NT-GOSPEL.filter - rwp last:
rwp@Info_1Corinthians
@ It is clear therefore that Paul wrote what we call I Corinthians in a disturbed state of mind. He had founded the church there, had spent two years there (Acts:18|), and took pardonable pride in his work there as a wise architect (1Corinthians:3:10|) for he had built the church on Christ as the foundation. He was anxious that his work should abide. It is plain that the disturbances in the church in Corinth were fomented from without by the Judaizers whom Paul had defeated at the Jerusalem Conference (Acts:15:1-35; strkjv@Galatians:2:1-10|). They were overwhelmed there, but renewed their attacks in Antioch (Galatians:2:11-21|). Henceforth throughout the second mission tour they are a disturbing element in Galatia, in Corinth, in Jerusalem. While Paul is winning the Gentiles in the Roman Empire to Christ, these Judaizers are trying to win Paul's converts to Judaism. Nowhere do we see the conflict at so white a heat as in Corinth. Paul finally will expose them with withering sarcasm (2Corinthians:10-13|) as Jesus did the Pharisees in strkjv@Matthew:23| on that last day in the temple. Factional strife, immorality, perverted ideas about marriage, spiritual gifts, and the resurrection, these complicated problems are a vivid picture of church life in our cities today. The discussion of them shows Paul's manysidedness and also the powerful grasp that he has upon the realities of the gospel. Questions of casuistry are faced fairly and serious ethical issues are met squarely. But along with the treatment of these vexed matters Paul sings the noblest song of the ages on love (chapter strkjv@1Corinthians:13|) and writes the classic discussion on the resurrection (chapter strkjv@1Corinthians:15|). If one knows clearly and fully the Corinthian Epistles and Paul's dealings with Corinth, he has an understanding of a large section of his life and ministry. No church caused him more anxiety than did Corinth (2Corinthians:11:28|).
rwp@1Corinthians:1:30 @{Of him} (\ex autou\). Out of God. He chose you. {In Christ Jesus} (\en Christi Isou\). In the sphere of Christ Jesus the choice was made. This is God's wisdom. {Who was made unto us wisdom from God} (\hos egenth sophia hmin apo theou\). Note \egenth\, became (first aorist passive and indicative), not \n\, was, the Incarnation, Cross, and Resurrection. Christ is the wisdom of God (Co strkjv@2:2f.|) "both righteousness and sanctification and redemption" (\dikaiosun te kai hagiasmos kai apolutrsis\), as is made plain by the use of \te--kai--kai\. The three words (\dikaiosun, hagiasmos, apolutrsis\) are thus shown to be an epexegesis of \sophia\ (Lightfoot). All the treasures of wisdom and knowledge in Christ Jesus. We are made righteous, holy, and redeemed in Christ Jesus. Redemption comes here last for emphasis though the foundation of the other two. In strkjv@Romans:1:17| we see clearly Paul's idea of the God kind of righteousness (\dikaiosun\) in Christ. In strkjv@Romans:3:24| we have Paul's conception of redemption (\apolutrsis\, setting free as a ransomed slave) in Christ. In strkjv@Romans:6:19| we have Paul's notion of holiness or sanctification (\hagiasmos\) in Christ. These great theological terms will call for full discussion in Romans, but they must not be overlooked here. See also strkjv@Acts:10:35; strkjv@24:25; strkjv@1Thessalonians:4:3-7; strkjv@1Corinthians:1:2|.
rwp@1Corinthians:6:2 @{Shall judge the world} (\ton kosmon krinousin\). Future active indicative. At the last day with the Lord Jesus (Matthew:19:28; strkjv@Luke:22:30|). {Are ye unworthy to judge the smallest matters?} (\anaxioi este kritrin elachistn;\). \Anaxios\ is an old word (\an\ and \axios\), though only here in the N.T. There is dispute as to the meaning of \kritria\ here and in verse 4|, old word, but nowhere else in N.T. save in strkjv@James:2:6|. Naturally, like other words in \-trion\ (\akroatrion\, auditorium, strkjv@Acts:25:23|), this word means the place where judgment is rendered, or court. It is common in the papyri in the sense of tribunal. In the _Apost. Const_. ii. 45 we have \m erchesth epi kritrion ethnikon\ (Let him not come before a heathen tribunal). Hence here it would mean, "Are ye unworthy of the smallest tribunals?" That is, of sitting on the smallest tribunals, of forming courts yourselves to settle such things?
rwp@1Corinthians:12:28 @{God hath set some} (\hous men etheto ho theos\). See verse 18| for \etheto ho theos\. Note middle voice (for his own use). Paul begins as if he means to say \hous men apostolous, hous de prophtas\ (some apostles, some prophets), but he changes the construction and has no \hous de\, but instead \prton, deuteron, epeita\ (first, second, then, etc.). {In the church} (\en ti ekklsii\). The general sense of \ekklsia\ as in strkjv@Matthew:16:18| and later in strkjv@Colossians:1:18,24; strkjv@Ephesians:5:23,32; strkjv@Hebrews:12:23|. See list also in strkjv@Ephesians:4:11|. See on ¯Matthew:10:2| for \apostolous\, the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve. {Prophets} (\prophtas\). For-speakers for God and Christ. See the list of prophets and teachers in strkjv@Acts:13:1| with Barnabas first and Saul last. Prophets are needed today if men will let God's Spirit use them, men moved to utter the deep things of God. {Teachers} (\didaskalous\). Old word from \didask\, to teach. Used to the Baptist (Luke:3:12|), to Jesus (John:3:10; strkjv@13:13|), and of Paul by himself along with \apostolos\ (1Timothy:2:7|). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See strkjv@Ephesians:4:11|. {Then miracles} (\epeita dunameis\). Here a change is made from the concrete to the abstract. See the reverse in strkjv@Romans:12:7|. See these words (\dunameis, iamtn, glssn\) in verses 9,10| with \glssn\, last again. But these two new terms (helps, governments). {Helps} (\antilmpseis\). Old word, from \antilambanomai\, to lay hold of. In LXX, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. {Governments} (\kubernseis\). Old word from \kuberna\ (cf. \Kubernts\ in strkjv@Acts:27:11|) like Latin _gubernare_, our govern. Songs:a governing. Probably Paul has in mind bishops (\episcopoi\) or elders (\presbuteroi\), the outstanding leaders (\hoi proistamenoi\ in strkjv@1Thessalonians:5:12; strkjv@Romans:12:8|; \hoi hgoumenoi\ in strkjv@Acts:15:22; strkjv@Hebrews:13:7,17,24|). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See strkjv@Phillipians:1:1| for both officers.
rwp@1Corinthians:15:5 @{And that he appeared to Cephas} (\kai hoti phth Kphi\). First aorist passive indicative of the defective verb \hora\, to see. Paul means not a mere "vision," but actual appearance. John uses \ephanerth\ (John:21:14|) from \phanero\, to make manifest, of Christ's appearance to the seven by the Sea of Galilee. Peter was listed first (\prtos\) among the Apostles (Matthew:10:2|). Jesus had sent a special message to him (Mark:16:7|) after his resurrection. This special appearance to Peter is made the determining factor in the joyful faith of the disciples (Luke:24:34|), though mentioned incidentally here. Paul had told all these four facts to the Corinthians in his preaching. He gives further proof of the fact of Christ's resurrection. There are ten appearances given besides the one to Paul. Nine are in the Gospels (Mary Magdalene in John and Mark, the other women in Matthew, the two going to Emmaus in Luke, Simon Peter in Luke and I Corinthians, the ten apostles and others in Luke and John and Mark, the eleven and others in John, the seven by the sea in John, to over five hundred in Galilee in Matthew and Paul and Mark, to the apostles in Jerusalem in Luke and Mark and Acts and I Corinthians) and one in I Corinthians above (to James). It will be seen that Paul mentions only five of the ten, one, that to James, not given elsewhere. What he gives is conclusive evidence of the fact, particularly when re-enforced by his own experience (the sixth appearance mentioned by Paul). The way to prove this great fact is to start with Paul's own witness given in this undoubted Epistle. The natural way to understand Paul's adverbs of time here is chronological: {then} (\eita\), {then} (\epeita\), {then} (\epeita\), {then} (\eita\), {last of all} (\eschaton pantn\). {To the twelve} (\tois ddeka\). The technical name. Only ten were present, for Judas was dead and Thomas was absent (John:20:24|).
rwp@1Corinthians:15:26 @{The last enemy that shall be abolished is death} (\eschatos echthros katargeitai ho thanatos\). A rather free translation. Literally, "death (note article, and so subject) is done away (prophetic or futuristic use of present tense of same verb as in verse 24|), the last enemy" (predicate and only one "last" and so no article as in strkjv@1John:2:18|).
rwp@1Corinthians:15:30 @{Why do we also stand in jeopardy every hour?} (\ti kai hmeis kinduneuomen pasan hran?\). We also as well as those who receive baptism which symbolizes death. Old verb from \kindunos\ (peril, danger), in N.T. only here and strkjv@Luke:8:23|. Paul's Epistles and Acts (especially chapter strkjv@Acts:19|) throw light on Paul's argument. He was never out of danger from Damascus to the last visit to Rome. There are perils in Ephesus of which we do not know (2Corinthians:1:8f.|) whatever may be true as to an Ephesian imprisonment. G. S. Duncan (_St. Paul's Ephesian Ministry_, 1930) even argues for several imprisonments in Ephesus. The accusative of time (\pasan hran\) naturally means all through every hour (extension).
rwp@1Corinthians:15:45 @{Became a living soul} (\egeneto eis psuchn zsan\). Hebraistic use of \eis\ in predicate from LXX. God breathed a soul (\psuch\) into "the first man." {The last Adam became a life-giving spirit} (\ho eschatos Adam eis pneuma zopoioun\). Supply \egeneto\ (became). Christ is the crown of humanity and has power to give us the new body. In strkjv@Romans:5:12-19| Paul calls Christ the Second Adam.
rwp@1Corinthians:15:52 @{In a moment} (\en atomi\). Old word, from \a\ privative and \temn\, to cut, indivisible: Scientific word for _atom_ which was considered indivisible, but that was before the day of electrons and protons. Only here in N.T. {In the twinkling of an eye} (\en ripi ophthalmou\). Old word \rip\ from \ript\, to throw. Only here in N.T. Used by the Greeks for the flapping of a wing, the buzz of a gnat, the quivering of a harp, the twinkling of a star. {At the last trump} (\en ti eschati salpiggi\). Symbolical, of course. See on ¯1Thessalonians:4:16; strkjv@Matthew:24:31|.
rwp@1John:2:18 @{It is the last hour} (\eschat hra estin\). This phrase only here in N.T., though John often uses \hra\ for a crisis (John:2:4; strkjv@4:21,23; strkjv@5:25,28|, etc.). It is anarthrous here and marks the character of the "hour." John has seven times "the last day" in the Gospel. Certainly in verse 28| John makes it plain that the \parousia\ might come in the life of those then living, but it is not clear that here he definitely asserts it as a fact. It was his hope beyond a doubt. We are left in doubt about this "last hour" whether it covers a period, a series, or the final climax of all just at hand. {As ye heard} (\kaths kousate\). First aorist active indicative of \akou\. {Antichrist cometh} (\antichristos erchetai\). "Is coming." Present futuristic or prophetic middle indicative retained in indirect assertion. Songs:Jesus taught (Mark:13:6,22; strkjv@Matthew:24:5,15,24|) and so Paul taught (Acts:20:30; strkjv@2Thessalonians:2:3|). These false Christs (Matthew:24:24; strkjv@Mark:13:22|) are necessarily antichrists, for there can be only one. \Anti\ can mean substitution or opposition, but both ideas are identical in the word \antichristos\ (in N.T. only here, strkjv@2:22; strkjv@4:3; strkjv@2John:1:7|). Westcott rightly observes that John's use of the word is determined by the Christian conception, not by the Jewish apocalypses. {Have there arisen} (\gegonasin\). Second perfect active indicative of \ginomai\. {Many antichrists} (\antichristoi polloi\). Not just one, but the exponents of the Gnostic teaching are really antichrists, just as some modern deceivers deserve this title. {Whereby} (\hothen\). By the fact that these many antichrists have come.
rwp@1John:5:7 @{For there are three who bear witness} (\hoti treis eisin hoi marturountes\). At this point the Latin Vulgate gives the words in the Textus Receptus, found in no Greek MS. save two late cursives (162 in the Vatican Library of the fifteenth century, 34 of the sixteenth century in Trinity College, Dublin). Jerome did not have it. Cyprian applies the language of the Trinity and Priscillian has it. Erasmus did not have it in his first edition, but rashly offered to insert it if a single Greek MS. had it and 34 was produced with the insertion, as if made to order. The spurious addition is: \en ti ourani ho patr, ho logos kai to hagion pneuma kai houtoi hoi treis hen eisin kai treis eisin hoi marturountes en ti gi\ (in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth). The last clause belongs to verse 8|. The fact and the doctrine of the Trinity do not depend on this spurious addition. Some Latin scribe caught up Cyprian's exegesis and wrote it on the margin of his text, and so it got into the Vulgate and finally into the Textus Receptus by the stupidity of Erasmus.
