NT-EPISTLES.filter - rwp last:
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1Corinthians:1:30 @{Of him} (\ex autou\). Out of God. He chose you. {In Christ Jesus} (\en Christi Isou\). In the sphere of Christ Jesus the choice was made. This is God's wisdom. {Who was made unto us wisdom from God} (\hos egenth sophia hmin apo theou\). Note \egenth\, became (first aorist passive and indicative), not \n\, was, the Incarnation, Cross, and Resurrection. Christ is the wisdom of God (Co strkjv@2:2f.|) "both righteousness and sanctification and redemption" (\dikaiosun te kai hagiasmos kai apolutrsis\), as is made plain by the use of \te--kai--kai\. The three words (\dikaiosun, hagiasmos, apolutrsis\) are thus shown to be an epexegesis of \sophia\ (Lightfoot). All the treasures of wisdom and knowledge in Christ Jesus. We are made righteous, holy, and redeemed in Christ Jesus. Redemption comes here last for emphasis though the foundation of the other two. In strkjv@Romans:1:17| we see clearly Paul's idea of the God kind of righteousness (\dikaiosun\) in Christ. In strkjv@Romans:3:24| we have Paul's conception of redemption (\apolutrsis\, setting free as a ransomed slave) in Christ. In strkjv@Romans:6:19| we have Paul's notion of holiness or sanctification (\hagiasmos\) in Christ. These great theological terms will call for full discussion in Romans, but they must not be overlooked here. See also strkjv@Acts:10:35; strkjv@24:25; strkjv@1Thessalonians:4:3-7; strkjv@1Corinthians:1:2|.
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:4:9 @{Hath set forth us the apostles last} (\hmas tous apostolous eschatous apedeixen\). The first aorist active indicative of \apodeiknumi\, old verb to show, to expose to view or exhibit (Herodotus), in technical sense (cf. strkjv@2Thessalonians:2:4|) for gladiatorial show as in \ethriomachsa\ (1Corinthians:15:32|). In this grand pageant Paul and other apostles come last (\eschatous\, predicate accusative after \apedeixen\) as a grand finale. {As men doomed to die} (\hs epithanatious\). Late word, here alone in N.T. The LXX (Bel and the Dragon 31) has it for those thrown daily to the lions. Dionysius of Halicarnassus (_A.R_. vii. 35) uses it of those thrown from the Tarpeian Rock. The gladiators would say _morituri salutamus_. All this in violent contrast to the kingly Messianic pretensions of the Corinthians. {A spectacle} (\theatron\). Cf. strkjv@Hebrews:11:33-40|. The word, like our theatre, means the place of the show (Acts:19:29,31|). Then, it means the spectacle shown there (\theama\ or \thea\), and, as here, the man exhibited as the show like the verb \theatrizomenoi\, made a spectacle (Hebrews:10:33|). Sometimes it refers to the spectators (\theatai\) like our "house" for the audience. Here the spectators include "the world, both to angels and men" (\ti kosmi kai aggelois kai anthrpois\), dative case of personal interest.
rwp@1Corinthians:6:2 @{Shall judge the world} (\ton kosmon krinousin\). Future active indicative. At the last day with the Lord Jesus (Matthew:19:28; strkjv@Luke:22:30|). {Are ye unworthy to judge the smallest matters?} (\anaxioi este kritrin elachistn;\). \Anaxios\ is an old word (\an\ and \axios\), though only here in the N.T. There is dispute as to the meaning of \kritria\ here and in verse 4|, old word, but nowhere else in N.T. save in strkjv@James:2:6|. Naturally, like other words in \-trion\ (\akroatrion\, auditorium, strkjv@Acts:25:23|), this word means the place where judgment is rendered, or court. It is common in the papyri in the sense of tribunal. In the _Apost. Const_. ii. 45 we have \m erchesth epi kritrion ethnikon\ (Let him not come before a heathen tribunal). Hence here it would mean, "Are ye unworthy of the smallest tribunals?" That is, of sitting on the smallest tribunals, of forming courts yourselves to settle such things?
rwp@1Corinthians:11:7 @{The image and glory of God} (\eikn kai doxa theou\). Anarthrous substantives, but definite. Reference to strkjv@Genesis:1:28; strkjv@2:26| whereby man is made directly in the image (\eikn\) of God. It is the moral likeness of God, not any bodily resemblance. Ellicott notes that man is the glory (\doxa\) of God as the crown of creation and as endowed with sovereignty like God himself. {The glory of the man} (\doxa andros\). Anarthrous also, man's glory. In strkjv@Genesis:2:26| the LXX has \anthrpos\ (Greek word for both male and female), not \anr\ (male) as here. But the woman (\gun\) was formed from the man (\anr\) and this priority of the male (verse 8|) gives a certain superiority to the male. On the other hand, it is equally logical to argue that woman is the crown and climax of all creation, being the last.
rwp@1Corinthians:12:28 @{God hath set some} (\hous men etheto ho theos\). See verse 18| for \etheto ho theos\. Note middle voice (for his own use). Paul begins as if he means to say \hous men apostolous, hous de prophtas\ (some apostles, some prophets), but he changes the construction and has no \hous de\, but instead \prton, deuteron, epeita\ (first, second, then, etc.). {In the church} (\en ti ekklsii\). The general sense of \ekklsia\ as in strkjv@Matthew:16:18| and later in strkjv@Colossians:1:18,24; strkjv@Ephesians:5:23,32; strkjv@Hebrews:12:23|. See list also in strkjv@Ephesians:4:11|. See on ¯Matthew:10:2| for \apostolous\, the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve. {Prophets} (\prophtas\). For-speakers for God and Christ. See the list of prophets and teachers in strkjv@Acts:13:1| with Barnabas first and Saul last. Prophets are needed today if men will let God's Spirit use them, men moved to utter the deep things of God. {Teachers} (\didaskalous\). Old word from \didask\, to teach. Used to the Baptist (Luke:3:12|), to Jesus (John:3:10; strkjv@13:13|), and of Paul by himself along with \apostolos\ (1Timothy:2:7|). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See strkjv@Ephesians:4:11|. {Then miracles} (\epeita dunameis\). Here a change is made from the concrete to the abstract. See the reverse in strkjv@Romans:12:7|. See these words (\dunameis, iamtn, glssn\) in verses 9,10| with \glssn\, last again. But these two new terms (helps, governments). {Helps} (\antilmpseis\). Old word, from \antilambanomai\, to lay hold of. In LXX, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. {Governments} (\kubernseis\). Old word from \kuberna\ (cf. \Kubernts\ in strkjv@Acts:27:11|) like Latin _gubernare_, our govern. Songs:a governing. Probably Paul has in mind bishops (\episcopoi\) or elders (\presbuteroi\), the outstanding leaders (\hoi proistamenoi\ in strkjv@1Thessalonians:5:12; strkjv@Romans:12:8|; \hoi hgoumenoi\ in strkjv@Acts:15:22; strkjv@Hebrews:13:7,17,24|). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See strkjv@Phillipians:1:1| for both officers.
rwp@1Corinthians:13:8 @{Love never faileth} (\H agap oudepote piptei\). New turn for the perpetuity of love. \Piptei\ correct text, not \ekpiptei\, as in strkjv@Luke:16:17|. Love survives everything. {They shall be done away} (\katargthsontai\). First future passive of \katarge\. Rare in old Greek, to make idle (\argos\), inoperative. All these special spiritual gifts will pass. It is amazing how little of human work lasts. {They shall cease} (\pausontai\). Future middle indicative of \pau\, to make cease. They shall make themselves cease or automatically cease of themselves.
rwp@1Corinthians:15:5 @{And that he appeared to Cephas} (\kai hoti phth Kphi\). First aorist passive indicative of the defective verb \hora\, to see. Paul means not a mere "vision," but actual appearance. John uses \ephanerth\ (John:21:14|) from \phanero\, to make manifest, of Christ's appearance to the seven by the Sea of Galilee. Peter was listed first (\prtos\) among the Apostles (Matthew:10:2|). Jesus had sent a special message to him (Mark:16:7|) after his resurrection. This special appearance to Peter is made the determining factor in the joyful faith of the disciples (Luke:24:34|), though mentioned incidentally here. Paul had told all these four facts to the Corinthians in his preaching. He gives further proof of the fact of Christ's resurrection. There are ten appearances given besides the one to Paul. Nine are in the Gospels (Mary Magdalene in John and Mark, the other women in Matthew, the two going to Emmaus in Luke, Simon Peter in Luke and I Corinthians, the ten apostles and others in Luke and John and Mark, the eleven and others in John, the seven by the sea in John, to over five hundred in Galilee in Matthew and Paul and Mark, to the apostles in Jerusalem in Luke and Mark and Acts and I Corinthians) and one in I Corinthians above (to James). It will be seen that Paul mentions only five of the ten, one, that to James, not given elsewhere. What he gives is conclusive evidence of the fact, particularly when re-enforced by his own experience (the sixth appearance mentioned by Paul). The way to prove this great fact is to start with Paul's own witness given in this undoubted Epistle. The natural way to understand Paul's adverbs of time here is chronological: {then} (\eita\), {then} (\epeita\), {then} (\epeita\), {then} (\eita\), {last of all} (\eschaton pantn\). {To the twelve} (\tois ddeka\). The technical name. Only ten were present, for Judas was dead and Thomas was absent (John:20:24|).
rwp@1Corinthians:15:26 @{The last enemy that shall be abolished is death} (\eschatos echthros katargeitai ho thanatos\). A rather free translation. Literally, "death (note article, and so subject) is done away (prophetic or futuristic use of present tense of same verb as in verse 24|), the last enemy" (predicate and only one "last" and so no article as in strkjv@1John:2:18|).
rwp@1Corinthians:15:30 @{Why do we also stand in jeopardy every hour?} (\ti kai hmeis kinduneuomen pasan hran?\). We also as well as those who receive baptism which symbolizes death. Old verb from \kindunos\ (peril, danger), in N.T. only here and strkjv@Luke:8:23|. Paul's Epistles and Acts (especially chapter strkjv@Acts:19|) throw light on Paul's argument. He was never out of danger from Damascus to the last visit to Rome. There are perils in Ephesus of which we do not know (2Corinthians:1:8f.|) whatever may be true as to an Ephesian imprisonment. G. S. Duncan (_St. Paul's Ephesian Ministry_, 1930) even argues for several imprisonments in Ephesus. The accusative of time (\pasan hran\) naturally means all through every hour (extension).
rwp@1Corinthians:15:45 @{Became a living soul} (\egeneto eis psuchn zsan\). Hebraistic use of \eis\ in predicate from LXX. God breathed a soul (\psuch\) into "the first man." {The last Adam became a life-giving spirit} (\ho eschatos Adam eis pneuma zopoioun\). Supply \egeneto\ (became). Christ is the crown of humanity and has power to give us the new body. In strkjv@Romans:5:12-19| Paul calls Christ the Second Adam.
rwp@1Corinthians:15:52 @{In a moment} (\en atomi\). Old word, from \a\ privative and \temn\, to cut, indivisible: Scientific word for _atom_ which was considered indivisible, but that was before the day of electrons and protons. Only here in N.T. {In the twinkling of an eye} (\en ripi ophthalmou\). Old word \rip\ from \ript\, to throw. Only here in N.T. Used by the Greeks for the flapping of a wing, the buzz of a gnat, the quivering of a harp, the twinkling of a star. {At the last trump} (\en ti eschati salpiggi\). Symbolical, of course. See on ¯1Thessalonians:4:16; strkjv@Matthew:24:31|.
rwp@1Corinthians:16:9 @{For a great and effectual door is opened unto me} (\thura gar moi aneigen megal kai energs\). Second perfect active indicative of \anoig\, to open. Intransitive, stands wide open at last after his years there (Acts:20:31|). A wide open door. What does he mean by \energs\? It is a late word in the _Koin_. In the papyri a medical receipt has it for "tolerably strong." The form \energos\ in the papyri is used of a mill "in working order," of "tilled land," and of "wrought iron." In the N.T. it occurs in strkjv@Philemon:1:6; strkjv@Hebrews:4:12| of "the word of God" as "\energs\" (powerful). Paul means that he has at least a great opportunity for work in Ephesus. {And there are many adversaries} (\kai antikeimenoi polloi\). "And many are lying opposed to me," lined up against me. These Paul mentions as a reason for staying in, not for leaving, Ephesus. Read strkjv@Acts:19| and see the opposition from Jews and Gentiles with the explosion under the lead of Demetrius. And yet Paul suddenly leaves. He hints of much of which we should like to know more (1Corinthians:15:32; strkjv@2Corinthians:1:8f.|).
rwp@1John:2:2 @{And he} (\kai autos\). He himself in his own person, both priest and sacrifice (Hebrews:9:14|). {The propitiation} (\hilasmos\). Late substantive from \hilaskomai\ (Luke:18:13; strkjv@Hebrews:2:17|), in LXX, Philo, Plutarch, in N.T. only here and strkjv@4:10|. Christ himself is the means of propitiation for (\peri\ concerning) our sins. See \hilastrion\ in strkjv@Romans:3:15|. {For the whole world} (\peri holou tou kosmou\). It is possible to supply the ellipsis here of \tn hamartin\ (the sins of) as we have it in strkjv@Hebrews:7:27|, but a simpler way is just to regard "the whole world" as a mass of sin (5:19|). At any rate, the propitiation by Christ provides for salvation for all (Hebrews:2:9|) if they will only be reconciled with God (2Corinthians:5:19-21|).
rwp@1John:2:18 @{It is the last hour} (\eschat hra estin\). This phrase only here in N.T., though John often uses \hra\ for a crisis (John:2:4; strkjv@4:21,23; strkjv@5:25,28|, etc.). It is anarthrous here and marks the character of the "hour." John has seven times "the last day" in the Gospel. Certainly in verse 28| John makes it plain that the \parousia\ might come in the life of those then living, but it is not clear that here he definitely asserts it as a fact. It was his hope beyond a doubt. We are left in doubt about this "last hour" whether it covers a period, a series, or the final climax of all just at hand. {As ye heard} (\kaths kousate\). First aorist active indicative of \akou\. {Antichrist cometh} (\antichristos erchetai\). "Is coming." Present futuristic or prophetic middle indicative retained in indirect assertion. Songs:Jesus taught (Mark:13:6,22; strkjv@Matthew:24:5,15,24|) and so Paul taught (Acts:20:30; strkjv@2Thessalonians:2:3|). These false Christs (Matthew:24:24; strkjv@Mark:13:22|) are necessarily antichrists, for there can be only one. \Anti\ can mean substitution or opposition, but both ideas are identical in the word \antichristos\ (in N.T. only here, strkjv@2:22; strkjv@4:3; strkjv@2John:1:7|). Westcott rightly observes that John's use of the word is determined by the Christian conception, not by the Jewish apocalypses. {Have there arisen} (\gegonasin\). Second perfect active indicative of \ginomai\. {Many antichrists} (\antichristoi polloi\). Not just one, but the exponents of the Gnostic teaching are really antichrists, just as some modern deceivers deserve this title. {Whereby} (\hothen\). By the fact that these many antichrists have come.
rwp@1John:4:10 @{Not that} (\ouch hoti\) {--but that} (\all' hoti\). Sharp contrast as in strkjv@John:7:22; strkjv@2Corinthians:7:9; strkjv@Phillipians:4:17|. {We loved} (\gapsamen\). First aorist active indicative, but B reads \gapkamen\ (perfect active, we have loved). {He} (\autos\). Emphatic nominative (God). {To be the propitiation} (\hilasmon\). Merely predicate accusative in apposition with \huion\ (Son). For the word see strkjv@2:2; strkjv@Romans:3:25| for \hilastrion\, and for \peri\ see also strkjv@2:2|.
rwp@1John:5:7 @{For there are three who bear witness} (\hoti treis eisin hoi marturountes\). At this point the Latin Vulgate gives the words in the Textus Receptus, found in no Greek MS. save two late cursives (162 in the Vatican Library of the fifteenth century, 34 of the sixteenth century in Trinity College, Dublin). Jerome did not have it. Cyprian applies the language of the Trinity and Priscillian has it. Erasmus did not have it in his first edition, but rashly offered to insert it if a single Greek MS. had it and 34 was produced with the insertion, as if made to order. The spurious addition is: \en ti ourani ho patr, ho logos kai to hagion pneuma kai houtoi hoi treis hen eisin kai treis eisin hoi marturountes en ti gi\ (in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth). The last clause belongs to verse 8|. The fact and the doctrine of the Trinity do not depend on this spurious addition. Some Latin scribe caught up Cyprian's exegesis and wrote it on the margin of his text, and so it got into the Vulgate and finally into the Textus Receptus by the stupidity of Erasmus.
rwp@1Peter:1:5 @{By the power of God} (\en dunamei theou\). No other \dunamis\ (power) like this (Colossians:1:3|). {Are guarded} (\phrouroumenous\). Present (continuous process) passive articular (\tous\) participle of \phroure\, to garrison, old verb (from \phrouros\ sentinel), a military term (Acts:9:24; strkjv@2Corinthians:11:32|), used of God's love (Phillipians:4:7|) as here. "The inheritance is kept; the heirs are guarded" (Bengel). {Through faith} (\dia pistes\). Intermediate agency (\dia\), the immediate being (\en\, in, by) God's power. {Unto a salvation} (\eis strian\). Deliverance is the goal (\eis\) of the process and final salvation here, consummation as in strkjv@1Thessalonians:5:8|, from \str\ (Saviour, from \sz\, to save). {Ready} (\hetoimn\). Prepared awaiting God's will (Galatians:3:23; strkjv@Romans:8:18|). {To be revealed} (\apokaluphthnai\). First aorist passive infinitive of \apokalupt\, to unveil. Cf. strkjv@Colossians:3:4| for \phanero\ (to manifest) in this sense. {In the last time} (\en kairi eschati\). This precise phrase nowhere else, but similar ones in strkjv@John:6:39; strkjv@Acts:2:17; strkjv@James:5:3; strkjv@2Timothy:3:1; strkjv@2Peter:3:3; He strkjv@1:2; strkjv@Jude:1:18; strkjv@1John:2:18|. Hort translates it here "in a season of extremity," but it is usually taken to refer to the Day of Judgment. That day no one knows, Jesus said.
rwp@1Peter:5:5 @{Be subject} (\hopotagte\). Second aorist passive imperative of \hupotass\. {Unto the elder} (\presbuterois\). Dative case. Here the antithesis between younger and elder shows that the word refers to age, not to office as in strkjv@5:1|. See a like change in meaning in strkjv@1Timothy:5:1,17|. {All} (\pantes\). All ages, sexes, classes. {Gird yourselves with humility} (\tn tapeinophrosunn egkombsasthe\). First aorist middle imperative of \egkomboomai\, late and rare verb (in Apollodorus, fourth cent. B.C.), here only in N.T., from \en\ and \kombos\ (knot, like the knot of a girdle). \Egkombma\ was the white scarf or apron of slaves. It is quite probable that Peter here is thinking of what Jesus did (John:13:4ff.|) when he girded himself with a towel and taught the disciples, Peter in particular (John:13:9ff.|), the lesson of humility (John:13:15|). Peter had at last learned the lesson (John:21:15-19|). {The proud} (\huperphanois\). Dative plural of \huperphanos\ (James:4:6; strkjv@Romans:1:30|) after \antitassetai\ (present middle indicative of \antitass\ as in strkjv@James:4:6| (quoted there as here from strkjv@Proverbs:3:34|).
rwp@Info_1Thessalonians @ FIRST THESSALONIANS FROM CORINTH A.D. 50 TO 51 BY WAY OF INTRODUCTION We cannot say that this is Paul's first letter to a church, for in strkjv@2Thessalonians:2:2| he speaks of some as palming off letters as his and in strkjv@2Thessalonians:3:17| he says that he appends his own signature to every letter after dictating it to an amanuensis (Romans:16:22|). We know of one lost letter (1Corinthians:5:11|) and perhaps another (2Corinthians:2:3|). But this is the earliest one that has come down to us and it may even be the earliest New Testament book, unless the Epistle of James antedates it or even Mark's Gospel. We know, as already shown, that Paul was in Corinth and that Timothy and Silas had just arrived from Thessalonica (1Thessalonians:3:6; strkjv@Acts:18:5|). They had brought supplies from the Macedonian churches to supply Paul's need (2Corinthians:11:9|), as the church in Philippi did once and again while Paul was in Thessalonica (Phillipians:4:15f.|). Before Timothy and Silas came to Corinth Paul had to work steadily at his trade as tent-maker with Aquila and Priscilla (Acts:18:3|) and could only preach in the synagogue on sabbaths, but the rich stores from Macedonia released his hands and "Paul devoted himself to the word" (\suneicheto ti logi Paulos\). He gave himself wholly to preaching now. But Timothy and Silas brought news of serious trouble in the church in Thessalonica. Some of the disciples there had misunderstood Paul's preaching about the second coming of Christ and had quit work and were making a decided disturbance on the subject. Undoubtedly Paul had touched upon eschatological matters while in Thessalonica. The Jewish leaders at Thessalonica charged it against Paul and Silas to the politarchs that they had preached another king, Jesus, in place of Caesar. Paul had preached Jesus as King of the spiritual kingdom which the Jews misrepresented to the politarchs as treason against Caesar as the Sanhedrin had done to Pilate about Jesus. Clearly Paul had said also that Jesus was going to come again according to his own promise before his ascension. Some asserted that Paul said Jesus was going to come right away and drew their own inferences for idleness and fanaticism as some do today. Strange as it may seem, there are scholars today who say that Paul did believe and say that Jesus was going to come back right away. They say this in spite of strkjv@2Thessalonians:2:1f.| where Paul denies having ever said it. Undoubtedly Paul hoped for the early return of Jesus as most of the early Christians did, but that is a very different thing from setting a time for his coming. It is open to us all to hope for the speedy return of Christ, but times and seasons are with God and not with us. It is not open to us to excuse our negligence and idleness as Christians because of such a hope. That hope should serve as a spur to increased activity for Christ in order to hasten his coming. Songs:Paul writes this group of Epistles to correct gross misapprehension and misrepresentation of his preaching about last things (eschatology). It is a rare preacher who has never been misunderstood or misrepresented.
rwp@1Thessalonians:2:13 @{And for this cause we also} (\kai dia touto kai hmeis\). Note \kai\ twice. We as well as you are grateful for the way the gospel was received in Thessalonica. {Without ceasing} (\adialeipts\). Late adverb for which see on strkjv@1:2| and for \eucharistoumen\ see on ¯1:2|. {The word of the message} (\logon akos\). Literally, {the word of} hearing, as in Sir. strkjv@42:1 and strkjv@Hebrews:4:2| \ho logos ts akos\, the word marked by hearing (genitive case), the word which you heard. Here with \tou theou\ (of God) added as a second descriptive genitive which Paul expands and justifies. {Ye received it so} (\paralabontes\) and {accepted or welcomed it} (\edexasthe\) so, {not as the word of men} (\ou logou anthrpn\), {but as the word of God} (\alla logon theou\), {as it is in truth} (\kaths alths estin\). This last clause is literally, {as it truly is}. Paul had not a doubt that he was proclaiming God's message. Should any preacher preach his doubts if he has any? God's message can be found and Paul found it. {Worketh in you} (\energeitai en humin\). Perhaps middle voice of \energe\ (\en, ergon\, work) late verb, not in ancient Greek or LXX, but in papyri and late writers (Polybius, etc.) and in N.T. only by Paul and James. If it is passive, as Milligan thinks, it means "is set in operation," as Polybius has it. The idea then is that the word of God is set in operation in you that believe.
