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rwp@1Corinthians:1:11 @{For it hath been signified unto me} (\edlth gar moi\). First aorist passive indicative of \dlo\ and difficult to render into English. Literally, It was signified to me. {By them of Chloe} (\hupo tn Chlos\). Ablative case of the masculine plural article \tn\, by the (folks) of Chloe (genitive case). The words "which are of the household" are not in the Greek, though they correctly interpret the Greek, "those of Chloe." Whether the children, the kinspeople, or the servants of Chloe we do not know. It is uncertain also whether Chloe lived in Corinth or Ephesus, probably Ephesus because to name her if in Corinth might get her into trouble (Heinrici). Already Christianity was working a social revolution in the position of women and slaves. The name {Chloe} means tender verdure and was one of the epithets of Demeter the goddess of agriculture and for that reason Lightfoot thinks that she was a member of the freedman class like Phoebe (Romans:16:1|), Hermes (Romans:16:14|), Nereus (Romans:16:15|). It is even possible that Stephanas, Fortunatus, Achaicus (1Corinthians:16:17|) may have been those who brought Chloe the news of the schisms in Corinth. {Contentions} (\erides\). Unseemly wranglings (as opposed to discussing, \dialegomai\) that were leading to the {schisms}. Listed in works of the flesh (Galatians:5:19f.|) and the catalogues of vices (2Corinthians:12:20; strkjv@Romans:1:19f.; strkjv@1Timothy:6:4|).

rwp@1Corinthians:5:1 @{Actually} (\hols\). Literally, wholly, altogether, like Latin _omnino_ and Greek \pants\ (1Corinthians:9:22|). Songs:papyri have it for "really" and also for "generally" or "everywhere" as is possible here. See also strkjv@6:7|. With a negative it has the sense of "not at all" as in strkjv@15:29; strkjv@Matthew:5:34| the only N.T. examples, though a common word. {It is reported} (\akouetai\). Present passive indicative of \akou\, to hear; so literally, it is heard. "Fornication is heard of among you." Probably the household of Chloe (1:11|) brought this sad news (Ellicott). {And such} (\kai toiaut\). Climactic qualitative pronoun showing the revolting character of this particular case of illicit sexual intercourse. \Porneia\ is sometimes used (Acts:15:20,29|) of such sin in general and not merely of the unmarried whereas \moicheia\ is technically adultery on the part of the married (Mark:7:21|). {As is not even among the Gentiles} (\htis oude en tois ethnesin\). Height of scorn. The Corinthian Christians were actually trying to win pagans to Christ and living more loosely than the Corinthian heathen among whom the very word "Corinthianize" meant to live in sexual wantonness and license. See Cicero _pro Cluentio_, v. 14. {That one of you hath his father's wife} (\hste gunaika tina tou patros echein\). "Songs:as (usual force of \hste\) for one to go on having (\echein\, present infinitive) a wife of the (his) father." It was probably a permanent union (concubine or mistress) of some kind without formal marriage like strkjv@John:4:8|. The woman probably was not the offender's mother (step-mother) and the father may have been dead or divorced. The Jewish law prescribed stoning for this crime (Leviticus:18:8; strkjv@22:11; strkjv@Deuteronomy:22:30|). But the rabbis (Rabbi Akibah) invented a subterfuge in the case of a proselyte to permit such a relation. Perhaps the Corinthians had also learned how to split hairs over moral matters in such an evil atmosphere and so to condone this crime in one of their own members. Expulsion Paul had urged in strkjv@2Thessalonians:3:6| for such offenders.

