NT-EPISTLES.filter - rwp piste:
rwp@
1Corinthians:1:21 @{Seeing that} (\epeid\). Since (\epei\ and \d\) with explanatory \gar\. {Through its wisdom} (\dia ts sophias\). Article here as possessive. The two wisdoms contrasted. {Knew not God} (\ouk egn\). Failed to know, second aorist (effective) active indicative of \ginsk\, solemn dirge of doom on both Greek philosophy and Jewish theology that failed to know God. Has modern philosophy done better? There is today even a godless theology (Humanism). "Now that God's wisdom has reduced the self-wise world to ignorance" (Findlay). {Through the foolishness of the preaching} (\dia ts mrias tou krugmatos\). Perhaps "proclamation" is the idea, for it is not \kruxis\, the act of heralding, but \krugma\, the message heralded or the proclamation as in verse 23|. The metaphor is that of the herald proclaiming the approach of the king (Matthew:3:1; strkjv@4:17|). See also \krugma\ in strkjv@1Corinthians:2:4; strkjv@2Timothy:4:17|. The proclamation of the Cross seemed foolishness to the wiseacres then (and now), but it is consummate wisdom, God's wisdom and good-pleasure (\eudoksan\). The foolishness of preaching is not the preaching of foolishness. {To save them that believe} (\ssai tous pisteuontas\). This is the heart of God's plan of redemption, the proclamation of salvation for all those who trust Jesus Christ on the basis of his death for sin on the Cross. The mystery-religions all offered salvation by initiation and ritual as the Pharisees did by ceremonialism. Christianity reaches the heart directly by trust in Christ as the Saviour. It is God's wisdom.
rwp@1Corinthians:1:26 @{Behold} (\blepete\). Same form for imperative present active plural and indicative. Either makes sense as in strkjv@John:5:39| \eraunate\ and strkjv@14:1| \pisteuete\. {Calling} (\klsin\). The act of calling by God, based not on the external condition of those called (\kltoi\, verse 2|), but on God's sovereign love. It is a clinching illustration of Paul's argument, an _argumentum ad hominen_. {How that} (\hoti\). Explanatory apposition to \klsin\. {After the flesh} (\kata sarka\). According to the standards of the flesh and to be used not only with \sophoi\ (wise, philosophers), but also \dunatoi\ (men of dignity and power), \eugeneis\ (noble, high birth), the three claims to aristocracy (culture, power, birth). {Are called}. Not in the Greek, but probably to be supplied from the idea in \klsin\.
rwp@1Corinthians:9:17 @{Of mine own will} (\hekn\) {--not of mine own will} (\akn\). Both common adjectives, but only here in N.T. save \hekn\, also in strkjv@Romans:8:20|. The argument is not wholly clear. Paul's call was so clear that he certainly did his work {willingly} and so had a reward (see on ¯Matthew:6:1| for \misthos\); but the only {reward} that he had for his willing work (Marcus Dods) was to make the gospel {free of expense} (\adapanon\, verse 18|, rare word, here only in N.T., once in inscription at Priene). This was his \misthos\. It was glorying (\kauchma\, to be able to say so as in strkjv@Acts:20:33f.|). {I have a stewardship intrusted to me} (\oikonomian pepisteumai\). Perfect passive indicative with the accusative retained. I have been intrusted with a stewardship and so would go on with my task like any \oikonomos\ (steward) even if \akn\ (unwilling).
rwp@1Corinthians:13:7 @{Beareth all things} (\panta stegei\). \Steg\ is old verb from \steg\, roof, already in strkjv@1Corinthians:9:12; strkjv@1Thessalonians:3:1,5| which see. Love covers, protects, forbears (_suffert_, Vulgate). See strkjv@1Peter:4:8| "because love covers a multitude of sins" (\hoti agap kaluptei phthos hamartin\), throws a veil over. {Believeth all things} (\panta pisteuei\). Not gullible, but has faith in men. {Hopeth all things} (\panta elpizei\). Sees the bright side of things. Does not despair. \Endureth all things\ (\panta hupomenei\). Perseveres. Carries on like a stout-hearted soldier. If one knows Sir Joshua Reynolds's beautiful painting of the Seven Virtues (the four cardinal virtues of the Stoics--temperance, prudence, fortitude, justice--and the three Christian graces--faith, hope, love), he will find them all exemplified here as marks of love (the queen of them all).
rwp@1Corinthians:15:2 @{In what words I preached it unto you} (\tini logoi euggelisamn humin\). Almost certainly \tis\ (\tini logoi\, locative or instrumental, in or with) here is used like the relative \hos\ as is common in papyri (Moulton, _Prolegomena_, p. 93f.; Robertson, _Grammar_, p. 737f.). Even so it is not clear whether the clause depends on \gnriz\ like the other relatives, but most likely so. {If we hold it fast} (\ei katechete\). Condition of first class. Paul assumes that they are holding it fast. {Except ye believed in vain} (\ektos ei m eiki episteusate\). For \ektos ei m\ see on ¯14:5|. Condition of first class, unless in fact ye did believe to no purpose (\eiki\, old adverb, only in Paul in N.T.). Paul holds this peril over them in their temptation to deny the resurrection.
rwp@1Corinthians:15:11 @{Songs:we preach, and so ye believed} (\houts krussomen, kai houts episteusate\). This is what matters both for preacher and hearers. This is Paul's gospel. Their conduct in response to his message was on record.
rwp@1John:4:16 @{We know} (\egnkamen\). Perfect active indicative, "we have come to know and still know" as in strkjv@John:6:9|, only there order is changed (\pepisteukamen\ coming before \egnkamen\). Confession (\homologe\) follows experimental knowledge (\ginsk\) and confident trust (\pisteu\). Believers are the sphere (\en hmin\, in our case) in which the love of God operates (Westcott). See strkjv@John:13:35| for "having love." {God is love} (\ho theos agap estin\). Repeated from verse 8|. Songs:he gathers up the whole argument that one who is abiding in love is abiding in God and shows that God is abiding in him. Thoroughly Johannine style.
rwp@1John:5:1 @{That Jesus is the Christ} (\hoti Isous estin ho Christos\). The Cerinthian antichrist denies the identity of Jesus and Christ (2:22|). Hence John insists on this form of faith (\pisteun\ here in the full sense, stronger than in strkjv@3:23; strkjv@4:16|, seen also in \pistis\ in verse 4|, where English and Latin fall down in having to use another word for the verb) as he does in verse 5| and in accord with the purpose of John's Gospel (20:31|). Nothing less will satisfy John, not merely intellectual conviction, but full surrender to Jesus Christ as Lord and Saviour. "The Divine Begetting is the antecedent, not the consequent of the believing" (Law). For "is begotten of God" (\ek tou theou gegenntai\) see strkjv@2:29; strkjv@3:9; strkjv@4:7; strkjv@5:4,18|. John appeals here to family relationship and family love. {Him that begat} (\ton gennsanta\). First aorist active articular participle of \genna\, to beget, the Father (our heavenly Father). {Him also that is begotten of him} (\ton gegennmenon ex autou\). Perfect passive articular participle of \genna\, the brother or sister by the same father. Songs:then we prove our love for the common Father by our conduct towards our brothers and sisters in Christ.
rwp@1John:5:5 @{And who is he that overcometh?} (\tis estin de ho nikn?\). Not a mere rhetorical question (2:22|), but an appeal to experience and fact. Note the present active articular participle (\nikn\) like \niki\ (present active indicative in verse 4|), "the one who keeps on conquering the world." See strkjv@1Corinthians:15:57| for the same note of victory (\nikos\) through Christ. See verse 1| for \ho pisteun\ (the one who believes) as here. {Jesus is the Son of God} (\Isous estin ho huios tou theou\). As in verse 1| save that here \ho huios tou theou\ in place of \Christos\ and see both in strkjv@2:22f|. Here there is sharp antithesis between "Jesus" (humanity) and "the Son of God" (deity) united in the one personality.
rwp@1John:5:10 @{Believeth on} (\pisteun eis\). John draws a distinction between "not believing God" (\m pisteun ti thei\) in next clause, the testimony of God about his Son, and surrender to and reliance on the Son as here (\eis\ and the accusative). See the same distinction less clearly drawn in strkjv@John:6:30f|. See also \eis tn marturian\ after \pepisteuken\ in this same verse and strkjv@John:2:23|. {In him} (\en hauti\). "In himself," though the evidence is not decisive between \hauti\ and \auti\. {Hath made} (\pepoiken\). Perfect active indicative of \poie\ like \memarturken\ and \pepisteuken\, permanent state. {A liar} (\pseustn\). As in strkjv@1:10|, which see. {Because he hath not believed} (\hoti ou pepisteuken\). Actual negative reason with negative \ou\, not the subjective reason as in strkjv@John:3:18|, where we have \hoti m pepisteuken\). The subjective negative is regular with \ho m pisteun\. Relative clause here repeats close of verse 9|.
rwp@1John:5:13 @{I have written} (\egrapsa\). Not epistolary aorist, but refers to verses 1-12| of this Epistle as in strkjv@2:26| to the preceding verses. {That ye may know} (\hina eidte\). Purpose clause with \hina\ and the second perfect active subjunctive of \oida\, to know with settled intuitive knowledge. He wishes them to have eternal life in Christ (John:20:31|) and to know that they have it, but not with flippant superficiality (2:3ff.|). {Unto you that believe on} (\tois pisteuousin eis\). Dative of the articular present active participle of \pisteu\ and \eis\ as in verse 10|. For this use of \onoma\ (name) with \pisteu\ see strkjv@3:23; strkjv@John:2:23|.
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:1:7 @{The proof of your faith} (\to dokimion humn ts pistes\). The identical phrase in strkjv@James:1:3| and probably derived from there by Peter. See there for discussion of \to dokimion\ (the test or touchstone of faith). {Being more precious} (\polutimoteron\). No word for "being" (\on\) in the Greek. The secondary uncials have \polu timiteron\. The text is the comparative of \polutimos\, late adjective (Plutarch) from \polu\ and \tim\ (of great price) as in strkjv@Matthew:13:46|. {Than gold} (\chrusiou\). Ablative case after the comparative adjective. {That perisheth} (\tou apollumenou\). Present middle articular participle of \apollumi\ to destroy. Even gold perishes (wears away). {Though it is proved by fire} (\dia puros de dokimazomenou\). Present passive articular participle (in the ablative like \chrusiou\) of \dokimaz\ (common verb for testing metals) with \de\, which gives a concessive sense to the participle. Faith stands the test of fire better than gold, but even gold is refined by fire. {That might be found} (\hina heurethi\). Purpose clause with \hina\ and the first aorist passive subjunctive of \heurisk\, common verb, to find. As in strkjv@2Peter:3:14|, this is the result of the probation by God as the Refiner of hearts. {Unto praise and glory and honour} (\eis epainon kai doxan kai timn\). Here probably both to God and man in the result. Cf. strkjv@Matthew:5:11f.; strkjv@Romans:2:7,10; strkjv@1Timothy:1:17|. {At the revelation of Jesus Christ} (\en apokalupsei Isou Christou\). Songs:also in strkjv@1:13; strkjv@4:13; strkjv@2Thessalonians:1:7; strkjv@1Corinthians:1:7; strkjv@Luke:17:30| of the second coming of Christ as the Judge and Rewarder (Bigg).
rwp@1Peter:1:8 @{Whom} (\hon\). Relative referring to Christ just before and accusative case, object of both \idontes\ and \agapate\ (ye love). {Not having seen} (\ouk idontes\). Second aorist active participle of \hora\, to see, with \ouk\ rather than \m\ because it negatives an actual experience in contrast with \m horntes\ (though not seeing, hypothetical case). On whom (\eis hon\) with \pisteuontes\ common construction for "believing on" (\pisteu eis\). It is possible that Peter here has in mind the words of Jesus to Thomas as recorded in strkjv@John:20:29| ("Happy are those not seeing and yet believing"). Peter was present and heard the words of Jesus to Thomas, and so he could use them before John wrote his Gospel. {Ye rejoice greatly} (\agallite\). Same form as in verse 6|, only active here instead of middle. {With joy} (\chari\). Instrumental case (manner). {Unspeakable} (\aneklalti\). Late and rare double compound verbal (alpha privative and \eklale\), here only in N.T., in Dioscorides and Heliodorus, "unutterable," like Paul's "indescribable" (\anekdigtos\) gift (2Corinthians:9:15|, here alone in N.T.). {Full of glory} (\dedoxasmeni\). Perfect passive participle of \doxaz\, to glorify, "glorified joy," like the glorified face of Moses (Exodus:34:29ff.; strkjv@2Corinthians:3:10|.
rwp@1Peter:1:9 @{Receiving} (\komizomenoi\). Present middle participle of \komiz\, old verb, to receive back, to get what is promised (5:4; strkjv@Hebrews:10:36|). {The end of your faith} (\to telos ts pistes\). The conclusion, the culmination of faith (2Corinthians:3:13; strkjv@Romans:2:21f.; strkjv@10:4|). See strkjv@Hebrews:12:2| of Jesus as "Pioneer and Perfecter of Faith." {Even the salvation of your souls} (\strian psuchn\). No "even" in the text, just the accusative of apposition with \telos\, viz., final salvation.
rwp@1Peter:2:7 @{The preciousness} (\h tim\). Or "the honour." Explanation of \entimon\ and \ou m kataischunthi\ and only true "for you which believe" (\tois pisteuousin\ ethical dative of articular present active participle of \pisteu\ to believe). {But for such as disbelieve} (\apistousin de\). Dative present active participle again of \apiste\, opposite of \pisteu\ (Luke:24:11|). {Was made the head of the corner} (\egenth eis kephaln gnias\). This verse is from strkjv@Psalms:118:22| with evident allusion to strkjv@Isaiah:28:16| (\kephaln gnias=akrogniaion\). See strkjv@Matthew:21:42; strkjv@Mark:12:10; strkjv@Luke:20:17|, where Jesus himself quotes strkjv@Psalms:118:22| and applies the rejection of the stone by the builders (\hoi oikodomountes\, the experts) to the Sanhedrin's conduct toward him. Peter quoted it also (and applied it as Jesus had done) in his speech at the Beautiful Gate (Acts:4:11|). Here he quotes it again to the same purpose.
rwp@1Peter:4:16 @{But if as a Christian} (\ei de hs Christianos\). Supply the verb \paschei\ (condition of first class, "if one suffer as a Christian"). This word occurs only three times in the N.T. (Acts:11:26; strkjv@26:28; strkjv@1Peter:4:16|). It is word of Latin formation coined to distinguish followers of Christ from Jews and Gentiles (Acts:11:26|). Each instance bears that idea. It is not the usual term at first like \mathtai\ (disciples), saints (\hagioi\), believers (\pisteuontes\), etc. The Jews used \Nazraioi\ (Nazarenes) as a nickname for Christians (Acts:24:5|). By A.D. 64 the name Christian was in common use in Rome (Tacitus, Ann. XV. 44). Owing to itacism it was sometimes spelled \Chrstianoi\ (\i, ei\ and \\ pronounced alike). {Let him not be ashamed} (\m aischunesth\). Prohibition with \m\ and present passive imperative of \aischun\. Peter had once been ashamed to suffer reproach or even a sneer for being a disciple of Christ (Mark:14:68|). See the words of Jesus in strkjv@Mark:8:38| and Paul's in strkjv@2Timothy:1:12|. Peter is not ashamed now. In this name (\en ti onomati touti\). Of Christian as in strkjv@Mark:9:41|, "because ye are Christ's."
rwp@1Thessalonians:1:3 @{Remembering} (\mnmoneuontes\). Present active participle of old verb from adjective \mnmn\ (mindful) and so to call to mind, to be mindful of, used either with the accusative as in strkjv@1Thessalonians:2:9| or the genitive as here. {Without ceasing} (\adialeipts\). Double compound adverb of the _Koin_ (Polybius, Diodorus, Strabo, papyri) from the verbal adjective \a-dia-leiptos\ (\a\ privative and \dia-leip\, to leave off). In the N.T. alone by Paul and always connected with prayer. Milligan prefers to connect this adverb (amphibolous in position) with the preceding participle \poioumenoi\ rather than with \mnmoneuontes\ as Revised Version and Westcott and Hort rightly do. {Your work of faith} (\humn tou ergou ts pistes\). Note article with both \ergou\ and \pistes\ (correlation of the article, both abstract substantives). \Ergou\ is genitive case the object of \mnmoneuontes\ as is common with verbs of emotion (Robertson, _Grammar_, pp. 508f.), though the accusative \kopon\ occurs in strkjv@1Thessalonians:2:9| according to common Greek idiom allowing either case. \Ergou\ is the general term for work or business, employment, task. Note two genitives with \ergou\. \Humn\ is the usual possessive genitive, {your work}, while \ts pistes\ is the descriptive genitive, marked by, characterized by, faith, "the activity that faith inspires" (Frame). It is interesting to note this sharp conjunction of these two words by Paul. We are justified by faith, but faith produces works (Romans:6-8|) as the Baptist taught and as Jesus taught and as James does in strkjv@James:2|. {Labour of love} (\tou kopou ts agaps\). Note article with both substantives. Here again \tou kopou\ is the genitive the object of \mnmoneuontes\ while \ts agaps\ is the descriptive genitive characterizing the "labour" or "toil" more exactly. \Kopos\ is from \kopt\, to cut, to lash, to beat the bread, to toil. In strkjv@Revelation:14:13| the distinction is drawn between \kopou\ (toil) from which the saints rest and \erga\ (works, activities) which follow with them into heaven. Songs:here it is the labour that love prompts, assuming gladly the toil. \Agap\ is one of the great words of the N.T. (Milligan) and no certain example has yet been found in the early papyri or the inscriptions. It occurs in the Septuagint in the higher sense as with the sensuous associations. The Epistle of Aristeas calls love (\agap\) God's gift and Philo uses \agap\ in describing love for God. "When Christianity first began to think and speak in Greek, it took up \agap\ and its group of terms more freely, investing them with the new glow with which the N.T. writings make us familiar, a content which is invariably religious" (Moffatt, _Love in the New Testament_, p. 40). The New Testament never uses the word \ers\ (lust). {Patience of hope} (\ts hupomons ts elpidos\). Note the two articles again and the descriptive genitive \ts elpidos\. It is patience marked by hope, "the endurance inspired by hope" (Frame), yes, and sustained by hope in spite of delays and set-backs. \Hupomon\ is an old word (\hupo, men\, to remain under), but it "has come like \agap\ to be closely associated with a distinctively Christian virtue" (Milligan). The same order as here (\ergou, kopos, hupomon\) appears in strkjv@Revelation:2:2| and Lightfoot considers it" an ascending scale as practical proofs of self-sacrifice." The church in Thessalonica was not old, but already they were called upon to exercise the sanctifying grace of hope (Denney). {In our Lord Jesus Christ} (\tou Kuriou hmn Isou Christou\). The objective genitive with \elpidos\ (hope) and so translated by "in" here (Robertson, _Grammar_, pp. 499f.). Jesus is the object of this hope, the hope of his second coming which is still open to us. Note "Lord Jesus Christ" as in verse 1|. {Before our God and Father} (\emprosthen tou theou kai patros hmn\). The one article with both substantives precisely as in strkjv@Galatians:1:4|, not "before God and our Father," both article and possessive genitive going with both substantives as in strkjv@2Peter:1:1,11; strkjv@Titus:2:13| (Robertson, _Grammar_, pp. 785f.). The phrase is probably connected with \elpidos\. \Emprosthen\ in the N.T. occurs only of place, but it is common in the papyri of time. The picture here is the day of judgment when all shall appear before God.
rwp@1Thessalonians:2:4 @{But even as we have been approved by God} (\alla kaths dedokimasmetha hupo tou theou\). Perfect passive indicative of \dokimaz\, old verb to put to the test, but here the tense for completed state means tested and proved and so approved by God. Paul here claims the call of God for his ministry and the seal of God's blessing on his work and also for that of Silas and Timothy. {To be entrusted with the gospel} (\pisteuthnai to euaggelion\). First aorist passive infinitive of \pisteu\, common verb for believing, from \pistis\ (faith), but here to entrust rather than to trust. The accusative of the thing is retained in the passive according to regular Greek idiom as in strkjv@1Corinthians:9:17; strkjv@Galatians:2:7; strkjv@Romans:3:2; strkjv@1Timothy:1:11; strkjv@Titus:1:3|, though the active had the dative of the person. {Songs:we speak} (\houts laloumen\). Simple, yet confident claim of loyalty to God's call and message. Surely this should be the ambition of every preacher of the gospel of God. {Not as pleasing men} (\ouch hs anthrpois areskontes\). Dative case with \aresk\ as in strkjv@Galatians:1:10|. Few temptations assail the preacher more strongly than this one to please men, even if God is not pleased, though with the dim hope that God will after all condone or overlook. Nothing but experience will convince some preachers how fickle is popular favour and how often it is at the cost of failure to please God. And yet the preacher wishes to win men to Christ. It is all as subtle as it is deceptive. God tests our hearts (the very verb \dokimaz\ used in the beginning of this verse) and he is the only one whose approval matters in the end of the day (1Corinthians:4:5|).
rwp@1Thessalonians:4:14 @{For if we believe} (\ei gar pisteuomen\). Condition of first class, assuming the death and resurrection of Jesus to be true. {In Jesus} (\dia tou Isou\). Literally, through or by means of Jesus. It is amphibolous in position and can be taken either with \tous koimthentas\ (that are fallen asleep in or through Jesus) like \hoi koimthentes en Christi\ in strkjv@1Corinthians:15:18| and probably correct or with \axei\ (through Jesus with God). {With him} (\sun auti\). Together with Jesus. Jesus is the connecting link (\dia\) for those that sleep (\koimthentas\ first aorist passive, but with middle sense) and their resurrection.