rwp@1Thessalonians:2:16 @{Forbidding us} (\kluontn hms\). Explanatory participle of the idea in \enantin\. They show their hostility to Paul at every turn. Right here in Corinth, where Paul is when he writes, they had already shown venomous hostility toward Paul as Luke makes plain (Acts:18:6ff.|). They not simply oppose his work among the Jews, but also to the Gentiles (\ethnesi\, nations outside of the Abrahamic covenant as they understood it). {That they may be saved} (\hina sthsin\). Final use of \hina\ with first aorist passive subjunctive of \sz\ old verb to save. It was the only hope of the Gentiles, Christ alone and not the mystery-religions offered any real hope. {To fill up their sins alway} (\eis to anaplrsai autn tas hamartias pantote\). Another example of \eis to\ and the infinitive as in verse 12|. It may either be God's conceived plan to allow the Jews to go on and fill up (\anaplrsai\, note \ana\, fill up full, old verb) or it may be the natural result from the continual (\pantote\) sins of the Jews. {Is come} (\ephthasen\). First aorist (timeless aorist) active indicative of \phthan\ which no longer means to come before as in strkjv@1Thessalonians:4:15| where alone in the N.T. it retains the old idea of coming before. Some MSS. have the perfect active \ephthaken\, prophetic perfect of realization already. Frame translates it: "But the wrath has come upon them at last." This is the most likely meaning of \eis telos\. Paul vividly foresees and foretells the final outcome of this attitude of hate on the part of the Jews. _Tristis exitus_, Bengel calls it. Paul speaks out of a sad experience.
rwp@1Timothy:2:13 @{Was first formed} (\prtos eplasth\). Note \prtos\, not \prton\, first before Eve. First aorist passive indicative of \plass\, old verb, in N.T. only here and strkjv@Romans:9:20| (cf. strkjv@Genesis:2:7f.|).
rwp@1Timothy:5:24 @{Evident} (\prodloi\). "Openly plain," "plain before all." Old word, in N.T. only here and strkjv@Hebrews:7:24|. {Going before unto judgment} (\proagousai eis krisin\). See strkjv@1:18| for \proag\. The sins are so plain that they receive instant condemnation. {And some men also they follow after} (\tisin de kai epakolouthousin\). Associative instrumental case \tisin\ with \epakolouthousin\ for which verb see verse 10|, "dog their steps" (Parry) like strkjv@1Peter:2:21|, not clearly manifest at first, but come out plainly at last. How true that is of secret sins.
rwp@Info_2Corinthians @ It is clear therefore that Paul wrote what we call I Corinthians in a disturbed state of mind. He had founded the church there, had spent two years there (Acts:18|), and took pardonable pride in his work there as a wise architect (1Corinthians:3:10|) for he had built the church on Christ as the foundation. He was anxious that his work should abide. It is plain that the disturbances in the church in Corinth were fomented from without by the Judaizers whom Paul had defeated at the Jerusalem Conference (Acts:15:1-35; strkjv@Galatians:2:1-10|). They were overwhelmed there, but renewed their attacks in Antioch (Galatians:2:11-21|). Henceforth throughout the second mission tour they are a disturbing element in Galatia, in Corinth, in Jerusalem. While Paul is winning the Gentiles in the Roman Empire to Christ, these Judaizers are trying to win Paul's converts to Judaism. Nowhere do we see the conflict at so white a heat as in Corinth. Paul finally will expose them with withering sarcasm (2Corinthians:10-13|) as Jesus did the Pharisees in strkjv@Matthew:23| on that last day in the temple. Factional strife, immorality, perverted ideas about marriage, spiritual gifts, and the resurrection, these complicated problems are a vivid picture of church life in our cities today. The discussion of them shows Paul's manysidedness and also the powerful grasp that he has upon the realities of the gospel. Questions of casuistry are faced fairly and serious ethical issues are met squarely. But along with the treatment of these vexed matters Paul sings the noblest song of the ages on love (chapter strkjv@1Corinthians:13|) and writes the classic discussion on the resurrection (chapter strkjv@1Corinthians:15|). If one knows clearly and fully the Corinthian Epistles and Paul's dealings with Corinth, he has an understanding of a large section of his life and ministry. No church caused him more anxiety than did Corinth (2Corinthians:11:28|).
rwp@2Corinthians:1:13 @{Than what ye read} (\all' ha anaginskete\). Note comparative conjunction \\ (than) after \all'\ and that after \alla\ (other things, same word in reality), "other than." Read in Greek (\anaginsk\) is knowing again, recognizing. See on ¯Acts:8:30|. {Or even acknowledge} (\ kai epiginskete\). Paul is fond of such a play on words (\anaginskete, epiginskete\) or paronomasia. Does he mean "read between the lines," as we say, by the use of \epi\ (additional knowledge)? {Unto the end} (\hes telous\). The report of Titus showed that the majority now at last understood Paul. He hopes that it will last (1Corinthians:1:8|).
rwp@2Corinthians:8:10 @{Judgment} (\gnmn\). Deliberate opinion, but not a "command" (\epitag\ verse 8|). Cf. strkjv@1Corinthians:7:25|. {A year ago} (\apo perusi\) From last year. {Not only to do, but also to will} (\ou monon to poisai, alla kai to thelein\). Articular infinitives the objects of \proenrxasthe\ on which verb see verse 6|). That is to say, the Corinthians promised before any others.
rwp@2Corinthians:10:1 @{Now I Paul myself} (\Autos de eg Paulos\). Cf. strkjv@Galatians:5:2|. Paul now turns to the third part of the epistle in chapters 10-13| in which he vigorously defends himself against the accusations of the stubborn minority of Judaizers in Corinth. Great ministers of Christ through the ages have had to pass through fiery trials like these. Paul has shown the way for us all. He speaks of himself now plainly, but under compulsion, as is clear. It may be that at this point he took the pen from the amanuensis and wrote himself as in strkjv@Galatians:6:11|. {By the meekness and gentleness of Christ} (\dia tes prauttos kai epieikias tou Christou\). This appeal shows (Plummer) that Paul had spoken to the Corinthians about the character of Christ. Jesus claimed meekness for himself (Matthew:11:29|) and felicitated the meek (Matthew:5:5|) and he exemplified it abundantly (Luke:23:34|). See on ¯Matthew:5:15; strkjv@1Corinthians:4:21| for this great word that has worn thin with us. Plutarch combines \prauts\ with \epieikia\ as Paul does here. Matthew Arnold suggested "sweet reasonableness" for \epieikeia\ in Plato, Aristotle, Plutarch. It is in the N.T. only here and strkjv@Acts:24:4| (\to epieikes\ in strkjv@Phillipians:4:5|). In Greek Ethics the equitable man was called \epieiks\, a man who does not press for the last farthing of his rights (Bernard). {Lowly among you} (\tapeinos en humin\). The bad use of \tapeinos\, the old use, but here alone in N.T. in that meaning. Socrates and Aristotle used it for littleness of soul. Probably Paul here is quoting one of the sneers of his traducers in Corinth about his humble conduct while with them (1Corinthians:2:23; strkjv@2Corinthians:7:6|) and his boldness (\apn tharr\) when away (1Corinthians:7:16|). "It was easy to satirize and misrepresent a depression of spirits, a humility of demeanour, which were either the direct results of some bodily affliction, or which the consciousness of this affliction had rendered habitual" (Farrar). The words stung Paul to the quick.
rwp@2Corinthians:11:33 @{Through a window} (\dia thuridos\). For this late word see on ¯Acts:20:9|, the only N.T. example. {Was I let down} (\echalasthn\). First aorist passive of \chala\, the very word used by Luke in strkjv@Acts:9:25|. {In a basket} (\en sargani\). Old word for rope basket whereas Luke (Acts:9:25|) has \en sphuridi\ (the word for the feeding of the 4,000 while \kophinos\ is the one for the 5,000). This was a humiliating experience for Paul in this oldest city of the world whither he had started as a conqueror over the despised Christians.
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:3:3 @{Knowing this first} (\touto prton ginskontes\). Present active participle of \ginsk\. See strkjv@1:20| for this identical phrase. Nominative absolute here where accusative \ginskontas\ would be regular. Peter now takes up the \parousia\ (1:16|) after having discussed the \dunamis\ of Christ. {In the last days} (\ep' eschatn tn hmern\). "Upon the last of the days." strkjv@Jude:1:18| has it \ep' eschatou chronou\ (upon the last time). In strkjv@1Peter:1:5| it is \en kairi eschati\ (in the last time), while strkjv@1Peter:1:20| has \ep' eschatou tn chronn\ (upon the last of the times). John has usually \ti eschati hmeri\ (on the last day, strkjv@6:39f.|). Here \eschatn\ is a predicate adjective like \summus mons\ (the top of the mountain). {Mockers with mockery} (\empaigmoni empaiktai\). Note Peter's play on words again, both from \empaiz\ (Matthew:2:16|), to trifle with, and neither found elsewhere save \empaikts\ in strkjv@Jude:1:18; strkjv@Isaiah:3:4| (playing like children).
rwp@2Timothy:1:8 @{Be not ashamed of} (\m epaischunthis\). First aorist (ingressive) passive subjunctive (in prohibition) of \epaischunomai\, old word, to be ashamed. Again in verse 16| without augment (\epaischunthn\), transitive use of the passive voice as often in the _Koin_ (Robertson, _Grammar_, p. 818). See strkjv@Romans:1:16; strkjv@6:21|. "Do not become ashamed" (as he had not). {The testimony of our Lord} (\to marturion tou kuriou\). For the old word \marturion\ see strkjv@1Corinthians:1:6; strkjv@2:1|. Paul probably has in mind the saying of Jesus preserved in strkjv@Mark:8:38| (Luke:9:26|). See also strkjv@2:12|. {His prisoner} (\ton desmion autou\). As in strkjv@Phillipians:1:12; strkjv@Philemon:1:1,9; strkjv@Ephesians:3:1; strkjv@4:1| (the first Roman captivity). Paul is in his last captivity and refers to it again in verse 16; strkjv@2:9|. {Suffer hardship with} (\sunkakopathson\). First aorist active imperative of the double compound \sunkakopathe\, first known use and in N.T. only here and strkjv@2:3| (in eccles. writers). But \kakopathe\, to suffer evil, is old verb (2:9; strkjv@4:5|). Paul is fond of compounds of \sun\. Paul challenges Timothy by this verb which he apparently coins for the purpose to a joint (\sun\) suffering with the Lord Jesus and Paul "for the gospel" (\ti euaggelii\, dative case rather than associative instrumental "with"). {According to the power of God} (\kata dunamin theou\). Given by God (2Corinthians:6:7|).
rwp@2Timothy:3:1 @{Know this} (\touto ginske\). See strkjv@1Corinthians:11:3; strkjv@Phillipians:1:12|. {In the last days} (\en eschatais hmerais\). See strkjv@James:5:3; strkjv@1Timothy:4:1|. {Grievous} (\chalepoi\). Hard. See strkjv@Ephesians:5:16|. {Shall come} (\enstsontai\). Future middle of \enistmi\ (intransitive use), old verb, to stand on or be at hand, as in strkjv@2Thessalonians:2:2|.
rwp@2Timothy:3:10 @{Didst follow} (\parkolouthsas\). First aorist active indicative of \parakolouthe\, for which see strkjv@1Timothy:4:6|. Some MSS. have perfect active \parkolouthkas\ (thou hast followed). Nine associative-instrumental cases here after the verb ({teaching}, \didaskalii\, strkjv@Romans:12:7|; {conduct}, \aggi\, old word here only in N.T.; {purpose}, \prothesei\, strkjv@Romans:8:28|; {faith}, \pistei\, strkjv@1Thessalonians:3:6|; {longsuffering}, \makrothumii\, strkjv@Colossians:1:11|; {persecutions}, \digmois\, strkjv@2Thessalonians:1:4|; {sufferings}, \pathmasin\, strkjv@2Corinthians:1:6f.|). The two last items belong to verse 11|.
rwp@Info_3John THIRD JOHN ABOUT A.D. 85 TO 90 BY WAY OF INTRODUCTION Certainly III John is addressed to an individual, not to a church, though which Gaius we do not know. There are three friends of Paul with this name; Gaius of Corinth (1Corinthians:1:14|), Gaius of Macedonia (Acts:19:29|), Gaius of Derbe (Acts:20:4|), but it is unlikely that this Gaius of Pergamum (Findlay would call him) is either of these, though the _Apostolical Constitutions_ does identify him with Gaius of Derbe. It is possible that in strkjv@3John:1:9| there is an allusion to II John and, if so, then both letters went to individuals in the same church (one a loyal woman, the other a loyal man). Three persons are sharply sketched in III John (Gaius, Diotrephes, Demetrius). Gaius is the dependable layman in the church, Diotrephes the dominating official, Demetrius the kindly messenger from Ephesus with the letter, a vivid picture of early church life and missionary work. John is at Ephesus, the last of the apostles, and with an eagle's eye surveys the work in Asia Minor. The same Gnostic deceivers are at work as in the other Johannine Epistles. Pergamum is described in strkjv@Revelation:2:13| as the place "where Satan's throne is." strkjv@3John:1:1 @{The beloved} (\ti agapti\). Four times in this short letter this verbal adjective is used of Gaius (here, 2,5,11|). See strkjv@2John:1:1| for the same phrase here, "whom I love in truth."
rwp@Acts:1:3 @{To whom also} (\hois kai\). He chose them and then also manifested himself to these very same men that they might have personal witness to give. {Shewed himself alive} (\parestsen heauton znta\). To the disciples the first Sunday evening (Mark:16:14; strkjv@Luke:24:36-43; strkjv@John:20:19-25|), the second Sunday evening (John:20:26-29|), at the Sea of Tiberias (John:21:1-23|), on the mountain in Galilee (Matthew:28:16-20; strkjv@Mark:16:15-18; strkjv@1Corinthians:15:6|), to the disciples in Jerusalem and Olivet (Luke:24:44-53; strkjv@Mark:16-19f.; strkjv@Acts:1:1-11|). Luke uses this verb \paristmi\ 13 times in the Acts both transitively and intransitively. It is rendered by various English words (present, furnish, provide, assist, commend). The early disciples including Paul never doubted the fact of the Resurrection, once they were convinced by personal experience. At first some doubted like Thomas (Mark:16:14; strkjv@Luke:24:41; strkjv@John:20:24f.; strkjv@Matthew:28:17|). But after that they never wavered in their testimony to their own experience with the Risen Christ, "whereof we are witnesses" Peter said (Acts:3:15|). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith. {After his passion} (\meta to pathein auton\). Neat Greek idiom, \meta\ with the articular infinitive (second aorist active of \pasch\) and the accusative of general reference, "after the suffering as to him." For \pathein\ used absolutely of Christ's suffering see also strkjv@Acts:17:3; strkjv@26:23|. {By many proofs} (\en pollois tekmriois\). Literally, "in many proofs." \Tekmrion\ is only here in the N.T., though an old and common word in ancient Greek and occurring in the _Koin_ (papyri, etc.). The verb \tekmair\, to prove by sure signs, is from \tekmar\, a sign. Luke does not hesitate to apply the definite word "proofs" to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between \tekmrion\ (proof) and \smeion\ (sign) as does Galen the medical writer. {Appearing} (\optanomenos\). Present middle participle from late verb \optan\, late _Koin_ verb from root \opt\ seen in \opsomai, phthn\. In LXX, papyri of second century B.C. (Deissmann, _Light from the Ancient East_, p. 83). Only here in the N.T. For \optasia\ for vision see strkjv@Acts:26:19; strkjv@Luke:1:22; strkjv@24:23|. {By the space of forty days} (\di' hmern tesserakonta\). At intervals (\dia\, between) during the forty days, ten appearances being known to us. Jesus was not with them continually now in bodily presence. The period of forty days is given here alone. The Ascension was thus ten days before Pentecost when the Holy Spirit came. Moses was in the mount forty days (Exodus:24:18|) and Jesus fasted forty days (Matthew:4:2|). In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. {The things concerning the Kingdom of God} (\ta peri ts basileias tou theou\). This phrase appears 33 times in Luke's Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has "the kingdom of heaven," once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used "heaven" rather than "God" to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (\euaggelion\) take the place of "kingdom." Jesus was fond of the word "kingdom" and Luke is fond of the idiom "the things concerning" (\ta peri\). Certainly with Jesus the term "kingdom" applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts:1:6|) were slow to comprehend the spiritual nature of the reign of God.
rwp@Acts:1:5 @{Baptized with water} (\ebaptisen hudati\) {and with the Holy Ghost} (\en pneumati baptisthsesthe hagii\). The margin has "in the Holy Ghost" (Spirit, it should be). The American Standard Version renders "in" both with "water" and "Holy Spirit" as do Goodspeed (American Translation) and Mrs. Montgomery (Centenary Translation). John's own words (Matthew:3:11|) to which Jesus apparently refers use \en\ (in) both with water and Spirit. There is a so-called instrumental use of \en\ where we in English have to say "with" (Revelation:13:10| \en machairi\, like \machairi\, strkjv@Acts:12:2|). That is to say \en\ with the locative presents the act as located in a certain instrument like a sword (Robertson, _Grammar_, pp. 589f.). But the instrumental case is more common without \en\ (the locative and instrumental cases having the same form). Songs:it is often a matter of indifference which idiom is used as in strkjv@John:21:8| we have \ti ploiarii\ (locative without \en\). They came {in} (locative case without \en\) the boat. Songs:in strkjv@John:1:31| \en hudati baptizn\ baptizing in water. No distinction therefore can be insisted on here between the construction \hudati\ and \en pneumati\ (both being in the locative case, one without, one with \en\). Note unusual position of the verb \baptisthsesthe\ (future passive indicative) between \pneumati\ and \hagii\. This baptism of the Holy Spirit was predicted by John (Matthew:3:11|) as the characteristic of the Messiah's work. Now the Messiah himself in his last message before his Ascension proclaims that in a few days the fulfilment of that prophecy will come to pass. The Codex Bezae adds here "which ye are about to receive" and "until the Pentecost" to verse 5|. {Not many days hence} (\ou meta pollas tautas hmeras\). A neat Greek idiom difficult to render smoothly into English: "Not after many days these." The litotes (not many=few) is common in Luke (Luke:7:6; strkjv@15:13; strkjv@Acts:17:27; strkjv@19:11; strkjv@20:12; strkjv@21:39; strkjv@28:14; strkjv@28:2|). The predicate use of \tautas\ (without article) is to be noted. "These" really means as a starting point, "from these" (Robertson, _Grammar_, p. 702). It was ten days hence. This idiom occurs several times in Luke (Luke:24:21; strkjv@Acts:24:21|), as elsewhere (John:4:18; strkjv@2Peter:3:1|). In strkjv@Luke:2:12| the copula is easily supplied as it exists in strkjv@Luke:1:36; strkjv@2:2|.
