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rwp@1Corinthians:10:4 @{For they drank of a spiritual rock that followed them} (\epinon ek pneumatiks akolouthouss petras\). Change to the imperfect \epinon\ shows their continual access to the supernatural source of supply. The Israelites were blessed by the water from the rock that Moses smote at Rephidim (Exodus:17:6|) and at Kadesh (Numbers:20:11|) and by the well of Beer (Numbers:21:16|). The rabbis had a legend that the water actually followed the Israelites for forty years, in one form a fragment of rock fifteen feet high that followed the people and gushed out water. Baur and some other scholars think that Paul adopts this "Rabbinical legend that the water-bearing Rephidim rock journeyed onwards with the Israelites" (Findlay). That is hard to believe, though it is quite possible that Paul alludes to this fancy and gives it a spiritual turn as a type of Christ in allegorical fashion. Paul knew the views of the rabbis and made use of allegory on occasion (Galatians:4:24|). {And the rock was Christ} (\h petra de n ho Christos\). He definitely states here in symbolic form the preexistence of Christ. But surely "we must not disgrace Paul by making him say that the pre-incarnate Christ followed the march of Israel in the shape of a lump of rock" (Hofmann). He does mean that Christ was the source of the water which saved the Israelites from perishing (Robertson and Plummer) as he is the source of supply for us today.

rwp@1Corinthians:15:5 @{And that he appeared to Cephas} (\kai hoti phth Kphi\). First aorist passive indicative of the defective verb \hora\, to see. Paul means not a mere "vision," but actual appearance. John uses \ephanerth\ (John:21:14|) from \phanero\, to make manifest, of Christ's appearance to the seven by the Sea of Galilee. Peter was listed first (\prtos\) among the Apostles (Matthew:10:2|). Jesus had sent a special message to him (Mark:16:7|) after his resurrection. This special appearance to Peter is made the determining factor in the joyful faith of the disciples (Luke:24:34|), though mentioned incidentally here. Paul had told all these four facts to the Corinthians in his preaching. He gives further proof of the fact of Christ's resurrection. There are ten appearances given besides the one to Paul. Nine are in the Gospels (Mary Magdalene in John and Mark, the other women in Matthew, the two going to Emmaus in Luke, Simon Peter in Luke and I Corinthians, the ten apostles and others in Luke and John and Mark, the eleven and others in John, the seven by the sea in John, to over five hundred in Galilee in Matthew and Paul and Mark, to the apostles in Jerusalem in Luke and Mark and Acts and I Corinthians) and one in I Corinthians above (to James). It will be seen that Paul mentions only five of the ten, one, that to James, not given elsewhere. What he gives is conclusive evidence of the fact, particularly when re-enforced by his own experience (the sixth appearance mentioned by Paul). The way to prove this great fact is to start with Paul's own witness given in this undoubted Epistle. The natural way to understand Paul's adverbs of time here is chronological: {then} (\eita\), {then} (\epeita\), {then} (\epeita\), {then} (\eita\), {last of all} (\eschaton pantn\). {To the twelve} (\tois ddeka\). The technical name. Only ten were present, for Judas was dead and Thomas was absent (John:20:24|).

rwp@1John:3:20 @{Whereinsoever our heart condemn us} (\hoti ean kataginski hmn h kardia\). A construction like \hoti an\, whatever, in strkjv@John:2:5; strkjv@14:13|. \Kataginsk\ occurs only three times in the N.T., here, verse 21; strkjv@Galatians:2:11|. It means to know something against one, to condemn. {Because God is greater than our heart} (\hoti meizn estin ts kardias hmn\). Ablative \kardias\ after the comparative \meizn\. {And knoweth all things} (\kai ginskei panta\). Just so Peter replied to Jesus in spite of his denials (John:21:17|). God's omniscience is linked with his love and sympathy. God knows every secret in our hearts. This difficult passage strikes the very centre of Christian truth (Brooke).

rwp@1Peter:4:14 @{If ye are reproached} (\ei oneidizesthe\). Condition of first class assumed as true with \ei\ and present passive indicative of \oneidiz\, for which verb see strkjv@James:1:5|. {For the name of Christ} (\en onomati Christou\). "In the matter of the name of Christ." For the idea see strkjv@Matthew:5:11f.; strkjv@19:29; strkjv@Acts:5:41; strkjv@9:16; strkjv@21:13|. This is the only N.T. example of just \onoma Christou\, here used because of the use of \Christianos\ in verse 16|. For the beatitude \makarioi\ see strkjv@Matthew:5:11f|. {The Spirit of glory and the Spirit of God} (\to ts doxs kai to tou theou pneuma\). Note repetition of the article (\to\) though \pneuma\ only once. The reference is to the Holy Spirit, who is the Spirit of Glory and of God. {Resteth upon you} (\eph' hmas anapauetai\). Quotation from strkjv@Isaiah:11:2|. Present middle indicative of \anapau\, to give rest, refresh (Matthew:11:28|). "He rests upon the Christian as the Shechinah rested upon the tabernacle" (Bigg). Cf. strkjv@1:8; strkjv@Matthew:3:16|.

rwp@1Peter:5:2 @{Tend} (\poimanate\). First aorist active imperative of \poimain\, old verb, from \poimn\ (shepherd) as in strkjv@Luke:17:7|. Jesus used this very word to Peter in the interview by the Sea of Galilee (John:21:16|) and Peter doubtless has this fact in mind here. Paul used the word to the elders at Miletus (Acts:20:28|). See strkjv@2:25| for the metaphor. {Flock} (\poimnion\). Old word, likewise from \poimn\, contraction of \poimenion\ (Luke:12:32|). {Exercising the oversight} (\episkopountes\). Present active participle of \episkope\, old word (in strkjv@Hebrews:12:15| alone in N.T.), omitted here by Aleph B. {Not by constraint} (\m anagkasts\). Negative \m\ because of the imperative. Old adverb from verbal adjective \anagkastos\, here alone in N.T. {But willingly} (\alla hekousis\). By contrast. Old adverb, in N.T. only here and strkjv@Hebrews:10:26|. {Nor yet for filthy lucre} (\mde aischrokerds\). A compound adverb not found elsewhere, but the old adjective \aischrokerds\ is in strkjv@1Timothy:3:8; strkjv@Titus:1:7|. See also strkjv@Titus:1:11| "for the sake of filthy lucre" (\aischrou kerdous charin\). Clearly the elders received stipends, else there could be no such temptation. {But of a ready mind} (\alla prothums\). Old adverb from \prothumos\ (Matthew:26:41|), here only in N.T.

rwp@1Peter:5:7 @{Casting} (\epiripsantes\). First aorist active participle of \epiript\, old verb, to throw upon, in N.T. only here and strkjv@Luke:19:35| (casting their clothes on the colt), here from strkjv@Psalms:55:22|. For \merimna\ see strkjv@Matthew:6:25,31,34|. {He careth} (\auti melei\). Impersonal verb \melei\ (present active indicative) with dative \auti\, "it is a care to him." God does care (Luke:21:18|).

rwp@2Corinthians:1:22 @{Sealed us} (\sphragisamenos hmas\). From \sphragiz\ old verb, common in LXX and papyri for setting a seal to prevent opening (Daniel:6:17|), in place of signature (1Kings:21:18|). Papyri examples show a wide legal use to give validity to documents, to guarantee genuineness of articles as sealing sacks and chests, etc. (Deissmann, _Bible Studies_, p. 238; Moulton and Milligan's _Vocabulary_). {The earnest of the Spirit} (\ton arrabna tou pneumatos\). A word of Semitic origin (possibly Phoenician) and spelled both \arabn\ and \arrabn\. It is common in the papyri as earnest money in a purchase for a cow or for a wife (a dowry). In N.T. only here; strkjv@5:5; strkjv@Ephesians:1:14|. It is part payment on the total obligation and we use the very expression today, "earnest money." It is God, says Paul, who has done all this for us and God is Paul's pledge that he is sincere. He will come to Corinth in due time. This earnest of the Spirit in our hearts is the witness of the Spirit that we are God's.

rwp@Info_2Peter @ AND PERSONAL EXPERIENCES OF PETER The writer makes use of his own contact with Jesus, especially at the Transfiguration of Christ (Mark:9:2-8; strkjv@Matthew:17:1-8; strkjv@Luke:9:28-36|). This fact has been used against the genuineness of the Epistle on the plea that the writer is too anxious, anyhow, to show that he is Symeon Peter (2Peter:1:1|). But Bigg rightly replies that, if he had only given his name with no personal contacts with Jesus, the name would be called "a forged addition." It is possible also that the experience on the Mount of Transfiguration may have been suggested by Peter's use of \exodos\ for his own death (2Peter:1:15|), the very word used by Luke (Luke:9:31|) as the topic of discussion between Jesus and Moses and Elijah. There is also in strkjv@2Peter:1:13| the use of "tent" (\sknoma\) for the life in the body, like Peter's use of "tents" (\sknas\) to Jesus at that very time (Mark:9:5; strkjv@Matthew:17:4; strkjv@Luke:9:33|). In strkjv@2Peter:1:14| Peter also refers to the plain words of Jesus about his coming death (John:21:18f.|). In strkjv@2Peter:1:15| Peter speaks of his own plan for preserving the knowledge of Jesus when he is gone (possibly by Mark's Gospel). All this is in perfect keeping with Peter's own nature.

rwp@2Peter:1:15 @Peter may also have had an intimation by vision of his approaching death (cf. the legend _Domine quo vadis_) as Paul often did (Acts:16:9; strkjv@18:9; strkjv@21:11; strkjv@23:11; strkjv@27:23|). {At every time} (\hekastote\). As need arises, old adverb, here alone in N.T. {After my decease} (\meta tn emn exodon\). For \exodos\ meaning death see strkjv@Luke:9:31|, and for departure from Egypt (way out, \ex, hodos\) see strkjv@Hebrews:11:22|, the only other N.T. examples. Here again Peter was present on the Transfiguration mount when the talk was about the "exodus" of Jesus from earth. {That ye may be able} (\echein humas\). Literally, "that ye may have it," the same idiom with \ech\ and the infinitive in strkjv@Mark:14:8; strkjv@Matthew:18:25|. It is the object-infinitive after \spoudas\ (I will give diligence, for which see verse 10|). {To call these things to remembrance} (\tn toutn mnmn poieisthai\). Present middle infinitive of \poie\ (as in verse 10|). \Mnm\ is an old word (from \mnaomai\), here alone in N.T. This idiom, like the Latin _mentionem facere_, is common in the old writers (papyri also both for "mention" and "remembrance"), here only in N.T., but in strkjv@Romans:1:20| we have \mneian poioumai\ (I make mention). Either sense suits here. It is possible, as Irenaeus (iii. I. I) thought, that Peter had in mind Mark's Gospel, which would help them after Peter was gone. Mark's Gospel was probably already written at Peter's suggestion, but Peter may have that fact in mind here.

rwp@2Peter:3:13 @{Promise} (\epaggelma\). As in strkjv@1:4|. The reference is to strkjv@Isaiah:65:17f.; strkjv@66:22|. See also strkjv@Revelation:21:1|. For \kainos\ (new) see on ¯Matthew:26:29|. For the expectant attitude in \prosdokmen\ (we look for) repeated from verse 12| and again in verse 14|, see \apekdechometha\ (we eagerly look for) in strkjv@Phillipians:3:20|. {Wherein} (\en hois\). The new heavens and earth. {Dwelleth} (\katoikei\). Has its home (\oikos\). Certainly "righteousness" (\dikaiosun\) is not at home in this present world either in individuals, families, or nations.

rwp@Acts:1:3 @{To whom also} (\hois kai\). He chose them and then also manifested himself to these very same men that they might have personal witness to give. {Shewed himself alive} (\parestsen heauton znta\). To the disciples the first Sunday evening (Mark:16:14; strkjv@Luke:24:36-43; strkjv@John:20:19-25|), the second Sunday evening (John:20:26-29|), at the Sea of Tiberias (John:21:1-23|), on the mountain in Galilee (Matthew:28:16-20; strkjv@Mark:16:15-18; strkjv@1Corinthians:15:6|), to the disciples in Jerusalem and Olivet (Luke:24:44-53; strkjv@Mark:16-19f.; strkjv@Acts:1:1-11|). Luke uses this verb \paristmi\ 13 times in the Acts both transitively and intransitively. It is rendered by various English words (present, furnish, provide, assist, commend). The early disciples including Paul never doubted the fact of the Resurrection, once they were convinced by personal experience. At first some doubted like Thomas (Mark:16:14; strkjv@Luke:24:41; strkjv@John:20:24f.; strkjv@Matthew:28:17|). But after that they never wavered in their testimony to their own experience with the Risen Christ, "whereof we are witnesses" Peter said (Acts:3:15|). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith. {After his passion} (\meta to pathein auton\). Neat Greek idiom, \meta\ with the articular infinitive (second aorist active of \pasch\) and the accusative of general reference, "after the suffering as to him." For \pathein\ used absolutely of Christ's suffering see also strkjv@Acts:17:3; strkjv@26:23|. {By many proofs} (\en pollois tekmriois\). Literally, "in many proofs." \Tekmrion\ is only here in the N.T., though an old and common word in ancient Greek and occurring in the _Koin_ (papyri, etc.). The verb \tekmair\, to prove by sure signs, is from \tekmar\, a sign. Luke does not hesitate to apply the definite word "proofs" to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between \tekmrion\ (proof) and \smeion\ (sign) as does Galen the medical writer. {Appearing} (\optanomenos\). Present middle participle from late verb \optan\, late _Koin_ verb from root \opt\ seen in \opsomai, phthn\. In LXX, papyri of second century B.C. (Deissmann, _Light from the Ancient East_, p. 83). Only here in the N.T. For \optasia\ for vision see strkjv@Acts:26:19; strkjv@Luke:1:22; strkjv@24:23|. {By the space of forty days} (\di' hmern tesserakonta\). At intervals (\dia\, between) during the forty days, ten appearances being known to us. Jesus was not with them continually now in bodily presence. The period of forty days is given here alone. The Ascension was thus ten days before Pentecost when the Holy Spirit came. Moses was in the mount forty days (Exodus:24:18|) and Jesus fasted forty days (Matthew:4:2|). In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. {The things concerning the Kingdom of God} (\ta peri ts basileias tou theou\). This phrase appears 33 times in Luke's Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has "the kingdom of heaven," once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used "heaven" rather than "God" to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (\euaggelion\) take the place of "kingdom." Jesus was fond of the word "kingdom" and Luke is fond of the idiom "the things concerning" (\ta peri\). Certainly with Jesus the term "kingdom" applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts:1:6|) were slow to comprehend the spiritual nature of the reign of God.

rwp@Acts:3:21 @{Restoration} (\apokatastases\). Double compound (\apo, kata, histmi\), here only in the N.T., though common in late writers. In papyri and inscriptions for repairs to temples and this phrase occurs in Jewish apocalyptic writings, something like the new heaven and the new earth of strkjv@Revelation:21:1|. Paul has a mystical allusion also to the agony of nature in strkjv@Romans:8:20-22|. The verb \apokathistmi\ is used by Jesus of the spiritual and moral restoration wrought by the Baptist as Elijah (Matthew:17:11; strkjv@Mark:9:12|) and by the disciples to Jesus in strkjv@Acts:1:6|. Josephus uses the word of the return from captivity and Philo of the restitution of inheritances in the year of jubilee. As a technical medical term it means complete restoration to health. See a like idea in \palingenesia\ (renewal, new birth) in strkjv@Matthew:19:28; strkjv@Titus:3:5|. This universalism of Peter will be clearer to him after Joppa and Caesarea.

rwp@Acts:4:11 @{Of you the builders} (\huph' humn tn oikodomn\). The experts, the architects, had rejected Jesus for their building (Psalms:118:22|) as Jesus himself had pointed out (Matthew:21:42; strkjv@Luke:21:17|). This very Rejected Stone God had made the head of the corner (either the highest corner stone right under the roof or the corner stone under the building, strkjv@Isaiah:28:16|) as Jesus showed, as Peter here declares and repeats later (1Peter:2:6f.|).

