkjv@James:3:4|. Old word, but only twice in the N.T. (here and James). It probably denotes not an actual attack so much as the open start, the co-operation of both Jews and Gentiles (the disaffected portion), "with their rulers" (\sun tois archousin autn\), that is the rulers of the Jewish synagogue (13:27|). The city officials would hardly join in a mob like this, though Hackett and Rackham think that the city magistrates were also involved as in Antioch in Pisidia (13:50|). {To entreat them shamefully} (\hubrisai\). First aorist active infinitive of \hubriz\, old verb to insult insolently. See on ¯Matthew:22:6; strkjv@Luke:18:32|. {To stone} (\lithobolsai\). First aorist active infinitive of \lithobole\, late verb from \lithobolos\ (\lithos\, stone, \ball\, to throw) to pelt with stones, the verb used of the stoning of Stephen (7:58|). See on ¯Matthew:21:35|. The plan to stone them shows that the Jews were in the lead and followed by the Gentile rabble. "Legal proceedings having failed the only resource left for the Jews was illegal violence" (Rackham).
rwp@Acts:17:16 @{Now while Paul waited for them in Athens} (\En de tais Athnais ekdechomenou autous tou Paulou\). Genitive absolute with present middle participle of \ekdechomai\, old verb to receive, but only with the sense of looking out for, expecting found here and elsewhere in N.T We know that Timothy did come to Paul in Athens (1Thessalonians:3:1,6|) from Thessalonica and was sent back to them from Athens. If Silas also came to Athens, he was also sent away, possibly to Philippi, for that church was deeply interested in Paul. At any rate both Timothy and Silas came from Macedonia to Corinth with messages and relief for Paul (Acts:18:5; strkjv@2Corinthians:11:8f.|). Before they came and after they left, Paul felt lonely in Athens (1Thessalonians:3:1|), the first time on this tour or the first that he has been completely without fellow workers. Athens had been captured by Sulla B.C. 86. After various changes Achaia, of which Corinth is the capital, is a separate province from Macedonia and A.D. 44 was restored by Claudius to the Senate with the Proconsul at Corinth. Paul is probably here about A.D. 50. Politically Athens is no longer of importance when Paul comes though it is still the university seat of the world with all its rich environment and traditions. Rackham grows eloquent over Paul the Jew of Tarsus being in the city of Pericles and Demosthenes, Socrates and Plato and Aristotle, Sophocles and Euripides. In its Agora Socrates had taught, here was the Academy of Plato, the Lyceum of Aristotle, the Porch of Zeno, the Garden of Epicurus. Here men still talked about philosophy, poetry, politics, religion, anything and everything. It was the art centre of the world. The Parthenon, the most beautiful of temples, crowned the Acropolis. Was Paul insensible to all this cultural environment? It is hard to think so for he was a university man of Tarsus and he makes a number of allusions to Greek writers. Probably it had not been in Paul's original plan to evangelize Athens, difficult as all university seats are, but he cannot be idle though here apparently by chance because driven out of Macedonia. {Was provoked} (\parxuneto\). Imperfect passive of \paroxun\, old verb to sharpen, to stimulate, to irritate (from \para, oxus\), from \paroxusmos\ (Acts:15:39|), common in old Greek, but in N.T. only here and strkjv@1Corinthians:13:5|. It was a continual challenge to Paul's spirit when he beheld (\therountos\, genitive of present participle agreeing with \autou\ (his), though late MSS. have locative \therounti\ agreeing with \en auti\). {The city full of idols} (\kateidlon ousan tn polin\). Note the participle \ousan\ not preserved in the English (either the city being full of idols or that the city was full of idols, sort of indirect discourse). Paul, like any stranger was looking at the sights as he walked around. This adjective \kateidlon\ (perfective use of \kata\ and \eidlon\ is found nowhere else, but it is formed after the analogy of \katampelos, katadendron\), full of idols. Xenophon (_de Republ. Ath_.) calls the city \hol bomos, hol thuma theois kai anathma\ (all altar, all sacrifice and offering to the gods). These statues were beautiful, but Paul was not deceived by the mere art for art's sake. The idolatry and sensualism of it all glared at him (Romans:1:18-32|). Renan ridicules Paul's ignorance in taking these statues for idols, but Paul knew paganism better than Renan. The superstition of this centre of Greek culture was depressing to Paul. One has only to recall how superstitious cults today flourish in the atmosphere of Boston and Los Angeles to understand conditions in Athens. Pausanias says that Athens had more images than all the rest of Greece put together. Pliny states that in the time of Nero Athens had over 30,000 public statues besides countless private ones in the homes. Petronius sneers that it was easier to find a god than a man in Athens. Every gateway or porch had its protecting god. They lined the street from the Piraeus and caught the eye at every place of prominence on wall or in the agora.
rwp@Acts:18:6 @{When they opposed themselves} (\antitassomenn autn\). Genitive absolute with present middle (direct middle again) of \antitass\, old verb to range in battle array (\tass\) face to face with or against (\anti\). In the N.T. only here and strkjv@Romans:13:2; strkjv@James:4:6; strkjv@1Peter:5:5|. Paul's fresh activity roused the rabbis as at Antioch in Pisidia and at Thessalonica in concerted opposition and railing (blasphemy). {He shook out his raiment} (\ektinaxamenos ta himatia\). First aorist middle of \ektinass\, old verb, in the N.T. only here as in strkjv@13:51| (middle) and strkjv@Mark:6:11; strkjv@Matthew:10:15| where active voice occurs of shaking out dust also. Vivid and dramatic picture here like that in strkjv@Nehemiah:5:13|, "undoubtedly a very exasperating gesture" (Ramsay), but Paul was deeply stirred. {Your blood be upon your own heads} (\To haima humn epi tn kephaln humn\). As in strkjv@Ezekiel:3:18f., strkjv@33:4,8f.; strkjv@2Samuel:1:16|. Not as a curse, but "a solemn disclaimer of responsibility" by Paul (Page) as in strkjv@Acts:20:26|. The Jews used this very phrase in assuming responsibility for the blood of Jesus (Matthew:27:25|). Cf. strkjv@Matthew:23:35|. {I am clean} (\katharos eg\). Pure from your blood. Repeats the claim made in previous sentence. Paul had done his duty. {From henceforth} (\apo tou nun\). Turning point reached in Corinth. He will devote himself to the Gentiles, though Jews will be converted there also. Elsewhere as in Ephesus (19:1-10|) and in Rome (Acts:28:23-28|) Paul will preach also to Jews.
rwp@Acts:21:23 @{Do therefore this} (\touto oun poison\). The elders had thought out a plan of procedure by which Paul could set the whole matter straight. {We have} (\eisin hmin\). "There are to us" (dative of possession as in strkjv@18:10|). Apparently members of the Jerusalem church. {Which have a vow on them} (\euchn echontes aph'\-- or \eph' heautn\). Apparently a temporary Nazarite vow like that in strkjv@Numbers:6:1-21| and its completion was marked by several offerings in the temple, the shaving of the head (Numbers:6:13-15|). Either Paul or Aquila had such a vow on leaving Cenchreae (Acts:18:18|). "It was considered a work of piety to relieve needy Jews from the expenses connected with this vow, as Paul does here" (Page). The reading \aph' heautn\ would mean that they had taken the vow voluntarily or of themselves (Luke:12:57; strkjv@2Corinthians:3:5|), while \eph' heautn\ means that the vow lies on them still.
rwp@Acts:23:5 @{I wist not} (\ouk idein\). Second past perfect of \oida\ used as an imperfect. The Greek naturally means that Paul did not know that it was the high priest who gave the order to smite his mouth. If this view is taken, several things may be said by way of explanation. The high priest may not have had on his official dress as the meeting was called hurriedly by Lysias. Paul had been away so long that he may not have known Ananias on sight. And then Paul may have had poor eyesight or the high priest may not have been sitting in the official seat. Another way of explaining it is to say that Paul was so indignant, even angry, at the command that he spoke without considering who it was that gave the order. The Greek allows this idea also. At any rate Paul at once recognizes the justice of the point made against him. He had been guilty of irreverence against the office of high priest as the passage from strkjv@Exodus:22:18| (LXX) shows and confesses his fault, but the rebuke was deserved. Jesus did not threaten (1Peter:2:23|) when smitten on the cheek (John:18:22|), but he did protest against the act and did not turn the other cheek.
rwp@Acts:23:6 @{But when Paul perceived} (\gnous de ho Paulos\). Perceiving (second aorist ingressive of \ginsk\). Paul quickly saw that his cause was ruined before the Sanhedrin by his unwitting attack on the high priest. It was impossible to get a fair hearing. Hence, Vincent says, "Paul, with great tact, seeks to bring the two parties of the council into collision with each other." Songs:Alford argues with the motto "divide and conquer." Farrar condemns Paul and takes strkjv@24:21| as a confession of error here, but that is reading into Paul's word about the resurrection more than he says. Page considers Luke's report meagre and unsatisfactory. Rackham thinks that the trial was already started and that Paul repeated part of his speech of the day before when "the Sadducees received his words with ostentatious scepticism and ridicule: this provoked counter-expressions of sympathy and credulity among the Pharisees." But all this is inference. We do not have to adopt the Jesuitical principle that the end justifies the means in order to see shrewdness and hard sense in what Paul said and did. Paul knew, of course, that the Sanhedrin was nearly evenly divided between Pharisees and Sadducees, for he himself had been a Pharisee. {I am a Pharisee, a son of Pharisees} (\Eg Pharisaios eimi huios Pharisain\). This was strictly true as we know from his Epistles (Phillipians:3:5|). {Touching the hope and resurrection of the dead I am called in question} (\peri elpidos kai anastases nekrn krinomai\). This was true also and this is the point that Paul mentions in strkjv@24:21|. His failure to mention again the fact that he was a Pharisee throws no discredit on Luke's report here. The chief point of difference between Pharisees and Sadducees was precisely this matter of the resurrection. And this was Paul's cardinal doctrine as a Christian minister. It was this fact that convinced him that Jesus was the Messiah and was "the very centre of his faith" (Page) and of his preaching. It was not a mere trick for Paul to proclaim this fact here and so divide the Sanhedrin. As a matter of fact, the Pharisees held aloof when the Sadducees persecuted Peter and the other apostles for preaching resurrection in the case of Jesus and even Gamaliel threw cold water on the effort to punish them for it (Acts:5:34-39|). Songs:then Paul was really recurring to the original cleavage on this point and was able to score a point against the Sadducees as Gamaliel, his great teacher, had done before him. Besides, "Paul and Pharisaism seem to us such opposite ideas that we often forget that to Paul Christianity was the natural development of Judaism" (Page). Paul shows this in strkjv@Galatians:3; strkjv@Romans:9-11|.
rwp@Acts:26:5 @{Having knowledge of me from the first} (\proginskontes me anthen\). Literally, "knowing me beforehand" (both \pro\ and \anthen\), from the beginning of Paul's public education in Jerusalem (Knowling). Cf. strkjv@2Peter:3:17|. {If they be willing to testify} (\ean thelsin marturein\). Condition of third class (\ean\ and subjunctive). A neat turning of the tables on the distinguished audience about Paul's Jerusalem reputation before his conversion. {After the straitest sect} (\tn akribestatn hairesin\). This is a true superlative (not elative) and one of the three (also \hagitatos\, strkjv@Jude:1:20|, \timitatos\ strkjv@Revelation:18:12; strkjv@21:11|) superlatives in \-tatos\ in the N.T. (Robertson, _Grammar_, pp. 279f., 670), though common enough in the LXX and the papyri. \Hairesin\ (choosing) is properly used here with Pharisees (Josephus, _Life_, 38). {Religion} (\thrskeias\). From \thrskeu\ and this from \thrskos\ (James:1:26|), old word for religious worship or discipline, common in the papyri and inscriptions (Moulton and Milligan's _Vocabulary_) for reverent worship, not mere external ritual. In N.T. only here, strkjv@James:1:26f.; strkjv@Colossians:2:18|. {I lived a Pharisee} (\ezsa Pharisaios\). Emphatic position. Paul knew the rules of the Pharisees and played the game to the full (Galatians:1:14; strkjv@Phillipians:3:5f.|). The Talmud makes it plain what the life of a Pharisee was. Paul had become one of the leaders and stars of hope for his sect.
rwp@Acts:27:29 @{Lest haply we should be cast ashore on rocky ground} (\m pou kata tracheis topous ekpesmen\). The usual construction after a verb of fearing (\m\ and the aorist subjunctive \ekpesmen\). Literally, "Lest somewhere (\pou\) we should fall out down against (\kata\) rocky places." The change in the soundings made it a very real fear. \Tracheis\ (rough) is old adjective, but in the N.T. only here and strkjv@Luke:3:5| (from strkjv@Isaiah:40:4|). {Four anchors} (\agkuras tessaras\). Old word from \agk\. In N.T. only in this chapter, with \rhipt\ here, with \ektein\ in verse 30|, with \periaire\ in verse 40|; and strkjv@Hebrews:6:19| (figuratively of hope). {From the stern} (\ek prumns\). Old word, but in N.T. only in strkjv@Mark:4:38|; here and 41| in contrast with \prira\ (prow). The usual practice was and is to anchor by the bows. "With a view to running the ship ashore anchoring from the stern would, it is said, be best" (Page). Nelson is quoted as saying that he had been reading strkjv@Acts:27| the morning of the Battle of Copenhagen (April, 1801) where he anchored his ships from the stern. {Wished for the day} (\uchonto\). Imperfect middle, kept on praying for "day to come" (\hmeran genesthai\) before the anchors broke under the strain of the storm or began to drag. If the ship had been anchored from the prow, it would have swung round and snapped the anchors or the stern would have faced the beach.
rwp@Acts:28:7 @{To the chief man of the island} (\ti prti ts nsou\). An official title correct in Malta (Ramsay, _St. Paul_, p. 343). An inscription in Malta calls Prudens "Primate of the Maltese" (\prtos Melitain\). Here it is plainly a title and not the common use seen in strkjv@13:50; strkjv@25:2; strkjv@28:17|. {Publius} (\Poplii\). This Greek name (\praenomen\) can be derived either from \Popilius\ or \Publius\ (cf. \publicus\ for \populicus\ from \populus\). Entertained us (\exenisen hms\). Paul and his companions (Luke and Aristarchus). Was Julius included? On \xeniz\ see strkjv@Acts:10:23|. {Courteously} (\philophrons\). This old adverb from \philophrn\ (\philos, phren\, friendly mind) occurs here alone in the N.T. In a kindly or friendly manner, all the more so because of the original suspicion of Paul as a criminal.