rwp@1Thessalonians:5:8 @{Putting on the breastplate of faith and love} (\endusamenoi thraka pistes kai agaps\). First aorist (ingressive) middle participle of \endu\. The same figure of breastplate in strkjv@Ephesians:6:14|, only there "of righteousness." The idea of watchfulness brings the figure of a sentry on guard and armed to Paul's mind as in strkjv@Romans:13:12| "the weapons of light." The word \thrax\ (breastplate) is common in the LXX. {For a helmet, the hope of salvation} (\perikephalaian elpida strias\). Same figure in strkjv@Ephesians:6:17| and both like strkjv@Isaiah:59:17|. Late word meaning around (\peri\) the head (\kephal\) and in Polybius, LXX, and in the papyri. \Strias\ is objective genitive.
rwp@1Timothy:1:4 @{To give heed} (\prosechein\). With \noun\ understood. Old and common idiom in N.T. especially in Luke and Acts (Acts:8:10ff.|). Not in Paul's earlier Epistles. strkjv@1Timothy:3:8; strkjv@4:1,13; strkjv@Titus:1:14|. {To fables} (\muthois\). Dative case of old word for speech, narrative, story, fiction, falsehood. In N.T. only strkjv@2Peter:1:16; strkjv@1Timothy:1:4; strkjv@4:7; strkjv@Titus:1:14; strkjv@2Timothy:4:4|. {Genealogies} (\genealogiais\). Dative of old word, in LXX, in N.T. only here and strkjv@Titus:3:9|. {Endless} (\aperantois\). Old verbal compound (from \a\ privative and \perain\, to go through), in LXX, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons. {Questionings} (\ekztseis\). "Seekings out." Late and rare compound from \ekzte\ (itself _Koin_ word, strkjv@Romans:3:11| from LXX and in papyri). Here only in N.T. Simplex \ztsis\ in strkjv@Acts:15:2; strkjv@1Timothy:6:4; strkjv@Titus:3:9; strkjv@2Timothy:2:23|. {A dispensation} (\oikonomian\). Pauline word (1Corinthians:9:17; strkjv@Colossians:1:25; strkjv@Ephesians:1:9; strkjv@3:9; strkjv@1Timothy:1:4|), strkjv@Luke:16:2-4| only other N.T. examples. {In faith} (\en pistei\). Pauline use of \pistis\.
rwp@1Timothy:1:5 @{The end} (\to telos\). See strkjv@Romans:6:21; strkjv@10:4| for \telos\ (the good aimed at, reached, result, end). {Love} (\agap\). Not "questionings." strkjv@Romans:13:9|. "Three conditions for the growth of love" (Parry): "Out of a pure heart" (\ek katharas kardias\, O.T. conception), "and a good conscience" (\kai suneidses agaths\, for which see strkjv@Romans:2:25|), "and faith unfeigned" (\kai pistes anupokritou\, late compound verbal in strkjv@2Corinthians:6:6; strkjv@Romans:12:9|).
rwp@1Timothy:1:11 @{Of the blessed God} (\tou makariou theou\). Applied to God only here and strkjv@6:15|, but in strkjv@Titus:2:13| \makarios\ occurs with \elpis\ (hope) of the "epiphany of our great God and Saviour Jesus Christ." {Which was committed to my trust} (\ho episteuthn eg\). "with which (\ho\ accusative retained with first aorist passive verb \episteuthn\) I was entrusted."
rwp@1Timothy:1:15 @{Faithful is the saying} (\pistos ho logos\). Five times in the Pastorals (1Timothy:1:15; strkjv@3:1; strkjv@4:9; strkjv@Titus:3:8; strkjv@2Timothy:2:11|). It will pay to note carefully \pistis, pisteu, pistos\. Same use of \pistos\ (trustworthy) applied to \logos\ in strkjv@Titus:1:9; strkjv@Revelation:21:5; strkjv@22:6|. Here and probably in strkjv@2Timothy:2:11| a definite saying seems to be referred to, possibly a quotation (\hoti\) of a current saying quite like the Johannine type of teaching. This very phrase (Christ coming into the world) occurs in strkjv@John:9:37; strkjv@11:27; strkjv@16:28; strkjv@18:37|. Paul, of course, had no access to the Johannine writings, but such "sayings" were current among the disciples. There is no formal quotation, but "the whole phrase implies a knowledge of Synoptic and Johannine language" (Lock) as in strkjv@Luke:5:32; strkjv@John:12:47|. {Acceptation} (\apodochs\). Genitive case with \axios\ (worthy of). Late word (Polybius, Diod., Jos.) in N.T. only here and strkjv@4:9|. {Chief} (\prtos\). Not \n\ (I was), but \eimi\ (I am). "It is not easy to think of any one but St. Paul as penning these words" (White). In strkjv@1Corinthians:15:9| he had called himself "the least of the apostles" (\elachistos tn apostoln\). In strkjv@Ephesians:3:8| he refers to himself as "the less than the least of all saints" (\ti elachistoteri pantn hagin\). On occasion Paul would defend himself as on a par with the twelve apostles (Galatians:2:6-10|) and superior to the Judaizers (2Corinthians:11:5f.; strkjv@12:11|). It is not mock humility here, but sincere appreciation of the sins of his life (cf. strkjv@Romans:7:24|) as a persecutor of the church of God (Galatians:1:13|), of men and even women (Acts:22:4f.; strkjv@26:11|). He had sad memories of those days.
rwp@1Timothy:3:9 @{The mystery of the faith} (\to mustrion ts pistes\). "The inner secret of the faith," the revelation given in Christ. See for \mustrion\ in Paul (2Thessalonians:2:7; strkjv@1Corinthians:2:7; strkjv@Romans:16:25; strkjv@Colossians:1:26; strkjv@Ephesians:3:9|). {In a pure conscience} (\en kathari suneidsei\). See strkjv@1:19|. "The casket in which the jewel is to be kept" (Lock).
rwp@1Timothy:3:13 @{Gain to themselves} (\heautois peripoiountai\). Present middle indicative of \peripoie\, old verb, to make besides (\peri\, around, over), to lay by. Reflexive (indirect) middle with reflexive pronoun (\heautois\) repeated as often happens in the _Koin_. In N.T. only here, strkjv@Luke:17:33; strkjv@Acts:20:28| (Paul also, quoting strkjv@Isaiah:43:21|). {A good standing} (\bathmon kalon\). Late word from \bain\, in LXX for steps at a door (1Samuel:5:5|). In plural the steps of a stair. In the inscriptions it means a good foothold or standing. The ecclesiastical writers (Theodoret) take it to be a higher grade or rank, but it is doubtful if Paul means that here. {Much boldness} (\polln parrsian\). A Pauline phrase (2Corinthians:3:12; strkjv@7:4; strkjv@Phillipians:1:20|). {In the faith which is in Christ Jesus} (\en pistei ti en Christi Isou\). Pauline phrase again (Acts:26:18; strkjv@Galatians:3:26; strkjv@Colossians:1:4; strkjv@Ephesians:1:15; strkjv@2Timothy:1:13; strkjv@3:15|).
rwp@1Timothy:3:16 @{Without controversy} (\homologoumens\). Old adverb from the participle \homologoumenos\ from \homologe\. Here only in N.T. "Confessedly." {Great} (\mega\). See strkjv@Ephesians:5:32|. "A great mystery." {The mystery of godliness} (\to ts eusebeias mustrion\). See verse 9| "the mystery of the faith," and strkjv@2:2| for \eusebeia\. Here the phrase explains "a pillar and stay of the truth" (verse 15|). See in particular Co strkjv@1:27|. "The revealed secret of true religion, the mystery of Christianity, the Person of Christ" (Lock). {He who} (\hos\). The correct text, not \theos\ (God) the reading of the Textus Receptus (Syrian text) nor \ho\ (neuter relative, agreeing with \mustrion\) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like strkjv@Ephesians:5:14|) in six strophes. That is probably correct. At any rate \hos\ (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom \hos\ refers, is the mystery (Colossians:1:27; strkjv@2:2|). {Was manifested} (\ephanerth\). First aorist passive indicative of \phanero\, to manifest. Here used to describe the incarnation (\en sarki\) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans:16:26; strkjv@Colossians:1:26|) as well as of the second coming (Colossians:3:4|). {Justified in the spirit} (\edikaith en pneumati\). First aorist passive indicative of \dikaio\, to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews:9:14|) before men by overcoming death and rising from the dead (Romans:1:3f.|). {Seen of angels} (\phth aggelois\). First aorist passive indicative of \hora\, to see, with either the instrumental or the dative case of angels (\aggelois\). The words were probably suggested by the appearance of Jesus (\phth\, the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See strkjv@Phillipians:2:10; strkjv@1Peter:3:22| for the appearance of Jesus to the angels in heaven at the ascension. Some would take "angels" here to be "messengers" (the women). {Preached among the nations} (\ekruchth en ethnesin\). First aorist passive indicative of \kruss\, to proclaim. The word \ethnos\ may mean "all creation" (Colossians:1:23|) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians:3:1,8|). Cf. strkjv@2:7|. {Believed on in the world} (\episteuth en kosmi\). First aorist indicative passive again of \pisteu\, to believe (2Thessalonians:1:10|). Cf. strkjv@1:15; strkjv@2Corinthians:5:19|. {Received up in glory} (\anelmphth en doxi\). First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. strkjv@Romans:8:29f|. This time the verb is \analamban\, the verb used of the ascension (Acts:1:11,22|, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ.
rwp@1Timothy:4:1 @{Expressly} (\rts\). Late adverb, here alone in N.T., from verbal adjective \rtos\ (from root \re\). The reference is to the Holy Spirit, but whether to O.T. prophecy (Acts:1:16|) or to some Christian utterance (2Thessalonians:2:2; strkjv@1Corinthians:14:1ff.|) we do not know. Parry recalls the words of Jesus in strkjv@Matthew:24:10,24|. {In later times} (\en husterois kairois\). Old adjective (Matthew:21:31|) usually as adverb, \husteron\ (Matthew:4:2|). Relative time from the prediction, now coming true (a present danger). {Some shall fall away} (\apostsontai tines\). Future middle of \aphistmi\, intransitive use, shall stand off from, to fall away, apostatize (2Corinthians:12:8|). {From the faith} (\ts pistes\). Ablative case (separation). Not creed, but faith in God through Christ. {Giving heed} (\prosechontes\). Supply \ton noun\ (the mind) as in strkjv@3:8|. {Seducing spirits} (\pneumasin planois\). Old adjective (\plan\, wandering), here active sense (deceiving). As substantive in strkjv@2Corinthians:6:8|. Probably some heathen or the worst of the Gnostics. {Doctrines of devils} (\didaskaliais daimonin\). "Teachings of \daimons\." Definite explanation of the preceding. Cf. strkjv@1Corinthians:10:20f|.
rwp@1Timothy:4:6 @{If thou put the brethren in mind of these things} (\tauta hupotithemenos tois adelphois\). Present middle participle of \hupotithmi\, to place under, to suggest, old and common verb, here only in N.T., "suggesting these things to the brethren." {Thou shalt be a good minister of Christ Jesus} (\kalos esi diakonos Christou Isou\). This beautiful phrase covers one's whole service for Christ (3:1-7|). {Nourished in} (\entrephomenos\). Present passive participle of \entreph\, old verb, to nourish in, used by Plato of "nourished in the laws," here only in the N.T. {The words of the faith} (\tois logois ts pistes\). Locative case. The right diet for babes in Christ. The Bolshevists in Russia are feeding the children on atheism to get rid of God. {Which thou hast followed} (\hi parkolouthkas\). Perfect active indicative of \parakolouthe\, old verb, to follow beside, of persons (often in old Greek) or of ideas and things (Luke:1:3; strkjv@1Timothy:4:6; strkjv@2Timothy:3:10|). With associative instrumental case \hi\ (which).
rwp@2Corinthians:4:13 @{According to that which is written} (\kata to gegrammenon\). This formula in legal documents in the papyri (_Bible Studies_, p. 250). Paul makes adaptation of the words in strkjv@Psalms:95:1|. {We also believe} (\kai hmeis pisteuomen\). Like the Psalmist. And therefore can speak with effect. Otherwise useless. {Shall present us with you} (\kai parastsei sun hmin\). This shows that Paul was not certain that he would be alive when Jesus comes as has been wrongly inferred from strkjv@1Corinthians:7:29; strkjv@10:11; strkjv@15:51|.
rwp@2Corinthians:10:15 @{In other men's labours} (\en allotriois kopois\). \Allotrios\ means belonging to another as in strkjv@Luke:16:12|. Paul founded the church in Corinth. {As your faith groweth} (\auxanomens ts pistes\). Genitive absolute of the present passive participle of \auxan\, to grow. {We shall be magnified} (\megalunthnai\). First aorist passive infinitive of \megalun\, old verb (Luke:1:46|) to make great (cf. strkjv@Phillipians:1:20| of Christ). Indirect discourse after \elpida\ (hope) with the construction of \elpiz\, to hope.
rwp@2Corinthians:13:5 @{Unless indeed ye be reprobate} (\ei mti adokimoi este\). Paul challenged his opposers in Corinth to try (\peirazete\) themselves, to test (\dokimazete\) themselves, whether they were "in the faith" (\en ti pistei\), a much more vital matter for them than trying to prove Paul a heretic. Such tests can be made, unless, alas, they are "reprobate" (\adokimoi\, the very adjective that Paul held up before himself as a dreadful outcome to be avoided, strkjv@1Corinthians:9:27|).
rwp@2Peter:1:5 @{Yea, and for this very cause} (\kai auto touto de\). Adverbial accusative (\auto touto\) here, a classic idiom, with both \kai\ and \de\. Cf. \kai touto\ (Phillipians:1:29|), \touto men--touto de\ (Hebrews:10:33|). "The soul of religion is the practical part" (Bunyan). Because of the new birth and the promises we have a part to play. {Adding on your part} (\pareisenegkantes\). First aorist active participle of \pareispher\, old double compound, to bring in (\eispher\), besides (\para\), here only in N.T. {All diligence} (\spoudn psan\). Old word from \speud\ to hasten (Luke:19:5f.|). This phrase (\psan spoudn\) occurs in strkjv@Jude:1:3| with \poioumenos\ and on the inscription in Stratonicea (verse 3|) with \ispheresthai\ (certainly a curious coincidence, to say the least, though common in the _Koin_). {In your faith} (\en ti pistei humn\). Faith or \pistis\ (strong conviction as in strkjv@Hebrews:11:1,3|, the root of the Christian life strkjv@Ephesians:2:8|) is the foundation which goes through various steps up to love (\agap\). See similar lists in strkjv@James:1:30; strkjv@1Thessalonians:1:3; strkjv@2Thessalonians:1:3f.; strkjv@Galatians:5:22f.; strkjv@Romans:5:3f.; strkjv@8:29f|. Hermas (Vis. iii. 8. 1-7) has a list called "daughters" of one another. Note the use of \en\ (in, on) with each step. {Supply} (\epichorgsate\). First aorist active imperative of \epichorge\, late and rare double compound verb (\epi\ and \chorge\ strkjv@1Peter:4:11| from \chorgos\, chorus-leader, \choros\ and \hgeomai\, to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In strkjv@1:11| and already in strkjv@2Corinthians:9:10; strkjv@Galatians:3:5; strkjv@Colossians:2:19|. {Virtue} (\aretn\). Moral power, moral energy, vigor of soul (Bengel). See 3|. {Knowledge} (\gnsin\). Insight, understanding (1Corinthians:16:18; strkjv@John:15:15|).
rwp@2Thessalonians:1:10 @{When he shall come} (\hotan elthi\). Second aorist active subjunctive with \hotan\, future and indefinite temporal clause (Robertson, _Grammar_, pp. 971ff.) coincident with \en ti apokalupsei\ in verse 7|. {To be glorified} (\endoxasthnai\). First aorist passive infinitive (purpose) of \endoxaz\, late verb, in N.T. only here and verse 12|, in LXX and papyri. {In his saints} (\en tois hagiois autou\). The sphere in which Christ will find his glory at the Revelation. {And to be marvelled at} (\kai thaumasthnai\). First aorist passive infinitive (purpose), common verb \thaumaz\. {That believed} (\tois pisteusasin\). Why aorist active participle instead of present active \pisteuousin\ (that believe)? Frame thinks that Paul thus reassures those who believed his message when there (1Thessalonians:1:6ff.; strkjv@2:13f.|). The parenthetical clause, though difficult, falls in with this idea: {Because our testimony unto you was believed} (\hoti episteuth to marturion hmn eph' humas\). Moffatt calls it an anti-climax. {On that day} (\en ti hmeri ekeini\). The day of Christ's coming (2Timothy:1:12,18; strkjv@4:8|).
rwp@2Thessalonians:1:11 @{To which end} (\eis ho\). Songs:Colossians:1:29|. Probably purpose with reference to the contents of verses 5-10|. We have had the Thanksgiving (verses 3-10|) in a long, complicated, but rich period or sentence. Now he makes a brief Prayer (verses 11-12|) that God will fulfil all their hopes and endeavours. Paul and his colleagues can still pray for them though no longer with them (Moffatt). {That} (\hina\). Common after \proseuchomai\ (Colossians:4:3; strkjv@Ephesians:1:17; strkjv@Phillipians:1:9|) when the content of the prayer blends with the purpose (purport and purpose). {Count you worthy} (\humas axisi\). Causative verb (aorist active subjunctive) like \kataxio\ in verse 5| with genitive. {Of your calling} (\ts klses\). \Klsis\ can apply to the beginning as in strkjv@1Corinthians:1:26; strkjv@Romans:11:29|, but it can also apply to the final issue as in strkjv@Phillipians:3:14; strkjv@Hebrews:3:1|. Both ideas may be here. It is God's calling of the Thessalonians. {And fulfil every desire of goodness} (\kai plrsi pasan eudokian agathsuns\). "Whom he counts worthy he first makes worthy" (Lillie). Yes, in purpose, but the wonder and the glory of it all is that God begins to count us worthy in Christ before the process is completed in Christ (Romans:8:29f.|). But God will see it through and so Paul prays to God. \Eudokia\ (cf. strkjv@Luke:2:14|) is more than mere desire, rather good pleasure, God's purpose of goodness, not in ancient Greek, only in LXX and N.T. \Agathsun\ like a dozen other words in \-sun\ occurs only in late Greek. This word occurs only in LXX, N.T., writings based on them. It is made from \agathos\, good, akin to \agamai\, to admire. May the Thessalonians find delight in goodness, a worthy and pertinent prayer. {Work of faith} (\ergon pistes\). The same phrase in strkjv@1Thessalonians:1:3|. Paul prays for rich fruition of what he had seen in the beginning. Work marked by faith, springs from faith, sustained by faith. {With power} (\en dunamei\). In power. Connect with \plrsi\ (fulfil), God's power (Romans:1:29; strkjv@Colossians:1:4|) in Christ (1Corinthians:1:24|) through the Holy Spirit (1Thessalonians:1:5|).
rwp@2Thessalonians:2:11 @{And for this reason God sendeth them} (\kai dia touto pempei autois ho theos\). Futuristic (prophetic) present of the time when the lawless one is revealed. Here is the definite judicial act of God (Milligan) who gives the wicked over to the evil which they have deliberately chosen (Romans:1:24,26,28|). {A working of error} (\energeian plans\). Terrible result of wilful rejection of the truth of God. {That they should believe a lie} (\eis to pisteusai autous ti pseudei\). Note \eis to\ again and \ti pseudei\ (the lie, the falsehood already described), a contemplated result. Note strkjv@Romans:1:25| "who changed the truth of God into the lie."
rwp@2Thessalonians:2:13 @See strkjv@1:3| for same beginning. {Beloved of the Lord} (\gapmenoi hupo kuriou\). Perfect passive participle of \agapa\ with \hupo\ and the ablative as in strkjv@1Thessalonians:1:4|, only here \kuriou\ instead of \theou\, the Lord Jesus rather than God the Father. {Because that God chose you} (\hoti heilato humas ho theos\). First aorist middle indicative of \haire\, to take, old verb, but uncompounded only in N.T. here, strkjv@Phillipians:1:22; strkjv@Hebrews:11:25|, and here only in sense of {choose}, that being usually \exaireomai\ or \prooriz\. {From the beginning} (\ap' archs\). Probably the correct text (Aleph D L) and not \aparchn\ (first fruits, B G P), though here alone in Paul's writings and a hard reading, the eternal choice or purpose of God (1Corinthians:2:7; strkjv@Ephesians:1:4; strkjv@2Timothy:1:9|), while \aparchn\ is a favourite idea with Paul (1Corinthians:15:20,23; strkjv@16:15; strkjv@Romans:8:23; strkjv@11:16; strkjv@16:5|). {Unto salvation} (\eis strian\). The ultimate goal, final salvation. {In sanctification of the Spirit} (\en hagiasmi pneumatos\). Subjective genitive \pneumatos\, sanctification wrought by the Holy Spirit. {And belief of the truth} (\kai pistei altheias\). Objective genitive \altheias\, belief in the truth.