rwp@1Peter:1:5 @{By the power of God} (\en dunamei theou\). No other \dunamis\ (power) like this (Colossians:1:3|). {Are guarded} (\phrouroumenous\). Present (continuous process) passive articular (\tous\) participle of \phroure\, to garrison, old verb (from \phrouros\ sentinel), a military term (Acts:9:24; strkjv@2Corinthians:11:32|), used of God's love (Phillipians:4:7|) as here. "The inheritance is kept; the heirs are guarded" (Bengel). {Through faith} (\dia pistes\). Intermediate agency (\dia\), the immediate being (\en\, in, by) God's power. {Unto a salvation} (\eis strian\). Deliverance is the goal (\eis\) of the process and final salvation here, consummation as in strkjv@1Thessalonians:5:8|, from \str\ (Saviour, from \sz\, to save). {Ready} (\hetoimn\). Prepared awaiting God's will (Galatians:3:23; strkjv@Romans:8:18|). {To be revealed} (\apokaluphthnai\). First aorist passive infinitive of \apokalupt\, to unveil. Cf. strkjv@Colossians:3:4| for \phanero\ (to manifest) in this sense. {In the last time} (\en kairi eschati\). This precise phrase nowhere else, but similar ones in strkjv@John:6:39; strkjv@Acts:2:17; strkjv@James:5:3; strkjv@2Timothy:3:1; strkjv@2Peter:3:3; He strkjv@1:2; strkjv@Jude:1:18; strkjv@1John:2:18|. Hort translates it here "in a season of extremity," but it is usually taken to refer to the Day of Judgment. That day no one knows, Jesus said.
rwp@1Thessalonians:2:13 @{And for this cause we also} (\kai dia touto kai hmeis\). Note \kai\ twice. We as well as you are grateful for the way the gospel was received in Thessalonica. {Without ceasing} (\adialeipts\). Late adverb for which see on strkjv@1:2| and for \eucharistoumen\ see on ¯1:2|. {The word of the message} (\logon akos\). Literally, {the word of} hearing, as in Sir. strkjv@42:1 and strkjv@Hebrews:4:2| \ho logos ts akos\, the word marked by hearing (genitive case), the word which you heard. Here with \tou theou\ (of God) added as a second descriptive genitive which Paul expands and justifies. {Ye received it so} (\paralabontes\) and {accepted or welcomed it} (\edexasthe\) so, {not as the word of men} (\ou logou anthrpn\), {but as the word of God} (\alla logon theou\), {as it is in truth} (\kaths alths estin\). This last clause is literally, {as it truly is}. Paul had not a doubt that he was proclaiming God's message. Should any preacher preach his doubts if he has any? God's message can be found and Paul found it. {Worketh in you} (\energeitai en humin\). Perhaps middle voice of \energe\ (\en, ergon\, work) late verb, not in ancient Greek or LXX, but in papyri and late writers (Polybius, etc.) and in N.T. only by Paul and James. If it is passive, as Milligan thinks, it means "is set in operation," as Polybius has it. The idea then is that the word of God is set in operation in you that believe.
rwp@Info_2Corinthians @ It is clear therefore that Paul wrote what we call I Corinthians in a disturbed state of mind. He had founded the church there, had spent two years there (Acts:18|), and took pardonable pride in his work there as a wise architect (1Corinthians:3:10|) for he had built the church on Christ as the foundation. He was anxious that his work should abide. It is plain that the disturbances in the church in Corinth were fomented from without by the Judaizers whom Paul had defeated at the Jerusalem Conference (Acts:15:1-35; strkjv@Galatians:2:1-10|). They were overwhelmed there, but renewed their attacks in Antioch (Galatians:2:11-21|). Henceforth throughout the second mission tour they are a disturbing element in Galatia, in Corinth, in Jerusalem. While Paul is winning the Gentiles in the Roman Empire to Christ, these Judaizers are trying to win Paul's converts to Judaism. Nowhere do we see the conflict at so white a heat as in Corinth. Paul finally will expose them with withering sarcasm (2Corinthians:10-13|) as Jesus did the Pharisees in strkjv@Matthew:23| on that last day in the temple. Factional strife, immorality, perverted ideas about marriage, spiritual gifts, and the resurrection, these complicated problems are a vivid picture of church life in our cities today. The discussion of them shows Paul's manysidedness and also the powerful grasp that he has upon the realities of the gospel. Questions of casuistry are faced fairly and serious ethical issues are met squarely. But along with the treatment of these vexed matters Paul sings the noblest song of the ages on love (chapter strkjv@1Corinthians:13|) and writes the classic discussion on the resurrection (chapter strkjv@1Corinthians:15|). If one knows clearly and fully the Corinthian Epistles and Paul's dealings with Corinth, he has an understanding of a large section of his life and ministry. No church caused him more anxiety than did Corinth (2Corinthians:11:28|).
rwp@2Corinthians:10:1 @{Now I Paul myself} (\Autos de eg Paulos\). Cf. strkjv@Galatians:5:2|. Paul now turns to the third part of the epistle in chapters 10-13| in which he vigorously defends himself against the accusations of the stubborn minority of Judaizers in Corinth. Great ministers of Christ through the ages have had to pass through fiery trials like these. Paul has shown the way for us all. He speaks of himself now plainly, but under compulsion, as is clear. It may be that at this point he took the pen from the amanuensis and wrote himself as in strkjv@Galatians:6:11|. {By the meekness and gentleness of Christ} (\dia tes prauttos kai epieikias tou Christou\). This appeal shows (Plummer) that Paul had spoken to the Corinthians about the character of Christ. Jesus claimed meekness for himself (Matthew:11:29|) and felicitated the meek (Matthew:5:5|) and he exemplified it abundantly (Luke:23:34|). See on ¯Matthew:5:15; strkjv@1Corinthians:4:21| for this great word that has worn thin with us. Plutarch combines \prauts\ with \epieikia\ as Paul does here. Matthew Arnold suggested "sweet reasonableness" for \epieikeia\ in Plato, Aristotle, Plutarch. It is in the N.T. only here and strkjv@Acts:24:4| (\to epieikes\ in strkjv@Phillipians:4:5|). In Greek Ethics the equitable man was called \epieiks\, a man who does not press for the last farthing of his rights (Bernard). {Lowly among you} (\tapeinos en humin\). The bad use of \tapeinos\, the old use, but here alone in N.T. in that meaning. Socrates and Aristotle used it for littleness of soul. Probably Paul here is quoting one of the sneers of his traducers in Corinth about his humble conduct while with them (1Corinthians:2:23; strkjv@2Corinthians:7:6|) and his boldness (\apn tharr\) when away (1Corinthians:7:16|). "It was easy to satirize and misrepresent a depression of spirits, a humility of demeanour, which were either the direct results of some bodily affliction, or which the consciousness of this affliction had rendered habitual" (Farrar). The words stung Paul to the quick.
rwp@2Peter:2:3 @{In covetousness} (\en pleonexii\). As did Balaam (verse 15|). These licentious Gnostics made money out of their dupes. A merely intellectual Gnosticism had its fruit in immorality and fraud. {With feigned words} (\plastois logois\). Instrumental case. \Plastos\ is verbal adjective (from \plass\, to mould as from clay, for which see strkjv@Romans:9:20|), here only in N.T. "With forged words." See sample in strkjv@3:4|. {Shall make merchandise of you} (\humas emporeusontai\). Future middle of \emporeuomai\ (from \emporos\, a travelling merchant), old word, to go in for trade, in N.T. only here and strkjv@James:4:13|, which see. Cf. our emporium (John:2:16|, market house). {Whose sentence} (\hois to krima\). "For whom (dative case) the sentence" (verdict, not process \krisis\). {Now from of old} (\ekpalai\). Late and common compound adverb, in N.T. only here and strkjv@3:5|. {Lingereth not} (\ouk argei\). "Is not idle," old verb, \arge\ (from \argos\ not working, alpha privative and \ergon\), here only in N.T. {Slumbereth not} (\ou nustazei\). Old and common verb (from \nu\ to nod), in N.T. only here and strkjv@Matthew:25:5|. Note \apleia\ (destruction) three times in verses 1-3|.
rwp@2Peter:3:3 @{Knowing this first} (\touto prton ginskontes\). Present active participle of \ginsk\. See strkjv@1:20| for this identical phrase. Nominative absolute here where accusative \ginskontas\ would be regular. Peter now takes up the \parousia\ (1:16|) after having discussed the \dunamis\ of Christ. {In the last days} (\ep' eschatn tn hmern\). "Upon the last of the days." strkjv@Jude:1:18| has it \ep' eschatou chronou\ (upon the last time). In strkjv@1Peter:1:5| it is \en kairi eschati\ (in the last time), while strkjv@1Peter:1:20| has \ep' eschatou tn chronn\ (upon the last of the times). John has usually \ti eschati hmeri\ (on the last day, strkjv@6:39f.|). Here \eschatn\ is a predicate adjective like \summus mons\ (the top of the mountain). {Mockers with mockery} (\empaigmoni empaiktai\). Note Peter's play on words again, both from \empaiz\ (Matthew:2:16|), to trifle with, and neither found elsewhere save \empaikts\ in strkjv@Jude:1:18; strkjv@Isaiah:3:4| (playing like children).
rwp@Acts:1:3 @{To whom also} (\hois kai\). He chose them and then also manifested himself to these very same men that they might have personal witness to give. {Shewed himself alive} (\parestsen heauton znta\). To the disciples the first Sunday evening (Mark:16:14; strkjv@Luke:24:36-43; strkjv@John:20:19-25|), the second Sunday evening (John:20:26-29|), at the Sea of Tiberias (John:21:1-23|), on the mountain in Galilee (Matthew:28:16-20; strkjv@Mark:16:15-18; strkjv@1Corinthians:15:6|), to the disciples in Jerusalem and Olivet (Luke:24:44-53; strkjv@Mark:16-19f.; strkjv@Acts:1:1-11|). Luke uses this verb \paristmi\ 13 times in the Acts both transitively and intransitively. It is rendered by various English words (present, furnish, provide, assist, commend). The early disciples including Paul never doubted the fact of the Resurrection, once they were convinced by personal experience. At first some doubted like Thomas (Mark:16:14; strkjv@Luke:24:41; strkjv@John:20:24f.; strkjv@Matthew:28:17|). But after that they never wavered in their testimony to their own experience with the Risen Christ, "whereof we are witnesses" Peter said (Acts:3:15|). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith. {After his passion} (\meta to pathein auton\). Neat Greek idiom, \meta\ with the articular infinitive (second aorist active of \pasch\) and the accusative of general reference, "after the suffering as to him." For \pathein\ used absolutely of Christ's suffering see also strkjv@Acts:17:3; strkjv@26:23|. {By many proofs} (\en pollois tekmriois\). Literally, "in many proofs." \Tekmrion\ is only here in the N.T., though an old and common word in ancient Greek and occurring in the _Koin_ (papyri, etc.). The verb \tekmair\, to prove by sure signs, is from \tekmar\, a sign. Luke does not hesitate to apply the definite word "proofs" to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between \tekmrion\ (proof) and \smeion\ (sign) as does Galen the medical writer. {Appearing} (\optanomenos\). Present middle participle from late verb \optan\, late _Koin_ verb from root \opt\ seen in \opsomai, phthn\. In LXX, papyri of second century B.C. (Deissmann, _Light from the Ancient East_, p. 83). Only here in the N.T. For \optasia\ for vision see strkjv@Acts:26:19; strkjv@Luke:1:22; strkjv@24:23|. {By the space of forty days} (\di' hmern tesserakonta\). At intervals (\dia\, between) during the forty days, ten appearances being known to us. Jesus was not with them continually now in bodily presence. The period of forty days is given here alone. The Ascension was thus ten days before Pentecost when the Holy Spirit came. Moses was in the mount forty days (Exodus:24:18|) and Jesus fasted forty days (Matthew:4:2|). In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. {The things concerning the Kingdom of God} (\ta peri ts basileias tou theou\). This phrase appears 33 times in Luke's Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has "the kingdom of heaven," once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used "heaven" rather than "God" to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (\euaggelion\) take the place of "kingdom." Jesus was fond of the word "kingdom" and Luke is fond of the idiom "the things concerning" (\ta peri\). Certainly with Jesus the term "kingdom" applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts:1:6|) were slow to comprehend the spiritual nature of the reign of God.
rwp@Acts:1:5 @{Baptized with water} (\ebaptisen hudati\) {and with the Holy Ghost} (\en pneumati baptisthsesthe hagii\). The margin has "in the Holy Ghost" (Spirit, it should be). The American Standard Version renders "in" both with "water" and "Holy Spirit" as do Goodspeed (American Translation) and Mrs. Montgomery (Centenary Translation). John's own words (Matthew:3:11|) to which Jesus apparently refers use \en\ (in) both with water and Spirit. There is a so-called instrumental use of \en\ where we in English have to say "with" (Revelation:13:10| \en machairi\, like \machairi\, strkjv@Acts:12:2|). That is to say \en\ with the locative presents the act as located in a certain instrument like a sword (Robertson, _Grammar_, pp. 589f.). But the instrumental case is more common without \en\ (the locative and instrumental cases having the same form). Songs:it is often a matter of indifference which idiom is used as in strkjv@John:21:8| we have \ti ploiarii\ (locative without \en\). They came {in} (locative case without \en\) the boat. Songs:in strkjv@John:1:31| \en hudati baptizn\ baptizing in water. No distinction therefore can be insisted on here between the construction \hudati\ and \en pneumati\ (both being in the locative case, one without, one with \en\). Note unusual position of the verb \baptisthsesthe\ (future passive indicative) between \pneumati\ and \hagii\. This baptism of the Holy Spirit was predicted by John (Matthew:3:11|) as the characteristic of the Messiah's work. Now the Messiah himself in his last message before his Ascension proclaims that in a few days the fulfilment of that prophecy will come to pass. The Codex Bezae adds here "which ye are about to receive" and "until the Pentecost" to verse 5|. {Not many days hence} (\ou meta pollas tautas hmeras\). A neat Greek idiom difficult to render smoothly into English: "Not after many days these." The litotes (not many=few) is common in Luke (Luke:7:6; strkjv@15:13; strkjv@Acts:17:27; strkjv@19:11; strkjv@20:12; strkjv@21:39; strkjv@28:14; strkjv@28:2|). The predicate use of \tautas\ (without article) is to be noted. "These" really means as a starting point, "from these" (Robertson, _Grammar_, p. 702). It was ten days hence. This idiom occurs several times in Luke (Luke:24:21; strkjv@Acts:24:21|), as elsewhere (John:4:18; strkjv@2Peter:3:1|). In strkjv@Luke:2:12| the copula is easily supplied as it exists in strkjv@Luke:1:36; strkjv@2:2|.