rwp@Acts:28:13 @{We made a circuit} (\perielthontes\). Second aorist active of \perierchomai\, to go around, old verb, already in strkjv@19:13|. See also strkjv@Hebrews:11:37; strkjv@1Timothy:5:13|. But Westcott and Hort read \perielontes\ after Aleph B (from \periaire\) as in strkjv@27:40|, though here it could only mean casting loose, for which no other authority exists. At any rate the ship had to tack to reach Rhegium and was not able to make a straight course (\enthudrome\, strkjv@16:11|). {Rhegium} (\Rhgion\) is from \rhgnumi\, to break off, the place where the land breaks off, the southern entrance to the straits of Messina. {A south wind sprang up} (\epigenomenou notou\). Genitive absolute again, and for all the world like that fatal south wind in strkjv@27:13|, but with no bad results this time, though the weather was plainly treacherous at this early season. {On the second day} (\deuteraioi\). This is the classical use of the predicate adjective, "We second day men" as in strkjv@Luke:24:22; strkjv@John:11:39; strkjv@Phillipians:3:5| instead of the adverb (Robertson, _Grammar_, p. 657). {To Puteoli} (\eis Potiolous\). It was 182 miles from Rhegium and would require 26 hours (Page). It was eight miles northwest from Neapolis (Naples) and the chief port of Rome, the regular harbour for the Alexandrian ships from Rome. Portions of the great mole are said to be still visible.
rwp@Acts:28:17 @{Those that were the chief of the Jews} (\tous ontas tn Ioudain prtous\). This use of \prtos\ for the leading men of a city or among the Jews we have already had in strkjv@13:50; strkjv@25:2; strkjv@Luke:19:47|. Literally, "Those that were first among the Jews." The position of the participle \ontas\ between the article and the adjective \prtous\ is regular (Robertson, _Grammar_, p. 777). {When they were come together} (\sunelthontn autn\). Genitive absolute again. Paul could not go to the synagogue, as his custom was, being a bound prisoner. Songs:he invited the Jewish leaders to come to his lodging and hear his explanation of his presence in Rome as a prisoner with an appeal to Caesar. He is anxious that they may understand that this appeal was forced upon him by Festus following Felix and lot because he has come to make an attack on the Jewish people. He was sure that false reports had come to Rome. These non-Christian Jews accepted Paul's invitation. {Nothing against} (\ouden enantion\). Adjective here as in strkjv@26:9|, not preposition as in strkjv@7:10; strkjv@8:32|. From \en\ and \antios\ (\anti\), face to face. Concessive participle \poisas\ as in verse 4| (\diasthenta\) which see. {Yet was I delivered prisoner from Jerusalem into the hands of the Romans} (\desmios ex Ierosolumn paredothn eis tas cheiras tn Romain\). This condensed statement does not explain how he "was delivered," for in fact the Jews were trying to kill him when Lysias rescued him from the mob (22:27-36|). The Jews were responsible for his being in the hands of the Romans, though they had hoped to kill him first.
rwp@Colossians:1:28 @{Whom} (\hon\). That is, "Christ in you, the hope of glory." {We proclaim} (\kataggellomen\). Paul, Timothy and all like-minded preachers against the Gnostic depreciation of Christ. This verb originally (Xenophon) meant to denounce, but in N.T. it means to announce (\aggell\) throughout (\kata\), to proclaim far and wide (Acts:13:5|). {Admonishing} (\nouthetountes\). Old verb from \nouthets\, admonisher (from \nous, tithmi\). See already strkjv@Acts:20:31; strkjv@1Thessalonians:5:12,14; strkjv@2Thessalonians:3:15|, etc. Warning about practice and teaching (\didaskontes\) about doctrine. Such teaching calls for "all wisdom" {Every man} (\panta anthrpon\). Repeated three times. "In opposition to the doctrine of an intellectual exclusiveness taught by the false teachers" (Abbott). {That we may present} (\hina parastsmen\). Final use of \hina\ and first aorist active subjunctive of \paristmi\, for which see strkjv@1:22|, the final presentation to Christ. {Perfect} (\teleion\). Spiritual adults in Christ, no longer babes in Christ (Hebrews:5:14|), mature and ripened Christians (4:22|), the full-grown man in Christ (Ephesians:4:13|). The relatively perfect (Phillipians:3:15|) will on that day of the presentation be fully developed as here (Colossians:4:12; strkjv@Ephesians:4:13|). The Gnostics used \teleios\ of the one fully initiated into their mysteries and it is quite possible that Paul here has also a sidewise reference to their use of the term.
rwp@Colossians:2:1 @{How greatly I strive} (\hlikon agna ech\). Literally, "how great a contest I am having." The old adjectival relative \hlikos\ (like Latin _quantus_) is used for age or size in N.T. only here and strkjv@James:3:5| (twice, how great, how small). It is an inward contest of anxiety like the \merimna\ for all the churches (2Corinthians:11:28|). \Agna\ carries on the metaphor of \agnizomenos\ in strkjv@1:29|. {For them at Laodicea} (\tn en Laodikii\). {Supply} \huper\ as with \huper humn\. Paul's concern extended beyond Colossae to Laodicea (4:16|) and to Hierapolis (4:13|), the three great cities in the Lycus Valley where Gnosticism was beginning to do harm. Laodicea is the church described as lukewarm in strkjv@Revelation:3:14|. {For as many as have not seen my face} (\hosoi ouch heorakan to prospon mou\). The phrase undoubtedly includes Hierapolis (4:13|), and a few late MSS. actually insert it here. Lightfoot suggests that Hierapolis had not yet been harmed by the Gnostics as much as Colossae and Laodicea. Perhaps so, but the language includes all in that whole region who have not seen Paul's face in the flesh (that is, in person, and not in picture). How precious a real picture of Paul would be to us today. The antecedent to \hosoi\ is not expressed and it would be \toutn\ after \huper\. The form \heorakan\ (perfect active indicative of \hora\ instead of the usual \herakasin\ has two peculiarities \o\ in Paul's Epistles (1Corinthians:9:1|) instead of \\ (see strkjv@John:1:18| for \heraken\) and \-an\ by analogy in place of \-asin\, which short form is common in the papyri. See strkjv@Luke:9:36| \herakan\.
rwp@Colossians:2:14 @{Having blotted out} (\exaleipsas\). And so "cancelled." First aorist active participle of old verb \exaleiph\, to rub out, wipe off, erase. In N.T. only in strkjv@Acts:3:19| (LXX); strkjv@Revelation:3:5; strkjv@Colossians:2:14|. Here the word explains \charisamenos\ and is simultaneous with it. Plato used it of blotting out a writing. Often MSS. were rubbed or scraped and written over again (palimpsests, like Codex C). {The bond written in ordinances that was against us} (\to kath' hmn cheirographon tois dogmasin\). The late compound \cheirographon\ (\cheir\, hand, \graph\) is very common in the papyri for a certificate of debt or bond, many of the original \cheirographa\ (handwriting, "chirography"). See Deissmann, _Bible Studies_, p. 247. The signature made a legal debt or bond as Paul says in strkjv@Philemon:1:18f.|: "I Paul have written it with mine own hand, I will repay it." Many of the papyri examples have been "crossed out" thus X as we do today and so cancelled. One decree is described as "neither washed out nor written over" (Milligan, N. T. _Documents_, p. 16). Undoubtedly "the handwriting in decrees" (\dogmasin\, the Mosaic law, strkjv@Ephesians:2:15|) was against the Jews (Exodus:24:3; strkjv@Deuteronomy:27:14-26|) for they accepted it, but the Gentiles also gave moral assent to God's law written in their hearts (Romans:2:14f.|). Songs:Paul says "against us" (\kath' hmn\) and adds "which was contrary to us" (\ho n hupenantion hmin\) because we (neither Jew nor Gentile) could not keep it. \Hupenantios\ is an old double compound adjective (\hupo, en, antios\) set over against, only here in N.T. except strkjv@Hebrews:10:27| when it is used as a substantive. It is striking that Paul has connected the common word \cheirographon\ for bond or debt with the Cross of Christ (Deissmann, _Light, etc._, p. 332). {And he hath taken it out of the way} (\kai rken ek tou mesou\). Perfect active indicative of \air\, old and common verb, to lift up, to bear, to take away. The word used by the Baptist of Jesus as "the Lamb of God that bears away (\airn\) the sin of the world" (John:1:29|). The perfect tense emphasizes the permanence of the removal of the bond which has been paid and cancelled and cannot be presented again. Lightfoot argues for Christ as the subject of \rken\, but that is not necessary, though Paul does use sudden anacolutha. God has taken the bond against us "out of the midst" (\ek tou mesou\). Nailing it to the cross (\proslsas auto ti stauri\). First aorist active participle of old and common verb \proslo\, to fasten with nails to a thing (with dative \stauri\). Here alone in N.T., but in III Macc. strkjv@4:9 with the very word \stauri\. The victim was nailed to the cross as was Christ. "When Christ was crucified, God nailed the Law to His cross" (Peake). Hence the "bond" is cancelled for us. Business men today sometimes file cancelled accounts. No evidence exists that Paul alluded to such a custom here.
rwp@Colossians:2:18 @{Rob you of your prize} (\katabrabeuet\). Late and rare compound (\kata, brabeu\, strkjv@Colossians:3:15|) to act as umpire against one, perhaps because of bribery in Demosthenes and Eustathius (two other examples in Preisigke's _Worterbuch_), here only in the N.T. Songs:here it means to decide or give judgment against. The judge at the games is called \brabeus\ and the prize \brabeion\ (1Corinthians:9:24; strkjv@Phillipians:3:14|). It is thus parallel to, but stronger than, \krinet\ in verse 16|. {By a voluntary humility} (\theln en tapeinophrosuni\). Present active participle of \thel\, to wish, to will, but a difficult idiom. Some take it as like an adverb for "wilfully" somewhat like \thelontas\ in strkjv@2Peter:3:5|. Others make it a Hebraism from the LXX usage, "finding pleasure in humility." The Revised Version margin has "of his own mere will, by humility." Hort suggested \en ethelotapeinophrosuni\ (in gratuitous humility), a word that occurs in Basil and made like \ethelothrskia\ in verse 23|. {And worshipping of the angels} (\kai thrskeii tn aggeln\). In strkjv@3:12| humility (\tapeinophrosunn\) is a virtue, but it is linked with worship of the angels which is idolatry and so is probably false humility as in verse 23|. They may have argued for angel worship on the plea that God is high and far removed and so took angels as mediators as some men do today with angels and saints in place of Christ. {Dwelling in the things which he hath seen} (\ha heoraken embateun\). Some MSS. have "not," but not genuine. This verb \embateu\ (from \embats\, stepping in, going in) has given much trouble. Lightfoot has actually proposed \kenembateun\ (a verb that does not exist, though \kenembate\ does occur) with \aira\, to tread on empty air, an ingenious suggestion, but now unnecessary. It is an old word for going in to take possession (papyri examples also). W. M. Ramsay (_Teaching of Paul_, pp. 287ff.) shows from inscriptions in Klaros that the word is used of an initiate in the mysteries who "set foot in" (\enebateusen\) and performed the rest of the rites. Paul is here quoting the very work used of these initiates who "take their stand on" these imagined revelations in the mysteries. {Vainly puffed up} (\eiki phusioumenos\). Present passive participle of \phusio\, late and vivid verb from \phusa\, pair of bellows, in N.T. only here and strkjv@1Corinthians:4:6,18f.; strkjv@8:1|. Powerful picture of the self-conceit of these bombastic Gnostics.
rwp@Colossians:2:19 @{Not holding fast the Head} (\ou kratn tn kephaln\). Note negative \ou\, not \m\, actual case of deserting Christ as the Head. The Gnostics dethroned Christ from his primacy (1:18|) and placed him below a long line of aeons or angels. They did it with words of praise for Christ as those do now who teach Christ as only the noblest of men. The headship of Christ is the keynote of this Epistle to the Colossians and the heart of Paul's Christology. {From whom} (\ex hou\). Masculine ablative rather than \ex hs\ (\kephals\) because Christ is the Head. He develops the figure of the body of which Christ is Head (1:18,24|). {Being supplied} (\epichorgoumenon\). Present passive participle (continuous action) of \epichorge\, for which interesting verb see already strkjv@2Corinthians:9:10; strkjv@Galatians:3:5| and further strkjv@2Peter:1:5|. {Knit together} (\sunbibazomenon\). Present passive participle also (continuous action) of \sunbibaz\, for which see strkjv@Colossians:2:2|. {Through the joints} (\dia tn haphn\). Late word \haph\ (from \hapt\, to fasten together), connections (_junctura_ and _nexus_ in the Vulgate). {And bonds} (\kai sundesmn\). Old word from \sunde\, to bind together. Aristotle and Galen use it of the human body. Both words picture well the wonderful unity in the body by cells, muscles, arteries, veins, nerves, skin, glands, etc. It is a marvellous machine working together under the direction of the head. {Increaseth with the increase of God} (\auxei tn auxsin tou theou\). Cognate accusative (\auxsin\) with the old verb \auxei\.
rwp@Colossians:3:5 @{Mortify} (\nekrsate\). First aorist active imperative of \nekro\, late verb, to put to death, to treat as dead. Latin Vulgate _mortifico_, but "mortify" is coming with us to mean putrify. Paul boldly applies the metaphor of death (2:20; strkjv@3:3|) pictured in baptism (2:12|) to the actual life of the Christian. He is not to go to the other Gnostic extreme of license on the plea that the soul is not affected by the deeds of the body. Paul's idea is that the body is the temple of the Holy Spirit (1Corinthians:6:19|). He mentions some of these "members upon the earth" like fornication (\porneian\), uncleanness (\akatharsian\), passion (\pathos\), evil desire (\epithumian kakn\), covetousness (\pleonexian\) "the which is idolatry" (\htis estin eidlolatria\). See the longer list of the works of the flesh in Gal strkjv@5:19-21|, though covetousness is not there named, but it is in strkjv@Ephesians:4:19; strkjv@5:5|.
rwp@Colossians:3:8 @{But now} (\nuni de\). Emphatic form of \nun\ in decided contrast (to \pote\ in verse 7|) in the resurrection life of strkjv@2:12; strkjv@3:1|. {Put ye also away} (\apothesthe kai humeis\). Second aorist middle imperative of old verb \apotithmi\, to put away, lay aside like old clothes. This metaphor of clothing Paul now uses with several verbs (\apothesthe\ here, \apekdusamenoi\ in verse 9|, \endusamenoi\ in verse 10|, \endusasthe\ in verse 12|). {All these} (\ta panta\). The whole bunch of filthy rags (anger \orgn\, wrath \thumon\, malice \kakian\, railing \blasphmian\, shameful speaking \aischrologian\). See somewhat similar lists of vices in strkjv@Colossians:3:5; strkjv@Galatians:5:20; strkjv@Ephesians:4:29-31|. These words have all been discussed except \aischrologian\, an old word for low and obscene speech which occurs here only in the N.T. It is made from \aischrologos\ (\aischros\ as in strkjv@1Corinthians:11:6| and that from \aischos\, disgrace). Note also the addition of "out of your mouth" (\ek tou stomatos humn\). The word was used for both abusive and filthy talk and Lightfoot combines both ideas as often happens. Such language should never come out of the mouth of a Christian living the new life in Christ.