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:2:35 @{Till I make} (\hes an th\). Second aorist active subjunctive of \tithmi\ with \an\ after \hes\ for the future, a common Greek idiom. This dominion of Christ as Mediator will last till the plan of the kingdom is carried out (1Corinthians:15:23-28|). Complete subjugation will come, perhaps referring to the custom of victorious kings placing their feet upon the necks of their enemies (Joshua:10:24|). {Therefore assuredly} (\Asphals oun\). Assuredly therefore, without any slip or trip (\asphals\ from \a\ privative and \sphall\, to trip, to slip. Peter draws a powerfully pungent conclusion by the use of the adverb \asphals\ and the inferential conjunction \oun\. Peter's closing sentence drives home the point of his sermon: "This very Jesus whom ye crucified (note \humeis\, strongly emphatic {ye}), him God made both Lord and Messiah" (\kai kurion kai Christon\), as David foretold in strkjv@Psalms:110| and as the events of this day have confirmed. The critics are disturbed over how Luke could have gotten the substance of this masterful address spoken on the spur of the moment with passion and power. They even say that Luke composed it for Peter and put the words in his mouth. If so, he made a good job of it. But Peter could have written out the notes of the address afterwards. Luke had plenty of chances to get hold of it from Peter or from others.
rwp@Acts:9:26 @{He assayed} (\epeirazen\). Imperfect active of conative action. {To join himself} (\kollasthai\). Present middle (direct) infinitive of conative action again. Same word \kolla\ in strkjv@Luke:15:15; strkjv@Acts:10:28|. See on ¯Matthew:19:5| for discussion. {Were all afraid of him} (\pantes ephobounto auton\). They were fearing him. Imperfect middle picturing the state of mind of the disciples who had vivid recollections of his conduct when last here. What memories Saul had on this return journey to Jerusalem after three years. He had left a conquering hero of Pharisaism. He returns distrusted by the disciples and regarded by the Pharisees as a renegade and a turncoat. He made no effort to get in touch with the Sanhedrin who had sent him to Damascus. He had escaped the plots of the Jews in Damascus only to find himself the object of suspicion by the disciples in Jerusalem who had no proof of his sincerity in his alleged conversion. {Not believing} (\m pisteuontes\). They had probably heard of his conversion, but they frankly disbelieved the reports and regarded him as a hypocrite or a spy in a new role to ruin them. {Was} (\estin\). The present tense is here retained in indirect discourse according to the common Greek idiom.
rwp@Acts:12:2 @{James the brother of John} (\Iakbon ton adelphon Ianou\). He had been called by Jesus a son of thunder along with his brother John. Jesus had predicted a bloody death for both of them (Mark:10:38ff.; strkjv@Matthew:20:23|). James is the first of the apostles to die and John probably the last. He is not James the Lord's brother (Galatians:1:19|). We do not know why Luke tells so little about the death of James and so much about the death of Stephen nor do we know why Herod selected him as a victim. Eusebius (_H.E_. ii. 9) quotes Clement of Alexandria as saying that a Jew made accusations against James and was converted and beheaded at the same time with him. {Killed with the sword} (\aneilen machairi\). The verb is a favourite one with Luke (Acts:2:33; strkjv@5:33,36; strkjv@7:28; strkjv@9:23-29; strkjv@10:39|, etc.). Instrumental case and Ionic form of \machaira\. The Jews considered beheading a shameful death as in the case of the Baptist (Matthew:14:10|).
rwp@Acts:12:21 @{Upon a set day} (\takti hmeri\). Locative case and the verbal adjective of \tass\, to arrange, appoint, old word, here only in the N.T. Josephus (_Ant_. XVII. 6, 8; XIX. 8, 2) gives a full account of the occasion and the death of Herod Agrippa. It was the second day of the festival in honour of the Emperor Claudius, possibly his birthday rather than the _Quinquennalia_. The two accounts of Luke and Josephus supplement each other with no contradiction. Josephus does not mention the name of Blastus. {Arrayed himself in royal apparel} (\endusamenos esthta basilikn\). First aorist middle (indirect) participle of \endun\ or \endu\, common verb to put on. Literally, having put royal apparel on himself (a robe of silver tissue, Josephus says). The rays of the sun shone on this brilliant apparel and the vast crowd in the open amphitheatre became excited as Herod began to speak. {Made an oration} (\edmgorei\). Imperfect active of \dmgore\, old verb from \dmgoros\ (haranguer of the people), and that from \dmos\ (people) and \agoreu\, to harangue or address the people. Only here in the N.T. He kept it up.
rwp@Acts:13:1 @{In the church that was there} (\kata tn ousan ekklsian\). Possibly distributed throughout the church (note "in the church" strkjv@11:26|). Now a strong organization there. Luke here begins the second part of Acts with Antioch as the centre of operations, no longer Jerusalem. Paul is now the central figure instead of Peter. Jerusalem had hesitated too long to carry out the command of Jesus to take the gospel to the whole world. That glory will now belong to Antioch. {Prophets and teachers} (\prophtai kai didaskaloi\). All prophets were teachers, but not all teachers were prophets who were for-speakers of God, sometimes fore-speakers like Agabus in strkjv@11:28|. The double use of \te\ here makes three prophets (Barnabas, Symeon, Lucius) and two teachers (Manaen and Saul). Barnabas heads the list (11:22|) and Saul comes last. Symeon Niger may be the Simon of Cyrene who carried the Saviour's cross. Lucius of Cyrene was probably one of the original evangelists (11:20|). The name is one of the forms of Luke, but it is certainly not Luke the Physician. Manaen shows how the gospel was reaching some of the higher classes (home of Herod Antipas). {Foster-brother} (\suntrophos\). Old word for nourished with or brought up with one _collactaneus_ (Vulgate). These are clearly the outstanding men in the great Greek church in Antioch.
rwp@Acts:13:20 @{And after these things} (\kai meta tauta\). That is, the time of the Judges then began. Cf. strkjv@Judges:2:16|. {Until Samuel the prophet} (\hes Samoul prophtou\). The _terminus ad quem_. He was the last of the judges and the first of the prophets who selected the first king (Saul) under God's guidance. Note the absence of the Greek article with \prophtou\.
rwp@Acts:13:47 @{For so hath the Lord commanded us} (\houts gar entetaltai hmin ho kurios\). Perfect middle indicative of \entell\, poetic (Pindar) and late verb to enjoin (1:2|). The command of the Lord Paul finds in strkjv@Isaiah:49:6| quoted by Simeon also (Luke:2:32|). The conviction of Paul's mind was now made clear by the fact of the rejection by the Jews. He could now see more clearly the words of the prophet about the Gentiles: The Messiah is declared by God in Isaiah to be "a light to the Gentiles" (\ethnn\, objective genitive), "a light for revelation to the Gentiles" (\phs eis apokalupsin ethnn\, strkjv@Luke:2:32|). Songs:Paul is carrying out the will of God in turning to the Gentiles. He will still appeal to the Jews elsewhere as they allow him to do so, but not here. {That thou shouldest be} (\tou einai se\). Genitive articular infinitive of purpose with the accusative of general reference. This is all according to God's fixed purpose (\tetheika\, perfect active indicative of \tithmi\). {Unto the uttermost part of the earth} (\hes eschatou ts gs\). Unto the last portion (genitive neuter, not feminine) of the earth. It is a long time from Paul to now, not to say from Isaiah to now, and not yet has the gospel been carried to half of the people of earth. God's people are slow in carrying out God's plans for salvation.
rwp@Acts:14:3 @{Long time therefore} (\hikanon men oun chronon\). Accusative of duration of time (possibly six months) and note \men oun\. There is an antithesis in \eschisth de\ (verse 4|) and in verse 5| (\egeneto de\). After the persecution and vindication there was a season of great opportunity which Paul and Barnabas used to the full, "speaking boldly" (\parrsiazomenoi\ as in strkjv@13:46| at Antioch in Pisidia, "in the Lord" (\epi ti kurii\), upon the basis of the Lord Jesus as in strkjv@4:17f|. And the Lord Jesus "bore witness to the word of his grace" as he always does, "granting signs and wonders to be done by their hands" (\didonti smeia kai terata ginesthai dia tn cheirn autn\). Present participle (\didonti\) and present infinitive (\ginesthai\) repetition of both signs and wonders (note both words) just as had happened with Peter and John and the other apostles (2:43; strkjv@4:29f.; strkjv@5:12|; cf. strkjv@Hebrews:2:4|). The time of peace could not last forever with such a work of grace as this. A second explosion of persecution was bound to come and some of the MSS. actually have \ek deuterou\ (a second time).
rwp@Acts:14:22 @{Confirming} (\epistrizontes\). Late verb (in LXX), in N.T. only in strkjv@Acts:14:22; strkjv@15:32,41|, to make more firm, to give additional (\epi\) strength. Each time in Acts the word is used concerning these churches. {To continue in the faith} (\emmenein ti pistei\). To remain in with locative, old verb. It is possible that \pistis\ here has the notion of creed as Paul uses it later (Colossians:1:23| with \epimen\; strkjv@1Timothy:5:8|). It seems to be here more than trust or belief. These recent converts from heathenism were ill-informed, were persecuted, had broken family and social ties, greatly needed encouragement if they were to hold out. {We must} (\dei hms\). It does not follow from this use of "we" that Luke was present, since it is a general proposition applying to all Christians at all times (2Timothy:3:12|). Luke, of course, approved this principle. Knowling asks why Timothy may not have told Luke about Paul's work. It all sounds like quotation of Paul's very language. Note the change of construction here after \parakalountes\ (infinitive of indirect command, \emmenein\, but \hoti dei\, indirect assertion). They needed the right understanding of persecution as we all do. Paul frankly warned these new converts in this heathen environment of the many tribulations through which they must enter the Kingdom of God (the culmination at last) as he did at Ephesus (Acts:20:20|) and as Jesus had done (John:16:33|). These saints were already converted.
rwp@Acts:15:7 @{When there had been much questioning} (\polls ztses genomens\). Genitive absolute with second aorist middle participle of \ginomai\. Evidently the Judaizers were given full opportunity to air all their grievances and objections. They were allowed plenty of time and there was no effort to shut off debate or to rush anything through the meeting. {Peter rose up} (\anastas Petros\). The wonder was that he had waited so long. Probably Paul asked him to do so. He was the usual spokesman for the apostles and his activities in Jerusalem were well-known. In particular his experience at Caesarea (Acts:10|) had caused trouble here in Jerusalem from this very same party of the circumcism (Acts:11:1-18|). It was fitting that Peter should speak. This is the last time that Peter appears in the Acts. {A good while ago} (\aph' hmern archain\). From ancient days. The adjective \archaios\ is from \arch\, beginning, and its actual age is a matter of relativity. Songs:Mnason (Acts:21:16|) is termed "an ancient disciple." It was probably a dozen years since God "made choice" (\exelexato\) to speak by Peter's mouth to Cornelius and the other Gentiles in Caesarea. His point is that what Paul and Barnabas have reported is nothing new. The Judaizers made objection then as they are doing now.
rwp@Acts:15:13 @{After they had held their peace} (\meta to sigsai autous\). Literally, "after the becoming silent (ingressive aorist active of the articular infinitive) as to them (Barnabas and Paul, accusative of general reference)." {James answered} (\apekrith Iakbos\). First aorist passive (deponent) indicative. It was expected that James, as President of the Conference, would speak last. But he wisely waited to give every one an opportunity to speak. The challenge of the Judaizers called for an opinion from James. Furneaux thinks that he may have been elected one of the twelve to take the place of James the brother of John since Paul (Galatians:1:19|) calls him apostle. More likely he was asked to preside because of his great gifts and character as chief of the elders.
rwp@Acts:18:19 @{Came} (\katntsan\). Came down, as usual in speaking of coming to land (16:1|). {To Ephesus} (\eis Epheson\). This great city on the Cayster, the capital of the Province of Asia, the home of the worship of Diana (Artemis) with a wonderful temple, Paul at last had reached, though forbidden to come on the way out on this tour (16:6|). Here Paul will spend three years after his return from Jerusalem. {He left them there} (\kakeinous katelipen autou\). That is, Priscilla and Aquila he left (second aorist active indicative) here (\autou\). But Luke mentions the departure by way of anticipation before he actually went away (verse 21|). {But he himself} (\autos de\). Paul again the leading person in the narrative. On this occasion he may have gone alone into the synagogue. {He reasoned} (\dielexato\). Luke's favourite word for Paul's synagogue discourses (17:2,17; strkjv@18:4| which see) as also strkjv@19:8,9|.
rwp@Acts:18:23 @{Having spent some time} (\poisas chronon tina\). Literally, having done some time. How long we do not know, probably not long. There are those who place the visit of Peter here to which Paul alludes in strkjv@Galatians:2:11ff.| and which we have located while Paul was here the last time (Acts:15:35|). {He departed} (\exlthen\). Thus simply and alone Paul began the third mission tour without a Barnabas or a Silas. {Went through} (\dierchomenos\). Present middle participle, going through. {The region of Galatia and Phrygia} (\ten Galatikn chran kai Phrygian\). See on ¯Acts:16:6| for discussion of this phrase, here in reverse order, passing through the Galatic region and then Phrygia. Does Luke mean Lycaonia (Derbe and Lystra) and Phrygia (Iconium and Pisidian Antioch)? Or does he mean the route west through the old Galatia and the old Phrygia on west into Asia? The same conflict exists here over the South Galatian and the North Galatian theories. Phrygia is apparently distinguished from the Galatic region here. It is apparently A.D. 52 when Paul set out on this tour. {In order} (\kathexs\). In succession as in strkjv@11:4|, though the names of the cities are not given. {Stablishing} (\strizn\). As he did in the second tour (15:41|, \epistrizn\, compound of this same verb) which see.
rwp@Acts:18:24 @{Apollos} (\Apolls\). Genitive \-\ Attic second declension. Probably a contraction of \Apollonios\ as D has it here. {An Alexandrian} (\Alexandreus\). Alexander the Great founded this city B.C. 332 and placed a colony of Jews there which flourished greatly, one-third of the population at this time. There was a great university and library there. The Jewish-Alexandrian philosophy developed here of which Philo was the chief exponent who was still living. Apollos was undoubtedly a man of the schools and a man of parts. {A learned man} (\anr logios\). Or eloquent, as the word can mean either a man of words (like one "wordy," verbose) or a man of ideas, since \logos\ was used either for reason or speech. Apollos was doubtless both learned (mighty in the Scriptures) and eloquent, though eloquence varies greatly in people's ideas. {Mighty in the Scriptures} (\dunatos n en tais graphais\). Being powerful (\dunatos\ verbal of \dunamai\ and same root as \dunamis\, dynamite, dynamo) in the Scriptures (in the knowledge and the use of the Scriptures), as should be true of every preacher. There is no excuse for ignorance of the Scriptures on the part of preachers, the professed interpreters of the word of God. The last lecture made to the New Testament English class in Southern Baptist Theological Seminary by John A. Broadus was on this passage with a plea for his students to be mighty in the Scriptures. In Alexandria Clement of Alexandria and Origen taught in the Christian theological school.
rwp@Acts:18:28 @{Powerfully} (\eutons\). Adverb from \eutonos\ (\eu\, well, \tein\, to stretch), well-strung, at full stretch. {Confuted} (\diakatlegcheto\). Imperfect middle of the double compound verb \dia-kat-elegchomai\, to confute with rivalry in a contest, here alone. The old Greek has \dielegch\, to convict of falsehood, but not this double compound which means to argue down to a finish. It is the imperfect tense and does not mean that Apollos convinced these rabbis, but he had the last word. {Publicly} (\dmosii\). See strkjv@5:18; strkjv@16:37|. In open meeting where all could see the victory of Apollos. {Shewing} (\epideiknus\). Present active participle of \epideiknumi\, old verb to set forth so that all see. {By the Scriptures} (\dia tn graphn\). In which Apollos was so "mighty" (verse 24|) and the rabbis so weak for they knew the oral law better than the written (Mark:7:8-12|). {That Jesus was the Christ} (\einai ton Christon Isoun\). Infinitive and the accusative in indirect assertion. Apollos proclaims the same message that Paul did everywhere (17:3|). He had not yet met Paul, but he had been instructed by Priscilla and Aquila. He is in Corinth building on the foundation laid so well by Paul (1Corinthians:3:4-17|). Luke has here made a brief digression from the story of Paul, but it helps us understand Paul better There are those who think that Apollos wrote Hebrews, a guess that may be correct.
rwp@Acts:19:10 @{For two years} (\epi et duo\). Note \epi\ with accusative for extent of time as in verse 8|, \epi mnas treis\ and often. But in strkjv@20:31| Paul said to the Ephesian elders at Miletus that he laboured with them for the space of "three years." That may be a general expression and there was probably a longer period after the "two years" in the school of Tyrannus besides the six months in the synagogue. Paul may have preached thereafter in the house of Aquila and Priscilla for some months, the "for a while" of verse 22|. {Songs:that all they which dwelt in Asia heard} (\hste pantas tous katoikountas tn Asian akousai\). Actual result with \hste\ and the infinitive with accusative of general reference as is common (also verse 11|) in the _Koin_ (Robertson, _Grammar_, pp. 999f.). Paul apparently remained in Ephesus, but the gospel spread all over the province even to the Lycus Valley including the rest of the seven churches of strkjv@Revelation:1:11; 2; 3|. Demetrius in verse 26| will confirm the tremendous influence of Paul's ministry in Ephesus on Asia. Forty years after this Pliny in his famous letter to Trajan from Bithynia will say of Christianity: "For the contagion of this superstition has not only spread through cities, but also through villages and country places." It was during these years in Ephesus that Paul was greatly disturbed over the troubles in the Corinthian Church. He apparently wrote a letter to them now lost to us (1Corinthians:5:9|), received messages from the household of Chloe, a letter from the church, special messengers, sent Timothy, then Titus, may have made a hurried trip himself, wrote our First Corinthians, was planning to go after the return of Titus to Troas where he was to meet him after Pentecost, when all of a sudden the uproar raised by Demetrius hurried Paul away sooner than he had planned. Meanwhile Apollos had returned from Corinth to Ephesus and refused to go back (1Corinthians:16:12|). Paul doubtless had helpers like Epaphras and Philemon who carried the message over the province of Asia, Tychicus, and Trophimus of Asia who were with him on the last visit to Jerusalem (verses 22,29; strkjv@20:4|). Paul's message reached Greeks, not merely Hellenists and God-fearers, but some of the Greeks in the upper circles of life in Ephesus.
rwp@Acts:19:34 @{When they perceived} (\epignontes\). Recognizing, coming to know fully and clearly (\epi-\), second aorist (ingressive) active participle of \epiginsk\. The masculine plural is left as nominative absolute or \pendens\ without a verb. The rioters saw at once that Alexander was (\estin\, present tense retained in indirect assertion) a Jew by his features. {An with one voice cried out} (\phn egeneto mia ek pantn krazontn\). Anacoluthon or construction according to sense. Literally, "one voice arose from all crying." \Krazontn\ agrees in case (ablative) with \pantn\, but Aleph A have \krazontes\. This loose construction is not uncommon (Robertson, _Grammar_, pp. 436f.). Now at last the crowd became unanimous (one voice) at the sight of a hated Jew about to defend their attacks on the worship of Artemis. The unanimity lasted "about the space of two hours" (\hosei epi hras duo\), "as if for two hours." Their creed centred in this prolonged yell: "Great is Artemis of the Ephesians" with which the disturbance started (verse 28|).
rwp@Acts:20:2 @{Those parts} (\ta mer ekeina\). We have no way of knowing why Luke did not tell of Paul's stay in Troas (2Corinthians:2:12f.|) nor of meeting Titus in Macedonia (2Corinthians:2:13-7:16|) nor of Paul's visit to Illyricum (Romans:15:19f.|) to give time for II Corinthians to do its work (2Corinthians:13|), one of the most stirring experiences in Paul's whole career when he opened his heart to the Corinthians and won final victory in the church by the help of Titus who also helped him round up the great collection in Achaia. He wrote II Corinthians during this period after Titus arrived from Corinth. The unity of II Corinthians is here assumed. Paul probably met Luke again in Macedonia, but all this is passed by except by the general phrase: "had given them much exhortation" (\parakalesas autous logi polli\). Literally, "having exhorted them (the Macedonian brethren) with much talk" (instrumental case). {Into Greece} (\eis tn Hellada\). That is, Achaia (18:12; strkjv@19:21|), and particularly Corinth, whither he had at last come again after repeated attempts, pauses, and delays (2Corinthians:13:1|). Now at last the coast was clear and Paul apparently had an open door in Corinth during these three months, so completely had Titus at last done away with the opposition of the Judaizers there.
rwp@Acts:20:17 @{Called to him} (\metekalesato\). Aorist middle (indirect) indicative of \metakale\, old verb to call from one place to another (\meta\ for "change"), middle to call to oneself, only in Acts in the N.T. (7:14; strkjv@10:32; strkjv@20:17; strkjv@24:25|). Ephesus was some thirty miles, a stiff day's journey each way. They would be with Paul the third day of the stay in Miletus. {The elders of the church} (\tous presbuterous ts ekklsias\). The very men whom Paul terms "bishops" (\episkopous\) in verse 28| just as in strkjv@Titus:1:5,7| where both terms (\presbuterous, ton episkopon\) describe the same office. The term "elder" applied to Christian ministers first appears in strkjv@Acts:11:30| in Jerusalem and reappears in strkjv@15:4,6,22| in connection with the apostles and the church. The "elders" are not "apostles" but are "bishops" (cf. strkjv@Phillipians:1:1|) and with "deacons" constitute the two classes of officers in the early churches. Ignatius shows that in the early second century the office of bishop over the elders had developed, but Lightfoot has shown that it was not so in the first century. Each church, as in Jerusalem, Philippi, Ephesus, had a number of "elders" ("bishops") in the one great city church. Hackett thinks that other ministers from the neighbourhood also came. It was a noble group of preachers and Paul, the greatest preacher of the ages, makes a remarkable talk to preachers with all the earmarks of Pauline originality (Spitta, _Apostelgeschichte_, p. 252) as shown by the characteristic Pauline words, phrases, ideas current in all his Epistles including the Pastoral (testify, course, pure, take heed, presbyter, bishop, acquire, apparel). Luke heard this address as he may and probably did hear those in Jerusalem and Caesarea (Acts:21-26|). Furneaux suggests that Luke probably took shorthand notes of the address since Galen says that his students took down his medical lectures in shorthand: "At any rate, of all the speeches in the Acts this contains most of Paul and least of Luke.... It reveals Paul as nothing else does. The man who spoke it is no longer a man of eighteen centuries ago: he is of yesterday; of today. He speaks as we speak and feels as we feel; or rather as we fain would speak and feel." We have seen and listened to Paul speak to the Jews in Antioch in Pisidia as Luke pictures the scene, to the uneducated pagans at Lystra, to the cultured Greeks in Athens. We shall hear him plead for his life to the Jewish mob in Jerusalem, to the Roman governor Felix in Caesarea, to the Jewish "King" Herod Agrippa II in Caesarea, and at last to the Jews in Rome. But here Paul unbosoms himself to the ministers of the church in Ephesus where he had spent three years (longer than with any other church) and where he had such varied experiences of prowess and persecution. He opens his heart to these men as he does not to the average crowd even of believers. It is Paul's _Apologia pro sua Vita_. He will probably not see them again and so the outlook and attitude is similar to the farewell discourse of Jesus to the disciples in the upper room (John:13-17|). He warns them about future perils as Jesus had done. Paul's words here will repay any preacher's study today. There is the same high conception of the ministry here that Paul had already elaborated in strkjv@2Corinthians:2:12-6:10| (see my _Glory of the Ministry_). It is a fitting time and occasion for Paul to take stock of his ministry at the close of the third mission tour. What wonders had God wrought already.
rwp@Acts:20:26 @{I testify} (\marturomai\). Elsewhere in the N.T. only in Paul's Epistles (Galatians:5:3; strkjv@Ephesians:4:17; strkjv@1Thessalonians:2:12|). It means "I call to witness" while \marture\ means "I bear witness." {This day} (\en ti smeron hmeri\). The today day, the last day with you, our parting day. {I am pure from the blood of all men} (\katharos eimi apo tou haimatos pantn\). Paul was sensitive on this point as in Corinth (Acts:18:6|). It is much for any preacher to claim and it ought to be true of all. The papyri also give this use of \apo\ with the ablative rather than the mere ablative after \katharos\.
rwp@Acts:21:19 @{He rehearsed} (\exgeito\). Imperfect middle of \exgeomai\, old verb to lead out, to draw out in narrative, to recount. Songs:Paul is pictured as taking his time for he had a great story to tell of what had happened since they saw him last. {One by one} (\kath' hena hekaston\). According to each one (item) and the adverbial phrase used as an accusative after the verb \exgeito\ as Demosthenes does (1265), though it could be like \kath' hena hekastos\ in strkjv@Ephesians:5:33|. {Which} (\hn\). Genitive attracted from \ha\ (accusative) into the case of the unexpressed antecedent \toutn\. {God had wrought} (\epoisen ho theos\). Summary constative aorist active indicative that gathers up all that God did and he takes pains to give God the glory. It is possible that at this formal meeting Paul observed an absence of warmth and enthusiasm in contrast with the welcome accorded by his friends the day before (verse 17|). Furneaux thinks that Paul was coldly received on this day in spite of the generous offering brought from the Gentile Christians. "It looks as though his misgiving as to its reception (Romans:15:31|) was confirmed. Nor do we hear that the Christians of Jerusalem later put in so much as a word on his behalf with either the Jewish or the Roman authorities, or expressed any sympathy with him during his long imprisonment at Caesarea" (Furneaux). The most that can be said is that the Judaizers referred to by James do not appear actively against him. The collection and the plan proposed by James accomplished that much at any rate. It stopped the mouths of those lions.