rwp@1Timothy:3:15 @{But if I tarry long} (\ean de bradun\). Condition of third class with \ean\ and the present active subjunctive of \bradun\, old verb, to be slow (usually intransitive), from \bradus\ (slow, dull, strkjv@Luke:24:25|), in N.T. only here and strkjv@2Peter:3:9|. {That thou mayest know} (\hina eidis\). Final clause with \hina\ and second perfect active subjunctive of \oida\, to know. {How men ought} (\ps dei\). "How it is necessary for thee" (supply \se\ more naturally than \tina\, any one). Indirect question. {To behave themselves} (\anastrephesthai\). Present middle (direct) infinitive of \anastreph\, old verb, to turn up and down. See strkjv@2Corinthians:1:12; strkjv@Ephesians:2:3|. {In the house of God} (\en oiki theou\). Probably here "household of God," that is "the family of God" rather than "the house (or temple) of God." Christians as yet had no separate houses of worship and \oikos\ commonly means "household." Christians are the \naos\ (sanctuary) of God (1Corinthians:3:16f.; strkjv@2Corinthians:6:16|), and Paul calls them \oikeioi tou theou\ (Ephesians:2:19|) "members of God's family." It is conduct as members of God's family (\oikos\) that Paul has in mind. {Which} (\htis\). "Which very house of God," agreeing (feminine) with the predicate word \ekklsia\ (church). {The church of the living God} (\ekklsia theou zntos\). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in verse 5|. {The pillar and ground of the truth} (\stulos kai hedraima ts altheias\). Paul changes the metaphor again as he often does. Those words are in apposition to \ekklsia\ and \oikos\. On \stulos\, old word for pillar, see strkjv@Galatians:2:9; strkjv@Revelation:3:12| (only other N.T. examples). \Hedraima\, late and rare word (from \hedraio\, to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See Co strkjv@1:23; strkjv@2Timothy:2:19| for similar idea. See also strkjv@Matthew:16:18f|.

rwp@1Timothy:5:14 @{I desire} (\boulomai\). See strkjv@2:8|. {The younger widows} (\neteras\). No article and no word for widows, though that is clearly the idea. \Neteras\ is accusative of general reference with \gamein\ (to marry) the object (present infinitive active) of \boulomai\. {Bear children} (\teknogonein\). A compound verb here only in N.T. and nowhere else save in Anthol. See \teknogonia\ in strkjv@2:15|. {Rule the household} (\oikodespotein\). Late verb from \oikodespots\ (Mark:14:14|), twice in the papyri, only here in N.T. Note that the wife is here put as ruler of the household, proper recognition of her influence, "new and improved position" (Liddon). {Occasion} (\aphormn\). Old word (\apo, horm\), a base to rush from, Pauline use in strkjv@2Corinthians:5:12; strkjv@11:12; strkjv@Galatians:5:13|. {To the adversary} (\ti antikeimeni\). Dative case of the articular participle of \antikeimai\, a Pauline idiom (Phillipians:1:28|). {Reviling} (\loidorias\). Old word (from \loidore\), in N.T. only here and strkjv@1Peter:3:9|. Genitive case with \charin\.

rwp@1Timothy:5:16 @{That believeth} (\pist\). "Believing woman." {Hath widows} (\echei chras\). The "any believing woman" is one of the household-rulers of verse 14|. The "widows" here are the widows dependent on her and who are considered as candidates to be enrolled in the list. {Let her relieve them} (\eparkeit autais\). For this verb (imperative present active) see verse 10|. {Let not be burdened} (\m bareisth\). Present passive imperative (in prohibition \m\) of \bare\, old verb (\baros\, burden), Pauline word (2Corinthians:1:8|). {That are widows indeed} (\tais onts chrais\). Dative case with \eparkesi\ (first aorist active subjunctive with \hina\, final clause). See verse 3| for this use of \onts\ with \chrais\ "the qualified and enrolled widows." Cf. verse 9|.