rwp@2Thessalonians:3:3 @{But the Lord is faithful} (\pistos de estin ho kurios\). {But faithful is the Lord} (correct rendition), with a play (paronomasia) on \pistis\ by \pistos\ as in strkjv@Romans:3:3| we have a word-play on \apiste\ and \apistia\. The Lord can be counted on, however perverse men may be. {From the evil one} (\apo tou ponrou\). Apparently a reminiscence of the Lord's Prayer in strkjv@Matthew:6:13| \rusai hmas apo tou ponrou\. But here as there it is not certain whether \tou ponrou\ is neuter (evil) like to \ponron\ in strkjv@Romans:12:9| or masculine (the evil one). But we have \ho ponros\ (the evil one) in strkjv@1John:5:18| and \tou ponrou\ is clearly masculine in strkjv@Ephesians:6:16|. If masculine here, as is probable, is it "the Evil One" (Ellicott) or merely the evil man like those mentioned in verse 2|? Perhaps Paul has in mind the representative of Satan, the man of sin, pictured in strkjv@2:1-12|, by the phrase here without trying to be too definite.
rwp@2Timothy:1:5 @{Having been reminded} (\hupomnsin labn\). "Having received (second aorist active participle of \lamban\) a reminder" (old word from \hupomimnsk\, to remind, in N.T. only here and strkjv@1Peter:1:13|). For the idiom see strkjv@Romans:7:8,11|. A reminder by another while \anamnsis\ remembrance (1Corinthians:11:24f.|) is rather a recalling by oneself (Vincent). {Of the unfeigned faith} (\ts anupokritou pistes\). Late compound for which see strkjv@2Corinthians:6:6; strkjv@Romans:12:9|. {Dwelt} (\eniksen\). First aorist active indicative of \enoike\, old verb, in N.T. only in Paul (Romans:8:11; strkjv@Colossians:3:16|). {First} (\prton\). Adverb, not adjective (\prt\). {In thy grandmother Lois} (\en ti mammi Lidi\). Old word, originally the infantile word for \mtr\ (mother), then extended by writers to grandmother as here. Common for grandmother in the papyri. Lois is the mother of Eunice, Timothy's mother, since Timothy's father was a Greek (Acts:16:1|). Probably both grandmother and mother became Christians. {I am persuaded} (\pepeismai\). Perfect passive indicative of \peith\, "I stand persuaded." In the Pastorals only here and verse 12|, common in Paul's other writings (Romans:8:38|, etc.).
rwp@2Timothy:1:12 @{These things} (\tauta\). His imprisonment in Rome. {Yet I am not ashamed} (\all' ouk epaischunomai\). Plain reference to the exhortation to Timothy in verse 8|. {Him whom I have believed} (\hi pepisteuka\). Dative case of the relative (\hi\) with the perfect active of \pisteu\, the antecedent to the relative not expressed. It is not an indirect question. Paul knows Jesus Christ whom he has trusted. {I am persuaded} (\pepeismai\). See verse 5|. {To guard} (\phulaxai\). First aorist active infinitive of \phulass\, the very word used in strkjv@1Timothy:6:20| with \parathkn\ as here, to guard against robbery or any loss. {That which I have committed unto him} (\tn parathkn mou\). Literally, "my deposit," as in a bank, the bank of heaven which no burglar can break (Matthew:6:19f.|). See this word also in verse 14|. Some MSS. have the more common \parakatathk\ (a sort of double deposit, \para\, beside, down, \kata\). {Against that day} (\eis ekeinn tn hmeran\). The day of Christ's second coming. See also strkjv@1:18; strkjv@4:8; strkjv@2Thessalonians:1:10|, and often in the Gospels. Elsewhere, the day of the Lord (1Thessalonians:5:2; strkjv@2Thessalonians:2:2; strkjv@1Corinthians:1:8; strkjv@2Corinthians:1:14|), the day of Christ or Jesus Christ (Phillipians:1:6,10; strkjv@2:16|), the day (1Thessalonians:5:4; strkjv@1Corinthians:3:13; strkjv@Romans:13:12|), the day of redemption (Ephesians:4:20|), the day of judgment (Romans:2:5,16|).
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@Acts:3:16 @{By faith in his name} (\ti pistei tou onomatos autou\). Instrumental case of \pistei\ (Aleph and B do not have \epi\) and objective genitive of \onomatos\. {His name} (\to onoma autou\). Repeats the word name to make the point clear. Cf. verse 6| where Peter uses "the name of Jesus Christ of Nazareth" when he healed the man. {Made strong} (\esteresen\). Same verb used in verse 7| (and strkjv@16:5|). Nowhere else in the N.T. Old verb from \stereos\, firm, solid. {Through him} (\di' autou\). Through Jesus, the object of faith and the source of it. {Perfect soundness} (\holoklrian\). Perfect in all its parts, complete, whole (from \holos\, whole, \klros\, allotment). Late word (Plutarch) once in LXX (Isaiah:1:6|) and here alone in the N.T., but adjective \holoklros\, old and common (James:1:4; strkjv@1Thessalonians:5:23|).
rwp@Acts:6:7 @{Increased} (\uxanen\). Imperfect active, kept on growing all the more because the apostles were now relieved from the daily ministration of the food. {Multiplied} (\eplthuneto\). Imperfect passive. The two imperfects kept pace with each other. {Of the priests} (\tn hiern\). Who were usually Sadducees. It was a sad day for Annas and Caiaphas and all the sect of the Sadducees (5:17|). {Were obedient to} (\hupkouon\). Imperfect active of \hupakou\, repetition, one after another. {The faith} (\ti pistei\). Here meaning the gospel, the faith system as in strkjv@Romans:1:5; strkjv@Galatians:1:23; strkjv@Jude:1:3|, etc. Here the word means more than individual trust in Christ.
rwp@Acts:8:12 @{They were baptized} (\ebaptizonto\). Imperfect passive (repetition, from time to time), while {believed} (\episteusan\) is constative aorist antecedent to the baptism. Note dative case of Philip with \episteusan\. Note the gospel of Philip "concerning the kingdom of God, and the name of Jesus Christ."
rwp@Acts:8:13 @{And Simon also himself believed} (\Hosea:de Simn kai autos episteusen\). Note the same verb in the aorist tense \episteusen\. What did he believe? Evidently that Jesus was this "power of God" not himself (Simon). He saw that the miracles wrought by Philip in the name of Christ were genuine while he knew that his own were frauds. He wanted this power that Philip had to add to his own pretensions. "He was probably half victim of self-delusion, half conscious impostor" (Furneaux). He was determined to get this new "power," but had no sense of personal need of Jesus as Saviour for his sins. Songs:he submitted to baptism (\baptistheis\, first aorist passive participle of \baptiz\), clear proof that baptism does not convey salvation. {He continued with Philip} (\n proskartern ti Philippi\). Periphrastic imperfect of the verb \proskartere\ (see on ¯2:46|). He stuck to Philip (dative case) to find out the secret of his power. {Beholding} (\thern\). Watching the signs and miracles (powers, \dunameis\ that threw his "power" in the shade) as they were wrought (\ginomenas\, present middle participle of \ginomai\). The more he watched the more the wonder grew (\existato\). He had "amazed" (verse 9|) the people by his tricks and he was himself more "amazed" than they by Philip's deeds.
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:10:43 @{Every one that believeth} (\panta ton pisteuonta\). This accusative active participle of general reference with the infinitive in indirect discourse is the usual idiom. Only \labein\ (second aorist active infinitive of \lamban\) is not indirect statement so much as indirect command or arrangement. The prophets bear witness to Jesus Christ to this effect. It is God's plan and no race distinctions are drawn. Peter had already said the same thing at Pentecost (2:38|), but now he sees himself that Gentiles do not have to become Jews, but have only to believe in Jesus as Messiah and Judge as foretold by the prophets. It was glorious news to Cornelius and his group. {Through his name} (\dia tou onomatos autou\), not as a _title_ or magic formula (Acts:18:13|), but the power of Christ himself represented by his name.
rwp@Acts:11:17 @{The like gift} (\tn isn drean\). The equal gift, equal in quality, rank, or measure. Common word. {When we believed} (\pisteusasin\). First aorist active participle of \pisteu\ in the dative case. It agrees both with \hmin\ (unto us) and with \autois\ (unto them), "having believed on the Lord Jesus Christ." Both classes (Gentiles and Jews) trusted in Christ, and both received the Holy Spirit. {Who was I} (\eg tis mn\). Note order, "_I_, who was I." "{That I could withstand God}" (\dunatos klsai ton theon\). Literally, "able to withstand or hinder God." It is a rhetorical question, really two questions. Who was I? Was I able to hinder God? Peter's statement of the facts made an unanswerable defence. And yet Peter (Galatians:2:11|) will later in Antioch play the coward before emissaries from Jerusalem on this very point of eating with Gentile Christians.
rwp@Acts:13:12 @{Believed} (\episteusen\). Ingressive aorist active indicative. Renan considers it impossible that a Roman proconsul could be converted by a miracle. But it was the teaching about the Lord (\tou kuriou\, objective genitive) by which he was astonished (\ekplssomenos\, present passive participle of \ekplss\, see on ¯Matthew:7:28|) or struck out as well as by the miracle. The blindness came "immediately" (\paraehrma\) upon the judgment pronounced by Paul. It is possible that Sergius Paulus was converted to Christ without openly identifying himself with the Christians as his baptism is not mentioned as in the case of Cornelius. But, even if he was baptized, he need not have been deposed from his proconsulship as Furneaux and Rackham argue because his office called for "official patronage of idolatrous worship." But that could have been merely perfunctory as it probably was already. He had been a disciple of the Jewish magician, Elymas Barjesus, without losing his position. Imperial persecution against Christianity had not yet begun. Furneaux even suggests that the conversion of a proconsul to Christianity at this stage would have called for mention by the Roman and Greek historians. There is the name Sergia Paullina in a Christian cemetery in Rome which shows that one of his family was a Christian later. One will believe what he wills about Sergius Paulus, but I do not see that Luke leaves him in the category of Simon Magus who "believed" (8:13|) for revenue only.
rwp@Acts:13:39 @{And by him every one that believeth is justified from all things, from which ye could not be justified by the law of Moses} (\kai apo pantn hn ouk dunthte en nomi Muses dikaiothnai en touti ps ho pisteun dikaioutai\). This is a characteristic Greek sentence with the principal clause at the end and Pauline to the core. A literal rendering as to the order would be: "And from all the things from (\apo\ not repeated in the Greek, but understood, the ablative case being repeated) which ye were not able to be justified in this one every one who believes is justified." The climax is at the close and gives us the heart of Paul's teaching about Christ. "We have here the germ of all that is most characteristic in Paul's later teaching. It is the argument of the Epistle to Galatians and Romans in a sentence" (Furneaux). The failure of the Mosaic law to bring the kind of righteousness that God demands is stated. This is made possible in and by (\en\) Christ alone. Paul's favourite words occur here, \pisteu\, believe, with which \pistis\, faith, is allied, \dikaio\, to set right with God on the basis of faith. In strkjv@Romans:6:7| Paul uses \apo\ also after \dikaio\. These are key words (\pisteu\ and \dikaio\) in Paul's theology and call for prolonged and careful study if one is to grasp the Pauline teaching. \Dikaio\ primarily means to make righteous, to declare righteous like \axio\, to deem worthy (\axios\). But in the end Paul holds that real righteousness will come (Romans:6-8|) to those whom God treats as righteous (Romans:3-5|) though both Gentile and Jew fall short without Christ (Romans:1-3|). This is the doctrine of grace that will prove a stumbling block to the Jews with their ceremonial works and foolishness to the Greeks with their abstract philosophical ethics (1Corinthians:1:23-25|). It is a new and strange doctrine to the people of Antioch.
rwp@Acts:13:48 @{As the Gentiles heard this they were glad} (\akouonta ta ethn echairon\). Present active participle of \akou\ and imperfect active of \chair\, linear action descriptive of the joy of the Gentiles. {Glorified the word of God} (\edoxazon ton logon tou theou\). Imperfect active again. The joy of the Gentiles increased the fury of the Jews. "The synagogue became a scene of excitement which must have been something like the original speaking with tongues" (Rackham). The joy of the Gentiles was to see how they could receive the higher blessing of Judaism without circumcision and other repellent features of Jewish ceremonialism. It was the gospel of grace and liberty from legalism that Paul had proclaimed. Whether strkjv@Galatians:4:13| describes this incident or not (the South Galatian theory), it illustrates it when Gentiles received Paul as if he were Christ Jesus himself. It was triumph with the Gentiles, but defeat with the Jews. {As many as were ordained to eternal life} (\hosoi san tetagmenoi eis zn ainion\). Periphrastic past perfect passive indicative of \tass\, a military term to place in orderly arrangement. The word "ordain" is not the best translation here. "Appointed," as Hackett shows, is better. The Jews here had voluntarily rejected the word of God. On the other side were those Gentiles who gladly accepted what the Jews had rejected, not all the Gentiles. Why these Gentiles here ranged themselves on God's side as opposed to the Jews Luke does not tell us. This verse does not solve the vexed problem of divine sovereignty and human free agency. There is no evidence that Luke had in mind an _absolutum decretum_ of personal salvation. Paul had shown that God's plan extended to and included Gentiles. Certainly the Spirit of God does move upon the human heart to which some respond, as here, while others push him away. {Believed} (\episteusan\). Summary or constative first aorist active indicative of \pisteu\. The subject of this verb is the relative clause. By no manner of legerdemain can it be made to mean "those who believe were appointed." It was saving faith that was exercised only by those who were appointed unto eternal life, who were ranged on the side of eternal life, who were thus revealed as the subjects of God's grace by the stand that they took on this day for the Lord. It was a great day for the kingdom of God.
rwp@Acts:14:1 @{They entered together} (\kata to auto eiselthein\). Like \epi to auto\ in strkjv@3:1|. The infinitive \eiselthein\ is the subject of \egeneto\. {Songs:spake that} (\lalsai houts hste\). Infinitive again parallel to \eiselthein\. With the result that, actual result here stated with \hste\ and the aorist infinitive \pisteusai\ (Robertson, _Grammar_, pp. 999f.) rather than \hste\ and the indicative like strkjv@John:3:16|. It was a tremendous first meeting.
rwp@Acts:14:2 @{That were disobedient} (\hoi apeithsantes\). First aorist active articular participle, not the present \apeithountes\ as the Textus Receptus has it. But the meaning is probably the Jews that disbelieved, rather than that disobeyed. Strictly \apeithe\ does mean to disobey and \apiste\ to disbelieve, but that distinction is not observed in strkjv@John:3:36| nor in strkjv@Acts:19:9; strkjv@28:24|. The word \apeithe\ means to be \apeiths\, to be unwilling to be persuaded or to withhold belief and then also to withhold obedience. The two meanings run into one another. To disbelieve the word of God is to disobey God. {Made them evil affected} (\ekaksan\). First aorist active indicative of \kako\, old verb from \kakos\, to do evil to, to ill-treat, then in later Greek as here to embitter, to exasperate as in strkjv@Psalms:105:32| and in Josephus. In this sense only here in the N.T. Evidently Paul preached the same message as in Antioch for it won both Jews and Gentiles, and displeased the rabbis. Codex Bezae adds here that "the chiefs of the synagogue and the rulers" brought persecution upon Paul and Barnabas just as was argued about Antioch. Outside the synagogue the Jews would poison the minds of the Gentiles against Paul and Barnabas. "The story of Thecla suggests a means, and perhaps the apostles were brought before the magistrates on some charge of interference with family life. The magistrates however must have seen at once that there was no legal case against them; and by a sentence of acquittal or in some other way the Lord gave peace" (Rackham). As we have it, the story of Paul and Thecla undoubtedly has apocryphal features, though Thecla may very well be an historical character here at Iconium where the story is located. Certainly the picture of Paul herein drawn cannot be considered authentic though a true tradition may underlie it: "bald, bowlegged, strongly built, small in stature, with large eyes and meeting eyebrows and longish nose; full of grace; sometimes looking like a man, sometimes having the face of an angel."
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:14:23 @{And when they had appointed for them elders in every church} (\cheirotonsantes de autois kat' ekklsian presbuterous\). They needed also some form of organization, though already churches. Note distributive use of \kata\ with \ekklsian\ (2:46; strkjv@5:42; strkjv@Titus:1:5|). \Cheirotone\ (from \cheirotonos\, extending the hand, \cheir\, hand, and \tein\, to stretch) is an old verb that originally meant to vote by show of the hands, finally to appoint with the approval of an assembly that chooses as in strkjv@2Corinthians:8:19|, and then to appoint without regard to choice as in Josephus (_Ant_. XIII. 2, 2) of the appointment of Jonathan as high priest by Alexander. Songs:in strkjv@Acts:10:41| the compound \procheiratone\ is used of witnesses appointed by God. But the seven (deacons) were first selected by the Jerusalem church and then appointed (\katastsomen\) by the apostles. That is probably the plan contemplated by Paul in his directions to Titus (Titus:1:5|) about the choice of elders. It is most likely that this plan was the one pursued by Paul and Barnabas with these churches. They selected the elders in each instance and Paul and Barnabas "ordained" them as we say, though the word \cheirotone\ does not mean that. "Elders" were mentioned first in strkjv@11:30|. Later Paul will give the requirements expected in these "elders" or "bishops" (Phillipians:1:1|) as in strkjv@1Timothy:3:1-7; strkjv@Titus:1:5-9|. It is fairly certain that these elders were chosen to correspond in a general way with the elders in the Jewish synagogue after which the local church was largely copied as to organization and worship. Paul, like Jesus, constantly worshipped and spoke in the synagogues. Already it is plain, as at Antioch in Syria (11:26|), that the Christians can no longer count on the use of the Jewish synagogue. They must have an organization of their own. The use of the plural here implies what was true at Philippi (Phillipians:1:1|) and Ephesus (Acts:20:17,28|) that each church (one in each city) "had its college of elders" (Hackett) as in Jerusalem (21:18|). Elder (\presbuteros\) was the Jewish name and bishop (\episkopos\) the Greek name for the same office. "Those who are called elders in speaking of Jewish communities are called bishops in speaking of Gentile communities" (Hackett). Hovey rightly holds against Hackett that teaching was a normal function of these elders, pastors or bishops as they were variously called (1Timothy:3:2; strkjv@Titus:1:9; strkjv@1Corinthians:12:28,30; strkjv@Ephesians:4:11|). {Had prayed with fasting} (\proseuxamenoi meta nstein\). It was a serious matter, this formal setting apart of these "elders" in the churches. Songs:it was done in a public meeting with prayer and fasting as when Paul and Barnabas were sent forth from Antioch in Syria (13:3|) on this mission tour. {They commended them to the Lord} (\parethento autous ti kurii\). Second aorist middle indicative of \paratithmi\. Old and solemn word, to entrust, to deposit as in a bank (1Timothy:1:18; strkjv@2Timothy:2:2|). Cf. \parathk\ in strkjv@1Timothy:6:20; strkjv@2Timothy:1:12,14|. It was all that they could now do, to commit them to the Lord Jesus. Jesus used this word on the cross (Luke:22:32|). {On whom they had believed} (\eis hon pepisteukeisan\). Past perfect indicative (without augment) of \pisteu\. They had "trusted" in Jesus (2Timothy:1:12|) and Paul now "entrusts" them to him with confidence. It was a solemn and serious occasion in each instance as it always is to set apart men for the ministry. These men may not have been ideal men for this service, but they were the only ones available and they were chosen from the actual membership in each instance, men who knew local conditions and problems.
rwp@Acts:14:27 @{Gathered the church together} (\sunagagontes tn ekklsian\). Second aorist active participle of \sunag\. It "was the first missionary meeting in history" (Furneaux). It was not hard to get the church together when the news spread that Paul and Barnabas had returned. "The suitability of the Gospel to become the religion of the world had not before been put to the test" (Furneaux). Doubtless many "wise-acres" had predicted failure as they did for William Carey and for Adoniram Judson and Luther Rice. {Rehearsed} (\anggellon\). Imperfect active. It was a long story for they had many things to tell of God's dealings "with them" (\met' autn\) for God had been "with them" all the while as Jesus had said he would be (Matthew:28:20|, \meth' hmn\). Paul could recount some of the details given later in strkjv@2Corinthians:11|. {And how} (\kai hoti\). Or "and that" in particular, as the upshot of it all. {He had opened a door of faith unto the Gentiles} (\noixen tois ethnesin thuran pistes\). Three times in Paul's Epistles (1Corinthians:16:9; strkjv@2Corinthians:2:12; strkjv@Colossians:4:3|) he employed the metaphor of "door," perhaps a reminiscence of the very language of Paul here. This work in Galatia gained a large place in Paul's heart (Galatians:4:14f.|). The Gentiles now, it was plain, could enter the kingdom of God (verse 22|) through the door of faith, not by law or by circumcision or by heathen philosophy or mythology.
rwp@Acts:15:5 @{But there rose up} (\exanestsan de\). Second aorist active indicative (intransitive). Note both \ex\ and \an\. These men rose up out of the crowd at a critical moment. They were believers in Christ (\pepisteukotes\, having believed), but were still members of "the sect of the Pharisees" (\ts haireses tn Pharisain\). Evidently they still held to the Pharisaic narrowness shown in the attack on Peter (11:2f.|). Note the dogmatism of their "must" (\dei\) after the opposition of Paul and Barnabas to their "except" (\ean me\) at Antioch (15:1|). They are unconvinced and expected to carry the elders with them. Codex Bezae says that they had appealed to the elders (15:2,5|). At any rate they have made the issue in open meeting at the height of the jubilation. It is plain from verse 6| that this meeting was adjourned, for another gathering came together then. It is here that the private conference of which Paul speaks in strkjv@Galatians:2:1-10| took place. It was Paul's chance to see the leaders in Jerusalem (Peter, James, and John) and he won them over to his view of Gentile liberty from the Mosaic law so that the next public conference (Acts:15:6-29|) ratified heartily the views of Paul, Barnabas, Peter, James, and John. It was a diplomatic triumph of the first order and saved Christianity from the bondage of Jewish ceremonial sacramentalism. Songs:far as we know this is the only time that Paul and John met face to face, the great spirits in Christian history after Jesus our Lord. It is a bit curious to see men saying today that Paul surrendered about Titus and had him circumcised for the sake of peace, the very opposite of what he says in Galatians, "to whom I yielded, no not for an hour." Titus as a Greek was a red flag to the Judaizers and to the compromisers, but Paul stood his ground.