rwp@Colossians:3:9 @{Lie not to another} (\m pseudesthe eis alllous\). Lying (\pseudos\) could have been included in the preceding list where it belongs in reality. But it is put more pointedly thus in the prohibition (\m\ and the present middle imperative). It means either "stop lying" or "do not have the habit of lying." {Seeing that ye have put off} (\apekdusamenoi\). First aorist middle participle (causal sense of the circumstantial participle) of the double compound verb \apekduomai\, for which see strkjv@2:15|. The \apo\ has the perfective sense (wholly), "having stripped clean off." The same metaphor as \apothesthe\ in verse 8|. {The old man} (\ton palaion anthrpon\). Here Paul brings in another metaphor (mixes his metaphors as he often does), that of the old life of sin regarded as "the ancient man" of sin already crucified (Romans:6:6|) and dropped now once and for all as a mode of life (aorist tense). See same figure in strkjv@Ephesians:4:22|. \Palaios\ is ancient in contrast with \neos\ (young, new) as in strkjv@Matthew:9:17| or \kainos\ (fresh, unused) as in strkjv@Matthew:13:52|. {With his doings} (\sun tais praxesin autou\). Practice must square with profession.
rwp@Colossians:3:10 @{And have put on} (\kai endusamenoi\). First aorist middle participle (in causal sense as before) of \endun\, old and common verb (Latin _induo_, English endue) for putting on a garment. Used of putting on Christ (Galatians:3:27; strkjv@Romans:13:14|). {The new man} (\ton neon\). "The new (young as opposed to old \palaion\) man" (though \anthrpon\ is not here expressed, but understood from the preceding phrase). In strkjv@Ephesians:4:24| Paul has \endusasthai ton kainon\ (fresh as opposed to worn out) \anthrpon\. {Which is being renewed} (\ton anakainoumenon\). Present passive articular participle of \anakaino\. Paul apparently coined this word on the analogy of \ananeomai\. \Anakainiz\ already existed (Hebrews:6:6|). Paul also uses \anakainsis\ (Romans:12:2; strkjv@Titus:3:5|) found nowhere before him. By this word Paul adds the meaning of \kainos\ to that of \neos\ just before. It is a continual refreshment (\kainos\) of the new (\neos\, young) man in Christ Jesus. {Unto knowledge} (\eis epignsin\). "Unto full (additional) knowledge," one of the keywords in this Epistle. {After the image} (\kat' eikona\). An allusion to strkjv@Genesis:1:26,28|. The restoration of the image of God in us is gradual and progressive (2Corinthians:3:18|), but will be complete in the final result (Romans:8:29; strkjv@1John:3:2|).
rwp@Colossians:4:10 @{Aristarchus} (\Aristarchos\). He was from Thessalonica and accompanied Paul to Jerusalem with the collection (Acts:19:29; strkjv@20:4|) and started with Paul to Rome (Acts:27:2; strkjv@Philemon:1:24|). Whether he has been with Paul all the time in Rome we do not know, but he is here now. {My fellow-prisoner} (\ho sunaichmaltos mou\). One of Paul's compounds, found elsewhere only in Lucian. Paul uses it of Epaphras in strkjv@Philemon:1:23|, but whether of actual voluntary imprisonment or of spiritual imprisonment like \sunstratites\ (fellow-soldier) in strkjv@Phillipians:2:25; strkjv@Philemon:1:2| we do not know. Abbott argues for a literal imprisonment and it is possible that some of Paul's co-workers (\sun-ergoi\) voluntarily shared imprisonment with him by turns. {Mark} (\Markos\). Once rejected by Paul for his defection in the work (Acts:15:36-39|), but now cordially commended because he had made good again. {The cousin of Barnabas} (\ho anepsios Barnab\). It was used for "nephew" very late, clearly "cousin" here and common so in the papyri. This kinship explains the interest of Barnabas in Mark (Acts:12:25; strkjv@13:5; strkjv@15:36-39|). {If he come unto you, receive him} (\ean elthi pros humas dexasthe auton\). This third class conditional sentence (\ean\ and second aorist active subjunctive of \erchomai\) gives the substance of the commands (\entolas\) about Mark already sent, how we do not know. But Paul's commendation of Mark is hearty and unreserved as he does later in strkjv@2Timothy:4:11|. The verb \dechomai\ is the usual one for hospitable reception (Matthew:10:14; strkjv@John:4:45|) like \prosdechomai\ (Phillipians:2:29|) and \hupodechomai\ (Luke:10:38|).
rwp@Ephesians:2:20 @{Being built upon} (\epoikodomthentes\). First aorist passive participle of \epoikodome\, for which double compound verb see strkjv@1Corinthians:3:10; Co; strkjv@2:17|. {The foundation} (\epi ti themelii\). Repetition of \epi\ with the locative case. See strkjv@1Corinthians:3:11| for this word. {Of the apostles and prophets} (\ton apostoln kai prophtn\). Genitive of apposition with \themelii\, consisting in. If one is surprised that Paul should refer so to the apostles, he being one himself, Peter does the same thing (2Peter:3:2|). Paul repeats this language in strkjv@3:5|. {Christ Jesus himself being the chief corner stone} (\onts akrognianiou autou Christou Isou\). Genitive absolute. The compound \akrogniaios\ occurs only in the LXX (first in strkjv@Isaiah:28:16|) and in the N.T. (here, strkjv@1Peter:2:6|). \Lithos\ (stone) is understood. Jesus had spoken of himself as the stone, rejected by the Jewish builders (experts), but chosen of God as the head of the corner (Matthew:21:42|), \eis kephaln gnias\. "The \akrogniaios\ here is the primary foundation-stone at the angle of the structure by which the architect fixes a standard for the bearings of the walls and cross-walls throughout" (W. W. Lloyd).
rwp@Ephesians:3:5 @{In other generations} (\heterais geneais\). Locative case of time. He had already claimed this revelation for himself (verse 3|). Now he claims it for all the other apostles and prophets of God.
rwp@Ephesians:4:18 @{Being darkened} (\eskotmenoi ontes\). Periphrastic perfect passive participle of \skoto\, old verb from \skotos\ (darkness), in N.T. only here and strkjv@Revelation:9:2; strkjv@16:10|. {In their understanding} (\ti dianoii\). Locative case. Probably \dianoia\ (\dia, nous\) includes the emotions as well as the intellect (\nous\). It is possible to take \ontes\ with \apllotrimenoi\ (see strkjv@2:12|) which would then be periphrastic (instead of \eskotmenoi\) perfect passive participle. {From the life of God} (\ts zs tou theou\). Ablative case \zs\ after \apllotrimenoi\ (2:12|). {Because of the ignorance} (\dia tn agnoian\). Old word from \agnoe\, not to know. Rare in N.T. See strkjv@Acts:3:17|. {Hardening} (\prsin\). Late medical term (Hippocrates) for callous hardening. Only other N.T. examples are strkjv@Mark:3:5; strkjv@Romans:11:25|.
rwp@Ephesians:5:26 @{That he might sanctify it} (\hina autn hagiasi\). Purpose clause with \hina\ and the first aorist active subjunctive of \hagiaz\. Jesus stated this as his longing and his prayer (John:17:17-19|). This was the purpose of Christ's death (verse 25|). {Having cleansed it} (\katharisas\). First aorist active participle of \kathariz\, to cleanse, either simultaneous action or antecedent. {By the washing of water} (\ti loutri tou hudatos\). If \loutron\ only means bath or bathing-place ( = \loutron\), then \loutri\ is in the locative. If it can mean bathing or washing, it is in the instrumental case. The usual meaning from Homer to the papyri is the bath or bathing-place, though some examples seem to mean bathing or washing. Salmond doubts if there are any clear instances. The only other N.T. example of \loutron\ is in strkjv@Titus:3:5|. The reference here seems to be to the baptismal bath (immersion) of water, "in the bath of water." See strkjv@1Corinthians:6:11| for the bringing together of \apelousasthe\ and \hgiasthte\. Neither there nor here does Paul mean that the cleansing or sanctification took place in the bath save in a symbolic fashion as in strkjv@Romans:6:4-6|. Some think that Paul has also a reference to the bath of the bride before marriage. Still more difficult is the phrase "with the word" (\en rmati\). In strkjv@John:17:17| Jesus connected "truth" with "sanctify." That is possible here, though it may also be connected with \katharisas\ (having cleansed). Some take it to mean the baptismal formula.
rwp@Galatians:2:2 @{By revelation} (\kata apokalupsin\). In strkjv@Acts:15:2| the church sent them. But surely there is no inconsistency here. {I laid before them} (\anethemn autois\). Second aorist middle indicative of old word \anatithmi\, to put up, to place before, with the dative case. But who were the "them" (\autois\)? Evidently not the private conference for he distinguishes this address from that, "but privately" (\kat' idian\). Just place strkjv@Acts:15:4f.| beside the first clause and it is clear: "I laid before them the gospel which I preach among the Gentiles," precisely as Luke has recorded. Then came the private conference after the uproar caused by the Judaizers (Acts:15:5|). {Before them who were of repute} (\tois dokousin\). He names three of them (Cephas, James, and John). James the Lord's brother, for the other James is now dead (Acts:12:1f.|). But there were others also, a select group of real leaders. The decision reached by this group would shape the decision of the public conference in the adjourned meeting. Songs:far as we know Paul had not met John before, though he had met Peter and James at the other visit. Lightfoot has much to say about the Big Four (St. Paul and the Three) who here discuss the problems of mission work among Jews and Gentiles. It was of the utmost importance that they should see eye to eye. The Judaizers were assuming that the twelve apostles and James the Lord's brother would side with them against Paul and Barnabas. Peter had already been before the Jerusalem Church for his work in Caesarea (Acts:11:1-18|). James was considered a very loyal Jew. {Lest by any means I should be running or had run in vain} (\m ps eis kenon trech edramon\). Negative purpose with the present subjunctive (\trech\) and then by a sudden change the aorist indicative (\edramon\), as a sort of afterthought or retrospect (Moulton, _Prolegomena_, p. 201; Robertson, _Grammar_, p. 988). There are plenty of classical parallels. See also strkjv@1Thessalonians:3:5| for both together again.
rwp@Galatians:3:5 @{Supplieth} (\epichorgn\). It is God. See on ¯2Corinthians:9:10| for this present active participle. Cf. strkjv@Phillipians:1:19; strkjv@2Peter:1:5|. {Worketh miracles} (\energn dunameis\). On the word \energe\ see strkjv@1Thessalonians:2:13; strkjv@1Corinthians:12:6|. It is a great word for God's activities (Phillipians:2:13|). "In you" (Lightfoot) is preferable to "among you" for \en humin\ (1Corinthians:13:10; strkjv@Matthew:14:2|). The principal verb for "doeth he it" (\poiei\) is not expressed. Paul repeats the contrast in verse 2| about "works of the law" and "the hearing of faith."
rwp@Galatians:3:6 @{It was reckoned unto him for righteousness} (\elogisth eis dikaiosunn\). First aorist passive indicative of \logizomai\. See on ¯1Corinthians:13:5| for this old word. He quotes strkjv@Genesis:15:6| and uses it at length in strkjv@Romans:4:3ff.| to prove that the faith of Abraham was reckoned "for" (\eis\, good _Koin_ idiom though more common in LXX because of the Hebrew) righteousness before he was circumcised. James (James:2:23|) quotes the same passage as proof of Abraham's obedience to God in offering up Isaac (beginning to offer him). Paul and James are discussing different episodes in the life of Abraham. Both are correct.
rwp@Hebrews:2:14 @{Are sharers in flesh and blood} (\kekoinnken haimatos kai sarkos\). The best MSS. read "blood and flesh." The verb is perfect active indicative of \koinne\, old verb with the regular genitive, elsewhere in the N.T. with the locative (Romans:12:13|) or with \en\ or \eis\. "The children have become partners (\koinnoi\) in blood and flesh." {Partook} (\metesche\). Second aorist active indicative of \metech\, to have with, a practical synonym for \koinne\ and with the genitive also (\tn autn\). That he might bring to nought (\hina katargsi\). Purpose of the incarnation clearly stated with \hina\ and the first aorist active subjunctive of \katarge\, old word to render idle or ineffective (from \kata, argos\), causative verb (25 times in Paul), once in Luke (Luke:13:7|), once in Hebrews (here). "By means of death" (his own death) Christ broke the power (\kratos\) of the devil over death (paradoxical as it seems), certainly in men's fear of death and in some unexplained way Satan had sway over the realm of death (Zechariah:3:5f.|). Note the explanatory \tout' estin\ (that is) with the accusative after it as before it. In strkjv@Revelation:12:7| Satan is identified with the serpent in Eden, though it is not done in the Old Testament. See strkjv@Romans:5:12; strkjv@John:8:44; strkjv@14:30; strkjv@16:11; strkjv@1John:3:12|. Death is the devil's realm, for he is the author of sin. "Death as death is no part of the divine order" (Westcott).
rwp@Hebrews:3:5 @{And Moses} (\kai Muss men\). "Now Moses indeed on his part" (\men\ contrasted with \de\). {In} (\en\). Moses was in "God's house" "as a servant" (\hs therapn\). Old word, in LXX, only here in N.T. and quoted from strkjv@Numbers:12:7f|. Kin to the verb \therapeu\, to serve, to heal, and \therapeia\, service (Luke:9:11|) and a group of servants (Luke:12:42|). {For a testimony of those things which were afterward to be spoken} (\eis marturion tn lalthsomenn\). Objective genitive of the articular future passive participle of \lale\. It is not certain what it means whether the "testimony" (\marturion\) is to Moses or to God and whether it points on to Christ. In strkjv@9:9| see \parabol\ applied to the old dispensation as a symbol pointing to Christ and Christianity. {But Christ} (\Christos de\). In contrast with Moses (\men\ in verse 5|). {As a son} (\hs huios\). Instead of a \therapn\ (servant). {Over his house} (\epi ton oikon autou\). The difference between \epi\ and \en\ added to that between \huios\ and \therapn\. It is very neat and quite conclusive, especially when we recall the high place occupied by Moses in Jewish thought. In strkjv@Acts:7:11| the Jews accused Stephen of speaking "blasphemous words against Moses and God" (putting Moses on a par with God).
rwp@Hebrews:10:21 @{A great priest} (\hierea megan\). As has been shown in strkjv@4:14-7:28|. {Over the house of God} (\epi ton oikon tou theou\). As God's Son (3:5f.|).
rwp@Hebrews:10:22 @{Let us draw near} (\proserchmetha\). Present middle volitive subjunctive as in strkjv@4:16| with which exhortation the discussion began. There are three exhortations in verses strkjv@22:25| (Let us draw near, \proserchmetha\, let us hold fast, \katechmen\, let us consider one another, \katanomen alllous\). Four items are added to this first exhortation. {With a true heart} (\meta althins kardias\). With loyalty and fealty. {In fulness of faith} (\en plrophorii pistes\). See strkjv@6:11| for this very phrase. {Having our hearts sprinkled from an evil conscience} (\rerantismenoi tas kardias apo suneidses ponras\). Perfect passive participle of \rantiz\ with the accusative retained in the passive, an evident allusion to the sprinkling of blood in the old tabernacle (9:18-22|) and the shedding of Christ's blood for the cleansing of our consciences (10:1-4|). Cf. strkjv@1Peter:1:2| for "the sprinkling of the blood of Jesus Christ." {Our body washed with pure water} (\lelousmenoi to sma hudati kathari\). Perfect passive (or middle) of \lou\, old verb to bathe, to wash. Accusative also retained if passive. \Hudati\ can be either locative (in) or instrumental (with). See strkjv@Ephesians:5:26; strkjv@Titus:3:5| for the use of \loutron\. If the reference here is to baptism (quite doubtful), the meaning is a symbol (Dods) of the previous cleansing by the blood of Christ.