rwp@Acts:19:10 @{For two years} (\epi et duo\). Note \epi\ with accusative for extent of time as in verse 8|, \epi mnas treis\ and often. But in strkjv@20:31| Paul said to the Ephesian elders at Miletus that he laboured with them for the space of "three years." That may be a general expression and there was probably a longer period after the "two years" in the school of Tyrannus besides the six months in the synagogue. Paul may have preached thereafter in the house of Aquila and Priscilla for some months, the "for a while" of verse 22|. {Songs:that all they which dwelt in Asia heard} (\hste pantas tous katoikountas tn Asian akousai\). Actual result with \hste\ and the infinitive with accusative of general reference as is common (also verse 11|) in the _Koin_ (Robertson, _Grammar_, pp. 999f.). Paul apparently remained in Ephesus, but the gospel spread all over the province even to the Lycus Valley including the rest of the seven churches of strkjv@Revelation:1:11; 2; 3|. Demetrius in verse 26| will confirm the tremendous influence of Paul's ministry in Ephesus on Asia. Forty years after this Pliny in his famous letter to Trajan from Bithynia will say of Christianity: "For the contagion of this superstition has not only spread through cities, but also through villages and country places." It was during these years in Ephesus that Paul was greatly disturbed over the troubles in the Corinthian Church. He apparently wrote a letter to them now lost to us (1Corinthians:5:9|), received messages from the household of Chloe, a letter from the church, special messengers, sent Timothy, then Titus, may have made a hurried trip himself, wrote our First Corinthians, was planning to go after the return of Titus to Troas where he was to meet him after Pentecost, when all of a sudden the uproar raised by Demetrius hurried Paul away sooner than he had planned. Meanwhile Apollos had returned from Corinth to Ephesus and refused to go back (1Corinthians:16:12|). Paul doubtless had helpers like Epaphras and Philemon who carried the message over the province of Asia, Tychicus, and Trophimus of Asia who were with him on the last visit to Jerusalem (verses 22,29; strkjv@20:4|). Paul's message reached Greeks, not merely Hellenists and God-fearers, but some of the Greeks in the upper circles of life in Ephesus.

rwp@Ephesians:2:19 @{Songs:then} (\ara oun\). Two inferential particles (accordingly therefore). {No more} (\ouketi\). No longer. {Sojourners} (\paroikoi\). Old word for dweller by (near by, but not in). Songs:Acts:7:6,29; strkjv@1Peter:2:11| (only other N.T. examples). Dwellers just outside the house or family of God. {Fellow-citizens} (\sunpolitai\, old, but rare word, here only in N.T.), members now of the \politeia\ of Israel (verse 12|), the opposite of \xenoi kai paroikoi\. {Of the household of God} (\oikeioi tou theou\). Old word from \oikos\ (house, household), but in N.T. only here, strkjv@Galatians:6:10; strkjv@1Timothy:5:8|. Gentiles now in the family of God (Romans:8:29|).

rwp@Galatians:4:2 @{Under guardians} (\hupo epitropous\). Old word from \epitrep\, to commit, to intrust. Songs:either an overseer (Matthew:20:8|) or one in charge of children as here. It is common as the guardian of an orphan minor. Frequent in the papyri as guardian of minors. {Stewards} (\oikonomous\). Old word for manager of a household whether freeborn or slave. See strkjv@Luke:12:42; strkjv@1Corinthians:4:2|. Papyri show it as manager of an estate and also as treasurer like strkjv@Romans:16:23|. No example is known where this word is used of one in charge of a minor and no other where both occur together. {Until the time appointed of the father} (\achri ts prothesmias tou patros\). Supply \hmeras\ (day), for \prothesmios\ is an old adjective "appointed beforehand" (\pro, thesmos\, from \tithmi\). Under Roman law the _tutor_ had charge of the child till he was fourteen when the curator took charge of him till he was twenty-five. Ramsay notes that in Graeco-Phrygia cities the same law existed except that the father in Syria appointed both tutor and curator whereas the Roman father appointed only the tutor. Burton argues plausibly that no such legal distinction is meant by Paul, but that the terms here designate two functions of one person. The point does not disturb Paul's illustration at all.