rwp@Acts:15:9 @{He made no distinction between us and them} (\outhen diekrinen metaxu hmn te kai autn\). He distinguished nothing (first aorist active ind.) between (both \dia\ and \metaxu\) both (\te kai\) us and them. In the matter of faith and conversion God treated us Jews as heathen and the heathen as Jews. {Cleansing their hearts by faith} (\ti pistei katharisas tas kardias autn\). Not by works nor by ceremonies. Peter here has a thoroughly Pauline and Johannine idea of salvation for all both Jew and Greek. Cf. strkjv@10:15|.
rwp@Acts:15:11 @{That we shall be saved} (\sthnai\). First aorist passive infinitive in indirect discourse after \pisteuomen\. More exactly, "We believe that we are saved through the grace of the Lord Jesus in like manner as they also." This thoroughly Pauline note shows that whatever hopes the Judaizers had about Peter were false. His doctrine of grace is as clear as a bell. He has lifted his voice against salvation by ceremony and ritualism. It was a great deliverance.
rwp@Acts:15:20 @{But that we write unto them} (\alla episteilai autois\). By way of contrast (\alla\). First aorist active infinitive of \epistell\, old verb to send to one (message, letter, etc.). Our word \epistle\ (\epistol\ as in verse 30|) comes from this verb. In the N.T. only here, He strkjv@13:22|, and possibly strkjv@Acts:21:25|. {That they abstain from} (\tou apechesthai\). The genitive of the articular infinitive of purpose, present middle (direct) of \apech\, old verb, to hold oneself back from. The best old MSS. do not have \apo\, but the ablative is clear enough in what follows. James agrees with Peter in his support of Paul and Barnabas in their contention for Gentile freedom from the Mosaic ceremonial law. The restrictions named by James affect the moral code that applies to all (idolatry, fornication, murder). Idolatry, fornication and murder were the outstanding sins of paganism then and now (Revelation:22:15|). Harnack argues ably against the genuineness of the word \pniktou\ (strangled) which is absent from D Irenaeus, Tertullian, Cyprian. It is a nice point, though the best MSS. have it in accord with strkjv@Leviticus:17:10-16|. The problem is whether the words were added because "blood" was understood as not "murder," but a reference to the Mosaic regulation or whether it was omitted to remove the ceremonial aspect and make it all moral and ethical. The Western text omits the word also in verse 29|. But with the word retained here and in verse 29| the solution of James is not a compromise, though there is a wise concession to Jewish feeling. {Pollutions of idols} (\alisgmatn\). From \alisge\ only in the LXX and this substantive nowhere else. The word refers to idolatrous practices (pollutions) and things sacrificed to idols (\eidluthn\) in verse 29|, not to sacrificial meat sold in the market (1Corinthians:10:27|), a matter not referred to here. Cf. strkjv@Leviticus:17:1-9|. All the four items in the position of James (accepting \pniktou\) are mentioned in strkjv@Leviticus:17,18|.
rwp@Acts:17:34 @{Clave unto him and believed} (\kollthentes auti episteusan\). First aorist passive of this strong word \kolla\, to glue to, common in Acts (5:13; strkjv@8:29; strkjv@9:26; strkjv@10:28|) No sermon is a failure which leads a group of men (\andres\) to believe (ingressive aorist of \pisteu\) in Jesus Christ. Many so-called great or grand sermons reap no such harvest. {Dionysius the Areopagite} (\Dionusios ho Areopagits\). One of the judges of the Court of the Areopagus. That of itself was no small victory. He was one of this college of twelve judges who had helped to make Athens famous. Eusebius says that he became afterwards bishop of the Church at Athens and died a martyr. {A woman named Damaris} (\gun onomati Damaris\). A woman by name Damaris. Not the wife of Dionysius as some have thought, but an aristocratic woman, not necessarily an educated courtezan as Furneaux holds. And there were "others" (\heteroi\) with them, a group strong enough to keep the fire burning in Athens. It is common to say that Paul in strkjv@1Corinthians:2:1-5| alludes to his failure with philosophy in Athens when he failed to preach Christ crucified and he determined never to make that mistake again. On the other hand Paul determined to stick to the Cross of Christ in spite of the fact that the intellectual pride and superficial culture of Athens had prevented the largest success. As he faced Corinth with its veneer of culture and imitation of philosophy and sudden wealth he would go on with the same gospel of the Cross, the only gospel that Paul knew or preached. And it was a great thing to give the world a sermon like that preached in Athens.
rwp@Acts:18:8 @{Crispus} (\Krispos\). Though a Jew and ruler of the synagogue (cf. strkjv@13:15|), he had a Latin name. Paul baptized him (1Corinthians:1:14|) himself, perhaps because of his prominence, apparently letting Silas and Timothy baptize most of the converts (1Corinthians:1:14-17|). Probably he followed Paul to the house of Titus Justus. It looked like ruin for the synagogue. {With all his house} (\sun holi ti oiki autou\). Another household conversion, for Crispus "believed (\episteusen\) in the Lord with all his house." {Hearing believed and were baptized} (\akouontes episteuon kai ebaptizonto\). Present active participle and imperfect indicatives active and passive, expressing repetition for the "many" others who kept coming to the Lord in Corinth. It was a continual revival after Silas and Timothy came and a great church was gathered here during the nearly two years that Paul laboured in Corinth (possibly A.D. 51 and 52).
rwp@Acts:21:25 @{We wrote} (\epesteilamen\). First aorist active of \epistell\, to send to and so to write like our epistle (\epistol\). Old verb, but in the N.T. only here and strkjv@Acts:15:20; strkjv@Hebrews:13:22|. It is the very word used by James in this "judgment" at the Conference (Acts:15:20|, \episteilai\). B D here read \apesteilamen\ from \apostell\, to send away, to give orders. Wendt and Schuerer object to this as a gloss. Rather is it an explanation by James that he does not refer to the Gentile Christians whose freedom from the Mosaic ceremonial law was guaranteed at the Jerusalem Conference. James himself presided at that Conference and offered the resolution that was unanimously adopted. James stands by that agreement and repeats the main items (four: anything sacrificed to idols, blood, anything strangled, fornication, for discussion see strkjv@Acts:15|) from which they are to keep themselves (direct middle \phulassesthai\ of \phulass\, indirect command after \krinantes\ with accusative, \autous\, of general reference). James has thus again cleared the air about the Gentiles who have believed (\pepisteukotn\, perfect active participle genitive plural of \pisteu\). He asks that Paul will stand by the right of Jewish Christians to keep on observing the Mosaic law. He has put the case squarely and fairly.
rwp@Acts:26:27 @{I know that thou believest} (\oida hoti pisteueis\). Paul had "cornered" Agrippa by this direct challenge. As the Jew in charge of the temple he was bound to confess his faith in the prophets. But Paul had interpreted the prophets about the Messiah in a way that fell in with his claim that Jesus was the Messiah risen from the dead. To say, "Yes" would place himself in Paul's hands. To say "No" would mean that he did not believe the prophets. Agrippa had listened with the keenest interest, but he slipped out of the coils with adroitness and a touch of humour.
rwp@Acts:27:25 @{Wherefore be of good cheer} (\dio euthumeite\). God had spoken. That was enough. This old verb from \euthumos\ in the N.T. only here, verse 25; strkjv@James:5:13|. See the adjective strkjv@27:36|. {For I believe God} (\pisteu gar ti thei\). This is Paul's reason for his own good cheer and for his exhortation to confidence in spite of circumstances so untoward. Paul had doubtless prayed for his own life and for the lives of all. He was sure that he was to bear his witness in Rome.
rwp@Acts:28:24 @{Some believed} (\hoi men epeithonto\). Imperfect passive indicative of \peith\. More exactly, "some began to be persuaded" (inchoative). {Some disbelieved} (\hoi de pistoun\). Imperfect active of \apiste\, to disbelieve, continued to disbelieve. It is usually so.
rwp@Colossians:1:23 @{If so be that ye continue in the faith} (\ei ge epimenete ti pistei\). Condition of the first class (determined as fulfilled), with a touch of eagerness in the use of \ge\ (at least). \Epi\ adds to the force of the linear action of the present tense (continue and then some). {Pistei} is in the locative case (in faith). {Grounded} (\tethemelimenoi\). Perfect passive participle of \themelio\, old verb from \themelios\ (adjective, from \thema\ from \tithmi\, laid down as a foundation, substantive, strkjv@1Corinthians:3:11f.|). Picture of the saint as a building like strkjv@Ephesians:2:20|. {Steadfast} (\hedraioi\). Old adjective from \hedra\ (seat). In N.T. only here, strkjv@1Corinthians:7:37; strkjv@15:58|. Metaphor of seated in a chair. {Not moved away} (\m metakinoumenoi\). Present passive participle (with negative \m\) of \metakine\, old verb, to move away, to change location, only here in N.T. Negative statement covering the same ground. {From the hope of the gospel} (\apo ts elpidos tou euaggeliou\). Ablative case with \apo\. The hope given by or in the gospel and there alone. {Which ye heard} (\hou kousate\). Genitive case of relative either by attraction or after \kousate\. The Colossians had in reality heard the gospel from Epaphras. {Preached} (\kruchthentos\). First aorist passive participle of \kruss\, to herald, to proclaim. {In all creation} (\en pasi ktisei\). \Ktisis\ is the act of founding (Romans:1:20|) from \ktiz\ (verse 16|), then a created thing (Romans:1:25|), then the sum of created things as here and strkjv@Revelation:3:14|. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. {A minister} (\diakonos\). General term for service (\dia, konis\, raising a dust by speed) and used often as here of preachers like our "minister" today, one who serves. Jesus used the verb \diakonsai\ of himself (Mark:10:45|). Our "deacon" is this word transliterated and given a technical meaning as in strkjv@Phillipians:1:1|.
rwp@Colossians:2:12 @{Having been buried with him in baptism} (\suntaphentes auti en ti baptismati\). Second aorist passive participle of \sunthapt\, old word, in N.T. only here and strkjv@Romans:6:4|, followed by associative instrumental case (\auti\). Thayer's Lexicon says: "For all who in the rite of baptism are plunged under the water, thereby declare that they put faith in the expiatory death of Christ for the pardon of their past sins." Yes, and for all future sins also. This word gives Paul's vivid picture of baptism as a symbolic burial with Christ and resurrection also to newness of life in him as Paul shows by the addition "wherein ye were also raised with him" (\en hi kai sungerthte\). "In which baptism" (\baptismati\, he means). First aorist passive indicative of \sunegeir\, late and rare verb (Plutarch for waking up together), in LXX, in N.T. only in strkjv@Colossians:2:12; strkjv@3:1; strkjv@Ephesians:2:6|. In the symbol of baptism the resurrection to new life in Christ is pictured with an allusion to Christ's own resurrection and to our final resurrection. Paul does not mean to say that the new life in Christ is caused or created by the act of baptism. That is grossly to misunderstand him. The Gnostics and the Judaizers were sacramentalists, but not so Paul the champion of spiritual Christianity. He has just given the spiritual interpretation to circumcision which itself followed Abraham's faith (Romans:4:10-12|). Cf. strkjv@Galatians:3:27|. Baptism gives a picture of the change already wrought in the heart "through faith" (\dia ts pistes\). {In the working of God} (\ts energeias tou theou\). Objective genitive after \pistes\. See strkjv@1:29| for \energeia\. God had power to raise Christ from the dead (\tou egeirantos\, first aorist active participle of \egeir\, the fact here stated) and he has power (energy) to give us new life in Christ by faith.
rwp@Ephesians:2:8 @{For by grace} (\ti gar chariti\). Explanatory reason. "By the grace" already mentioned in verse 5| and so with the article. {Through faith} (\dia pistes\). This phrase he adds in repeating what he said in verse 5| to make it plainer. "Grace" is God's part, "faith" ours. {And that} (\kai touto\). Neuter, not feminine \taut\, and so refers not to \pistis\ (feminine) or to \charis\ (feminine also), but to the act of being saved by grace conditioned on faith on our part. Paul shows that salvation does not have its source (\ex humn\, out of you) in men, but from God. Besides, it is God's gift (\dron\) and not the result of our work.
rwp@Ephesians:3:12 @{In confidence} (\en pepoithsei\). Late and rare word from \pepoitha\. See strkjv@2Corinthians:1:15|. {Through our faith in him} (\dia ts pistes autou\). Clearly objective genitive \autou\ (in him).
rwp@Ephesians:6:16 @{Taking up} (\analabontes\). See verse 13|. {The shield of faith} (\ton thureon ts pistes\). Late word in this sense a large stone against the door in Homer, from \thura\, door, large and oblong (Latin _scutum_), \aspis\ being smaller and circular, only here in N.T. {To quench} (\sbesai\). First aorist active infinitive of \sbennumi\, old word, to extinguish (Matthew:12:20|). {All the fiery darts} (\panta ta bel ta pepurmena\). \Belos\ is an old word for missile, dart (from \ball\, to throw), only here in N.T. \Pepurmena\ is perfect passive participle of \puro\, old verb, to set on fire, from \pur\ (fire). These darts were sometimes ablaze in order to set fire to the enemies' clothing or camp or homes just as the American Indians used to shoot poisoned arrows.
rwp@Ephesians:6:23 @{Love and faith} (\agap meta pistes\). Love of the brotherhood accompanied by faith in Christ and as an expression of it.
rwp@Galatians:2:7 @{But contrariwise} (\alla tounantion\). But on the contrary (accusative of general reference, \to enantion\). Songs:far from the three championing the cause of the Judaizers as some hoped or even the position of the compromisers in verses 4f.|, they came boldly to Paul's side after hearing the case argued in the private conference. This is the obvious interpretation rather than the view that Peter, James, and John first proposed the circumcision of Titus and afterwards surrendered to Paul's bold stand. {When they saw} (\idontes\). After seeing, after they heard our side of the matter. {That I had been intrusted with the gospel of the uncircumcision} (\hoti pepisteumai to euaggelion ts akrobustias\). Perfect passive indicative of \pisteu\, to intrust, which retains the accusative of the thing (\to euaggelion\) in the passive voice. This clear-cut agreement between the leaders "denotes a distinction of sphere, and not a difference of type" (Lightfoot). Both divisions in the work preach the same "gospel" (not like strkjv@1:6f.|, the Judaizers). It seems hardly fair to the Three to suggest that they at first championed the cause of the Judaizers in the face of Paul's strong language in verse 5|.
rwp@Galatians:3:7 @{The same are sons of Abraham} (\houtoi huioi eisin Abraham\). "These are." This is Paul's astounding doctrine to Jews that the real sons of Abraham are those who believe as he did, "they which be of faith" (\hoi ek pistes\), a common idiom with Paul for this idea (verse 9; strkjv@Romans:3:26; strkjv@4:16; strkjv@14:23|), those whose spiritual sonship springs out of (\ek\) faith, not out of blood. John the Baptist denounced the Pharisees and Sadducees as vipers though descendants of Abraham (Matthew:3:7; strkjv@Luke:3:7|) and Jesus termed the Pharisees children of the devil and not spiritual children of Abraham (not children of God) in strkjv@John:8:37-44|.
rwp@Galatians:3:12 @{The law is not of faith} (\ho nomos ouk estin ek pistes\). Law demands complete obedience and rests not on mercy, faith, grace.
rwp@Galatians:3:24 @{Our tutor unto Christ} (\paidaggos humn eis Christon\). See strkjv@1Corinthians:4:15| for the only other N.T. example of this old and common word for the slave employed in Greek and Roman families of the better class in charge of the boy from about six to sixteen. The paedagogue watched his behaviour at home and attended him when he went away from home as to school. Christ is our Schoolmaster and the law as paedagogue kept watch over us till we came to Christ. {That we might be justified by faith} (\hina ek pistes dikaithmen\). This is the ultimate purpose of the law as paedagogue. {Now that faith is come} (\elthouss ts pistes\). Genitive absolute, "the faith (the time of the faith spoken of in verse 23|) having come." {Under a tutor} (\hupo paidaggon\). The pedagogue is dismissed. We are in the school of the Master.
rwp@Galatians:3:26 @{For ye are all sons of God} (\pantes gar huioi theou este\). Both Jews and Gentiles (3:14|) and in the same way "through faith in Christ Jesus" (\dia ts pistes en Christi Isou\). There is no other way to become "sons of God" in the full ethical and spiritual sense that Paul means, not mere physical descendants of Abraham, but "sons of Abraham," "those by faith" (verse 7|). The Jews are called by Jesus "the sons of the Kingdom" (Matthew:8:12|) in privilege, but not in fact. God is the Father of all men as Creator, but the spiritual Father only of those who by faith in Christ Jesus receive "adoption" (\huiothesia\) into his family (verse 5; strkjv@Romans:8:15,23|). Those led by the Spirit are sons of God (Romans:8:14|).
rwp@Galatians:5:5 @{For we} (\hmeis gar\). We Christians as opposed to the legalists. {Through the Spirit by faith} (\pneumati ek pistes\). By the Spirit (Holy Spirit) out of faith (not law). Clear-cut repetition to make it plain.
rwp@Hebrews:6:1 @{Wherefore} (\dio\). Because of the argument already made about the difficulty of the subject and the dulness of the readers. {Let us cease to speak} (\aphentes ton logon\). Second aorist active participle of \aphimi\, to leave off or behind. {Of the first principles of Christ} (\ts archs tou Christou\). Objective genitive \Christou\ (about Christ). "Leaving behind the discussion of the beginning about Christ," another way of saying again \ta stoicheia ts archs tn login tou theou\ of strkjv@5:12|. {And press on} (\kai phermetha\). Volitive present subjunctive passive, "Let us be borne on" (both the writer and the readers). The Pythagorean Schools use \phermetha\ in precisely this sense of being borne on to a higher stage of instruction. Bleek quotes several instances of Greek writers using together as here of \aphentes phermetha\ (Eurip., _Androm_. 393, for instance). {Unto perfection} (\epi tn teleiotta\). Old word from \teleios\ mature, adults as in strkjv@5:14|. Only twice in N.T. (here and strkjv@Colossians:3:14|). Let us go on to the stage of adults, not babes, able to masticate solid spiritual food. The writer will assume that the readers are adults in his discussion of the topic. {Not laying again the foundation} (\m palin themelion kataballomenoi\). The regular idiom for laying down the foundation of a building (\themelion\, strkjv@Luke:6:48f.|). The metaphor is common (1Corinthians:3:11|) and the foundation is important, but one cannot be laying the foundation always if he is to build the house. There are six items mentioned here as part of the "foundation," though the accusative \didachn\ in apposition with \themelion\ may mean that there are only four included in the \themelion\. Two are qualitative genitives after \themelion\ (\metanoias\ and \pistes\). What is meant by "dead works" (\apo nekrn ergn\) is not clear (9:14|), though the reference may be to touching a corpse (Numbers:19:1f.; strkjv@31:19|). There are frequent allusions to the deadening power of sin (James:2:17,26; strkjv@John:7:25; Rom strkjv@6:1,11; strkjv@7:8; strkjv@Colossians:2:13; strkjv@Ephesians:2:1,5|). The use of repentance and faith together occurs also elsewhere (Mark:1:15; strkjv@Acts:20:21; strkjv@1Thessalonians:1:9|).
rwp@Hebrews:10:22 @{Let us draw near} (\proserchmetha\). Present middle volitive subjunctive as in strkjv@4:16| with which exhortation the discussion began. There are three exhortations in verses strkjv@22:25| (Let us draw near, \proserchmetha\, let us hold fast, \katechmen\, let us consider one another, \katanomen alllous\). Four items are added to this first exhortation. {With a true heart} (\meta althins kardias\). With loyalty and fealty. {In fulness of faith} (\en plrophorii pistes\). See strkjv@6:11| for this very phrase. {Having our hearts sprinkled from an evil conscience} (\rerantismenoi tas kardias apo suneidses ponras\). Perfect passive participle of \rantiz\ with the accusative retained in the passive, an evident allusion to the sprinkling of blood in the old tabernacle (9:18-22|) and the shedding of Christ's blood for the cleansing of our consciences (10:1-4|). Cf. strkjv@1Peter:1:2| for "the sprinkling of the blood of Jesus Christ." {Our body washed with pure water} (\lelousmenoi to sma hudati kathari\). Perfect passive (or middle) of \lou\, old verb to bathe, to wash. Accusative also retained if passive. \Hudati\ can be either locative (in) or instrumental (with). See strkjv@Ephesians:5:26; strkjv@Titus:3:5| for the use of \loutron\. If the reference here is to baptism (quite doubtful), the meaning is a symbol (Dods) of the previous cleansing by the blood of Christ.