rwp@Acts:18:22 @{He went up and saluted the church} (\anabas kai aspasamenos tn ekklsian\). The language could refer to the church in Caesarea where Paul had just landed, except for several things. The going up (\anabas\, second aorist active participle of \anabain\) is the common way of speaking of going to Jerusalem which was up from every direction save from Hebron. It was the capital of Palestine as people in England today speaking of going up to London. Besides "he went down to Antioch" (\kateb eis Antiocheian\, second aorist active indicative of \katabain\) which language suits better leaving Jerusalem than Caesarea. Moreover, there was no special reason for this trip to Caesarea, but to Jerusalem it was different. Here Paul saluted the church in the fourth of his five visits after his conversion (9:26; strkjv@11:30; strkjv@15:4; strkjv@18:22; strkjv@21:17|). The apostles may or may not have been in the city, but Paul had friends in Jerusalem now. Apparently he did not tarry long, but returned to Antioch to make a report of his second mission tour as he had done at the close of the first when he and Barnabas came back (14:26-28|). He had started on this tour with Silas and had picked up Timothy and Luke, but came back alone. He had a great story to tell.

rwp@Acts:20:30 @{From among your own selves} (\ex humn autn\). In sheep's clothing just as Jesus had foretold. The outcome fully justified Paul's apprehensions as we see in Colossians, Ephesians, I and II Timothy, Revelation. False philosophy, immorality, asceticism will lead some astray (Colossians:2:8,18; strkjv@Ephesians:4:14; strkjv@5:6|). John will picture "antichrists" who went out from us because they were not of us (1John:2:18f.|). There is a false optimism that is complacently blind as well as a despondent pessimism that gives up the fight. {Perverse things} (\diestrammena\). Perfect passive participle of \diastreph\, old verb to turn aside, twist, distort as in strkjv@Acts:13:8,10|. {To draw away} (\tou apospin\). Articular genitive present active participle of purpose from \apospa\, old verb used to draw the sword (Matthew:26:51|), to separate (Luke:22:41; strkjv@Acts:21:1|). The pity of it is that such leaders of dissension can always gain a certain following. Paul's long residence in Ephesus enabled him to judge clearly of conditions there.

rwp@Acts:21:7 @{Had finished} (\dianusantes\). First aorist active participle of \dianu\, old verb to accomplish (\anu\) thoroughly (\dia\), only here in the N.T. {From Tyre} (\apo Turou\). Page takes (Hackett also) with \katntsamen\ (we arrived) rather than with "\ton ploun\" (the voyage) and with good reason: "And we, having (thereby) finished the voyage, arrived from Tyre at Ptolemais." Ptolemais is the modern Acre, called Accho in strkjv@Judges:1:31|. The harbour is the best on the coast of Palestine and is surrounded by mountains. It is about thirty miles south of Tyre. It was never taken by Israel and was considered a Philistine town and the Greeks counted it a Phoenician city. It was the key to the road down the coast between Syria and Egypt and had successively the rule of the Ptolemies, Syrians, Romans. {Saluted} (\aspasamenoi\). Here greeting as in strkjv@21:19| rather than farewell as in strkjv@20:1|. The stay was short, one day (\hmeran mian\, accusative), but "the brethren" Paul and his party found easily. Possibly the scattered brethren (Acts:11:19|) founded the church here or Philip may have done it.

rwp@Acts:21:8 @{On the morrow} (\ti epaurion\). Another and the more common way of expressing this idea of "next day" besides the three in strkjv@20:15| and the one in strkjv@21:1|. {Unto Caesarea} (\eis Kaisarian\). Apparently by land as the voyage (\ploun\) ended at Ptolemais (verse 7|). Caesarea is the political capital of Judea under the Romans where the procurators lived and a city of importance, built by Herod the Great and named in honour of Augustus. It had a magnificent harbour built Most of the inhabitants were Greeks. This is the third time that we have seen Paul in Caesarea, on his journey from Jerusalem to Tarsus (Acts:9:30|), on his return from Antioch at the close of the second mission tour (18:22|) and now. The best MSS. omit \hoi peri Paulou\ (we that were of Paul's company) a phrase like that in strkjv@13:13|. {Into the house of Philip the evangelist} (\eis ton oikon Philippou tou euaggelistou\). Second in the list of the seven (6:5|) after Stephen and that fact mentioned here. By this title he is distinguished from "Philip the apostle," one of the twelve. His evangelistic work followed the death of Stephen (Acts:8|) in Samaria, Philistia, with his home in Caesarea. The word "evangelizing" (\euggelizeto\) was used of him in strkjv@8:40|. The earliest of the three N.T. examples of the word "evangelist" (Acts:21:8; strkjv@Ephesians:4:11; strkjv@2Timothy:4:5|). Apparently a word used to describe one who told the gospel story as Philip did and may have been used of him first of all as John was termed "the baptizer" (\ho baptizn\, strkjv@Mark:1:4|), then "the Baptist" (\ho baptists\, strkjv@Matthew:3:1|). It is found on an inscription in one of the Greek islands of uncertain date and was used in ecclesiastical writers of later times on the Four Gospels as we do. As used here the meaning is a travelling missionary who "gospelized" communities. This is probably Paul's idea in strkjv@2Timothy:4:5|. In strkjv@Ephesians:4:11| the word seems to describe a special class of ministers just as we have them today. Men have different gifts and Philip had this of evangelizing as Paul was doing who is the chief evangelist. The ideal minister today combines the gifts of evangelist, herald, teacher, shepherd. "{We abode with him}" (\emeinamen par' auti\). Constative aorist active indicative. \Par auti\ (by his side) is a neat idiom for "at his house." What a joyful time Paul had in conversation with Philip. He could learn from him much of value about the early days of the gospel in Jerusalem. And Luke could, and probably did, take notes from Philip and his daughters about the beginnings of Christian history. It is generally supposed that the "we" sections of Acts represent a travel document by Luke (notes made by him as he journeyed from Troas to Rome). Those who deny the Lukan authorship of the whole book usually admit this. Songs:we may suppose that Luke is already gathering data for future use. If so, these were precious days for him.

rwp@Acts:21:11 @{Coming} (\elthn\, second aorist active participle of \erchomai\), taking (\aras\, first aorist active participle of \air\, to take up), {binding} (\dsas\, first aorist active participle of \de\, to bind). Vivid use of three successive participles describing the dramatic action of Agabus. {Paul's girdle} (\tn znn tou Paulou\). Old word from \znnumi\, to gird. See on ¯12:8|. {His own feet and hands} (\heautou tous podas kai tas cheiras\). Basis for the interpretation. Old Testament prophets often employed symbolic deeds (1Kings:22:11; strkjv@James:2:2; strkjv@Jeremiah:13:1-7; strkjv@Ezekiel:4:1-6|). Jesus interpreted the symbolism of Peter's girding himself (John:21:18|). {So} (\houts\). As Agabus had bound himself. Agabus was just from Jerusalem and probably knew the feeling there against Paul. At any rate the Holy Spirit revealed it to him as he claims. {Shall deliver} (\paradsousin\). Like the words of Jesus about himself (Matthew:20:19|). He was "delivered" into the hands of the Gentiles and it took five years to get out of those hands.

rwp@Acts:21:12 @{Both we and they of that place} (\hmeis te kai hoi entopioi\). Usual use of \te kai\ (both--and). \Entopioi\, old word, only here in N.T. {Not to go up} (\tou m anabainein\). Probably ablative of the articular present active infinitive with redundant negative \me\ after \parekaloumen\ (imperfect active, conative). We tried to persuade him from going up. It can be explained as genitive, but not so likely: We tried to persuade him in respect to not going up. Vincent cites the case of Regulus who insisted on returning from Rome to Carthage to certain death and that of Luther on the way to the Diet of Worms. Spalatin begged Luther not to go on. Luther said: "Though devils be as many in Worms as tiles upon the roofs, yet thither will I go." This dramatic warning of Agabus came on top of that in Tyre (21:4|) and Paul's own confession in Miletus (20:23|). It is small wonder that Luke and the other messengers together with Philip and his daughters (prophetesses versus prophet?) joined in a chorus of dissuasion to Paul.

rwp@Acts:23:11 @{The night following} (\ti epiousi nukti\). Locative case, on the next (following) night. {The Lord} (\ho kurios\). Jesus. Paul never needed Jesus more than now. On a previous occasion the whole church prayed for Peter's release (12:5|), but Paul clearly had no such grip on the church as that, though he had been kindly welcomed (21:18|). In every crisis Jesus appears to him (cf. strkjv@Acts:18:9|). It looked dark for Paul till Jesus spoke. Once before in Jerusalem Jesus spoke words of cheer (22:18|). Then he was told to leave Jerusalem. Now he is to have "cheer" or "courage" (\tharsei\). Jesus used this very word to others (Matthew:9:2,22; strkjv@Mark:10:49|). It is a brave word. {Thou hast testified} (\diemartur\). First aorist middle indicative second person singular of \diamarturomai\, strong word (see on ¯22:18|). {Must thou} (\se dei\). That is the needed word and on this Paul leans. His hopes (19:21|) of going to Rome will not be in vain. He can bide Christ's time now. And Jesus has approved his witness in Jerusalem.

rwp@Acts:24:5 @{For we have found} (\heurontes gar\). Second aorist active participle of \heurisk\, but without a principal verb in the sentence. Probably we have here only a "summary of the charges against Paul" (Page). {A pestilent fellow} (\loimon\). An old word for pest, plague, pestilence, Paul the pest. In N.T. only here and strkjv@Luke:21:11| (\loimoi kai limoi\, pestilences and famines) which see. Latin _pestis_. Think of the greatest preacher of the ages being branded a pest by a contemporary hired lawyer. {A mover of insurrections} (\kinounta staseis\). This was an offence against Roman law if it could be proven. "Plotted against at Damascus, plotted against at Jerusalem, expelled from Pisidian Antioch, stoned at Lystra, scourged and imprisoned at Philippi, accused of treason at Thessalonica, haled before the proconsul at Corinth, cause of a serious riot at Ephesus, and now finally of a riot at Jerusalem" (Furneaux). Specious proof could have been produced, but was not. Tertullus went on to other charges with which a Roman court had no concern (instance Gallio in Corinth). {Throughout the world} (\kata tn oikoumenn\). The Roman inhabited earth (\gn\) as in strkjv@17:6|. {A ringleader of the sect of the Nazarenes} (\prtostatn ts tn Nazrain haireses\). \Prtostats\ is an old word in common use from \prtos\ and \histmi\, a front-rank man, a chief, a champion. Here only in the N.T. This charge is certainly true. About "sect" (\hairesis\) see on ¯5:17|. \Nazraioi\ here only in the plural in the N.T., elsewhere of Jesus (Matthew:2:23; strkjv@26:71; strkjv@Luke:18:37; strkjv@John:18:5,7; strkjv@19:19; strkjv@Acts:2:22; strkjv@3:6; strkjv@4:10; strkjv@6:14; strkjv@22:8; strkjv@26:9|). The disciple is not above his Master. There was a sneer in the term as applied to Jesus and here to his followers.

rwp@Galatians:4:30 @{Cast out} (\ekbale\). Second aorist active imperative of \ekball\. Quotation from strkjv@Genesis:21:10| (Sarah to Abraham) and confirmed in strkjv@21:12| by God's command to Abraham. Paul gives allegorical warning thus to the persecuting Jews and Judaizers. {Shall not inherit} (\ou m klronomsei\). Strong negative (\ou m\ and future indicative). "The law and the gospel cannot co-exist. The law must disappear before the gospel" (Lightfoot). See strkjv@3:18,29| for the word "inherit."

rwp@Hebrews:7:26 @{Became us} (\hmin eprepen\). Imperfect active indicative of \prep\ as in strkjv@2:10|, only there it was applied to God while here to us. "Such" (\toioutos\) refers to the Melchizedek character of Jesus as high priest and in particular to his power to help and save (2:17f.|) as just explained in strkjv@7:24f.| Moffatt notes that "it is generally misleading to parse a rhapsody" but the adjectives that follow picture in outline the qualities of the high priest needed by us. {Holy} (\hosios\). Saintly, pious, as already noted. Cf. strkjv@Acts:2:24; strkjv@13:35|. {Guileless} (\akakos\). Without malice, innocent. In N.T. only here and strkjv@Romans:16:18|. {Undefiled} (\amiantos\). Untainted, stainless. In the papyri. Not merely ritual purity (Leviticus:21:10-15|), but real ethical cleanness. {Separated from sinners} (\kechrismenos apo tn hamartln\). Perfect passive participle. Probably referring to Christ's exaltation (9:28|). {Made higher than the heavens} (\hupsloteros tn ourann genomenos\). "Having become higher than the heavens." Ablative case (\ourann\) after the comparative adjective (\hupsloteros\).

rwp@Hebrews:8:3 @{Is appointed} (\kathistatai\). As in strkjv@5:1|. {To offer} (\eis to prospherein\). Articular infinitive accusative case with \eis\ as is common while \hina prospheri\ (\hina\ with present active subjunctive) for purpose in strkjv@5:1|, with \dra te kai thusias\ as there. {It is necessary} (\anagkaion\). A moral and logical necessity (from \anagk\ necessity) as seen in strkjv@Acts:13:46; strkjv@Phillipians:1:24|. {This high priest also} (\kai touton\). "This one also," no word for high priest, accusative of general reference with the infinitive \echein\ (have). {Somewhat to offer} (\ti h prosenegki\). Second aorist active subjunctive of \prospher\ (verse 3|). Vulgate _aliquid quod offerat_. The use of the subjunctive in this relative clause is probably volitive as in strkjv@Acts:21:16; strkjv@Hebrews:12:28| (possibly here merely futuristic), but note \ho prospherei\ (present indicative) in strkjv@9:7|. See Robertson, _Grammar_, p. 955.

rwp@Hebrews:9:6 @{These things having been thus prepared} (\toutn houts kateskeuasmenn\). Genitive absolute with the perfect passive participle of \kataskeuaz\ for which verb see verse 2|. A mere summary has been made of the furniture. {Go in} (\eisiasin\). Present active indicative of \eiseimi\, to go in, old verb, in N.T. only here, strkjv@Acts:3:3; strkjv@21:18,26|. {Accomplishing} (\epitelountes\). Present active participle of \epitele\ for which see strkjv@8:5|.

rwp@Hebrews:11:35 @{By a resurrection} (\ex anastases\). Cf. strkjv@1Kings:17:17ff.; strkjv@2Kings:4:8-37|. {Were tortured} (\etumpanisthsan\). First aorist passive indicative of \tumpaniz\, late verb from \tumpanon\ (kettledrum, drumstick), to beat the drum, to beat to death (cf. II Macc. 7 about Eleazar and the Mother and the seven sons), once in LXX (1Samuel:21:13|). {Not accepting their deliverance} (\ou prosdexamenoi tn apolutrsin\). Offered at the price of disloyalty as in II Macc. strkjv@6:21-27. {That they might obtain a better resurrection} (\hina kreittonos anastases tuchsin\). Purpose clause with \hina\ and the second aorist active subjunctive of \tugchan\ to obtain with the genitive case. A "better resurrection" than the temporary ones alluded to in this verse by the women.

rwp@Hebrews:11:38 @{Of whom the world was not worthy} (\hn ouk n axios ho kosmos\) Graphic picture in a short parenthetical relative clause (\hn\, genitive plural with \axios\), a phrase to stir the blood of the readers. {Wandering} (\planmenoi\). Present middle participle of \plana\, like lost sheep, hunted by wolves. {Caves} (\splaiois\). Old word from \speos\ (cavern) as in strkjv@Matthew:21:13|. {Holes} (\opais\). Old word, perhaps from \ops\ (root of \hora\, to see), opening, in N.T. only here and strkjv@James:3:11|. Cf. strkjv@1Kings:18:4|; II Macc. strkjv@5:27; strkjv@10:6 (about Judas Maccabeus and others).

rwp@Hebrews:12:26 @{Then shook} (\esaleusen tote\). Old verb as in strkjv@Matthew:11:7|. {He hath promised} (\epggeltai\). Perfect middle indicative of \epaggell\ and it still holds. He quotes strkjv@Haggai:2:6|. {Will I make to tremble} (\seis\). Old and strong verb (here future active) \sei\, to agitate, to cause to tremble as in strkjv@Matthew:21:10|. The author applies this "yet once more" (\eti hapax\) and the reference to heaven (\ton ouranon\) to the second and final "shaking" at the Second Coming of Jesus Christ for judgement (9:28|).