rwp@Galatians:6:10 @{As we have opportunity} (\hs kairon echmen\). Indefinite comparative clause (present subjunctive without \an\). "As we have occasion at any time." {Let us work that which is good} (\ergazmetha to agathon\). Volitive present middle subjunctive of \ergazomai\, "Let us keep on working the good deed." {Of the household of faith} (\tous oikeious ts pistes\). For the obvious reason that they belong to the same family with necessary responsibility.

rwp@Info_Hebrews @ THE RECIPIENTS If the title is allowed to be genuine or a fair interpretation of the Epistle, then it is addressed to Jewish (Hebrew) Christians in a local church somewhere. Dr. James Moffatt in his _Commentary_ (pp. xv to xvii) challenges the title and insists that the book is written for Gentile Christians as truly as First Peter. He argues this largely from the author's use of the LXX. For myself Dr. Moffatt's reasons are not convincing. The traditional view that the author is addressing Jewish Christians in a definite locality, whether a large church or a small household church, is true, I believe. The author seems clearly to refer to a definite church in the experiences alluded to in strkjv@Hebrews:10:32-34|. The church in Jerusalem had undergone sufferings like these, but we really do not know where the church was. Apparently the author is in Italy when he writes (Hebrews:13:24|), though "they of Italy" (\hoi apo ts Italias\) can mean those who have come from Italy. These Jewish Christians may even have lived in Rome itself.

rwp@Luke:8:3 @{Joanna} (\Iana\). Her husband \Chuz\, steward (\epitropou\) of Herod, is held by some to be the nobleman (\basilikos\) of strkjv@John:4:46-53| who believed and all his house. At any rate Christ had a follower from the household of Herod Antipas who had such curiosity to see and hear him. One may recall also Manaen (Acts:13:1|), Herod's foster brother. Joanna is mentioned again with Mary Magdalene in strkjv@Luke:24:10|. {Who ministered unto them} (\haitines dikonoun autois\). Imperfect active of \diakone\, common verb, but note augment as if from \dia\ and \akone\, but from \diakonos\ and that from \dia\ and \konis\ (dust). The very fact that Jesus now had twelve men going with him called for help from others and the women of means responded to the demand. {Of their substance} (\ek tn huparchontn autais\). From the things belonging to them. This is the first woman's missionary society for the support of missionaries of the Gospel. They had difficulties in their way, but they overcame these, so great was their gratitude and zeal.

rwp@Luke:10:6 @{A son of peace} (\huios eirns\). A Hebraism, though some examples occur in the vernacular _Koin_ papyri. It means one inclined to peace, describing the head of the household. {Shall rest} (\epanapasetai\). Second future passive of \epanapau\, a late double compound (\epi, ana\) of the common verb \pau\. {It shall turn to you again} (\eph' hums anakampsei\). Common verb \anakampt\, to bend back, return. The peace in that case will bend back with blessing upon the one who spoke it.

rwp@Luke:12:42 @{Who then} (\tis ara\). Jesus introduces this parable of the wise steward (42-48|) by a rhetorical question that answers itself. Peter is this wise steward, each of the Twelve is, anyone is who acts thus. {The faithful and wise steward} (\ho pistos oikonomos ho phronimos\). The faithful steward, the wise one. A steward is house manager (\oikos, nem\, to manage). Each man is a steward in his own responsibilities. {Household} (\therapeias\). Literally, service from \therapeu\. medical service as in strkjv@Luke:9:11|, by metonymy household (a body of those domestics who serve). {Their portion of food} (\to sitometrion\). Late word from \sitometre\ (Genesis:47:12|) for the Attic \ton siton metre\, to measure the food, the rations. Here only in the N.T. or anywhere else till Deissmann (_Bible Studies_, p. 158) found it in an Egyptian papyrus and then an inscription in Lycia (_Light from the Ancient East_, p. 104).

