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rwp@1Corinthians:1:31 @{That} (\hina\). Probably ellipse (\gentai\ to be supplied) as is common in Paul's Epistles (2Thessalonians:2:3; strkjv@2Corinthians:8:13; strkjv@Galatians:1:20; strkjv@2:9; strkjv@Romans:4:16; strkjv@13:1; strkjv@15:3|). Some explain the imperative \kauchasth\ as an anacoluthon. The shortened quotation is from strkjv@Jeremiah:9:24|. Deissmann notes the importance of these closing verses concerning the origin of Paul's congregations from the lower classes in the large towns as "one of the most important historical witnesses to Primitive Christianity" (_New Light on the N.T._, p. 7; _Light from the Ancient East_, pp. 7, 14, 60, 142).

rwp@1Corinthians:6:20 @{For ye were bought with a price} (\gorasthte gar tims\). First aorist passive indicative of \agoraz\, old verb to buy in the marketplace (\agora\). With genitive of price. Paul does not here state the price as Peter does in strkjv@1Peter:1:19| (the blood of Christ) and as Jesus does in strkjv@Matthew:20:28| (his life a ransom). The Corinthians understood his meaning. {Glorify God therefore in your body} (\doxasate d ton theon en ti smati humn\). Passionate conclusion to his powerful argument against sexual uncleanness. \D\ is a shortened form of \d\ and is an urgent inferential particle. See on ¯Luke:2:15|. Paul holds to his high ideal of the destiny of the body and urges glorifying God in it. Some of the later Christians felt that Paul's words could be lightened a bit by adding "and in your spirits which are his," but these words are found only in late MSS. and are clearly not genuine. Paul's argument stands four-square for the dignity of the body as the sanctuary of the Holy Spirit united to the Lord Jesus.

rwp@1Corinthians:7:29 @{But this I say} (\touto de phmi\. Note \phmi\ here rather than \leg\ (verses 8,12|). A new turn is here given to the argument about the present necessity. {The time is shortened} (\ho kairos sunestalmenos estin\). Perfect periphrastic passive indicative of \sustell\, old verb to place together, to draw together. Only twice in the N.T., here and strkjv@Acts:5:6| which see. Found in the papyri for curtailing expenses. Calvin takes it for the shortness of human life, but apparently Paul pictures the foreshortening of time (opportunity) because of the possible nearness of and hope for the second coming. But in Philippians Paul faces death as his fate (Phillipians:1:21-26|), though still looking for the coming of Christ (3:20|). {That henceforth} (\to loipon hina\). Proleptic position of \to loipon\ before \hina\ and in the accusative of general reference and \hina\ has the notion of result rather than purpose (Robertson, _Grammar_, p. 997). {As though they had none} (\hs m echontes\). This use of \hs\ with the participle for an assumed condition is regular and \m\ in the _Koin_ is the normal negative of the participle. Songs:the idiom runs on through verse 31|.

rwp@1Corinthians:7:38 @{Doeth well} (\kals poiei\). Songs:Paul commends the father who gives his daughter in marriage (\gamizei\). This verb \gamiz\ has not been found outside the N.T. See on ¯Matthew:22:30|. {Shall do better} (\kreisson poisei\). In view of the present distress (7:26|) and the shortened time (7:29|). And yet, when all is said, Paul leaves the whole problem of getting married an open question to be settled by each individual case.

rwp@3John:1:12 @{Demetrius hath the witness of all men} (\Dmtrii memarturtai hupo pantn\). Perfect passive indicative of \marture\, "it has been witnessed to Demetrius (dative case) by all." We know nothing else about him, unless, as is unlikely, he be identified with Demas as a shortened form (Philemon:1:24; strkjv@Colossians:4:4; strkjv@2Timothy:4:10|), who has come back after his desertion or with the Ephesian silversmith (Acts:19:21ff.|), who may have been converted under John's ministry, which one would like to believe, though there is no evidence for it. He may indeed be the bearer of this letter from Ephesus to Gaius and may also have come under suspicion for some reason and hence John's warm commendation. {And of the truth itself} (\kai hupo auts ts altheias\). A second commendation of Demetrius. It is possible, in view of strkjv@1John:5:6| (the Spirit is the truth), that John means the Holy Spirit and not a mere personification of the truth. {Yea we also} (\kai hmeis de\). A third witness to Demetrius, that is John himself (literary plural). {Thou knowest} (\oidas\). "The words in strkjv@John:21:24| sound like an echo of this sentence" (Westcott). John knew Demetrius well in Ephesus.