rwp@James:3:12 @{Can?} (\m dunatai;\). Negative answer expected. See the same metaphor in strkjv@Matthew:7:16f|. {Fig-tree} (\suk\). Old and common word (Matthew:21:19f.|). {Figs} (\suka\). Ripe fruit of \h suk\. {Olives} (\elaias\). Elsewhere in the N.T. for olive-trees as strkjv@Matthew:21:1|. {Vine} (\ampelos\). Old word (Matthew:26:29|). {Salt water} (\halukon\). Old adjective from \hals\ (\halas\ salt), here only in N.T.

rwp@James:4:13 @{Go to now} (\age nun\). Interjectional use of \age\ (from \ag\) as in strkjv@5:1| (only N.T. instances) with a plural verb (\hoi legontes\, present active articular participle, ye that say) as is common in ancient Greek like \ide nun kousate\ (Matthew:26:65|). {Today or tomorrow} (\smeron aurion\). Correct text (Aleph B), not \kai\ (and). {Into this city} (\eis tnde tn polin\). Old demonstrative \hode\, rare in N.T. (Luke:10:39|) save in neuter plural \tade\ (these things strkjv@Acts:21:11|). One would point out the city on the map (Mayor) as he made the proposal (we will go, \poreusometha\). {And spend a year there} (\kai poisomen ekei eniauton\). Another future (active of \poie\). "We will do a year there." {And trade} (\kai emporeusometha\). Future middle of \emporeuomai\ (\en, poreuomai\, to go in), old verb from \emporos\ (a merchant or trader, a drummer, one going in and getting the trade, strkjv@Matthew:13:45|), a vivid picture of the Jewish merchants of the time. {And get gain} (\kai kerdsomen\). Future (Ionic form) active of \kerdain\, old verb from \kerdos\ (gain, strkjv@Phillipians:1:21|), as in strkjv@Matthew:16:26|.

rwp@James:5:3 @{Are rusted} (\katitai\). Perfect passive indicative (singular for \chrusos\ and \arguros\ are grouped as one) of \katio\, late verb (from \ios\, rust) with perfective sense of \kata\, to rust through (down to the bottom), found only here, Sir. strkjv@12:11, Epictetus (_Diss_. 4, 6, 14). {Rust} (\ios\). Poison in strkjv@James:3:8; strkjv@Romans:3:13| (only N.T. examples of old word). Silver does corrode and gold will tarnish. Dioscorides (V.91) tells about gold being rusted by chemicals. Modern chemists can even transmute metals as the alchemists claimed. {For a testimony} (\eis marturion\). Common idiom as in strkjv@Matthew:8:4| (use of \eis\ with accusative in predicate). {Against you} (\humin\). Dative of disadvantage as in strkjv@Mark:6:11| (\eis marturion autois\) where in the parallel passage (Luke:9:5|) we have \eis marturion ep' autous\. "To you" will make sense, as in strkjv@Matthew:8:4; strkjv@10:18|, but "against" is the idea here as in strkjv@Luke:21:13|. {Shall eat} (\phagetai\). Future middle (late form from \ephagon\) of defective verb \esthi\, to eat. {Your flesh} (\tas sarkas\). The plural is used for the fleshy parts of the body like pieces of flesh (Revelation:17:16; strkjv@19:18,21|). Rust eats like a canker, like cancer in the body. {As fire} (\hs pur\). Editors differ here whether to connect this phrase with \phagetai\, just before (as Mayor), for fire eats up more rapidly than rust, or with the following, as Westcott and Hort and Ropes, that is the eternal fire of Gehenna which awaits them (Matthew:25:41; strkjv@Mark:9:44|). This interpretation makes a more vivid picture for \ethsaurisate\ (ye have laid up, first aorist active indicative of \thsauriz\, strkjv@Matthew:6:19| and see strkjv@Proverbs:16:27|), but it is more natural to take it with \phagetai\.

rwp@James:5:14 @{Is any among you sick?} (\asthenei tis en humin;\). Present active indicative of \asthene\, old verb, to be weak (without strength), often in N.T. (Matthew:10:8|). {Let him call for} (\proskalesasth\). First aorist (ingressive) middle imperative of \proskale\. Note change of tense (aorist) and middle (indirect) voice. Care for the sick is urged in strkjv@1Thessalonians:5:14| ("help the sick"). Note the plural here, "elders of the church, as in strkjv@Acts:20:17; strkjv@15:6,22; strkjv@21:18; strkjv@Phillipians:1:1| (bishops). {Let them pray over him} (\proseuxasthsan ep' auton\). First aorist middle imperative of \proseuchomai\. Prayer for the sick is clearly enjoined. {Anointing him with oil} (\aleipsantes elaii\). First aorist active participle of \aleiph\, old verb, to anoint, and the instrumental case of \elaion\ (oil). The aorist participle can be either simultaneous or antecedent with \proseuxasthsan\ (pray). See the same use of \aleiph elaii\ in strkjv@Mark:6:13|. The use of olive oil was one of the best remedial agencies known to the ancients. They used it internally and externally. Some physicians prescribe it today. It is clear both in strkjv@Mark:6:13| and here that medicinal value is attached to the use of the oil and emphasis is placed on the worth of prayer. There is nothing here of the pagan magic or of the later practice of "extreme unction" (after the eighth century). It is by no means certain that \aleiph\ here and in strkjv@Mark:6:13| means "anoint" in a ceremonial fashion rather than "rub" as it commonly does in medical treatises. Trench (N.T. Synonyms) says: "\Aleiphein\ is the mundane and profane, \chriein\ the sacred and religious, word." At bottom in James we have God and medicine, God and the doctor, and that is precisely where we are today. The best physicians believe in God and want the help of prayer.

rwp@Info_John @ WITH A HOME IN JERUSALEM It is not only that the writer was a Jew who knew accurately places and events in Palestine, once denied though now universally admitted. The Beloved Disciple took the mother of Jesus "to his own home" (\eis ta idia\, strkjv@John:19:27|) from the Cross when Jesus commended his mother to his care. But this Beloved Disciple had access to the palace of the high priest (John:18:15f.|). Delff (_Das vierte Evangelium wiederhergestellt_, 1890) argues that this fact shows that the Beloved Disciple was not one of the twelve apostles, one of a priestly family of wealth in Jerusalem. He does seem to have had special information concerning what took place in the Sanhedrin (John:7:45-52; strkjv@11:47-53; strkjv@12:10ff.|). But at once we are confronted with the difficulty of supposing one outside of the circle of the twelve on even more intimate terms with Jesus than the twelve themselves and who was even present at the last passover meal and reclined on the bosom of Jesus (John:13:23|). Nor is this all, for he was one of the seven disciples by the Sea of Galilee (John:21:1ff.|) when Peter speaks to Jesus about the "Beloved Disciple" (John:21:20|).

rwp@John:1:43 @{On the morrow} (\ti epaurion\). The fourth of the days from verse 19|. {He findeth Philip} (\heuriskei Philippon\). Vivid dramatic present as in 41|, though \thelsen\ (was minded, wished) is aorist active indicative. Apparently not an accidental finding, possibly due to the efforts of Andrew and Peter. Both Andrew and Philip have Greek names. {Follow me} (\akolouthei moi\). Present active imperative, a direct challenge to Philip. Often Jesus uses this verb to win disciples (Mark:2:14; strkjv@Matthew:8:22; strkjv@9:21; strkjv@19:21; strkjv@Luke:9:59; strkjv@John:21:19|). Already Jesus had four personal followers (Andrew and Simon, John and James). He has begun his work.

rwp@John:2:14 @{Those that sold} (\tous plountas\). Present active articular participle of \ple\, to sell. They were in the Court of the Gentiles within the temple precinct (\en ti hieri\), but not in the \naos\ or temple proper. The sacrifices required animals (oxen, \boas\, sheep, \probata\, doves, \peristeras\) and "changers of money" (\kermatistas\, from \kermatiz\, to cut into small pieces, to change money, only here in N.T., late and rare). Probably their very presence in his Father's house angered Jesus. The Synoptics (Mark:11:15-17; strkjv@Matthew:21:12f.; strkjv@Luke:10:45f.|) record a similar incident the day after the Triumphal Entry. If there was only one, it would seem more natural at the close. But why could it not occur at the beginning also? Here it is an obvious protest by Christ at the beginning of his ministry as in the Synoptics it is an indignant outcry against the desecration. The cessation was only temporary in both instances.

rwp@John:2:15 @{A scourge of cords} (\phragellion ek schoinin\). The Latin _flagellum_. In papyri, here only in N.T. and note Latin _l_ becomes \r\ in _Koin_. \Schoinin\ is a diminutive of \schoinos\ (a rush), old word for rope, in N.T. only here and strkjv@Acts:27:32|. {Cast out} (\exebalen\). Second aorist active indicative of \ekball\. It is not said that Jesus smote the sheep and oxen (note \te kai\, both and), for a flourish of the scourge would answer. {He poured out} (\execheen\). Second aorist active indicative of \ekche\, to pour out. {The changers' money} (\tn kollubistn ta kermata\). "The small pieces of money (\kermata\, cut in pieces, change) of the bankers (\kollubists\ from \kollubos\, clipped, late word see on ¯Matthew:21:12|)." Perhaps he took up the boxes and emptied the money. {Overthrew their tables} (\tas trapezas anetrepsen\). First aorist active indicative of \anatrep\, to turn up, though some MSS. have \anestrepsen\ from \anastreph\, also to turn up.

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:4:1 @{When therefore} (\Hs oun\). Reference to strkjv@3:22f|. the work of the Baptist and the jealousy of his disciples. \Oun\ is very common in John's Gospel in such transitions. {The Lord} (\ho Kurios\). Songs:the best manuscripts (Neutral Alexandrian), though the Western class has \ho Isous\. Mark usually has \ho Isous\ and Luke often \ho Kurios\. In the narrative portion of John we have usually \ho Isous\, but \ho Kurios\ in five passages (4:1; strkjv@6:23; strkjv@11:2; strkjv@20:20; strkjv@21:12|). There is no reason why John should not apply \ho Kurios\ to Jesus in the narrative sections as well as Luke. Bernard argues that these are "explanatory glosses," not in the first draft of the Gospel. But why? When John wrote his Gospel he certainly held Jesus to be \Kurios\ (Lord) as Luke did earlier when he wrote both Gospel and Acts This is hypercriticism. {Knew} (\egn\). Second aorist active indicative of \ginsk\. The Pharisees knew this obvious fact. It was easy for Jesus to know the attitude of the Pharisees about it (2:24|). Already the Pharisees are suspicious of Jesus. {How that} (\hoti\). Declarative \hoti\ (indirect assertion). {Was making and baptizing more disciples than John} (\pleionas mathtas poiei kai baptizei Ians\). Present active indicative in both verbs retained in indirect discourse. Recall the tremendous success of John's early ministry (Mark:1:5; strkjv@Matthew:3:5; strkjv@Luke:3:7,15|) in order to see the significance of this statement that Jesus had forged ahead of him in popular favour. Already the Pharisees had turned violently against John who had called them broods of vipers. It is most likely that they drew John out about the marriage of Herod Antipas and got him involved directly with the tetrarch so as to have him cast into prison (Luke:3:19f.|). Josephus (_Ant_. XVIII. v. 2) gives a public reason for this act of Herod Antipas, the fear that John would "raise a rebellion," probably the public reason for his private vengeance as given by Luke. Apparently John was cast into prison, though recently still free (John:3:24|), before Jesus left for Galilee. The Pharisees, with John out of the way, turn to Jesus with envy and hate.

rwp@John:4:8 @{For} (\gar\). Explanation of the reason for asking her. {Were gone away} (\apellutheisan\). Past perfect of \aperchomai\, to go off. They had already gone before she came. To Sychar (5,39|). {To buy food} (\hina trophas agorassin\). \Hina\ in purpose clause with first aorist active subjunctive of \agoraz\, old verb from \agora\ (marketplace). See strkjv@Matthew:21:12|. \Troph\ (nourishment) is old word from \treph\, to nourish (Matthew:3:4|). "Victuals" (plural).

rwp@John:5:20 @{Loveth} (\philei\). In strkjv@3:35| we have \agapi\ from \agapa\, evidently one verb expressing as noble a love as the other. Sometimes a distinction (21:17|) is made, but not here, unless \phile\ presents the notion of intimate friendship (\philos\, friend), fellowship, the affectionate side, while \agapa\ (Latin _diligo_) is more the intelligent choice. But John uses both verbs for the mystery of love of the Father for the Son. {Greater works than these} (\meizona toutn erga\). \Toutn\ is ablative case after the comparative \meizona\ (from \megas\, great). John often uses \erga\ for the miracles of Christ (5:36; strkjv@7:3,21; strkjv@10:25,32,38|, etc.). It is the Father who does these works (14:10|). There is more to follow. Even the disciples will surpass what Christ is doing in the extent of the work (14:12|). \Deixei\ is future active indicative of \deiknumi\, to show. See also strkjv@10:32|. {That ye may marvel} (\hina humeis thaumazte\). Purpose clause with \hina\ and present active subjunctive of \thaumaz\. Wonder belongs to childhood and to men of knowledge. Modern science has increased the occasion for wonder. Clement of Alexandria has a saying of Jesus: "He that wonders shall reign, and he that reigns shall rest."

rwp@John:6:1 @{After these things} (\meta tauta\). A common, but indefinite, note of time in John (3:22; strkjv@5:1; strkjv@6:1; strkjv@7:1|). The phrase does not mean immediate sequence of events. As a matter of fact, a whole year may intervene between the events of chapter 5 in Jerusalem and those in chapter 6 in Galilee. There is no sufficient reason for believing that chapter 6 originally preceded chapter 5. The feeding of the five thousand is the only event before the last visit to Jerusalem recorded in all Four Gospels (Mark:6:30-44; strkjv@Matthew:14:13-21; strkjv@Luke:9:10-17; strkjv@John:6:1-13|). The disciples have returned from the tour of Galilee and report to Jesus. It was the passover time (John:6:4|) just a year before the end. {To the other side of the Sea of Galilee} (\peran ts thalasss ts Galilaias\). The name given in Mark and Matthew. It is called Gennesaret in strkjv@Luke:5:1| and "Sea of Tiberias" in strkjv@John:21:1|. Here "of Tiberias" (\ts Tiberiados\) is added as further description. Herod Antipas A.D. 22 built Tiberias to the west of the Sea of Galilee and made it his capital. See verse 23| for this city. Luke (Luke:9:10|) explains that it was the eastern Bethsaida (Julias) to which Jesus took the disciples, not the western Bethsaida of strkjv@Mark:6:45| in Galilee.

rwp@John:6:23 @{Howbeit} (\alla\). Verse 23 is really an explanatory parenthesis in this long sentence. Tiberias, capital of Herod Antipas, diagonally across the lake, is only mentioned in John in the N.T. (6:1,23; strkjv@21:1|). {Boats} (\ploia\). Called "little boats" (\ploiaria\) in verse 24|.

rwp@John:8:20 @{In the treasury} (\en ti gazophulakii\). See already strkjv@Mark:12:41; strkjv@Luke:21:1| for this word for the treasure-chambers of the temple. "It abutted on the Court of the Women, and against its walls were placed chests, trumpet-like in form, as receptacles for the offerings of the worshippers" (Bernard). The Persian word _gaza_ (treasure) occurs only once in the N.T. (Acts:8:27|) and the compound (\phulak\, guard) only here in John. Jesus hardly taught within a treasure-chamber. It probably means "at the treasury in the temple." This court was probably the most public part of the temple (Vincent). {And} (\kai\)="and yet" as in strkjv@1:10|, etc. {Because his hour was not yet come} (\hoti oup elluthei h hra autou\). {Reason} (\hoti\) given why no one seized (\epiasen\, cf. strkjv@7:30|) him. \Elluthei\ is past perfect active of \erchomai\, "had not yet come." This very use of \hra\ appears in strkjv@2:4| and the very clause in strkjv@7:30| which see.