rwp@Acts:1:8 @{Power} (\dunamin\). Not the "power" about which they were concerned (political organization and equipments for empire on the order of Rome). Their very question was ample proof of their need of this new "power" (\dunamin\), to enable them (from \dunamai\, to be able), to grapple with the spread of the gospel in the world. {When the Holy Ghost is come upon you} (\epelthontos tou hagiou pneumatos eph' humas\). Genitive absolute and is simultaneous in time with the preceding verb "shall receive" (\lmpsesthe\). The Holy Spirit will give them the "power" as he comes upon them. This is the baptism of the Holy Spirit referred to in verse 5|. {My witnesses} (\mou martures\). Correct text. "Royal words of magnificent and Divine assurance" (Furneaux). Our word martyrs is this word \martures\. In strkjv@Luke:24:48| Jesus calls the disciples "witnesses to these things" (\martures toutn\, objective genitive). In strkjv@Acts:1:22| an apostle has to be a "witness to the Resurrection" of Christ and in strkjv@10:39| to the life and work of Jesus. Hence there could be no "apostles" in this sense after the first generation. But here the apostles are called "my witnesses." "His by a direct personal relationship" (Knowling). The expanding sphere of their witness when the Holy Spirit comes upon them is "unto the uttermost part of the earth" (\hes eschatou ts gs\). Once they had been commanded to avoid Samaria (Matthew:10:5|), but now it is included in the world program as already outlined on the mountain in Galilee (Matthew:28:19; strkjv@Mark:16:15|). Jesus is on Olivet as he points to Jerusalem, Judea, Samaria, the uttermost (last, \eschatou\) part of the earth. The program still beckons us on to world conquest for Christ. "The Acts themselves form the best commentary on these words, and the words themselves might be given as the best summary of the Acts" (Page). The events follow this outline (Jerusalem till the end of chapter 7, with the martyrdom of Stephen, the scattering of the saints through Judea and Samaria in chapter 8, the conversion of Saul, chapter 9, the spread of the gospel to Romans in Caesarea by Peter (chapter 10), to Greeks in Antioch (chapter 11), finally Paul's world tours and arrest and arrival in Rome (chapters 11 to 28).
rwp@Acts:1:14 @{With one accord} (\homothumadon\). Old adverb in \-don\ from adjective \homothumos\ and that from \homos\, same, and \thumos\, mind or spirit, with the same mind or spirit. Common in ancient Greek and papyri. In the N.T. eleven times in Acts and nowhere else save strkjv@Romans:15:6|. See strkjv@Matthew:18:19|. {Continued} (\san proskarterountes\). Periphrastic imperfect active of \proskartere\, old verb from \pros\ (perfective use) and \kartere\ from \karteros\, strong, steadfast, like the English "carry on." Already in strkjv@Mark:3:9| which see and several times in Acts and Paul's Epistles. They "stuck to" the praying (\ti proseuchi\, note article) for the promise of the Father till the answer came. {With the women} (\sun gunaixin\). Associative instrumental case plural of \gun\ after \sun\. As one would expect when praying was the chief work on hand. More women certainly included than in strkjv@Luke:8:2; strkjv@Mark:15:40f.; strkjv@Matthew:27:55f.; strkjv@Luke:23:49; strkjv@Mark:15:47; strkjv@Matthew:27:61; strkjv@Luke:23:55f.; strkjv@Mark:16:1; strkjv@Matthew:28:1; strkjv@Luke:24:1f.; strkjv@John:20:1, 11-18; strkjv@Matthew:28:9f|. There were probably other women also whose testimony was no longer scouted as it had been at first. Codex Bezae adds here "and children." {And Mary the mother of Jesus} (\kai Mariam ti mtri tou Isou\). A delicate touch by Luke that shows Mary with her crown of glory at last. She had come out of the shadow of death with the song in her heart and with the realization of the angel's promise and the prophecy of Simeon. It was a blessed time for Mary. {With his brethren} (\sun tois adelphois autou\). With his brothers, it should be translated. They had once disbelieved in him (John:7:5|). Jesus had appeared to James (1Corinthians:15:7|) and now it is a happy family of believers including the mother and brothers (half-brothers, literally) of Jesus. They continue in prayer for the power from on high.
rwp@Acts:9:26 @{He assayed} (\epeirazen\). Imperfect active of conative action. {To join himself} (\kollasthai\). Present middle (direct) infinitive of conative action again. Same word \kolla\ in strkjv@Luke:15:15; strkjv@Acts:10:28|. See on ¯Matthew:19:5| for discussion. {Were all afraid of him} (\pantes ephobounto auton\). They were fearing him. Imperfect middle picturing the state of mind of the disciples who had vivid recollections of his conduct when last here. What memories Saul had on this return journey to Jerusalem after three years. He had left a conquering hero of Pharisaism. He returns distrusted by the disciples and regarded by the Pharisees as a renegade and a turncoat. He made no effort to get in touch with the Sanhedrin who had sent him to Damascus. He had escaped the plots of the Jews in Damascus only to find himself the object of suspicion by the disciples in Jerusalem who had no proof of his sincerity in his alleged conversion. {Not believing} (\m pisteuontes\). They had probably heard of his conversion, but they frankly disbelieved the reports and regarded him as a hypocrite or a spy in a new role to ruin them. {Was} (\estin\). The present tense is here retained in indirect discourse according to the common Greek idiom.
rwp@Acts:12:2 @{James the brother of John} (\Iakbon ton adelphon Ianou\). He had been called by Jesus a son of thunder along with his brother John. Jesus had predicted a bloody death for both of them (Mark:10:38ff.; strkjv@Matthew:20:23|). James is the first of the apostles to die and John probably the last. He is not James the Lord's brother (Galatians:1:19|). We do not know why Luke tells so little about the death of James and so much about the death of Stephen nor do we know why Herod selected him as a victim. Eusebius (_H.E_. ii. 9) quotes Clement of Alexandria as saying that a Jew made accusations against James and was converted and beheaded at the same time with him. {Killed with the sword} (\aneilen machairi\). The verb is a favourite one with Luke (Acts:2:33; strkjv@5:33,36; strkjv@7:28; strkjv@9:23-29; strkjv@10:39|, etc.). Instrumental case and Ionic form of \machaira\. The Jews considered beheading a shameful death as in the case of the Baptist (Matthew:14:10|).
rwp@Acts:14:22 @{Confirming} (\epistrizontes\). Late verb (in LXX), in N.T. only in strkjv@Acts:14:22; strkjv@15:32,41|, to make more firm, to give additional (\epi\) strength. Each time in Acts the word is used concerning these churches. {To continue in the faith} (\emmenein ti pistei\). To remain in with locative, old verb. It is possible that \pistis\ here has the notion of creed as Paul uses it later (Colossians:1:23| with \epimen\; strkjv@1Timothy:5:8|). It seems to be here more than trust or belief. These recent converts from heathenism were ill-informed, were persecuted, had broken family and social ties, greatly needed encouragement if they were to hold out. {We must} (\dei hms\). It does not follow from this use of "we" that Luke was present, since it is a general proposition applying to all Christians at all times (2Timothy:3:12|). Luke, of course, approved this principle. Knowling asks why Timothy may not have told Luke about Paul's work. It all sounds like quotation of Paul's very language. Note the change of construction here after \parakalountes\ (infinitive of indirect command, \emmenein\, but \hoti dei\, indirect assertion). They needed the right understanding of persecution as we all do. Paul frankly warned these new converts in this heathen environment of the many tribulations through which they must enter the Kingdom of God (the culmination at last) as he did at Ephesus (Acts:20:20|) and as Jesus had done (John:16:33|). These saints were already converted.
rwp@Acts:19:10 @{For two years} (\epi et duo\). Note \epi\ with accusative for extent of time as in verse 8|, \epi mnas treis\ and often. But in strkjv@20:31| Paul said to the Ephesian elders at Miletus that he laboured with them for the space of "three years." That may be a general expression and there was probably a longer period after the "two years" in the school of Tyrannus besides the six months in the synagogue. Paul may have preached thereafter in the house of Aquila and Priscilla for some months, the "for a while" of verse 22|. {Songs:that all they which dwelt in Asia heard} (\hste pantas tous katoikountas tn Asian akousai\). Actual result with \hste\ and the infinitive with accusative of general reference as is common (also verse 11|) in the _Koin_ (Robertson, _Grammar_, pp. 999f.). Paul apparently remained in Ephesus, but the gospel spread all over the province even to the Lycus Valley including the rest of the seven churches of strkjv@Revelation:1:11; 2; 3|. Demetrius in verse 26| will confirm the tremendous influence of Paul's ministry in Ephesus on Asia. Forty years after this Pliny in his famous letter to Trajan from Bithynia will say of Christianity: "For the contagion of this superstition has not only spread through cities, but also through villages and country places." It was during these years in Ephesus that Paul was greatly disturbed over the troubles in the Corinthian Church. He apparently wrote a letter to them now lost to us (1Corinthians:5:9|), received messages from the household of Chloe, a letter from the church, special messengers, sent Timothy, then Titus, may have made a hurried trip himself, wrote our First Corinthians, was planning to go after the return of Titus to Troas where he was to meet him after Pentecost, when all of a sudden the uproar raised by Demetrius hurried Paul away sooner than he had planned. Meanwhile Apollos had returned from Corinth to Ephesus and refused to go back (1Corinthians:16:12|). Paul doubtless had helpers like Epaphras and Philemon who carried the message over the province of Asia, Tychicus, and Trophimus of Asia who were with him on the last visit to Jerusalem (verses 22,29; strkjv@20:4|). Paul's message reached Greeks, not merely Hellenists and God-fearers, but some of the Greeks in the upper circles of life in Ephesus.
rwp@Acts:20:2 @{Those parts} (\ta mer ekeina\). We have no way of knowing why Luke did not tell of Paul's stay in Troas (2Corinthians:2:12f.|) nor of meeting Titus in Macedonia (2Corinthians:2:13-7:16|) nor of Paul's visit to Illyricum (Romans:15:19f.|) to give time for II Corinthians to do its work (2Corinthians:13|), one of the most stirring experiences in Paul's whole career when he opened his heart to the Corinthians and won final victory in the church by the help of Titus who also helped him round up the great collection in Achaia. He wrote II Corinthians during this period after Titus arrived from Corinth. The unity of II Corinthians is here assumed. Paul probably met Luke again in Macedonia, but all this is passed by except by the general phrase: "had given them much exhortation" (\parakalesas autous logi polli\). Literally, "having exhorted them (the Macedonian brethren) with much talk" (instrumental case). {Into Greece} (\eis tn Hellada\). That is, Achaia (18:12; strkjv@19:21|), and particularly Corinth, whither he had at last come again after repeated attempts, pauses, and delays (2Corinthians:13:1|). Now at last the coast was clear and Paul apparently had an open door in Corinth during these three months, so completely had Titus at last done away with the opposition of the Judaizers there.
rwp@Acts:20:11 @{When he was gone up} (\anabas\). Second aorist active participle in sharp contrast to \katabas\ (went down) of verse 10|. {Had broken bread} (\klasas ton arton\). Probably the Eucharist to observe which ordinance Paul had come and tarried (verse 7|), though some scholars distinguish between what took place in verse 7| and verse 11|, needlessly so as was stated on verse 7|. {And eaten} (\kai geusamenos\). The word is used in strkjv@10:10| of eating an ordinary meal and so might apply to the \Agap\, but it suits equally for the Eucharist. The accident had interrupted Paul's sermon so that it was observed now and then Paul resumed his discourse. {And had talked with them a long while} (\eph' hikanon te homilsas\). Luke, as we have seen, is fond of \hikanos\ for periods of time, for a considerable space of time, "even till break of day" (\achri augs\). Old word for brightness, radiance like German _Auge_, English eye, only here in the N.T. Occurs in the papyri and in modern Greek for dawn. This second discourse lasted from midnight till dawn and was probably more informal (as in strkjv@10:27|) and conversational (\homilsas\, though our word homiletics comes from \homile\) than the discourse before midnight (\dialegomai\, verses 7,9|). He had much to say before he left. {Songs:he departed} (\houts exlthen\). Thus Luke sums up the result. Paul left (went forth) only after all the events narrated by the numerous preceding participles had taken place. Effective aorist active indicative \exelthen\. \Houts\ here equals \tum demum\, now at length (Acts:27:7|) as Page shows.