rwp@Acts:13:2 @{As they ministered to the Lord} (\leitourgountn autn toi kurii\). Genitive absolute of \leitourge\, old verb, used of the Attic orators who served the state at their own cost \les\ or \laos\, people, and \ergon\, work or service). Common in the LXX of the priests who served in the tabernacle (Exodus:28:31,39|) like \leitourgia\ (Luke:1:23|) which see. Songs:in strkjv@Hebrews:10:11|. In strkjv@Romans:15:27| of aiding others in poverty. Here of worship (prayer, exhortation, fasting). The word liturgy grows out of this use. {And fasted} (\kai nsteuontn\). Genitive absolute also. Christian Jews were keeping up the Jewish fast (Luke:18:12|). Note fasting also in the choice of elders for the Mission Churches (Acts:14:23|). Fasting was not obligatory on the Christians, but they were facing a great emergency in giving the gospel to the Gentile world. {Separate me} (\aphorisate d moi\). First aorist active imperative of \aphoriz\, old verb to mark off boundaries or horizon, used by Paul of his call (Romans:1:1; strkjv@Galatians:1:15|). The Greek has \d\, a shortened form of \d\ and like Latin _jam_ and German _doch_, now therefore. It ought to be preserved in the translation. Cf. strkjv@Luke:2:15; strkjv@Acts:15:36; strkjv@1Corinthians:6:20|. \Moi\ is the ethical dative. As in verse 1| Barnabas is named before Saul. Both had been called to ministry long ago, but now this call is to the special campaign among the Gentiles. Both had been active and useful in such work. {Whereunto} (\ho\). Here \eis\ has to be repeated from \eis to ergon\ just before, "for which" as Jesus sent the twelve and the seventy in pairs, so here. Paul nearly always had one or more companions.

rwp@Acts:17:26 @{And he made of one} (\epoisen te ex henos\). The word \haimatos\ (blood) is absent from Aleph A B and is a later explanatory addition. What Paul affirms is the unity of the human race with a common origin and with God as the Creator. This view runs counter to Greek exclusiveness which treated other races as barbarians and to Jewish pride which treated other nations as heathen or pagan (the Jews were \laos\, the Gentiles \ethn\). The cosmopolitanism of Paul here rises above Jew and Greek and claims the one God as the Creator of the one race of men. The Athenians themselves claimed to be \antochthonous\ (indigenous) and a special creation. Zeno and Seneca did teach a kind of cosmopolitanism (really pantheism) far different from the personal God of Paul. It was Rome, not Greece, that carried out the moral ideas of Zeno. Man is part of the universe (verse 24|) and God created (\epoisen\) man as he created (\poisas\) the all. {For to dwell} (\katoikein\). Infinitive (present active) of purpose, so as to dwell. {Having determined} (\horisas\). First aorist active participle of \horiz\, old verb to make a horizon as already in strkjv@19:42| which see. Paul here touches God's Providence. God has revealed himself in history as in creation. His hand appears in the history of all men as well as in that of the Chosen People of Israel. {Appointed seasons} (\prostetagmenous kairous\). Not the weather as in strkjv@14:17|, but "the times of the Gentiles" (\kairoi ethnn\) of which Jesus spoke (Luke:21:24|). The perfect passive participle of \prostass\, old verb to enjoin, emphasizes God's control of human history without any denial of human free agency as was involved in the Stoic Fate (\Heirmarmen\). {Bounds} (\horothesias\). Limits? Same idea in strkjv@Job:12:23|. Nations rise and fall, but it is not blind chance or hard fate. Thus there is an interplay between God's will and man's activities, difficult as it is for us to see with our shortened vision.