rwp@John:8:35 @{The bondservant} (\ho doulos\)... {the son} (\ho huios\). There is a change in the metaphor by this contrast between the positions of the son and the slave in the house. The slave has no footing or tenure and may be cast out at any moment while the son is the heir and has a permanent place. Cf. Ishmael and Isaac (Genesis:21:10|) and Paul's use of it in strkjv@Galatians:4:30|. We do not know that there is any reference here to Hagar and Ishmael. See also strkjv@Hebrews:3:5| (Numbers:12:7|) for a like contrast between Moses as servant (\therapn\) in God's house and Christ as Son (\huios\) over God's house.

rwp@John:10:2 @{The shepherd of the sheep} (\poimn estin tn probatn\). No article with \poimn\, "a shepherd to the sheep." He comes in by the door with the sheep whom he leads. Old word is \poimn\, root meaning to protect. Jesus applies it to himself in verse 16| and implies it here. It is used of Christ in strkjv@1Peter:2:25; strkjv@Hebrews:13:20|. Paul applies it to ministers in strkjv@Ephesians:4:11|. Jesus uses the verb \poimain\, to shepherd, to Peter (John:21:16|) and Peter uses it to other preachers (1Peter:5:2|) and Paul uses it for bishops (elders) in strkjv@Acts:20:28|. Our word pastor is simply Latin for shepherd. Christ is drawing a sharp contrast after the conduct of the Pharisees towards the blind man between himself and them.

rwp@John:10:33 @{For a good work we stone thee not} (\peri kalou ergou ou lithazomen\). "Concerning a good deed we are not stoning thee." Flat denial that the healing of the blind man on the Sabbath had led them to this attempt (8:59|) in spite of the facts. {But for blasphemy} (\alla peri blasphmias\). See strkjv@Acts:26:7| where \peri\ with the genitive is also used with \egkaloumai\ for the charge against Paul. This is the only example in John of the word \blasphmia\ (cf. strkjv@Matthew:12:31|). {And because that thou, being a man, makest thyself God} (\kai hoti su anthrpos n poieis seauton theon\). In strkjv@5:18| they stated the charge more accurately: "He called God his own Father, making himself equal with God." That is, he made himself the Son of God. This he did beyond a doubt. But was it blasphemy? Only if he was not the Son of God. The penalty for blasphemy was death by stoning (Leviticus:24:16; strkjv@1Kings:21:10,13|).

rwp@John:11:38 @{Again groaning in himself} (\palin embrimmenos en heauti\). Direct reference to the use of this same word (present middle participle here) in verse 33|, only with \en heauti\ (in himself) rather than \ti pneumati\ (in his spirit), practically the same idea. The speculation concerning his power stirred the depths of his nature again. {Cometh to the tomb} (\erchetai eis to mnmeion\). Vivid historical present. {A cave} (\splaion\). Old word (from \speos\, cavern). Cf. strkjv@Matthew:21:13|. {Lay against it} (\epekeito ep' auti\). Imperfect middle of \epikeimai\, old verb to lie upon as in strkjv@21:9| and figuratively (1Corinthians:9:16|). Note repetition of \epi\ with locative case. The use of a cave for burial was common (Genesis:23:19|). Either the body was let down through a horizontal opening (hardly so here) or put in a tomb cut in the face of the rock (if so, \epi\ can mean "against"). The stones were used to keep away wild animals from the bodies.

rwp@John:12:33 @{Signifying} (\smainn\). Present active participle of \semain\, old verb to give a sign (\smeion\) as in strkjv@Acts:25:27|, and the whole phrase repeated in strkjv@18:32| and nearly so in strkjv@21:19|. The indirect question here and in strkjv@18:32| has the imperfect \emellen\ with present infinitive rather than the usual present \mellei\ retained while in strkjv@21:19| the future indicative \doxasei\ occurs according to rule. The point in \poii\ (qualitative relative in the instrumental case with \thanati\) is the Cross (lifted up) as the kind of death before Christ.

rwp@John:13:38 @{Wilt thou lay down?} (\thseis;\). Jesus picks up Peter's very words and challenges his boasted loyalty. See such repetition in strkjv@16:16f.,31; strkjv@21:17|. {Shall not crow} (\phnsi\). Aorist active subjunctive of \phne\, to use the voice, used of animals and men. Note strong double negative \ou m\. Mark adds \dis\ (twice). John's report is almost identical with that in strkjv@Luke:22:34|. The other disciples joined in Peter's boast (Mark:14:31; strkjv@Matthew:26:35|). {Till thou hast denied} (\hes hou arnsi\). Future middle indicative or aorist middle subjunctive second person singular (form identical) with compound conjunction \hes hou\ (until which time), "till thou deny or deniest" (_futurum exactum_ needless). Peter is silenced for the present. They all "sat astounded and perplexed" (Dods).

rwp@John:15:21 @{Unto you} (\eis humas\). Like the dative \humin\ (Textus Receptus) as in the papyri and modern Greek (Robertson, _Grammar_, p. 594). {For my name's sake} (\dia to onoma mou\). See verse 20|. See this same warning and language in strkjv@Matthew:10:22; strkjv@Mark:13:13; strkjv@Matthew:24:9; strkjv@Luke:21:17|). There is little difference in meaning from \heneken mou\ (Mark:13:9; strkjv@Luke:21:12|). Loyalty to the name of Christ will bring persecution as they will soon know (Acts:5:41; strkjv@Phillipians:1:29; strkjv@1Peter:4:14|). About the world's ignorance of God see strkjv@Luke:23:34; strkjv@Acts:3:17; strkjv@John:16:3|.

rwp@John:19:41 @{A garden} (\kpos\). See strkjv@18:1,26|. {New} (\kainon\). Fresh, unused. {Was never yet laid} (\oudep n tetheimenos\). Periphrastic past perfect passive of \tithmi\. It was Joseph's mausoleum, a rock tomb hewn out of the mountain side (Mark:15:56; strkjv@Matthew:27:60; strkjv@Luke:23:53|), a custom common with the rich then and now. For royal tombs in gardens see strkjv@2Kings:21:18,26; strkjv@Nehemiah:3:16|.

rwp@John:21:1 @{Manifested himself} (\ephanerosen heauton\). First aorist active indicative of \phanero\ with the reflexive pronoun (cf. strkjv@7:4; strkjv@13:4|). For the passive see strkjv@1:31; strkjv@21:14|. Jesus was only seen during the forty days now and then (Acts:1:3|), ten instances being recorded. The word \phanero\ is often used of Christ on earth (John:1:31; strkjv@2:11; strkjv@1Peter:1:20; strkjv@1John:1:2|), of his works (John:3:5|), of the second coming (1John:2:28|), of Christ in glory (Colossians:3:4; strkjv@1John:3:2|). {At} (\epi\). By or upon. {Of Tiberias} (\ts Tiberiados\). As in strkjv@6:1| instead of the usual "Sea of Galilee." Tiberias, the capital city of Galilee, gave this epithet to the Sea of Galilee. This is not the appearance in Galilee prearranged by Jesus (Mark:16:7; strkjv@Matthew:28:7,16|).

rwp@John:21:15 @{Lovest thou me more than these?} (\agapis me pleon toutn;\). Ablative case of comparison \toutn\ (disciples) after \pleon\. Peter had even boasted that he would stand by Christ though all men forsook him (Mark:14:29|). We do not know what passed between Jesus and Peter when Jesus first appeared to him (Luke:24:34|). But here Christ probes the inmost recesses of Peter's heart to secure the humility necessary for service. {I love thee} (\phil su\). Peter makes no claim here to superior love and passes by the "more than these" and does not even use Christ's word \agapa\ for high and devoted love, but the humbler word \phile\ for love as a friend. He insists that Christ knows this in spite of his conduct. {Feed my lambs} (\Boske ta arnia mou\). For the old word \bosk\ (to feed as a herdsman) see strkjv@Matthew:8:33|. Present active imperative here. \Arnia\ is a diminutive of \arnos\ (lamb).

rwp@John:21:16 @{Lovest thou me?} (\agapis me;\). This time Jesus drops the \pleon toutn\ and challenges Peter's own statement. Peter repeats the same words in reply. {Tend my sheep} (\poimaine ta probatia\). Present active imperative of \poimain\, old verb from \poimn\ (shepherd), "shepherd my lambs" (\probatia\, diminutive of \probaton\, sheep).

rwp@John:21:17 @{Lovest thou me?} (\phileis me;\). This time Jesus picks up the word \phile\ used by Peter and challenges that. These two words are often interchanged in the N.T., but here the distinction is preserved. Peter was cut to the heart (\elupth\, first aorist passive of \lupe\, to grieve) because Jesus challenges this very verb, and no doubt the third question vividly reminds him of the three denials in the early morning by the fire. He repeats his love for Jesus with the plea: "Thou knowest all things." {Feed my sheep} (\boske ta probatia\). Many MSS. both here and in verse 16| read \probata\ (sheep) instead of \probatia\ (little sheep or lambs).

rwp@John:21:18 @{Thou girdest thyself} (\eznnues seauton\). Imperfect active of customary action of \znnu\, old verb, in N.T. only here and strkjv@Acts:12:8|. Songs:as to \periepateis\ (walkedst) and \theles\ (wouldest), two other imperfects of customary action. {When thou shalt be old} (\hotan grasis\). Indefinite temporal clause with \hotan\ and the first aorist active subjunctive of \grask\, old verb to grow old, in N.T. only here and strkjv@Hebrews:8:13|, "whenever thou growest old."

rwp@Luke:5:3 @{To put out a little} (\epanagagein oligon\). Second aorist infinitive of the double compound verb \ep-an-ag\, found in Xenophon and late Greek writers generally. Only twice in the N.T. In strkjv@Matthew:21:18| in the sense of leading back or returning and here in the sense of leading a ship up upon the sea, to put out to sea, a nautical term. {Taught} (\edikasken\). Imperfect active, picturing Jesus teaching from the boat in which he was seated and so safe from the jam of the crowd. "Christ uses Peter's boat as a pulpit whence to throw the net of the Gospel over His hearers" (Plummer).

rwp@Luke:5:17 @{That} (\kai\). Use of \kai\ = \hoti\ (that) like the Hebrew _wav_, though found in Greek also. {He} (\autos\). Luke sometimes has \autos\ in the nominative as unemphatic "he" as here, not "he himself." {Was teaching} (\n didaskn\). Periphrastic imperfect again like our English idiom. {Were sitting by} (\san kathmenoi\). Periphrastic imperfect again. There is no "by" in the Greek. {Doctors of the law} (\nomodidaskaloi\). A compound word formed after analogy of \hierodidaskalos\, but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and strkjv@Acts:5:34; strkjv@1Timothy:1:7|. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word "doctor" is Latin for "teacher." These "teachers of the law" are called elsewhere in the Gospels "scribes" (\grammateis\) as in Matthew and Mark (see on ¯Matthew:5:20; strkjv@23:34|) and strkjv@Luke:5:21; strkjv@19:47; strkjv@21:1; strkjv@22:2|. Luke also employs \nomikos\ (one skilled in the law, \nomos\) as in strkjv@10:25|. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see on ¯Matthew:3:7,20|. Luke will often speak of the Pharisees hereafter. Not all the "Pharisees" were "teachers of the law" so that both terms often occur together as in verse 21| where Luke has separate articles (\hoi grammateis kai hoi Pharisaioi\), distinguishing between them, though one article may occur as in strkjv@Matthew:5:20| or no article as here in verse 17|. Luke alone mentions the presence here of these Pharisees and doctors of the law "which were come" (\hoi san elluthotes\, periphrastic past perfect active, {had come}). {Out of every village of Galilee and Judea and Jerusalem} (\ek pass kms ts Galilaias kai Ioudaias kai Ierousalm\). Edersheim (_Jewish Social Life_) observes that the Jews distinguished Jerusalem as a separate district in Judea. Plummer considers it hyperbole in Luke to use "every village." But one must recall that Jesus had already made one tour of Galilee which stirred the Pharisees and rabbis to active opposition. Judea had already been aroused and Jerusalem was the headquarters of the definite campaign now organized against Jesus. One must bear in mind that strkjv@John:4:1-4| shows that Jesus had already left Jerusalem and Judea because of the jealousy of the Pharisees. They are here on purpose to find fault and to make charges against Jesus. One must not forget that there were many kinds of Pharisees and that not all of them were as bad as these legalistic and punctilious hypocrites who deserved the indictment and exposure of Christ in strkjv@Matthew:23|. Paul himself is a specimen of the finer type of Pharisee which, however, developed into the persecuting fanatic till Jesus changed his whole life. {The power of the Lord was with him to heal} (\dunamis Kuriou n eis to isthai auton\). Songs:the best texts. It is neat Greek, but awkward English: "Then was the power of the Lord for the healing as to him (Jesus)." Here \Kuriou\ refers to Jehovah. {Dunamis} (dynamite) is one of the common words for "miracles" (\dunameis\). What Luke means is that Jesus had the power of the Lord God to heal with. He does not mean that this power was intermittent. He simply calls attention to its presence with Jesus on this occasion.

rwp@Luke:11:37 @{Now as he spake} (\en de ti lalsai\). Luke's common idiom, \en\ with the articular infinitive (aorist active infinitive) but it does not mean "after he had spoken" as Plummer argues, but simply "in the speaking," no time in the aorist infinitive. See strkjv@3:21| for similar use of aorist infinitive with \en\. {Asketh} (\erti\). Present active indicative, dramatic present. Request, not question. {To dine} (\hops aristsi\). Note \hops\ rather than the common \hina\. Aorist active subjunctive rather than present, for a single meal. The verb is from \ariston\ (breakfast). See distinction between \ariston\ and \deipnon\ (dinner or supper) in strkjv@Luke:14:12|. It is the morning meal (breakfast or lunch) after the return from morning prayers in the synagogue (Matthew:22:4|), not the very early meal called \akratisma\. The verb is, however, used for the early meal on the seashore in strkjv@John:21:12,15|. {With him} (\par' auti\). By his side. {Sat down to meat} (\anepesen\). Second aorist active indicative of \anapipt\, old verb, to recline, to fall back on the sofa or lounge. No word here for "to meat."

rwp@Luke:12:11 @{Be not anxious} (\m merimnste\). First aorist active subjunctive with \m\ in prohibition. Do not become anxious. See a similar command to the Twelve on their Galilean tour (Matthew:10:19f.|) and in the great discourse on the Mount of Olives at the end (Mark:13:11; strkjv@Luke:21:14f.|), given twice by Luke as we see. {How or what ye shall answer} (\ps ti apologssthe\). Indirect question and retaining the deliberative subjunctive \apologssthe\ and also \eipte\ (say).

rwp@Luke:12:13 @{Bid my brother} (\eipe ti adelphi mou\). This volunteer from the crowd draws attention to the multitude (verses 13-21|). He does not ask for arbitration and there is no evidence that his brother was willing for that. He wants a decision by Jesus against his brother. The law (Deuteronomy:21:17|) was two-thirds to the elder, one-third to the younger.

rwp@Luke:13:7 @{The vinedresser} (\ton ampelourgon\). Old word, but here only in the N.T., from \ampelos\, vine, and \ergon\, work. {These three years I come} (\tria et aph' hou erchomai\). Literally, "three years since (from which time) I come." These three years, of course, have nothing to do with the three years of Christ's public ministry. The three years are counted from the time when the fig tree would normally be expected to bear, not from the time of planting. The Jewish nation is meant by this parable of the barren fig tree. In the withering of the barren fig tree later at Jerusalem we see parable changed to object lesson or fact (Mark:11:12-14; strkjv@Matthew:21:18f.|). {Cut it down} (\ekkopson\). "Cut it out," the Greek has it, out of the vineyard, perfective use of \ek\ with the effective aorist active imperative of \kopt\, where we prefer "down." {Why?} (\hina ti\). Ellipsis here of \gentai\ of which \ti\ is subject (Robertson, _Grammar_, pp. 739,916). {Also} (\kai\). Besides bearing no fruit. {Doth cumber the ground} (\tn gn katargei\). Makes the ground completely idle, of no use (\kata, arge\, from \argos\, \a\ privative and \ergon\, work). Late verb, here only in the N.T. except in Paul's Epistles.