rwp@Acts:21:26 @{Took the men} (\paralabn tous andras\). The very phrase used in verse 24| to Paul. {The next day} (\ti echomeni\). One of the phrases in strkjv@20:15| for the coming day. Locative case of time. {Purifying himself with them} (\sun autois hagnistheis\, first aorist passive participle of \hagniz\). The precise language again of the recommendation in verse 24|. Paul was conforming to the letter. {Went into the temple} (\eisiei eis to hieron\). Imperfect active of \eiseimi\ as in verse 18| which see. Went on into the temple, descriptive imperfect. Paul joined the four men in their vow of separation. {Declaring} (\diaggelln\). To the priests what day he would report the fulfilment of the vow. The priests would desire notice of the sacrifice. This verb only used by Luke in N.T. except strkjv@Romans:11:17| (quotation from the LXX). It is not necessary to assume that the vows of each of the five expired on the same day (Rackham). {Until the offering was offered for every one of them} (\hes hou prosnechth huper henos hekastou autn h prosphora\). This use of \hes hou\ (like \hes\, alone) with the first aorist passive indicative \prosnechth\ of \prospher\, to offer, contemplates the final result (Robertson, _Grammar_, pp. 974f.) and is probably the statement of Luke added to Paul's announcement. He probably went into the temple one day for each of the brethren and one for himself. The question arises whether Paul acted wisely or unwisely in agreeing to the suggestion of James. What he did was in perfect harmony with his principle of accommodation in strkjv@1Corinthians:9:20| when no principle was involved. It is charged that here on this occasion Paul was unduly influenced by considerations of expediency and was willing for the Jewish Christians to believe him more of a Jew than was true in order to placate the situation in Jerusalem. Furneaux calls it a compromise and a failure. I do not so see it. To say that is to obscure the whole complex situation. What Paul did was not for the purpose of conciliating his opponents, the Judaizers, who had diligently spread falsehoods about him in Jerusalem as in Corinth. It was solely to break the power of these "false apostles" over the thousands in Jerusalem who have been deluded by Paul's accusers. Songs:far as the evidence goes that thing was accomplished. In the trouble that comes in Jerusalem and Caesarea the Judaizers cut no figure at all. The Jewish Christians do not appear in Paul's behalf, but there was no opportunity for them to do so. The explosion that came on the last day of Paul's appearance in the temple was wholly disconnected from his offerings for the four brethren and himself. It must be remembered that Paul had many kinds of enemies. The attack on him by these Jews from Asia had no connexion whatever with the slanders of the Judaizers about Paul's alleged teachings that Jewish Christians in the dispersion should depart from the Mosaic law. That slander was put to rest forever by his following the advice of James and justifies the wisdom of that advice and Paul's conduct about it.
rwp@Acts:21:27 @{The seven days} (\hai hepta hmerai\). For which Paul had taken the vow, though there may be an allusion to the pentecostal week for which Paul had desired to be present (20:16|). There is no necessary connexion with the vow in strkjv@18:15|. In strkjv@24:17| Paul makes a general reference to his purpose in coming to Jerusalem to bring alms and offerings (\prosphoras\, sacrifices). Paul spent seven days in Troas (20:6|), Tyre (21:4|), and had planned for seven here if not more. It was on the last of the seven days when Paul was completing his offerings about the vows on all five that the incident occurred that was to make him a prisoner for five years. {When they saw him in the temple} (\theasamenoi auton en ti hieri\). First aorist middle participle of \theaomai\ (from \thea\, a view, cf. theatre) to behold. In the very act of honouring the temple these Jews from Asia raise a hue and cry that he is dishonouring it. Paul was not known by face now to many of the Jerusalem Jews, though once the leader of the persecution after the death of Stephen and the outstanding young Jew of the day. But the Jews in Ephesus knew him only too well, some of whom are here at the pentecostal feast. They had plotted against him in Ephesus to no purpose (Acts:19:23-41; strkjv@20:19|), but now a new opportunity had come. It is possible that the cry was led by Alexander put forward by the Jews in Ephesus (19:33|) who may be the same as Alexander the coppersmith who did Paul so much harm (2Timothy:4:14|). Paul was not in the inner sanctuary (\ho naos\), but only in the outer courts (\to hieron\). {Stirred up all the multitude} (\sunecheon panta ton ochlon\). Imperfect (kept on) active of \sunche\ or \sunchun\ (\-unn\), to pour together, to confuse as in strkjv@Acts:2:6; strkjv@9:22; strkjv@19:31,32; strkjv@21:31| and here to stir up by the same sort of confusion created by Demetrius in Ephesus where the same word is used twice (19:31,32|). The Jews from Ephesus had learned it from Demetrius the silversmith. {Laid hands on him} (\epebalan ep' auton tas cheiras\). Second aorist (ingressive, with endings of the first aorist, \-an\) active indicative of \epiball\, old verb to lay upon, to attack (note repetition of \epi\). They attacked and seized Paul before the charge was made.
rwp@Acts:21:28 @{Help} (\botheite\). Present active imperative of \bothe\, to run (\the\) at a cry (\bo\), as if an outrage had been committed like murder or assault. {All men everywhere} (\panta pantachi\). Alliterative. \Pantachi\ is a variation in MSS., often \pantachou\, and here only in the N.T. The charges against Paul remind one of those against Stephen (Acts:6:13|) in which Paul had participated according to his confession (22:20|). Like the charges against Stephen and Jesus before him truth and falsehood are mixed. Paul had said that being a Jew would not save a man. He had taught the law of Moses was not binding on Gentiles. He did hold, like Jesus and Stephen, that the temple was not the only place to worship God. But Paul gloried himself in being a Jew, considered the Mosaic law righteous for Jews, and was honouring the temple at this very moment. {And moreover also he brought Greeks also into the temple} (\eti te kai Hellnas eisgagen eis to hieron\). Note the three particles (\eti te kai\), {and} (\te\) {still more} (\eti\) {also} or {even} (\kai\). Worse than his teaching (\didaskn\) is his dreadful deed: he actually brought (\eisgagen\, second aorist active indicative of \eisag\). This he had a right to do if they only went into the court of the Gentiles. But these Jews mean to imply that Paul had brought Greeks beyond this court into the court of Israel. An inscription was found by Clermont-Ganneau in Greek built into the walls of a mosque on the Via Dolorosa that was on the wall dividing the court of Israel from the court of the Gentiles. Death was the penalty to any Gentile who crossed over into the Court of Israel (_The Athenaeum_, July, 1871). {Hath defiled this holy place} (\kekoinken ton hagion topon touton\). Present perfect active of \koino\, to make common (see on ¯10:14|). Note vivid change of tense, the defilement lasts (state of completion). All this is the substance of the call of these shrewd conspirators from Ephesus, Jews (not Jewish Christians, not even Judaizers) who hated him for his work there and who probably "spoke evil of the Way before the multitude" there so that Paul had to separate the disciples from the synagogue and go to the School of Tyrannus (19:9f.|). These enemies of Paul had now raised the cry of "fire" and vanish from the scene completely (24:19|). This charge was absolutely false as we shall see, made out of inferences of hate and suspicion.
rwp@Acts:25:13 @{When certain days were passed} (\Hmern diagenomenon\). Genitive absolute of \diaginomai\, to come between, "days intervening." {Agrippa the King} (\Agrippas ho basileus\). Agrippa II son of Agrippa I of strkjv@Acts:12:20-23|. On the death of Herod King of Chalcis A.D. 48, Claudius A.D. 50 gave this Herod Agrippa II the throne of Chalcis so that Luke is correct in calling him king, though he is not king of Judea. But he was also given by Claudius the government of the temple and the right of appointing the high priest. Later he was given also the tetrarchies of Philip and Lysanias. He was the last Jewish king in Palestine, though not king of Judea. He angered the Jews by building his palace so as to overlook the temple and by frequent changes in the high priesthood. He made his capital at Caesarea Philippi which he called Neronias in honour of Nero. Titus visited it after the fall of Jerusalem. {Bernice} (\Bernik\). He was her brother and yet she lived with him in shameful intimacy in spite of her marriage to her uncle Herod King of Chalcis and to Polemon King of Cilicia whom she left. Schuerer calls her both a Jewish bigot and a wanton. She afterwards became the mistress of Titus. {Arrived at Caesarea} (\katntsan eis Kaisarian\). Came down (first aorist active of \katanta\) to Caesarea from Jerusalem. {And saluted Festus} (\aspasamenoi ton Phston\). The Textus Receptus has \aspasomenoi\ the future participle, but the correct text is the aorist middle participle \aspasamenoi\ which cannot possibly mean subsequent action as given in the Canterbury Revision "and saluted." It can only mean contemporaneous (simultaneous) action "saluting" or antecedent action like the margin "having saluted." But antecedent action is not possible here, so that simultaneous action is the only alternative. It is to be noted that the salutation synchronized with the arrival in Caesarea (note \kata\, down, the effective aorist tense), not with the departure from Jerusalem, nor with the whole journey. Rightly understood the aorist participle here gives no trouble at all (Robertson, _Grammar_, pp. 861-3).
rwp@Acts:28:14 @{Where we found brethren} (\hou heurontes adelphous\). Possibly from Alexandria, but, as Blass observes, it is no more strange to find "brethren" in Christ in Puteoli when Paul arrives than in Rome. There was a large Jewish quarter. {Seven days} (\hmeras hepta\). Accusative of extent of time. Paul and his party remained so long at the urgent request of the brethren. He was still a prisoner, but clearly Julius was only too glad to show another courtesy to Paul to whom they all owed their lives. It was 130 miles by land from Puteoli to Rome over one of the great Roman roads. {And so we came to Rome} (\kai houts eis tn Romn lthamen\). Songs:at last. Luke is exultant as Page observes: _Paulus Romae captivus: triumphus unicus_. It is the climax of the book of Acts (19:21; strkjv@23:11|), but not the close of Paul's career. Page rightly remarks that a new paragraph should begin with verse 15|, for brethren came from Rome and this part of the journey is touched with the flavour of that incident. The great event is that Paul reached Rome, but not as he had once hoped (Romans:15:22-29|).
rwp@Acts:28:25 @{When they agreed not} (\asumphnoi ontes\). Old adjective, only here in N.T., double compound (\a\ privative, \sum, phn\), without symphony, out of harmony, dissonant, discordant. It was a triumph to gain adherents at all in such an audience. {They departed} (\apeluonto\). Imperfect middle (direct) indicative, "They loosed themselves from Paul." Graphic close. {After that Paul had spoken one word} (\eipontos tou Paulou rhma hen\). Genitive absolute. One last word (like a preacher) after the all day exposition. {Well} (\kals\). Cf. strkjv@Matthew:14:7; strkjv@Mark:7:6,9| (irony). Here strong indignation in the very position of the word (Page). {To your fathers} (\pros tous pateras humn\). Songs:Aleph A B instead of \hmn\ (our) like Stephen in strkjv@7:52| whose words Paul had heard. By mentioning the Holy Spirit Paul shows (Knowling) that they are resisting God (7:52|).
rwp@Info_Colossians @ THE DATE Clearly it was sent at the same time with the Epistle to Philemon and the one to the Ephesians since Tychicus the bearer of the letter to Ephesus (Ephesians:6:21f.|) and the one to Colossae (Colossians:4:7f.|) was a companion of Onesimus (Colossians:4:9|) the bearer of that to Philemon (Philemon:1:10-12|). If Paul is a prisoner (Colossians:4:3; strkjv@Ephesians:6:20; strkjv@Philemon:1:9|) in Rome, as most scholars hold, and not in Ephesus as Deissmann and Duncan argue, the probable date would be A.D. 63. I still believe that Paul is in Rome when he sends out these epistles. If so, the time would be after the arrival in Rome from Jerusalem as told in strkjv@Acts:28| and before the burning of Rome by Nero in A.D. 64. If Philippians was already sent, A.D. 63 marks the last probable year for the writing of this group of letters.
rwp@Colossians:1:5 @{Because of the hope} (\dia tn elpida\). See strkjv@Romans:8:24|. It is not clear whether this phrase is to be linked with \eucha istoumen\ at the beginning of verse 3| or (more likely) with \tn agapn\ just before. Note also here \pistis\ (faith), \agap\ (love), \elpis\ (hope), though not grouped together so sharply as in strkjv@1Corinthians:13:13|. Here hope is objective, the goal ahead. {Laid up} (\apokeimeinn\). Literally, "laid away or by." Old word used in strkjv@Luke:19:20| of the pound laid away in a napkin. See also \apothsauriz\, to store away for future use (1Timothy:6:19|). The same idea occurs in strkjv@Matthew:6:20| (treasure in heaven) and strkjv@1Peter:1:4| and it is involved in strkjv@Philemon:3:20|. {Ye heard before} (\prokousate\). First aorist indicative active of this old compound \proakou\, though only here in the N.T. Before what? Before Paul wrote? Before the realization? Before the error of the Gnostics crept in? Each view is possible and has advocates. Lightfoot argues for the last and it is probably correct as is indicated by the next clause. {In the word of the truth of the gospel} (\en ti logi ts altheias tou euaggeliou\). "In the preaching of the truth of the gospel" (Galatians:2:5,14|) which is come (\parontos\, present active participle agreeing with \euaggeliou\, being present, a classical use of \pareimi\ as in strkjv@Acts:12:20|). They heard the pure gospel from Epaphras before the Gnostics came.
rwp@Ephesians:3:16 @{That he would grant you} (\hina di humin\). Sub-final clause with \hina\ and the second aorist active subjunctive of \didmi\, to give. There are really five petitions in this greatest of all Paul's prayers (one already in strkjv@1:16-23|), two by the infinitives after \hina di\ (\krataithnai, katoiksai\), two infinitives after \hina exischuste\ (\katalabesthai, gnnai\), and the last clause \hina plrthte\. Nowhere does Paul sound such depths of spiritual emotion or rise to such heights of spiritual passion as here. The whole seems to be coloured with "the riches of His glory." {That ye may be strengthened} (\krataithnai\). First aorist passive infinitive of \krataio\, late and rare (LXX, N.T.) from \krataios\, late form from \kratos\ (strength). See strkjv@Luke:1:80|. Paul adds \dunamei\ (with the Spirit). Instrumental case. {In the inward man} (\eis ton es anthrpon\). Same expression in strkjv@2Corinthians:4:16| (in contrast with the outward \ex\, man) and in strkjv@Romans:7:22|.
rwp@Ephesians:4:6 @{One God and Father of all} (\heis theos kai patr pantn\). Not a separate God for each nation or religion. One God for all men. See here the Trinity again (Father, Jesus, Holy Spirit). {Who is over all} (\ho epi pantn\), {and through all} (\kai dia pantn\), {and in all} (\kai en psin\). Thus by three prepositions (\epi, dia, en\) Paul has endeavoured to express the universal sweep and power of God in men's lives. The pronouns (\pantn, pantn, psin\) can be all masculine, all neuter, or part one or the other. The last "in all" is certainly masculine and probably all are.
rwp@Ephesians:5:14 @{Wherefore he saith} (\dio legei\). Apparently a free adaptation of strkjv@Isaiah:26:19; strkjv@60:1|. The form \anasta\ for \anastthi\ (second person singular imperative second aorist active of \anistmi\) occurs in strkjv@Acts:12:7|. {Shall shine} (\epiphausei\). Future active of \epiphausk\, a form occurring in Job:(Job:25:5; strkjv@31:26|), a variation of \epiphsk\. The last line suggests the possibility that we have here the fragment of an early Christian hymn like strkjv@1Timothy:3:16|.
rwp@Info_Epistles-General @ ORDER AND DATES The oldest Greek manuscripts give these General Epistles immediately after the Acts, and Westcott and Hort so print them in their Greek New Testament. But the English Versions follow the Textus Receptus and put them just before the Apocalypse. The order of the seven letters varies greatly in the different manuscripts, though usually James comes first and Jude:last (as the last accepted and the least known of the four authors). It is possible that the order of James, Peter, and John (omitting Jude) represented a sort of chronological precedence in some minds. It is possible also that no importance is to be attached to this order. Certainly John wrote last and after the destruction of Jerusalem, while the others come before that great event if they are genuine, as I believe, though there are difficulties of a serious nature concerning II Peter. James may be very early. If so, these seven Epistles are scattered all the way from A.D. 45 to 90. They have no connection with one another save in the case of the Epistles of Peter and Jude.
rwp@Info_Epistles-Paul @ The study of Paul's Epistles in the order of their writing is the best possible way of seeing his own growth as a theologian and interpreter of Christ. Sabatier long ago laid emphasis on this point in his book _The Apostle Paul_ as did Matheson in _The Spiritual Development of Paul_. It is a tragedy to have to read Paul's Epistles as printed in the usual Greek text of Westcott and Hort and the English translations, beginning with Romans and ending with Philemon. In the manuscripts that give Paul's Epistles Romans comes first as the largest and most important, but Titus and Philemon come after II Timothy (the last just before his death). We know something of Paul's early preaching how he laid emphasis on the Messiahship of Jesus proven by his resurrection, Paul himself having seen the Risen Christ (Acts:9:22|). This conviction and experience lay at the foundation of all his work and he never faltered concerning it (Acts:17:3). In the earliest sermon of which we have a full report Paul proclaims justification by faith in Christ with forgiveness of sins (Acts:13:38f.|), blessings not obtained by the law of Moses. In the unfolding life of Paul he grappled with great problems of Jewish rabbinism and Greek philosophy and mystery-religions and Paul himself grew in stature as he courageously and victoriously faced Judaizer and Gnostic. There are scholars who claim that Paul surrendered to the appeal of Gnostic sacramentarianism and so went back on his great doctrine of justification by faith, not by works. It will be shown at the proper time that this view misinterprets Paul's attitude. The events given by Luke in the Acts fit in with the self-revelation of Paul in his own Epistles as we read them. Each one of the four groups of Epistles has a slightly different style and vocabulary as is natural when one comes to think of it. The same thing is true of the plays of Shakespeare and the poems of Milton. Style is the man, Buffon says. Yes, but style is also a function of the subject. Particularly is this true of vocabulary which has to vary with the different topics treated. But style in the same man varies with different ages. Ripened old age mellows the exuberance of youth and the passionate vehemence of manhood. We shall see Paul himself in his Epistles, letting himself go in various ways and in different moods. But in all the changing phases of his life and work there is the same masterful man who glories in being the slave of Jesus Christ and the Apostle to the Gentiles. The passion of Paul is Christ and one can feel the throb of the heart of the chief of sinners who became the chief of saints in all his Epistles. There is the Pauline glow and glory in them all.
rwp@Galatians:3:1 @{Who did bewitch you?} (\tis humas ebaskanen?\). Somebody "fascinated" you. Some aggressive Judaizer (5:7|), some one man (or woman). First aorist active indicative of \baskain\, old word kin to \phask\ (\bask\), to speak, then to bring evil on one by feigned praise or the evil eye (hoodoo), to lead astray by evil arts. Only here in the N.T. This popular belief in the evil eye is old (Deuteronomy:28:54|) and persistent. The papyri give several examples of the adjective \abaskanta\, the adverb \abaskants\ (unharmed by the evil eye), the substantive \baskania\ (witchcraft). {Before whose eyes Jesus Christ was openly set forth crucified} (\hois kat' ophthalmous Isous Christos proegraph estaurmenos\). Literally, "to whom before your very eyes Jesus Christ was portrayed as crucified." Second aorist passive indicative of \prograph\, old verb to write beforehand, to set forth by public proclamation, to placard, to post up. This last idea is found in several papyri (Moulton and Milligan's _Vocabulary_) as in the case of a father who posted a proclamation that he would no longer be responsible for his son's debts. \Graph\ was sometimes used in the sense of painting, but no example of \prograph\ with this meaning has been found unless this is one. With that idea it would be to portray, to picture forth, a rendering not very different from placarding. The foolish Galatians were without excuse when they fell under the spell of the Judaizer. \Estaurmenos\ is perfect passive participle of \stauro\, the common verb to crucify (from \stauros\, stake, cross), to put on the cross (Matthew:20:19|), same form as in strkjv@1Corinthians:2:2|.
rwp@Galatians:4:1 @{Songs:long as} (\eph' hoson chronon\). "For how long a time," incorporation of the antecedent (\chronon\) into the relative clause. {The heir} (\ho klronomos\). Old word (\klros\, lot, \nemomai\, to possess). Illustration from the law of inheritance carrying on the last thought in strkjv@3:29|. {A child} (\npios\). One that does not talk (\n, epos\, word). That is a minor, an infant, immature intellectually and morally in contrast with \teleioi\, full grown (1Corinthians:3:1; strkjv@14:20; strkjv@Phillipians:3:15; strkjv@Ephesians:4:13|). {From a bondservant} (\doulou\). Slave. Ablative case of comparison after \diapherei\ for which verb see on ¯Matthew:6:26|. {Though he is lord of all} (\Kurios pantn n\). Concessive participle \n\, "being legally owner of all" (one who has the power, \ho echn kuros\).
rwp@Hebrews:2:17 @{Wherefore} (\hothen\). Old relative adverb (\ho\ and enclitic \then\, whence of place (Matthew:12:44|), of source (1John:2:18|), of cause as here and often in Hebrews (3:1; strkjv@7:25; strkjv@8:3; strkjv@9:18; strkjv@11:19|). {It behoved him} (\pheilen\). Imperfect active of \opheil\, old verb to owe, money (Matthew:18:28|), service and love (Romans:13:8|), duty or obligation as here and often in N.T. (Luke:17:10|). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John:3:16|), voluntarily (John:10:17|), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. {In all things} (\kata panta\). Except yielding to sin (Hebrews:4:15|) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark:1:13|). Jesus fought through to victory over Satan. {To be made like unto his brethren} (\tois adelphois homoithnai\). First aorist passive infinitive of \homoio\, old and common verb from \homoios\ (like), as in strkjv@Matthew:6:8|, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Phillipians:2:7| "in the likeness of men") as we shall resemble him in the end (Romans:8:29| "first-born among many brethren"; strkjv@1John:3:2| "like him"), where the same root is used as here (\hoima, homoios\). That he might be (\hina gentai\). Purpose clause with \hina\ and the second aorist middle subjunctive of \ginomai\, to become, "that he might become." That was only possible by being like his brethren in actual human nature. {Merciful and faithful high priest} (\elemn kai pistos archiereus\). The sudden use of \archiereus\ here for Jesus has been anticipated by strkjv@1:3; strkjv@2:9| and see strkjv@3:1|. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (\elemn\ and \pistos\) touch the chief points in the function of the high priest (5:1-10|), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. {In things pertaining to God} (\ta pros ton theon\). The adverbial accusative of the article is a common idiom. See the very idiom \ta pros ton theon\ in strkjv@Exodus:18:19; strkjv@Romans:15:17|. This use of \pros\ we had already in strkjv@Hebrews:1:7f|. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. {To make propitiation for} (\eis to hilaskesthai\). Purpose clause with \eis to\ and the infinitive (common Greek idiom), here present indirect middle of \hilaskomai\, to render propitious to oneself (from \hilaos\, Attic \hiles\, gracious). This idea occurs in the LXX (Psalms:65:3|), but only here in N.T., though in strkjv@Luke:18:13| the passive form (\hilasthti\) occurs as in strkjv@2Kings:5:18|. In strkjv@1John:2:2| we have \hilasmos\ used of Christ (cf. strkjv@Hebrews:7:25|). The inscriptions illustrate the meaning in strkjv@Hebrews:2:17| as well as the LXX.