rwp@Acts:25:13 @{When certain days were passed} (\Hmern diagenomenon\). Genitive absolute of \diaginomai\, to come between, "days intervening." {Agrippa the King} (\Agrippas ho basileus\). Agrippa II son of Agrippa I of strkjv@Acts:12:20-23|. On the death of Herod King of Chalcis A.D. 48, Claudius A.D. 50 gave this Herod Agrippa II the throne of Chalcis so that Luke is correct in calling him king, though he is not king of Judea. But he was also given by Claudius the government of the temple and the right of appointing the high priest. Later he was given also the tetrarchies of Philip and Lysanias. He was the last Jewish king in Palestine, though not king of Judea. He angered the Jews by building his palace so as to overlook the temple and by frequent changes in the high priesthood. He made his capital at Caesarea Philippi which he called Neronias in honour of Nero. Titus visited it after the fall of Jerusalem. {Bernice} (\Bernik\). He was her brother and yet she lived with him in shameful intimacy in spite of her marriage to her uncle Herod King of Chalcis and to Polemon King of Cilicia whom she left. Schuerer calls her both a Jewish bigot and a wanton. She afterwards became the mistress of Titus. {Arrived at Caesarea} (\katntsan eis Kaisarian\). Came down (first aorist active of \katanta\) to Caesarea from Jerusalem. {And saluted Festus} (\aspasamenoi ton Phston\). The Textus Receptus has \aspasomenoi\ the future participle, but the correct text is the aorist middle participle \aspasamenoi\ which cannot possibly mean subsequent action as given in the Canterbury Revision "and saluted." It can only mean contemporaneous (simultaneous) action "saluting" or antecedent action like the margin "having saluted." But antecedent action is not possible here, so that simultaneous action is the only alternative. It is to be noted that the salutation synchronized with the arrival in Caesarea (note \kata\, down, the effective aorist tense), not with the departure from Jerusalem, nor with the whole journey. Rightly understood the aorist participle here gives no trouble at all (Robertson, _Grammar_, pp. 861-3).
rwp@Acts:28:25 @{When they agreed not} (\asumphnoi ontes\). Old adjective, only here in N.T., double compound (\a\ privative, \sum, phn\), without symphony, out of harmony, dissonant, discordant. It was a triumph to gain adherents at all in such an audience. {They departed} (\apeluonto\). Imperfect middle (direct) indicative, "They loosed themselves from Paul." Graphic close. {After that Paul had spoken one word} (\eipontos tou Paulou rhma hen\). Genitive absolute. One last word (like a preacher) after the all day exposition. {Well} (\kals\). Cf. strkjv@Matthew:14:7; strkjv@Mark:7:6,9| (irony). Here strong indignation in the very position of the word (Page). {To your fathers} (\pros tous pateras humn\). Songs:Aleph A B instead of \hmn\ (our) like Stephen in strkjv@7:52| whose words Paul had heard. By mentioning the Holy Spirit Paul shows (Knowling) that they are resisting God (7:52|).
rwp@Colossians:1:5 @{Because of the hope} (\dia tn elpida\). See strkjv@Romans:8:24|. It is not clear whether this phrase is to be linked with \eucha istoumen\ at the beginning of verse 3| or (more likely) with \tn agapn\ just before. Note also here \pistis\ (faith), \agap\ (love), \elpis\ (hope), though not grouped together so sharply as in strkjv@1Corinthians:13:13|. Here hope is objective, the goal ahead. {Laid up} (\apokeimeinn\). Literally, "laid away or by." Old word used in strkjv@Luke:19:20| of the pound laid away in a napkin. See also \apothsauriz\, to store away for future use (1Timothy:6:19|). The same idea occurs in strkjv@Matthew:6:20| (treasure in heaven) and strkjv@1Peter:1:4| and it is involved in strkjv@Philemon:3:20|. {Ye heard before} (\prokousate\). First aorist indicative active of this old compound \proakou\, though only here in the N.T. Before what? Before Paul wrote? Before the realization? Before the error of the Gnostics crept in? Each view is possible and has advocates. Lightfoot argues for the last and it is probably correct as is indicated by the next clause. {In the word of the truth of the gospel} (\en ti logi ts altheias tou euaggeliou\). "In the preaching of the truth of the gospel" (Galatians:2:5,14|) which is come (\parontos\, present active participle agreeing with \euaggeliou\, being present, a classical use of \pareimi\ as in strkjv@Acts:12:20|). They heard the pure gospel from Epaphras before the Gnostics came.
rwp@Ephesians:4:6 @{One God and Father of all} (\heis theos kai patr pantn\). Not a separate God for each nation or religion. One God for all men. See here the Trinity again (Father, Jesus, Holy Spirit). {Who is over all} (\ho epi pantn\), {and through all} (\kai dia pantn\), {and in all} (\kai en psin\). Thus by three prepositions (\epi, dia, en\) Paul has endeavoured to express the universal sweep and power of God in men's lives. The pronouns (\pantn, pantn, psin\) can be all masculine, all neuter, or part one or the other. The last "in all" is certainly masculine and probably all are.
rwp@Ephesians:5:14 @{Wherefore he saith} (\dio legei\). Apparently a free adaptation of strkjv@Isaiah:26:19; strkjv@60:1|. The form \anasta\ for \anastthi\ (second person singular imperative second aorist active of \anistmi\) occurs in strkjv@Acts:12:7|. {Shall shine} (\epiphausei\). Future active of \epiphausk\, a form occurring in Job:(Job:25:5; strkjv@31:26|), a variation of \epiphsk\. The last line suggests the possibility that we have here the fragment of an early Christian hymn like strkjv@1Timothy:3:16|.
rwp@Galatians:3:1 @{Who did bewitch you?} (\tis humas ebaskanen?\). Somebody "fascinated" you. Some aggressive Judaizer (5:7|), some one man (or woman). First aorist active indicative of \baskain\, old word kin to \phask\ (\bask\), to speak, then to bring evil on one by feigned praise or the evil eye (hoodoo), to lead astray by evil arts. Only here in the N.T. This popular belief in the evil eye is old (Deuteronomy:28:54|) and persistent. The papyri give several examples of the adjective \abaskanta\, the adverb \abaskants\ (unharmed by the evil eye), the substantive \baskania\ (witchcraft). {Before whose eyes Jesus Christ was openly set forth crucified} (\hois kat' ophthalmous Isous Christos proegraph estaurmenos\). Literally, "to whom before your very eyes Jesus Christ was portrayed as crucified." Second aorist passive indicative of \prograph\, old verb to write beforehand, to set forth by public proclamation, to placard, to post up. This last idea is found in several papyri (Moulton and Milligan's _Vocabulary_) as in the case of a father who posted a proclamation that he would no longer be responsible for his son's debts. \Graph\ was sometimes used in the sense of painting, but no example of \prograph\ with this meaning has been found unless this is one. With that idea it would be to portray, to picture forth, a rendering not very different from placarding. The foolish Galatians were without excuse when they fell under the spell of the Judaizer. \Estaurmenos\ is perfect passive participle of \stauro\, the common verb to crucify (from \stauros\, stake, cross), to put on the cross (Matthew:20:19|), same form as in strkjv@1Corinthians:2:2|.
rwp@Galatians:4:1 @{Songs:long as} (\eph' hoson chronon\). "For how long a time," incorporation of the antecedent (\chronon\) into the relative clause. {The heir} (\ho klronomos\). Old word (\klros\, lot, \nemomai\, to possess). Illustration from the law of inheritance carrying on the last thought in strkjv@3:29|. {A child} (\npios\). One that does not talk (\n, epos\, word). That is a minor, an infant, immature intellectually and morally in contrast with \teleioi\, full grown (1Corinthians:3:1; strkjv@14:20; strkjv@Phillipians:3:15; strkjv@Ephesians:4:13|). {From a bondservant} (\doulou\). Slave. Ablative case of comparison after \diapherei\ for which verb see on ¯Matthew:6:26|. {Though he is lord of all} (\Kurios pantn n\). Concessive participle \n\, "being legally owner of all" (one who has the power, \ho echn kuros\).
rwp@Info_Hebrews @ THE DATE Here again modern scholars differ widely. Westcott places it between A.D. 64 and 67. Harnack and Holtzmann prefer a date between 81 and 96. Marcus Dods argues strongly that the Epistle was written while the temple was still standing. If it was already destroyed, it is hard to understand how the author could have written strkjv@Hebrews:10:1f.|: "Else would they not have ceased to be offered?" And in strkjv@Hebrews:8:13| "nigh to vanishing away" (\eggus aphanismou\) is only intelligible with the temple service still going on. The author makes use of the tabernacle instead of the temple because the temple was patterned after the tabernacle. On the other hand, the mention of Timothy in strkjv@Hebrews:13:23| as being "set free" (\apolelumenon\) raises an inquiry concerning Paul's last plea to Timothy to come to him in Rome (2Timothy:4:11-13|). Apparently Timothy came and was put in prison. If so, since Paul was put to death before Nero's own death (June 8, A.D. 68), there is left only the years 67 to 69 A.D. as probable or even possible. It is thus the last of the New Testament books before the Johannine Writings all of which come towards the close of the century and after the destruction of Jerusalem.
rwp@Hebrews:2:17 @{Wherefore} (\hothen\). Old relative adverb (\ho\ and enclitic \then\, whence of place (Matthew:12:44|), of source (1John:2:18|), of cause as here and often in Hebrews (3:1; strkjv@7:25; strkjv@8:3; strkjv@9:18; strkjv@11:19|). {It behoved him} (\pheilen\). Imperfect active of \opheil\, old verb to owe, money (Matthew:18:28|), service and love (Romans:13:8|), duty or obligation as here and often in N.T. (Luke:17:10|). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John:3:16|), voluntarily (John:10:17|), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. {In all things} (\kata panta\). Except yielding to sin (Hebrews:4:15|) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark:1:13|). Jesus fought through to victory over Satan. {To be made like unto his brethren} (\tois adelphois homoithnai\). First aorist passive infinitive of \homoio\, old and common verb from \homoios\ (like), as in strkjv@Matthew:6:8|, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Phillipians:2:7| "in the likeness of men") as we shall resemble him in the end (Romans:8:29| "first-born among many brethren"; strkjv@1John:3:2| "like him"), where the same root is used as here (\hoima, homoios\). That he might be (\hina gentai\). Purpose clause with \hina\ and the second aorist middle subjunctive of \ginomai\, to become, "that he might become." That was only possible by being like his brethren in actual human nature. {Merciful and faithful high priest} (\elemn kai pistos archiereus\). The sudden use of \archiereus\ here for Jesus has been anticipated by strkjv@1:3; strkjv@2:9| and see strkjv@3:1|. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (\elemn\ and \pistos\) touch the chief points in the function of the high priest (5:1-10|), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. {In things pertaining to God} (\ta pros ton theon\). The adverbial accusative of the article is a common idiom. See the very idiom \ta pros ton theon\ in strkjv@Exodus:18:19; strkjv@Romans:15:17|. This use of \pros\ we had already in strkjv@Hebrews:1:7f|. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. {To make propitiation for} (\eis to hilaskesthai\). Purpose clause with \eis to\ and the infinitive (common Greek idiom), here present indirect middle of \hilaskomai\, to render propitious to oneself (from \hilaos\, Attic \hiles\, gracious). This idea occurs in the LXX (Psalms:65:3|), but only here in N.T., though in strkjv@Luke:18:13| the passive form (\hilasthti\) occurs as in strkjv@2Kings:5:18|. In strkjv@1John:2:2| we have \hilasmos\ used of Christ (cf. strkjv@Hebrews:7:25|). The inscriptions illustrate the meaning in strkjv@Hebrews:2:17| as well as the LXX.
rwp@Hebrews:9:4 @{Having a golden censer} (\chrusoun echousa thumiatrion\). The present active participle \echousa\ (feminine singular) agrees with \skn\ (the Holy of Holies). It is not certain whether \thumiatrion\ here means censer or altar of incense. In the LXX (2Chronicles:26:19; strkjv@Exodus:8:11|; IV Macc. strkjv@7:11) it means censer and apparently so in the inscriptions and papyri. But in Philo and Josephus it means altar of incense for which the LXX has \thusiastrion tou thumiatos\ (Exodus:30:1-10|). Apparently the altar of incense was in the Holy Place, though in strkjv@Exodus:30:1-10| it is left quite vague. B puts it in verse 2|. Songs:we leave the discrepancy unsettled. At any rate the altar of incense was used for the Holy of Holies ("its ritual associations," Dods). {The ark of the covenant} (\tn kibton ts diathks\). A box or chest four feet long, two and a half broad and high (Exodus:25:10f.|). The Scotch have a "meal-ark." {Wherein} (\en hi\). In the ark. There were three treasures in the ark of the covenant (a pot of manna, Aaron's rod, the tables of the covenant). For the pot of manna (golden added in the LXX) see strkjv@Exodus:16:32-34|. For Aaron's rod that budded (\h blastsasa\, first aorist active participle of \blastan\) see strkjv@Numbers:17:1-11|. For the tables of the covenant see strkjv@Exodus:25:16f.; strkjv@31:18; strkjv@Deuteronomy:9:9; strkjv@10:5|. Not definitely clear about these items in the ark, but on front, except that strkjv@1Kings:8:9| states that it did contain the tables of the covenant. For \plakes\ (tables) see strkjv@2Corinthians:3:3| (only other N.T. example).