rwp@Luke:15:12 @{The portion} (\to meros\). The Jewish law alloted one-half as much to the younger son as to the elder, that is to say one-third of the estate (Deuteronomy:21:17|) at the death of the father. The father did not have to abdicate in favour of the sons, but "this very human parable here depicts the impatience of home restraints and the optimistic ambition of youth" (Ragg). {And he divided} (\ho de dieilen\). The second aorist active indicative of \diaire\, an old and common verb to part in two, cut asunder, divide, but in the N.T. only here and strkjv@1Corinthians:12:11|. The elder son got his share also of the "substance" or property or estate (\ts ousias\), "the living" (\ton bion\) as in strkjv@Mark:12:44|, not "life" as in strkjv@Luke:8:14|.

rwp@Luke:19:23 @{Then wherefore} (\kai dia ti\). Note this inferential use of \kai-\ in that case. {Into the bank} (\epi trapezan\). Literally, {upon a table}. This old word \trapeza\, from \tetrapeza\ (\tetra\, four, \pous\, foot). It means then any table (Mark:7:28|), food on the table (Acts:16:34|), feast or banquet (Romans:11:9|), table of the money-changers (John:2:15; strkjv@Mark:11:15; strkjv@Matthew:21:12|), or bank as here. Our word bank is from Old English _bench_. {With interest} (\sun toki\). Not usury, but proper and legal interest. Old word from \tikt\, to bring forth. In the N.T. only here and strkjv@Matthew:25:27|. {Should have required it} (\an auto epraxa\). Conclusion of second-class condition the condition or apodosis being implied in the participle "coming" (\elthn\), and the previous question. On this technical use of \prass\ (\epraxa\) see strkjv@Luke:3:13|.

rwp@Luke:19:29 @{Unto Bethphage and Bethany} (\eis Bthphag kai Bthania\). Both indeclinable forms of the Hebrew or Aramaic names. In strkjv@Mark:11:1| "Bethany" is inflected regularly, which see. {Of Olives} (\Elain\). As in strkjv@Mark:11:1; strkjv@Matthew:21:1|, though some editors take it to be, not the genitive plural of \elaia\ (olive tree), but the name of the place Olivet. In the Greek it is just a matter of accent (circumflex or acute) Olivet is correct in strkjv@Acts:1:12|. See on ¯Matthew:21:1ff.; strkjv@Mark:11:1ff.| for details.

rwp@Luke:19:45 @{Began to cast out} (\rxato ekballein\). Songs:Mark:11:15| whereas strkjv@Matthew:21:12| has simply "he cast out." See Mark and Matthew for discussion of this second cleansing of the temple at the close of the public ministry in relation to the one at the beginning in strkjv@John:2:14-22|. There is nothing gained by accusing John or the Synoptics of a gross chronological blunder. There was abundant time in these three years for all the abuses to be revived.

rwp@Luke:21:1 @{And he looked up} (\Anablepsas de\). He had taken his seat, after the debate was over and the Sanhedrin had slunk away in sheer defeat, "over against the treasury" (Mark:12:41|). The word for "treasury" (\gazophulakion\) is a compound of \gaza\ (Persian word for royal treasury) and \phulak\ guard or protection. It is common in the LXX, but in the N.T. only here and strkjv@Mark:12:41,43; strkjv@John:8:20|. Jesus was watching (Mark:12:41|) the rich put in their gifts as a slight diversion from the intense strain of the hours before.

rwp@Luke:21:11 @{Famines and pestilences} (\loimoi kai limoi\). Play on the two words pronounced just alike in the _Koin_ (itacism). {And terrors} (\phobthra te\). The use of \te... te\ in this verse groups the two kinds of woes. This rare word \phobthra\ is only here in the N.T. It is from \phobe\, to frighten, and occurs only in the plural as here.

rwp@Luke:21:12 @{But before all these things} (\pro de toutn pantn\). In strkjv@Mark:13:8; strkjv@Matthew:24:8| these things are termed "the beginning of travail." That may be the idea here. Plummer insists that priority of time is the point, not magnitude. {Bringing you} (\apagomenous\). Present passive participle from \apag\, an old verb to lead off or away. But here the participle is in the accusative plural, not the nominative like \paradidontes\ (present active participle, delivering you up), agreeing with \humas\ not expressed the object of \paradidontes\, "you being brought before or led off." "A technical term in Athenian legal language" (Bruce).

rwp@Luke:21:13 @{It shall turn unto you} (\apobsetai humin\). Future middle of \apobain\. It will come off, turn out for you (dative of advantage). {For a testimony} (\eis marturion\). To their loyalty to Christ. Besides, "the blood of the martyrs is the seed of the church."

rwp@Luke:21:14 @{Not to meditate beforehand} (\m promeletin\). The classical word for conning a speech beforehand. strkjv@Mark:13:11| has \promerimna\, a later word which shows previous anxiety rather than previous preparation. {How to answer} (\apologthnai\). First aorist passive infinitive. It is the preparation for the speech of defence (apology) that Jesus here forbids, not the preparation of a sermon.

rwp@Luke:21:15 @{Your adversaries} (\hoi antikeimenoi humin\). Those who stand against, line up face to face with (note \anti-\). {To withstand or to gainsay} (\antistnai anteipein\). Two second aorist active infinitives with \anti-\ in composition again. But these "antis" will go down before the power of Christ.

rwp@Luke:21:16 @{Shall they cause to be put to death} (\thanatsousin\). Future active of \thanato\, to put to death or to make to die (causative). Either makes sense here. Old and common verb.

rwp@Luke:21:17 @{Not a hair of your head shall perish} (\thrix ek ts kephals humn ou m apoltai\). Only in Luke. Second aorist middle subjunctive of \apollumi\ with \ou m\ (double negative). Jesus has just said that some they will put to death. Hence it is spiritual safety here promised such as Paul claimed about death in strkjv@Phillipians:1:21|.

rwp@Luke:21:19 @{Ye shall win} (\ktsesthe\). Future middle of \ktaomai\, to acquire. They will win their souls even if death does come.

rwp@Mark:3:14 @{He appointed twelve} (\epoisen ddeka\). This was a second selection out of those invited to the hills and after the night of prayer and after day came (Luke:6:13|). Why he chose twelve we are not told, probably because there were twelve tribes in Israel. It was a good round number at any rate. They were to be princes in the new Israel (cf. strkjv@Matthew:19:28; strkjv@Luke:22:30; strkjv@Revelation:21:14,15|). Luke (Luke:6:13-16|) also gives the list of the twelve at this point while Matthew (Matthew:10:1-4|) postpones giving the names till they are sent out in Galilee. There is a fourth list in strkjv@Acts:1:13|. See discussion of the names of the apostles on ¯Matthew:10:1-4| and pp. 271-3 of my _Harmony of the Gospels for Students of the Life of Christ_. The three groups of four begin alike (Simon, Philip, James). There are some difficulties. {Whom he also named apostles} (\hous kai apostolous nomasen\). Margin of Revised Version, the text of Westcott and Hort after Aleph, B, C, etc. Genuine in strkjv@Luke:6:13| and probably so here. The meaning is that Jesus himself gave the name apostle or missionary (\apostell\, to send) to this group of twelve. The word is applied in the New Testament to others besides as delegates or messengers of churches (2Corinthians:8:23; strkjv@Phillipians:2:25|), and messenger (John:13:16|). It is applied also to Paul on a par with the twelve (Galatians:1:1,11f.|, etc.) and also to Barnabas (Acts:14:14|), and perhaps also to Timothy and Silas (1Timothy:2:6f.|). Two purposes of Jesus are mentioned by Mark in the choice of these twelve, {that they might be with him} (\hina sin met' autou\), {and that he might send them forth} (\kai hina apostelli autous\). They were not ready to be sent forth till they had been with Jesus for some time. This is one of the chief tasks of Christ to train this group of men. See Bruce's _The Training of the Twelve_. The very word \apostolos\ is from \apostell\. There were two purposes in sending them forth expressed by two infinitives, one to preach (\krussein\, from \krux\, herald), the other to have power to cast out demons (\echein exousian ekballein ta daimonia\). This double ministry of preaching and healing was to mark their work. The two things are, however, different, and one does not necessarily involve the other.

rwp@Mark:7:11 @{Corban} (\korban ho estin dron\). See on ¯Matthew:15:5|. Mark preserves the Hebrew word for a gift or offering to God (Exodus:21:17; strkjv@Leviticus:20:9|), indeclinable here, meaning {gift} (\dron\), but declinable \korbanas\ in strkjv@Matthew:27:6|, meaning sacred treasury. The rabbis ({but ye say}, \humeis de legete\) actually allowed the mere saying of this word by an unfaithful son to prevent the use of needed money for the support of father or mother. It was a home thrust to these pettifogging sticklers for ceremonial punctilios. They not only justified such a son's trickery, but held that he was prohibited from using it for father or mother, but he might use it for himself.

rwp@Mark:10:14 @{He was moved with indignation} (\ganaktsen\). In Mark alone. The word is ingressive aorist, became indignant, and is a strong word of deep emotion (from \agan\ and \achthomai\, to feel pain). Already in strkjv@Matthew:21:15; strkjv@26:8|. Old and common word. {Suffer the little children to come unto me} (\aphete ta paidia erchesthai pros me\). Mark has the infinitive \erchesthai\ (come) not in Matthew, but in Luke. Surely it ought to be a joy to parents to bring their children to Jesus, certainly to allow them to come, but to hinder their coming is a crime. There are parents who will have to give answer to God for keeping their children away from Jesus.

rwp@Mark:11:1 @{Unto Bethphage and Bethany} (\eis Bthphag kai Bthanian\). Both together as in strkjv@Luke:19:29|, though strkjv@Matthew:21:1| mentions only Bethphage. See discussion in Matthew for this and the Mount of Olives.

rwp@Mark:11:11 @{When he had looked round about upon all things} (\periblepsamenos panta\). Another Markan detail in this aorist middle participle. Mark does not give what strkjv@Luke:19:39-55| has nor what strkjv@Matthew:21:10-17| does. But it is all implied in this swift glance at the temple before he went out to Bethany with the Twelve, {it being now eventide} (\opse d ouss ts hrs\). Genitive absolute, the hour being already late. What a day it had been! What did the apostles think now?

rwp@Mark:11:12 @{On the morrow} (\ti epaurion\). strkjv@Matthew:21:18| has "early" (\pri\), often of the fourth watch before six A.M. This was Monday morning. The Triumphal Entry had taken place on our Sunday, the first day of the week.

rwp@Mark:11:14 @{No man eat fruit from thee henceforward forever} (\Mketi eis ton aina ek sou mdeis karpon phagoi\). The verb \phagoi\ is in the second aorist active optative. It is a wish for the future that in its negative form constitutes a curse upon the tree. strkjv@Matthew:21:19| has the aorist subjunctive with double negative \ou mketi gentai\, a very strong negative prediction that amounts to a prohibition. See on Matthew. Jesus probably spoke in the Aramaic on this occasion. {And his disciples heard it} (\kai kouon hoi mathtai autou\). Imperfect tense, "were listening to it," and evidently in amazement, for, after all, it was not the fault of the poor fig tree that it had put out leaves. One often sees peach blossoms nipped by the frost when they are too precocious in the changeable weather. But Jesus offered no explanation at this time.

rwp@Mark:11:15 @{Began to cast out} (\rxato ekballein\). Mark is fond of "began." See on ¯Matthew:21:12f.| for discussion of this second cleansing of the temple in its bearing on that in strkjv@John:2:14f|. {Money-changers} (\kollubistn\). This same late word in strkjv@Matthew:21:12| which see for discussion. It occurs in papyri.

rwp@Info_Matthew @ Ministry in Galilee: strkjv@Mark:1:14-6:13; strkjv@Matthew:4:12-13:58|. Ministry in the Neighborhood: strkjv@Mark:6:14-9:50; strkjv@Matthew:14:1-18:35|. Journey through Perea to Jerusalem: strkjv@Mark:10:1-52; strkjv@Matthew:19:1-20:34|. Last week in Jerusalem: strkjv@Mark:11:1-16:8; strkjv@Matthew:21:1-28:8|.

rwp@Matthew:2:2 @{For we saw his star in the east} (\eidomen gar autou ton astera en ti anatoli\). This does not mean that they saw the star which was in the east. That would make them go east to follow it instead of west from the east. The words "in the east" are probably to be taken with "we saw" i.e. we were in the east when we saw it, or still more probably "we saw his star at its rising" or "when it rose" as Moffatt puts it. The singular form here (\ti anatoli\) does sometimes mean "east" (Revelation:21:13|), though the plural is more common as in strkjv@Matthew:2:1|. In strkjv@Luke:1:78| the singular means dawn as the verb (\aneteilen\) does in strkjv@Matthew:4:16| (Septuagint). The Magi ask where is the one born king of the Jews. They claim that they had seen his star, either a miracle or a combination of bright stars or a comet. These men may have been Jewish proselytes and may have known of the Messianic hope, for even Vergil had caught a vision of it. The whole world was on tiptoe of expectancy for something. Moulton (_Journal of Theological Studies_, 1902, p. 524) "refers to the Magian belief that a star could be the _fravashi_, the counterpart or angel (cf. strkjv@Matthew:18:10|) of a great man" (McNeile). They came to worship the newly born king of the Jews. Seneca (_Epistle_ 58) tells of Magians who came to Athens with sacrifices to Plato after his death. They had their own way of concluding that the star which they had seen pointed to the birth of this Messianic king. Cicero (_Deuteronomy:Divin_. i. 47) "refers to the constellation from which, on the birthnight of Alexander, Magians foretold that the destroyer of Asia was born" (McNeile). Alford is positive that no miracle is intended by the report of the Magi or by Matthew in his narrative. But one must be allowed to say that the birth of Jesus, if really God's only Son who has become Incarnate, is the greatest of all miracles. Even the methods of astrologers need not disturb those who are sure of this fact.

rwp@Matthew:2:5 @{And they said unto him} (\hoi de eipan auti\). Whether the ecclesiastics had to search their scriptures or not, they give the answer that is in accord with the common Jewish opinion that the Messiah was to come from Bethlehem and of the seed of David (John:7:42|). Songs:they quote strkjv@Micah:5:2|, "a free paraphrase" Alford calls it, for it is not precisely like the Hebrew text or like the Septuagint. It may have come from a collection of _testimonia_ with which J. Rendel Harris has made the world familiar. He had consulted the experts and now he has their answer. Bethlehem of Judah is the place. The use of the perfect passive indicative (\gegraptai\) is the common form in quoting scripture. It stands written. {Shall be shepherd} (\poimanei\). The Authorized Version had "shall rule," but "shepherd" is correct. "Homer calls kings 'the shepherds of the people'" (Vincent). In strkjv@Hebrews:13:20| Jesus is called "the great shepherd of the sheep." Jesus calls himself "the good shepherd" (John:10:11|). Peter calls Christ "the chief shepherd" (1Peter:2:25|). "The Lamb which is in the midst of the throne shall be their shepherd" (Revelation:7:17|). Jesus told Peter to "shepherd" the lambs (John:21:16|). Our word pastor means shepherd.

rwp@Matthew:11:20 @{Most of his mighty works} (\hai pleistai dunameis autou\). Literally, "His very many mighty works" if elative as usual in the papyri (Moulton, _Prolegomena_, p. 79; Robertson, _Grammar_, p. 670). But the usual superlative makes sense here as the Canterbury translation has it. This word \dunamis\ for miracle presents the notion of _power_ like our _dynamite_. The word \teras\ is wonder, portent, _miraculum_ (miracle) as in strkjv@Acts:2:19|. It occurs only in the plural and always with \smeia\. The word \smeion\ means sign (Matthew:12:38|) and is very common in John's Gospel as well as the word \ergon\ (work) as in strkjv@John:5:36|. Other words used are \paradoxon\, our word _paradox_, strange (Luke:5:26|), \endoxon\, glorious (Luke:13:17|), \thaumasion\, wonderful (Matthew:21:15|).

rwp@Matthew:21:1 @{Unto Bethphage} (\eis Bethphag\). An indeclinable Aramaic name here only in O.T. or N.T. (Mark:11:1; strkjv@Luke:19:29|). It means "house of unripe young figs." It apparently lay on the eastern slope of Olivet or at the foot of the mountain, a little further from Jerusalem than Bethany. Both Mark and Luke speak of Christ's coming "unto Bethphage and Bethany" as if Bethphage was reached first. It is apparently larger than Bethany. {Unto the Mount of Olives} (\eis to oros tn Elain\). Matthew has thus three instances of \eis\ with Jerusalem, Mount of Olives. Mark and Luke use \pros\ with Mount of Olives, the Mount of Olive trees (\elain\ from \elaia\, olive tree), the mountain covered with olive trees.