rwp@Hebrews:8:10 @{This} (\haut\). The "new" one of verse 8|. {That I will make} (\hn diathsomai\). Future middle of \diatithmi\, "that I will covenant," cognate accusative (\hn\), using the same root in the verb as in \diathk\. {I will put} (\didous\). "Giving," present active participle of \didmi\, to give. {Into their mind} (\eis tn dianoian autn\). Their intellect, their moral understanding, all the intellect as in Aristotle (Colossians:1:21; strkjv@Ephesians:4:18|). {On their heart} (\epi kardias autn\). Either genitive singular or accusative plural. \Kardia\ is the seat of man's personal life (Westcott), the two terms covering the whole of man's inward nature. {A god} (\eis theon\). Note the Hebraistic use of \eis\ in the predicate instead of the usual nominative \theos\ as in "a people" (\eis laon\). This was the ideal of the old covenant (Exodus:6:7|), now at last to be a fact.
rwp@Hebrews:9:4 @{Having a golden censer} (\chrusoun echousa thumiatrion\). The present active participle \echousa\ (feminine singular) agrees with \skn\ (the Holy of Holies). It is not certain whether \thumiatrion\ here means censer or altar of incense. In the LXX (2Chronicles:26:19; strkjv@Exodus:8:11|; IV Macc. strkjv@7:11) it means censer and apparently so in the inscriptions and papyri. But in Philo and Josephus it means altar of incense for which the LXX has \thusiastrion tou thumiatos\ (Exodus:30:1-10|). Apparently the altar of incense was in the Holy Place, though in strkjv@Exodus:30:1-10| it is left quite vague. B puts it in verse 2|. Songs:we leave the discrepancy unsettled. At any rate the altar of incense was used for the Holy of Holies ("its ritual associations," Dods). {The ark of the covenant} (\tn kibton ts diathks\). A box or chest four feet long, two and a half broad and high (Exodus:25:10f.|). The Scotch have a "meal-ark." {Wherein} (\en hi\). In the ark. There were three treasures in the ark of the covenant (a pot of manna, Aaron's rod, the tables of the covenant). For the pot of manna (golden added in the LXX) see strkjv@Exodus:16:32-34|. For Aaron's rod that budded (\h blastsasa\, first aorist active participle of \blastan\) see strkjv@Numbers:17:1-11|. For the tables of the covenant see strkjv@Exodus:25:16f.; strkjv@31:18; strkjv@Deuteronomy:9:9; strkjv@10:5|. Not definitely clear about these items in the ark, but on front, except that strkjv@1Kings:8:9| states that it did contain the tables of the covenant. For \plakes\ (tables) see strkjv@2Corinthians:3:3| (only other N.T. example).
rwp@Hebrews:9:5 @{Above it} (\huperan auts\). Up above, in local sense as in strkjv@Ephesians:4:10|, with ablative case \auts\ (it, the ark). {Cherubim of glory} (\Cheroubein doxs\). Hebrew word (dual form), two in number, made of gold (Exodus:25:18-22|). They are called \za\ (living creatures) in the LXX (Isaiah:6:2f.; strkjv@Ezekiel:1:5-10; strkjv@10:5-20|). {Overshadowing} (\kataskiazonta\). Present active participle of \kataskiaz\, old verb to shadow down on, cover with shade, only here in the N.T. {The mercy seat} (\to hilastrion\). The pinions of the Cherubim spread over the rectangular gold slab on top of the ark termed the mercy seat. Here the adjective \hilastrios\ has to mean mercy seat, the place, not the propitiatory gift or propitiation, as in strkjv@Romans:3:25| (Deissmann, _Bible Studies_, pp. 124-35). {Severally} (\kata meros\). In detail, distributive use of \kata\ with \meros\ (part).
rwp@Hebrews:10:19 @{Having therefore} (\echontes oun\). The author now gives a second (the first in strkjv@8:1-6|) resum of the five arguments concerning the superior priestly work of Christ (10:19-25|) coupled with an earnest exhortation like that in strkjv@4:14-16|, with which he began the discussion, before he proceeds to treat at length the fifth and last one, the better promises in Christ (10:26-12:3|). {Boldness} (\parrsian\). This is the dominant note all through the Epistle (3:6; strkjv@4:16; strkjv@10:19,35|). They were tempted to give up Christ, to be quitters. Boldness (courage) is the need of the hour. {Into the holy place} (\tn hagin\). That is, the heavenly sanctuary where Jesus is (6:18-20|). This is the better sanctuary (9:1-12|). {By the blood of Jesus} (\en ti haimati Isou\). This is the better sacrifice just discussed (9:13-10:18|).
rwp@Hebrews:12:23 @{To the general assembly} (\pangurei\). Old word (from \pas\ and \aguris, ageir\). Here only in N.T. \Panguriz\ occurs in strkjv@Isaiah:66:10| for keeping a festal holiday. Possibly to be connected with \aggeln\, though not certain. {Church of the firstborn} (\ekklsii prtotokn\). Probably an additional item besides the angelic host as the people of Israel are called firstborn (Exodus:4:22|). The word \ekklsia\ here has the general sense of all the redeemed, as in strkjv@Matthew:16:18; strkjv@Colossians:1:18; strkjv@Ephesians:5:24-32|, and equivalent to the kingdom of God. {Who are enrolled in heaven} (\apogegrammenn en ouranois\). Perfect passive participle of \apograph\, old verb to write off, to copy, to enroll as in strkjv@Luke:2:1,3,5| (only N.T. examples). Enrolled as citizens of heaven even while on earth (Luke:10:20; strkjv@Phillipians:1:27; strkjv@3:20; strkjv@4:3; strkjv@Revelation:13:8|, etc.). {To God the Judge of all} (\kriti thei pantn\). All these chief substantives in the dative case. People should not forget that God is the Judge of all men. {Made perfect} (\teteleimenn\). Perfect passive participle of \teleio\, perfected at last (11:40|).
rwp@Info_James @ THE EPISTLE OF JAMES BEFORE A.D. 50 BY WAY OF INTRODUCTION THE AUTHOR He claims to be James, and so the book is not anonymous. It is either genuine or pseudonymous. He does not claim to be the brother of the Lord Jesus, as one might expect. James the brother of John was put to death by Herod Agrippa I about A.D. 44 (Acts:12:2|). But James the brother of Jesus (Galatians:1:19|) was still alive and became a leader of the church in Jerusalem (Acts:12:17|), presiding over the Conference in Jerusalem (Acts:15:13-21|) and apparently writing the message from the Conference to the Gentile churches (Acts:15:22-29|), and was still the leading elder in Jerusalem on Paul's last visit (Acts:21:18-25|). James does not claim here to be an apostle and he was not one of the twelve apostles, and the dispute about accepting it of which Eusebius spoke was about its apostolicity since James was only an apostle by implication (Galatians:1:19|) in the general sense of that term like Barnabas (Acts:14:14|), perhaps Silas and Timothy (1Thessalonians:2:7|), certainly not on a par with Paul, who claimed equality with the twelve. James, like the other brothers of Jesus, had once disbelieved his claims to be the Messiah (John:7:6f.|), but he was won by a special vision of the Risen Christ (1Corinthians:15:7|) and was in the upper room before the great pentecost (Acts:1:14|). It is plain that he had much to overcome as a zealous Jew to become a Christian, though he was not a mere cousin of Jesus or a son of Joseph by a former marriage. He was strictly the half-brother of Jesus, since Joseph was not the actual father of Jesus. There is no reason to believe that he was a Nazirite. We know that he was married (1Corinthians:9:5|). He came to be called James the Just and was considered very devout. The Judaizers had counted on him to agree with them against Paul and Barnabas, but he boldly stood for Gentile freedom from the ceremonial law. The Judaizers still claimed him at Antioch and used his name wrongly to frighten Peter thereby (Galatians:2:12|). But to the end he remained the loyal friend to Paul and his gospel rightly understood (Acts:21:18-25|). Clement of Alexandria (_Hypot_. vii) says that, when he bore strong testimony to Jesus as the Son of man, they flung him down from the gable of the temple, stoned him, and beat him to death with a club. But Josephus (_Ant_. XX. ix. I) says that the Sadducees about A.D. 62 had James and some others brought before the Sanhedrin (Ananus presiding) and had them stoned as transgressors of the law. At any rate he won a martyr's crown like Stephen and James the brother of John.
rwp@James:5:18 @{Gave rain} (\hueton edken\). This idiom is in the LXX of God as here of heaven (1Samuel:12:17; strkjv@1Kings:18:1|) and also in strkjv@Acts:14:17| instead of \ebrexen\ of verse 17|. \Hueton\ is old word for rain (from \hu\, to rain), genuine here, but not in verse 7|. {Brought forth} (\eblastsen\). First aorist active of \blastan\, old verb, to sprout (intransitive as strkjv@Mark:4:27|), here as occasionally in later Greek transitive with accusative \karpon\.
rwp@Info_John @ WITH A HOME IN JERUSALEM It is not only that the writer was a Jew who knew accurately places and events in Palestine, once denied though now universally admitted. The Beloved Disciple took the mother of Jesus "to his own home" (\eis ta idia\, strkjv@John:19:27|) from the Cross when Jesus commended his mother to his care. But this Beloved Disciple had access to the palace of the high priest (John:18:15f.|). Delff (_Das vierte Evangelium wiederhergestellt_, 1890) argues that this fact shows that the Beloved Disciple was not one of the twelve apostles, one of a priestly family of wealth in Jerusalem. He does seem to have had special information concerning what took place in the Sanhedrin (John:7:45-52; strkjv@11:47-53; strkjv@12:10ff.|). But at once we are confronted with the difficulty of supposing one outside of the circle of the twelve on even more intimate terms with Jesus than the twelve themselves and who was even present at the last passover meal and reclined on the bosom of Jesus (John:13:23|). Nor is this all, for he was one of the seven disciples by the Sea of Galilee (John:21:1ff.|) when Peter speaks to Jesus about the "Beloved Disciple" (John:21:20|).
rwp@Info_John @ HISTORICAL VALUE OF THE FOURTH GOSPEL It is just here that the chief attack is made on the Fourth Gospel even by some who admit the Johannine authorship. It is now assumed by some that the Fourth Gospel is not on a par with the Synoptics in historical reliability and some harmonies omit it entirely or place it separately at the close, though certainly Tatian used it with the Synoptics in his _Diatessaron_, the first harmony of the Gospels. Some even follow Schmiedel in seeing only a symbolic or parabolic character in the miracles in the Fourth Gospel, particularly in the narrative of the raising of Lazarus in chapter strkjv@John:11| which occurs here alone. But John makes this miracle play quite an important part in the culmination of events at the end. Clearly the author professes to be giving actual data largely out of his own experience and knowledge. It is objected by some that the Fourth Gospel gives an unnatural picture of Christ with Messianic claims at the very start. But the Synoptics give that same claim at the baptism and temptation, not to mention Luke's account of the Boy Jesus in the temple. The picture of the Jews as hostile to Jesus is said to be overdrawn in the Fourth Gospel. The answer to that appears in the Sermon on the Mount, the Sabbath miracles, the efforts of the Pharisees and lawyers to catch Jesus in his talk, the final denunciation in strkjv@Matthew:23|, all in the Synoptics. The opposition to Jesus grew steadily as he revealed himself more clearly. Some of the difficulties raised are gratuitous as in the early cleansing of the temple as if it could not have happened twice, confounding the draught of fishes in chapter strkjv@John:21| with that in strkjv@Luke:5|, making Mary of Bethany at the feast of a Simon in chapter strkjv@John:12| the same as the sinful woman at the feast of another Simon in strkjv@Luke:7|, making John's Gospel locate the last passover meal a day ahead instead of at the regular time as the Synoptics have it. Rightly interpreted these difficulties disappear. In simple truth, if one takes the Fourth Gospel at its face value, the personal recollections of the aged John phrased in his own way to supplement the narratives in the Synoptics, there is little left to give serious trouble. The Jerusalem ministry with the feasts is a case in point. The narrative of the call of the first disciples in chapter strkjv@John:1| is another. The author followed Simon in bringing also his own brother James to Jesus. John was present in the appearance of Christ before Annas, and Pilate. He was at the Cross when no other apostles were there. He took the mother of Jesus to his home and then returned to the Cross. He saw the piercing of the side of Jesus. He knew and saw the deed of Joseph of Arimathea and Nicodemus. E. H. Askwith has a most helpful discussion of this whole problem in _The Historical Value of the Fourth Gospel_ (1910).
rwp@John:1:9 @{There was} (\n\). Imperfect indicative. Emphatic position at the beginning of the sentence and so probably not periphrastic conjugation with \erchomenon\ (coming) near the end, though that is possible. {The true light} (\to phs to althinon\). "The light the genuine," not a false light of wreckers of ships, but the dependable light that guides to the harbor of safety. This true light had been on hand all the time in the darkness (\n\ imperfect, linear action) before John came. {Even the light} (not in the Greek). Added in the English to make plain this interpretation. {Lighteth every man} (\phtizei panta anthrpon\). Old verb (from \phs\) to give light as in strkjv@Revelation:22:5; strkjv@Luke:11:35f|. The Quakers appeal to this phrase for their belief that to every man there is given an inner light that is a sufficient guide, the Quaker's text it is called. But it may only mean that all the real light that men receive comes from Christ, not necessarily that each one receives a special revelation. {Coming} (\erchomenon\). This present middle participle of \erchomai\ can be taken with \anthrpon\ just before (accusative masculine singular), "every man as he comes into the world." It can also be construed with \phs\ (nominative neuter singular). This idea occurs in strkjv@John:3:19; strkjv@11:27; strkjv@12:46|. In the two last passages the phrase is used of the Messiah which makes it probable here. But even so the light presented in strkjv@11:27; strkjv@12:46| is that of the Incarnate Messiah, not the Pre-incarnate Logos. Here \kosmos\ rather than \panta\ occurs in the sense of the orderly universe as often in this Gospel. See strkjv@Ephesians:1:4|.
rwp@John:1:36 @{He looked} (\emblepsas\). First aorist active participle of \emblep\, antecedent action before \legei\ (says). {As he walked} (\peripatounti\). Present active participle in dative case after \emblepsas\ and like \erchomenon\ in verse 29| vividly pictures the rapture of John in this vision of Jesus, so far as we know the third and last glimpse of Jesus by John (the baptism, verse 29|, and here). {Saith} (\legei\). Historical present, change from \histkei\ before. He repeats part of the tribute in verse 29|.
rwp@John:2:9 @{Tasted} (\egeusato\). First aorist middle indicative of \geuomai\. As it was his function to do. {The water now become wine} (\to hudr oinon gegenmenon\). Accusative case, though the genitive also occurs with \geuomai\. Perfect passive participle of \ginomai\ and \oinon\, predicative accusative. The tablemaster knew nothing of the miracle, "whence it was" (\pothen estin\, indirect question retaining present indicative). The servants knew the source of the water, but not the power that made the wine. {Calleth the bridegroom} (\phnei ton numphion\). As apparently responsible for the supply of the wine ({thou hast kept} \tetrkas\). See strkjv@Matthew:9:15| for \numphios\. When men have drunk freely (\hotan methusthsin\). Indefinite temporal clause with \hotan\ and first aorist passive subjunctive of \methusk\. The verb does not mean that these guests are now drunk, but that this is a common custom to put "the worse" (\ton elass\, the less, the inferior) wine last. It is real wine that is meant by \oinos\ here. Unlike the Baptist Jesus mingled in the social life of the time, was even abused for it (Matthew:11:19; strkjv@Luke:7:34|). But this fact does not mean that today Jesus would approve the modern liquor trade with its damnable influences. The law of love expounded by Paul in strkjv@1Corinthians:8-10| and in strkjv@Romans:14,15| teaches modern Christians to be willing gladly to give up what they see causes so many to stumble into sin.
rwp@John:3:30 @{Must} (\dei\). It has to be (see strkjv@3:14|). He is to go on growing (present active infinitive \auxanein\) while I go on decreasing (present passive infinitive \elattousthai\, from comparative \elattn\, less). These are the last words that we have from John till the despondent message from the dungeon in Machaerus whether Jesus is after all the Messiah (Matthew:11:2; strkjv@Luke:7:19|). He went on to imprisonment, suspense, martyrdom, while Jesus grew in popular favour till he had his _via dolorosa_. "These last words of St. John are the fulness of religious sacrifice and fitly close his work" (Westcott).
rwp@John:3:31 @{Is above all} (\epan pantn\). Ablative case with the compound preposition \epan\. See the same idea in strkjv@Romans:9:5|. Here we have the comments of Evangelist (John) concerning the last words of John in verse 30| which place Jesus above himself. He is above all men, not alone above the Baptist. Bernard follows those who treat verses 31-36| as dislocated and put them after verse 21| (the interview with Nicodemus), but they suit better here. {Of the earth} (\ek ts gs\). John is fond of this use of \ek\ for origin and source of character as in strkjv@1:46; strkjv@1John:4:5|. Jesus is the one that comes out of heaven (\ho ek tou ouranou erchomenos\) as he has shown in strkjv@1:1-18|. Hence he is "above all."
rwp@John:4:2 @{Although Jesus himself baptized not, but his disciples} (\kaitoige Isous autos ouk ebaptizen all' hoi mathtai autou\). Parenthetical explanation that applies also to strkjv@3:22|. Imperfect tense means that it was not the habit of Jesus. This is the only N.T. instance of \kaitoige\ (and yet indeed), compound conjunction (\kaitoi\ in strkjv@Acts:14:17; strkjv@Hebrews:4:3|) with intensive particle \ge\ added. This is the last mention of baptism under the direction of Jesus till the Great Commission (Matthew:28:19|). It is possible that Jesus stopped the baptizing because of the excitement and the issue raised about his Messianic claims till after his resurrection when he enjoined it upon his disciples as a rite of public enlistment in his service.
rwp@John:4:3 @{Left Judea} (\aphken tn Ioudaian\). Unusual use of \aphimi\. First (\Kappa\) aorist active indicative. Originally the word means to send away, to dismiss, to forsake, to forgive, to allow. Jesus uses it in this sense in strkjv@16:28|. Evidently because Jesus did not wish to bring the coming conflict with the Pharisees to an issue yet. Songs:he mainly avoids Jerusalem and Judea now till the end. Each time hereafter that Jesus appears in Jerusalem and Judea before the last visit there is an open breach with the Pharisees who attack him (John:5:1-47; strkjv@7:14-10:21; strkjv@10:22-42; strkjv@11:17-53|). {Again into Galilee} (\palin eis tn Galilaian\). Reference to strkjv@2:1-12|. The Synoptics tell nothing of this early work in Perea (John:1:19-51|), Galilee, or Judea (2:13-4:2|). John supplements their records purposely.
rwp@John:6:1 @{After these things} (\meta tauta\). A common, but indefinite, note of time in John (3:22; strkjv@5:1; strkjv@6:1; strkjv@7:1|). The phrase does not mean immediate sequence of events. As a matter of fact, a whole year may intervene between the events of chapter 5 in Jerusalem and those in chapter 6 in Galilee. There is no sufficient reason for believing that chapter 6 originally preceded chapter 5. The feeding of the five thousand is the only event before the last visit to Jerusalem recorded in all Four Gospels (Mark:6:30-44; strkjv@Matthew:14:13-21; strkjv@Luke:9:10-17; strkjv@John:6:1-13|). The disciples have returned from the tour of Galilee and report to Jesus. It was the passover time (John:6:4|) just a year before the end. {To the other side of the Sea of Galilee} (\peran ts thalasss ts Galilaias\). The name given in Mark and Matthew. It is called Gennesaret in strkjv@Luke:5:1| and "Sea of Tiberias" in strkjv@John:21:1|. Here "of Tiberias" (\ts Tiberiados\) is added as further description. Herod Antipas A.D. 22 built Tiberias to the west of the Sea of Galilee and made it his capital. See verse 23| for this city. Luke (Luke:9:10|) explains that it was the eastern Bethsaida (Julias) to which Jesus took the disciples, not the western Bethsaida of strkjv@Mark:6:45| in Galilee.
rwp@John:6:4 @{The feast of the Jews} (\h heort tn Ioudain\). Here used of the passover (\to pascha\) as in strkjv@7:2| of the tabernacles. This is probably the third passover in Christ's ministry (2:13| and one unmentioned unless strkjv@5:1| be it). In strkjv@2:13|, here, and strkjv@11:55| (the last one) the adverb \eggus\ (near) is used. John is fond of notes of time. Jesus failed to go to this passover because of the hostility in Jerusalem (7:1|).
rwp@John:6:39 @{That of all that which} (\hina pn ho\). Literally, "That all which" (see verse 37| for \pan ho\), but there is a sharp anacoluthon with \pn\ left as _nominativus pendens_. {I should lose nothing} (\m apoles ex autou\). Construed with \hina\, "that I shall not lose anything of it." \Apoles\, from \apollumi\, can be either future active indicative or first aorist active subjunctive as is true also of \anasts\ (from \anistmi\), "I shall raise up." {At the last day} (\ti eschati hemeri\). Locative case without \en\. Only in John, but four times here (39,40,44,54|) "with the majesty of a solemn refrain." In strkjv@7:37| it is the last day of the feast of tabernacles, but in strkjv@11:24; strkjv@12:48| of the day of judgment as here. Christ is the Agent of the general resurrection in strkjv@5:28| as in strkjv@1Corinthians:15:22| while here only the resurrection of the righteous is mentioned.
rwp@John:6:60 @{A hard saying} (\sklros\). "This saying is a hard one." Old adjective, rough, harsh, dried hard (from \skell\, to dry), probably the last saying of Jesus that he was the bread of life come down from heaven and they were to eat him. It is to be hoped that none of the twelve joined the many disciples in this complaint. {Hear it} (\autou akouein\). Or "hear him," hear with acceptation. For \akou\ with the genitive see strkjv@10:3,16,27|.
rwp@John:7:2 @{The feast of tabernacles} (\h sknopgia\). Only New Testament example of this word (\skn\, tent, \pgnumi\, to fasten as in strkjv@Hebrews:8:2|). Technical name of this feast (Deuteronomy:16:13; strkjv@Leviticus:23:34,43|). It began on the 15th of the month Tisri (end of September) and lasted seven days and finally eight days in post-exilic times (Nehemiah:8:18|). It was one of the chief feasts of the Jews.