rwp@Hebrews:9:5 @{Above it} (\huperan auts\). Up above, in local sense as in strkjv@Ephesians:4:10|, with ablative case \auts\ (it, the ark). {Cherubim of glory} (\Cheroubein doxs\). Hebrew word (dual form), two in number, made of gold (Exodus:25:18-22|). They are called \za\ (living creatures) in the LXX (Isaiah:6:2f.; strkjv@Ezekiel:1:5-10; strkjv@10:5-20|). {Overshadowing} (\kataskiazonta\). Present active participle of \kataskiaz\, old verb to shadow down on, cover with shade, only here in the N.T. {The mercy seat} (\to hilastrion\). The pinions of the Cherubim spread over the rectangular gold slab on top of the ark termed the mercy seat. Here the adjective \hilastrios\ has to mean mercy seat, the place, not the propitiatory gift or propitiation, as in strkjv@Romans:3:25| (Deissmann, _Bible Studies_, pp. 124-35). {Severally} (\kata meros\). In detail, distributive use of \kata\ with \meros\ (part).
rwp@Hebrews:12:23 @{To the general assembly} (\pangurei\). Old word (from \pas\ and \aguris, ageir\). Here only in N.T. \Panguriz\ occurs in strkjv@Isaiah:66:10| for keeping a festal holiday. Possibly to be connected with \aggeln\, though not certain. {Church of the firstborn} (\ekklsii prtotokn\). Probably an additional item besides the angelic host as the people of Israel are called firstborn (Exodus:4:22|). The word \ekklsia\ here has the general sense of all the redeemed, as in strkjv@Matthew:16:18; strkjv@Colossians:1:18; strkjv@Ephesians:5:24-32|, and equivalent to the kingdom of God. {Who are enrolled in heaven} (\apogegrammenn en ouranois\). Perfect passive participle of \apograph\, old verb to write off, to copy, to enroll as in strkjv@Luke:2:1,3,5| (only N.T. examples). Enrolled as citizens of heaven even while on earth (Luke:10:20; strkjv@Phillipians:1:27; strkjv@3:20; strkjv@4:3; strkjv@Revelation:13:8|, etc.). {To God the Judge of all} (\kriti thei pantn\). All these chief substantives in the dative case. People should not forget that God is the Judge of all men. {Made perfect} (\teteleimenn\). Perfect passive participle of \teleio\, perfected at last (11:40|).
rwp@Info_John @ WITH A HOME IN JERUSALEM It is not only that the writer was a Jew who knew accurately places and events in Palestine, once denied though now universally admitted. The Beloved Disciple took the mother of Jesus "to his own home" (\eis ta idia\, strkjv@John:19:27|) from the Cross when Jesus commended his mother to his care. But this Beloved Disciple had access to the palace of the high priest (John:18:15f.|). Delff (_Das vierte Evangelium wiederhergestellt_, 1890) argues that this fact shows that the Beloved Disciple was not one of the twelve apostles, one of a priestly family of wealth in Jerusalem. He does seem to have had special information concerning what took place in the Sanhedrin (John:7:45-52; strkjv@11:47-53; strkjv@12:10ff.|). But at once we are confronted with the difficulty of supposing one outside of the circle of the twelve on even more intimate terms with Jesus than the twelve themselves and who was even present at the last passover meal and reclined on the bosom of Jesus (John:13:23|). Nor is this all, for he was one of the seven disciples by the Sea of Galilee (John:21:1ff.|) when Peter speaks to Jesus about the "Beloved Disciple" (John:21:20|).
rwp@Info_John @ HISTORICAL VALUE OF THE FOURTH GOSPEL It is just here that the chief attack is made on the Fourth Gospel even by some who admit the Johannine authorship. It is now assumed by some that the Fourth Gospel is not on a par with the Synoptics in historical reliability and some harmonies omit it entirely or place it separately at the close, though certainly Tatian used it with the Synoptics in his _Diatessaron_, the first harmony of the Gospels. Some even follow Schmiedel in seeing only a symbolic or parabolic character in the miracles in the Fourth Gospel, particularly in the narrative of the raising of Lazarus in chapter strkjv@John:11| which occurs here alone. But John makes this miracle play quite an important part in the culmination of events at the end. Clearly the author professes to be giving actual data largely out of his own experience and knowledge. It is objected by some that the Fourth Gospel gives an unnatural picture of Christ with Messianic claims at the very start. But the Synoptics give that same claim at the baptism and temptation, not to mention Luke's account of the Boy Jesus in the temple. The picture of the Jews as hostile to Jesus is said to be overdrawn in the Fourth Gospel. The answer to that appears in the Sermon on the Mount, the Sabbath miracles, the efforts of the Pharisees and lawyers to catch Jesus in his talk, the final denunciation in strkjv@Matthew:23|, all in the Synoptics. The opposition to Jesus grew steadily as he revealed himself more clearly. Some of the difficulties raised are gratuitous as in the early cleansing of the temple as if it could not have happened twice, confounding the draught of fishes in chapter strkjv@John:21| with that in strkjv@Luke:5|, making Mary of Bethany at the feast of a Simon in chapter strkjv@John:12| the same as the sinful woman at the feast of another Simon in strkjv@Luke:7|, making John's Gospel locate the last passover meal a day ahead instead of at the regular time as the Synoptics have it. Rightly interpreted these difficulties disappear. In simple truth, if one takes the Fourth Gospel at its face value, the personal recollections of the aged John phrased in his own way to supplement the narratives in the Synoptics, there is little left to give serious trouble. The Jerusalem ministry with the feasts is a case in point. The narrative of the call of the first disciples in chapter strkjv@John:1| is another. The author followed Simon in bringing also his own brother James to Jesus. John was present in the appearance of Christ before Annas, and Pilate. He was at the Cross when no other apostles were there. He took the mother of Jesus to his home and then returned to the Cross. He saw the piercing of the side of Jesus. He knew and saw the deed of Joseph of Arimathea and Nicodemus. E. H. Askwith has a most helpful discussion of this whole problem in _The Historical Value of the Fourth Gospel_ (1910).
rwp@John:1:9 @{There was} (\n\). Imperfect indicative. Emphatic position at the beginning of the sentence and so probably not periphrastic conjugation with \erchomenon\ (coming) near the end, though that is possible. {The true light} (\to phs to althinon\). "The light the genuine," not a false light of wreckers of ships, but the dependable light that guides to the harbor of safety. This true light had been on hand all the time in the darkness (\n\ imperfect, linear action) before John came. {Even the light} (not in the Greek). Added in the English to make plain this interpretation. {Lighteth every man} (\phtizei panta anthrpon\). Old verb (from \phs\) to give light as in strkjv@Revelation:22:5; strkjv@Luke:11:35f|. The Quakers appeal to this phrase for their belief that to every man there is given an inner light that is a sufficient guide, the Quaker's text it is called. But it may only mean that all the real light that men receive comes from Christ, not necessarily that each one receives a special revelation. {Coming} (\erchomenon\). This present middle participle of \erchomai\ can be taken with \anthrpon\ just before (accusative masculine singular), "every man as he comes into the world." It can also be construed with \phs\ (nominative neuter singular). This idea occurs in strkjv@John:3:19; strkjv@11:27; strkjv@12:46|. In the two last passages the phrase is used of the Messiah which makes it probable here. But even so the light presented in strkjv@11:27; strkjv@12:46| is that of the Incarnate Messiah, not the Pre-incarnate Logos. Here \kosmos\ rather than \panta\ occurs in the sense of the orderly universe as often in this Gospel. See strkjv@Ephesians:1:4|.
rwp@John:1:36 @{He looked} (\emblepsas\). First aorist active participle of \emblep\, antecedent action before \legei\ (says). {As he walked} (\peripatounti\). Present active participle in dative case after \emblepsas\ and like \erchomenon\ in verse 29| vividly pictures the rapture of John in this vision of Jesus, so far as we know the third and last glimpse of Jesus by John (the baptism, verse 29|, and here). {Saith} (\legei\). Historical present, change from \histkei\ before. He repeats part of the tribute in verse 29|.
rwp@John:2:9 @{Tasted} (\egeusato\). First aorist middle indicative of \geuomai\. As it was his function to do. {The water now become wine} (\to hudr oinon gegenmenon\). Accusative case, though the genitive also occurs with \geuomai\. Perfect passive participle of \ginomai\ and \oinon\, predicative accusative. The tablemaster knew nothing of the miracle, "whence it was" (\pothen estin\, indirect question retaining present indicative). The servants knew the source of the water, but not the power that made the wine. {Calleth the bridegroom} (\phnei ton numphion\). As apparently responsible for the supply of the wine ({thou hast kept} \tetrkas\). See strkjv@Matthew:9:15| for \numphios\. When men have drunk freely (\hotan methusthsin\). Indefinite temporal clause with \hotan\ and first aorist passive subjunctive of \methusk\. The verb does not mean that these guests are now drunk, but that this is a common custom to put "the worse" (\ton elass\, the less, the inferior) wine last. It is real wine that is meant by \oinos\ here. Unlike the Baptist Jesus mingled in the social life of the time, was even abused for it (Matthew:11:19; strkjv@Luke:7:34|). But this fact does not mean that today Jesus would approve the modern liquor trade with its damnable influences. The law of love expounded by Paul in strkjv@1Corinthians:8-10| and in strkjv@Romans:14,15| teaches modern Christians to be willing gladly to give up what they see causes so many to stumble into sin.
rwp@John:3:30 @{Must} (\dei\). It has to be (see strkjv@3:14|). He is to go on growing (present active infinitive \auxanein\) while I go on decreasing (present passive infinitive \elattousthai\, from comparative \elattn\, less). These are the last words that we have from John till the despondent message from the dungeon in Machaerus whether Jesus is after all the Messiah (Matthew:11:2; strkjv@Luke:7:19|). He went on to imprisonment, suspense, martyrdom, while Jesus grew in popular favour till he had his _via dolorosa_. "These last words of St. John are the fulness of religious sacrifice and fitly close his work" (Westcott).
rwp@John:3:31 @{Is above all} (\epan pantn\). Ablative case with the compound preposition \epan\. See the same idea in strkjv@Romans:9:5|. Here we have the comments of Evangelist (John) concerning the last words of John in verse 30| which place Jesus above himself. He is above all men, not alone above the Baptist. Bernard follows those who treat verses 31-36| as dislocated and put them after verse 21| (the interview with Nicodemus), but they suit better here. {Of the earth} (\ek ts gs\). John is fond of this use of \ek\ for origin and source of character as in strkjv@1:46; strkjv@1John:4:5|. Jesus is the one that comes out of heaven (\ho ek tou ouranou erchomenos\) as he has shown in strkjv@1:1-18|. Hence he is "above all."
rwp@John:4:2 @{Although Jesus himself baptized not, but his disciples} (\kaitoige Isous autos ouk ebaptizen all' hoi mathtai autou\). Parenthetical explanation that applies also to strkjv@3:22|. Imperfect tense means that it was not the habit of Jesus. This is the only N.T. instance of \kaitoige\ (and yet indeed), compound conjunction (\kaitoi\ in strkjv@Acts:14:17; strkjv@Hebrews:4:3|) with intensive particle \ge\ added. This is the last mention of baptism under the direction of Jesus till the Great Commission (Matthew:28:19|). It is possible that Jesus stopped the baptizing because of the excitement and the issue raised about his Messianic claims till after his resurrection when he enjoined it upon his disciples as a rite of public enlistment in his service.
rwp@John:5:28 @{In the tombs} (\en tois mnmeiois\). \Taphos\ (grave) presents the notion of burial (\thapt\, to bury) as in strkjv@Matthew:23:27|, \mnmeion\ (from \mnaomai\, \mimnsk\, to remind) is a memorial (sepulchre as a monument). Jesus claims not only the power of life (spiritual) and of judgement, but of power to quicken the actual dead at the Last Day. They will hear his voice and come out (\ekporeusontai\, future middle indicative of \ekporeuomai\). A general judgement and a general bodily resurrection we have here for both good and bad as in strkjv@Matthew:25:46; strkjv@Acts:24:15; strkjv@2Corinthians:5:10| and as often implied in the words of Jesus (Matthew:5:29f.; strkjv@10:28; strkjv@Luke:11:32|). In strkjv@John:6:39| Jesus asserts that he will raise up the righteous.
rwp@John:5:37 @{He hath borne witness} (\ekeinos memarturken\). \Ekeinos\ (that one; cf. strkjv@5:35,38|), not \autos\. Perfect active indicative of \marture\, the direct witness of the Father, besides the indirect witness of the works. Jesus is not speaking of the voice of the Father at his baptism (Mark:1:11|), the transfiguration (Mark:9:7|), nor even at the time of the visit of the Greeks (John:12:28|). This last voice was heard by many who thought it was thunder or an angel. The language of Jesus refers to the witness of the Father in the heart of the believers as is made plain in strkjv@1John:5:9,10|. God's witness does not come by audible "voice" (\phnn\) nor visible "form" (\eidos\). Cf. strkjv@1:18; strkjv@6:46; strkjv@1John:4:12|. \Akkoate\ is perfect active indicative of \akou\, to hear, and \herakate\ is perfect active indicative of \hora\, to see. It is a permanent state of failure to hear and see God. The experience of Jacob in Peniel (Genesis:32:30|) was unusual, but Jesus will say that those who have seen him have seen the Father (John:14:9|), but here he means the Father's "voice" and "form" as distinct from the Son.