rwp@Hebrews:11:3 @{By faith} (\pistei\). Instrumental case of \pistis\ which he now illustrates in a marvellous way. Each example as far as verse 31| is formally and with rhetorical skill introduced by \pistei\. After that only a summary is given. {We understand} (\nooumen\). Present active indicative of \noe\, old verb (from \nous\, intellect) as in strkjv@Matthew:15:17; strkjv@Romans:1:20|. The author appeals to our knowledge of the world in which these heroes lived as an illustration of faith. Recent books by great scientists like Eddington and Jeans confirm the position here taken that a Supreme Mind is behind and before the universe. Science can only stand still in God's presence and believe like a little child. {The worlds} (\tous ainas\). "The ages" as in strkjv@1:2| (cf. Einstein's fourth dimension, time). Accusative case of general reference. {Have been framed} (\katrtisthai\). Perfect passive infinitive of \katartiz\, to mend, to equip, to perfect (Luke:6:40|), in indirect discourse after \nooumen\. {Songs:that} (\eis to\). As a rule \eis to\ with the infinitive is final, but sometimes as here it expresses result as in strkjv@Romans:12:3| (Robertson, _Grammar_, p. 1003). {Hath been made} (\gegonenai\). Perfect active infinitive of \ginomai\. {What is seen} (\to blepomenon\). Present passive articular participle (accusative case of general reference) of \blep\. {Of things which do appear} (\ek phainomenn\). Ablative case with \ek\ (out of) of the present passive participle. The author denies the eternity of matter, a common theory then and now, and places God before the visible universe as many modern scientists now gladly do.
rwp@Hebrews:11:6 @{Impossible} (\adunaton\). Strong word as in strkjv@6:4,18|. See strkjv@Romans:8:8| for same idea with \aresai\ (\aresk\, strkjv@Galatians:1:10|). {Must believe} (\pisteusai dei\). Moral necessity to have faith (trust, \pisteu\). This is true in business also (banks, for instance). {That he is} (\hoti estin\). The very existence of God is a matter of intelligent faith (Romans:1:19ff.|) Songs:that men are left without excuse. {He is a rewarder} (\misthapodots ginetai\). Rather, "becomes a rewarder" (present middle indicative of \ginomai\, not of \eimi\). Only N.T. example of \misthapodots\, late and rare double compound (one papyrus example, from \misthos\ (reward) and \apodidmi\ (to pay back) like \misthapodosia\ (10:35; strkjv@11:26|). {Seek after} (\ekztousin\). That seek out God.
rwp@Hebrews:11:13 @{In faith} (\kata pistin\). Here a break in the routine \pistei\ (by faith), "according to faith," either for literary variety "or to suggest \pistis\ as the sphere and standard of their characters" (Moffatt). {These all} (\houtoi pantes\). Those in verses 9-12| (Abraham, Sarah, Isaac, Jacob). {Not having the promises} (\m komisamenoi tas epaggelias\). First aorist middle participle of \komiz\, to obtain, as in strkjv@10:36; strkjv@11:39|. And yet the author mentions Abraham (6:15|) as having obtained the promise. He received the promise of the Messiah, but did not live to see the Messiah come as we have done. It is in this sense that we have "better promises." {Greeted them} (\aspasamenoi\). First aorist middle participle of \aspazomai\, to salute (Matthew:5:47|). Abraham rejoiced to see Christ's day in the dim distance (John:8:56|). {Strangers} (\zenoi\). Foreigners. "To reside abroad carried with it a certain stigma" (Moffatt). But they "confessed" it (Genesis:23:4; strkjv@47:9|). {Pilgrims} (\parepidmoi\). Late double compound (\para, epi, dmos\), a sojourner from another land, in N.T. only here and strkjv@1Peter:1:1; strkjv@2:11|.
rwp@Hebrews:11:33 @{Through faith} (\dia pistes\). Change thus from the routine \pistei\ used so far. {Subdued kingdoms} (\katgnisanto basileias\). First aorist middle indicative of \katagnizomai\, _Koin_ verb to struggle against, to overcome, here alone in the N.T. Used by Josephus of David's conquests. The author has here (verses 33,34|), "nine terse clauses" (Moffatt) with no connective (asyndeton) with great rhetorical and oratorical force (sledge-hammer style). For "wrought righteousness" (\rgasanto dikaiosunn\, first aorist middle indicative of \ergazomai\) see strkjv@Acts:10:35|. {Obtained promises} (\epetuchon epaggelin\). Second aorist active indicative of \epitugchan\, old verb (already in strkjv@6:15|) with genitive. But they did not see the fulfilment of the Messianic promise (11:39f.|). {Stopped the mouths of lions} (\ephraxan stomata leontn\). First aorist active indicative of \phrass\, old verb to fence in, to block up. See strkjv@Daniel:6:18-23|.
rwp@Hebrews:13:22 @{Bear with} (\anechesthe\). Present middle imperative (some MSS. have \anechesthai\, infinitive) of \anech\ with the ablative, "hold yourselves back from" as in strkjv@Colossians:3:13|. {The word of exhortation} (\tou logou ts paraklses\). His description of the entire Epistle. It certainly is that, a powerful appeal in fact. {I have written} (\epesteila\). First aorist active indicative (epistolary aorist) of \epistell\, old word to send a letter (\epistol\) as in strkjv@Acts:15:20|. {In few words} (\dia brachen\). Common Greek idiom, here only in N.T. (from \brachus\, brief, short). Cf. \di' olign egrapsa\ in strkjv@1Peter:5:12|.
rwp@Info_James @ RECENT BOOKS ON JAMES Baljon, J. M. S., _Comm. op de katholieke brieven_ (1904). Bardenhewer, O., _Der Brief des hl. Jakobus_ (1928). Bartmann, _St. Paulus und St. Jakobus_. Belser, J. E., _Epistel des hl. Jakobus_ (1909). Beyschlag, W., _Der Brief des Jakobus_. Meyer Komm. 6 Aufl. (1898). Brown, Charles, _The General Epistle of James_. 2nd ed. (1907). Camerlinck, _Commentarius in epistolas catholicas_ (1909). Carpenter, W. Boyd, _The Wisdom of James the Just_ (1903). Carr, Arthur, _The General Epistle of James_. Cambridge Greek Testament. New ed. (1905). Chaine, J., _L Epitre de S. Jacques_ (1927). Dale, R. W., _Discourses on the Epistle of James (1895). Deems, C. F., _The Gospel of Common Sense_. Dibelius, _M., Meyer's Comm. 7 Aufl. (1921). Feine, _Der Jakobusbrief_, etc. (1893). Fitch, _James the Lord's Brother_. Gaugusch, L., _Der Lehrgehalt der Jakobus-epistel_ (1914). Grafe, _Stellung und Bedeutung des Jakobusbriefes_ (1904). Grosheide, F. W., _Deuteronomy:brief aan de Hebreen en de brief des Jakobus_ (1927). Hauck, F., _Der Br. d. Jak. in Zahn's Komm_. (1926). Hollmann, G., _Die Schriften d. N.T_. 3 Aufl. (1917). Holtzmann, O., _Das N.T. II_ (1926). Hort, F. J. A., _The Epistle of James as far as strkjv@4:7_ (1909). Huther, J. E., _Meyer's Komm_. 3 Aufl. (1870). Johnstone, R., _Lectures Exegetical and Practical_. 2nd ed. (1889). Knowling, R. J., _Comm. on the Epistle of St. James_ (1904). Westminster Series. Mayor, J. B., _The Epistle of St. James_. 3rd ed. (1910). Meinertz, _Der Jakobusbrief und sein Verfasser_ (1905). Meyer, A., _Das Ratsel des Jak_. (1930). Moffatt, James, _The General Epistles (James, Peter, and Judas_) (1928). Osterley, W. E., _The Epistle of St. James_. Expos. Gk. Test. (1910). Parry, J., _The General Epistle of James_ (1904). Patrick, W., _James, the Lord's Brother_ (1906). Plummer, A., _The General Epistle of St. James_. Expos. Bible (1891). Rendall, G. H., _The Epistle of St. James and Judaic Chris- tianity_ (1927). Robertson, A. T., _Studies in the Epistle of James_. 3rd ed. (1923). First in 1915 as _Pract. and Social Aspects of Christianity_. Ropes, J. H., _A Crit. and Exeget. Comm. on the Epistle of St. James_. Int. and Crit. Comm. (1916). Smith, H. M., _The Epistle of James_ (1925). Soden, H. Von, _Der Brief des Jakobus_. Hand-Comm. (1893). Spitta, F., _Der Brief des Jakobus untersucht_ (1896). Taylor, J. F., _The Apostle of Patience_ (1907). Weiss, B., _Die Katholische Briefe_ (1902). _Der Jakobusbrief und die neuere Kritik_ (1904). Windisch, H., _Die Katholische Briefe. Handbuch Zum N.T._, 2 Aufl. (1930). strkjv@James:1:1 @{James} (\Iakbos\). Grecised form (nominative absolute) of the Hebrew \Iakb\ (so LXX). Common name among the Jews, and this man in Josephus (_Ant_. XX.9.1) and three others of this name in Josephus also. {Servant} (\doulos\). Bond-servant or slave as Paul (Romans:1:1; strkjv@Phillipians:1:1; strkjv@Titus:1:1|). {Of the Lord Jesus Christ} (\kuriou Isou Christou\). Here on a par with God (\theou\) and calls himself not \adelphos\ (brother) of Jesus, but \doulos\. The three terms here as in strkjv@2:1| have their full significance: Jesus is the Messiah and Lord. James is not an Ebionite. He accepts the deity of Jesus his brother, difficult as it was for him to do so. The word \kurios\ is frequent in the LXX for _Elohim_ and _Jahweh_ as the Romans applied it to the emperor in their emperor worship. See strkjv@1Corinthians:12:3| for \Kurios Isous\ and strkjv@Phillipians:2:11| for \Kurios Isous Christos\. {To the twelve tribes} (\tais ddeka phulais\). Dative case. The expression means "Israel in its fulness and completeness" (Hort), regarded as a unity (Acts:26:7|) with no conception of any "lost" tribes. {Which are of the Dispersion} (\tais en ti diaspori\). "Those in the Dispersion" (repeated article). The term appears in strkjv@Deuteronomy:28:25| (LXX) and comes from \diaspeir\, to scatter (sow) abroad. In its literal sense we have it in strkjv@John:7:34|, but here and in strkjv@1Peter:1:1| Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek (_Koin_, LXX), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural _Koin_ but in the Hebraic tone. {Greeting} (\chairein\). Absolute infinitive (present active of \chair\) as in strkjv@Acts:15:23| (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note \chairein legete\ in strkjv@2John:1:10,11|.
rwp@James:1:6 @{In faith} (\en pistei\). Faith here "is the fundamental religious attitude" (Ropes), belief in God's beneficent activity and personal reliance on him (Oesterley). {Nothing doubting} (\mden diakrinomenos\). Negative way of saying \en pistei\ (in faith), present passive participle of \diakrin\, old verb to separate (\krin\) between (\dia\), to discriminate as shown clearly in strkjv@Acts:11:12, strkjv@15:9|, but no example of the sense of divided against oneself has been found earlier than the N.T., though it appears in later Christian writings. It is like the use of \diamerizomai\ in strkjv@Luke:11:18| and occurs in strkjv@Matthew:21:21; strkjv@Mark:11:23; strkjv@Acts:10:20; strkjv@Romans:2:4; strkjv@4:20; strkjv@14:23|. It is a vivid picture of internal doubt. {Is like} (\eoiken\). Second perfect active indicative with the linear force alone from \eik\ to be like. Old form, but in N.T. only here and verse 23| (a literary touch, not in LXX). {The surge of the sea} (\kludni thalasss\). Old word (from \kluz\ to wash against) for a dashing or surging wave in contrast with \kuma\ (successive waves), in N.T. only here and strkjv@Luke:8:24|. In associative instrumental case after \eoiken\. In strkjv@Ephesians:4:14| we have \kludoniz\ (from \kludn\), to toss by waves. {Driven by the wind} (\anemizomeni\). Present passive participle (agreeing in case with \kludni\) of \anemiz\, earliest known example and probably coined by James (from \anemos\), who is fond of verbs in \-iz\ (Mayor). The old Greek used \anemo\. In strkjv@Ephesians:4:14| Paul uses both \kludoniz\ and \peripher anemi\. It is a vivid picture of the sea whipped into white-caps by the winds. {Tossed} (\ripizomeni\). Present passive participle also in agreement with \kludni\ from \ripiz\, rare verb (Aristophanes, Plutarch, Philo) from \ripis\ (a bellows or fire-fan), here only in N.T. It is a picture of "the restless swaying to and fro of the surface of the water, blown upon by shifting breezes" (Hort), the waverer with slight rufflement.
rwp@James:2:5 @{Did not God choose?} (\ouch ho theos exelexato;\). Affirmative answer expected. First aorist middle (indirect, God chose for himself) indicative of \ekleg\, the very form used by Paul three times of God's choice in strkjv@1Corinthians:1:27f|. {As to the world} (\ti kosmi\). The ethical dative of interest, as the world looks at it as in strkjv@Acts:7:20; strkjv@1Corinthians:1:18; strkjv@2Corinthians:10:4; strkjv@James:4:4|. By the use of the article (the poor) James does not affirm that God chose all the poor, but only that he did choose poor people (Matthew:10:23-26; strkjv@1Corinthians:1:26-28|). {Rich in faith} (\plousious en pistei\). Rich because of their faith. As he has shown in strkjv@1:9f|. {Which he promised} (\hs epeggeilato\). Genitive of the accusative relative \hn\ attracted to the case of the antecedent \basileias\ (the Messianic kingdom), the same verb and idea already in strkjv@1:12| (\epggeilato\). Cf. the beatitude of Jesus in strkjv@Matthew:5:3| for the poor in spirit.
rwp@James:2:19 @{Thou believest that God is one} (\su pisteueis hoti heis theos estin\). James goes on with his reply and takes up mere creed apart from works, belief that God exists (there is one God), a fundamental doctrine, but that is not belief or trust in God. It may be mere creed. {Thou doest well} (\kals poieis\). That is good as far as it goes, which is not far. {The demons also believe} (\kai ta daimonia pisteuousin\). They go that far (the same verb \pisteu\). They never doubt the fact of God's existence. {And shudder} (\kai phrissousin\). Present active indicative of \phriss\, old onomatopoetic verb to bristle up, to shudder, only here in N.T. Like Latin _horreo_ (horror, standing of the hair on end with terror). The demons do more than believe a fact. They shudder at it.
rwp@James:2:24 @{Ye see} (\horte\). Present indicative active of \hora\. Now he uses the plural again as in strkjv@2:14|. {Is justified} (\dikaioutai\). Present passive indicative of \dikaio\, here not "is made righteous," but "is shown to be righteous." James is discussing the proof of faith, not the initial act of being set right with God (Paul's idea in strkjv@Romans:4:1-10|). {And not only by faith} (\kai ouk ek pistes monon\). This phrase clears up the meaning of James. Faith (live faith) is what we must all have (2:18|), only it must shew itself also in deeds as Abraham's did.
rwp@James:5:15 @{The prayer of faith} (\h euch ts pistes\). Cf. strkjv@1:6| for prayer marked by faith. {Shall save} (\ssei\). Future active of \sz\, to make well. As in strkjv@Matthew:9:21f.; strkjv@Mark:6:56|. No reference here to salvation of the soul. The medicine does not heal the sick, but it helps nature (God) do it. The doctor cooperates with God in nature. {The sick} (\ton kamnonta\). Present active articular participle of \kamn\, old verb, to grow weary (Hebrews:12:3|), to be sick (here), only N.T. examples. {The Lord shall raise him up} (\egerei auton ho kurios\). Future active of \egeir\. Precious promise, but not for a professional "faith-healer" who scoffs at medicine and makes merchandise out of prayer. {And if he have committed sins} (\kan hamartias i pepoiks\). Periphrastic perfect active subjunctive (unusual idiom) with \kai ean\ (crasis \kan\) in condition of third class. Supposing that he has committed sins as many sick people have (Mark:2:5ff.; strkjv@John:5:14; strkjv@9:2f.; strkjv@1Corinthians:11:30|). {It shall be forgiven him} (\aphethsetai auti\). Future passive of \aphimi\ (impersonal passive as in strkjv@Matthew:7:2,7; strkjv@Romans:10:10|). Not in any magical way, not because his sickness has been healed, not without change of heart and turning to God through Christ. Much is assumed here that is not expressed.
rwp@John:1:7 @{For witness} (\eis marturian\). Old word from \marture\ (from \martus\), both more common in John's writings than the rest of the N.T. This the purpose of the Baptist's ministry. {That he might bear witness} (\hina martursi\). Final clause with \hina\ and aorist active subjunctive of \marture\ to make clearer \eis marturian\. {Of the light} (\peri tou phtos\). "Concerning the light." The light was shining and men with blinded eyes were not seeing the light (John:1:26|), blinded by the god of this world still (2Corinthians:4:4|). John had his own eyes opened so that he saw and told what he saw. That is the mission of every preacher of Christ. But he must first have his own eyes opened. {That all might believe} (\hina pisteussin\). Final clause with \hina\ and first aorist active subjunctive of \pisteu\, ingressive aorist "come to believe." This is one of John's great words (about 100 times), "with nine times the frequency with which it is used by the Synoptists" (Bernard). And yet \pistis\, so common in Paul, John uses only in strkjv@1John:5:4| and four times in the Apocalypse where \pisteu\ does not occur at all. Here it is used absolutely as in strkjv@John:1:50|, etc. {Through him} (\di' autou\). As the intermediate agent in winning men to believe in Christ (the Logos) as the Light and the Life of men. This is likewise the purpose of the author of this book (21:31|). The preacher is merely the herald to point men to Christ.
rwp@John:2:11 @{This beginning of his signs did Jesus} (\tautn epoisen archn tn smein ho Isous\). Rather, "this Jesus did as a beginning of his signs," for there is no article between \tautn\ and \archn\. "We have now passed from the 'witness' of the Baptist to the 'witness' of the works of Jesus" (Bernard). This is John's favourite word "signs" rather than wonders (\terata\) or powers (\dunameis\) for the works (\erga\) of Jesus. \Smeion\ is an old word from \smain\, to give a sign (12:33|). He selects eight in his Gospel by which to prove the deity of Christ (20:30|) of which this is the first. {Manifested his glory} (\ephanersen tn doxan autou\). First aorist (effective) active indicative of \phanero\, that glory of which John spoke in strkjv@1:14|. {Believed on him} (\episteusan eis auton\). First aorist active indicative of \pisteu\, to believe, to put trust in, so common in John. These six disciples (learners) had already believed in Jesus as the Messiah (1:35-51|). Now their faith was greatly strengthened. Songs:it will be all through this Gospel. Jesus will increasingly reveal himself while the disciples will grow in knowledge and trust and the Jews will become increasingly hostile till the culmination.
rwp@John:2:22 @{When therefore he was raised from the dead} (\Hote oun gerth ek nekrn\). First aorist passive indicative of \egeir\, to raise up. And not at first then, but only slowly after the disciples themselves were convinced. Then "they believed the Scripture" (\episteusan ti graphi\). They "believed" again. Dative case \graphi\. Probably strkjv@Psalms:16:10| is meant (Acts:2:31; strkjv@13:35|). {And the word which Jesus had said} (\kai ti logi hon eipen\). Dative case \logi\ also, but \hon\ (relative) is not attracted to the dative. Clearly then John interprets Jesus to have a parabolic reference to his death and resurrection by his language in strkjv@2:19|. There are those who bluntly say that John was mistaken. I prefer to say that these scholars are mistaken. Even Bernard considers it "hardly possible" that John interprets Jesus rightly in strkjv@1:21|. "Had he meant that, He would have spoken with less ambiguity." But how do we know that Jesus wished to be understood clearly at this time? Certainly no one understood Christ when he spoke the words. The language of Jesus is recalled and perverted at his trial as "I will destroy" (Mark:14:58|), "I can destroy" (Matthew:26:61|), neither of which he said.
rwp@John:2:23 @{In Jerusalem} (\en tois Ierosolumois\). The form \Ierosoluma\ as in strkjv@2:13| always in this Gospel and in Mark, and usually in Matthew, though \Ierousalm\ only in Revelation, and both forms by Luke and Paul. {During the feast} (\en ti heorti\). The feast of unleavened bread followed for seven days right after the passover (one day strictly), though \to pascha\ is used either for the passover meal or for the whole eight days. {Believed on his name} (\episteusan eis to onoma autou\). See on ¯1:12| for this phrase. Only one has to watch for the real import of \pisteu\. {Beholding his signs} (\therountes autou ta smeia\). Present active participle (causal use) of \there\. {Which he did} (\ha epoiei\). "Which he was doing" (imperfect tense). He did his first sign in Cana, but now he was doing many in Jerusalem. Already Jesus had become the cynosure of all eyes in Jerusalem at this first visit in his ministry.
rwp@John:2:24 @{But Jesus did not trust himself to them} (\autos de Isous ouk episteuen hauton autois\). "But Jesus himself kept on refusing (negative imperfect) to trust himself to them." The double use of \pisteu\ here is shown by strkjv@Acts:8:13| where Simon Magus "believed" (\episteusen\) and was baptized, but was unsaved. He merely believed that he wanted what Philip had. {For that he knew all men} (\dia to auton ginskein pantas\). Causal use of \dia\ and the accusative case of the articular infinitive \to ginskein\ (because of the knowing) with the object of the infinitive (\pantas\, all men) and the accusative of general reference (\auton\, as to himself).