rwp@John:7:8 @{Go ye up to the feast} (\humeis anabte eis tn heortn\). The emphatic word by position is \humeis\ (ye) in contrast with \eg\ (I). Second aorist active imperative of \anabain\, old and common verb for going up to the feast (2:13|) or anywhere. Take your own advice (7:3|). {I go not up yet} (\eg oup anabain\). Songs:Westcott and Hort after B W L (Neutral) while \ou\ (not) is read by Aleph D, African Latin, Vulgate, Coptic (Western). Some of the early Greek Fathers were puzzled over the reading \ouk\ (I go not up) as contradictory to verse 10| wherein it is stated that Jesus did go up. Almost certainly \ouk\ (not) is correct and is not really contradictory when one notes in verse 10| that the manner of Christ's going up is precisely the opposite of the advice of the brothers in verses 3,4|. "Not yet" (\oup\) is genuine before "fulfilled" (\peplrtai\, perfect passive indicative of \plro\). One may think, if he will, that Jesus changed his plans after these words, but that is unnecessary. He simply refused to fall in with his brothers' sneering proposal for a grand Messianic procession with the caravan on the way to the feast. He will do that on the journey to the last passover.
rwp@John:7:14 @{But when it was now in the midst of the feast} (\d de ts heorts mesouss\). Literally, "But feast being already midway." Genitive absolute, present active participle, of \meso\, old verb from \mesos\, in LXX, here only in N.T. The feast of tabernacles was originally seven days, but a last day (verse 37; strkjv@Leviticus:23:36|) was added, making eight in all. {And taught} (\kai edidasken\). Imperfect active of \didask\, probably inchoative, "began to teach." He went up (\aneb\, effective aorist, arrived). The leaders had asked (verse 11|) where Jesus was. There he was now before their very eyes.
rwp@John:7:33 @{Yet a little while} (\eti chronon mikron\). Accusative of extent of time. It was only six months to the last passover of Christ's ministry and he knew that the end was near. {I go unto him that sent me} (\hupag pros ton pempsanta me\). See the same words in strkjv@16:5|. \Hupag\, old compound (\hupo, ag\), has the notion of withdrawing (literally, go under). See strkjv@16:7-10| for three words for going common in John (\poreuomai\, go for a purpose, \aperchomai\, to go away, \hupag\, to withdraw personally). \Hupag\ often in John of going to the Father or God (8:14,21; strkjv@13:3,33,36; strkjv@14:4,5,28; strkjv@15:16; strkjv@16:4,7,10,17|). See strkjv@6:21|. It was enigmatic language to the hearers.
rwp@John:7:37 @{Now on the last day} (\en de ti eschati hmeri\). The eighth day which was "an holy convocation," kept as a Sabbath (Leviticus:33:36|), apparently observed as a memorial of the entrance into Canaan, hence "the great day of the feast" (\ti megali ts heorts\). {Stood and cried} (\histkei kai ekrasen\). Past perfect active of \histmi\ used as imperfect and intransitive and first aorist active of \kraz\. Picture Jesus standing (linear) and suddenly crying out (punctiliar). {If any man thirst} (\ean tis dipsi\). Third class condition with \ean\ and present active subjunctive of \dipsa\, "if any one is thirsty." On each of the seven preceding days water was drawn in a golden pitcher from the pool of Siloam and carried in procession to the temple and offered by the priests as the singers chanted strkjv@Isaiah:12:3|: "With joy shall ye draw water out of the wells of salvation." "It is uncertain whether the libations were made upon the eighth day. If they were not made, the significant cessation of the striking rite on this one day of the feast would give a still more fitting occasion for the words" (Westcott).
rwp@John:8:2 @{Early in the morning} (\orthrou\). Genitive of time, \orthros\ meaning daybreak, old word, not in John, though in strkjv@Luke:24:1; strkjv@Acts:5:21|. John uses \pri\ (18:28; strkjv@20:1; strkjv@21:4|). {He came again into the temple} (\palin paregeneto eis to hieron\). If the paragraph is genuine, the time is the next day after the eighth and last day of the feast. If not genuine, there is no way of telling the time of this apparently true incident. {And all the people came unto him} (\kai ps ho laos rcheto pros auton\). Imperfect middle of \erchomai\ picturing the enthusiasm of the whole (\pas\) crowd now as opposed to the divisions in chapter 7. {Taught} (\edidasken\). Imperfect active of \didask\. He took his seat (\kathisas\, ingressive active participle of \kathiz\) as was customary for Jesus and began to teach (inchoative imperfect). Songs:the picture.
rwp@John:8:21 @{Again} (\palin\). Probably \palin\ (again) in verse 12| refers to a day after the feast is over since the last day is mentioned in strkjv@7:37|. Songs:then here again we probably move on to another day still beyond that in verse 12|. {And ye shall seek me} (\kai ztsete me\). As in strkjv@7:34|, "the search of despair" (Bernard), seeking for the Messiah when it is too late, the tragedy of Judaism today (1:11|). {And ye shall die in your sin} (\kai en ti hamartii humn apothaneisthe\). Future middle indicative of \apothnsk\ which is the emphatic word here (cf. strkjv@Ezekiel:3:18; strkjv@18:18; strkjv@Proverbs:24:9|). Note singular \hamartii\ (sin) here, but plural \hamartiais\ (sins) when the phrase is repeated in verse 24| (sin in its essence, sin in its acts). {Ye cannot come} (\humeis ou dunasthe elthein\). Precise language of strkjv@7:34| to the Jews and to the apostles in strkjv@13:33|.
rwp@John:9:40 @{Are we also blind?} (\M kai hmeis tuphloi esmen;\). Negative answer expected (\m\) and yet these Pharisees who overheard the words of Jesus to the new convert vaguely suspected that Jesus was referring to them by the last clause. Up in Galilee Jesus had called the Pharisees blind guides who stumble into the pit (Matthew:15:14|).
rwp@John:10:24 @{Came round about him} (\ekuklsan auton\). Aorist active indicative of \kuklo\, old verb from \kuklos\ (cycle, circle). See strkjv@Acts:14:20| for the circle of disciples around Paul when stoned. Evidently the hostile Jews cherished the memory of the stinging rebuke given them by Jesus when here last, particularly the allegory of the Good Shepherd (10:1-19|), in which he drew so sharply their own picture. {How long dost thou hold us in suspense?} (\hes pote tn psuchn hmn aireis;\). Literally, "Until when dost thou lift up our soul?" But what do they mean by this metaphor? \Air\ is common enough to lift up the eyes (John:11:41|), the voice (Luke:17:13|), and in strkjv@Psalms:25:1; strkjv@86:4| (Josephus, _Ant_. III. ii. 3) we have "to lift up the soul." We are left to the context to judge the precise meaning. Clearly the Jews mean to imply doubt and suspense. The next remark makes it clear. {If thou art the Christ} (\ei su ei ho Christos\). Condition of first class assumed to be true for the sake of argument. {Tell us plainly} (\eipon hmin parrsii\). Conclusion with \eipon\ rather than the usual \eipe\ as if first aorist active imperative like \luson\. The point is in "plainly" (\parrsii\), adverb as in strkjv@7:13,26| which see. That is to say "I am the Christ" in so many words. See strkjv@11:14; strkjv@16:29| for the same use of \parrsii\. The demand seemed fair enough on the surface. They had made it before when here at the feast of tabernacles (8:25|). Jesus declined to use the word \Christos\ (Messiah) then as now because of the political bearing of the word in their minds. The populace in Galilee had once tried to make him king in opposition to Pilate (John:6:14f.|). When Jesus does confess on oath before Caiaphas that he is the Christ the Son of God (Mark:14:61f.; strkjv@Matthew:26:63f.|), the Sanhedrin instantly vote him guilty of blasphemy and then bring him to Pilate with the charge of claiming to be king as a rival to Caesar. Jesus knew their minds too well to be caught now.
rwp@John:11:55 @{Was near} (\n eggus\). See strkjv@2:13| for the same phrase. This last passover was the time of destiny for Jesus. {Before the passover to purify themselves} (\pro tou pascha hina hagnissin heautous\). Purpose clause with \hina\ and the first aorist active subjunctive of \hagniz\, old verb from \hagnos\ (pure), ceremonial purification here, of course. All this took time. These came "from the country" (\ek ts chras\), from all over Palestine, from all parts of the world, in fact. John shifts the scene to Jerusalem just before the passover with no record of the way that Jesus came to Jerusalem from Ephraim. The Synoptic Gospels tell this last journey up through Samaria into Galilee to join the great caravan that crossed over into Perea and came down on the eastern side of the Jordan opposite Jericho and then marched up the mountain road to Bethany and Bethphage just beside Jerusalem. This story is found in strkjv@Luke:17:11-19:28; strkjv@Mark:10:1-52; strkjv@Matthew:19:1-20:34|. John simply assumes the Synoptic narrative and gives the picture of things in and around Jerusalem just before the passover (11:56,57|).
rwp@John:12:2 @{Songs:they made him a supper there} (\epoisan oun auti deipnon ekei\). Here again \oun\ is not inferential, but merely transitional. This supper is given by Mark (Mark:14:3-9|) and Matthew (Matthew:26:6-13|) just two days (Mark:14:1|) before the passover, that is on our Tuesday evening (beginning of Jewish Wednesday), while John mentions (12:2-9|) it immediately after the arrival of Jesus in Bethany (12:1|). One must decide which date to follow. Mark and Matthew and Luke follow it with the visit of Judas to the Sanhedrin with an offer to betray Jesus as if exasperated by the rebuke by Jesus at the feast. Bernard considers that John "is here more probably accurate." It all turns on John's purpose in putting it here. This is the last mention of Jesus in Bethany and he may have mentioned it proleptically for that reason as seems to me quite reasonable. Westcott notes that in chapter 12 John closes his record of the public ministry of the Lord relative to the disciples at this feast (1-11|), to the multitude in the triumphal entry (12-19|), to the world outside in the visit of the Greeks (20-36a|), and with two summary judgements (36b-50|). There is no further reason to refer to the feast in the house of another Simon when a sinful woman anointed Jesus (Luke:7:36-50|). It is no credit to Luke or to John with Mark and Matthew to have them all making a jumble like that. There were two anointings by two absolutely different women for wholly different purposes. See the discussion on Luke for further details. {And Martha served} (\kai h Martha dikonei\). Imperfect active of \diakone\, picturing Martha true to the account of her in strkjv@Luke:10:40| (\polln diakonian\, \diakonein\ as here). But this fact does not show that Martha was the wife of this Simon at all. They were friends and neighbours and Martha was following her bent. It is Mark (Mark:14:3|) and Matthew (Matthew:26:6|) who mention the name of the host. It is not Simon the Pharisee (Luke:7:36|), but Simon the leper (Mark:14:3; strkjv@Matthew:26:6|) in whose house they meet. The name is common enough. The Simon in Luke was sharply critical of Jesus; this one is full of gratitude for what Jesus has done for him. {That sat at meat} (\tn anakeimenn\). "That lay back," reclined as they did, articular participle (ablative case after \ek\) of the common verb \anakeimai\. Perhaps Simon gave the feast partly in honour of Lazarus as well as of Jesus since all were now talking of both (John:12:9|). It was a gracious occasion. The guests were Jesus, the twelve apostles, and Martha, Mary, and Lazarus.
rwp@John:12:44 @{Cried and said} (\ekraxen kai eipen\). First aorist active indicative of \kraz\, to cry aloud, and second aorist active of defective verb \er\, to say. This is probably a summary of what Jesus had already said as in verse 36| John closes the public ministry of Jesus without the Synoptic account of the last day in the temple on our Tuesday (Mark:11:27-12:44; strkjv@Matthew:21:23-23:39; strkjv@Luke:20:1-21:4|). {Not on me, but on him} (\ou eis eme, alla eis ton\). "Not on me only, but also on," another example of exaggerated contrast like that in verse 30|. The idea of Jesus here is a frequent one (believing on Jesus whom the Father has sent) as in strkjv@3:17f.; strkjv@5:23f.,30,43; strkjv@7:16; strkjv@8:42; strkjv@13:20; strkjv@14:1; strkjv@Matthew:10:40; strkjv@Luke:9:48|.
rwp@John:12:48 @{Rejecteth} (\athetn\). Present active participle of \athete\, late _Koin_ verb (from \athetos\, \a\ privative, and \tithmi\), to render null and void, only here in John, but see strkjv@Mark:6:26; strkjv@7:9|. {One that judgeth him} (\ton krinonta auton\). Articular present active participle of \krin\. See same idea in strkjv@5:45; strkjv@9:50|. {The same} (\ekeinos\). "That" very word of Christ which one rejects will confront him and accuse him to the Father "at the last day" (\en ti eschati hmerai\, this phrase peculiar to John). There is no escaping it. And yet Jesus himself will bear witness for or against the one whose conduct has already revealed his attitude towards the message of God (Matthew:10:32; strkjv@Luke:12:8f.|).
rwp@John:13:1 @{Now before the feast of the passover} (\pro de ts heorts tou pascha\). Just before, John means, not twenty-four hours before, that is our Thursday evening (beginning of 15th of Nisan, sunset to sunset Jewish day), since Jesus was crucified on Friday 15th of Nisan. Hence Jesus ate the regular passover meal at the usual time. The whole feast, including the feast of unleavened bread, lasted eight days. For a discussion of the objections to this interpretation of John in connexion with the Synoptic Gospels one may consult my _Harmony of the Gospels_, pp. 279-84, and David Smith's _In the Days of His Flesh_, Appendix VIII. The passover feast began on the 15th Nisan at sunset, the passover lamb being slain the afternoon of 14th Nisan. There seems no real doubt that this meal in strkjv@John:13:1-30| is the real passover meal described by the Synoptics also (Mark:14:18-21; strkjv@Matthew:26:21-25; strkjv@Luke:22:21-23|), followed by the institution of the Lord's Supper. Thus understood verse 1| here serves as an introduction to the great esoteric teaching of Christ to the apostles (John:13:2-17:26|), called by Barnas Sears _The Heart of Christ_. This phrase goes with the principal verb \gapsen\ (loved). {Knowing} (\eids\). Second perfect active participle, emphasizing the full consciousness of Christ. He was not stumbling into the dark as he faced "his hour" (\autou h hra\). See strkjv@18:4; strkjv@19:28| for other examples of the insight and foresight (Bernard) of Jesus concerning his death. See on strkjv@12:23| for use before by Jesus. {That he should depart} (\hina metabi\). Sub-final use of \hina\ with second aorist active subjunctive of \metabain\, old word, to go from one place to another, here (5:24; strkjv@1John:3:14|) to go from this world (8:23|) back to the Father from whom he had come (14:12,28; strkjv@16:10,28; strkjv@17:5|). {His own which were in the world} (\tous idious tous en ti kosmi\). His own disciples (17:6,9,11|), those left in the world when he goes to the Father, not the Jews as in strkjv@1:11|. See strkjv@Acts:4:23; strkjv@1Timothy:5:8| for the idiom. John pictures here the outgoing of Christ's very heart's love (chs. strkjv@John:13-17|) towards these men whom he had chosen and whom he loved "unto the end" (\eis telos\) as in strkjv@Matthew:10:22; strkjv@Luke:18:15|, but here as in strkjv@1Thessalonians:2:16| rather "to the uttermost." The culmination of the crisis ("his hour") naturally drew out the fulness of Christ's love for them as is shown in these great chapters (John:13-17|).
rwp@John:19:30 @{Had received} (\elaben\). Second aorist active indicative of \lamban\. Jesus took the vinegar (a stimulant), though he had refused the drugged vinegar. It is finished (\tetelestai\). Same for as in verse 28|. A cry of victory in the hour of defeat like \nenikka\ in strkjv@16:33|. Jesus knew the relation of his death to redemption for us (Mark:10:45; strkjv@Matthew:20:28; strkjv@26:28|). {Bowed his head} (\klinas tn kephaln\). First aorist active participle of \klin\. This vivid detail only in John. {Gave up his spirit} (\paredken to pneuma\). With the quotation of strkjv@Psalms:31:5| according to strkjv@Luke:23:46|, "Father, into thy hands I commend my spirit" (the last of the seven sayings of Jesus on the Cross that are preserved for us). Jesus died with the words of this Psalm upon his lips. The apostle John had come back to the Cross.
rwp@John:21:13 @{Taketh the bread, and giveth them} (\lambanei ton arton kai didsin autois\). Vivid presents again. Jesus acts as host at this early breakfast, his last meal with these seven faithful followers.
rwp@Jude:1:6 @{And angels} (\aggelous de\). The second example in Jude, the fallen angels, accusative case after \tetrken\ (perfect active indicative of \tre\, for which verb see strkjv@2Peter:2:4,7|) at the end of the verse (two emphatic positions, beginning and end of the clause). {Kept not} (\m trsantas\). First aorist active participle with negative \m\, with play on "kept not" and "he hath kept." {Principality} (\archn\). Literally, "beginning," "rule," (first place of power as in strkjv@1Corinthians:15:24; strkjv@Romans:8:38|). In strkjv@Acts:10:11| it is used for "corners" (beginnings) of the sheet. In strkjv@Ephesians:6:12| the word is used for evil angels. See strkjv@Deuteronomy:32:8|. Both Enoch and Philo (and Milton) discuss the fallen angels. {But left} (\alla apolipontas\). Second aorist active participle of \apoleip\, old verb, to leave behind (2Timothy:4:13,20|). {Their own proper habitation} (\to idion oiktrion\). Old word for dwelling-place (from \oiktr\, dweller at home, from \oikos\), in N.T. only here and strkjv@2Corinthians:5:2| (the body as the abode of the spirit). {In everlasting bonds} (\desmois aidiois\). Either locative (in) or instrumental (by, with). \Aidios\ (from \aei\, always), old adjective, in N.T. only here and strkjv@Romans:1:20| (of God's power and deity). It is synonymous with \ainios\ (Matthew:25:46|). Mayor terms \aidios\ an Aristotelian word, while \ainios\ is Platonic. {Under darkness} (\hupo zophon\). See strkjv@2Peter:2:4| for \zophos\. In Wisd. strkjv@17:2 we find \desmioi skotous\ (prisoners of darkness). {Great} (\megals\). Not in strkjv@2Peter:2:9|, which see for discussion.
rwp@Luke:1:45 @{For} (\hoti\). It is not certain whether \hoti\ here is "that" or "because." It makes good sense either way. See also strkjv@7:16|. This is the first beatitude in the New Testament and it is similar to the last one in the Gospels spoken to Thomas to discourage his doubt (John:20:29|). Elisabeth wishes Mary to have full faith in the prophecy of the angel. This song of Elisabeth is as real poetry as is that of Mary (1:47-55|) and Zacharias (1:68-70|). All three spoke under the power of the Holy Spirit. These are the first New Testament hymns and they are very beautiful. Plummer notes four strophes in Mary's Magnificat (46-48|,49,50|,51-53|,54,55|). Every idea here occurs in the Old Testament, showing that Mary's mind was full of the spiritual message of God's word.
rwp@Luke:2:33 @{His father and his mother} (\ho patr autou kai h mtr\). Luke had already used "parents" in strkjv@2:27|. He by no means intends to deny the Virgin Birth of Jesus so plainly stated in strkjv@1:34-38|. He merely employs here the language of ordinary custom. The late MSS. wrongly read "and Joseph" instead of "his father." {Were marvelling} (\n thaumazontes\). The masculine gender includes the feminine when both are referred to. But \n\ is singular, not \san\, the normal imperfect plural in this periphrastic imperfect. This is due to the wide space between copula and participle. The copula \n\ agrees in number with \ho patr\ while the participle coming last agrees with both \ho pater kai h mtr\ (cf. strkjv@Matthew:17:3; strkjv@22:40|). If one wonders why they marvelled at Simeon's words after what they had heard from Gabriel, Elisabeth, and the Shepherds, he should bear in mind that every parent is astonished and pleased at the fine things others see in the child. It is a mark of unusual insight for others to see so much that is obvious to the parent. Simeon's prophecy had gone beyond the angel's outline and it was surprising that he should know anything about the child's destiny.
rwp@Luke:4:17 @{Was delivered} (\epedoth\). First aorist passive indicative of \epididmi\, to give over to, a common verb. At the proper stage of the service "the attendant" or "minister" (\huprets\, under rower) or "beadle" took out a roll of the law from the ark, unwrapped it, and gave it to some one to read. On sabbath days some seven persons were asked to read small portions of the law. This was the first lesson or _Parashah_. This was followed by a reading from the prophets and a discourse, the second lesson or _Haphtarah_. This last is what Jesus did. {The book of the prophet Isaiah} (\biblion tou prophtou Esaiou\). Literally, "a roll of the prophet Isaiah." Apparently Isaiah was handed to Jesus without his asking for it. But certainly Jesus cared more for the prophets than for the ceremonial law. It was a congenial service that he was asked to perform. Jesus used Deuteronomy in his temptations and now Isaiah for this sermon. The Syriac Sinaitic manuscript has it that Jesus stood up after the attendant handed him the roll. {Opened} (\anoixas\). Really it was {unrolled} (\anaptuxas\) as Aleph D have it. But the more general term \anoixas\ (from \anoig\, common verb) is probably genuine. \Anaptuss\ does not occur in the N.T. outside of this passage if genuine. {Found the place} (\heuren ton topon\). Second aorist active indicative. He continued to unroll (rolling up the other side) till he found the passage desired. It may have been a fixed lesson for the day or it may have been his own choosing. At any rate it was a marvellously appropriate passage (Isaiah:61:1,2| with one clause omitted and some words from strkjv@Isaiah:58:6|). It is a free quotation from the Septuagint. {Where it was written} (\hou n gegrammenon\). Periphrastic pluperfect passive again as in strkjv@4:16|.