rwp@John:6:1 @{After these things} (\meta tauta\). A common, but indefinite, note of time in John (3:22; strkjv@5:1; strkjv@6:1; strkjv@7:1|). The phrase does not mean immediate sequence of events. As a matter of fact, a whole year may intervene between the events of chapter 5 in Jerusalem and those in chapter 6 in Galilee. There is no sufficient reason for believing that chapter 6 originally preceded chapter 5. The feeding of the five thousand is the only event before the last visit to Jerusalem recorded in all Four Gospels (Mark:6:30-44; strkjv@Matthew:14:13-21; strkjv@Luke:9:10-17; strkjv@John:6:1-13|). The disciples have returned from the tour of Galilee and report to Jesus. It was the passover time (John:6:4|) just a year before the end. {To the other side of the Sea of Galilee} (\peran ts thalasss ts Galilaias\). The name given in Mark and Matthew. It is called Gennesaret in strkjv@Luke:5:1| and "Sea of Tiberias" in strkjv@John:21:1|. Here "of Tiberias" (\ts Tiberiados\) is added as further description. Herod Antipas A.D. 22 built Tiberias to the west of the Sea of Galilee and made it his capital. See verse 23| for this city. Luke (Luke:9:10|) explains that it was the eastern Bethsaida (Julias) to which Jesus took the disciples, not the western Bethsaida of strkjv@Mark:6:45| in Galilee.
rwp@John:6:4 @{The feast of the Jews} (\h heort tn Ioudain\). Here used of the passover (\to pascha\) as in strkjv@7:2| of the tabernacles. This is probably the third passover in Christ's ministry (2:13| and one unmentioned unless strkjv@5:1| be it). In strkjv@2:13|, here, and strkjv@11:55| (the last one) the adverb \eggus\ (near) is used. John is fond of notes of time. Jesus failed to go to this passover because of the hostility in Jerusalem (7:1|).
rwp@John:6:39 @{That of all that which} (\hina pn ho\). Literally, "That all which" (see verse 37| for \pan ho\), but there is a sharp anacoluthon with \pn\ left as _nominativus pendens_. {I should lose nothing} (\m apoles ex autou\). Construed with \hina\, "that I shall not lose anything of it." \Apoles\, from \apollumi\, can be either future active indicative or first aorist active subjunctive as is true also of \anasts\ (from \anistmi\), "I shall raise up." {At the last day} (\ti eschati hemeri\). Locative case without \en\. Only in John, but four times here (39,40,44,54|) "with the majesty of a solemn refrain." In strkjv@7:37| it is the last day of the feast of tabernacles, but in strkjv@11:24; strkjv@12:48| of the day of judgment as here. Christ is the Agent of the general resurrection in strkjv@5:28| as in strkjv@1Corinthians:15:22| while here only the resurrection of the righteous is mentioned.
rwp@John:6:52 @{Strove} (\emachonto\). Imperfect (inchoative) middle of \machomai\, to fight in armed combat (Acts:7:26|), then to wage a war of words as here and strkjv@2Timothy:2:24|. They were already murmuring (41|), now they began bitter strife with one another over the last words of Jesus (43-51|), some probably seeing a spiritual meaning in them. There was division of opinion about Jesus in Jerusalem also later (7:12,40; strkjv@9:16; strkjv@10:19|). {How can?} (\Ps dunatai;\). The very idiom used by Nicodemus in strkjv@3:4,9|. Here scornful disbelief. {This man} (\houtos\). Contemptuous use pictured in verse 42|. {His flesh to eat} (\tn sarka autou phagein\). As if we were cannibals! Some MSS. do not have \autou\, but the meaning is clear. The mystical appropriation of Christ by the believer (Galatians:2:20; strkjv@Ephesians:3:17|) they could not comprehend, though some apparently were against this literal interpretation of "flesh" (\sarx\).
rwp@John:6:60 @{A hard saying} (\sklros\). "This saying is a hard one." Old adjective, rough, harsh, dried hard (from \skell\, to dry), probably the last saying of Jesus that he was the bread of life come down from heaven and they were to eat him. It is to be hoped that none of the twelve joined the many disciples in this complaint. {Hear it} (\autou akouein\). Or "hear him," hear with acceptation. For \akou\ with the genitive see strkjv@10:3,16,27|.
rwp@John:7:2 @{The feast of tabernacles} (\h sknopgia\). Only New Testament example of this word (\skn\, tent, \pgnumi\, to fasten as in strkjv@Hebrews:8:2|). Technical name of this feast (Deuteronomy:16:13; strkjv@Leviticus:23:34,43|). It began on the 15th of the month Tisri (end of September) and lasted seven days and finally eight days in post-exilic times (Nehemiah:8:18|). It was one of the chief feasts of the Jews.
rwp@John:7:8 @{Go ye up to the feast} (\humeis anabte eis tn heortn\). The emphatic word by position is \humeis\ (ye) in contrast with \eg\ (I). Second aorist active imperative of \anabain\, old and common verb for going up to the feast (2:13|) or anywhere. Take your own advice (7:3|). {I go not up yet} (\eg oup anabain\). Songs:Westcott and Hort after B W L (Neutral) while \ou\ (not) is read by Aleph D, African Latin, Vulgate, Coptic (Western). Some of the early Greek Fathers were puzzled over the reading \ouk\ (I go not up) as contradictory to verse 10| wherein it is stated that Jesus did go up. Almost certainly \ouk\ (not) is correct and is not really contradictory when one notes in verse 10| that the manner of Christ's going up is precisely the opposite of the advice of the brothers in verses 3,4|. "Not yet" (\oup\) is genuine before "fulfilled" (\peplrtai\, perfect passive indicative of \plro\). One may think, if he will, that Jesus changed his plans after these words, but that is unnecessary. He simply refused to fall in with his brothers' sneering proposal for a grand Messianic procession with the caravan on the way to the feast. He will do that on the journey to the last passover.
rwp@John:9:40 @{Are we also blind?} (\M kai hmeis tuphloi esmen;\). Negative answer expected (\m\) and yet these Pharisees who overheard the words of Jesus to the new convert vaguely suspected that Jesus was referring to them by the last clause. Up in Galilee Jesus had called the Pharisees blind guides who stumble into the pit (Matthew:15:14|).
rwp@John:10:24 @{Came round about him} (\ekuklsan auton\). Aorist active indicative of \kuklo\, old verb from \kuklos\ (cycle, circle). See strkjv@Acts:14:20| for the circle of disciples around Paul when stoned. Evidently the hostile Jews cherished the memory of the stinging rebuke given them by Jesus when here last, particularly the allegory of the Good Shepherd (10:1-19|), in which he drew so sharply their own picture. {How long dost thou hold us in suspense?} (\hes pote tn psuchn hmn aireis;\). Literally, "Until when dost thou lift up our soul?" But what do they mean by this metaphor? \Air\ is common enough to lift up the eyes (John:11:41|), the voice (Luke:17:13|), and in strkjv@Psalms:25:1; strkjv@86:4| (Josephus, _Ant_. III. ii. 3) we have "to lift up the soul." We are left to the context to judge the precise meaning. Clearly the Jews mean to imply doubt and suspense. The next remark makes it clear. {If thou art the Christ} (\ei su ei ho Christos\). Condition of first class assumed to be true for the sake of argument. {Tell us plainly} (\eipon hmin parrsii\). Conclusion with \eipon\ rather than the usual \eipe\ as if first aorist active imperative like \luson\. The point is in "plainly" (\parrsii\), adverb as in strkjv@7:13,26| which see. That is to say "I am the Christ" in so many words. See strkjv@11:14; strkjv@16:29| for the same use of \parrsii\. The demand seemed fair enough on the surface. They had made it before when here at the feast of tabernacles (8:25|). Jesus declined to use the word \Christos\ (Messiah) then as now because of the political bearing of the word in their minds. The populace in Galilee had once tried to make him king in opposition to Pilate (John:6:14f.|). When Jesus does confess on oath before Caiaphas that he is the Christ the Son of God (Mark:14:61f.; strkjv@Matthew:26:63f.|), the Sanhedrin instantly vote him guilty of blasphemy and then bring him to Pilate with the charge of claiming to be king as a rival to Caesar. Jesus knew their minds too well to be caught now.
rwp@John:11:24 @{In the resurrection at the last day} (\en ti anastasei en ti eschati hmeri\). Did Jesus mean only that? She believed it, of course, and such comfort is often offered in case of death, but that idea did not console Martha and is not what she hinted at in verse 22|.
rwp@John:11:55 @{Was near} (\n eggus\). See strkjv@2:13| for the same phrase. This last passover was the time of destiny for Jesus. {Before the passover to purify themselves} (\pro tou pascha hina hagnissin heautous\). Purpose clause with \hina\ and the first aorist active subjunctive of \hagniz\, old verb from \hagnos\ (pure), ceremonial purification here, of course. All this took time. These came "from the country" (\ek ts chras\), from all over Palestine, from all parts of the world, in fact. John shifts the scene to Jerusalem just before the passover with no record of the way that Jesus came to Jerusalem from Ephraim. The Synoptic Gospels tell this last journey up through Samaria into Galilee to join the great caravan that crossed over into Perea and came down on the eastern side of the Jordan opposite Jericho and then marched up the mountain road to Bethany and Bethphage just beside Jerusalem. This story is found in strkjv@Luke:17:11-19:28; strkjv@Mark:10:1-52; strkjv@Matthew:19:1-20:34|. John simply assumes the Synoptic narrative and gives the picture of things in and around Jerusalem just before the passover (11:56,57|).
rwp@John:12:2 @{Songs:they made him a supper there} (\epoisan oun auti deipnon ekei\). Here again \oun\ is not inferential, but merely transitional. This supper is given by Mark (Mark:14:3-9|) and Matthew (Matthew:26:6-13|) just two days (Mark:14:1|) before the passover, that is on our Tuesday evening (beginning of Jewish Wednesday), while John mentions (12:2-9|) it immediately after the arrival of Jesus in Bethany (12:1|). One must decide which date to follow. Mark and Matthew and Luke follow it with the visit of Judas to the Sanhedrin with an offer to betray Jesus as if exasperated by the rebuke by Jesus at the feast. Bernard considers that John "is here more probably accurate." It all turns on John's purpose in putting it here. This is the last mention of Jesus in Bethany and he may have mentioned it proleptically for that reason as seems to me quite reasonable. Westcott notes that in chapter 12 John closes his record of the public ministry of the Lord relative to the disciples at this feast (1-11|), to the multitude in the triumphal entry (12-19|), to the world outside in the visit of the Greeks (20-36a|), and with two summary judgements (36b-50|). There is no further reason to refer to the feast in the house of another Simon when a sinful woman anointed Jesus (Luke:7:36-50|). It is no credit to Luke or to John with Mark and Matthew to have them all making a jumble like that. There were two anointings by two absolutely different women for wholly different purposes. See the discussion on Luke for further details. {And Martha served} (\kai h Martha dikonei\). Imperfect active of \diakone\, picturing Martha true to the account of her in strkjv@Luke:10:40| (\polln diakonian\, \diakonein\ as here). But this fact does not show that Martha was the wife of this Simon at all. They were friends and neighbours and Martha was following her bent. It is Mark (Mark:14:3|) and Matthew (Matthew:26:6|) who mention the name of the host. It is not Simon the Pharisee (Luke:7:36|), but Simon the leper (Mark:14:3; strkjv@Matthew:26:6|) in whose house they meet. The name is common enough. The Simon in Luke was sharply critical of Jesus; this one is full of gratitude for what Jesus has done for him. {That sat at meat} (\tn anakeimenn\). "That lay back," reclined as they did, articular participle (ablative case after \ek\) of the common verb \anakeimai\. Perhaps Simon gave the feast partly in honour of Lazarus as well as of Jesus since all were now talking of both (John:12:9|). It was a gracious occasion. The guests were Jesus, the twelve apostles, and Martha, Mary, and Lazarus.
rwp@John:12:44 @{Cried and said} (\ekraxen kai eipen\). First aorist active indicative of \kraz\, to cry aloud, and second aorist active of defective verb \er\, to say. This is probably a summary of what Jesus had already said as in verse 36| John closes the public ministry of Jesus without the Synoptic account of the last day in the temple on our Tuesday (Mark:11:27-12:44; strkjv@Matthew:21:23-23:39; strkjv@Luke:20:1-21:4|). {Not on me, but on him} (\ou eis eme, alla eis ton\). "Not on me only, but also on," another example of exaggerated contrast like that in verse 30|. The idea of Jesus here is a frequent one (believing on Jesus whom the Father has sent) as in strkjv@3:17f.; strkjv@5:23f.,30,43; strkjv@7:16; strkjv@8:42; strkjv@13:20; strkjv@14:1; strkjv@Matthew:10:40; strkjv@Luke:9:48|.
rwp@John:12:48 @{Rejecteth} (\athetn\). Present active participle of \athete\, late _Koin_ verb (from \athetos\, \a\ privative, and \tithmi\), to render null and void, only here in John, but see strkjv@Mark:6:26; strkjv@7:9|. {One that judgeth him} (\ton krinonta auton\). Articular present active participle of \krin\. See same idea in strkjv@5:45; strkjv@9:50|. {The same} (\ekeinos\). "That" very word of Christ which one rejects will confront him and accuse him to the Father "at the last day" (\en ti eschati hmerai\, this phrase peculiar to John). There is no escaping it. And yet Jesus himself will bear witness for or against the one whose conduct has already revealed his attitude towards the message of God (Matthew:10:32; strkjv@Luke:12:8f.|).