rwp@Hebrews:13:5 @{Be ye free from the love of money} (\aphilarguros ho tropos\). No copula, but supply \esto\: "Let your manner of life (\tropos\, way, strkjv@Matthew:23:37|), be without love of money" (\aphilarguros\, double compound), once found only in the N.T., here and strkjv@1Timothy:3:3|, but now several times--or the adverb \aphilargurs\ --in papyri and inscriptions (Deissmann, _Light_, etc., pp. 85f.). Alpha privative and \philos\ and \arguros\. The N.T. is full of the peril of money on the character as modern life is also. {Content with such things as ye have} (\arkoumenoi tois parousin\). Present passive participle of \arke\, to suffice, to be content as in strkjv@Luke:3:14|. Cf. \autarks\ in strkjv@Phillipians:4:11|. Here in the nominative plural with no substantive or pronoun (anacoluthon, as in strkjv@2Corinthians:1:7|) or the participle used as a principal verb as in strkjv@Romans:12:16|. "Contented with the present things" (\tois parousin\, associative instrumental case of \ta paronta\, present active neuter plural participle of \pareimi\, to be present or on hand). {For himself hath said} (\autos gar eirken\). God himself as in strkjv@Acts:20:33| of Christ. Perfect active indicative as in strkjv@1:13; strkjv@4:3f.; strkjv@10:9|. The quotation is a free paraphrase of strkjv@Genesis:28:15; strkjv@Deuteronomy:31:8; strkjv@Joshua:1:5; strkjv@1Chronicles:28:20|. Philo (de Confus. Ling. 32) has it in this form, "a popular paraphrase" (Moffatt). Note the five negatives strengthening each other (\ou m\ with the second aorist active subjunctive \an\ from \animi\, to relate, as in strkjv@Acts:16:26|; \oud' ou m\ with second aorist active subjunctive \egkatalip\ from \egkataleip\, to leave behind, as in strkjv@Matthew:27:46; strkjv@2Timothy:4:10|). A noble promise in times of depression.
rwp@Hebrews:13:9 @{Be not carried away} (\m parapheresthe\). Prohibition with \m\ and present passive imperative of \parapher\, old verb to lead along (Jude:1:12|), to carry past (Mark:14:36|), to lead astray as here. {By divers and strange teachings} (\didachais poikilais kai xenais\). For \poikilos\ (many coloured) see strkjv@2:4|. \Xenos\ for guest we have had in strkjv@11:13|, but here as adjective meaning unheard of (1Peter:4:12|) as in older Greek also. The new is not always wrong any more than the old is always right (Matthew:13:52|). But the air was already full of new and strange teachings that fascinated many by their very novelty. The warning here is always needed. Cf. strkjv@Galatians:1:6-9; strkjv@2Timothy:3:16|. {That the heart be established by grace} (\chariti bebaiousthai tn kardian\). Present passive infinitive of \bebaio\ (from \bain\) to make stable with the instrumental case \chariti\ (by grace) and the accusative of general reference (\tn kardian\). How true it is that in the atmosphere of so many windy theories only the heart is stable that has an experience of God's grace in Christ. {That occupied themselves} (\hoi peripatountes\). "That walked" in the ritualistic Jewish rules about meats. {Were not profited} (\ouk phelthsan\). First aorist passive indicative of \phele\, to help. Mere Jewish ceremonialism and ritualism failed to build up the spiritual life. It was sheer folly to give up Christ for Pharisaism or for Moses.
rwp@James:1:15 @{Then} (\eita\). The next step. {The lust} (\h epithumia\). Note article, the lust (verse 14|) which one has. {When it hath conceived} (\sullabousa\). Second aorist active participle of \sullamban\, old word to grasp together, in hostile sense (Acts:26:21|), in friendly sense of help (Phillipians:4:3|), in technical sense of a woman taking a man's seed in conception (Luke:1:24|), here also of lust (as a woman), "having conceived." The will yields to lust and conception takes place. {Beareth sin} (\tiktei hamartian\). Present active indicative of \tikt\ to bring forth as a mother or fruit from seed, old verb, often in N.T., here only in James. Sin is the union of the will with lust. See strkjv@Psalms:7:14| for this same metaphor. {The sin} (\h hamartia\). The article refers to \hamartia\ just mentioned. {When it is full-grown} (\apotelestheisa\). First aorist passive participle of \apotele\, old compound verb with perfective use of \apo\, in N.T. only here and strkjv@Luke:13:32|. It does not mean "full-grown" like \teleio\, but rather completeness of parts or functions as opposed to rudimentary state (Hort) like the winged insect in contrast with the chrysalis or grub (Plato). The sin at birth is fully equipped for its career (Romans:6:6; strkjv@Colossians:3:5|). {Bringeth forth death} (\apokuei thanaton\). Late compound (\kue\ to be pregnant, perfective use of \apo\) to give birth to, of animals and women, for normal birth (papyrus example) and abnormal birth (Hort). A medical word (Ropes) rather than a literary one like \tikt\. The child of lust is sin, of sin is death, powerful figure of abortion. The child is dead at birth. For death as the fruit of sin see strkjv@Romans:6:21-23; strkjv@8:6|. "The birth of death follows of necessity when one sin is fully formed" (Hort).
rwp@James:2:6 @{But ye have dishonoured the poor man} (\humeis de timasate ton ptchon\). First aorist active indicative of \atimaz\, old verb from \atimos\, dishonoured (Matthew:13:57|). In the act of partiality pictured in strkjv@2:3|. {Oppress you} (\katadunasteuousin humn\). Not very common compound (\katadunasteu\, present active indicative, from \kata\ and \dunasts\, potentate, strkjv@Luke:1:52|), used of the devil in strkjv@Acts:10:38| (only other N.T. example). Examples in papyri of harsh treatment by men in authority. Already poor Christians are feeling pressure from rich Jews as overlords. {Drag you} (\helkousin humas\). Old and vigorous word for violent treatment, as of Paul in strkjv@Acts:16:19; strkjv@21:30|. Cf. such violence in strkjv@Luke:12:58; strkjv@Acts:8:3|. {Before the judgment-seats} (\eis kritria\). "To courts of justice" as in strkjv@1Corinthians:6:2,4| (only other N.T. examples). Common in the papyri in this sense. From \krin\ to judge, \krits\ (judge), place where judgment is given.
rwp@James:3:5 @{A little member} (\mikron melos\). \Melos\ is old and common word for members of the human body (1Corinthians:12:12, etc.; strkjv@Romans:6:13|, etc.). {Boasteth great things} (\megala auchei\). Present active indicative of \auche\, old verb, here only in N.T. The best MSS. here separate \megala\ from \auche\, though \megalauche\ does occur in Aeschylus, Plato, etc. \Megala\ is in contrast with \mikron\. {How much--how small} (\hlikon--hlikn\). The same relative form for two indirect questions together, "What-sized fire kindles what-sized forest?" For double interrogatives see strkjv@Mark:15:24|. The verb \anaptei\ is present active indicative of \anapt\, to set fire to, to kindle (Luke:12:49|, only other N.T. example except some MSS. in strkjv@Acts:28:2|). \Huln\ is accusative case, object of \anaptei\, and occurs here only in N.T., though old word for forest, wood. Forest fires were common in ancient times as now, and were usually caused by small sparks carelessly thrown.
rwp@John:1:29 @{On the morrow} (\ti epaurion\). Locative case with \hmri\ (day) understood after the adverb \epaurion\. "Second day of this spiritual diary" (Bernard) from verse 19|. {Seeth Jesus coming} (\blepei ton Isoun erchomenon\). Dramatic historical present indicative (\blepei\) with vivid present middle participle (\erchomenon\). Graphic picture. {Behold the Lamb of God} (\ide ho amnos tou theou\). Exclamation \ide\ like \idou\, not verb, and so nominative \amnos\. Common idiom in John (1:36; strkjv@3:26|, etc.). For "the Lamb of God" see strkjv@1Corinthians:5:7| (cf. strkjv@John:19:36|) and strkjv@1Peter:1:19|. The passage in strkjv@Isaiah:53:6f.| is directly applied to Christ by Philip in strkjv@Acts:8:32|. See also strkjv@Matthew:8:17; strkjv@1Peter:2:22f.; strkjv@Hebrews:9:28|. But the Jews did not look for a suffering Messiah (John:12:34|) nor did the disciples at first (Mark:9:32; strkjv@Luke:24:21|). But was it not possible for John, the Forerunner of the Messiah, to have a prophetic insight concerning the Messiah as the Paschal Lamb, already in strkjv@Isaiah:53|, even if the rabbis did not see it there? Symeon had it dimly (Luke:2:35|), but John more clearly. Songs:Westcott rightly. Bernard is unwilling to believe that John the Baptist had more insight on this point than current Judaism. Then why and how did he recognize Jesus as Messiah at all? Certainly the Baptist did not have to be as ignorant as the rabbis. {Which taketh away the sin of the world} (\ho airn tn hamartian tou kosmou\). Note singular \hamartian\ not plural \hamartias\ (1John:3:5|) where same verb \air\, to bear away, is used. The future work of the Lamb of God here described in present tense as in strkjv@1John:1:7| about the blood of Christ. He is the Lamb of God for the world, not just for Jews.
rwp@John:4:1 @{When therefore} (\Hs oun\). Reference to strkjv@3:22f|. the work of the Baptist and the jealousy of his disciples. \Oun\ is very common in John's Gospel in such transitions. {The Lord} (\ho Kurios\). Songs:the best manuscripts (Neutral Alexandrian), though the Western class has \ho Isous\. Mark usually has \ho Isous\ and Luke often \ho Kurios\. In the narrative portion of John we have usually \ho Isous\, but \ho Kurios\ in five passages (4:1; strkjv@6:23; strkjv@11:2; strkjv@20:20; strkjv@21:12|). There is no reason why John should not apply \ho Kurios\ to Jesus in the narrative sections as well as Luke. Bernard argues that these are "explanatory glosses," not in the first draft of the Gospel. But why? When John wrote his Gospel he certainly held Jesus to be \Kurios\ (Lord) as Luke did earlier when he wrote both Gospel and Acts This is hypercriticism. {Knew} (\egn\). Second aorist active indicative of \ginsk\. The Pharisees knew this obvious fact. It was easy for Jesus to know the attitude of the Pharisees about it (2:24|). Already the Pharisees are suspicious of Jesus. {How that} (\hoti\). Declarative \hoti\ (indirect assertion). {Was making and baptizing more disciples than John} (\pleionas mathtas poiei kai baptizei Ians\). Present active indicative in both verbs retained in indirect discourse. Recall the tremendous success of John's early ministry (Mark:1:5; strkjv@Matthew:3:5; strkjv@Luke:3:7,15|) in order to see the significance of this statement that Jesus had forged ahead of him in popular favour. Already the Pharisees had turned violently against John who had called them broods of vipers. It is most likely that they drew John out about the marriage of Herod Antipas and got him involved directly with the tetrarch so as to have him cast into prison (Luke:3:19f.|). Josephus (_Ant_. XVIII. v. 2) gives a public reason for this act of Herod Antipas, the fear that John would "raise a rebellion," probably the public reason for his private vengeance as given by Luke. Apparently John was cast into prison, though recently still free (John:3:24|), before Jesus left for Galilee. The Pharisees, with John out of the way, turn to Jesus with envy and hate.
rwp@John:4:44 @{For Jesus himself testified} (\autos gar Isous emartursen\). John's explanation of the conduct of Jesus by quoting a proverb often used by Jesus (Mark:6:4; strkjv@Matthew:13:57; strkjv@Luke:4:24| in reference to Nazareth), but not necessarily used by Jesus on this occasion. A similar proverb has been found in Plutarch, Pliny, Seneca. {A prophet hath no honour in his own country} (\prophts en ti idii patridi timn ouk echei\). What is meant by \patridi\? In the Synoptics (Luke:4:24; strkjv@Mark:6:4; strkjv@Matthew:13:57|) the reference is to Nazareth where he was twice rejected. But what has John in mind in quoting it here? He probably knew the quotations in the Synoptics. Does John refer to Judea by "his own country"? If so, the application hardly fits for he had already explained that Jesus was leaving Judea because he was too popular there (4:1-3|). If he means Galilee, he immediately mentions the cordial welcome accorded Jesus there (verse 45|). But even so this is probably John's meaning for he is speaking of the motive of Jesus in going into Galilee where he had not yet laboured and where he apparently had no such fame as in Judea and now in Samaria.
rwp@John:5:42 @{But I know you} (\alla egnka humas\). Perfect active indicative of \ginsk\, "I have come to know and still know," the knowledge of personal experience (2:24f.|). {The love o' God} (\tn agapn tou theou\). Objective genitive, "the love toward God." See strkjv@Luke:11:42| for this phrase in the same sense (only other instance in the Gospels, but common in 1John (1John:2:5; strkjv@3:17; strkjv@4:7,9; strkjv@5:3|) and in strkjv@2Thessalonians:3:5; strkjv@2Corinthians:13:14; strkjv@Romans:5:5|. The sense of God's love for man occurs in strkjv@1John:3:1; strkjv@4:9,10,16; strkjv@John:15:9f.| of Christ's love for man. These rabbis did not love God and hence did not love Christ.
rwp@John:5:44 @{How can ye believe?} (\ps dunasthe humeis pisteusai;\). Emphasis on "ye" (\humeis\), ye being what ye are. They were not true Jews (Romans:2:29; strkjv@Esther:9:28|) who cared for the glory of God, but they prefer the praise of men (Matthew:6:1f.; strkjv@23:5|) like the Pharisees who feared to confess Christ (John:12:43|). {From the only God} (\para tou monou theou\). B and W omit \theou\ which is certainly meant even if not genuine here. See strkjv@17:3; strkjv@Romans:16:27; strkjv@1Timothy:6:15f|.
rwp@John:7:5 @{For even his brethren did not believe on him} (\oude gar hoi adelphoi autou episteuon eis auton\). Literally, "For not even were his brothers believing on him." Imperfect tense of \pisteu\ with sad picture of the persistent refusal of the brothers of Jesus to believe in his Messianic assumptions, after the two rejections in Capernaum (Luke:4:16-31; strkjv@Mark:6:1-6; strkjv@Matthew:13:54-58|), and also after the blasphemous accusation of being in league with Beelzebub when the mother and brothers came to take Jesus home (Mark:3:31-35; strkjv@Matthew:12:46-50; strkjv@Luke:8:19-21|). The brothers here are sarcastic.