rwp@Acts:23:12 @{Banded together} (\poisantes sustrophn\). See on strkjv@19:40| (riot), but here conspiracy, secret combination, binding together like twisted cords. {Bound themselves under a curse} (\anethematisan heautous\). First aorist active indicative of \anathematiz\, a late word, said by Cremer and Thayer to be wholly Biblical or ecclesiastical. But Deissmann (_Light from the Ancient East_, p. 95) quotes several examples of the verb in an Attic cursing tablet from Megara of the first or second century A.D. This proof shows that the word, as well as \anathema\ (substantive) from which the verb is derived, was employed by pagans as well as by Jews. Deissmann suggests that Greek Jews like the seven sons of Sceva may have been the first to coin it. It occurs in the LXX as well as strkjv@Mark:14:71| (which see and Luke strkjv@21:5|); strkjv@Acts:23:12,14,21|. They placed themselves under an anathema or curse, devoted themselves to God (cf. strkjv@Leviticus:27:28f.; strkjv@1Corinthians:16:22|). {Drink} (\pein=piein\). Second aorist active infinitive of \pin\. For this shortened form see Robertson, _Grammar_, p. 343. {Till they had killed} (\hes hou apokteinsin\). First aorist active subjunctive of \apoktein\, common verb. No reason to translate "had killed," simply "till they should kill," the aorist merely punctiliar action, the subjunctive retained instead of the optative for vividness as usual in the _Koin_ (Robertson, _Grammar_, pp. 974-6). Same construction in verse 14|. King Saul took an "anathema" that imperilled Jonathan (1Samuel:14:24|). Perhaps the forty felt that the rabbis could find some way to absolve the curse if they failed. See this verse repeated in verse 21|.

rwp@Galatians:3:28 @{There can be neither} (\ouk eni\). Not a shortened form of \enesti\, but the old lengthened form of \en\ with recessive accent. Songs:\ouk eni\ means "there is not" rather than "there cannot be," a statement of a fact rather than a possibility, as Burton rightly shows against Lightfoot. {One man} (\heis\). No word for "man" in the Greek, and yet \heis\ is masculine, not neuter \hen\. "One moral personality" (Vincent). The point is that "in Christ Jesus" race or national distinctions ("neither Jew nor Greek") do not exist, class differences ("neither bond nor free," no proletarianism and no capitalism) vanish, sex rivalry ("no male and female") disappears. This radical statement marks out the path along which Christianity was to come in the sphere (\en\) and spirit and power of Christ. Candour compels one to confess that this goal has not yet been fully attained. But we are on the road and there is no hope on any way than on "the Jesus Road."