rwp@John:13:1 @{Now before the feast of the passover} (\pro de ts heorts tou pascha\). Just before, John means, not twenty-four hours before, that is our Thursday evening (beginning of 15th of Nisan, sunset to sunset Jewish day), since Jesus was crucified on Friday 15th of Nisan. Hence Jesus ate the regular passover meal at the usual time. The whole feast, including the feast of unleavened bread, lasted eight days. For a discussion of the objections to this interpretation of John in connexion with the Synoptic Gospels one may consult my _Harmony of the Gospels_, pp. 279-84, and David Smith's _In the Days of His Flesh_, Appendix VIII. The passover feast began on the 15th Nisan at sunset, the passover lamb being slain the afternoon of 14th Nisan. There seems no real doubt that this meal in strkjv@John:13:1-30| is the real passover meal described by the Synoptics also (Mark:14:18-21; strkjv@Matthew:26:21-25; strkjv@Luke:22:21-23|), followed by the institution of the Lord's Supper. Thus understood verse 1| here serves as an introduction to the great esoteric teaching of Christ to the apostles (John:13:2-17:26|), called by Barnas Sears _The Heart of Christ_. This phrase goes with the principal verb \gapsen\ (loved). {Knowing} (\eids\). Second perfect active participle, emphasizing the full consciousness of Christ. He was not stumbling into the dark as he faced "his hour" (\autou h hra\). See strkjv@18:4; strkjv@19:28| for other examples of the insight and foresight (Bernard) of Jesus concerning his death. See on strkjv@12:23| for use before by Jesus. {That he should depart} (\hina metabi\). Sub-final use of \hina\ with second aorist active subjunctive of \metabain\, old word, to go from one place to another, here (5:24; strkjv@1John:3:14|) to go from this world (8:23|) back to the Father from whom he had come (14:12,28; strkjv@16:10,28; strkjv@17:5|). {His own which were in the world} (\tous idious tous en ti kosmi\). His own disciples (17:6,9,11|), those left in the world when he goes to the Father, not the Jews as in strkjv@1:11|. See strkjv@Acts:4:23; strkjv@1Timothy:5:8| for the idiom. John pictures here the outgoing of Christ's very heart's love (chs. strkjv@John:13-17|) towards these men whom he had chosen and whom he loved "unto the end" (\eis telos\) as in strkjv@Matthew:10:22; strkjv@Luke:18:15|, but here as in strkjv@1Thessalonians:2:16| rather "to the uttermost." The culmination of the crisis ("his hour") naturally drew out the fulness of Christ's love for them as is shown in these great chapters (John:13-17|).
rwp@John:13:24 @{Beckoneth} (\neuei\). Old verb to nod, in N.T. only here and strkjv@Acts:24:10|. They were all looking in surprise at each other. {Tell us who it is of whom he speaketh} (\eipe tis estin peri hou legei\). Second aorist active imperative with indirect question (\tis\) and relative clause (\peri hou\). Peter was cautious, but could not contain his curiosity. John in front of Jesus was in a favourable position to have a whispered word with him. {Breast} (\stthos\). As in strkjv@21:20; strkjv@Luke:18:13| in place of \kolpon\ (verse 23|). This is the moment represented in Leonardo da Vinci's "Last Supper," only he shows the figures like the monks for whom he painted it.
rwp@John:13:26 @{He} (\ekeinos\). Emphatic pronoun again. {For whom I shall dip the sop} (\hi eg baps to psmion\). Dative case of the relative (\hi\) and future active of \bapt\, to dip (Luke:16:24|). \Psmion\ is a diminutive of \psmos\, a morsel, a common _Koin_ word (in the papyri often), in N.T. only in this passage. It was and is in the orient a token of intimacy to allow a guest to dip his bread in the common dish (cf. strkjv@Ruth:2:14|). Songs:Mark:14:20|. Even Judas had asked: "Is it I?" (Mark:14:19; strkjv@Matthew:26:22|). {Giveth it to Judas} (\didsin Ioudi\). Unobserved by the others in spite of Christ's express language, because "it was so usual a courtesy" (Bernard), "the last appeal to Judas' better feeling" (Dods). Judas now knew that Jesus knew his plot.
rwp@John:13:29 @{Some thought} (\tines edokoun\). Imperfect active of \doke\. Mere inference in their ignorance. {The bag} (\to glssokomon\). See on ¯12:6| for this word. {What things we have need of} (\hn chreian echomen\). Antecedent (\tauta\) of the relative (\hon\) not expressed. {For the feast} (\eis tn heortn\). The feast of unleavened bread beginning after the passover meal and lasting eight days. If this was twenty-four hours ahead of the passover meal, there was no hurry for next day would be in ample time. {Or that he should give something to the poor} (\ tois ptchois hina ti di\). Another alternative in their speculation on the point. Note prolepsis of \tois ptchois\ (dative case) before \hina di\ (final clause with \hina\ and second aorist active subjunctive of \didmi\).
rwp@John:13:31 @{Now} (\nun\). Now at last, the crisis has come with a sense of deliverance from the presence of Judas and of surrender to the Father's will (Westcott). {Is glorified} (\edoxasth\). First aorist passive of \doxaz\, consummation of glory in death both for the Son and the Father. For this verb in this sense see already strkjv@7:39; strkjv@12:16| and later strkjv@17:3|. Four times here in verses 31f|.
rwp@John:19:7 @{Because he made himself the Son of God} (\hoti huion theou heauton epoisen\). Here at last the Sanhedrin give the real ground for their hostility to Jesus, one of long standing for probably three years (John:5:18|) and the one on which the Sanhedrin voted the condemnation of Jesus (Mark:14:61-64; strkjv@Matthew:27:23-66|), but even now they do not mention their own decision to Pilate, for they had no legal right to vote Christ's death before Pilate's consent which they now have secured.
rwp@John:19:30 @{Had received} (\elaben\). Second aorist active indicative of \lamban\. Jesus took the vinegar (a stimulant), though he had refused the drugged vinegar. It is finished (\tetelestai\). Same for as in verse 28|. A cry of victory in the hour of defeat like \nenikka\ in strkjv@16:33|. Jesus knew the relation of his death to redemption for us (Mark:10:45; strkjv@Matthew:20:28; strkjv@26:28|). {Bowed his head} (\klinas tn kephaln\). First aorist active participle of \klin\. This vivid detail only in John. {Gave up his spirit} (\paredken to pneuma\). With the quotation of strkjv@Psalms:31:5| according to strkjv@Luke:23:46|, "Father, into thy hands I commend my spirit" (the last of the seven sayings of Jesus on the Cross that are preserved for us). Jesus died with the words of this Psalm upon his lips. The apostle John had come back to the Cross.
rwp@John:19:39 @{Nicodemus also} (\kai Nikodmos\). The Synoptics tell about Joseph of Arimathea, but only John adds the help that Nicodemus gave him in the burial of Jesus, these two timid disciples, Nicodemus now at last taking an open stand. {At the first} (\to prton\). Adverbial accusative and reference to strkjv@3:1ff|. {Mixture} (\migma\). Late word from \mignumi\, to mix, only here in the N.T. Many old MSS. have here \heligma\ (roll), from \heliss\ (Hebrews:1:12|), another late word here only in N.T. It was common to use sweet-smelling spices in the burial (2Chronicles:16:14|). {Pound} (\litras\). Late word for twelve ounces, in N.T. only here and strkjv@12:3|. Nicodemus was a rich man and probably covered the entire body with the spices.
rwp@Jude:1:6 @{And angels} (\aggelous de\). The second example in Jude, the fallen angels, accusative case after \tetrken\ (perfect active indicative of \tre\, for which verb see strkjv@2Peter:2:4,7|) at the end of the verse (two emphatic positions, beginning and end of the clause). {Kept not} (\m trsantas\). First aorist active participle with negative \m\, with play on "kept not" and "he hath kept." {Principality} (\archn\). Literally, "beginning," "rule," (first place of power as in strkjv@1Corinthians:15:24; strkjv@Romans:8:38|). In strkjv@Acts:10:11| it is used for "corners" (beginnings) of the sheet. In strkjv@Ephesians:6:12| the word is used for evil angels. See strkjv@Deuteronomy:32:8|. Both Enoch and Philo (and Milton) discuss the fallen angels. {But left} (\alla apolipontas\). Second aorist active participle of \apoleip\, old verb, to leave behind (2Timothy:4:13,20|). {Their own proper habitation} (\to idion oiktrion\). Old word for dwelling-place (from \oiktr\, dweller at home, from \oikos\), in N.T. only here and strkjv@2Corinthians:5:2| (the body as the abode of the spirit). {In everlasting bonds} (\desmois aidiois\). Either locative (in) or instrumental (by, with). \Aidios\ (from \aei\, always), old adjective, in N.T. only here and strkjv@Romans:1:20| (of God's power and deity). It is synonymous with \ainios\ (Matthew:25:46|). Mayor terms \aidios\ an Aristotelian word, while \ainios\ is Platonic. {Under darkness} (\hupo zophon\). See strkjv@2Peter:2:4| for \zophos\. In Wisd. strkjv@17:2 we find \desmioi skotous\ (prisoners of darkness). {Great} (\megals\). Not in strkjv@2Peter:2:9|, which see for discussion.
rwp@Luke:2:33 @{His father and his mother} (\ho patr autou kai h mtr\). Luke had already used "parents" in strkjv@2:27|. He by no means intends to deny the Virgin Birth of Jesus so plainly stated in strkjv@1:34-38|. He merely employs here the language of ordinary custom. The late MSS. wrongly read "and Joseph" instead of "his father." {Were marvelling} (\n thaumazontes\). The masculine gender includes the feminine when both are referred to. But \n\ is singular, not \san\, the normal imperfect plural in this periphrastic imperfect. This is due to the wide space between copula and participle. The copula \n\ agrees in number with \ho patr\ while the participle coming last agrees with both \ho pater kai h mtr\ (cf. strkjv@Matthew:17:3; strkjv@22:40|). If one wonders why they marvelled at Simeon's words after what they had heard from Gabriel, Elisabeth, and the Shepherds, he should bear in mind that every parent is astonished and pleased at the fine things others see in the child. It is a mark of unusual insight for others to see so much that is obvious to the parent. Simeon's prophecy had gone beyond the angel's outline and it was surprising that he should know anything about the child's destiny.
rwp@Luke:2:38 @{Coming up} (\epistsa\). Second aorist active participle. The word often has the notion of coming suddenly or bursting in as of Martha in strkjv@Luke:10:40|. But here it probably means coming up and standing by and so hearing Simeon's wonderful words so that her words form a kind of footnote to his. {Gave thanks} (\anthmologeito\). Imperfect middle of a verb (\anthomologe\) in common use in Greek writers and in the LXX though here alone in the N.T. It had the idea of a mutual agreement or of saying something before one (\anti\). Anna was evidently deeply moved and repeated her thanksgiving and kept speaking (\elalei\, imperfect again) "to all them that were looking for (\prosdechomenois\, as in strkjv@1:35| of Simeon) the redemption of Jerusalem (\lutrsin Ierousalm\)." There was evidently a group of such spirits that gathered in the temple either men around her and Simeon or whom she met from time to time. There was thus a nucleus of old saints in Jerusalem prepared for the coming of the Messiah when he at last appears as the Messiah in Jerusalem (John 2 and 3). These probably all passed away. But they had a happy hour of hope and joy. The late MSS. have "in Jerusalem" but "of Jerusalem" is correct. What they meant by the "redemption of Jerusalem" is not clear, whether political or spiritual or both. Simeon was looking for the consolation of Israel (2:25|) and Zacharias (1:68|) sang of redemption for Israel (Isaiah:40:2|).
rwp@Luke:2:51 @{He was subject unto them} (\n hupotassomenos autois\). Periphrastic imperfect passive. He continued subject unto them, this wondrous boy who really knew more than parents and rabbis, this gentle, obedient, affectionate boy. The next eighteen years at Nazareth (Luke:3:23|) he remained growing into manhood and becoming the carpenter of Nazareth (Mark:6:3|) in succession to Joseph (Matthew:13:55|) who is mentioned here for the last time. Who can tell the wistful days when Jesus waited at Nazareth for the Father to call him to his Messianic task? {Kept} (\dietrei\). Imperfect active. Ancient Greek word (\diatre\), but only here and strkjv@Acts:15:29| in the N.T. though in strkjv@Genesis:37:11|. She kept thoroughly (\dia\) all these recent sayings (or things, \rhmata\). In strkjv@2:19| \sunetrei\ is the word used of Mary after the shepherds left. These she kept pondering and comparing all the things. Surely she has a full heart now. Could she foresee how destiny would take Jesus out beyond her mother's reach?
rwp@Luke:4:24 @{And he said} (\eipen de\). Also in strkjv@1:13|. The interjection of these words here by Luke may indicate a break in his address, though there is no other indication of an interval here. Perhaps they only serve to introduce solemnly the new proverb like the words {Verily I say unto you} (\amn leg humin\). This proverb about the prophet having no honour in his own country Jesus had already applied to himself according to strkjv@John:4:44|. Both strkjv@Mark:6:4| and strkjv@Matthew:13:57| give it in a slightly altered form on the last visit of Jesus to Nazareth. The devil had tempted Jesus to make a display of his power to the people by letting them see him floating down from the pinnacle of the temple (Luke:4:9-11|).
rwp@Luke:4:25 @{Three years and six months} (\et tria kai mnas hex\). Accusative of duration of time without \epi\ (doubtful). The same period is given in strkjv@James:5:17|, the popular Jewish way of speaking. In strkjv@1Kings:18:1| the rain is said to have come in the third year. But the famine probably lasted still longer.