rwp@John:3:16 @{For so} (\houts gar\). This use of \gar\ is quite in John's style in introducing his comments (2:25; strkjv@4:8; strkjv@5:13|, etc.). This "Little Gospel" as it is often called, this "comfortable word" (the Anglican Liturgy), while not a quotation from Jesus is a just and marvellous interpretation of the mission and message of our Lord. In verses 16-21| John recapitulates in summary fashion the teaching of Jesus to Nicodemus. {Loved} (\gapsen\). First aorist active indicative of \agapa\, the noble word so common in the Gospels for the highest form of love, used here as often in John (14:23; strkjv@17:23; strkjv@1John:3:1; strkjv@4:10|) of God's love for man (cf. strkjv@2Thessalonians:2:16; strkjv@Romans:5:8; strkjv@Ephesians:2:4|). In strkjv@21:15| John presents a distinction between \agapa\ and \phile\. \Agapa\ is used also for love of men for men (13:34|), for Jesus (8:42|), for God (1John:4:10|). {The world} (\ton kosmon\). The whole cosmos of men, including Gentiles, the whole human race. This universal aspect of God's love appears also in strkjv@2Corinthians:5:19; strkjv@Romans:5:8|. {That he gave} (\hste edken\). The usual classical construction with \hste\ and the indicative (first aorist active) practical result, the only example in the N.T. save that in strkjv@Galatians:2:13|. Elsewhere \hste\ with the infinitive occurs for actual result (Matthew:13:32|) as well as purpose (Matthew:10:1|), though even this is rare. {His only begotten Son} (\ton huion ton monogen\). "The Son the only begotten." For this word see on ¯1:14,18; strkjv@3:18|. The rest of the sentence, the purpose clause with \hina-echi\ precisely reproduces the close of strkjv@3:15| save that \eis auton\ takes the place of \en auti\ (see strkjv@1:12|) and goes certainly with \pisteun\ (not with \echi\ as \en auti\ in verse 15|) and the added clause "should not perish but" (\m apoltai alla\, second aorist middle subjunctive, intransitive, of \apollumi\, to destroy). The same contrast between "perish" and "eternal life" (for this world and the next) appears also in strkjv@10:28|. On "perish" see also strkjv@17:12|.
rwp@John:3:18 @{Is not judged} (\ou krinetai\). Present passive indicative. Trust in Christ prevents condemnation, for he takes our place and pays the penalty for sin for all who put their case in his hands (Romans:8:32f.|). The believer in Christ as Saviour does not come into judgment (John:5:24|). {Hath been judged already} (\d kekritai\). Perfect passive indicative of \krin\. Judgment has already been passed on the one who refuses to believe in Christ as the Saviour sent by the Father, the man who is not willing to come to Christ for life (5:40|). {Because he hath not believed} (\hoti m pepisteuken\). Perfect active indicative of \pisteu\, has taken a permanent attitude of refusal. Here \hoti m\ states the reason subjectively as the judgment of the Judge in any such case (\ho m pisteun\ already mentioned) while in strkjv@1John:5:10| \hoti ou pepisteuken\ gives the reason objectively (\ou\ instead of \m\) conceived as an actual case and no longer hypothetical. See strkjv@1:12| for \eis to onoma\ with \pisteu\ (believing on the name) and strkjv@1:14| for \monogenous\ (only begotten) and also strkjv@3:16|.
rwp@John:4:41 @{Many more} (\polli pleious\). "More by much" (instrumental case \polli\) in comparison with just "many" (\polloi\) of verse 39|. Jesus was reaping more rapidly than the woman did. But all were rejoicing that so many "believed" (\episteusan\, really believed).
rwp@John:5:44 @{How can ye believe?} (\ps dunasthe humeis pisteusai;\). Emphasis on "ye" (\humeis\), ye being what ye are. They were not true Jews (Romans:2:29; strkjv@Esther:9:28|) who cared for the glory of God, but they prefer the praise of men (Matthew:6:1f.; strkjv@23:5|) like the Pharisees who feared to confess Christ (John:12:43|). {From the only God} (\para tou monou theou\). B and W omit \theou\ which is certainly meant even if not genuine here. See strkjv@17:3; strkjv@Romans:16:27; strkjv@1Timothy:6:15f|.
rwp@John:5:46 @{Ye would believe me} (\episteuete an emoi\). Conclusion of condition of second class (determined as unfulfilled) with imperfect indicative in both protasis and apodosis and \an\ in apodosis. This was a home-thrust, proving that they did not really believe Moses. {For he wrote of me} (\peri gar emou ekeinos egrapsen\). strkjv@Deuteronomy:18:18f.| is quoted by Peter (Acts:3:22|) as a prophecy of Christ and also by Stephen in strkjv@Acts:7:37|. See also strkjv@John:3:14| about the brazen serpent and strkjv@8:56| about Abraham foreseeing Christ's day. Jesus does here say that Moses wrote concerning him.
rwp@John:6:29 @{The work of God that ye believe} (\to ergon tou theou hina pisteute\). In strkjv@1Thessalonians:1:3| Paul speaks of "your work of faith" (\humn tou ergou ts pistes\). Songs:here Jesus terms belief in him as the work of God. These Jews were thinking of various deeds of the Pharisaic type and rules. Jesus turns their minds to the central fact. "This simple formula contains the complete solution of the relation of faith and works" (Westcott). Note the present active subjunctive \pisteute\, "that ye may keep on believing." {On him whom he hath sent} (\eis hon apesteilen ekeinos\). The pronominal antecedent (\eis touton hon\) is omitted and the preposition \eis\ is retained with the relative \hon\ really the direct object of \apesteilen\ (sent). Note \ekeinos\ for God (emphatic he).
rwp@John:6:30 @{For a sign} (\smeion\). Predicate accusative, as a sign, with \ti\ (what). As if the sign of the day before was without value. Jesus had said that they did not understand his signs (verse 26|). {That we may see, and believe thee} (\hina idmen kai pisteusmen\). Purpose clause with \hina\ and the second aorist (ingressive) active subjunctive of \hora\ and the first aorist (ingressive) active subjunctive of \pisteu\, "that we may come to see and come to have faith in thee." It is hard to have patience with this superficial and almost sneering mob. {What workest thou?} (\Ti ergazi;\). They not simply depreciate the miracle of the day before, but set up a standard for Jesus.
rwp@John:6:35 @{I am the bread of life} (\Eg eimi ho artos ts zs\). This sublime sentence was startling in the extreme to the crowd. Philo does compare the manna to the \theios logos\ in an allegorical sense, but this language is far removed from Philo's vagueness. In the Synoptics (Mark:14:22; strkjv@Matthew:26:26; strkjv@Luke:22:19|) Jesus uses bread (\artos\) as the symbol of his body in the Lord's Supper, but here Jesus offers himself in place of the loaves and fishes which they had come to seek (24,26|). He is the bread of life in two senses: it has life in itself, the living bread (51|), and it gives life to others like the water of life, the tree of life. John often has Jesus saying "I am" (\eg eimi\). As also in strkjv@6:41,48,51; strkjv@8:12; strkjv@10:7,9,11,14; strkjv@11:25; strkjv@14:6; strkjv@15:1,5|. {He that cometh to me} (\ho erchomenos pros eme\). The first act of the soul in approaching Jesus. See also verse 37|. {Shall not hunger} (\ou m peinasi\). Strong double negative \ou me\ with first aorist (ingressive) active subjunctive, "shall not become hungry." {He that believeth on me} (\ho pisteun eis eme\). The continuous relation of trust after coming like \pisteute\ (present tense) in verse 29|. See both verbs used together also in strkjv@7:37f|. {Shall never thirst} (\ou m dipssei ppote\). Songs:the old MSS. the future active indicative instead of the aorist subjunctive as above, an even stronger form of negation with \ppote\ (1:18|) added.
rwp@John:6:36 @{That ye have seen me} (\hoti kai herakate me\). It is not certain that \me\ is genuine. If not, Jesus may refer to verse 26|. If genuine, some other saying is referred to that we do not have. Note \kai\ (also or even). {And yet believe not} (\kai ou pisteuete\). Use of \kai\ = and yet.
rwp@John:6:47 @{He that believeth} (\ho pisteun\). This is the way to see God in Christ.
rwp@John:6:64 @{That believe not} (\hoi ou pisteuousin\). Failure to believe kills the life in the words of Jesus. {Knew from the beginning} (\idei ex archs\). In the N.T. we have \ex archs\ only here and strkjv@16:4|, but \ap' archs\ in apparently the same sense as here in strkjv@15:27; strkjv@1John:2:7,24; strkjv@3:11| and see strkjv@Luke:1:2; strkjv@1John:1:1|. From the first Jesus distinguished between real trust in him and mere lip service (2:24; strkjv@8:31|), two senses of \pisteu\. {Were} (\eisin\). Present active indicative retained in indirect discourse. {And who it was that should betray him} (\kai tis estin ho paradsn\). Same use of \estin\ and note article and future active participle of \paradidmi\, to hand over, to betray. John does not say here that Jesus knew that Judas would betray him when he chose him as one of the twelve, least of all that he chose him for that purpose. What he does say is that Jesus was not taken by surprise and soon saw signs of treason in Judas. The same verb is used of John's arrest in strkjv@Matthew:4:12|. Once Judas is termed traitor (\prodots\) in strkjv@Luke:6:16|. Judas had gifts and was given his opportunity. He did not have to betray Jesus.
rwp@John:6:69 @{We have believed} (\hmeis pepisteukamen\). Perfect active indicative of \pisteu\, "We have come to believe and still believe" (verse 29|). {And know} (\kai egnkamen\). Same tense of \ginsk\, "We have come to know and still know." {Thou art the Holy One of God} (\su ei ho hagios tou theou\). Bernard follows those who believe that this is John's report of the same confession given by the Synoptics (Mark:8:27f.; strkjv@Matthew:16:13-20; strkjv@Luke:9:18f.|), an utterly unjustifiable conclusion. The details are wholly different. Here in the synagogue in Capernaum, there on Mt. Hermon near Caesarea Philippi. What earthly difficulty is there in supposing that Peter could make a noble confession twice? That is to my mind a wooden conception of the apostles in their growing apprehension of Christ.
rwp@John:7:3 @{His brethren} (\hoi adelphoi autou\). "His brothers" (half-brothers actually), who "were not believing on him" (\oude episteuon eis auton\) as stated in verse 5|. They were hostile to the Messianic assumptions of Jesus, a natural attitude as one can well see, though at first they were friendly (2:12|). {Depart hence} (\metabthi enteuthen\). Second aorist active imperative of \metabain\, to pass to another place (5:24; strkjv@13:1|). It was impertinence on their part. {That thy disciples also may behold} (\hina kai hoi mathtai sou thersousin\). Final clause with \hina\ and the future active indicative of \there\. Jesus had many disciples in Judea at the start (2:23; strkjv@4:1|) and had left it because of the jealousy of the Pharisees over his success (4:3|). The brothers may have heard of the great defection in the synagogue in Capernaum (6:66|), but the advice is clearly ironical. {Which thou doest} (\ha poieis\). To what works they refer by this language we do not know. But Jesus had been away from Galilee for some months and from Judea for a year and a half. Perhaps the brothers of Jesus may actually have been eager to rush Jesus into the hostile atmosphere of Jerusalem again.
rwp@John:7:5 @{For even his brethren did not believe on him} (\oude gar hoi adelphoi autou episteuon eis auton\). Literally, "For not even were his brothers believing on him." Imperfect tense of \pisteu\ with sad picture of the persistent refusal of the brothers of Jesus to believe in his Messianic assumptions, after the two rejections in Capernaum (Luke:4:16-31; strkjv@Mark:6:1-6; strkjv@Matthew:13:54-58|), and also after the blasphemous accusation of being in league with Beelzebub when the mother and brothers came to take Jesus home (Mark:3:31-35; strkjv@Matthew:12:46-50; strkjv@Luke:8:19-21|). The brothers here are sarcastic.
rwp@John:7:31 @{When the Christ shall come} (\ho Christos hotan elthi\). Proleptic position of \ho Christos\ again as in 27|, but \elthi\ with \hotan\ rather than \erchtai\, calling more attention to the consummation (whenever he does come). {Will he do?} (\m poisei;\). Future active indicative of \poie\ with \m\ (negative answer expected). Jesus had won a large portion of the pilgrims (\ek tou ochlou polloi\) either before this day or during this controversy. The use of \episteusan\ (ingressive aorist active) looks as if many came to believe at this point. These pilgrims had watched closely the proceedings. {Than those which} (\hn\). One must supply the unexpressed antecedent \toutn\ in the ablative case after \pleiona\ (more). Then the neuter plural accusative relative \ha\ (referring to \smeia\ signs) is attracted to the ablative case of the pronominal antecedent \toutn\ (now dropped out). {Hath done} (\epoisen\). First aorist active indicative of \poie\, a timeless constative aorist summing up all the miracles of Jesus so far.
rwp@John:7:38 @{He that believeth on me} (\ho pisteun eis eme\). Nominative absolute as is not uncommon. {The scripture} (\h graph\). No precise passage can be quoted, though similar idea in several (Isaiah:55:1; strkjv@58:11; strkjv@Zechariah:13:1; strkjv@14:8; strkjv@Ezekiel:47:1; strkjv@Joel:3:18|). Chrysostom confines it to strkjv@Isaiah:28:16| by punctuation (only the nominative absolute as the Scripture). {Out of his belly shall flow rivers of living water} (\potamoi ek ts koilias autou reusousin hudatos zntos\). Some ancient Western writers connect \pinet\ of verse 37| with \ho pisteun\ in verse 38|. By this arrangement \autou\ (his) with \koilias\ is made to refer to Christ, not to the believer. Burney argues that \koilia\ is a mistranslation of the Aramaic (fountain, not belly) and that the reference is to strkjv@Ezekiel:47:1|. C.C. Torrey refers to strkjv@Zechariah:14:8|. But the Eastern writers refer \autou\ (his) to the believer who not only quenches in Christ his own thirst, but becomes a source of new streams for others (John:4:14|). It is a difficult question and Westcott finally changed his view and held \autou\ to refer to Christ. \Reusousin\ is future active indicative of \re\, old verb, to flow, here only in the N.T.
rwp@John:7:48 @{Hath any of the rulers believed on him?} (\M tis ek tn archontn episteusen eis auton;\). Negative answer sharply expected. First aorist active indicative of \pisteu\. "Did any one of the rulers believe on him?" "What right have subordinates to have a mind of their own?" (Dods). These police were employed by the temple authorities (rulers). "Power was slipping through their fingers" (Dods) and that was the secret of their hostility to Jesus. {Or of the Pharisees} (\ ek tn Pharisain\). A wider circle and the most orthodox of all.
rwp@John:8:24 @{For except ye believe} (\ean gar m pisteuste\). Negative condition of third class with \ean m\ and ingressive aorist active subjunctive of \pisteu\, "For unless ye come to believe." {That I am he} (\hoti eg eimi\). Indirect discourse, but with no word in the predicate after the copula \eimi\. Jesus can mean either "that I am from above" (verse 23|), "that I am the one sent from the Father or the Messiah" (7:18,28|), "that I am the Light of the World" (8:12|), "that I am the Deliverer from the bondage of sin" (8:28,31f.,36|), "that I am" without supplying a predicate in the absolute sense as the Jews (Deuteronomy:32:39|) used the language of Jehovah (cf. strkjv@Isaiah:43:10| where the very words occur \hina pisteuste--hoti eg eimi\). The phrase \eg eimi\ occurs three times here (8:24,28,58|) and also in strkjv@13:19|. Jesus seems to claim absolute divine being as in strkjv@8:58|.
rwp@John:8:30 @{Many believed on him} (\polloi episteusan eis auton\). Ingressive aorist active indicative, came to believe, nominally at any rate, as in strkjv@2:23|. But the tension was keen and Jesus proceeded to test the faith of these new believers from among the Pharisees.
rwp@John:8:31 @{Which had believed him} (\tous pepisteukotas auti\). Articular perfect active participle of \pisteu\ with dative \auti\ (trusted him) rather than \eis auton\ (on him) in verse 30|. They believed him (cf. strkjv@6:30|) as to his claims to being the Messiah with their own interpretation (6:15|), but they did not commit themselves to him and may represent only one element of those in verse 30|, but see strkjv@2:23| for \pisteu eis\ there. {If ye abide in my word} (\ean humeis meinte en ti logi ti emi\). Third-class condition with \ean\ and first aorist (constative) active subjunctive. {Are ye truly my disciples} (\alths mathtai mou este\). Your future loyalty to my teaching will prove the reality of your present profession. Songs:the conclusion of this future condition is put in the present tense. As then, so now. We accept church members on _profession_ of trust in Christ. Continuance in the word (teaching) proves the sincerity or insincerity of the profession. It is the acid test of life.
rwp@John:9:18 @{The Jews} (\hoi Ioudaioi\). Probably the incredulous and hostile section of the Pharisees in verse 16| (cf. strkjv@5:10|). {Did not believe} (\ouk episteusan\). The facts told by the man, "that he had been blind and had received his sight" (\hoti n tuphlos kai aneblepsen\), conflicted with their theological views of God and the Sabbath. Songs:they refused belief "until they called the parents" (\hes hotou ephnsan tous goneis\). Usual construction of \hes hotou\ ( = until which time, like \hes\ alone) with aorist active indicative of \phne\, old verb from \phn\ (voice, sound). They called out loud for his parents to throw light on this grave problem to cover up their own stupidity.
rwp@John:9:35 @{Finding him} (\heurn auton\). Second aorist active participle of \heurisk\, after search because of what he had heard (\kousen\). {Dost thou believe on the Son of God?} (\Su pisteueis eis ton huion tou theou;\). Songs:A L Theta and most versions, but Aleph B D W Syr-sin read \tou anthrpou\ (the Son of Man), almost certainly correct. In either case it is a distinct Messianic claim quite beyond the range of this man's limited knowledge, keen as he is.
rwp@John:9:36 @{And who is he, Lord, that I may believe on him?} (\Kai tis estin, kurie;\). The initial \kai\ (and) is common (Mark:10:26; strkjv@Luke:10:29; strkjv@18:26|). Probably by \kurie\ he means only "Sir." It usually comes at the beginning of the sentence, not at the end as here and verse 38|. {That I may believe on him} (\hina pisteus eis auton\). Ellipsis to be supplied before this final clause. He catches up the words of Jesus in the preceding verse, though he does not yet know who the Son of Man (or Son of God) is, but he trusts Jesus.
rwp@John:9:38 @{Lord, I believe} (\Pisteu, kurie\). \Kurie\ here = Lord (reverence, no longer respect as in 36|). A short creed, but to the point. {And he worshipped him} (\kai prosekunsen auti\). Ingressive first aorist active indicative of \proskune\, old verb to fall down in reverence, to worship. Sometimes of men (Matthew:18:26|). In John (see strkjv@4:20|) this verb "is always used to express divine worship" (Bernard). It is tragic to hear men today deny that Jesus should be worshipped. He accepted worship from this new convert as he later did from Thomas who called him "God" (John:20:28|). Peter (Acts:10:25f.|) refused worship from Cornelius as Paul and Barnabas did at Lystra (Acts:14:18|), but Jesus made no protest here.
rwp@John:10:25 @{I told you, and you believe not} (\eipon humin kai ou pisteuete\). It was useless to say more. In strkjv@7:14-10:18| Jesus had shown that he was the Son of the Father as he had previously claimed (5:17-47|), but it was all to no purpose save to increase their rage towards him. {These bear witness of me} (\tauta marturei peri emou\). His works confirm his words as he had shown before (5:36|). They believe neither his words nor his works.
rwp@John:10:37 @{If I do not} (\ei ou poi\). Condition of first class, assumed as true, with negative \ou\, not \ei m\=unless. {Believe me not} (\m pisteuete moi\). Prohibition with \m\ and the present active imperative. Either "cease believing me" or "do not have the habit of believing me." Jesus rests his case on his doing the works of "my Father" (\tou patros mou\), repeating his claims to sonship and deity.
rwp@John:10:38 @{But if I do} (\ei de poi\). Condition again of the first class, assumed as true, but with the opposite results. {Though ye believe not me} (\kan emoi m pisteute\). Condition now of third class, undetermined (but with prospect), "Even if you keep on (present active subjunctive of \pisteuo\) not believing me." {Believe the works} (\tois ergois pisteuete\). These stand irrefutable. The claims, character, words, and works of Jesus challenge the world today as then. {That ye may know and understand} (\hina gnte kai ginskte\). Purpose clause with \hina\ and the same verb \ginsk\ repeated in different tenses (first \gnte\, the second ingressive aorist active subjunctive, that ye may come to know; then the present active subjunctive, "that ye may keep on knowing"). This is Christ's deepest wish about his enemies who stand with stones in their uplifted hands to fling at him. {That the Father is in me, and I in the Father} (\hoti en emoi ho patr kag en ti patri\). Thus he repeats (verse 30|) sharply his real claim to oneness with the Father as his Son, to actual deity. It was a hopeless wish.
rwp@John:10:42 @{Many believed on him there} (\polloi episteusan eis auton ekei\). See strkjv@1:12; strkjv@2:11| for same idiom. Striking witness to the picture of the Messiah drawn by John. When Jesus came they recognized the original. See strkjv@John:1:29-34|. What about our sermons about Jesus if he were to walk down the aisle in visible form according to A.J. Gordon's dream?