rwp@John:8:35 @{The bondservant} (\ho doulos\)... {the son} (\ho huios\). There is a change in the metaphor by this contrast between the positions of the son and the slave in the house. The slave has no footing or tenure and may be cast out at any moment while the son is the heir and has a permanent place. Cf. Ishmael and Isaac (Genesis:21:10|) and Paul's use of it in strkjv@Galatians:4:30|. We do not know that there is any reference here to Hagar and Ishmael. See also strkjv@Hebrews:3:5| (Numbers:12:7|) for a like contrast between Moses as servant (\therapn\) in God's house and Christ as Son (\huios\) over God's house.
rwp@John:11:2 @{And it was that Mary which anointed the Lord with ointment, and wiped his feet with her hair} (\n de Mariam h aleipsasa ton kurion muri kai ekmaxasa tous podas autou tais thrixin auts\). This description is added to make plainer who Mary is "whose brother Lazarus was sick" (\hs ho adelphos Lazaros sthenei\). There is an evident proleptic allusion to the incident described by John in strkjv@12:1-8| just after chapter 11. As John looks back from the end of the century it was all behind him, though the anointing (\h aleipsasa\, first aorist active articular participle of \aleiph\, old verb for which see strkjv@Mark:6:13|) took place after the events in chapter 11. The aorist participle is timeless and merely pictures the punctiliar act. The same remark applies to \ekmaxasa\, old verb \ekmass\, to wipe off or away (Isaiah:12:3; strkjv@13:5; strkjv@Luke:7:38,44|). Note the Aramaic form \Mariam\ as usual in John, but \Marias\ in verse 1|. When John wrote, it was as Jesus had foretold (Matthew:26:13|), for the fame of Mary of Bethany rested on the incident of the anointing of Jesus. The effort to link Mary of Bethany with Mary Magdalene and then both names with the sinful woman of strkjv@Luke:7:36-50| is gratuitous and to my mind grotesque and cruel to the memory of both Mary of Bethany and Mary Magdalene. Bernard may be taken as a specimen: "The conclusion is inevitable that John (or his editor) regarded Mary of Bethany as the same person who is described by Luke as \hamartlos\." This critical and artistic heresy has already been discussed in Vol. II on Luke's Gospel. Suffice it here to say that Luke introduces Mary Magdalene as an entirely new character in strkjv@8:2| and that the details in strkjv@Luke:7:36-50; strkjv@John:12:1-8| have only superficial resemblances and serious disagreements. John is not here alluding to Luke's record, but preparing for his own in chapter 12. What earthly difficulty is there in two different women under wholly different circumstances doing a similar act for utterly different purposes?
rwp@John:12:13 @{Took} (\elabon\). Second aorist active indicative of \lamban\. {The branches of the palm-trees} (\ta baia tn phoinikn\). \Phoinix\ is an old word for palm-tree (Revelation:7:9| for the branches) and in strkjv@Acts:27:12| the name of a city. \Baion\ is apparently a word of Egyptian origin, palm branches, here only in N.T., but in the papyri and I Macc. strkjv@13:51. Here we have "the palm branches of the palm-trees." The use in 1 Macc. strkjv@13:51 (cf. II Macc. strkjv@10:7) is in the account of Simon's triumphal entry into Jerusalem. Bernard notes that to carry palms was a mark of triumphant homage to a victor or a king (Revelation:7:9|). Palm-trees grew on the Mount of Olives (Mark:11:8|) on the road from Bethany to Jerusalem. The crowds (one in front and one behind, strkjv@Mark:11:9; strkjv@Matthew:21:9; strkjv@John:2:18|) cut the branches as they came (Matthew:21:8|). {To meet him} (\eis hupantsin auti\). Literally, {for a meeting} (\hupantsis\, late word from the verb \hupanta\, strkjv@Matthew:8:28; strkjv@John:11:20,30; strkjv@12:18|, in the papyri, but only here in the N.T.) with him" (\auti\, associative instrumental case after \hupantsin\ as after the verb in verse 18|). It was a scene of growing excitement. {And cried out} (\kai ekraugazon\). Imperfect active of \kraugaz\, old and rare verb (from \kraug\) as in strkjv@Matthew:12:19; strkjv@John:19:15|. {Hosannah} (\Hsannah\). Transliteration of the Hebrew word meaning "Save now." The LXX renders it by \Sson d\ (Save now). {Blessed is he that cometh in the name of the Lord} (\eulogmenos ho erchomenos en onomati kuriou\). Perfect passive participle of \euloge\. Quotation from strkjv@Psalms:118:25f.|, written, some think, for the dedication of the second temple, or, as others think, for the feast of tabernacles after the return (Ezra:3:1f.|). It was sung in the processional recitation then as a welcome to the worshippers. Here the words are addressed to the Messiah as is made plain by the addition of the words, "even the king of Israel" (\kai ho basileus tou Isral\) as Nathanael called him (1:49|). Jesus is here hailed by the multitudes as the long-looked for Messiah of Jewish hope and he allows them so to greet him (Luke:19:38-40|), a thing that he prevented a year before in Galilee (John:6:14f.|). It is probable that "in the name of the Lord" should be taken with "blessed" as in strkjv@Deuteronomy:21:5; strkjv@2Samuel:6:18; strkjv@1Kings:22:16; strkjv@2Kings:2:24|. The Messiah was recognized by Martha as the Coming One (John:11:27|) and is so described by the Baptist (Matthew:11:3|). Mark (Mark:11:10|) adds "the kingdom that cometh" while Luke (19:38|) has "the king that cometh." "It was this public acclamation of Jesus as King of Israel or King of the Jews which was the foundation of the charge made against him before Pilate (18:33|)" (Bernard).
rwp@John:13:5 @{Poureth} (\ballei\). Vivid present again. Literally, "putteth" (as in verse 2|, \ball\). {Into the basin} (\eis ton niptra\). From verb \nipt\ (later form of \niz\ in this same verse and below) to wash, found only here and in quotations of this passage. Note the article, "the basin" in the room. {Began to wash} (\rxato niptein\). Back to the aorist again as with \diezsen\ (verse 4|). \Nipt\ was common for washing parts of the body like the hands or the feet. {To wipe} (\ekmassein\). "To wipe off" as in strkjv@12:3|. {With the towel} (\ti lentii\). Instrumental case and the article (pointing to \lention\ in verse 4|). {Wherewith} (\hi\). Instrumental case of the relative \ho\. {He was girded} (\n diezsmenos\). Periphrastic past perfect of \diaznnu\ for which verb see verse 4|.
rwp@John:15:17 @{That ye may love one another} (\hina agapte alllous\). Repetition of strkjv@13:34; strkjv@15:12|. This very night the disciples had been guilty of jealousy and wrangling (Luke:22:24; strkjv@John:13:5,15|).
rwp@John:19:14 @{The Preparation of the passover} (\paraskeu tou pascha\). That is, Friday of passover week, the preparation day before the Sabbath of passover week (or feast). See also verses 31,42; strkjv@Mark:15:42; strkjv@Matthew:27:62; strkjv@Luke:23:54| for this same use of \paraskeu\ for Friday. It is the name for Friday today in Greece. {About the sixth hour} (\hs hekt\). Roman time, about 6 A.M. (a little after 6 no doubt) when Pilate rendered his final decision. Mark (Mark:15:25|) notes that it was the third hour (Jewish time), which is 9 A.M. Roman time, when the crucifixion began. Why should John give Jewish time writing at the close of the first century when Jerusalem and the Jewish state passed away in A.D. 70? He is writing for Greek and Roman readers. {Behold your king} (\Ide ho basileus humn\). \Ide\ is here an exclamation with no effect on the case of \basileus\ just as in strkjv@1:29|. The sarcasm of Pilate is aimed at the Jews, not at Jesus.
rwp@John:19:35 @{He that hath seen} (\ho heraks\). Perfect active articular participle of \hora\. John the Apostle was there and saw this fact (still sees it, in fact). This personal witness disproves the theory of the Docetic Gnostics that Jesus did not have a real human body. {He knoweth} (\ekeinos oiden\). That is John does like strkjv@9:37|. It is possible that \ekeinos\ may be a solemn appeal to God as in strkjv@1:33| or Christ as in strkjv@1John:3:5|. Bernard argues that the final editor is distinguishing the Beloved Disciple from himself and is endorsing him. But the example of Josephus (_War_. III. 7, 16) is against this use of \ekeinos\. John is rather referring to himself as still alive.
rwp@John:21:1 @{Manifested himself} (\ephanerosen heauton\). First aorist active indicative of \phanero\ with the reflexive pronoun (cf. strkjv@7:4; strkjv@13:4|). For the passive see strkjv@1:31; strkjv@21:14|. Jesus was only seen during the forty days now and then (Acts:1:3|), ten instances being recorded. The word \phanero\ is often used of Christ on earth (John:1:31; strkjv@2:11; strkjv@1Peter:1:20; strkjv@1John:1:2|), of his works (John:3:5|), of the second coming (1John:2:28|), of Christ in glory (Colossians:3:4; strkjv@1John:3:2|). {At} (\epi\). By or upon. {Of Tiberias} (\ts Tiberiados\). As in strkjv@6:1| instead of the usual "Sea of Galilee." Tiberias, the capital city of Galilee, gave this epithet to the Sea of Galilee. This is not the appearance in Galilee prearranged by Jesus (Mark:16:7; strkjv@Matthew:28:7,16|).
rwp@Info_Jude:@ THE EPISTLE OF JUDE ABOUT A.D. 65 TO 67 BY WAY OF INTRODUCTION THE AUTHOR He calls himself Judas, but this was a very common name. In the N.T. itself we have Judas Iscariot and Judas not Iscariot (John:14:22|; also called Judas of James, son or brother, strkjv@Luke:6:6|), Judas a brother of our Lord (Matthew:13:55|), Judas of Galilee (Acts:5:37|), Judas of Damascus (Acts:9:11|), Judas Barsabbas (Acts:15:22|). The author explains that he is a "slave" of Jesus Christ as James did (Jude:1:1|), and adds that he is also a brother of James. Clement of Alexandria thinks that, like James, he deprecated being called the brother of the Lord Jesus (as by Hegesippus later) as claiming too much authority. Keil identifies him with Jude:the Apostle (not Iscariot), but that is most unlikely. The Epistle is one of the disputed books of Eusebius. It was recognized in the canon in the Third Council of Carthage (A.D. 397). It appears in the Muratorian Canon (A.D. 170).
rwp@Luke:1:78 @{Tender mercy} (\splagchna eleous\). Bowels of mercy literally (1Peter:3:8; strkjv@James:3:11|). Revised margin has it, hearts of mercy. {The dayspring from on high} (\anatol ex hupsous\). Literally, rising from on high, like the rising sun or stars (Isaiah:60:19|). The word is used also of a sprouting plant or branch (Jeremiah:23:5; strkjv@Zechariah:6:12|), but that does not suit here. {Shall visit} (\epeskepsetai\), correct text, cf. strkjv@1:68|.
rwp@Luke:4:16 @{Where he had been brought up} (\hou n tethrammenos\). Past perfect passive periphrastic indicative, a state of completion in past time, from \treph\, a common Greek verb. This visit is before that recorded in strkjv@Mark:6:1-6; strkjv@Matthew:13:54-58| which was just before the third tour of Galilee. Here Jesus comes back after a year of public ministry elsewhere and with a wide reputation (Luke:4:15|). Luke may have in mind strkjv@2:51|, but for some time now Nazareth had not been his home and that fact may be implied by the past perfect tense. {As his custom was} (\kata to eithos auti\). Second perfect active neuter singular participle of an old \eth\ (Homer), to be accustomed. Literally according to what was customary to him (\auti\, dative case). This is one of the flashlights on the early life of Jesus. He had the habit of going to public worship in the synagogue as a boy, a habit that he kept up when a grown man. If the child does not form the habit of going to church, the man is almost certain not to have it. We have already had in Matthew and Mark frequent instances of the word synagogue which played such a large part in Jewish life after the restoration from Babylon. {Stood up} (\anest\). Second aorist active indicative and intransitive. Very common verb. It was the custom for the reader to stand except when the Book of Esther was read at the feast of Purim when he might sit. It is not here stated that Jesus had been in the habit of standing up to read here or elsewhere. It was his habit to go to the synagogue for worship. Since he entered upon his Messianic work his habit was to teach in the synagogues (Luke:4:15|). This was apparently the first time that he had done so in Nazareth. He may have been asked to read as Paul was in Antioch in Pisidia (Acts:13:15|). The ruler of the synagogue for that day may have invited Jesus to read and speak because of his now great reputation as a teacher. Jesus could have stood up voluntarily and appropriately because of his interest in his home town. {To read} (\anagnnai\). Second aorist active infinitive of \anaginsk\, to recognize again the written characters and so to read and then to read aloud. It appears first in Pindar in the sense of read and always so in the N.T. This public reading aloud with occasional comments may explain the parenthesis in strkjv@Matthew:24:15| (Let him that readeth understand).
rwp@Luke:4:22 @{Bare him witness} (\emarturoun\). Imperfect active, perhaps inchoative. They all began to bear witness that the rumours were not exaggerations (4:14|) as they had supposed, but had foundation in fact if this discourse or its start was a fair sample of his teaching. The verb \marture\ is a very old and common one. It is frequent in Acts, Paul's Epistles, and the Johannine books. The substantive \martur\ is seen in our English \martyr\, one who witnesses even by his death to his faith in Christ. {And wondered} (\kai ethaumazon\). Imperfect active also, perhaps inchoative also. They began to marvel as he proceeded with his address. This verb is an old one and common in the Gospels for the attitude of the people towards Jesus. {At the words of grace} (\epi tois logois ts charitos\). See on ¯Luke:1:30; strkjv@2:52| for this wonderful word \charis\ so full of meaning and so often in the N.T. The genitive case (case of genus or kind) here means that the words that came out of the mouth of Jesus in a steady stream (present tense, \ekporeuomenois\) were marked by fascination and charm. They were "winning words" as the context makes plain, though they were also "gracious" in the Pauline sense of "grace." There is no necessary antithesis in the ideas of graceful and gracious in these words of Jesus. {Is not this Joseph's son?} (\Ouchi huios estin Isph houtos;\). Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of \ouchi\ intensive form of \ouk\ in a question expects the answer "yes." Jesus passed in Nazareth as the son of Joseph as Luke presents him in strkjv@3:23|. He does not stop here to correct this misconception because the truth has been already amply presented in strkjv@1:28-38; strkjv@2:49|. This popular conception of Jesus as the son of Joseph appears also in strkjv@John:1:45|. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mark:6:3|; the carpenter's son, strkjv@Matthew:13:55|). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. Songs:the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience.
rwp@Luke:4:24 @{And he said} (\eipen de\). Also in strkjv@1:13|. The interjection of these words here by Luke may indicate a break in his address, though there is no other indication of an interval here. Perhaps they only serve to introduce solemnly the new proverb like the words {Verily I say unto you} (\amn leg humin\). This proverb about the prophet having no honour in his own country Jesus had already applied to himself according to strkjv@John:4:44|. Both strkjv@Mark:6:4| and strkjv@Matthew:13:57| give it in a slightly altered form on the last visit of Jesus to Nazareth. The devil had tempted Jesus to make a display of his power to the people by letting them see him floating down from the pinnacle of the temple (Luke:4:9-11|).