rwp@Luke:16:13 @{Servant} (\oikets\). Household (\oikos\) servant. This is the only addition to strkjv@Matthew:6:24| where otherwise the language is precisely the same, which see. Either Matthew or Luke has put the \logion\ in the wrong place or Jesus spoke it twice. It suits perfectly each context. There is no real reason for objecting to repetition of favourite sayings by Jesus.

rwp@Mark:7:28 @{Even the dogs under the table} (\kai ta kunaria hupokat ts trapezs\). A delightful picture. Even the little dogs (\kunaria\) under the table {eat of the children's crumbs} (\esthiousin apo tn psichin tn paidin\). Little dogs, little scraps of bread (\psichion\, diminutive of \psichos\, _morsel_), little children (\paidia\, diminutive of \pais\). Probably the little children purposely dropped a few little crumbs for the little dogs. These household dogs, pets of and loved by the children. _Braid Scots_ has it: "Yet the wee dowgs aneath the table eat o' the moole o' the bairns." "A unique combination of faith and wit" (Gould). Instead of resenting Christ's words about giving the children's bread to the dogs (Gentiles) in verse 27|, she instantly turned it to the advantage of her plea for her little daughter.

rwp@Mark:12:1 @{He began to speak unto them in parables} (\rxato autois en parabolais lalein\). Mark's common idiom again. He does not mean that this was the beginning of Christ's use of parables (see strkjv@4:2|), but simply that his teaching on this occasion took the parabolic turn. "The circumstances called forth the parabolic mood, that of one whose heart is chilled, and whose spirit is saddened by a sense of loneliness, and who, retiring within himself, by a process of reflection, frames for his thoughts forms which half conceal, half reveal them" (Bruce). Mark does not give the Parable of the Two Sons (Matthew:21:28-32|) nor that of the Marriage Feast of the King's Son (Matthew:22:1-14|). He gives here the Parable of the Wicked Husbandmen. Also in strkjv@Matthew:21:33-46| and strkjv@Luke:20:9-19|. See discussion in Matthew. strkjv@Matthew:21:33| calls the man "a householder" (\oikodespots\). {A pit for the winepress} (\hupolnion\). Only here in the N.T. Common in the LXX and in late Greek. Matthew had \lnon\, winepress. This is the vessel or trough under the winepress on the hillside to catch the juice when the grapes were trodden. The Romans called it _lacus_ (lake) and Wycliff _dalf_ (lake), like delved. See on Matthew for details just alike. {Husbandmen} (\gergois\). Workers in the ground, tillers of the soil (\ergon, g\).

rwp@Mark:14:14 @{The goodman of the house} (\ti oikodespoti\). A non-classical word, but in late papyri. It means master (\despot\) of the house, householder. The usual Greek has two separate words, \oikou despots\ (master of the house). {My guest-chamber} (\to kataluma mou\). In LXX, papyri, and modern Greek for lodging-place (inn, as in strkjv@Luke:2:7| or guest-chamber as here). It was used for \khan\ or \caravanserai\. {I shall eat} (\phag\). Futuristic aorist subjunctive with \hopou\.