rwp@John:11:15 @{For your sakes} (\di' humas\). That they may witness his raising from the grave. {That I was not there} (\hoti ouk mn ekei\). Imperfect middle \mn\ of the later Greek instead of the common active \n\ in indirect discourse in place of the usual present retained as in verse 13|. {To the intent ye may believe} (\hina pisteuste\). Purpose clause with \hina\ and the ingressive aorist active subjunctive, "that ye may come to believe" (more than you do). See the same use of the ingressive aorist in \episteusan\ (2:11|) where the disciples gained in belief. {Nevertheless let us go to him} (\alla agmen pros auton\). Volitive subjunctive, repeating the proposal of verse 7|. He is dead, but no matter, yea all the more let us go on to him.
rwp@John:12:11 @{Because that} (\hoti\). Causal use of \hoti\. {By reason of him} (\di' auton\). "Because of him," regular idiom, accusative case with \dia\. {Went away} (\hupgon\). Cf. strkjv@6:67| for this verb. Inchoative imperfect active of \hupag\, "began to withdraw" as happened at the time of the raising of Lazarus (11:45f.|) and the secession was still going on. {And believed on Jesus} (\kai episteuon eis ton Isoun\). Imperfect active of \pisteu\ (note aorist in strkjv@11:45|). There was danger of a mass movement of the people to Jesus.
rwp@John:12:39 @{For this cause they could not believe} (\dia touto ouk edunanto pisteuein\). \Touto\ (this) seems to have a double reference (to what precedes and to what follows) as in strkjv@8:47|. The negative imperfect (double augment, \edunanto\) of \dunamai\. John is not absolving these Jews from moral responsibility, but only showing that the words of Isaiah "had to be fulfilled, for they were the expression of Divine foreknowledge " (Bernard).
rwp@John:12:42 @{Nevertheless even} (\homs mentoi kai\). For the old \homs\ see strkjv@1Corinthians:14:7; strkjv@Galatians:3:15| (only other examples in N.T.), here only with \mentoi\, "but yet," and \kai\, "even." In spite of what has just been said "many (\polloi\) even of the rulers" (recall the lonely shyness of Nicodemus in strkjv@3:1ff.|). These actually "believed on him" (\episteusan eis auton\) in their convictions, a remarkable statement as to the effect that Christ had in Jerusalem as the Sanhedrin plotted his death. Cf. Nicodemus and Joseph of Arimathea. {But because of the Pharisees} (\alla dia tous Pharisaious\). Like the whispered talk in strkjv@7:13| "because of the fear of the Jews." Once the Pharisees sneeringly asked the officers (7:48|): "Hath any one of the rulers believed on him?" And now "many of the rulers have believed on him." {They did not confess} (\ouch hmologoun\). Negative imperfect in contrast to the punctiliar aorist \episteusan\. "They kept on not confessing." How like the cowardly excuses made today by those under conviction who refuse to step out for Christ. {Lest they should be put out of the synagogue} (\hina m aposunaggoi genntai\). Cf. strkjv@9:22| where this very word occurs in a purpose clause like this. Only once more in the N.T. (16:2|), a Jewish word not in profane authors. This ostracism from the synagogue was dreaded by the Jews and made cowards of these "believing elders." {More than} (\mallon per\). They preferred the glory and praise of men more than the glory and praise of God. How \apropos\ these words are to some suave cowards today.
rwp@John:13:19 @{From henceforth} (\ap' arti\). "From now on," as in strkjv@14:7; strkjv@Matthew:23:39; strkjv@Revelation:14:13|. {Before it come to pass} (\pro tou genesthai\). \Pro\ with ablative of the articular second aorist middle infinitive \ginomai\ (before the coming to pass). {When it is come to pass} (\hotan gentai\). Indefinite relative clause with \hotan\ and the second aorist middle subjunctive of \ginomai\, "whenever it does come to pass." {That ye may believe} (\hina pisteute\). Purpose clause with \hina\ and present active subjunctive of \pisteu\, "that ye may keep on believing." Cf. strkjv@Isaiah:48:5|. {That I am he} (\hoti eg eimi\). As Jesus has repeatedly claimed to be the Messiah (8:24,58|, etc.). Cf. also strkjv@14:29| (\pisteuste\ here); strkjv@16:4|.
rwp@John:14:1 @{Let not your heart be troubled} (\m tarassesth humn h kardia\). Not here the physical organ of life (Luke:21:34|), but the seat of spiritual life (\pneuma, psuch\), the centre of feeling and faith (Romans:10:10|), "the focus of the religious life" (Vincent) as in strkjv@Matthew:22:37|. See these words repeated in strkjv@14:27|. Jesus knew what it was to have a "troubled" heart (11:33; strkjv@13:31|) where \tarass\ is used of him. Plainly the hearts of the disciples were tossed like waves in the wind by the words of Jesus in strkjv@13:38|. {Ye believe... believe also} (\pisteuete... kai pisteuete\). Songs:translated as present active indicative plural second person and present active imperative of \pisteu\. The form is the same. Both may be indicative (ye believe... and ye believe), both may be imperative (believe... and believe or believe also), the first may be indicative (ye believe) and the second imperative (believe also), the first may be imperative (keep on believing) and the second indicative (and ye do believe, this less likely). Probably both are imperatives (Mark:11:22|), "keep on believing in God and in me."
rwp@John:16:9 @{Because they believe not on me} (\hoti ou pisteuousin eis eme\). Without this conviction by the Paraclete such men actually have a pride of intellectual superiority in refusing to believe on Jesus.
rwp@John:16:27 @{Loveth} (\philei\). Present active indicative of \phile\, the word for warm and friendly love, here used of God's love for the disciples, while in strkjv@3:16| \agapa\ occurs of God's love for the world. {Ye have loved me} (\pephilkate\). Perfect active indicative of \phile\, "loved and still love me warmly." {And have believed} (\pepisteukate\). Perfect active indicative again. Recall the exhortation in strkjv@14:1|.
rwp@John:16:31 @{Do ye now believe?} (\arti pisteuete;\). For \arti\ (just now) see strkjv@9:19; strkjv@13:33,37|. Their belief in Christ was genuine _as far as it went_, but perils await them of which they are ignorant. They are too self-confident as their despair at Christ's death shows.
rwp@John:17:8 @{The words} (\ta rmata\). Plural, each word of God, as in strkjv@3:34|, and of Christ (5:47; strkjv@6:63,68|), while the singular (\ton logon sou\) in verses 6,14| views God's message as a whole. {Knew} (\egnsan\). Second aorist active indicative of \ginsk\ like \elabon\ in contrast with \egnkan\ (perfect) in verse 7|. They definitely "received and recognized truly" (\alths\). There was comfort to Christ in this fact. {They believed} (\episteusan\). Another aorist parallel with \elabon\ and \egnsan\. The disciples believed in Christ's mission from the Father (John:6:69; strkjv@Matthew:16:16|). Note \apesteilas\ here as in verse 3|. Christ is God's {Apostle} to man (Hebrews:3:1|). This statement, like a solemn refrain (\Thou didst send me\), occurs five times in this prayer (verses 8,18,21,23,25|).
rwp@John:20:25 @{We have seen the Lord} (\herakamen ton kurion\). The very language in the plural that Mary Magdalene had used (20:18|) when no one believed her. {Except I shall see} (\ean m id\). Negative condition of third class with \ean\ and second aorist active subjunctive and so as to \bal\ (from \ball\) "and put." {The print} (\ton tupon\). The mark or stamp made by the nails, here the original idea. Various terms as in strkjv@Acts:7:44; strkjv@1Timothy:4:12|. Finally our "type" as in strkjv@Romans:5:14|. Clearly the disciples had told Thomas that they had seen the \tupon\ of the nails in his hands and the spear in his side. {I will not believe} (\ou m pisteus\). Strong refusal with \ou m\ (doubtful negative) and first aorist active subjunctive (or future indicative).
rwp@John:20:29 @{Thou hast believed} (\pepisteukas\). Perfect active indicative. Probably interrogative, but "it was _sight_, not _touch_ that convinced Thomas" (Bernard). {And yet} (\kai\). Clear use of \kai\ in the adversative sense. Thomas made a noble confession, but he missed the highest form of faith without the evidence of the senses. Peter (1Peter:1:8|) uses language that seems like a reminiscence of the words of Jesus to Thomas which Peter heard.
rwp@John:20:31 @{Are written} (\gegraptai\). Perfect passive indicative of \graph\, "have been written" by John. {That ye may believe} (\hina pisteute\). Purpose with \hina\ and the present active subjunctive of \pisteu\, "that you may keep on believing." The book has had precisely this effect of continuous and successive confirmation of faith in Jesus Christ through the ages. {Jesus is the Christ, the Son of God} (\Isous estin ho Christos ho huios tou theou\). The man named Jesus is identical with the Messiah (the Anointed One) as opposed to the Cerinthian separation of the Jesus of history and the Christ (\aeon\) of theology. And the Docetic notion of a phantom body for Jesus with no actual human body is also false. Jesus is the Son of God with all that this high term implies, the Logos of strkjv@John:1:1-18| (the Prologue). "Very God of very God," Incarnate Revealer of God. But there is a further purpose. {And that believing ye may have life in his name} (\kai hina pisteuontes zn echte en ti onomati autou\). Note present participle \pisteuontes\ (continuing to believe) and the present active subjunctive \echte\ (keep on having). "Life" (\zn\) is eternal life so often mentioned in this Gospel, life to be found only in the name (and power) of Jesus Christ the Son of God. This verse constitutes a fitting close for this wonderful book and John may at first have intended to stop here. But before he published the work he added the Epilogue (Chapter XXI) which is written in the same style and gives a beautiful picture of the Risen Christ with a side-light on John and Peter (restored to fellowship).
rwp@Jude:1:3 @{Beloved} (\agaptoi\). As in strkjv@3John:1:2|. {All diligence} (\psan spoudn\). As in strkjv@2Peter:1:5|. {Of our common salvation} (\peri ts koins hmn strias\). See this use of \koinos\ (common to all) in strkjv@Titus:1:4| with \pistis\, while in strkjv@2Peter:1:1| we have \isotimon pistin\, which see. {I was constrained} (\anagkn eschon\). "I had necessity" like strkjv@Luke:14:18; strkjv@Hebrews:7:27|. {To contend earnestly} (\epagnizesthai\). Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional (\epi\) striving to the already strong \agnizesthai\ (\agn\ contest). Cf. strkjv@1Timothy:6:12| \agnizou ton kalon agna\. {For the faith} (\ti--pistei\). Dative of advantage. Here not in the original sense of trust, but rather of the thing believed as in verse 20; strkjv@Galatians:1:23; strkjv@3:23; strkjv@Phillipians:1:27|. {Once for all delivered} (\hapax paradotheisi\). First aorist passive participle feminine dative singular of \paradidmi\, for which see strkjv@2Peter:2:21|. See also strkjv@2Thessalonians:2:15; strkjv@1Corinthians:11:2; strkjv@1Timothy:6:20|.
rwp@Jude:1:5 @{To put you in remembrance} (\hupomnsai\). See strkjv@2Peter:1:12| \hupomimnskein\ (present active infinitive there, first aorist active infinitive here). {Though ye know all things once for all} (\eidotas hapax panta\). Concessive perfect (sense of present) active participle as in strkjv@2Peter:1:12|, but without \kaiper\. {The Lord} (\kurios\). Some MSS. add \Isous\. The use of \kurios\ here is usually understood to mean the Lord Jesus Christ, as Clement of Alex. (_Adumbr_. p. 133) explains, strkjv@Exodus:23:20|, by \ho mustikos ekeinos aggelos Isous\ (that mystical angel Jesus). For the mystic reference to Christ see strkjv@1Corinthians:10:4,9; strkjv@Hebrews:11:26|. Some MSS. here add \theos\ instead of \Isous\. {Afterward} (\to deuteron\). Adverbial accusative, "the second time." After having saved the people out of Egypt. {Destroyed} (\aplesen\). First aorist active indicative of \apollumi\, old verb, to destroy. {Them that believed not} (\tous m pisteusantas\). First aorist active articular participle of \pisteu\. The reference is to strkjv@Numbers:14:27-37|, when all the people rescued from Egypt perished except Caleb and Joshua. This first example by Jude:is not in II Peter, but is discussed in strkjv@1Corinthians:10:5-11; strkjv@Hebrews:3:18-4:2|.
rwp@Jude:1:20 @{Building up} (\epoikodomountes\). Present active participle of \epoikodome\, old compound with metaphor of a house (\oikos\), common in Paul (1Corinthians:3:9-17; strkjv@Colossians:2:7; strkjv@Ephesians:2:20|). {On your most holy faith} (\ti hagitati humn pistei\). For the spiritual temple see also strkjv@1Peter:2:3-5|. See \pistis\ (faith) in this sense (cf. strkjv@Hebrews:11:1|) in strkjv@2Peter:1:5| with the list of graces added. A true superlative here \hagitati\, not elative. {Praying in the Holy Spirit} (\en pneumati hagii proseuchomenoi\). This is the way to build themselves up on their faith.
rwp@Luke:22:67 @{If thou art the Christ} (\Ei su ei ho Christos\). The Messiah, they mean. The condition is the first class, assuming it to be true. {If I tell you} (\Ean humin eip\). Condition of the third class, undetermined, but with likelihood of being determined. This is the second appearance of Jesus before the Sanhedrin merely mentioned by strkjv@Mark:15:1; strkjv@Matthew:27:1| who give in detail the first appearance and trial. Luke merely gives this so-called ratification meeting after daybreak to give the appearance of legality to their vote of condemnation already taken (Mark:14:64; strkjv@Matthew:26:66|). {Ye will not believe} (\ou m pisteuste\). Double negative with the aorist subjunctive, strongest possible negative. Songs:as to verse 68|.
rwp@Mark:1:14 @{Jesus came into Galilee} (\lthen ho Isous eis tn Galilaian\). Here Mark begins the narrative of the active ministry of Jesus and he is followed by Matthew and Luke. Mark undoubtedly follows the preaching of Peter. But for the Fourth Gospel we should not know of the year of work in various parts of the land (Perea, Galilee, Judea, Samaria) preceding the Galilean ministry. John supplements the Synoptic Gospels at this point as often. The arrest of John had much to do with the departure of Jesus from Judea to Galilee (John:4:1-4|). {Preaching the gospel of God} (\krussn to euaggelion tou theou\). It is the subjective genitive, the gospel that comes from God. Swete observes that repentance (\metanoia\) is the keynote in the message of the Baptist as gospel (\euaggelion\) is with Jesus. But Jesus took the same line as John and proclaimed both repentance and the arrival of the kingdom of God. Mark adds to Matthew's report the words "the time is fulfilled" (\peplrtai ho kairos\). It is a significant fact that John looks backward to the promise of the coming of the Messiah and signalizes the fulfilment as near at hand (perfect passive indicative). It is like Paul's fulness of time (\plrma tou chronou\) in strkjv@Galatians:4:4| and fulness of the times (\plrma ton kairn\) in strkjv@Ephesians:1:10| when he employs the word \kairos\, opportunity or crisis as here in Mark rather than the more general term \chronos\. Mark adds here also: "and believe in the gospel" (\kai pisteuete en ti euaggelii\). Both repent and believe in the gospel. Usually faith in Jesus (or God) is expected as in John strkjv@14:1|. But this crisis called for faith in the message of Jesus that the Messiah had come. He did not use here the term Messiah, for it had come to have political connotations that made its use at present unwise. But the kingdom of God had arrived with the presence of the King. It does make a difference what one believes. Belief or disbelief in the message of Jesus made a sharp cleavage in those who heard him. "Faith in the message was the first step; a creed of some kind lies at the basis of confidence in the Person of Christ, and the occurrence of the phrase \pistuete en ti euaggelii\ in the oldest record of the teaching of our Lord is a valuable witness to this fact" (Swete).
rwp@Mark:9:24 @{Cried out} (\kraxas\). Loud outcry and at once (\euthus\). The later manuscripts have "with tears" (\meta dakrun\), not in the older documents. {I believe; help my unbelief} (\Pisteu: bothei ti apistii\). An exact description of his mental and spiritual state. He still had faith, but craved more. Note present imperative here (continuous help) \bothei\, while aorist imperative (instant help) \bothson\, verse 22|. The word comes from \bo\, a cry and \the\, to run, to run at a cry for help, a vivid picture of this father's plight.
rwp@Mark:11:23 @{Shall not doubt in his heart} (\m diakrithi en ti kardii autou\). First aorist passive subjunctive with \hos an\. The verb means a divided judgment (\dia\ from \duo\, two, and \krin\, to judge). Wavering doubt. Not a single act of doubt (\diakrithi\), but continued faith (\pisteui\). {Cometh to pass} (\ginetai\). Futuristic present middle indicative.
rwp@Mark:11:24 @{Believe that ye have received them} (\pisteuete hoti elabete\). That is the test of faith, the kind that sees the fulfilment before it happens. \Elabete\ is second aorist active indicative, antecedent in time to \pisteuete\, unless it be considered the timeless aorist when it is simultaneous with it. For this aorist of immediate consequence see strkjv@John:15:6|.
rwp@Mark:15:32 @{Now come down} (\katabat nun\). Now that he is nailed to the cross. {That we may see and believe} (\hina idmen kai pisteusmen\). Aorist subjunctive of purpose with \hina\. They use almost the very language of Jesus in their ridicule, words that they had heard him use in his appeals to men to see and believe. {Reproached him} (\neidizon auton\). Imperfect tense. They did it several times. Mark and Matthew both fail to give the story of the robber who turned to Christ on the Cross as told in strkjv@Luke:23:39-43|.
rwp@Mark:16:13 @{Neither believed they them} (\oude ekeinois episteusan\). The men fared no better than the women. But Luke's report of the two on the way to Emmaus is to the effect that they met a hearty welcome by them in Jerusalem (Luke:24:33-35|). This shows the independence of the two narratives on this point. There was probably an element who still discredited all the resurrection stories as was true on the mountain in Galilee later when "some doubted" (Matthew:28:17|).
rwp@Matthew:21:22 @{Believing} (\pisteuontes\). This is the point of the parable of the mountain, "faith in the efficacy of prayer" (Plummer).
rwp@Philemon:1:6 @{That} (\hops\). Rather than the more common final particle \hina\. Connected with \mneian poioumenos\. {The fellowship of thy faith} (\h koinnia ts pistes sou\). Partnership like strkjv@Phillipians:1:5| in (objective genitive, \pistes\). {Effectual} (\energs\). Common adjective, like \energos\ (at work), in N.T. only here, strkjv@1Corinthians:16:9; strkjv@Hebrews:4:12|. Papyri use \energos\ of a mill in working order, of ploughed land, etc. {In you} (\en humin\). Some MSS. have \en hmin\ (in us), itacism and common.
rwp@Philippians:1:27 @{Let your manner of life} (\politeuesthe\). Old verb from \polits\, citizen, and that from \polis\, city, to be a citizen, to manage a state's affairs, to live as a citizen. Only twice in N.T., here and strkjv@Acts:23:1|. Philippi as a colony possessed Roman citizenship and Paul was proud of his own possession of this right. The Authorized Version missed the figure completely by the word "conversation" which did refer to conduct and not mere talk as now, but did not preserve the figure of citizenship. Better render, "Only do ye live as citizens." {Striving} (\sunathlountes\). Rather, "striving together" as in an athletic contest. Late and rare word (Diodorus). "The very energy of the Christian faith to produce energetic individualities" (Rainy). "Striving in concert" (Lightfoot). {For the faith} (\ti pistei\). For the teaching of the gospel, objective sense of \pistis\ (faith).
rwp@Philippians:1:29 @{In the behalf of Christ} (\to huper Christou\). Literally, "the in behalf of Christ." But Paul divides the idea and uses the article to again both with \pisteuein\ and with \paschein\. Suffering in behalf of Christ is one of God's gifts to us.
rwp@Philippians:3:9 @{Be found in him} (\heureth en auti\). First aorist (effective) passive subjunctive with \hina\ of \heurisk\. At death (2Corinthians:5:3|) or when Christ comes. Cf. strkjv@2:8; strkjv@Galatians:2:17|. {Through faith in Christ} (\dia pistes Christou\). The objective genitive \Christou\, not subjective, as in strkjv@Galatians:2:16,20; strkjv@Romans:3:22|. Explained further by \epi ti pistei\ (on the basis of faith) as in strkjv@Acts:3:16|.