rwp@Luke:6:10 @{He looked round about on them all} (\periblepsamenos\). First aorist middle participle as in strkjv@Mark:3:5|, the middle voice giving a personal touch to it all. Mark adds "with anger" which Luke here does not put in. All three Gospels have the identical command: {Stretch forth thy hand} (\exteinon tn cheira sou\). First aorist active imperative. {Stretch out}, clean out, full length. All three Gospels also have the first aorist passive indicative \apekatestath\ with the double augment of the double compound verb \apokathistmi\. As in Greek writers, so here the double compound means complete restoration to the former state.
rwp@Luke:9:48 @{This little child} (\touto to paidion\). As Jesus spoke he probably had his hand upon the head of the child. strkjv@Matthew:18:5| has "one such little child." The honoured disciple, Jesus holds, is the one who welcomes little children "in my name" (\epi ti onomati mou\), upon the basis of my name and my authority. It was a home-thrust against the selfish ambition of the Twelve. Ministry to children is a mark of greatness. Have preachers ever yet learned how to win children to Christ? They are allowed to slip away from home, from Sunday school, from church, from Christ. {For he that is least among you all} (\ho gar mikroteros en pasin humin huparchn\). Note the use of \huparch\ as in strkjv@8:41; strkjv@23:50|. The comparative \mikroteros\ is in accord with the _Koin_ idiom where the superlative is vanishing (nearly gone in modern Greek). But {great} (\megas\) is positive and very strong. This saying peculiar to Luke here.
rwp@Luke:13:5 @{Except ye repent} (\ean m metanoste\). First aorist active subjunctive, immediate repentance in contrast to continued repentance, \metanote\ in verse 3|, though Westcott and Hort put \metanote\ in the margin here. The interpretation of accidents is a difficult matter, but the moral pointed out by Jesus is obvious.
rwp@Luke:23:5 @{But they were the more urgent} (\hoi de epischuon\). Imperfect active of \epischu\, to give added (\epi\) strength (\ischu\). And they kept insisting. Evidently Pilate had taken the thing too lightly. {He stirred up the people} (\anaseiei ton laon\). This compound is rare, though old (Thucydides), to shake up (back and forth). This is a more vigorous repetition of the first charge (verse 2|, "perverting our nation"). {Beginning from Galilee} (\arxamenos apo ts Galilaias\). These very words occur in the address of Peter to the group in the house of Cornelius (Acts:10:37|). The idiomatic use of \arxamenos\ appears also in strkjv@Acts:1:22|. Galilee (Grote) was the mother of seditious men (see Josephus).
rwp@Luke:23:29 @{Blessed} (\makariai\). A beatitude to the barren, the opposite of the hopes of Jewish mothers. Childless women are commiserated (1:25,36|). {To the hills} (\tois bounois\). A Cyrenaic word. In the N.T. only here and strkjv@3:5|. Quotation from strkjv@Hosea:10:8|.
rwp@Mark:3:5 @{When he had looked round on them with anger} (\periblepsamenos autous met' orgs\). Mark has a good deal to say about the looks of Jesus with this word (3:5,34; strkjv@5:37; strkjv@9:8; strkjv@10:23; strkjv@11:11|) as here. Songs:Luke only once, strkjv@Luke:6:10|. The eyes of Jesus swept the room all round and each rabbinical hypocrite felt the cut of that condemnatory glance. This indignant anger was not inconsistent with the love and pity of Jesus. Murder was in their hearts and Jesus knew it. Anger against wrong as wrong is a sign of moral health (Gould). {Being grieved at the hardness of their hearts} (\sunlupoumenos epi ti prsei ts kardias autn\). Mark alone gives this point. The anger was tempered by grief (Swete). Jesus is the Man of Sorrows and this present participle brings out the continuous state of grief whereas the momentary angry look is expressed by the aorist participle above. Their own heart or attitude was in a state of moral ossification (\prsis\) like hardened hands or feet. \Pros\ was used of a kind of marble and then of the _callus_ on fractured bones. "They were hardened by previous conceptions against this new truth" (Gould). See also on ¯Matthew:12:9-14|.
rwp@Mark:6:3 @{Is not this the carpenter?} (\Ouch houtos estin ho tektn;\). strkjv@Matthew:13:55| calls him "the carpenter's son" (\ho tou tektonos huios\). He was both. Evidently since Joseph's death he had carried on the business and was "the carpenter" of Nazareth. The word \tektn\ comes from \tekein, tikt\, to beget, create, like \techn\ (craft, art). It is a very old word, from Homer down. It was originally applied to the worker in wood or builder with wood like our carpenter. Then it was used of any artisan or craftsman in metal, or in stone as well as in wood and even of sculpture. It is certain that Jesus worked in wood. Justin Martyr speaks of ploughs, yokes, et cetera, made by Jesus. He may also have worked in stone and may even have helped build some of the stone synagogues in Galilee like that in Capernaum. But in Nazareth the people knew him, his family (no mention of Joseph), and his trade and discounted all that they now saw with their own eyes and heard with their own ears. This word carpenter "throws the only flash which falls on the continuous tenor of the first thirty years from infancy to manhood, of the life of Christ" (Farrar). That is an exaggeration for we have strkjv@Luke:2:41-50| and "as his custom was" (Luke:4:16|), to go no further. But we are grateful for Mark's realistic use of \tektn\ here. {And they were offended in him} (\kai eskandalizonto en auti\). Songs:exactly strkjv@Matthew:13:56|, {were made to stumble in him}, trapped like game by the \skandalon\ because they could not explain him, having been so recently one of them. "The Nazarenes found their stumbling block in the person or circumstances of Jesus. He became--\petra skandalou\ (1Peter:2:7,8; strkjv@Romans:9:33|) to those who disbelieved" (Swete). Both Mark and strkjv@Matthew:13:57|, which see, preserve the retort of Jesus with the quotation of the current proverb about a prophet's lack of honour in his own country. strkjv@John:4:44| quoted it from Jesus on his return to Galilee long before this. It is to be noted that Jesus here makes a definite claim to being a prophet (\prophts\, forspeaker for God), a seer. He was much more than this as he had already claimed to be Messiah (John:4:26; strkjv@Luke:4:21|), the Son of man with power of God (Mark:1:10; strkjv@Matthew:9:6; strkjv@Luke:5:24|), the Son of God (John:5:22|). They stumble at Jesus today as the townspeople of Nazareth did. {In his own house} (\en ti oikii autou\). Also in strkjv@Matthew:13:57|. This was the saddest part of it all, that his own brothers in his own home disbelieved his Messianic claims (John:7:5|). This puzzle was the greatest of all.
rwp@Mark:8:21 @{Do ye not yet understand?} (\oup suniete;\). After all this rebuke and explanation. The greatest of all teachers had the greatest of all classes, but he struck a snag here. strkjv@Matthew:16:12| gives the result: "Then they understood how that he bade them not beware of the loaves of bread, but of the teaching of the Pharisees and Sadducees." They had once said that they understood the parables of Jesus (Matthew:13:51|). But that was a long time ago. The teacher must have patience if his pupils are to understand.
rwp@Mark:9:12 @{Restoreth all things} (\apokatistanei panta\). This late double compound verb, usual form \apokathistmi\ in the papyri, is Christ's description of the Baptist as the promised Elijah and Forerunner of the Messiah. See on ¯Matthew:17:10-13|. The disciples had not till now understood that the Baptist fulfilled the prophecy in strkjv@Malachi:3:5f|. They had just seen Elijah on the mountain, but Jesus as Messiah preceded this coming of Elijah. But Jesus patiently enlightens his dull pupils as they argue about the exegesis of the scribes.
rwp@Mark:10:23 @{Looked round about} (\periblepsamenos\). Another picture of the looks of Jesus and in Mark alone as in strkjv@3:5,34|. "To see what impression the incident had made on the Twelve" (Bruce). "When the man was gone the Lord's eye swept round the circle of the Twelve, as he drew for them the lesson of the incident" (Swete). {How hardly} (\Ps duskols\). Songs:Luke:18:24|. strkjv@Matthew:19:23| has it: "With difficulty (\duskols\) shall a rich man." See on Matthew for this word.
rwp@Mark:13:5 @{Take need that no man lead you astray} (\Blepete m tis hms plansi\). Same words in strkjv@Matthew:24:4|. strkjv@Luke:21:8| has it "that ye be not led astray" (\m planthte\). This word \plana\ (our _planet_) is a bold one. This warning runs through the whole discussion. It is pertinent today after so many centuries. About the false Christs then and now see on ¯Matthew:24:5|. It is amazing the success that these charlatans have through the ages in winning the empty-pated to their hare-brained views. Only this morning as I am writing a prominent English psychologist has challenged the world to a radio communication with Mars asserting that he has made frequent trips to Mars and communicated with its alleged inhabitants. And the daily papers put his ebullitions on the front page. For discussion of the details in verses 6-8| see on ¯Matthew:24:5-8|. All through the ages in spite of the words of Jesus men have sought to apply the picture here drawn to the particular calamity in their time.
rwp@Mark:14:52 @{Linen cloth} (\sindona\). An old Greek word of unknown origin. It was fine linen cloth used often for wrapping the dead (Matthew:27:59; strkjv@Mark:15:46; strkjv@Luke:23:53|). In this instance it could have been a fine sheet or even a shirt.
rwp@Mark:14:64 @{They all} (\hoi de pantes\). This would mean that Joseph of Arimathea was not present since he did not consent to the death of Jesus (Luke:23:51|). Nicodemus was apparently absent also, probably not invited because of previous sympathy with Jesus (John:7:50|). But all who were present voted for the death of Jesus.
rwp@Mark:15:43 @{A councillor of honourable estate} (\euschmn bouleuts\). A senator or member of the Sanhedrin of high standing, rich (Matthew:27:57|). {Looking for the Kingdom of God} (\n prosdechomenos tn basileian tou theou\). Periphrastic imperfect. Also strkjv@Luke:23:51|. The very verb used by Luke of Simeon and Anna (Luke:2:25,38|). strkjv@Matthew:27:57| calls him "Jesus' disciple" while strkjv@John:19:38| adds "secretly for fear of the Jews." He had evidently taken no public stand for Jesus before now. {Boldly} (\tolmsas\). Aorist (ingressive) active participle, becoming bold. It is the glory of Joseph and Nicodemus, secret disciples of Jesus, that they took a bold stand when the rest were in terror and dismay. That is love psychology, paradoxical as it may seem.
rwp@Mark:15:45 @{Granted the corpse} (\edrsato to ptma\). This official information was necessary before the burial. As a matter of fact Pilate was probably glad to turn the body over to Joseph else the body would go to the potter's field. This is the only instance when \ptma\ (_cadaver_, corpse) is applied to the body (\sma\) of Jesus, the term used in strkjv@Matthew:27:59; strkjv@Luke:23:53; strkjv@John:19:40|).
rwp@Mark:15:46 @{Wound} (\eneilsen\). This word is only here in the N.T. As \entuliss\ is only in strkjv@Matthew:27:59; strkjv@Luke:23:53; strkjv@John:20:7|. Both verbs occur in the papyri, Plutarch, etc. They both mean to wrap, wind, roll in. The body of Jesus was wound in the linen cloth bought by Joseph and the hundred pounds of spices brought by Nicodemus (John:19:39|) for burying were placed in the folds of the linen and the linen was bound around the body by strips of cloth (John:19:40|). The time was short before the sabbath began and these two reverently laid the body of the Master in Joseph's new tomb, hewn out of a rock. The perfect passive participle (\lelatommenon\) is from \latomos\, a stonecutter (\ls\, stone, \temn\, to cut). For further details see on ¯Matthew:27:57-60|. strkjv@Luke:23:53| and strkjv@John:19:41| also tell of the new tomb of Joseph. Some modern scholars think that this very tomb has been identified in Gordon's Calvary north of the city. {Against the door} (\epi tn thuran\). Matthew has the dative \ti thuri\ without \epi\ and adds the adjective "great" (\megan\).
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:16:2 @{When the sun was risen} (\anateilantos tou hliou\). Genitive absolute, aorist participle, though some manuscripts read \anatellontos\, present participle. strkjv@Luke:24:1| has it "at early dawn" (\orthrou batheos\) and strkjv@John:20:1| "while it was yet dark." It was some two miles from Bethany to the tomb. Mark himself gives both notes of time, "very early" (\lian pri\), "when the sun was risen." Probably they started while it was still dark and the sun was coming up when they arrived at the tomb. All three mention that it was on the first day of the week, our Sunday morning when the women arrive. The body of Jesus was buried late on Friday before the sabbath (our Saturday) which began at sunset. This is made clear as a bell by strkjv@Luke:23:54| "and the sabbath drew on." The women rested on the sabbath (Luke strkjv@23:56|). This visit of the women was in the early morning of our Sunday, the first day of the week. Some people are greatly disturbed over the fact that Jesus did not remain in the grave full seventy-two hours. But he repeatedly said that he would rise on the third day and that is precisely what happened. He was buried on Friday afternoon. He was risen on Sunday morning. If he had really remained in the tomb full three days and then had risen after that, it would have been on the fourth day, not on the third day. The occasional phrase "after three days" is merely a vernacular idiom common in all languages and not meant to be exact and precise like "on the third day." We can readily understand "after three days" in the sense of "on the third day." It is impossible to understand "on the third day" to be "on the fourth day." See my _Harmony of the Gospels_, pp. 289-91.
rwp@Matthew:20:26 @{Would become great} (\hos an theli megas genesthai\). Jesus does not condemn the desire to become great. It is a laudable ambition. There are "great ones" (\megaloi\) among Christians as among pagans, but they do not "lord it over" one another (\katakurieuousin\), a LXX word and very expressive, or "play the tyrant" (\katexousiazousin\), another suggestive word. {Your minister} (\hmn diakonos\). This word may come from \dia\ and \konis\ (dust), to raise a dust by one's hurry, and so to minister. It is a general word for servant and is used in a variety of ways including the technical sense of our "deacon" in Php. strkjv@1:1|. But it more frequently is applied to ministers of the Gospel (1Corinthians:3:5|). The way to be "first" (\prtos\), says Jesus, is to be your "servant" (\doulos\), "bond-servant" (verse 27|). This is a complete reversal of popular opinion then and now.