rwp@James:1:17 @{Gift} (\dosis\) {--boon} (\drma\). Both old substantives from the same original verb (\didmi\), to give. \Dosis\ is the act of giving (ending \-sis\), but sometimes by metonymy for the thing given like \ktisis\ for \ktisma\ (Colossians:1:15|). But \drma\ (from \dre\, from \dron\ a gift) only means a gift, a benefaction (Romans:5:16|). The contrast here argues for "giving" as the idea in \dosis\. Curiously enough there is a perfect hexameter line here: \psa do / sis aga / th kai / pn d / rma te / leion\. Such accidental rhythm occurs occasionally in many writers. Ropes (like Ewald and Mayor) argues for a quotation from an unknown source because of the poetical word \drma\, but that is not conclusive. {From above} (\anthen\). That is, from heaven. Cf. strkjv@John:3:31; strkjv@19:11|. {Coming down} (\katabainon\). Present active neuter singular participle of \katabain\ agreeing with \drma\, expanding and explaining \anthen\ (from above). {From the Father of lights} (\apo tou patros tn phtn\). "Of the lights" (the heavenly bodies). For this use of \patr\ see strkjv@Job:38:28| (Father of rain); strkjv@2Corinthians:1:3; strkjv@Ephesians:1:17|. God is the Author of light and lights. {With whom} (\par' hi\). For \para\ (beside) with locative sense for standpoint of God see \para ti thei\ (Mark:10:27; strkjv@Romans:2:11; strkjv@9:14; strkjv@Ephesians:6:9|. {Can be no} (\ouk eni\). This old idiom (also in strkjv@Galatians:3:28; strkjv@Colossians:3:11|) may be merely the original form of \en\ with recessive accent (Winer, Mayor) or a shortened form of \enesti\. The use of \eni en\ in strkjv@1Corinthians:6:5| argues for this view, as does the use of \eine\ (\einai\) in Modern Greek (Robertson, _Grammar_, p. 313). {Variation} (\parallag\). Old word from \parallass\, to make things alternate, here only in N.T. In Aristeas in sense of alternate stones in pavements. Dio Cassius has \parallaxis\ without reference to the modern astronomical parallax, though James here is comparing God (Father of the lights) to the sun (Malachi:4:2|), which does have periodic variations. {Shadow that is cast by turning} (\trops aposkiasma\). \Trop\ is an old word for "turning" (from \trep\ to turn), here only in N.T. \Aposkiasma\ is a late and rare word (\aposkiasmos\ in Plutarch) from \aposkiaz\ (\apo, skia\) a shade cast by one object on another. It is not clear what the precise metaphor is, whether the shadow thrown on the dial (\aposkiaz\ in Plato) or the borrowed light of the moon lost to us as it goes behind the earth. In fact, the text is by no means certain, for Aleph B papyrus of fourth century actually read \h trops aposkiasmatos\ (the variation of the turning of the shadow). Ropes argues strongly for this reading, and rather convincingly. At any rate there is no such periodic variation in God like that we see in the heavenly bodies.

rwp@John:4:7 @{There cometh} (\erchetai\). Vivid historical present as in verse 5|. {A woman of Samaria} (\gun ek ts Samarias\). The country, not the city which was two hours away. {To draw water} (\antlsai hudr\). First aorist active infinitive of purpose of \antle\ for which see strkjv@2:8f|. Cf. Rebecca in strkjv@Genesis:24:11,17|. {Give me to drink} (\dos moi pein\). Second aorist active imperative of \didmi\ and second aorist active infinitive (object of \dos\) of \pin\, shortened form of \piein\. A polite request.

rwp@John:11:1 @{Was sick} (\n asthenn\). Periphrastic imperfect active of \asthene\, old verb (from \asthens\, \a\ privative, and \sthenos\, strength). {Lazarus} (\Lazaros\). See on ¯Luke:16:20| for the name of another man in the parable, a shortened form of Eleazer, only other N.T. use, but in Josephus and rabbinical writings. No connexion between this Lazarus and the one in the parable. {Of Bethany} (\apo Bthanias\). Use of \apo\ as in strkjv@1:44| Philip of Bethsaida and strkjv@1:45| Joseph of Nazareth. This Bethany is about two miles (11:18|) east of Jerusalem on the south-east slope of Olivet and is now called El Azariyeh, from the name Lazarus. Jesus is still apparently at the other Bethany beyond Jordan (10:40|). It is doubtful if a distinction is meant here by \apo\ and \ek\ between Bethany as the residence and some other village (\ek ts kms\) as the birthplace of Lazarus and the sisters. {Of Mary and Martha} (\Marias kai Marthas\). Note \Marthas\, not \Marths\ for the genitive. Elsewhere (John:11:19; strkjv@Luke:10:38|) Martha comes first as the mistress and hostess. The two sisters are named for further identification of Lazarus. Martha was apparently the elder sister (11:5,19; strkjv@Luke:10:38f.|). "The identification of Mary with Mary Magdalene is a mere conjecture supported by no direct evidence, and opposed to the general tenor of the Gospels" (Westcott).