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:4:25 @{Three years and six months} (\et tria kai mnas hex\). Accusative of duration of time without \epi\ (doubtful). The same period is given in strkjv@James:5:17|, the popular Jewish way of speaking. In strkjv@1Kings:18:1| the rain is said to have come in the third year. But the famine probably lasted still longer.
rwp@Luke:11:51 @{From the blood of Abel to the blood of Zachariah} (\apo haimatos Abel hes haimatos Zachariou\). The blood of Abel is the first shed in the Old Testament (Genesis:4:10|), that of Zacharias the last in the O.T. canon which ended with Chronicles (2Chronicles:24:22|). Chronologically the murder of Uriah by Jehoiakim was later (Jeremiah:26:23|), but this climax is from Genesis to II Chronicles (the last book in the canon). See on ¯Matthew:23:35| for discussion of Zachariah as "the son of Barachiah" rather than "the son of Jehoiada." {Between the altar and the sanctuary} (\metaxu tou thusiastriou kai tou oikou\). Literally, between the altar and the house (Matthew:23:35| has temple, \naou\).
rwp@Luke:12:34 @{Will be} (\estai\). Last word in the sentence in Luke. Otherwise like strkjv@Matthew:6:21|. See strkjv@1Corinthians:7:32-34| for similar principle.
rwp@Luke:12:59 @{Till thou have paid} (\hes apodis\). Second aorist active subjunctive of \apodidmi\, to pay back in full. {The last mite} (\to eschaton lepton\). From \lep\, to peel off the bark. Very small brass coin, one-eighth of an ounce. In the N.T. only here and strkjv@Luke:21:2; strkjv@Mark:12:42| (the poor widow's mite) which see.
rwp@Luke:13:30 @{Last} (\eschatoi\). This saying was repeated many times (Matthew:19:30; strkjv@Mark:10:31; strkjv@Matthew:20:16|).
rwp@Luke:18:13 @{Standing afar off} (\makrothen hests\). Second perfect active participle of \histmi\, intransitive like \statheis\ above. But no ostentation as with the Pharisee in verse 11|. At a distance from the Pharisee, not from the sanctuary. {Would not lift} (\ouk thelen oude eprai\). Negatives (double) imperfect of {thel}, was not willing even to lift up, refused to lift (\eprai\, first aorist active infinitive of the liquid compound verb, \ep-air\). Smote (\etupte\). Imperfect active of \tupt\, old verb, kept on smiting or beating. Worshippers usually lifted up their closed eyes to God. {Be merciful} (\hilasthti\). First aorist passive imperative of \hilaskomai\, an old verb, found also in LXX and inscriptions (\exhilaskomai\, Deissmann, _Bible Studies_, p. 224). {A sinner} (\ti hamartli\). The sinner, not a sinner. It is curious how modern scholars ignore this Greek article. The main point in the contrast lies in this article. The Pharisee thought of others as sinners. The publican thinks of himself alone as the sinner, not of others at all.
rwp@Luke:19:38 @{The king cometh} (\ho erchomenos, ho basileus\). The Messianic hopes of the people were now all ablaze with expectation of immediate realization. A year ago in Galilee he had frustrated their plans for a revolutionary movement "to take him by force to make him king" (John:6:15|). The phrase "the coming king" like "the coming prophet" (John:6:14; strkjv@Deuteronomy:18:15|) expressed the hope of the long-looked-for Messiah. They are singing from the Hallel in their joy that Jesus at last is making public proclamation of his Messiahship. {Peace in heaven, and glory in the highest} (\en ourani eirn kai doxa en hupsistois\). This language reminds one strongly of the song of the angels at the birth of Jesus (Luke:2:14|). strkjv@Mark:11:10; strkjv@Matthew:21:9| have "Hosannah in the highest."
rwp@Luke:20:1 @{On one of the days} (\en mii tn hmern\). Luke's favourite way of indicating time. It was the last day of the temple teaching (Tuesday). strkjv@Luke:20:1-19| is to be compared with strkjv@Mark:11:27-12:12; strkjv@Matthew:21:23-46|. {There came upon him} (\epestsan\). Second aorist active indicative, ingressive aorist of \ephistmi\, old and common verb, stood up against him, with the notion of sudden appearance. These leaders (cf. strkjv@19:47|) had determined to attack Jesus on this morning, both Sadducees (chief priests) and Pharisees (scribes), a formal delegation from the Sanhedrin.
rwp@Luke:20:18 @{Shall be broken to pieces} (\sunthlasthsetai\). Future passive indicative of \sunthla\, a rather late compound, only here in the N.T. unless strkjv@Matthew:21:44| is genuine. It means to shatter. {Will scatter him as dust} (\likmsei\). From \likma\, an old verb to winnow and then to grind to powder. Only here in the N.T. unless in strkjv@Matthew:21:44| is genuine, which see.
rwp@Luke:20:45 @{In the hearing of all the people} (\akouontos pantos tou laou\). Genitive absolute, "while all the people were listening" (present active participle). That is the time to speak. The details in this verse and verse 47| are precisely those given in strkjv@Mark:12:38f.|, which see for discussion of details. strkjv@Matthew:23:1-39| has a very full and rich description of this last phase of the debate in the temple where Jesus drew a full-length portrait of the hypocrisy of the Pharisees and scribes in their presence. It was a solemn climax to this last public appearance of Christ in the temple when Jesus poured out the vials of his indignation as he had done before (Matthew:16:2; strkjv@Luke:11:37-54; 12-1|).
rwp@Luke:22:7 @{The day of unleavened bread came} (\lthen h hmera tn azumn\). The day itself came, not simply was drawing nigh (verse 1|). {Must be sacrificed} (\edei thuesthai\). This was Nisan 14 which began at sunset. Luke is a Gentile and this fact must be borne in mind. The lamb must be slain by the head of the family (Exodus:12:6|). The controversy about the day when Christ ate the last passover meal has already been discussed (Matthew:26:17; strkjv@Mark:14:12|). The Synoptics clearly present this as a fact. Jesus was then crucified on Friday at the passover or Thursday (our time) at the regular hour 6 P.M. (beginning of Friday). The five passages in John (13:1f.; strkjv@13:27; strkjv@18:28; strkjv@19:14; strkjv@19:31|) rightly interpreted teach the same thing as shown in my _Harmony of the Gospels for Students of the Life of Christ_ (pp.279-284).
rwp@Luke:23:35 @{The people stood beholding} (\histkei\). Past perfect active of \histmi\, intransitive and like imperfect. A graphic picture of the dazed multitude, some of whom may have been in the Triumphal Entry on Sunday morning. {Scoffed} (\exemuktrizon\). Imperfect active, perhaps inchoative, began to turn up (out, \ex\) at the dying Christ. The language comes from strkjv@Psalms:22:7|. {The Christ of God} (\ho Christos tou theou\). He had claimed to be just this (22:67,70|). The sarcastic sneer (he saved others; let him save others, for himself he cannot save) is in strkjv@Mark:15:31; strkjv@Matthew:27:42|. Luke alone gives the contemptuous use of \houtos\ (this fellow) and the fling in "the elect" (\ho eklektos\). These rulers were having their day at last.
rwp@Mark:1:35 @{In the morning, a great while before day} (\pri ennucha lian\). Luke has only "when it was day" (\genomens hmeras\). The word \pri\ in Mark means the last watch of the night from three to six A.M. \Ennucha lian\ means in the early part of the watch while it was still a bit dark (cf. strkjv@Mark:16:2| \lian pri\). {Rose up and went out} (\anastas exlthen\). Out of the house and out of the city, off (\aplthen\, even if not genuine, possibly a conflate reading from strkjv@6:32,46|). "Flight from the unexpected reality into which His ideal conception of His calling had brought Him" (H.J. Holtzmann). Gould notes that Jesus seems to retreat before his sudden popularity, to prayer with the Father "that he might not be ensnared by this popularity, or in any way induced to accept the ways of ease instead of duty." But Jesus also had a plan for a preaching tour of Galilee and "He felt He could not begin too soon. He left in the night, fearing opposition from the people" (Bruce). Surely many a popular preacher can understand this mood of Jesus when in the night he slips away to a solitary place for prayer. Jesus knew what it was to spend a whole night in prayer. He knew the blessing of prayer and the power of prayer. {And there prayed} (\k'akei prosucheto\). Imperfect tense picturing Jesus as praying through the early morning hours.
rwp@Mark:2:4 @{Come nigh} (\proseggisai\). But Westcott and Hort read \prosenegkai\, to bring to, after Aleph, B, L, 33, 63 (cf. strkjv@John:5:18|). {They uncovered the roof} (\apestegasan tn stegn\). They unroofed the roof (note paronomasia in the Greek and cognate accusative). The only instance of this verb in the N.T. A rare word in late Greek, no papyrus example given in Moulton and Milligan _Vocabulary_. They climbed up a stairway on the outside or ladder to the flat tile roof and dug out or broke up (\exoruxantes\) the tiles (the roof). There were thus tiles (\dia tn keramn\, strkjv@Luke:5:19|) of laths and plaster and even slabs of stone stuck in for strength that had to be dug out. It is not clear where Jesus was (\hopou n\), either downstairs, (Holtzmann) or upstairs (Lightfoot), or in the quadrangle (_atrium_ or _compluvium_, if the house had one). "A composition of mortar, tar, ashes and sand is spread upon the roofs, and rolled hard, and grass grows in the crevices. On the houses of the poor in the country the grass grows more freely, and goats may be seen on the roofs cropping it" (Vincent). {They let down the bed} (\chalsi ton krabatton\), historical present again, aorist tense in strkjv@Luke:5:19| (\kathkan\). The verb means to lower from a higher place as from a boat. Probably the four men had a rope fastened to each corner of the pallet or poor man's bed (\krabatton\, Latin _grabatus_. Songs:one of Mark's Latin words). Matthew (Matthew:9:2|) has \klin\, general term for bed. Luke has \klinidion\ (little bed or couch). Mark's word is common in the papyri and is spelled also \krabbatos\, sometimes \krabatos\, while W, Codex Washingtonius, has it \krabbaton\.
rwp@Mark:2:19 @{The sons of the bridechamber} (\hoi huioi tou numphnos\). Not merely the groomsmen, but the guests also, the \paranymphs\ (\paranumphoi\ of the old Greek). Jesus here adopts the Baptist's own metaphor (John:3:29|), changing the friend of the bridegroom (\ho philos tou numphiou\) to sons of the bridechamber. Jesus identifies himself with the bridegroom of the O.T. (Hosea:2:21|), God in his covenant relation with Israel (Swete). Mourning does not suit the wedding feast. Mark, Matthew, and Luke all give the three parables (bridegroom, unfulled cloth, new wineskins) illustrating and defending the conduct of Jesus in feasting with Levi on a Jewish fast-day. strkjv@Luke:5:36| calls these parables. Jesus here seems iconoclastic to the ecclesiastics and revolutionary in emphasis on the spiritual instead of the ritualistic and ceremonial.
rwp@Mark:8:7 @{A few small fishes} (\ichthudia oliga\). Mark mentions them last as if they were served after the food, but not so strkjv@Matthew:15:34f|.
rwp@Mark:8:35 @{And the gospel's sake} (\kai tou euaggeliou\). In Mark alone. See on ¯Matthew:16:25f.| for this paradox. Two senses of "life" and "save." For the last "save" (\ssei\) strkjv@Matthew:16:25| has "find" (\heursei\). See on ¯Matthew:16:26| for "gain," "profit," and "exchange."
rwp@Mark:9:35 @{He sat down and called the twelve} (\kathisas ephnsen tous ddeka\). Deliberate action of Jesus to handle this delicate situation. Jesus gives them the rule of greatness: "If any man would be first (\prtos\) he shall be last (\eschatos\) of all, and minister (\diakonos\) of all." This saying of Christ, like many others, he repeated at other times (Mark:10:43f.; strkjv@Matthew:23:8ff.; strkjv@Luke:22:24f.|). strkjv@Matthew:18:2| says that he called a little child, one there in the house, perhaps Peter's child. strkjv@Luke:9:47| notes that he "set him by his side." Then Jesus {taking him in his arms} (\enagkalisamenos\, aorist middle participle, late Greek word from \agkal\ as in strkjv@Luke:2:28|) spoke again to the disciples.
rwp@Mark:10:1 @{Into the border of Judea and beyond Jordan} (\eis ta horia ts Ioudaias kai peran tou Iordanou\). See on ¯Matthew:19:1| for discussion of this curious expression. Matthew adds "from Galilee" and strkjv@Luke:17:11| says that Jesus "was passing through the midst of Samaria and Galilee" after leaving Ephraim (John:11:54|). A great deal has intervened between the events at the close of Mark 9 and those in the beginning of Mark 10. For these events see strkjv@Matthew:18; strkjv@John:7-11; strkjv@Luke:9:57-18:14| (one-third of Luke's Gospel comes in here). It was a little over six months to the end at the close of Mark 9. It is just a few weeks now in Mark 10. Jesus has begun his last journey to Jerusalem going north through Samaria, Galilee, across the Jordan into Perea, and back into Judea near Jericho to go up with the passover pilgrims from Galilee. {Multitudes} (\ochloi\). Caravans and caravans journeying to Jerusalem. Many of them are followers of Jesus from Galilee or at least kindly disposed towards him. They go together (\sunporeuontai\) with Jesus. Note dramatic historical present. {As he was wont} (\hs eithei\). Second past perfect used like an imperfect from \eitha\, second perfect active. Jesus {was teaching} (\edidasken\, imperfect, no longer present tense) this moving caravan.
rwp@Mark:10:31 @See on ¯Matthew:19:30| for the use of the paradox about {first} and {last}, probably a rebuke here to Peter's boast.
rwp@Mark:11:8 @{Branches} (\stibadas\). A litter of leaves and rushes from the fields. Textus Receptus spells this word \stoibadas\. strkjv@Matthew:21:8| has \kladous\, from \kla\, to break, branches broken or cut from trees. strkjv@John:12:13| uses the branches of the palm trees (\ta baia tn phoinikn\), "the feathery fronds forming the tufted crown of the tree" (Vincent). That is to say, some of the crowd did one of these things, some another. See on ¯Matthew:21:4-9| for discussion of other details. The deliberate conduct of Jesus on this occasion could have but one meaning. It was the public proclamation of himself as the Messiah, now at last for his "hour" has come. The excited crowds in front (\hoi proagontes\) and behind (\hoi akolouthountes\) fully realize the significance of it all. Hence their unrestrained enthusiasm. They expect Jesus, of course, now to set up his rule in opposition to that of Caesar, to drive Rome out of Palestine, to conquer the world for the Jews.
rwp@Mark:12:6 @{A beloved son} (\huion agapton\). strkjv@Luke:20:13| has \ton huion ton agapton\. Jesus evidently has in mind the language of the Father to him at his baptism (Mark:1:11; strkjv@Matthew:3:17; strkjv@Luke:3:22|). {Last} (\eschaton\). Only in Mark. See on ¯Matthew:21:37| for discussion of "reverence."
rwp@Mark:12:22 @{Last of all} (\eschaton pantn\). Adverbial use of \eschaton\.
rwp@Mark:14:15 @{And he} (\kai autos\). Emphatic, and he himself. {A large upper room} (\anagaion mega\). Anything above ground (\g\), and particularly upstairs as here. Here and in strkjv@Luke:22:12|. Example in Xenophon. Jesus wishes to observe this last feast with his disciples alone, not with others as was often done. Evidently this friend of Jesus was a man who would understand. {Furnished} (\estrmenon\). Perfect passive participle of \strnnumi\, state of readiness. "Strewed with carpets, and with couches properly spread" (Vincent).
rwp@Mark:14:18 @{As they sat} (\anakeimenn autn\). Reclined, of course. It is a pity that these verbs are not translated properly in English. Even Leonardo da Vinci in his immortal painting of the Last Supper has Jesus and his apostles sitting, not reclining. Probably he took an artist's license for effect. {Even he that eateth with me} (\ho esthin met' emou\). See strkjv@Psalms:4:9|. To this day the Arabs will not violate hospitality by mistreating one who breaks bread with them in the tent.
rwp@Mark:15:41 @{Followed him and ministered unto him} (\kolouthoun kai dikonoun auti\). Two imperfects describing the long Galilean ministry of these three women and many other women in Galilee (Luke:8:1-3|) who came up with him (\hai sunanabsai auti\) to Jerusalem. This summary description in Mark is paralleled in strkjv@Matthew:27:55f.| and strkjv@Luke:23:49|. These faithful women were last at the Cross as they stood afar and saw the dreadful end to all their hopes.
rwp@Mark:16:8 @{Had come upon them} (\eichen autas\). Imperfect tense, more exactly, {held them, was holding them fast}. {Trembling and astonishment} (\tromos kai ekstasis\, trembling and ecstasy), Mark has it, while strkjv@Matthew:28:8| has "with fear and great joy" which see for discussion. Clearly and naturally their emotions were mixed. {They said nothing to any one} (\oudeni ouden eipan\). This excitement was too great for ordinary conversation. strkjv@Matthew:28:8| notes that they "ran to bring his disciples word." Hushed to silence their feet had wings as they flew on. {For they were afraid} (\ephobounto gar\). Imperfect tense. The continued fear explains their continued silence. At this point Aleph and B, the two oldest and best Greek manuscripts of the New Testament, stop with this verse. Three Armenian MSS. also end here. Some documents (cursive 274 and Old Latin k) have a shorter ending than the usual long one. The great mass of the documents have the long ending seen in the English versions. Some have both the long and the short endings, like L, Psi, 0112, 099, 579, two Bohairic MSS; the Harklean Syriac (long one in the text, short one in the Greek margin). One Armenian MS. (at Edschmiadzin) gives the long ending and attributes it to Ariston (possibly the Aristion of Papias). W (the Washington Codex) has an additional verse in the long ending. Songs:the facts are very complicated, but argue strongly against the genuineness of verses 9-20| of Mark 16. There is little in these verses not in strkjv@Matthew:28|. It is difficult to believe that Mark ended his Gospel with verse 8| unless he was interrupted. A leaf or column may have been torn off at the end of the papyrus roll. The loss of the ending was treated in various ways. Some documents left it alone. Some added one ending, some another, some added both. A full discussion of the facts is found in the last chapter of my _Studies in Mark's Gospel_ and also in my _Introduction to the Textual Criticism of the New Testament_, pp. 214-16.
rwp@Matthew:1:1 @{The Son of David, the son of Abraham} (\huiou Daueid huiou Abraam\). Matthew proposes to show that Jesus Christ is on the human side the son of David, as the Messiah was to be, and the son of Abraham, not merely a real Jew and the heir of the promises, but the promise made to Abraham. Songs:Matthew begins his line with Abraham while Luke traces his line back to Adam. The Hebrew and Aramaic often used the word son (\bn\) for the quality or character, but here the idea is descent. Christians are called sons of God because Christ has bestowed this dignity upon us (Romans:8:14; strkjv@9:26; strkjv@Galatians:3:26; strkjv@4:5-7|). Verse 1 is the description of the list in verses 2-17|. The names are given in three groups, Abraham to David (2-6|), David to Babylon Removal (6-11|), Jechoniah to Jesus (12-16|). The removal to Babylon (\metoikesias Babulnos\) occurs at the end of verse 11|, the beginning of verse 12|, and twice in the resume in verse 17|. This great event is used to mark off the two last divisions from each other. It is a good illustration of the genitive as the case of genus or kind. The Babylon removal could mean either to Babylon or from Babylon or, indeed, the removal of Babylon. But the readers would know the facts from the Old Testament, the removal of the Jews to Babylon. Then verse 17| makes a summary of the three lists, fourteen in each by counting David twice and omitting several, a sort of mnemonic device that is common enough. Matthew does not mean to say that there were only fourteen in actual genealogy. The names of the women (Thamar, Rahab, Ruth, Bathsheba the wife of Uriah) are likewise not counted. But it is a most interesting list.
rwp@Matthew:6:34 @{For the morrow} (\eis ten aurion\). The last resort of the anxious soul when all other fears are allayed. The ghost of tomorrow stalks out with all its hobgoblins of doubt and distrust.
rwp@Matthew:8:11 @{Sit down} (\anaklithsontai\). Recline at table on couches as Jews and Romans did. Hence Leonardo da Vinci's famous picture of the Last Supper is an anachronism with all seated at table in modern style.
rwp@Matthew:13:21 @{Yet hath he not root in himself} (\ouk echei de rhizan en heauti\). Cf. strkjv@Colossians:2:7| and strkjv@Ephesians:3:18| \errizmemoi\. Stability like a tree. Here the man has a mushroom growth and "endureth for a while" (\proskairos\), temporary, quick to sprout, quick to stumble (\skandalizetai\). What a picture of some converts in our modern revivals. They drop away overnight because they did not have the root of the matter in them. This man does not last or hold out.
rwp@Matthew:17:23 @{And they were exceeding sorry} (\kai elupthsan sphodra\). Songs:they at last understood that he was talking about his death and resurrection.
rwp@Matthew:20:16 @{The last first and the first last} (\hoi eschtoi prtoi kai hoi prtoi eschatoi\). The adjectives change places as compared with strkjv@19:30|. The point is the same, though this order suits the parable better. After all one's work does not rest wholly on the amount of time spent on it. "Even so hath Rabbi Bun bar Chija in twenty-eight years wrought more than many studious scholars in a hundred years" (Jer. _Berak._ ii. 5c).
rwp@Matthew:20:23 @{Ye shall drink} (\piesthe\). Future middle from \pin\. Christ's cup was martyrdom. James was the first of the Twelve to meet the martyr's death (Acts:12:2|) and John the last if reports are true about him. How little they knew what they were saying.
rwp@Matthew:21:12 @{Cast out} (\exebalen\). Drove out, assumed authority over "the temple of God" (probably correct text with \tou theou\, though only example of the phrase). John (John:2:14|) has a similar incident at the beginning of the ministry of Jesus. It is not impossible that he should repeat it at the close after three years with the same abuses in existence again. It is amazing how short a time the work of reformers lasts. The traffic went on in the court of the Gentiles and to a certain extent was necessary. Here the tables of {the money-changers} (\tn kollubistn\, from \kollubos\, a small coin) were overturned. See on ¯17:24| for the need of the change for the temple tax. The doves were the poor man's offering.
rwp@Matthew:21:29 @{I will not} (\ou thel\). Songs:many old manuscripts, though the Vatican manuscript (B) has the order of the two sons reversed. Logically the "I, sir" (\eg, kurie\) suits better for the second son (verse 30|) with a reference to the blunt refusal of the first. Songs:also the manuscripts differ in verse 31| between the first (\ho prtos\) and the last (\ho husteros\ or \eschatos\). But the one who actually did the will of the father is the one who {repented and went} (\metameltheis aplthen\). This word really means "repent," to be sorry afterwards, and must be sharply distinguished from the word \metanoe\ used 34 times in the N.T. as in strkjv@Matthew:3:2| and \metanoia\ used 24 times as in strkjv@Matthew:3:8|. The verb \metamelomai\ occurs in the N.T. only five times (Matthew:21:29,32; strkjv@27:3; strkjv@2Corinthians:7:8; strkjv@Hebrews:7:21| from strkjv@Psalms:109:4|). Paul distinguishes sharply between mere sorrow and the act "repentance" which he calls \metanoian\ (2Corinthians:7:9|). In the case of Judas (Matthew:27:3|) it was mere remorse. Here the boy got sorry for his stubborn refusal to obey his father and went and obeyed. Godly sorrow leads to repentance (\metanoian\), but mere sorrow is not repentance.
rwp@Matthew:21:33 @{A hedge} (\phragmon\). Or fence as a protection against wild beasts. {Digged a winepress} (\ruxen lnon\). Out of the solid rock to hold the grapes and wine as they were crushed. Such wine-vats are to be seen today in Palestine. {Built a tower} (\ikodomsen purgon\). This for the vinedressers and watchmen (2Chronicles:26:10|). Utmost care was thus taken. Note "a booth in a vineyard" (Isaiah:1:8|). See also strkjv@Isaiah:24:20; strkjv@Job:27:18|. Let it out (\exedeto, exedoto\ the usual form). For hire, the terms not being given. The lease allowed three forms, money-rent, a proportion of the crop, or a definite amount of the produce whether it was a good or bad year. Probably the last form is that contemplated here.
rwp@Matthew:21:42 @{The stone which} (\lithon hon\). Inverse attraction of the antecedent into the case of the relative. {The builders rejected} (\apedokimasan hoi oikodomountes\). From strkjv@Psalms:118:22|. A most telling quotation. These experts in building God's temple had rejected the corner-stone chosen by God for his own house. But God has the last word and sets aside the building experts and puts his Son as the Head of the corner. It was a withering indictment.