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@Romans:1:5 @{Unto obedience of faith} (\eis hupakon pistes\). Subjective genitive as in strkjv@16:26|, the obedience which springs from faith (the act of assent or surrender).
rwp@Romans:1:17 @{For therein} (\gar en auti\). In the gospel (verse 16|) of which Paul is not ashamed. {A righteousness of God} (\dikaiosun theou\). Subjective genitive, "a God kind of righteousness," one that each must have and can obtain in no other way save "from faith unto faith" (\ek pistes eis pistin\), faith the starting point and faith the goal (Lightfoot). {Is revealed} (\apokaluptetai\). It is a revelation from God, this God kind of righteousness, that man unaided could never have conceived or still less attained. In these words we have Paul's statement in his own way of the theme of the Epistle, the content of the gospel as Paul understands it. Every word is important: \strian\ (salvation), \euaggelion\ (gospel), \apokaluptetai\ (is revealed), \dikaiosun theou\ (righteousness of God), \pistis\ (faith) and \pisteuonti\ (believing). He grounds his position on strkjv@Habbakkuk:2:4| (quoted also in strkjv@Galatians:3:11|). By "righteousness" we shall see that Paul means both "justification" and "sanctification." It is important to get a clear idea of Paul's use of \dikaiosun\ here for it controls the thought throughout the Epistle. Jesus set up a higher standard of righteousness (\dikaiosun\) in the Sermon on the Mount than the Scribes and Pharisees taught and practised (Matthew:5:20|) and proves it in various items. Here Paul claims that in the gospel, taught by Jesus and by himself there is revealed a God kind of righteousness with two ideas in it (the righteousness that God has and that he bestows). It is an old word for quality from \dikaios\, a righteous man, and that from \dik\, right or justice (called a goddess in strkjv@Acts:28:4|), and that allied with \deiknumi\, to show, to point out. Other allied words are \dikaio\, to declare or make \dikaios\ (Romans:3:24,26|), \dikaima\, that which is deemed \dikaios\ (sentence or ordinance as in strkjv@1:32; strkjv@2:26; strkjv@8:4|), \dikaisis\, the act of declaring \dikaios\ (only twice in N.T., strkjv@4:25; strkjv@5:18|). \Dikaiosun\ and \dikaio\ are easy to render into English, though we use justice in distinction from righteousness and sanctification for the result that comes after justification (the setting one right with God). Paul is consistent and usually clear in his use of these great words.
rwp@Romans:3:2 @{Much every way} (\polu kata panta\). \Polu\ points back to \to perisson\. Songs:it means the overplus of the Jew is much from every angle. {First of all} (\prton men\). As in strkjv@1:8; strkjv@1Corinthians:11:18| Paul does not add to his "first." He singles out one privilege of the many possessed by the Jew. {They were intrusted with} (\episteuthsan\). First aorist passive indicative of \pisteu\, to intrust, with accusative of the thing and dative of the person in the active. In the passive as here the accusative of the thing is retained as in strkjv@1Thessalonians:2:4|. {The oracles of God} (\ta logia tou theou\). In the accusative case, therefore, the object of \episteuthsan\. \Logion\ is probably a diminutive of \logos\, word, though the adjective \logios\ also occurs (Acts:18:24|). The word was early used for "oracles" from Delphi and is common in the LXX for the oracles of the Lord. But from Philo on it was used of any sacred writing including narrative. It occurs four times in the N.T. (Acts:7:38|, which see; strkjv@Romans:3:2; strkjv@Hebrews:5:12; strkjv@1Peter:4:11|). It is possible that here and in strkjv@Acts:7:38| the idea may include all the Old Testament, though the commands and promises of God may be all.
rwp@Romans:3:3 @{For what if?} (\ti gar ei?\). But Westcott and Hort print it, \Ti gar? ei\. See strkjv@Phillipians:1:18| for this exclamatory use of \ti gar\ (for how? How stands the case?). {Some were without faith} (\pistsan\). First aorist active indicative of \apiste\, old verb, to disbelieve. This is the common N.T. meaning (Luke:24:11,41; strkjv@Acts:28:24; strkjv@Romans:4:20|). Some of them "disbelieved," these "depositaries and guardians of revelation" (Denney). But the word also means to be unfaithful to one's trust and Lightfoot argues for that idea here and in strkjv@2Timothy:2:13|. The Revised Version renders it "faithless" there. Either makes sense here and both ideas are true of some of the Jews, especially concerning the Messianic promises and Jesus. {The faithfulness of God} (\tn pistin tou theou\). Undoubtedly \pistis\ has this sense here and not "faith." God has been faithful (2Timothy:2:13|) whether the Jews (some of them) were simply disbelievers or untrue to their trust. Paul can use the words in two senses in verse 3|, but there is no real objection to taking \pistsan, apistian, pistin\, all to refer to faithfulness rather than just faith.
rwp@Romans:3:22 @{Even} (\de\). Not adversative here. It defines here. {Through faith in Jesus Christ} (\dia pistes [Isou] Christou\). Intermediate agency (\dia\) is faith and objective genitive, "in Jesus Christ," not subjective "of Jesus Christ," in spite of Haussleiter's contention for that idea. The objective nature of faith in Christ is shown in strkjv@Galatians:2:16| by the addition \eis Christon Isoun episteusamen\ (we believed in Christ), by \ts eis Christon pistes humn\ (of your faith in Christ) in strkjv@Colossians:2:5|, by \en pistei ti en Christi Isou\ (in faith that in Christ Jesus) in strkjv@1Timothy:3:13|, as well as here by the added words "unto all them that believe" (\eis pantas tous pisteuontas\) in Jesus, Paul means. {Distinction} (\diastol\). See on ¯1Corinthians:14:7| for the difference of sounds in musical instruments. Also in strkjv@Romans:10:12|. The Jew was first in privilege as in penalty (2:9f.|), but justification or setting right with God is offered to both on the same terms.
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:3:26 @{For the shewing} (\pros tn endeixin\). Repeats point of \eis endeixin\ of 25| with \pros\ instead of \eis\. {At this present season} (\en ti nun kairi\). "In the now crisis," in contrast with "done aforetime." {That he might himself be} (\eis to einai auton\). Purpose with \eis\ to and the infinitive \einai\ and the accusative of general reference. {Just and the justifier of} (\dikaion kai dikaiounta\). "This is the key phrase which establishes the connexion between the \dikaiosun theou\ and the \dikaiosun ek pistes\" (Sanday and Headlam). Nowhere has Paul put the problem of God more acutely or profoundly. To pronounce the unrighteous righteous is unjust by itself (Romans:4:5|). God's mercy would not allow him to leave man to his fate. God's justice demanded some punishment for sin. The only possible way to save some was the propitiatory offering of Christ and the call for faith on man's part.
rwp@Romans:3:27 @{It is excluded} (\exekleisth\). First aorist (effective) passive indicative. "It is completely shut out." Glorying is on man's part. {Nay; but by a law of faith} (\ouchi, alla dia nomou pistes\). Strong negative, and note "law of faith," by the principle of faith in harmony with God's love and grace.
rwp@Romans:3:30 @{If so be that God is one} (\eiper heis ho theos\). Correct text rather than \epeiper\. It means "if on the whole." "By a species of rhetorical politeness it is used of that about which there is no doubt" (Thayer. Cf. strkjv@1Corinthians:8:5; strkjv@15:15; strkjv@Romans:8:9|. {By faith} (\ek pistes\). "Out of faith," springing out of. {Through faith} (\dia ts pistes\). "By means of the faith" (just mentioned). \Ek\ denotes source, \dia\ intermediate agency or attendant circumstance.
rwp@Romans:4:3 @{It was reckoned unto him for righteousness} (\elogisth eis dikaiosunn\). First aorist passive indicative of \logizomai\, old and common verb to set down accounts (literally or metaphorically). It was set down on the credit side of the ledger "for" (\eis\ as often) righteousness. What was set down? His believing God (\episteusen ti thei\).
rwp@Romans:4:11 @{The sign of circumcision} (\smeion peritoms\). It is the genitive of apposition, circumcision being the sign. {A seal of the righteousness of the faith} (\sphragida ts dikaiosuns ts pistes\). \Sphragis\ is old word for the seal placed on books (Revelation:5:1|), for a signet-ring (Revelation:7:2|), the stamp made by the seal (2Timothy:2:19|), that by which anything is confirmed (1Corinthians:9:2|) as here. The circumcision did not convey the righteousness, but only gave outward confirmation. It came by faith and "the faith which he had while in uncircumcision" (\ts en ti akrobustii\), "the in the state of uncircumcision faith." Whatever parallel exists between baptism and circumcision as here stated by Paul argues for faith before baptism and for baptism as the sign and seal of the faith already had before baptism. {That he might be} (\eis to einai auton\). This idiom may be God's purpose (contemplated result) as in \eis to logisthnai\ below, or even actual result (so that he was) as in strkjv@1:20|. {Though they be in uncircumcision} (\di' akrobustias\). Simply, "of those who believe while in the condition of uncircumcision."
rwp@Romans:4:16 @{Of faith} (\ek pistes\). As the source. {According to grace} (\kata charin\). As the pattern. {To the end that} (\eis to einai\). Purpose again as in 11|. {Sure} (\bebaian\). Stable, fast, firm. Old adjective from \bain\, to walk. {Not to that only which is of the law} (\ou ti ek tou nomou monon\). Another instance where \monon\ (see verse 12|) seems in the wrong place. Normally the order would be, \ou monon ti ek tou nomou, alla kai ktl\.
rwp@Romans:4:17 @{A father of many nations} (\patera polln ethnn\). Quotation from strkjv@Genesis:17:5|. Only true in the sense of spiritual children as already explained, father of believers in God. {Before him whom he believed even God} (\katenanti hou episteusen theou\). Incorporation of antecedent into the relative clause and attraction of the relative \hi\ into \hou\. See strkjv@Mark:11:2| for \katenanti\, "right in front of." {Calleth the things that are not as though they were} (\kalountos ta m onta hs onta\). "Summons the non-existing as existing." Abraham's body was old and decrepit. God rejuvenated him and Sarah (Hebrews:11:19|).
rwp@Romans:4:18 @{In hope believed against hope} (\par' elpida ep' elpidi episteusen\). "Past hope in (upon) hope he trusted." Graphic picture. {To the end that he might become} (\eis to genesthai auton\). Purpose clause again with \eis\ to and the infinitive as in verses 11-16|.
rwp@Romans:4:19 @{Without being weakened in faith} (\m asthensas ti pistei\). "Not becoming weak in faith." Ingressive first aorist active participle with negative \m\. {Now as good as dead} (\d nenekrmenon\). Perfect passive participle of \nekro\, "now already dead." B omits \d\. He was, he knew, too old to become father of a child. {About} (\pou\). The addition of \pou\ (somewhere, about) "qualifies the exactness of the preceding numeral" (Vaughan). The first promise of a son to Abraham and Sarah came (Genesis:15:3f.|) before the birth of Ishmael (86 when Ishmael was born). The second promise came when Abraham was 99 years old (Genesis:17:1|), calling himself 100 (Genesis:17:17|).
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:5:1 @{Being therefore justified by faith} (\dikaithentes oun ek pistes\). First aorist passive participle of \dikaio\, to set right and expressing antecedent action to the verb \echmen\. The \oun\ refers to the preceding conclusive argument (chapters 1 to 4) that this is done by faith. {Let us have peace with God} (\eirnn echmen pros ton theon\). This is the correct text beyond a doubt, the present active subjunctive, not \echomen\ (present active indicative) of the Textus Receptus which even the American Standard Bible accepts. It is curious how perverse many real scholars have been on this word and phrase here. Godet, for instance. Vincent says that "it is difficult if not impossible to explain it." One has only to observe the force of the _tense_ to see Paul's meaning clearly. The mode is the volitive subjunctive and the present tense expresses linear action and so does not mean "make peace" as the ingressive aorist subjunctive \eirnn schmen\ would mean. A good example of \schmen\ occurs in strkjv@Matthew:21:38| (\schmen tn klronomian autou\) where it means: "Let us get hold of his inheritance." Here \eirnn echmen\ can only mean: "Let us enjoy peace with God" or "Let us retain peace with God." We have in strkjv@Acts:9:31| \eichen eirnn\ (imperfect and so linear), the church "enjoyed peace," not "made peace." The preceding justification (\dikaithentes\) "made peace with God." Observe \pros\ (face to face) with \ton theon\ and \dia\ (intermediate agent) with \tou kuriou\.
rwp@Romans:9:30 @{Attained} (\katelaben\). Second aorist active indicative of \katalamban\, old verb, to grasp, to seize, to overtake (carrying out the figure in \dik\ (to pursue). It was a curious paradox. {Which is of faith} (\tn ek pistes\). As Paul has repeatedly shown, the only way to get the God-kind of righteousness.
rwp@Romans:10:2 @{A zeal for God} (\zlon theou\). Objective genitive like strkjv@Phillipians:3:9|, "through faith in Christ" (\dia pistes Christou\). {But not according to knowledge} (\all' ou kat' epignsin\). They had knowledge of God and so were superior to the Gentiles in privilege (2:9-11|), but they sought God in an external way by rules and rites and missed him (9:30-33|). They became zealous for the letter and the form instead of for God himself.
rwp@Romans:10:6 @{Saith thus} (\houts legei\). Paul personifies "the from faith righteousness" (\h ek pistes dikaiosun\). A free reproduction from strkjv@Deuteronomy:30:11-14|. Paul takes various phrases from the LXX and uses them for "his inspired conviction and experiences of the gospel" (Denney). He does not quote Moses as saying this or meaning this. {Say not in thy heart} (\m eipis en ti kardii sou\). Second aorist active subjunctive with \m\ like strkjv@Deuteronomy:8:17|. To say in the heart is to think (Matthew:3:9|). {That is, to bring Christ down} (\tout' estin Christon katagagein\). Second aorist active infinitive of the common verb \katag\, to bring or lead down. It is dependent on the preceding verb \anabsetai\ (shall ascend). \Tout' estin\ (that is) is what is called _Midrash_ or interpretation as in strkjv@9:8|. It occurs three times here (verses 6-8|). Paul applies the words of Moses to Christ. There is no need for one to go to heaven to bring Christ down to earth. The Incarnation is already a glorious fact. Today some men scout the idea of the Deity and Incarnation of Christ.
rwp@Romans:10:8 @{But what saith it?} (\alla ti legei?\). That is "the from faith righteousness." {The word of faith} (\to rma ts pistes\). The gospel message concerning faith (objective genitive). Only here. In contrast to the law. {Which we preach} (\ho krussomen\). The living voice brings home to every one the faith kind of righteousness. Paul seizes upon the words of Moses with the orator's instinct and with rhetorical skill (Sanday and Headlam) applies them to the facts about the gospel message about the Incarnation and Resurrection of Christ.
rwp@Romans:10:9 @{If thou shalt confess} (\ean homologsis\). Third class condition (\ean\ and first aorist active subjunctive of \homologe\). {With thy mouth Jesus as Lord} (\en ti stomati sou Kurion Isoun\). This is the reading of nearly all the MSS. But B 71 Clem of Alex. read \to rma en ti stomati sou hoti Kurios Isous\ (the word in thy mouth that Jesus is Lord). The idea is the same, the confession of Jesus as Lord as in strkjv@1Corinthians:12:3; strkjv@Phillipians:2:11|. No Jew would do this who had not really trusted Christ, for \Kurios\ in the LXX is used of God. No Gentile would do it who had not ceased worshipping the emperor as \Kurios\. The word \Kurios\ was and is the touchstone of faith. {And shalt believe} (\kai pisteusis\). Same construction. Faith precedes confession, of course.
rwp@Romans:10:10 @{Man believeth} (\pisteuetai\). Impersonal construction, "it is believed" (present passive indicative of \pisteu\). The order is reversed in this verse and the true order (faith, then confession). {Confession is made} (\homologeitai\). Impersonal construction again, "it is confessed," "man confesses." Both \kardii\ (heart) and \stomati\ (mouth) are in the instrumental case.
rwp@Romans:10:14 @{How then shall they call?} (\ps oun epikalesntai?\). Deliberative subjunctive (first aorist middle) of \epikaleomai\ (see verses 12,13|). The antecedent of \eis hon\ (in whom) is not expressed. {How shall they believe?} (\pos pisteussin?\). Deliberative subjunctive again (first aorist active of \pisteu\ just used). Each time Paul picks up the preceding verb and challenges that. Here again the antecedent \eis touton\ before \hon\ is not expressed. {How shall they hear?} (\pos akoussin?\). Deliberative subjunctive (first aorist active of \akou\). {Without a preacher?} (\chris krussontos?\). Preposition \chris\ with ablative singular masculine present active participle of \kruss\, "without one preaching." {How shall they preach?} (\ps kruxsin?\). Deliberative subjunctive again (first aorist active \kruss\, to preach). {Except they be sent?} (\ean m apostalsin?\). Second aorist passive deliberative subjunctive of \apostell\, to send, from which verb \apostolos\ apostle comes. Negative condition of third class. In graphic style Paul has made a powerful plea for missions. It is just as true today as then.
rwp@Romans:11:20 @{Well} (\kals\). Perhaps ironical, though Paul may simply admit the statement (cf. strkjv@Mark:12:32|) and show the Gentile his real situation. {By unbelief} (\ti apistii\) {--by faith} (\pistei\). Instrumental case with both contrasted words (by unbelief, by belief).
rwp@Romans:12:3 @{Not to think of himself more highly than he ought to think} (\m huperphronein par' ho dei phronein\). Indirect negative command after \leg\ (I say). Play on the two infinitives \phronein\, to think, and \huperphronein\ (old verb from \huperphrn\, over-proud, here only in N.T.) to "over-think" with \par' ho\ (beyond what) added. Then another play on \phronein\ and \sphronein\ (old verb from \sphrn\, sober-minded), to be in one's right mind (Mark:5:15; strkjv@2Corinthians:5:13|). Self-conceit is here treated as a species of insanity. {A measure of faith} (\metron pistes\). Accusative case, the object of the verb \emerisen\. Each has his gift from God (1Corinthians:3:5; strkjv@4:7|). There is no occasion for undue pride. {To each man} (\hekasti\). Emphatic position before \hs\ (as) and emphasizes the diversity.
rwp@Romans:12:6 @{Differing} (\diaphora\). Old adjective from \diapher\, to differ, to vary. Songs:Hebrews:9:10|. {According to the proportion of our faith} (\kata tn analogian ts pistes\). The same use of \pistis\ (faith) as in verse 3| "the measure of faith." Old word. \analogia\ (our word "analogy") from \analogos\ (analogous, conformable, proportional). Here alone in N.T. The verb \prophteumen\ (present active volitive subjunctive, let us prophesy) must be supplied with which \echontes\ agrees. The context calls for the subjective meaning of "faith" rather than the objective and outward standard though \pistis\ does occur in that sense (Galatians:1:23; strkjv@3:23|).
rwp@Romans:14:2 @{One man} (\hos men\). "This one," demonstrative pronoun \hos\ with \men\. {Hath faith} (\pisteuei\). Like \echei pistin\ (Acts:14:9|). {But he that is weak} (\ho de asthenn\). One would expect \hos de\ (but that one) in contrast with \hos men\. \Ho\ is demonstrative with \de\ sometimes, but here is probably just the article with \asthenn\. {Herbs} (\lachana\). From \lachan\, to dig. Hence garden herbs or vegetables. Denney feels certain that Paul has in mind a party of vegetarians in Rome.
rwp@Romans:14:23 @{He that doubteth} (\ho diakrinomenos\). Present middle participle of \diakrin\, to judge between (\dia\), to hesitate. See strkjv@James:1:6f.| for this same picture of the double-minded man. Cf. strkjv@Romans:4:20; strkjv@Mark:11:23|. {Is condemned} (\katakekritai\). Perfect passive indicative of \katakrin\ (note \kata-\), "stands condemned." {If he eat} (\ean phagi\). Third class condition, \ean\ and second aorist active subjunctive. If in spite of his doubt, he eat. {Whatsoever is not of faith is sin} (\pan ho ouk ek pistes hamartia estin\). {Faith} (\pistis\) here is subjective, one's strong conviction in the light of his relation to Christ and his enlightened conscience. To go against this combination is sin beyond a doubt. Some MSS. (A L etc.) put the doxology here which most place in strkjv@16:25-27|. But they all give chapters 15 and 16. Some have supposed that the Epistle originally ended here, but that is pure speculation. Some even suggest two editions of the Epistle. But chapter 15 goes right on with the topic discussed in chapter 14.
rwp@Romans:15:13 @{The God of hope} (\ho theos ts elpidos\). Taking up the idea in verse 12| as in verse 5| from 4|. {Fill you} (\plrsai humas\). Optative (first aorist active of \plro\) of wish for the future. Cf. \di\ in verse 5|. {In believing} (\en ti pisteuein\). "In the believing" (\en\ with locative of the articular infinitive, the idiom so common in Luke's Gospel). {That ye may abound} (\eis to perisseuein humas\). Purpose clause with \eis to\, as in verse 8|, with \perisseuein\ (present active infinitive of \perisseu\, with accusative of general reference, \humas\). This verse gathers up the points in the preceding quotations.
rwp@Romans:16:26 @{But now is manifested} (\phanerthentos de nun\). First aorist passive participle of \phanero\, to make plain, genitive case in agreement with \mustriou\. {By the scriptures of the prophets} (\dia graphn prophtikn\). "By prophetic scriptures." Witnessed by the law and the prophets (3:21|). This thread runs all through Romans. {According to the command of the eternal God} (\kat' epitagn tou ainiou theou\). Paul conceives that God is in charge of the redemptive work and gives his orders (1:1-5; strkjv@10:15f.|). The same adjective \ainios\ is here applied to God that is used of eternal life and eternal punishment in strkjv@Matthew:25:46|. {Unto obedience of faith} (\eis hupakon ts pistes\). See strkjv@1:5|. {Made known unto all the nations} (\eis panta ta ethn gnristhentos\). First aorist passive participle of \gnriz\, still the genitive case agreeing with \mustriou\ in verse 25|.
rwp@Titus:1:3 @{In his own seasons} (\kairois idiois\). Locative case. See strkjv@1Timothy:2:6; strkjv@6:15|. {In the message} (\en krugmati\). See strkjv@1Corinthians:1:21; strkjv@2:4| for this word, the human proclamation (preaching) of God's word. {Wherewith I was intrusted} (\ho episteuthn\). Accusative relative \ho\ retained with the first aorist passive indicative of \pisteu\ as in strkjv@1Timothy:1:11|. See strkjv@1Timothy:2:7|. {Of God our Saviour} (\tou stros hmn theou\). In verse 4| he applies the words "\tou stros hmn\" to Christ. In strkjv@2:13| he applies both \theou\ and \stros\ to Christ.
![[pBiblx2]](/img/pbiblx2_logo3.png){kind=logo}