rwp@Matthew:21:10 @{Was stirred} (\eseisth\). Shaken as by an earthquake. "Even Jerusalem frozen with religious formalism and socially undemonstrative, was stirred with popular enthusiasm as by a mighty wind or by an earthquake" (Bruce).

rwp@Matthew:21:12 @{Cast out} (\exebalen\). Drove out, assumed authority over "the temple of God" (probably correct text with \tou theou\, though only example of the phrase). John (John:2:14|) has a similar incident at the beginning of the ministry of Jesus. It is not impossible that he should repeat it at the close after three years with the same abuses in existence again. It is amazing how short a time the work of reformers lasts. The traffic went on in the court of the Gentiles and to a certain extent was necessary. Here the tables of {the money-changers} (\tn kollubistn\, from \kollubos\, a small coin) were overturned. See on ¯17:24| for the need of the change for the temple tax. The doves were the poor man's offering.

rwp@Matthew:21:13 @{A den of robbers} (\splaion listn\). By charging exorbitant prices.

rwp@Matthew:21:15 @{The children} (\tous paidas\). Masculine and probably boys who had caught the enthusiasm of the crowd.

rwp@Matthew:21:16 @{Hearest thou} (\akoueis\). In a rage at the desecration of the temple by the shouts of the boys they try to shame Jesus, as responsible for it.

rwp@Matthew:21:16 @{Thou hast perfected} (\katrtis\). The quotation is from strkjv@Psalms:8:3| (LXX text). See strkjv@4:21| where the same verb is used for mending nets. Here it is the timeless aorist middle indicative with the perfective use of \kata-\. It was a stinging rebuke.

rwp@Matthew:21:17 @{To Bethany} (\eis Bthanian\). House of depression or misery, the Hebrew means. But the home of Martha and Mary and Lazarus there was a house of solace and comfort to Jesus during this week of destiny. He {lodged there} (\ulisth ekei\) whether at the Bethany home or out in the open air. It was a time of crisis for all.

rwp@Matthew:21:18 @{He hungered} (\epeinasen\). Ingressive aorist indicative, became hungry, felt hungry (Moffatt). Possibly Jesus spent the night out of doors and so had no breakfast.

rwp@Matthew:21:19 @{A fig tree} (\sukn mian\). "A single fig tree" (Margin of Rev. Version). But \heis\ was often used = \tis\ or like our indefinite article. See strkjv@Matthew:8:10; strkjv@26:69|. The Greek has strictly no indefinite article as the Latin has no definite article. {Let there be no fruit from thee henceforward for ever} (\ou mketi sou karpos gentai eis ton aina\). Strictly speaking this is a prediction, not a prohibition or wish as in strkjv@Mark:11:14| (optative \phagoi\). "On you no fruit shall ever grow again" (Weymouth). The double negative \ou m\ with the aorist subjunctive (or future indicative) is the strongest kind of negative prediction. It sometimes amounts to a prohibition like \ou\ and the future indicative (Robertson, _Grammar_, pp. 926f.). The early figs start in spring before the leaves and develop after the leaves. The main fig crop was early autumn (Mark:11:14|). There should have been figs on the tree with the crop of leaves. It was a vivid object lesson. Matthew does not distinguish between the two mornings as Mark does (Mark:11:13,20|), but says "immediately" (\parachrma\) twice (21:19,20|). This word is really \para to chrma\ like our "on the spot" (Thayer). It occurs in the papyri in monetary transactions for immediate cash payment.

rwp@Matthew:22:4 @{My dinner} (\to ariston mou\). It is breakfast, not dinner. In strkjv@Luke:14:12| both \ariston\ (breakfast) and \deipnon\ (dinner) are used. This noon or midday meal, like the French breakfast at noon, was sometimes called \deipnon mesmbrinon\ (midday dinner or luncheon). The regular dinner (\deipnon\) came in the evening. The confusion arose from applying \ariston\ to the early morning meal and then to the noon meal (some not eating an earlier meal). In strkjv@John:21:12,15| \arista\ is used of the early morning meal, "Break your fast" (\aristsate\). When \ariston\ was applied to luncheon, like the Latin _prandium_, \akratisma\ was the term for the early breakfast. {My fatlings} (\ta sitista\). Verbal from \sitiz\, to feed with wheat or other grain, to fatten. Fed-up or fatted animals.

rwp@Matthew:24:29 @{Immediately} (\euthes\). This word, common in Mark's Gospel as \euthus\, gives trouble if one stresses the time element. The problem is how much time intervenes between "the tribulation of those days" and the vivid symbolism of verse 29|. The use of \en tachei\ in strkjv@Revelation:1:1| should make one pause before he decides. Here we have a prophetic panorama like that with foreshortened perspective. The apocalyptic pictures in verse 29| also call for sobriety of judgment. One may compare Joel's prophecy as interpreted by Peter in strkjv@Acts:21:16-22|. Literalism is not appropriate in this apocalyptic eschatology.

rwp@Philippians:2:6 @{Being} (\huparchn\). Rather, "existing," present active participle of \huparch\. In the form of God (\en morphi theou\). \Morph\ means the essential attributes as shown in the form. In his preincarnate state Christ possessed the attributes of God and so appeared to those in heaven who saw him. Here is a clear statement by Paul of the deity of Christ. {A prize} (\harpagmon\). Predicate accusative with \hgsato\. Originally words in \-mos\ signified the act, not the result (\-ma\). The few examples of \harpagmos\ (Plutarch, etc.) allow it to be understood as equivalent to \harpagma\, like \baptismos\ and \baptisma\. That is to say Paul means a prize to be held on to rather than something to be won ("robbery"). {To be on an equality with God} (\to einai isa theoi\). Accusative articular infinitive object of \hgsato\, "the being equal with God" (associative instrumental case \thei\ after \isa\). \Isa\ is adverbial use of neuter plural with \einai\ as in strkjv@Revelation:21:16|. {Emptied himself} (\heauton ekense\). First aorist active indicative of \keno\, old verb from \kenos\, empty. Of what did Christ empty himself? Not of his divine nature. That was impossible. He continued to be the Son of God. There has arisen a great controversy on this word, a \Kenosis\ doctrine. Undoubtedly Christ gave up his environment of glory. He took upon himself limitations of place (space) and of knowledge and of power, though still on earth retaining more of these than any mere man. It is here that men should show restraint and modesty, though it is hard to believe that Jesus limited himself by error of knowledge and certainly not by error of conduct. He was without sin, though tempted as we are. "He stripped himself of the insignia of majesty" (Lightfoot).

rwp@Revelation:2:2 @{I know} (\oida\). Rather than \ginsk\ and so "emphasizes better the absolute clearness of mental vision which photographs all the facts of life as they pass" (Swete). Songs:also in strkjv@2:9,13,19; strkjv@3:1,8,15|. For the distinction see strkjv@John:21:17|, "where the universal knowledge passes into the field of special observation." {Works} (\erga\). The whole life and conduct as in strkjv@John:6:29|. {And thy toil and patience} (\kai ton kopon kai tn hupomonn sou\). "Both thy toil and patience," in explanation of \erga\, and see strkjv@1Thessalonians:1:3|, where all three words (\ergon, kopos, hupomon\) occur together as here. See strkjv@14:13| for sharp distinction between \erga\ (activities) and \kopoi\ (toils, with weariness). Endurance (\hupomon\) in hard toil (\kopos\). {And that} (\kai hoti\). Further explanation of \kopos\ (hard toil). {Not able} (\ou duni\). This _Koin_ form for the Attic \dunasai\ (second person singular indicative middle) occurs also in strkjv@Mark:9:22; strkjv@Luke:16:2|. {Bear} (\bastasai\). First aorist active infinitive of \bastaz\, for which verb see strkjv@John:10:31; strkjv@12:6; strkjv@Galatians:6:2|. These evil men were indeed a heavy burden. {And didst try} (\kai epeirasas\). First aorist active indicative of \peiraz\, to test, a reference to a recent crisis when these Nicolaitans (verse 6|) were condemned. The present tenses (\duni, echeis\) indicate the continuance of this attitude. Cf. strkjv@1John:4:1|. {Which call themselves apostles} (\tous legontas heautous apostolous\). Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2Corinthians:11:5,13; strkjv@12:11|). Paul had foretold such false teachers (Gnostics), grievous wolves, in strkjv@Acts:20:29|; in sheep's clothing, Jesus had said (Matthew:7:15|). {And they are not} (\kai ouk eisin\). A parenthesis in Johannine style (John:2:9; strkjv@3:9; strkjv@1John:3:1|) for \kai ouk ontas\ to correspond to \legontas\. {And didst find} (\kai heures\). Second aorist active indicative of \heurisk\. Dropping back to the regular structure parallel with \epeirasas\. {False} (\pseudeis\). Predicate accusative plural of \pseuds\, self-deceived deceivers as in strkjv@21:8|.

rwp@Revelation:3:12 @{He that overcometh} (\ho nikn\). Nominative absolute as in strkjv@2:26|, resumed by the accusative \auton\ (him). {A pillar} (\stulon\). Old word for column, in N.T. only here, strkjv@10:1; strkjv@Galatians:2:9; strkjv@1Timothy:3:15|. Metaphorical and personal use with a double significance of being firmly fixed and giving stability to the building. Philadelphia was a city of earthquakes. "Temple" (\naos\) here is also metaphorical (7:15|), as in strkjv@1Timothy:3:15| for the people of God. In strkjv@21:22| we read that there is no temple in the heavenly Jerusalem (21:10-22:5|) descending as the new Jerusalem with God himself as the temple, though the metaphorical temple is mentioned in strkjv@7:15|. {He shall go out thence no more} (\ex ou m elthi\). Strong double negative \ou m\ with the second aorist active subjunctive of \erchomai\. The subject is \ho nikn\ (the one overcoming). "Fixity of character is at last achieved" (Charles). He, like the \stulos\ (pillar), remains in place. {Upon him} (\ep' auton\). Upon \ho nikn\ (the victor), not upon the pillar (\stulos\). He receives this triple name (of God, of the city of God, of Christ) on his forehead (14:1; strkjv@7:3; strkjv@17:5; strkjv@22:4|) just as the high-priest wore the name of Jehovah upon his forehead (Exodus:28:36,38|), the new name (2:17|), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation:19:12|), in contrast with the mark of the beast on others (13:17; strkjv@14:17|). For citizenship in God's city see strkjv@Galatians:4:26; strkjv@Phillipians:3:20; strkjv@Hebrews:11:10; strkjv@12:22; strkjv@13:14|. {The new Jerusalem} (\ts kains Ierousalm\). Not \neas\ (young), but \kains\ (fresh). See also strkjv@21:2,10| and already strkjv@Galatians:4:26; strkjv@Hebrews:12:22|. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form \Ierousalm\ (3:12; strkjv@21:2,10|), but in John's Gospel \Hierosoluma\ (1:19|, etc.). {Which cometh down} (\h katabainousa\). Nominative case in apposition with the preceding genitive \poles\ as in strkjv@1:5; strkjv@2:20|, etc. {Mine own new name} (\to onoma mou to kainon\). For which see strkjv@2:17; strkjv@19:12,16|. Christ himself will receive a new name along with all else in the future world (Gressmann).

rwp@Revelation:4:3 @{To look upon} (\horasei\). Locative case of \horasis\, old word (from \hora\, to see) for appearance (in appearance) as in strkjv@Ezekiel:1:5,26|. {Like a jasper stone} (\homoios iaspidi\). Associative-instrumental case of \iaspis\, old word (Persian), used for stones of different colors, one opaque like opal, one translucent (21:11,18f.|, possibly here, only N.T. examples), one a red or yellow stone (Isaiah:54:12|). Some even take it for the diamond. Certainly not our cheap modern jasper. {A sardius} (\sardii\). Old word, in N.T. only here and strkjv@21:20|. The carnelian or other red stone, derived from Sardis (Pliny). {Rainbow} (\iris\). Old word, in N.T. only here and strkjv@10:1|. From strkjv@Ezekiel:1:28|. {An emerald} (\smaragdini\). Adjective (from \smaragdos\, strkjv@Revelation:21:19|), of emerald (supply \lithi\), in associative instrumental case after \homoios\. John sees no form for God (Exodus:24:10|), but only the brilliant flashing gems. "In the vision the flashing lustre of the \iaspis\ and the fiery red of the \sard\ are relieved by the halo (\iris\) of emerald which encircled the Throne" (Swete). A complete circle.

rwp@Revelation:4:6 @{As it were a glassy sea} (\hs thalassa hualin\). Old adjective (from \hualos\, glass, strkjv@21:18,21|), in N.T. only here and strkjv@15:2|. Possibly from \huei\ (it rains), like a raindrop. At any rate here it is the appearance, not the material. Glass was made in Egypt 4,000 years ago. In strkjv@Exodus:24:10| the elders see under the feet of God in the theophany a paved work of sapphire stone (cf. strkjv@Ezekiel:1:26|). The likeness of the appearance of sky to sea suggests the metaphor here (Beckwith). {Like crystal} (\homoia krustalli\). Associative-instrumental case after \homoia\. Old word, from \kruos\ (ice and sometimes used for ice), in N.T. only here and strkjv@22:1|, not semi-opaque, but clear like rock-crystal. {In the midst of the throne} (\en mesi tou thronou\). As one looks from the front, really before. {Round about the throne} (\kukli tou thronou\). Merely an adverb in the locative case (Romans:15:19|), as a preposition in N.T. only here, strkjv@5:11; strkjv@7:11|. This seems to mean that on each of the four sides of the throne was one of the four living creatures either stationary or moving rapidly round (Ezekiel:1:12f.|). {Four living creatures} (\tessera za\). Not \thria\ (beasts), but living creatures. Certainly kin to the \za\ of strkjv@Ezekiel:1; 2| which are cherubim (Ezekiel:10:2,20|), though here the details vary as to faces and wings with a significance of John's own, probably representing creation in contrast with the redeemed (the elders). {Full of eyes} (\gemonta ophthalmn\). Present active participle of \gem\, to be full of, with the genitive, signifying here unlimited intelligence (Beckwith), the ceaseless vigilance of nature (Swete).

rwp@Revelation:5:4 @{I wept much} (\eg eklaion polu\). Imperfect active of \klai\, picturesque, descriptive, I kept on weeping much; natural tense in these vivid visions (1:12; strkjv@2:14; strkjv@5:4,14; strkjv@6:8,9; strkjv@10:10; strkjv@19:14; strkjv@21:15|). Perhaps weeping aloud. {Was found} (\heureth\). First aorist passive indicative of \heurisk\. {Worthy} (\axios\). Predicative nominative after \heureth\.

rwp@Revelation:6:15 @{The princes} (\hoi megistnes\). Late word from the superlative \megistos\, in LXX, Josephus, papyri, in N.T. only in strkjv@Mark:6:21; strkjv@Revelation:6:15; strkjv@18:23|, for the grandees, the persecuting proconsuls (Swete). {The chief captains} (\hoi chiliarchoi\). The commanders of thousands, the military tribunes (Mark:6:21; strkjv@19:18|). {The rich} (\hoi plousioi\). Not merely those in civil and military authority will be terror-stricken, but the self-satisfied and complacent rich (James:5:4f.|). {The strong} (\hoi ischuroi\). Who usually scoff at fear. See the list in strkjv@13:16; strkjv@19:18|. Cf. strkjv@Luke:21:26|. {Every bondman} (\ps doulos\) {and freeman} (\kai eleutheros\). The two extremes of society. {Hid themselves in the caves and in the rocks of the mountains} (\ekrupsan heautous eis ta splaia kai eis tas petras tn oren\). Based on strkjv@Isaiah:2:10,18f|. First aorist active indicative of \krupt\ with the reflexive pronoun. For the old word \splaion\ see strkjv@Matthew:21:13; strkjv@Hebrews:11:38|. \Oren\ is the uncontracted Ionic form (for \orn\) of the genitive plural of \oros\ (mountain).