rwp@Matthew:13:3 @{Many things in parables} (\polla en parabolais\). It was not the first time that Jesus had used parables, but the first time that he had spoken so many and some of such length. He will use a great many in the future as in Luke 12 to 18 and Matt. 24 and 25. The parables already mentioned in Matthew include the salt and the light (5:13-16|), the birds and the lilies (6:26-30|), the splinter and the beam in the eye (7:3-5|), the two gates (7:13f.|), the wolves in sheep's clothing (7:15|), the good and bad trees (7:17-19|), the wise and foolish builders (7:24-27|), the garment and the wineskins (9:16f.|), the children in the market places (11:16f.|). It is not certain how many he spoke on this occasion. Matthew mentions eight in this chapter (the Sower, the Tares, the Mustard Seed, the Leaven, the Hid Treasure, the Pearl of Great Price, the Net, the Householder). Mark adds the Parable of the Lamp (Mark:4:21; strkjv@Luke:8:16|), the Parable of the Seed Growing of Itself (Mark:4:26-29|), making ten of which we know. But both Mark (Mark:4:33|) and Matthew (13:34|) imply that there were many others. "Without a parable spake he nothing unto them" (Matthew:13:34|), on this occasion, we may suppose. The word parable (\parabol\ from \paraball\, to place alongside for measurement or comparison like a yardstick) is an objective illustration for spiritual or moral truth. The word is employed in a variety of ways (a) as for sententious sayings or proverbs (Matthew:15:15; strkjv@Mark:3:23; strkjv@Luke:4:23; strkjv@5:36-39; strkjv@6:39|), for a figure or type (Heb. strkjv@9:9; strkjv@11:19|); (b) a comparison in the form of a narrative, the common use in the Synoptic Gospels like the Sower; (c) "A narrative illustration not involving a comparison" (Broadus), like the Rich Fool, the Good Samaritan, etc. "The oriental genius for picturesque speech found expression in a multitude of such utterances" (McNeile). There are parables in the Old Testament, in the Talmud, in sermons in all ages. But no one has spoken such parables as these of Jesus. They hold the mirror up to nature and, as all illustrations should do, throw light on the truth presented. The fable puts things as they are not in nature, Aesop's Fables, for instance. The parable may not be actual fact, but it could be so. It is harmony with the nature of the case. The allegory (\allgoria\) is a speaking parable that is self-explanatory all along like Bunyan's _Pilgrim's Progress_. All allegories are parables, but not all parables are allegories. The Prodigal Son is an allegory, as is the story of the Vine and Branches (John:15|). John does not use the word parable, but only \paroimia\, a saying by the way (John:10:6; strkjv@16:25,29|). As a rule the parables of Jesus illustrate one main point and the details are more or less incidental, though sometimes Jesus himself explains these. When he does not do so, we should be slow to interpret the minor details. Much heresy has come from fantastic interpretations of the parables. In the case of the Parable of the Sower (13:3-8|) we have also the careful exposition of the story by Jesus (18-23|) as well as the reason for the use of parables on this occasion by Jesus (9-17|).

rwp@Matthew:15:36 @{Gave thanks} (\eucharistsas\). In strkjv@14:19| the word used for "grace" or "blessing" is \eulogsen\. Vincent notes that the Jewish custom was for the head of the house to say the blessing only if he shared the meal unless the guests were his own household. But we need not think of Jesus as bound by the peccadilloes of Jewish customs.

rwp@Matthew:20:1 @{For} (\gar\). The parable of the house illustrates the aphorism in strkjv@19:30|. {A man that is a householder} (\anthrpi oikodespoti\). Just like \anthrpi basilei\ (18:23|). Not necessary to translate \anthrpi\, just "a householder."

rwp@Matthew:20:10 @{Every man a penny} (\ana dnarion kai autoi\). Literally, "themselves also a denarius apiece" (distributive use of \ana\). Bruce asks if this householder was a humorist when he began to pay off the last first and paid each one a denarius according to agreement. False hopes had been raised in those who came first who got only what they had agreed to receive.

rwp@Matthew:20:12 @{Equal unto us} (\isous autous hmin\). Associative instrumental case \hmin\ after \isous\. It was a regular protest against the supposed injustice of the householder. {The burden of the day and the scorching wind} (\to baros ts hmeras kai ton kausna\). These last "did" work for one hour. Apparently they worked as hard as any while at it. A whole day's work on the part of these sweat-stained men who had stood also the sirocco, the hot, dry, dust-laden east wind that blasted the grain in Pharaoh's dream (Genesis:41:6|), that withered Jonah's gourd (Jonah:4:8|), that blighted the vine in Ezekiel's parable (Ezekiel:17:10|). They seemed to have a good case.