rwp@Matthew:21:44 @{Shall be broken to pieces} (\sunthlasthsetai\). Some ancient manuscripts do not have this verse. But it graphically pictures the fate of the man who rejects Christ. The verb means to shatter. We are familiar with an automobile that dashes against a stone wall, a tree, or a train and the ruin that follows. {Will scatter him as dust} (\likmsei\). The verb was used of winnowing out the chaff and then of grinding to powder. This is the fate of him on whom this Rejected Stone falls.
rwp@Matthew:22:2 @{A marriage feast} (\gamous\). The plural, as here (2,3,4,9|), is very common in the papyri for the wedding festivities (the several acts of feasting) which lasted for days, seven in strkjv@Judges:14:17|. The very phrase here, \gamous poiein\, occurs in the Doric of Thera about B.C. 200. The singular \gamos\ is common in the papyri for the wedding contract, but Field (_Notes_, p. 16) sees no difference between the singular here in strkjv@22:8| and the plural (see also strkjv@Genesis:29:22; strkjv@Esther:9:22|; Macc. strkjv@10:58).
rwp@Matthew:23:6 @{The chief place at feasts} (\tn prtoklisian en tois deipnois\). Literally, the first reclining place on the divan at the meal. The Persians, Greeks, Romans, Jews differed in their customs, but all cared for the post of honour at formal functions as is true of us today. Hostesses often solve the point by putting the name of each guest at the table. At the last passover meal the apostles had an ugly snarl over this very point of precedence (Luke:22:24; strkjv@John:13:2-11|), just two days after this exposure of the Pharisees in the presence of the apostles. {The chief seats in the synagogues} (\tas prtokathedrias en tais sunaggais\). "An insatiable hunger for prominence" (Bruce). These chief seats (Zuchermandel) were on the platform looking to the audience and with the back to the chest in which were kept the rolls of scripture. The Essenes had a different arrangement. People today pay high prices for front seats at the theatre, but at church prefer the rear seats out of a curious mock-humility. In the time of Jesus the hypocrites boldly sat up in front. Now, if they come to church at all, they take the rear seats.
rwp@Matthew:23:29 @{The tombs of the prophets} (\tous taphous tn prophtn\). Cf. strkjv@Luke:11:48-52|. They were bearing witness against themselves (\heautois\, verse 31|) to "the murder-taint in your blood" (Allen). "These men who professed to be so distressed at the murdering of the Prophets, were themselves compassing the death of Him who was far greater than any Prophet" (Plummer). There are four monuments called Tombs of the Prophets (Zechariah, Absalom, Jehoshaphat, St. James) at the base of the Mount of Olives. Some of these may have been going up at the very time that Jesus spoke. In this seventh and last woe Jesus addresses the Jewish nation and not merely the Pharisees.
rwp@Matthew:23:32 @{Fill ye up} (\plrsate\). The keenest irony in this command has been softened in some MSS. to the future indicative (\plrsete\). "Fill up the measure of your fathers; crown their misdeeds by killing the prophet God has sent to you. Do at last what has long been in your hearts. The hour is come" (Bruce).
rwp@Matthew:27:24 @{Washed his hands} (\apenipsato tas cheiras\). As a last resort since the hubbub (\thorubos\) increased because of his vacillation. The verb \aponipt\ means to wash off and the middle voice means that he washed off his hands for himself as a common symbol of cleanliness and added his pious claim with a slap at them. {I am innocent of the blood of this righteous man} (or {this blood}); {see ye to it}. (\Athios eimi apo tou haimatos tou dikaiou toutou\ or \tou haimatos toutou\ as some manuscripts have it, \humeis opsesthe\.) The Jews used this symbol (Deuteronomy:21:6; strkjv@Psalms:26:6; strkjv@73:13|). Plummer doubts if Pilate said these words with a direct reference to his wife's message (26:19|), but I fail to see the ground for that scepticism. The so-called _Gospel of Peter_ says that Pilate washed his hands because the Jews refused to do so.
rwp@Matthew:27:45 @{From the sixth hour} (\apo hekts hras\). Curiously enough McNeile takes this to mean the trial before Pilate (John:18:14|). But clearly John uses Roman time, writing at the close of the century when Jewish time was no longer in vogue. It was six o'clock in the morning Roman time when the trial occurred before Pilate. The crucifixion began at the third hour (Mark:15:25|) Jewish time or nine A.M. The darkness began at noon, the sixth hour Jewish time and lasted till 3 P.M. Roman time, the ninth hour Jewish time (Mark:15:33; strkjv@Matthew:27:45; strkjv@Luke:23:44|). The dense darkness for three hours could not be an eclipse of the sun and Luke (Luke:23:45|) does not so say, only "the sun's light failing." Darkness sometimes precedes earthquakes and one came at this time or dense masses of clouds may have obscured the sun's light. One need not be disturbed if nature showed its sympathy with the tragedy of the dying of the Creator on the Cross (Romans:8:22|), groaning and travailing until now.
rwp@Matthew:27:50 @{Yielded up his spirit} (\aphken to pneuma\). The loud cry may have been strkjv@Psalms:31:5| as given in strkjv@Luke:23:46|: "Father, into thy hands I commend my spirit." John (John:19:30|) gives {It is finished} (\tetelestai\), though which was actually last is not clear. Jesus did not die from slow exhaustion, but with a loud cry. {He breathed out} (\exepneusen\, strkjv@Mark:15:37|), {sent back his spirit} (Matthew:27:50|), {gave up his spirit} (\paredken to pneuma\, strkjv@John:19:30|). "He gave up his life because he willed it, when he willed it, and as he willed it" (Augustine). Stroud (_Physical Cause of the Death of Christ_) considers the loud cry one of the proofs that Jesus died of a ruptured heart as a result of bearing the sin of the world.
rwp@Matthew:27:55 @{Many women} (\gunaikes pollai\). We have come to expect the women from Galilee to be faithful, last at the Cross and first at the tomb. Luke (Luke:23:49|) says that "all his acquaintance" (\pantes hoi gnstoi auti\) stood at a distance and saw the end. One may hope that the apostles were in that sad group. But certainly many women were there. The Mother of Jesus had been taken away from the side of the Cross by the Beloved Disciple to his own home (John:19:27|). Matthew names three of the group by name. Mary Magdalene is mentioned as a well-known person though not previously named in Matthew's Gospel. Certainly she is not the sinful woman of strkjv@Luke:7| nor Mary of Bethany. There is another Mary, the mother of James and Joseph (Joses) not otherwise known to us. And then there is the mother of the sons of Zebedee (James and John), usually identified with Salome (Mark:15:40|). These noble and faithful women were "beholding from afar" (\apo makrothen therousai\). These three women may have drawn nearer to the Cross for Mary the Mother of Jesus stood beside the Cross (\para ti stauri\) with Mary of Clopas and Mary Magdalene (John:19:25|) before she left. They had once ministered unto Jesus (\diakonousai auti\) and now he is dead. Matthew does not try to picture the anguish of heart of these noble women nor does he say as Luke (Luke:23:48|) does that "they returned smiting their breasts." He drops the curtain on that saddest of all tragedies as the loyal band stood and looked at the dead Christ on Golgotha. What hope did life now hold for them?
rwp@Matthew:27:64 @{The last error} (\h eschat plan\). The last delusion, imposture (Weymouth), fraud (Moffatt). Latin _error_ is used in both senses, from _errare_, to go astray. The first fraud was belief in the Messiahship of Jesus, the second belief in his resurrection.
rwp@Revelation:2:10 @{Fear not} (\m phobou\). As in strkjv@1:17|. Worse things are about to come than poverty and blasphemy, perhaps prison and death, for the devil "is about to cast" (\mellei ballein\), "is going to cast." {Some of you} (\ex humn\). Without \tinas\ (some) before \ex humn\, a common idiom as in strkjv@3:9; strkjv@11:19; strkjv@Luke:11:49|. {That ye may be tried} (\hina peirasthte\). Purpose clause with \hina\ and the first aorist passive subjunctive of \peiraz\. John himself is in exile. Peter and John had often been in prison together. James the brother of John, Paul, and Peter had all suffered martyrdom. In strkjv@3:10| a general persecution is outlined by \peirasmos\. {Ye shall have} (\hexete\). Future active, but some MSS. read \echte\ (present active subjunctive with hina, "that ye may have"). {Tribulation ten days} (\thlipsin hmern deka\). "Tribulation of ten days" (or "within ten days"). It is unwise to seek a literal meaning for ten days. Even ten days of suffering might seem an eternity while they lasted. {Be thou faithful} (\ginou pistos\). "Keep on becoming faithful" (present middle imperative of \ginomai\), "keep on proving faithful unto death" (Hebrews:12:4|) as the martyrs have done (Jesus most of all). {The crown of life} (\ton stephanon ts zs\). See this very image in strkjv@James:1:12|, a familiar metaphor in the games at Smyrna and elsewhere in which the prize was a garland. See also strkjv@3:11|. The crown consists in life (2:7|). See Paul's use of \stephanos\ in strkjv@1Corinthians:9:25; strkjv@2Timothy:4:8|.
rwp@Revelation:3:12 @{He that overcometh} (\ho nikn\). Nominative absolute as in strkjv@2:26|, resumed by the accusative \auton\ (him). {A pillar} (\stulon\). Old word for column, in N.T. only here, strkjv@10:1; strkjv@Galatians:2:9; strkjv@1Timothy:3:15|. Metaphorical and personal use with a double significance of being firmly fixed and giving stability to the building. Philadelphia was a city of earthquakes. "Temple" (\naos\) here is also metaphorical (7:15|), as in strkjv@1Timothy:3:15| for the people of God. In strkjv@21:22| we read that there is no temple in the heavenly Jerusalem (21:10-22:5|) descending as the new Jerusalem with God himself as the temple, though the metaphorical temple is mentioned in strkjv@7:15|. {He shall go out thence no more} (\ex ou m elthi\). Strong double negative \ou m\ with the second aorist active subjunctive of \erchomai\. The subject is \ho nikn\ (the one overcoming). "Fixity of character is at last achieved" (Charles). He, like the \stulos\ (pillar), remains in place. {Upon him} (\ep' auton\). Upon \ho nikn\ (the victor), not upon the pillar (\stulos\). He receives this triple name (of God, of the city of God, of Christ) on his forehead (14:1; strkjv@7:3; strkjv@17:5; strkjv@22:4|) just as the high-priest wore the name of Jehovah upon his forehead (Exodus:28:36,38|), the new name (2:17|), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation:19:12|), in contrast with the mark of the beast on others (13:17; strkjv@14:17|). For citizenship in God's city see strkjv@Galatians:4:26; strkjv@Phillipians:3:20; strkjv@Hebrews:11:10; strkjv@12:22; strkjv@13:14|. {The new Jerusalem} (\ts kains Ierousalm\). Not \neas\ (young), but \kains\ (fresh). See also strkjv@21:2,10| and already strkjv@Galatians:4:26; strkjv@Hebrews:12:22|. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form \Ierousalm\ (3:12; strkjv@21:2,10|), but in John's Gospel \Hierosoluma\ (1:19|, etc.). {Which cometh down} (\h katabainousa\). Nominative case in apposition with the preceding genitive \poles\ as in strkjv@1:5; strkjv@2:20|, etc. {Mine own new name} (\to onoma mou to kainon\). For which see strkjv@2:17; strkjv@19:12,16|. Christ himself will receive a new name along with all else in the future world (Gressmann).
rwp@Revelation:20:11 @{A great white throne} (\thronon megan leukon\). Here \megan\ (great) is added to the throne pictures in strkjv@4:4; strkjv@20:4|. The scene is prepared for the last judgment often mentioned in the N.T. (Matthew:25:31-46; strkjv@Romans:14:10; strkjv@2Corinthians:5:10|). "The absolute purity of this Supreme Court is symbolized by the colour of the Throne" (Swete) as in strkjv@Daniel:7:9; strkjv@Psalms:9:1; strkjv@97:2|. The name of God is not mentioned, but the Almighty Father sits upon the throne (4:2f.,9; strkjv@5:1,7,13; strkjv@6:16; strkjv@7:10,15; strkjv@19:4; strkjv@21:5|), and the Son sits there with him (Hebrews:1:3|) and works with the Father (John:5:19-21; strkjv@10:30; strkjv@Matthew:25:31ff.; strkjv@Acts:17:31; strkjv@2Corinthians:5:10; strkjv@2Timothy:4:1|). {From whose face the earth and the heaven fled away} (\hou apo prospou ephugen h ge kai ho ouranos\). Second aorist (prophetic) active of \pheug\. See strkjv@16:20|. The non-eternity of matter is a common teaching in the O.T. (Psalms:97:5; strkjv@102:27; strkjv@Isaiah:51:6|) as in the N.T. (Mark:13:31; strkjv@2Peter:3:10|). {Was found} (\heureth\). First aorist passive indicative of \heurisk\. All is now spiritual. Even scientists today are speaking of the non-eternity of the universe.
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@Revelation:20:14 @{Were cast} (\eblthsan\). As the devil (20:10|) followed the two beasts (19:20|) into the same dread lake of fire. Death is personified and is disposed of, "the last enemy" (1Corinthians:15:26|) and Paul sings the paean of victory over death (1Corinthians:15:54f.|, from strkjv@Hosea:13:14|). Hades has no more terrors, for the saints are in heaven. There is no more fear of death (Hebrews:2:15|), for death is no more (Revelation:21:4|). The second death (2:11; strkjv@20:6; strkjv@21:8|) is here identified as in strkjv@21:8| with the lake of fire.
rwp@Revelation:22:13 @{I am the Alpha and the Omega} (\Eg to Alpha kai to O\). Applied to God in strkjv@1:8; strkjv@21:6|, and here alone to Christ, crowning proof in this book of Christ's deity. Songs:in strkjv@21:6| God is termed, as Christ is here, \h arch kai to telos\ (the beginning and the end), while \ho prtos kai ho eschatos\ (the first and the last) is applied only to Christ (1:17; strkjv@2:8|). Solemn assurance is thus given that Christ is qualified to be the Judge of verse 12| (cf. strkjv@Matthew:25:31-46|). In strkjv@Hebrews:12:2| Jesus is the \archgos kai teleits ts pistes\ (the author and finisher of faith). Christ was the Creator of the universe for the Father. Songs:now he is the Consummation of redemption.
rwp@Revelation:22:16 @{I Jesus} (\Eg Isous\). The last and most solemn attestation to the book that from Jesus (the historic Jesus known to the churches), in harmony with strkjv@1:1f|. {Have sent} (\epempsa\). First aorist active indicative of \pemp\, used here in the same sense as \aposteilas\ in strkjv@1:1| as his personal messenger. It is the Jesus of history here speaking, who is also the Christ of theology and the Lamb of God. {For the churches} (\epi tais ekklsiais\). For this use of \epi\ see strkjv@10:11; strkjv@John:12:16|. It is not just for the seven churches (1:4|), but for all the churches in the world then and now. {I am the root and the offspring of David} (\Eg eimi h riza kai to genos Daueid\). See strkjv@5:5| for "the root of David," to which John now adds \to genos\ in the sense of "offspring" (Acts:17:28f.|), not of family or race (Acts:4:6; strkjv@7:13|). Cf. strkjv@Matthew:22:42-45|. {The bright, the morning star} (\ho astr ho lampros ho prinos\). The Davidic King is called a star in strkjv@Numbers:24:17; strkjv@Luke:1:78|. This "day-star" (\phsphoros\) is interpreted as Christ (2Peter:1:19|). In strkjv@Revelation:2:28| the phrase "the morning star" occurs in Christ's words, which is here interpreted. Christ is the Light that was coming into the world (John:1:9; strkjv@8:12|).
rwp@Romans:1:20 @{The invisible things of him} (\ta aorata autou\). Another verbal adjective (\a\ privative and \hora\, to see), old word, either unseen or invisible as here and elsewhere in N.T. (Colossians:1:15f.|, etc.). The attributes of God's nature defined here as "his everlasting power and divinity" (\h te aidios autou dunamis kai theiots\). \Aidios\ is for \aeidios\ from \aei\ (always), old word, in N.T. only here and strkjv@Jude:1:6|, common in Philo (\z aidios\), elsewhere \ainios\. \Theiots\ is from \theios\ (from \theos\) quality of \theos\ and corresponds more to Latin _divinitas_ from _divus_, divine. In strkjv@Colossians:2:9| Paul uses \theots\ (Latin _deitas_ from _deus_) {deity}, both old words and nowhere else in the N.T. \Theots\ is Divine Personality, \theiots\, Divine Nature and properties (Sanday and Headlam). {Since the creation of the world} (\apo ktises kosmou\). He means by God and unto God as antecedent to and superior to the world (cf. strkjv@Colossians:1:15f|. about Christ). {Are clearly seen} (\kathoratai\). Present passive indicative of \kathora\ (perfective use of \kata-\), old word, only here in N.T., with direct reference to \aorata\. {Being perceived} (\nooumena\). Present passive participle of \noe\, to use the \nous\ (intellect). {That they may be without excuse} (\eis to einai autous anapologtous\). More likely, "so that they are without excuse." The use of \eis to\ and the infinitive (with accusative of general reference) for result like \hste\ is reasonably clear in the N.T. (Moulton, _Prolegomena_, p. 219; Robertson, _Grammar_, p. 1003). \Anapologtous\ is another verbal with \an\ from \apologeomai\. Old word, in N.T. only here and strkjv@Romans:2:1| ("inexcusable" here).
rwp@Romans:3:25 @{Set forth} (\proetheto\). Second aorist middle indicative. See on ¯1:13| for this word. Also in strkjv@Ephesians:1:9|, but nowhere else in N.T. God set before himself (purposed) and did it publicly before (\pro\) the whole world. {A propitiation} (\hilastrion\). The only other N.T. example of this word is in strkjv@Hebrews:9:5| where we have the "cherubim overshadowing the mercy seat" (\to hilastrion\). In Hebrews the adjective is used as a substantive or as "the propitiatory place " But that idea does not suit here. Deissmann (_Bible Studies_, pp. 124-35) has produced examples from inscriptions where it is used as an adjective and as meaning "a votive offering" or "propitiatory gift." Hence he concludes about strkjv@Romans:3:25|: "The crucified Christ is the votive gift of the Divine Love for the salvation of men." God gave his Son as the means of propitiation (1John:2:2|). \Hilastrion\ is an adjective (\hilastrios\) from \hilaskomai\, to make propitiation (Hebrews:2:17|) and is kin in meaning to \hilasmos\, propitiation (1John:2:2; strkjv@4:10|). There is no longer room for doubting its meaning in strkjv@Romans:3:25|. {Through faith, by his blood} (\dia pistes en ti autou haimati\). Songs:probably, connecting \en toi haimati\ (in his blood) with \proetheto\. {To show his righteousness} (\eis endeixin ts dikaiosuns autou\). See strkjv@2Corinthians:8:24|. "For showing of his righteousness," the God-kind of righteousness. God could not let sin go as if a mere slip. God demanded the atonement and provided it. {Because of the passing over} (\dia tn paresin\). Late word from \parimi\, to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, _Bible Studies_, p. 266) for remission of punishment, especially for debt, as distinct from \aphesis\ (remission). {Done aforetime} (\progegonotn\). Second perfect active genitive participle of \proginomai\. The sins before the coming of Christ (Acts:14:16; strkjv@17:30; strkjv@Hebrews:9:15|). {Forbearance} (\anochi\). Holding back of God as in strkjv@2:4|. In this sense Christ tasted death for every man (Hebrews:2:9|).
rwp@Romans:4:20 @{He wavered not through unbelief} (\ou diekrith ti apistii\). First aorist passive indicative of old and common verb \diakrin\, to separate, to distinguish between, to decide between, to desert, to dispute, to be divided in one's own mind. This last sense occurs here as in strkjv@Matthew:21:22; strkjv@Mark:11:23; strkjv@Romans:14:23; strkjv@James:1:6|. "He was not divided in his mind by unbelief" (instrumental case). {Waxed strong through faith} (\enedunamth ti pistei\). First aorist passive again of \endunamo\, late word to empower, to put power in, in LXX and Paul and strkjv@Acts:9:22|.
rwp@Romans:8:17 @{Joint-heirs with Christ} (\sunklronomoi Christou\). A late rare double compound, in Philo, an Ephesian inscription of the imperial period (Deissmann, _Light from the Ancient East_, p. 92), papyri of the Byzantine period. See strkjv@8:29| for this idea expanded. Paul is fond of compounds of \sun\, three in this verse (\sunklronomoi, sunpaschmen, sundoxasthmen\). The last (first aorist passive subjunctive of \sundoxaz\ with \hina\ (purpose), late and rare, here only in N.T.
rwp@Romans:11:17 @{Branches} (\kladn\). From \kla\, to break. {Were broken off} (\exeklasthsan\). First aorist passive indicative of \ekkla\. Play on the word \klados\ (branch) and \ekkla\, to break off. Condition of first class, assumed as true. Some of the individual Jews (natural Israel) were broken off the stock of the tree (spiritual Israel). {And thou} (\kai su\). An individual Gentile. {Being a wild olive} (\agrielaios n\). This word, used by Aristotle, occurs in an inscription. Ramsay (_Pauline Studies_, pp. 219ff.) shows that the ancients used the wild-olive graft upon an old olive tree to reinvigorate the tree precisely as Paul uses the figure here and that both the olive tree and the graft were influenced by each other, though the wild olive graft did not produce as good olives as the original stock. But it should be noted that in verse 24| Paul expressly states that the grafting of Gentiles on to the stock of the spiritual Israel was "contrary to nature" (\para phusin\). {Wast grafted in} (\enekentrisths\). First aorist passive indicative of \enkentriz\, to cut in, to graft, used by Aristotle. Belongs "to the higher _Koin_" (literary _Koin_) according to Milligan. {Partaker} (\sunkoinnos\). Co-partner. {Fatness} (\piottos\). Old word from \pin\ (fat), only here in N.T. Note three genitives here "of the root of the fatness of the olive."
rwp@Titus:1:2 @{God who cannot lie} (\ho apseuds theos\). "The non-lying God." Old adjective (\a\ privative and \pseuds\), here only in N.T. See strkjv@2Timothy:2:13|. In Polycarp's last prayer. {Promised} (\epggeilato\). First aorist middle indicative of \epaggell\. Antithesis in \ephanersen de\ (manifested) in verse 3| (first aorist active indicative of \phanero\). Same contrast in strkjv@Romans:16:25; strkjv@Colossians:1:26|. {Before times eternal} (\pro chronn ainn\). Not to God's purpose before time began (Ephesians:1:4; strkjv@2Timothy:1:9|), but to definite promises (Romans:9:4|) made in time (Lock). "Long ages ago." See strkjv@Romans:16:25|.
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