rwp@Revelation:7:14 @{I say} (\eirka\). Perfect active indicative of \eipon\, "I have said." "To the Seer's mind the whole scene was still fresh and vivid" (Swete) like \kekragen\ in strkjv@John:1:15| and \eilphen\ in strkjv@Revelation:5:7|, not the so-called "aoristic perfect" which even Moulton (_Prol_. p. 145) is disposed to admit. {My lord} (\Kurie mou\). "An address of reverence to a heavenly being" (Vincent), not an act of worship on John's part. {Thou knowest} (\su oidas\). "At once a confession of ignorance, and an appeal for information" (Swete), not of full confidence like \su oidas\ in strkjv@John:21:15ff|. {They which come out of the great tribulation} (\hoi erchomenoi ek ts thlipses ts megals\). Present middle participle with the idea of continued repetition. "The martyrs are still arriving from the scene of the great tribulation" (Charles). Apparently some great crisis is contemplated (Matthew:13:19ff.; strkjv@24:21; strkjv@Mark:13:10|), though the whole series may be in mind and so may anticipate final judgment. {And they washed} (\kai eplunan\). First aorist active indicative of \plun\, old verb, to wash, in N.T. only strkjv@Luke:5:2; strkjv@Revelation:7:14; strkjv@22:14|. This change of construction after \hoi erchomenoi\ from \hoi plunsantes\ to \kai eplunan\ is common in the Apocalypse, one of Charles's Hebraisms, like \kai epoisen\ in strkjv@1:6| and \kai plani\ in strkjv@2:20|. {Made them white} (\eleukanan\). First aorist active indicative of \leukain\, to whiten, old verb from \leukos\ (verse 13|), in N.T. only here and strkjv@Mark:9:3|. "Milligan remarks that _robes_ are the expression of character and compares the word _habit_ used of dress" (Vincent). The language here comes partly from strkjv@Genesis:49:11| and partly from strkjv@Exodus:19:10,14|. For the cleansing power of Christ's blood see also strkjv@Romans:3:25; strkjv@5:9; strkjv@Colossians:1:20: strkjv@Ephesians:1:7; strkjv@1Peter:1:2; strkjv@Hebrews:9:14; strkjv@1John:1:7; strkjv@Revelation:1:5; strkjv@5:9; strkjv@22:14|. "The aorists look back to the life on earth when the cleansing was effected" (Swete). See strkjv@Phillipians:2:12f.| for both divine and human aspects of salvation. {In the blood of the Lamb} (\en ti haimati tou arniou\). There is power alone in the blood of Christ to cleanse from sin (1John:1:7|), not in the blood of the martyrs themselves. The result is "white," not "red," as one might imagine.

rwp@Revelation:7:17 @{In the midst} (\ana meson\). In strkjv@5:6| we have \en mesi tou thronou\ as the position of the Lamb, and so that is apparently the sense of \ana meson\ here as in strkjv@Matthew:13:25|, though it can mean "between," as clearly so in strkjv@1Corinthians:6:5|. {Shall be their shepherd} (\paimanei autous\). "Shall shepherd them," future active of \poimain\ (from \poimn\, shepherd), in strkjv@John:21:16; strkjv@Acts:20:28; strkjv@1Peter:5:2; strkjv@Revelation:2:27; strkjv@7:17; strkjv@12:5; strkjv@19:15|. Jesus is still the Good Shepherd of his sheep (John:10:11,14ff.|). Cf. strkjv@Psalms:23:1|. {Shall guide them} (\hod gsei autous\). Future active of \hodge\, old word (from \hodgos\, guide, strkjv@Matthew:15:14|), used of God's guidance of Israel (Exodus:15:13|), of God's guidance of individual lives (Psalms:5:9|), of the guidance of the Holy Spirit (John:16:13|), of Christ's own guidance here (cf. strkjv@John:14:4; strkjv@Revelation:14:4|). {Unto fountains of waters of life} (\epi zs pgas hudatn\). The language is like that in strkjv@Isaiah:49:10; strkjv@Jeremiah:2:13|. Note the order, "to life's water springs" (Swete) like the Vulgate _ad vitae fontes aquarum_, with emphasis on \zs\ (life's). For this idea see also strkjv@John:4:12,14; strkjv@7:38f.; strkjv@Revelation:21:6; strkjv@22:1,17|. No special emphasis on the plural here or in strkjv@8:10; strkjv@14:7; strkjv@16:4|. {And God shall wipe away} (\kai exaleipsei ho theos\). Repeated in strkjv@21:4| from strkjv@Isaiah:25:8|. Future active of \exaleiph\, old compound, to wipe out (\ex\), off, away, already in strkjv@3:5| for erasing a name and in strkjv@Acts:3:19| for removing the stain (guilt) of sin. {Every tear} (\pn dakruon\). Old word, with other form, \dakru\, in strkjv@Luke:7:38,44|. Note repetition of \ek\ with \ophthalmn\ (out of their eyes). "Words like these of vv. 15-17| must sound as a divine music in the ears of the persecuted. God will comfort as a mother comforts" (Baljon).

rwp@Revelation:11:1 @{A reed} (\kalamos\). Old word for a growing reed (Matthew:11:7|) which grew in immense brakes in the Jordan valley, a writer's reed (3John:1:7|), a measuring-rod (here, strkjv@21:15f.; strkjv@Ezekiel:40:3-6; strkjv@42:16-19|). {Like a rod} (\homoios rabdi\). See strkjv@2:27; strkjv@Mark:6:8| for \rabdos\. {And one said} (\legn\). "Saying" (present active masculine participle of \leg\) is all that the Greek has. The participle implies \edken\ (he gave), not \edoth\, a harsh construction seen in strkjv@Genesis:22:20; strkjv@38:24|, etc. {Rise and measure} (\egeire kai metrson\). Present active imperative of \egeir\ (intransitive, exclamatory use as in strkjv@Mark:2:11|) and first aorist active imperative of \metre\. In strkjv@Ezekiel:42:2ff.| the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (11:1-13|) before the seventh trumpet (11:15|). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark:13:2; strkjv@Matthew:24:2; strkjv@Luke:21:6|) and which was also attributed to Stephen (Acts:6:14|). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (verses 1,2|), the mission of the two witnesses (3-12|), the rescue of the remnant (13|). There is a heavenly sanctuary (7:15; strkjv@11:19; strkjv@14:15|, etc.), but here \naos\ is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (3:12; strkjv@2Thessalonians:2:4; strkjv@1Corinthians:3:16f.; strkjv@2Corinthians:6:16; strkjv@Ephesians:2:19ff.|). For altar (\thusiastrion\) see strkjv@8:3|. Perhaps measuring as applied to "them that worship therein" (\tous proskunountas en auti\) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma).

rwp@Revelation:12:1 @{A great sign} (\smeion mega\). The first of the visions to be so described (13:3; strkjv@15:1|), and it is introduced by \phth\ as in strkjv@11:19; strkjv@12:3|, not by \meta tauto\ or by \eidon\ or by \eidon kai idou\ as heretofore. This "sign" is really a \teras\ (wonder), as it is so by association in strkjv@Matthew:24:24; strkjv@John:4:48; strkjv@Acts:2:22; strkjv@5:12|. The element of wonder is not in the word \smeion\ as in \teras\, but often in the thing itself as in strkjv@Luke:21:11; strkjv@John:9:16; strkjv@Revelation:13:13ff.; strkjv@15:1; strkjv@16:14; strkjv@19:20|. {A woman} (\gun\). Nominative case in apposition with \smeion\. "The first 'sign in heaven' is a Woman--the earliest appearance of a female figure in the Apocalyptic vision" (Swete). {Arrayed with the sun} (\peribeblmen ton hlion\). Perfect passive participle of \periball\, with the accusative retained as so often (9 times) in the Apocalypse. Both Charles and Moffatt see mythological ideas and sources behind the bold imagery here that leave us all at sea. Swete understands the Woman to be "the church of the Old Testament" as "the Mother of whom Christ came after the flesh. But here, as everywhere in the Book, no sharp dividing line is drawn between the Church of the Old Testament and the Christian Society." Certainly she is not the Virgin Mary, as verse 17| makes clear. Beckwith takes her to be "the heavenly representative of the people of God, the _ideal_ Zion, which, so far as it is embodied in concrete realities, is represented alike by the people of the Old and the New Covenants." John may have in mind strkjv@Isaiah:7:14| (Matthew:1:23; strkjv@Luke:1:31|) as well as strkjv@Micah:4:10; strkjv@Isaiah:26:17f.; strkjv@66:7| without a definite picture of Mary. The metaphor of childbirth is common enough (John:16:21; strkjv@Galatians:4:19|). The figure is a bold one with the moon "under her feet" (\hupokat tn podn auts\) and "a crown of twelve stars" (\stephanos astern ddeka\), a possible allusion to the twelve tribes (James:1:1; strkjv@Revelation:21:12|) or to the twelve apostles (Revelation:21:14|).

rwp@Revelation:12:11 @{They overcame him} (\autoi eniksan\). First aorist active indicative of \nika\, the verb used by Jesus of his own victory (John:16:33|) and about him (Revelation:3:21; strkjv@5:5|). "The victory of the martyrs marks the failure of Satan's endeavours" (Swete). {Because of the blood of the Lamb} (\dia to haima tou arniou\). As in strkjv@1:5; strkjv@5:6,9; strkjv@7:14|. The blood of Christ is here presented by \dia\ as the ground for the victory and not the means, as by \en\ in strkjv@1:5; strkjv@5:9|. Both ideas are true, but \dia\ with the accusative gives only the reason. The blood of Christ does cleanse us from sin (John:1:29; strkjv@1John:1:7|). Christ conquered Satan, and so makes our victory possible (Luke:11:21f.; strkjv@Hebrews:2:18|). "Thus the Lamb is the true \sungoros\ (like Michael) of the New Israel, its \parakltos pros ton patera\ (1John:2:1|)" (Swete). {Because of the Word of their testimony} (\dia ton logon ts marturias autn\). The same use of \dia\, "because of their testimony to Jesus" as in John's own case in strkjv@1:9|. These martyrs have been true to their part. {They loved not their life even unto death} (\ouk gapsan ten psuchn autn achri thanatou\). First aorist active indicative of \agapa\. They did resist "unto blood" (\mechris haimatos\ strkjv@Hebrews:12:4|) and did not put their own lives before loyalty to Christ. There is a direct reference to the words of Jesus in strkjv@John:12:25| as illustrated also in strkjv@Mark:8:35; strkjv@Matthew:10:39; strkjv@16:25; strkjv@Luke:9:24; strkjv@17:33|. Paul's own example is pertinent (Acts:21:13; strkjv@Phillipians:1:20ff.|). Jesus himself had been "obedient unto death" (Phillipians:2:8|). These martyrs seem to be still alive on earth, but their heroism is proleptically pictured.

rwp@Revelation:14:4 @{Were not defiled with women} (\meta gunaikn ouk emolunthsan\). First aorist passive indicative of \molun\, old verb, to stain, already in strkjv@3:4|, which see. The use of this word rules out marriage, which was not considered sinful. {For they are virgins} (\parthenoi gar eisin\). \Parthenos\ can be applied to men as well as women. Swete takes this language "metaphorically, as the symbolical character of the Book suggests." Charles considers it an interpolation in the interest of celibacy for both men and women. If taken literally, the words can refer only to adultery or fornication (Beckwith). Jesus recognised abstinence only for those able to receive it (Matthew:19:12|), as did Paul (1Corinthians:7:1,8,32,36|). Marriage is approved by Paul in strkjv@1Timothy:4:3| and by strkjv@Hebrews:13:4|. The New Testament exalts marriage and this passage should not be construed as degrading it. {Whithersoever he goeth} (\hopou an hupagei\). Indefinite local clause with modal \an\ and the present active indicative of \hupag\. The Christian life is following the Lamb of God as Jesus taught (Mark:2:14; strkjv@10:21; strkjv@Luke:9:59; strkjv@John:1:43; strkjv@21:19|, etc.) and as Peter taught (1Peter:2:21|) and John (1John:2:6|). {Were purchased from among men} (\gorasthsan apo tn anthrpn\). First aorist passive indicative of \agoraz\, repeating the close of verse 3|. {First fruits} (\aparch\). See for this word strkjv@1Corinthians:16:15; strkjv@Romans:11:16; strkjv@16:5|. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew:9:37|), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans:12:1; strkjv@Hebrews:13:15; strkjv@1Peter:2:5|).

rwp@Revelation:14:19 @{Cast} (\ebalen\). As in verse 16|. {Gathered} (\etrugsen\). Like \etheristh\ in verse 16|, in obedience to the instructions in verse 18| (\trugson\). {The vintage of the earth} (\tn ampelon ts gs\). "The vine of the earth." Here \ampelos\ is used for the enemies of Christ collectively pictured. {And cast it} (\ebalen\). Repeating \ebalen\ and referring to \ampelon\ (vintage) just before. {Into the winepress the great winepress} (\eis tn lnon ton megan\). \Lnos\ is either feminine as in verse 20; strkjv@19:15|, or masculine sometimes in ancient Greek. Here we have both genders, a solecism frequent in the Apocalypse (21:14| \to teichos echn\). See strkjv@Matthew:21:33|. For this metaphor of God s wrath see strkjv@14:10; strkjv@15:1,7; strkjv@16:1,19; strkjv@19:15|.

rwp@Revelation:17:3 @{He carried me away} (\apnegken me\). Second aorist active indicative of \apopher\, to bear away, prophetic aorist. This verb is used of angels at death (Luke:16:22|) or in an ecstasy (Revelation:21:10| and here). {In the Spirit} (\en pneumati\). Probably his own spirit, though the Holy Spirit is possible (1:10; strkjv@4:2; strkjv@21:10|), without Paul's uncertainty (2Corinthians:12:2|). Cf. strkjv@Ezekiel:3:14f.; strkjv@8:3; strkjv@11:24|. {Into a wilderness} (\eis ermon\). In strkjv@Isaiah:21:1| there is \to horama ts ermou\ (the vision of the deserted one, Babylon), and in strkjv@Isaiah:14:23| Babylon is called \ermon\. John may here picture this to be the fate of Rome or it may be that he himself, in the wilderness (desert) this side of Babylon, sees her fate. In strkjv@21:10| he sees the New Jerusalem from a high mountain. {Sitting} (\kathmenn\). Present middle participle of \kathmai\ as in verse 1|. "To manage and guide the beast" (Vincent). {Upon a scarlet-coloured beast} (\epi thrion kokkinon\). Accusative with \epi\ here, though genitive in verse 1|. Late adjective (from \kokkos\, a parasite of the _ilex coccifera_), a crimson tint for splendour, in strkjv@Revelation:17:3,4; strkjv@18:12,16; strkjv@Matthew:27:28; strkjv@Hebrews:9:19|. {Full of names of blasphemy} (\gemonta onomata blasphmias\). See strkjv@13:1| for "names of blasphemy" on the seven heads of the beast, but here they cover the whole body of the beast (the first beast of strkjv@13:1; strkjv@19:20|). The harlot city (Rome) sits astride this beast with seven heads and ten horns (Roman world power). The beast is here personified with masculine participles instead of neuter, like \thrion\ (\gemonta\ accusative singular, \echn\ nominative singular, though some MSS. read \echonta\), construction according to sense in both instances. The verb \gem\ always has the genitive after it in the Apocalypse (4:6,8; strkjv@5:8; strkjv@15:7; strkjv@17:4; strkjv@21:9|) save here and apparently once in strkjv@17:4|.