rwp@Matthew:20:14 @{Take up} (\aron\). First aorist active imperative of \air\. Pick up, as if he had saucily refused to take it from the table or had contemptuously thrown the denarius on the ground. If the first had been paid first and sent away, there would probably have been no murmuring, but "the murmuring is needed to bring out the lesson" (Plummer). The \dnarius\ was the common wage of a day labourer at that time. {What I will} (\ho thel\). This is the point of the parable, the _will_ of the householder. {With mine own} (\en tois emois\). In the sphere of my own affairs. There is in the _Koin_ an extension of the instrumental use of \en\.

rwp@Matthew:20:15 @{Is thine eye evil?} (\ho ophthalmos sou ponros estin?\) See on ¯6:22-24| about the evil eye and the good eye. The complainer had a grudging eye while the householder has a liberal or generous eye. See strkjv@Romans:5:7| for a distinction between \dikaios\ and \agathos\.

rwp@Matthew:21:34 @{His servants} (\tous doulous autou\). These slaves are distinguished from {the husbandmen} (\gergoi\, workers of the soil) or workers of the vineyard who had leased it from the householder before he went away. The conduct of the husbandmen towards the householder's slaves portrays the behaviour of the Jewish people and the religious leaders in particular towards the prophets and now towards Christ. The treatment of God's prophets by the Jews pointedly illustrates this parable.

rwp@Philippians:4:21 @{They that are of Caesar's household} (\hoi ek ts Kaisaros oikias\). Not members of the imperial family, but some connected with the imperial establishment. The term can apply to slaves and freedmen and even to the highest functionaries. Christianity has begun to undermine the throne of the Caesars. Some day a Christian will sit on this throne. The gospel works upward from the lower classes. lt was so at Corinth and in Rome. It is true today. It is doubtful if Nero had yet heard of Paul for his case may have been dismissed by lapse of time. But this obscure prisoner who has planted the gospel in Caesar's household has won more eternal fame and power than all the Caesars combined. Nero will commit suicide shortly after Paul has been executed. Nero's star went down and Paul's rose and rises still.

rwp@Revelation:3:7 @{In Philadelphia} (\en Philadelphii\). Some twenty-eight miles south-east of Sardis, in Lydia, subject to earthquakes, rebuilt by Tiberius after the great earthquake of A.D. 17, for a time called in coins Neo-Caesarea, in wine-growing district with Bacchus (Dionysos) as the chief deity, on fine Roman roads and of commercial importance, though not a large city, called by Ramsay (_op. cit._, p. 392) "the Missionary City" to promote the spread of the Graeco-Roman civilization and then of Christianity, later offering stubborn resistance to the Turks (1379-90 A.D.) and now called Ala-Sheher (reddish city, Charles, from the red hills behind it). The chief opposition to the faithful little church is from the Jews (cf. strkjv@Romans:9-11|). There are some 1,000 Christians there today. {The holy, he that is true} (\ho hagios, ho althinos\). Separate articles (four in all) for each item in this description. "The holy, the genuine." Asyndeton in the Greek. Latin Vulgate, _Sanctus et Verus_. \Hosea:hagios\ is ascribed to God in strkjv@4:8; strkjv@6:10| (both \hagios\ and \althinos\ as here), but to Christ in strkjv@Mark:1:24; strkjv@Luke:4:34; strkjv@John:6:69; strkjv@Acts:4:27,30; strkjv@1John:2:20|, a recognized title of the Messiah as the consecrated one set apart. Swete notes that \althinos\ is _verus_ as distinguished from _verax_ (\alths\). Songs:it is applied to God in strkjv@6:10| and to Christ in strkjv@3:14; strkjv@19:11| as in strkjv@John:1:9; strkjv@6:32; strkjv@15:1|. {He that hath the key of David} (\ho echn tn klein Daueid\). This epithet comes from strkjv@Isaiah:22:22|, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation:5:5; strkjv@22:16|) has exclusive power in heaven, on earth, and in Hades (Matthew:16:19; strkjv@28:18; strkjv@Romans:14:9; strkjv@Phillipians:2:9f.; strkjv@Revelation:1:18|). Christ has power to admit and exclude of his own will (Matthew:25:10f.; strkjv@Ephesians:1:22; strkjv@Revelation:3:21; strkjv@19:11-16; strkjv@20:4; strkjv@22:16|). {And none shall shut} (\kai oudeis kleisei\). Charles calls the structure Hebrew (future active indicative of \klei\), and not Greek because it does not correspond to the present articular participle just before \ho anoign\ (the one opening), but it occurs often in this book as in the very next clause, "and none openeth" (\kai oudeis anoigei\) over against \klein\ (present active participle, opening) though here some MSS. read \kleiei\ (present active indicative, open).