rwp@Info_Luke @ A SKETCH OF LUKE His name is not a common one, and is probably a shortened form of \Lukios\ and \Lukanos\. Some of the manuscripts of the Gospel actually have as the title \Kata Lukanon\. Dean Plumptre suggests that the Latin poet Lucanus was named after Luke who probably was the family physician when he was born. That is conjecture as well as the notion of Hayes that, since the brothers Gallio and Seneca were uncles of Lucanus they were influenced by Luke to be friendly toward Paul both in Corinth and in Rome. It is probable that Luke was a Greek, certainly a Gentile, possibly a freedman. Songs:this man who wrote more than one-fourth of the New Testament was not a Jew. It is not certain whether his home was in Antioch or in Philippi. It is also uncertain whether he was already converted when Paul met him at Troas. The Codex Bezae has a "we" passage after strkjv@Acts:11:27| which, if genuine, would bring Luke in contact with Paul before Troas. Hayes thinks that he was a slave boy in the family of Theophilus at Antioch, several conjectures in one. We do not know that Theophilus lived at Antioch. It may have been Rome. But, whether one of Paul's converts or not, he was a loyal friend to Paul. If he lived at Antioch, he could have studied medicine there and the great medical temple of Aesculapius was at Aegae, not far away. As a Greek physician, Luke was a university man and in touch with the science of his day. Greek medicine is the beginning of the science of medicine as it is known today. Tradition calls him a painter, but of that we know nothing. Certainly he was a humanist and a man of culture and broad sympathies and personal charm. He was the first genuine scientist who faced the problem of Christ and of Christianity. It must be said of him that he wrote his books with open mind and not as a credulous enthusiast.

rwp@Matthew:18:8 @In verses 8| and 9| we have one of the dualities or doublets in Matthew (5:29-30|). Jesus repeated his pungent sayings many times. Instead of \eis geennan\ (5:29|) we have \eis to pur to ainion\ and at the end of verse 9| \tou puros\ is added to \tn geennan\. This is the first use in Matthew of \ainios\. We have it again in strkjv@19:16,29| with \zo\, in strkjv@25:41| with \pur\, in strkjv@25:46| with \kolasin\ and \zon\. The word means ageless, without beginning or end as of God (Romans:16:26|), without beginning as in strkjv@Romans:16:25|, without end as here and often. The effort to make it mean "\aeonian\" fire will make it mean "\aeonian\" life also. If the punishment is limited, _ipso facto_ the life is shortened. In verse 9| also \monophthalmon\ occurs. It is an Ionic compound in Herodotus that is condemned by the Atticists, but it is revived in the vernacular _Koin_. Literally one-eyed. Here only and strkjv@Mark:9:47| in the New Testament.

rwp@Romans:9:27 @{Isaiah} (\Esaias\). Shortened quotation from strkjv@Isaiah:10:22| (LXX). {It is the remnant that shall be saved} (\to hupoleimma sthsetai\). First future passive of \sz\. Literally, "the remnant will be saved." Late word from \hupoleip\, to leave behind (11:3|), here only in N.T. Textus Receptus has \kataleimma\, but Aleph A B have \hupoleimma\. Isaiah cries in anguish over the outlook for Israel, but sees hope for the remnant.

rwp@Romans:14:21 @{Not to eat} (\to m phagein\). "The not eating." Articular infinitive (second aorist active of \esthi\) and subject of \kalon estin\ (copula, understood). {Flesh} (\kreas\). Old word, in N.T. only here and strkjv@1Corinthians:8:13|. {To drink} (\pein\). Shortened form for \piein\ (second aorist active infinitive of \pin\). {Whereby} (\en hi\). "On which thy brother stumbleth" (\proskoptei\).

rwp@Romans:16:14 @{Asyncritus} (\Asunkriton\). There is an inscription of a freedman of Augustus with this name. {Phlegon} (\Phlegonta\). No light on this name till the historian of the second century A.D. {Hermes} (\Hermn\). A very common slave name. {Patrobas} (\Patroban\). Name of a freedman of Nero, abbreviated form of Patrobius. {Hermas} (\Hermn\). Not the author of the Shepherd of Hermas. Common as a slave name, shortened form of Hermagoras, Hermogenes, etc. {The brethren that are with them} (\tous sun autois adelphous\). Perhaps a little church in the house of some one.