rwp@Revelation:17:4 @{Was arrayed} (\n peribeblmen\). Periphrastic past perfect indicative of \periball\, to fling round one. {In purple and scarlet} (\porphuroun kai kokkinon\). Accusative retained after this passive verb of clothing, as so often. \Porphurous\ is old adjective for purple (from \porphura\), in N.T. only here and strkjv@John:19:2,5|. See preceding verse for \kokkinos\. {Decked} (\kechrusmen\). Perfect passive participle of \chruso\, old verb, to gild, to adorn with gold, here alone in N.T. {With gold and precious stone and pearls} (\chrusii kai lithi timii kai margaritais\). Instrumental case. \Chrusii\ is cognate with the participle. \Lithi timii\ is collective (18:12,16; strkjv@21:19|). There is a \zeugma\ also with \margaritais\ (18:12,16; strkjv@21:21|), for which word see strkjv@Matthew:7:6|. Probably John is thinking of the finery of the temple prostitutes in Asia Minor. {Full of abominations} (\gemon bdelugmatn\). Agreeing with \potrion\, "cup" (neuter singular accusative). Some MSS. read \gemn\ (nominative masculine like \echn\ in verse 3|, quite irregular). For \bdelugmatn\ (genitive after \gemon\) see strkjv@Matthew:24:15|; (Mark:13:14|), common in the LXX for idol worship and its defilements (from \bdeluss\, to render foul), both ceremonial and moral. See strkjv@Jeremiah:15:7|. {Even the unclean things of her fornication} (\kai ta akatharta ts porneias auts\). Either the accusative after \gemon\ as in verse 3| (and full of the unclean things of her fornication) or the object of \echousa\, like \potrion\.

rwp@Revelation:20:9 @{They went up} (\anebsan\). Second aorist active indicative of \anabain\, a return to the manner of the seer as in verses 4,5|. {Over the breadth of the earth} (\epi to platos ts gs\). \Platos\ is old word, in N.T. only here, strkjv@21:16; strkjv@Ephesians:3:18|. The hosts of Satan spread over the earth. {Compassed} (\ekukleusan\). First aorist (prophetic) active indicative of \kukleu\, to encircle, late verb (Strabo) from \kuklos\ (circle), in N.T. only here and margin in strkjv@John:10:24| (for \ekuklsan\ from \kuklo\). {The camp of the saints} (\tn paremboln tn hagin\). \Parembol\ (\para, en, ball\) is common late word for military camp, in LXX for the Israelites in the desert (Exodus:29:14|, etc.), in N.T. for Roman barracks (Acts:24:34,37|) and for an army in line of battle (Hebrews:11:34; strkjv@Revelation:20:9|). {The beloved city} (\tn polin tn gapmenn\). Perfect passive participle of \agapa\, "the city the beloved." See strkjv@Psalms:78:68; strkjv@87:2| for Jerusalem so described. Songs:Charles takes it here, but Swete holds it to be "the Church the New Zion" that is meant. {And fire came down out of heaven} (\kai kateb pur ek tou ouranou\). Second aorist (prophetic) active indicative of \katabain\. Cf. strkjv@Genesis:19:24; strkjv@39:6; strkjv@Ezekiel:38:22; strkjv@2Kings:1:10,12; strkjv@Luke:9:54| (about John). {Devoured them} (\katephagen autous\). Second aorist (prophetic) active of \katesthi\, to eat up (down). Vivid climax to this last great battle with Satan.

rwp@Revelation:21:2 @{The holy city, new Jerusalem} (\tn polin tn hagian Ierousalm kainn\). "The New Earth must have a new metropolis, not another Babylon, but another and greater Jerusalem" (Swete), and not the old Jerusalem which was destroyed A.D. 70. It was called the Holy City in a conventional way (Matthew:4:5; strkjv@27:53|), but now in reality because it is new and fresh (\kainn\), this heavenly Jerusalem of hope (Hebrews:12:22|), this Jerusalem above (Galatians:4:26ff.|) where our real citizenship is (Phillipians:3:20|). {Coming down out of heaven from God} (\katabainousan ek tou ouranou apo tou theou\). Glorious picture caught by John and repeated from strkjv@3:12| and again in strkjv@21:10|. But Charles distinguishes this new city of God from that in strkjv@21:9-22:2| because there is no tree of life in this one. But one shrinks from too much manipulation of this symbolism. It is better to see the glorious picture with John and let it tell its own story. {Made ready} (\htoimasmenn\). Perfect passive participle of \hetoimaz\ as in strkjv@19:7|. The Wife of the Lamb made herself ready in her bridal attire. {As a bride adorned} (\hs numphn kekosmmenn\). Perfect passive participle of \kosme\, old verb (from \kosmos\ ornament like our cosmetics), as in strkjv@21:19|. Only here the figure of bride is not the people of God as in strkjv@19:7|, but the abode of the people of God (the New Jerusalem). {For her husband} (\ti andri auts\). Dative case of personal interest.

rwp@Revelation:21:10 @{He carried me away in the Spirit} (\apnegken me en pneumati\). See same language in strkjv@17:7| when John received a vision of the Harlot City in a wilderness. Here it is "to a mountain great and high" (\epi oros mega kai hupslon\). Songs:it was with Ezekiel (Ezekiel:40:2|) and so the devil took Jesus (Matthew:4:8|). It was apparently not Mount Zion (14:1|), for the New Jerusalem is seen from this mountain. "The Seer is carried thither 'in spirit' (cf. strkjv@1:10; strkjv@4:1|); the Angel's \deuro\ is a _sursum cor_ to which his spirit under the influence of the 'Spirit of revelation' (Ephesians:1:17|) at once responds" (Swete). {And he shewed me} (\kai edeixen moi\). First aorist active indicative of \deiknumi\, just as he had said he would do in verse 9| (\deix soi\, I will shew thee). Precisely the same words about Jerusalem as in verse 2|, save the absence of \kainn\ (New).

rwp@Revelation:21:11 @{Having the glory of God} (\echousan tn doxan tou theou\). Syntactically this clause goes with verse 10|, the feminine accusative singular participle \echousan\ agreeing with \polin\, the radiance of the dazzling splendour of God as seen in strkjv@Isaiah:60:1; strkjv@Ezekiel:43:5|. God's very presence is in the Holy City (the Bride). {Light} (\phstr\). "Luminary," late word (in LXX, papyri), in N.T. only here and strkjv@Phillipians:2:15|. Christ is the light (\phs\) of the world (John:8:12|) and so are Christians (Matthew:5:14|) who have received the illumination (\phtismos\) of God in the face of Christ (2Corinthians:4:6|) and who radiate it to men (Phillipians:2:15|). See both words in strkjv@Genesis:1:3,14|. "The 'luminary' of the Holy City is her witness to Christ" (Swete). {Like unto a stone most precious} (\homoios lithi timitati\). Associative instrumental case after \homoios\. \Timitati\ is the elative superlative. {As it were a jasper stone} (\hs lithi iaspidi\). As in strkjv@4:3|, which see. {Clear as crystal} (\krustallizonti\). Verb not found elsewhere from \krustallos\ (old word, strkjv@4:6; strkjv@22:1|), "of crystalline brightness and transparency" (Thayer), "transparent and gleaming as rock-crystal" (Moffatt).

rwp@Revelation:21:12 @{Having a wall great and high} (\echousa teichos mega kai hupslon\). John returns, after the parenthesis in verse 11|, to the structure in verse 10|, only to use the accusative \echousan\ as before to agree with \polin\, but the nominative \echousa\ as again with "twelve gates" (\pulnas ddeka\). \Puln\ is an old word (from \pul\ gate) for a large gate as in strkjv@Luke:16:20| and six times in Rev. for the gate tower of a city wall (Revelation:21:12,13,15,21,25; strkjv@22:14|) as in strkjv@1Kings:17:10; strkjv@Acts:14:13|. See strkjv@Ezekiel:48:31ff.| for these twelve gates, one for each tribe (cf. strkjv@Revelation:7:1-8|). {At the gates} (\epi tois pulsin\). "Upon the gate towers." {Twelve angels} (\aggelous ddeka\). As \pulroi\ or \phulakes\ according to strkjv@Isaiah:62:6; strkjv@2Chronicles:8:14|. {Names written thereon} (\onomata epigegrammena\). Perfect passive participle of \epigraph\. {Which are the names} (\ha estin\). Just as in Ezekiel's vision (48:31ff.|), so here the names of the twelve tribes of Israel appear, one on each gate.

rwp@Revelation:21:13 @{Three gates} (\pulnes treis\) on each of the four sides as in strkjv@Ezekiel:42:16ff.|; "on the east" (\apo anatols\, as in strkjv@16:12|, starting from the east), "on the north" (\apo borr\, from the north, as in strkjv@Luke:13:29|), "on the south" (\apo notou\, from the south, as in strkjv@Luke:13:29|), "on the west" (\apo dusmn\, from the west, as in strkjv@Matthew:8:11|).

rwp@Revelation:21:14 @{Had} (\echn\). Masculine present active participle of \ech\ instead of \echon\ (neuter like to \teichos\), and the participle occurs independently as if a principal verb (\eichen\) as often in this book. {Twelve foundations} (\themelious ddeka\). Foundation stones, old adjective (from \thema\, from \tithmi\), here as in strkjv@1Corinthians:3:11ff.; strkjv@2Timothy:2:19|, with \lithous\ (stones understood), though often neuter substantive to \themelion\ (Luke:6:48f.; strkjv@Acts:16:26|). See strkjv@Isaiah:28:16; strkjv@Hebrews:11:10|. Twelve because of the twelve apostles as foundation stones (Ephesians:2:20|). {On them} (\ep' autn\). On the twelve foundation stones. {Names of the twelve apostles of the Lamb} (\onomata tn ddeka apostoln tou arniou\). Jesus had spoken of twelve thrones for the apostles (Matthew:19:28|); names of all twelve are here written, not just that of Peter, as some would argue from strkjv@Matthew:16:18|. As a matter of fact, Christ is the corner stone or \akrogniaion\ (1Peter:2:6; strkjv@1Corinthians:3:10; strkjv@Ephesians:2:20|), though rejected by the Sanhedrin (Matthew:21:42ff.|). One may wonder if the name of Judas is on that stone or that of Matthias.

rwp@Revelation:21:15 @{Had} (\eichen\). Regular imperfect here, no longer \echn\. {For a measure a golden reed} (\metron kalamon chrusoun\). See strkjv@11:1| for \kalamos\ (reed). \Metron\ is an old word, kin to \mtr\ (mother, moulder, manager), an instrument for measuring (\metre\) as in strkjv@Matthew:7:2|, here in the predicate accusative. {To measure} (\hina metrsi\). Purpose clause with \hina\ and the first aorist active subjunctive of \metre\. The rod of gold was in keeping with the dignity of the service of God (1:12; strkjv@5:8; strkjv@8:3; strkjv@9:13; strkjv@15:7|).

rwp@Revelation:21:16 @{Lieth foursquare} (\tetragnos keitai\). Present middle indicative of \keimai\. The predicate adjective is from \tetra\ (Aeolic for \tessares\ four) and \gnos\ (\gnia\ corner, strkjv@Matthew:6:5|) here only in N.T. As in strkjv@Ezekiel:48:16,20|. It is a tetragon or quadrilateral quadrangle (21:12f.|). {The length thereof is as great as the breadth} (\to mkos auts hoson to platos\). It is rectangular, both walls and city within. Babylon, according to Herodotus, was a square, each side being 120 stadia. Diodorus Siculus says that Nineveh was also foursquare. {With the reed} (\ti kalami\). Instrumental case (cf. verse 15| for \kalamos\) and for \metre\ (aorist active indicative here) {Twelve thousand furlongs} (\epi stadin ddeka chiliadn\). This use of the genitive \stadin\ with \epi\ is probably correct (reading of Aleph P), though A Q have \stadious\ (more usual, but confusing here with \chiliadn\). Thucydides and Xenophon use \epi\ with the genitive in a like idiom (in the matter of). It is not clear whether the 1500 miles (12,000 furlongs) is the measurement of each of the four sides or the sum total. Some of the rabbis argued that the walls of the New Jerusalem of Ezekiel would reach to Damascus and the height would be 1500 miles high. {Equal} (\isa\). That is, it is a perfect cube like the Holy of Holies in Solomon's temple (1Kings:6:19f.|). This same measurement (\platos, mkos, hupsos\) is applied to Christ's love in strkjv@Ephesians:3:18|, with \bathos\ (depth) added. It is useless to try to reduce the measurements or to put literal interpretations upon this highly wrought symbolic language. Surely the meaning is that heaven will be large enough for all, as Jesus said (John:14:1ff.|) without insisting on the materialistic measurement of a gorgeous apartment house full of inside rooms.

rwp@Revelation:21:17 @{A hundred and forty and four cubits} (\hekaton tesserakonta tessarn pchn\). Another multiple of 12 (12x12=144) as in strkjv@7:4; strkjv@14:1|. It is not clear whether it is the height or the breadth of the wall that is meant, though \hupsos\ (height) comes just before. That would be 216 feet high (cf. verse 12|), not enormous in comparison with the 7,000,000 feet (1500 miles) height of the city. {According to the measure of a man, that is, of an angel} (\metron anthrpou, ho estin aggelou\). No preposition for "according to," just the accusative case of general reference in apposition with the verb \emetrsen\. Though measured by an angel, a human standard was employed, man's measure which is angel's (Bengel).

rwp@Revelation:21:18 @{The building of the wall} (\h endmsis tou teichous\). Or \endomsis\, elsewhere so far only in Josephus (_Ant_. XV. 9. 6, a mole or breakwater) and in an inscription (_Syll_. 583 31), apparently from \endome\, to build in, and so the fact of building in. The wall had jasper (verse 11|) built into it. {Was pure gold} (\chrusion katharon\). No copula \n\ (was) expressed. The city shone like a mass of gold in contrast with the jasper lustre of the wall. {Pure glass} (\huali kathari\). Associative instrumental case after \homoion\. \Hualos\ (apparently from \huei\, it rains, and so raindrop) in N.T. only strkjv@Revelation:21:18,21|.

rwp@Revelation:21:19 @{Were adorned} (\kekosmmenoi\). Perfect passive participle of \kosme\ as in verse 2|, but without the copula \san\ (were), followed by instrumental case \lithi\ (stone). {With all manner of precious stones} (\panti lithi timii\). "With every precious stone." The list of the twelve stones in verses 19,20| has no necessary mystical meaning. "The writer is simply trying to convey the impression of a radiant and superb structure" (Moffatt). The twelve gems do correspond closely (only eight in common) with the twelve stones on the high priest's breastplate (Exodus:28:17-20; strkjv@39:10ff.; strkjv@Ezekiel:28:13; strkjv@Isaiah:54:11f.|). Charles identifies them with the signs of zodiac in reverse order, a needless performance here. See the stones in strkjv@Revelation:4:3|. These foundation stones are visible. For jasper (\iaspis\) see strkjv@4:3; strkjv@21:11,18; strkjv@Isaiah:54:12|; sapphire (\sappheiros\) see strkjv@Exodus:24:10;. strkjv@Isaiah:54:11| (possibly the \lapis lazuli\ of Turkestan); chalcedony (\chalkdn\) we have no other reference in N.T. or LXX (described by Pliny, H.N. XXXIII.21), possibly a green silicate of copper from near Chalcedon; emerald (\smaragdos\) here only in N.T., see strkjv@4:3| \smaragdinos\, and like it a green stone.

rwp@Revelation:22:14 @{Blessed} (\makarioi\). This is the last beatitude of the book and "deals with the issues of the higher life" (Swete). {They that wash their robes} (\hoi plunontes tas stolas autn\). Present active articular participle of \plun\. See strkjv@7:14| for this very verb with \stolas\, while in strkjv@3:4| the negative statement occurs. Cf. strkjv@1Corinthians:6:11|. {That they may have the right} (\hina estai h exousia autn\). Purpose clause with \hina\ and the future middle of \eimi\ (a common construction in this book, strkjv@6:4,11; strkjv@9:5,20; strkjv@13:12; strkjv@14:13|), that there may be their right." {To come to the tree of life} (\epi to xulon ts zs\). "Over the tree of life." On \exousia epi\ = "power over" see strkjv@6:8; strkjv@13:7; strkjv@16:9; strkjv@Luke:9:1|. On "the tree of life" see strkjv@2:7; strkjv@22:2|. {May enter in} (\eiselthsin\). Purpose clause with \hina\ and the second aorist active subjunctive of \eiserchomai\ parallel with \hina estai\ (future). {By the gates} (\tois pulsin\). Associative instrumental case of \puln\ (21:12|), "by the gate towers."

rwp@Romans:3:16 @{Destruction} (\suntrimma\). Rare word from \suntrib\, to rub together, to crush. In strkjv@Leviticus:21:19| for fracture and so in papyri. Only here in N.T. {Misery} (\talaipria\). Common word from \talaipros\ (Romans:7:24|), only here in the N.T.