rwp@Matthew:23:5 @{To be seen of men} (\pros to theathnai tois anthrpois\). See strkjv@6:1| where this same idiom occurs. Ostentation regulates the conduct of the rabbis. {Phylacteries} (\phulaktria\). An adjective from \phulaktr, phulass\ (to guard). Songs:a fortified place, station for garrison, then a safeguard, protecting charm or amulet. The rabbis wore \tephillin\ or prayer-fillets, small leather cases with four strips of parchment on which were written the words of strkjv@Exodus:13:1-10,11-16; strkjv@Deuteronomy:6:4-9; strkjv@11:13-21|. They took literally the words about "a sign unto thy hand," "a memorial between thine eyes," and "frontlets." "That for the head was to consist of a box with four compartments, each containing a slip of parchment inscribed with one of the four passages. Each of these strips was to be tied up with a well-washed hair from a calf's tail; lest, if tied with wool or thread, any fungoid growth should ever pollute them. The phylactery of the arm was to contain a single slip, with the same four passages written in four columns of seven lines each. The black leather straps by which they were fastened were wound seven times round the arm and three times round the hand. They were reverenced by the rabbis as highly as the scriptures, and, like them, might be rescued from the flames on a sabbath. They profanely imagined that God wore the _tephillin_" (Vincent). It is small wonder that Jesus ridiculed such minute concern for pretentious externalism and literalism. These _tephillin_ "are still worn at the present day on the forehead and left arm by Jews at the daily Morning Prayer" (McNeile). "The size of the phylacteries indexed the measure of zeal, and the wearing of large ones was apt to take the place of obedience" (Bruce). Hence they made them "broad." The superstitious would wear them as mere charms to ward off evil. {Enlarge the borders} (\megalunousin ta kraspeda\). In strkjv@9:20| we see that Jesus, like the Jews generally, wore a tassel or tuft, hem or border, a fringe on the outer garment according to strkjv@Numbers:15:38|. Here again the Jewish rabbi had minute rules about the number of the fringes and the knots (see on ¯9:20|). They made a virtue of the size of the fringes also. "Such things were useful as reminders; they were fatal when they were regarded as charms" (Plummer).
rwp@Matthew:27:57 @{And when even was come} (\opsias de genomens\). It was the Preparation (\paraskeu\), the day before the sabbath (Mark:15:42; strkjv@Luke:23:54; strkjv@John:31:42|). \Paraskeu\ is the name in modern Greek today for Friday. The Jews were anxious that these bodies should be taken down before the sabbath began at 6 P.M. The request of Joseph of Arimathea for the body of Jesus was a relief to Pilate and to the Jews also. We know little about this member of the Sanhedrin save his name Joseph, his town Arimathea, that he was rich, a secret disciple, and had not agreed to the death of Jesus. Probably he now wished that he had made an open profession. But he has courage now when others are cowardly and asked for the personal privilege (\itsato\, middle voice, asked for himself) of placing the body of Jesus in his new tomb. Some today identify this tomb with one of the rock tombs now visible under Gordon's Calvary. It was a mournful privilege and dignity that came to Joseph and Nicodemus (John:19:39-41|) as they wrapped the body of Jesus in clean linen cloth and with proper spices placed it in this fresh (\kaini\) tomb in which no body had yet been placed. It was cut in the rock (\elatomsen\) for his own body, but now it was for Jesus. But now (verse 60|) he rolled a great stone to the door of the tomb and departed. That was for safety. But two women had watched the sad and lonely ceremony, Mary Magdalene and the other Mary (mother of James and Joseph). They were sitting opposite and looking in silence.
rwp@Matthew:28:1 @{Now late on the sabbath as it began to dawn toward the first day of the week} (\opse de sabbatn, ti epiphskousi eis mian sabbatn\). This careful chronological statement according to Jewish days clearly means that before the sabbath was over, that is before six P.M., this visit by the women was made "to see the sepulchre" (\theorsai ton taphon\). They had seen the place of burial on Friday afternoon (Mark:15:47; strkjv@Matthew:27:61; strkjv@Luke:23:55|). They had rested on the sabbath after preparing spices and ointments for the body of Jesus (Luke:23:56|), a sabbath of unutterable sorrow and woe. They will buy other spices after sundown when the new day has dawned and the sabbath is over (Mark:16:1|). Both Matthew here and Luke (Luke:23:54|) use dawn (\epiphsk\) for the dawning of the twenty-four hour-day at sunset, not of the dawning of the twelve-hour day at sunrise. The Aramaic used the verb for dawn in both senses. The so-called Gospel of Peter has \epiphsk\ in the same sense as Matthew and Luke as does a late papyrus. Apparently the Jewish sense of "dawn" is here expressed by this Greek verb. Allen thinks that Matthew misunderstands Mark at this point, but clearly Mark is speaking of sunrise and Matthew of sunset. Why allow only one visit for the anxious women?
rwp@Philippians:1:1 @{Paul} (\Paulos\). He does not mention his apostleship as he usually does. Omitted also in I and II Thess. and Philemon. {Timothy} (\Timotheos\). In no sense the author, but associated with Paul because with him here in Rome as in Corinth when I and II Thessalonians written and in Ephesus when I Corinthians sent and in Macedonia when II Corinthians written. Timothy was with Paul when the Philippian church was founded (Acts:16:1,13; strkjv@17:14|). He had been there twice since (Acts:19:22; strkjv@20:3f.|). {To all the saints} (\psi tois hagiois\). The word saint (\hagios\) here is used for the professing Christians as in strkjv@1Corinthians:1:2| which see as well as strkjv@Romans:1:7| for the origin of the word. The word "all" (\psi\) means that all individual believers are included. Paul employs this word frequently in Philippians. {In Christ Jesus} (\en Christi Isou\). The centre for all Christian relations and activities for Paul and for us. {In Philippi} (\en Philippois\). See on ¯Acts:16:12| for discussion of this name. {With the bishops} (\sun episkopois\). "Together with bishops," thus singled out from "all the saints." See strkjv@Acts:20:17,28| for the use of this most interesting word as equivalent to \presbuteros\ (elder). It is an old word from \episkeptomai\, to look upon or after, to inspect, so the overseer or superintendent. In the second century \episcopos\ (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). {And deacons} (\kai diakonois\). Technical sense here of the other church officers as in strkjv@1Timothy:3:8-13|, not the general use as in strkjv@Matthew:22:13|. The origin of the office is probably seen in strkjv@Acts:6:1-6|. The term is often applied to preachers (1Corinthians:3:5; strkjv@2Corinthians:3:6|). The etymology (\dia, konis\) suggests raising a dust by hastening.
rwp@Philippians:1:19 @{Will turn} (\apobsetai\). Future middle indicative of \apobain\, old verb, to come from, to come back, to turn out. {To my salvation} (\eis strian\). For his release from prison as he strongly hopes to see them again (1:26|). Lightfoot takes the word to be Paul's eternal salvation and it must be confessed that verse 20| (the close of this sentence) does suit that idea best. Can it be that Paul carried both conceptions in the word here? {Supply} (\epichorgias\). Late and rare word (one example in inscription of first century A.D.). In N.T. only here and strkjv@Ephesians:4:16|. From the late verb \epichorge\ (double compound, \epi, choros, hgeomai\, to furnish supply for the chorus) which see in strkjv@2Corinthians:9:10; strkjv@Galatians:3:5|.
rwp@Philippians:2:16 @{As lights in the world} (\hs phstres en kosmi\). As luminaries like the heavenly bodies. Christians are the light of the world (Matthew:5:14|) as they reflect the light from Christ (John:1:4; strkjv@8:12|), but here the word is not \phs\ (light), but \phstres\ (luminaries, stars). The place for light is the darkness where it is needed. {Holding forth} (\epechontes\). Present active participle of \epech\. Probably not connected with the preceding metaphor in \phstres\. The old meaning of the verb \epech\ is to hold forth or to hold out (the word of life as here). The context seems to call for "holding fast." It occurs also with the sense of attending to (Acts:3:5|). {That I may have} (\emoi\). Ethical dative, "to me as a ground of boasting."
rwp@Philippians:3:5 @{Thinketh to have confidence} (\dokei pepoithenai\). Second perfect active infinitive. Old idiom, "seems to himself to have confidence." Later idiom like strkjv@Matthew:3:9| "think not to say" and strkjv@1Corinthians:11:16|, "thinks that he has ground of confidence in himself." {I yet more} (\eg mallon\). "I have more ground for boasting than he" and Paul proceeds to prove it in the rest of verses 5,6|. {Circumcised the eighth day} (\peritomi oktameros\). "In circumcision (locative case) an eighth day man." Use of the ordinal with persons like \tetartaios\ (John:11:39|). Ishmaelites were circumcised in the thirteenth year, proselytes from Gentiles in mature age, Jews on the eighth day (Luke:2:21|). {Of the stock of Israel} (\ek genous Isral\). Of the original stock, not a proselyte. {Benjamin} (\Beniamin\). Son of the right hand (that is, left-handed), son of Rachel. The first King, Saul (Paul's own Hebrew name) was from this little tribe. The battle cry of Israel was "After thee, O Benjamin" (Judges:5:14|). {A Hebrew of the Hebrews} (\Ebraios ex Ebrain\). Of Hebrew parents who retained the characteristic qualities in language and custom as distinct from the Hellenistic Jews (Acts:6:1|). Paul was from Tarsus and knew Greek as well as Aramaic (Acts:21:40; strkjv@22:2|) and Hebrew, but he had not become Hellenized. {A Pharisee} (\Pharisaios\). In distinction from the Sadducees (Galatians:1:14|) and he continued a Pharisee in many essential matters like the doctrine of the resurrection (Acts:23:6|). Cf. strkjv@2Corinthians:11:22|.
rwp@Philippians:4:3 @{True yokefellow} (\gnsie sunzuge\). All sorts of suggestions have been made here, one that it was Lydia who is termed Paul's wife by the word \sunzuge\. Unfortunately for that view \gnsie\ is masculine vocative singular. Some have suggested it as a proper name though it is not found in the inscriptions, but the word does occur as an appellative in one. Lightfoot even proposes Epaphroditus, the bearer of the Epistle, certainly a curious turn to take to address him. After all it matters little that we do not know who the peacemaker was. {Help these women} (\sunlambanou autais\). Present middle imperative of \sunlamban\, to seize (Matthew:26:55|), to conceive (Luke:1:24|), then to take hold together with one (associative instrumental case), to help as here (Luke:5:7|). "Take hold with them." {They laboured with me} (\sunthlsan moi\). First aorist active indicative of \sunathle\ (for which see strkjv@1:27|) with associative instrumental case (\moi\). {With Clement also} (\meta kai Klmentos\). There is no evidence that he was Clement of Rome as the name is common. {In the book of life} (\en bibli zs\). The only instance of this expression in the N.T. outside of the Apocalypse (3:5; strkjv@13:8; strkjv@17:8|, etc.). Hence real Christians in spite of their bickerings.
rwp@Revelation:1:9 @{I John} (\Eg Ians\). strkjv@Songs:22:8|. In apocalyptic literature the personality of the writer is always prominent to guarantee the visions (Daniel:8:1; strkjv@10:2|). {Partaker with you} (\sunkoinnos\). See already strkjv@1Corinthians:9:23|. "Co-partner with you" (Romans:11:17|). One article with \adelphos\ and \sunkoinnos\ unifying the picture. The absence of \apostolos\ here does not show that he is not an apostle, but merely his self-effacement, as in the Fourth Gospel, and still more his oneness with his readers. Songs:there is only one article (\ti\) with \thlipsei\ (tribulation), \basileii\ (kingdom), \hupomoni\ (patience), ideas running all through the book. Both the tribulation (see strkjv@Matthew:13:21| for \thlipsis\) and the kingdom (see strkjv@Matthew:3:2| for \basileia\) were present realities and called for patience (\hupomon\ being "the spiritual alchemy" according to Charles for those in the kingdom, for which see strkjv@Luke:8:15; strkjv@James:5:7|). All this is possible only "in Jesus" (\en Isou\), a phrase on a par with Paul's common \en Christi\ (in Christ), repeated in strkjv@14:13|. Cf. strkjv@3:20; strkjv@2Thessalonians:3:5|. {Was} (\egenomn\). Rather, "I came to be," second aorist middle indicative of \ginomai\. {In the isle that is called Patmos} (\en ti nsi ti kaloumeni Patmi\). Patmos is a rocky sparsely settled island some ten miles long and half that wide, one of the Sporades group in the Aegean Sea, south of Miletus. The present condition of the island is well described by W. E. Geil in _The Isle That Is Called Patmos_ (1905). Here John saw the visions described in the book, apparently written while still a prisoner there in exile. {For the word of God and the testimony of Jesus} (\dia ton logon tou theou kai tn marturian Isou\). The reason for (\dia\ and the accusative) John's presence in Patmos, naturally as a result of persecution already alluded to, not for the purpose of preaching there or of receiving the visions. See verse 2| for the phrase.
rwp@Revelation:2:15 @{Songs:thou also} (\houts kai su\). Thou and the church at Pergamum as Israel had the wiles of Balaam. {The teaching of the Nicolaitans likewise} (\tn didachn tn Nikolaitn homois\). See on ¯1:6| for the Nicolaitans. The use of \homois\ (likewise) here shows that they followed Balaam in not obeying the decision of the Conference at Jerusalem (Acts:15:20,29|) about idolatry and fornication, with the result that they encouraged a return to pagan laxity of morals (Swete). Some wrongly hold that these Nicolaitans were Pauline Christians in the face of strkjv@Colossians:3:5-8; strkjv@Ephesians:5:3-6|.
rwp@Revelation:3:18 @{I counsel} (\sumbouleu\). Present active indicative, old compound from \sumboulos\, counsellor (Romans:11:34|), as in strkjv@John:18:14|. Almost ironical in tone. {To buy} (\agorasai\). First aorist active infinitive of \agoraz\ (from \agora\, market-place), rich as they think themselves to be. {From me} (\par' emou\). From my side, emphatic. {Refined by fire} (\pepurmenon ek puros\). Perfect passive participle of \puro\ (as in strkjv@1:15|) and the metaphor carried on by \ek puros\, "fired by fire." Purity by removing dross (Psalms:66:10|) like strkjv@1Peter:1:7|. {That thou mayest become rich} (\hina ploutsis\). Purpose clause with \hina\ and the ingressive first aorist active of \ploute\, spiritual riches. {That thou mayest clothe thyself} (\hina peribali\). Purpose clause with \hina\ and second aorist middle (direct) subjunctive of \periball\, to fling round one as in strkjv@3:5|. {Be not made manifest} (\m phanerthi\). Continued purpose clause with negative \m\ and first aorist passive subjunctive of \phanero\. {Nakedness} (\gumnottos\). Late and rare word from \gumnos\, naked, in N.T. only here, strkjv@2Corinthians:11:27; strkjv@Romans:8:35|. Cf. strkjv@Revelation:16:15; strkjv@20:13; strkjv@2Corinthians:5:2f|. {Eye-salve} (\kollourion\). Diminutive of \kollura\ (coarse bread of cylindrical shape), object of \agorasai\, name for a famous Phrygian powder for the eyes made in Laodicea (Charles), Latin _collyrium_ (used for eye-salve by Horace and Juvenal). {To anoint} (\egchrisai\). First aorist active infinitive (epexegetic) of \egchri\, late compound (\en, chri\, Strabo, Epictetus), to rub in, here only in N.T. {That thou mayest see} (\hina blepis\). Another purpose clause with \hina\ and the present active subjunctive (keep on seeing).