rwp@Romans:16:7 @{Andronicus and Junias} (\Andronicou kai Iounian\). The first is a Greek name found even in the imperial household. The second name can be either masculine or feminine. {Kinsmen} (\suggeneis\). Probably only fellow-countrymen as in strkjv@9:13|. {Fellow-prisoners} (\sunaichmaltus\). Late word and rare (in Lucian). One of Paul's frequent compounds with \sun\. Literally, fellow captives in war. Perhaps they had shared one of Paul's numerous imprisonments (2Corinthians:11:23|). In N.T. only here, strkjv@Philemon:1:23; strkjv@Colossians:4:10|. {Of note} (\epismoi\). Stamped, marked (\epi sma\). Old word, only here and strkjv@Matthew:27:16| (bad sense) in N.T. {Among the apostles} (\en tois apostolois\). Naturally this means that they are counted among the apostles in the general sense true of Barnabas, James, the brother of Christ, Silas, and others. But it can mean simply that they were famous in the circle of the apostles in the technical sense. {Who have been in Christ before me} (\hoi kai pro emou gegonan en Christi\). Andronicus and Junias were converted before Paul was. Note \gegonan\ (_Koin_ form by analogy) instead of the usual second perfect active indicative form \gegonasin\, which some MSS. have. The perfect tense notes that they are still in Christ.

rwp@Romans:16:9 @{Urbanus} (\Ourbanon\). "A common Roman slave name found among members of the household" (Sanday and Headlam). A Latin adjective from _urbs_, city (city-bred). {Stachys} (\Stachun\). A Greek name, rare, but among members of the imperial household. It means a head or ear of grain (Matthew:12:1|).

rwp@Romans:16:10 @{Apelles} (\Apelln\). A name among Jews and a famous tragic actor also. {The approved} (\ton dokimon\). The tried and true (1Corinthians:11:19; strkjv@2Corinthians:10:18; strkjv@13:7|). {Them which are of the household of Aristobulus} (\tous ek tn Aristoboulou\). The younger Aristobulus was a grandson of Herod the Great. Lightfoot suggests that some of the servants in this household had become Christians, Aristobulus being dead.

rwp@Romans:16:11 @{Herodion} (\Heridina\). Probably one belonging to the Herod family like that above. {Kinsman} (\suggen\). Merely fellow-countryman. {Them of the household of Narcissus} (\tous ek tn Narkissou\). "Narcissiani." There was a famous freedman of this name who was put to death by Agrippa. Perhaps members of his household.

rwp@Romans:16:15 @{Philologus} (\Philologon\). Another common slave name. {Julia} (\Ioulian\). The commonest name for female slaves in the imperial household because of Julius Caesar. Possibly these two were husband and wife. {Nereus} (\Nrea\). Found in inscriptions of the imperial household. But the sister's name is not given. One wonders why. {Olympas} (\Olumpn\). Possibly an abbreviation for Olympiodorus. {All the saints that are with them} (\tous sun autois pantas hagious\). Possibly another church in the house. These unnamed, the "and others," constitute the great majority in all our churches.