rwp@Revelation:20:12 @{The dead, the great and the small} (\tous nekrous tous megalous kai tous mikrous\). The general resurrection of verse 13| is pictured by anticipation as already over. No living are mentioned after the battle of verses 7-10|, though some will be living when Jesus comes to judge the quick and the dead (2Timothy:4:1; strkjv@1Thessalonians:4:13ff.|). All classes and conditions (11:18; strkjv@13:16; strkjv@19:5,18|) John saw "standing before the throne" (\hesttas enpion tou thronou\). {Books were opened} (\biblia noichthsan\). First aorist passive of \anoig\. Like strkjv@Daniel:7:10|. The record of each human being has been kept in God's books. {Were judged} (\ekrithsan\). First aorist passive indicative of \krin\. The sentence upon each rests upon written evidence. {Another book which is the book of life} (\allo biblion ho estin ts zs\). This book has already been mentioned (3:5; strkjv@13:8; strkjv@17:8|). "It is the roll of living citizens of Jerusalem" (Swete), "the church of the first born enrolled in heaven" (Hebrews:12:23|). The books are "the vouchers for the book of life" (Alford). We are saved by grace, but character at last (according to their works) is the test as the fruit of the tree (Matthew:7:16,20; strkjv@10:32f.; strkjv@25:31-46; strkjv@John:15:6; strkjv@2Corinthians:5:10; strkjv@Romans:2:10; strkjv@Revelation:2:23; strkjv@20:12; strkjv@22:12|).
rwp@Romans:1:26 @{Unto vile passions} (\eis path atimias\). Unto passions of dishonour. \Pathos\, old word from \pasch\, to experience, originally meant any feeling whether good or bad, but in N.T. always in bad sense as here, strkjv@1Thessalonians:4:5; strkjv@Colossians:3:5| (only N.T. examples). {That which is against nature} (\tn para phusin\). The degradation of sex is what Paul here notes as one of the results of heathenism (the loss of God in the life of man). They passed by the Creator.
rwp@Romans:1:28 @{And even as they refused} (\kai kaths ouk edokimasan\). "And even as they rejected" after trial just as \dokimaz\ is used of testing coins. They tested God at first and turned aside from him. {Knowledge} (\epignsei\). Full knowledge (\epi\ additional, \gnsis\). They had a dim memory that was a caricature. {Unto a reprobate mind} (\eis adokimon noun\). Play on \ouk edokimasan\. They rejected God and God rejected their mental attitude and gave them over (verses 24,26,28|). See this adjective already in strkjv@1Corinthians:9:27; strkjv@2Corinthians:13:5-7|. Like an old abandoned building, the home of bats and snakes, left "to do those things which are not fitting" (\poiein ta m kathkonta\), like the night clubs of modern cities, the dives and dens of the underworld, without God and in the darkness of unrestrained animal impulses. This was a technical term with Stoics (II Macc. strkjv@6:4).
rwp@Romans:2:20 @{A corrector of the foolish} (\paideutn aphronn\). Old word (from \paideu\) for instructor, in Plato, and probably so here, though corrector or chastiser in strkjv@Hebrews:12:9| (the only N.T. instances). See strkjv@Luke:23:16|. Late inscriptions give it as instructor (Preisigke). \Aphronn\ is a hard word for Gentiles, but it is the Jewish standpoint that Paul gives. Each termed the other "dogs." {Of babes} (\npin\). Novitiates or proselytes to Judaism just as in strkjv@Galatians:4:1|. Paul used it of those not of legal age. {The form} (\tn morphsin\). Rare word only in Theophrastus and Paul (here and strkjv@2Timothy:3:5|). Pallis regards it as a Stoical term for education. Lightfoot considers the \morphsis\ as "the rough-sketch, the pencilling of the \morph\," the outline or framework, and in strkjv@2Timothy:3:5| "the outline without the substance." This is Paul's picture of the Jew as he sees himself drawn with consummate skill and subtle irony.
rwp@Romans:3:5 @{What shall we say?} (\ti eroumen?\). Rhetorical question, common with Paul as he surveys the argument. {Commendeth} (\sunistsin\). This common verb \sunistmi\, to send together, occurs in the N.T. in two senses, either to introduce, to commend (2Corinthians:3:1; strkjv@4:2|) or to prove, to establish (2Corinthians:7:11; strkjv@Galatians:2:18; strkjv@Romans:5:8|). Either makes good sense here. {Who visiteth the wrath} (\ho epiphern tn orgn\). "Who brings on the wrath," "the inflicter of the anger" (Vaughan). {I speak as a man} (\kata anthrpon\). See strkjv@Galatians:3:15| for same phrase. As if to say, "pardon me for this line of argument." Tholuck says that the rabbis often used \kata anthrpon\ and \ti eroumen\. Paul had not forgotten his rabbinical training.
rwp@Romans:6:19 @{I speak after the manner of men} (\anthrpinon leg\). "I speak a human word." He begs pardon for using "slaving" in connection with righteousness. But it is a good word, especially for our times when self-assertiveness and personal liberty bulk so large in modern speech. See strkjv@3:5; strkjv@Galatians:3:15| where he uses \kata anthrpon\. {Because of the infirmity of your flesh} (\dia tn astheneian ts sarkos humn\). Because of defective spiritual insight largely due to moral defects also. {Servants to uncleanness} (\doula ti akatharsii\). Neuter plural form of \doulos\ to agree with \mel\ (members). Patently true in sexual sins, in drunkenness, and all fleshly sins, absolutely slaves like narcotic fiends. {Songs:now} (\houts nun\). Now that you are born again in Christ. Paul uses twice again the same verb \paristmi\, to present (\parestsate, parastsate\). {Servants to righteousness} (\doula ti dikaiosuni\). Repeats the idea of verse 18|. {Unto sanctification} (\eis hagiasmon\). This the goal, the blessed consummation that demands and deserves the new slavery without occasional lapses or sprees (verse 15|). This late word appears only in LXX, N.T., and ecclesiastical writers so far. See on strkjv@1Thessalonians:4:3; strkjv@1Corinthians:1:30|. Paul includes sanctification in his conception of the God-kind (1:17|) of righteousness (both justification, strkjv@1:18-5:21| and sanctification, chapters 6-8|). It is a life process of consecration, not an instantaneous act. Paul shows that we ought to be sanctified (6:1-7:6|) and illustrates the obligation by death (6:1-14|), by slavery (6:15-23|), and by marriage (7:1-6|).
rwp@Romans:10:13 @Paul here quotes strkjv@Joel:3:5| (Joel:2:32| LXX).
rwp@Romans:11:1 @{I say then} (\leg oun\). As in verse 11|. \Oun\ looks back to strkjv@9:16-33| and strkjv@10:19-21|. {Did God cast off?} (\m apsato ho theos?\). An indignant negative answer is called for by \m\ and emphasized by \m genoito\ (God forbid). Paul refers to the promise in the O.T. made three times: strkjv@1Samuel:12:22; strkjv@Psalms:94:14| (Psalms:93:14| LXX); strkjv@Psalms:94:4|. First aorist middle indicative (without augment) of \apthe\, to push away, to repel, middle, to push away from one as in strkjv@Acts:7:27|. {For I also} (\kai gar eg\). Proof that not all the Jews have rejected Christ. See strkjv@Phillipians:3:5| for more of Paul's pedigree.
rwp@Romans:11:7 @{What then?} (\ti oun?\). Since God did not push Israel away (verse 1|), what is true? {The election} (\h eklog\). Abstract for concrete (the elect). {Obtained} (\epetuchen\). Second aorist active indicative of \epitugchan\, old verb, to hit upon, only here in Paul. See strkjv@9:30-33| for the failure of the Jews. {Were hardened} (\eprthsan\). First aorist passive indicative of \pro\, late verb, to cover with thick skin (\pros\). See on strkjv@2Corinthians:3:14; strkjv@Mark:3:5|.
rwp@Romans:11:25 @{This mystery} (\to mustrion touto\). Not in the pagan sense of an esoteric doctrine for the initiated (from \mue\, to blink, to wink), unknown secrets (2Thessalonians:2:7|), or like the mystery religions of the time, but the revealed will of God now made known to all (1Corinthians:2:1,7; strkjv@4:1|) which includes Gentiles also (Romans:16:25; strkjv@Colossians:1:26f.; strkjv@Ephesians:3:3f.|) and so far superior to man's wisdom (Colossians:2:2; strkjv@4:13; strkjv@Ephesians:3:9; strkjv@5:32; strkjv@6:19; strkjv@Matthew:13:11; strkjv@Mark:4:11|). Paul has covered every point of difficulty concerning the failure of the Jews to accept Jesus as the Messiah and has shown how God has overruled it for the blessing of the Gentiles with a ray of hope still held out for the Jews. "In early ecclesiastical Latin \mustrion\ was rendered by _sacramentum_, which in classical Latin means _the military oath_. The explanation of the word _sacrament_, which is so often founded on this etymology, is therefore mistaken, since the meaning of sacrament belongs to \mustrion\ and not to _sacramentum_ in the classical sense" (Vincent). {Wise in your own conceits} (\en heautois phronimoi\). "Wise in yourselves." Some MSS. read \par' heautois\ (by yourselves). Negative purpose here (\hina m te\), to prevent self-conceit on the part of the Gentiles who have believed. They had no merit in themselves {A hardening} (\prsis\). Late word from \pro\ (11:7|). Occurs in Hippocrates as a medical term, only here in N.T. save strkjv@Mark:3:5; strkjv@Ephesians:4:18|. It means obtuseness of intellectual discernment, mental dulness. {In part} (\apo merous\). Goes with the verb \gegonen\ (has happened in part). For \apo merous\, see strkjv@2Corinthians:1:14; strkjv@2:5; strkjv@Romans:15:24|; for \ana meros\, see strkjv@1Corinthians:14:27|; for \ek merous\, see strkjv@1Corinthians:12:27; strkjv@13:9|; for \kata meros\, see strkjv@Hebrews:9:5|; for \meros ti\ (adverbial accusative) partly see strkjv@1Corinthians:11:18|. Paul refuses to believe that no more Jews will be saved. {Until the fulness of the Gentiles be come in} (\achri hou to plrma tn ethnn eiselthi\). Temporal clause with \achri hou\ (until which time) and the second aorist active subjunctive of \eiserchomai\, to come in (Matthew:7:13,21|). {For fulness of the Gentiles} (\to plrma tn ethnn\) see on verse ¯12|, the complement of the Gentiles.
rwp@Romans:12:3 @{Not to think of himself more highly than he ought to think} (\m huperphronein par' ho dei phronein\). Indirect negative command after \leg\ (I say). Play on the two infinitives \phronein\, to think, and \huperphronein\ (old verb from \huperphrn\, over-proud, here only in N.T.) to "over-think" with \par' ho\ (beyond what) added. Then another play on \phronein\ and \sphronein\ (old verb from \sphrn\, sober-minded), to be in one's right mind (Mark:5:15; strkjv@2Corinthians:5:13|). Self-conceit is here treated as a species of insanity. {A measure of faith} (\metron pistes\). Accusative case, the object of the verb \emerisen\. Each has his gift from God (1Corinthians:3:5; strkjv@4:7|). There is no occasion for undue pride. {To each man} (\hekasti\). Emphatic position before \hs\ (as) and emphasizes the diversity.
rwp@Romans:12:16 @{Be of the same mind} (\to auto phronountes\). Absolute or independent use of the participle again as with all the participles through verse 18|, "thinking the same thing." {Set not your mind on high things} (\m ta hupsla phronountes\). "Not thinking the high things" (\hupslos\ from \hupsos\, height). Cf. strkjv@1Corinthians:13:5|. {Condescend to things that are lowly} (\tois tapeinois sunapagomenoi\). "Be carried away with (borne along with) the lowly things" (in contrast with \ta hupsla\, though the associative instrumental case may be masculine, "with lowly men." See strkjv@Galatians:2:13; strkjv@2Peter:3:17| for the only other N.T. examples of this old verb. {Be not wise} (\m ginesthe phronimoi\). "Do not have the habit of becoming (\ginesthe\) wise in your own conceits" (\par' heautois\, beside yourselves). Note the imperative in the midst of infinitives and participles.
rwp@Romans:12:17 @{Render to no man} (\mdeni apodidontes\). "Giving back to no man." Independent participle again. {Evil for evil} (\kakon anti kakou\). Directly opposite to the law of retaliation of the Pharisees as in strkjv@Matthew:5:39; strkjv@1Thessalonians:5:15; strkjv@1Corinthians:13:5f|. {Take thought of} (\pronooumenoi\). "Taking thought beforehand." Old word. See strkjv@2Corinthians:8:21|.
rwp@Romans:13:5 @{Ye must needs} (\anagk\). "There is necessity," both because of the law and because of conscience, because it is right (2:15; strkjv@9:1|).
rwp@Romans:16:1 @{I commend} (\sunistmi\). The regular word for letters of commendation as in strkjv@2Corinthians:3:1| (\sustatikn epistoln\). See also strkjv@Romans:3:5|. Songs:here verses 1,2| constitute Paul's recommendation of Phoebe, the bearer of the Epistle. Nothing else is known of her, though her name (\Phoib\) means bright or radiant. {Sister} (\adelphn\). In Christ, not in the flesh. {Who is a servant of the church} (\ousan diakonon ts ekklsias\). The etymology of \diakonos\ we have had repeatedly. The only question here is whether it is used in a general sense or in a technical sense as in strkjv@Phillipians:1:1; strkjv@1Timothy:3:8-13|. In favour of the technical sense of "deacon" or "deaconess" is the addition of "\ts ekklsias\" (of the church). In some sense Phoebe was a servant or minister of the church in Cenchreae. Besides, right in the midst of the discussion in strkjv@1Timothy:3:8-13| Paul has a discussion of \gunaikas\ (verse 11|) either as women as deaconesses or as the wives of deacons (less likely though possible). The _Apostolic Constitutions_ has numerous allusions to deaconesses. The strict separation of the sexes made something like deaconesses necessary for baptism, visiting the women, etc. Cenchreae, as the eastern port of Corinth, called for much service of this kind. Whether the deaconesses were a separate organization on a par with the deacons we do not know nor whether they were the widows alluded to in strkjv@1Timothy:5:9f|.
rwp@Titus:3:5 @{Done} (not in the Greek, only the article \tn\), "not as a result of works those in righteousness which we did." Same idea as in strkjv@Romans:3:20f|. {According to his mercy he saved us} (\kata to autou eleos essen\). See strkjv@Psalms:109:26; strkjv@1Peter:1:3; strkjv@Ephesians:2:4|. Effective aorist active indicative of \sz\. {Through the washing of regeneration} (\dia loutrou palingenesias\). Late and common word with the Stoics (Dibelius) and in the Mystery-religions (Angus), also in the papyri and Philo. Only twice in the N.T. (Matthew:19:28| with which compare \apokatastasia\ in strkjv@Acts:3:21|, and here in personal sense of new birth). For \loutron\, see strkjv@Ephesians:5:26|, here as there the laver or the bath. Probably in both cases there is a reference to baptism, but, as in strkjv@Romans:6:3-6|, the immersion is the picture or the symbol of the new birth, not the means of securing it. {And renewing of the Holy Spirit} (\kai anakainses pneumatos hagiou\). "And renewal by the Holy Spirit" (subjective genitive). For the late word \anakainsis\, see strkjv@Romans:12:2|. Here, as often, Paul has put the objective symbol before the reality. The Holy Spirit does the renewing, man submits to the baptism after the new birth to picture it forth to men.
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