rwp@Luke:6:29 @{On the cheek} (\epi tn siagona\). strkjv@Matthew:5:39| has "right." Old word meaning jaw or jawbone, but in the N.T. only here and strkjv@Matthew:5:39|, which see for discussion. It seems an act of violence rather than contempt. Sticklers for extreme literalism find trouble with the conduct of Jesus in strkjv@John:18:22f.| where Jesus, on receiving a slap in the face, protested against it. {Thy cloke} (\to himation\), {thy coat} (\ton chitna\). Here the upper and more valuable garment (\himation\) is first taken, the under and less valuable \chitn\ last. In strkjv@Matthew:5:40| the process (apparently a legal one) is reversed. {Withhold not} (\m klusis\). Aorist subjunctive in prohibition against committing an act. Do not hinder him in his robbing. It is usually useless anyhow with modern armed bandits.
rwp@Luke:11:51 @{From the blood of Abel to the blood of Zachariah} (\apo haimatos Abel hes haimatos Zachariou\). The blood of Abel is the first shed in the Old Testament (Genesis:4:10|), that of Zacharias the last in the O.T. canon which ended with Chronicles (2Chronicles:24:22|). Chronologically the murder of Uriah by Jehoiakim was later (Jeremiah:26:23|), but this climax is from Genesis to II Chronicles (the last book in the canon). See on ¯Matthew:23:35| for discussion of Zachariah as "the son of Barachiah" rather than "the son of Jehoiada." {Between the altar and the sanctuary} (\metaxu tou thusiastriou kai tou oikou\). Literally, between the altar and the house (Matthew:23:35| has temple, \naou\).
rwp@Luke:12:19 @{Laid up for many years} (\keimena eis et polla\). Not in D and some other Latin MSS. The man's apostrophe to his "soul" (\psuch\) is thoroughly Epicurean, for his soul feeds on his goods. The asyndeton here (take thine ease, eat, drink, be merry) shows his eagerness. Note difference in tenses (\anapauou\, keep on resting, \phage\, eat at once, \pie\, drink thy fill, \euphrainou\, keep on being merry), first and last presents, the other two aorists.
rwp@Luke:12:21 @{Not rich toward God} (\m eis theon ploutn\). The only wealth that matters and that lasts. Cf. strkjv@16:9; strkjv@Matthew:6:19f|. Some MSS. do not have this verse. Westcott and Hort bracket it.
rwp@Luke:12:29 @{Seek not ye} (\humeis m zteite\). Note emphatic position of "ye" (\humeis\). Stop seeking (\m\ and present imperative active). strkjv@Matthew:6:31| has: "Do not become anxious" (\m merimnste\), \m\ and ingressive subjunctive occur as direct questions (What are we to eat? What are we to drink? What are we to put on?) whereas here they are in the indirect form as in verse 22| save that the problem of clothing is not here mentioned: {Neither be ye of doubtful mind} (\kai m meterizesthe\). \M\ and present passive imperative (stop being anxious) of \meteriz\. An old verb from \meteros\ in midair, high (our meteor), to lift up on high, then to lift oneself up with hopes (false sometimes), to be buoyed up, to be tossed like a ship at sea, to be anxious, to be in doubt as in late writers (Polybius, Josephus). This last meaning is probably true here. In the LXX and Philo, but here only in the N.T.
rwp@Luke:12:34 @{Will be} (\estai\). Last word in the sentence in Luke. Otherwise like strkjv@Matthew:6:21|. See strkjv@1Corinthians:7:32-34| for similar principle.
rwp@Luke:13:30 @{Last} (\eschatoi\). This saying was repeated many times (Matthew:19:30; strkjv@Mark:10:31; strkjv@Matthew:20:16|).
rwp@Luke:16:22 @{Was borne} (\apenechthnai\). First aorist passive infinitive from \apopher\, a common compound defective verb. The accusative case of general reference (\auton\) is common with the infinitive in such clauses after \egeneto\, like indirect discourse. It is his soul, of course, that was so borne by the angels, not his body. {Into Abraham's bosom} (\eis ton holpon Abraam\). To be in Abraham's bosom is to the Jew to be in Paradise. In strkjv@John:1:18| the Logos is in the bosom of the Father. Abraham, Isaac, and Jacob are in heaven and welcome those who come (Matthew:8:11|; 4Macc. strkjv@14:17). The beloved disciple reclined on the bosom of Jesus at the last passover (John:13:23|) and this fact indicates special favour. Songs:the welcome to Lazarus was unusual. {Was buried} (\etaph\). Second aorist (effective) passive of the common verb \thapt\. Apparently in contrast with the angelic visitation to the beggar.
rwp@Luke:18:13 @{Standing afar off} (\makrothen hests\). Second perfect active participle of \histmi\, intransitive like \statheis\ above. But no ostentation as with the Pharisee in verse 11|. At a distance from the Pharisee, not from the sanctuary. {Would not lift} (\ouk thelen oude eprai\). Negatives (double) imperfect of {thel}, was not willing even to lift up, refused to lift (\eprai\, first aorist active infinitive of the liquid compound verb, \ep-air\). Smote (\etupte\). Imperfect active of \tupt\, old verb, kept on smiting or beating. Worshippers usually lifted up their closed eyes to God. {Be merciful} (\hilasthti\). First aorist passive imperative of \hilaskomai\, an old verb, found also in LXX and inscriptions (\exhilaskomai\, Deissmann, _Bible Studies_, p. 224). {A sinner} (\ti hamartli\). The sinner, not a sinner. It is curious how modern scholars ignore this Greek article. The main point in the contrast lies in this article. The Pharisee thought of others as sinners. The publican thinks of himself alone as the sinner, not of others at all.
rwp@Luke:19:38 @{The king cometh} (\ho erchomenos, ho basileus\). The Messianic hopes of the people were now all ablaze with expectation of immediate realization. A year ago in Galilee he had frustrated their plans for a revolutionary movement "to take him by force to make him king" (John:6:15|). The phrase "the coming king" like "the coming prophet" (John:6:14; strkjv@Deuteronomy:18:15|) expressed the hope of the long-looked-for Messiah. They are singing from the Hallel in their joy that Jesus at last is making public proclamation of his Messiahship. {Peace in heaven, and glory in the highest} (\en ourani eirn kai doxa en hupsistois\). This language reminds one strongly of the song of the angels at the birth of Jesus (Luke:2:14|). strkjv@Mark:11:10; strkjv@Matthew:21:9| have "Hosannah in the highest."
rwp@Luke:20:1 @{On one of the days} (\en mii tn hmern\). Luke's favourite way of indicating time. It was the last day of the temple teaching (Tuesday). strkjv@Luke:20:1-19| is to be compared with strkjv@Mark:11:27-12:12; strkjv@Matthew:21:23-46|. {There came upon him} (\epestsan\). Second aorist active indicative, ingressive aorist of \ephistmi\, old and common verb, stood up against him, with the notion of sudden appearance. These leaders (cf. strkjv@19:47|) had determined to attack Jesus on this morning, both Sadducees (chief priests) and Pharisees (scribes), a formal delegation from the Sanhedrin.
rwp@Luke:20:18 @{Shall be broken to pieces} (\sunthlasthsetai\). Future passive indicative of \sunthla\, a rather late compound, only here in the N.T. unless strkjv@Matthew:21:44| is genuine. It means to shatter. {Will scatter him as dust} (\likmsei\). From \likma\, an old verb to winnow and then to grind to powder. Only here in the N.T. unless in strkjv@Matthew:21:44| is genuine, which see.
rwp@Luke:20:45 @{In the hearing of all the people} (\akouontos pantos tou laou\). Genitive absolute, "while all the people were listening" (present active participle). That is the time to speak. The details in this verse and verse 47| are precisely those given in strkjv@Mark:12:38f.|, which see for discussion of details. strkjv@Matthew:23:1-39| has a very full and rich description of this last phase of the debate in the temple where Jesus drew a full-length portrait of the hypocrisy of the Pharisees and scribes in their presence. It was a solemn climax to this last public appearance of Christ in the temple when Jesus poured out the vials of his indignation as he had done before (Matthew:16:2; strkjv@Luke:11:37-54; 12-1|).
rwp@Luke:22:7 @{The day of unleavened bread came} (\lthen h hmera tn azumn\). The day itself came, not simply was drawing nigh (verse 1|). {Must be sacrificed} (\edei thuesthai\). This was Nisan 14 which began at sunset. Luke is a Gentile and this fact must be borne in mind. The lamb must be slain by the head of the family (Exodus:12:6|). The controversy about the day when Christ ate the last passover meal has already been discussed (Matthew:26:17; strkjv@Mark:14:12|). The Synoptics clearly present this as a fact. Jesus was then crucified on Friday at the passover or Thursday (our time) at the regular hour 6 P.M. (beginning of Friday). The five passages in John (13:1f.; strkjv@13:27; strkjv@18:28; strkjv@19:14; strkjv@19:31|) rightly interpreted teach the same thing as shown in my _Harmony of the Gospels for Students of the Life of Christ_ (pp.279-284).
rwp@Luke:23:35 @{The people stood beholding} (\histkei\). Past perfect active of \histmi\, intransitive and like imperfect. A graphic picture of the dazed multitude, some of whom may have been in the Triumphal Entry on Sunday morning. {Scoffed} (\exemuktrizon\). Imperfect active, perhaps inchoative, began to turn up (out, \ex\) at the dying Christ. The language comes from strkjv@Psalms:22:7|. {The Christ of God} (\ho Christos tou theou\). He had claimed to be just this (22:67,70|). The sarcastic sneer (he saved others; let him save others, for himself he cannot save) is in strkjv@Mark:15:31; strkjv@Matthew:27:42|. Luke alone gives the contemptuous use of \houtos\ (this fellow) and the fling in "the elect" (\ho eklektos\). These rulers were having their day at last.
rwp@Mark:1:35 @{In the morning, a great while before day} (\pri ennucha lian\). Luke has only "when it was day" (\genomens hmeras\). The word \pri\ in Mark means the last watch of the night from three to six A.M. \Ennucha lian\ means in the early part of the watch while it was still a bit dark (cf. strkjv@Mark:16:2| \lian pri\). {Rose up and went out} (\anastas exlthen\). Out of the house and out of the city, off (\aplthen\, even if not genuine, possibly a conflate reading from strkjv@6:32,46|). "Flight from the unexpected reality into which His ideal conception of His calling had brought Him" (H.J. Holtzmann). Gould notes that Jesus seems to retreat before his sudden popularity, to prayer with the Father "that he might not be ensnared by this popularity, or in any way induced to accept the ways of ease instead of duty." But Jesus also had a plan for a preaching tour of Galilee and "He felt He could not begin too soon. He left in the night, fearing opposition from the people" (Bruce). Surely many a popular preacher can understand this mood of Jesus when in the night he slips away to a solitary place for prayer. Jesus knew what it was to spend a whole night in prayer. He knew the blessing of prayer and the power of prayer. {And there prayed} (\k'akei prosucheto\). Imperfect tense picturing Jesus as praying through the early morning hours.
rwp@Mark:2:4 @{Come nigh} (\proseggisai\). But Westcott and Hort read \prosenegkai\, to bring to, after Aleph, B, L, 33, 63 (cf. strkjv@John:5:18|). {They uncovered the roof} (\apestegasan tn stegn\). They unroofed the roof (note paronomasia in the Greek and cognate accusative). The only instance of this verb in the N.T. A rare word in late Greek, no papyrus example given in Moulton and Milligan _Vocabulary_. They climbed up a stairway on the outside or ladder to the flat tile roof and dug out or broke up (\exoruxantes\) the tiles (the roof). There were thus tiles (\dia tn keramn\, strkjv@Luke:5:19|) of laths and plaster and even slabs of stone stuck in for strength that had to be dug out. It is not clear where Jesus was (\hopou n\), either downstairs, (Holtzmann) or upstairs (Lightfoot), or in the quadrangle (_atrium_ or _compluvium_, if the house had one). "A composition of mortar, tar, ashes and sand is spread upon the roofs, and rolled hard, and grass grows in the crevices. On the houses of the poor in the country the grass grows more freely, and goats may be seen on the roofs cropping it" (Vincent). {They let down the bed} (\chalsi ton krabatton\), historical present again, aorist tense in strkjv@Luke:5:19| (\kathkan\). The verb means to lower from a higher place as from a boat. Probably the four men had a rope fastened to each corner of the pallet or poor man's bed (\krabatton\, Latin _grabatus_. Songs:one of Mark's Latin words). Matthew (Matthew:9:2|) has \klin\, general term for bed. Luke has \klinidion\ (little bed or couch). Mark's word is common in the papyri and is spelled also \krabbatos\, sometimes \krabatos\, while W, Codex Washingtonius, has it \krabbaton\.
rwp@Mark:2:19 @{The sons of the bridechamber} (\hoi huioi tou numphnos\). Not merely the groomsmen, but the guests also, the \paranymphs\ (\paranumphoi\ of the old Greek). Jesus here adopts the Baptist's own metaphor (John:3:29|), changing the friend of the bridegroom (\ho philos tou numphiou\) to sons of the bridechamber. Jesus identifies himself with the bridegroom of the O.T. (Hosea:2:21|), God in his covenant relation with Israel (Swete). Mourning does not suit the wedding feast. Mark, Matthew, and Luke all give the three parables (bridegroom, unfulled cloth, new wineskins) illustrating and defending the conduct of Jesus in feasting with Levi on a Jewish fast-day. strkjv@Luke:5:36| calls these parables. Jesus here seems iconoclastic to the ecclesiastics and revolutionary in emphasis on the spiritual instead of the ritualistic and ceremonial.
rwp@Mark:4:27 @{Should sleep and rise} (\katheudi kai egeirtai\). Present subjunctive for continued action. Songs:also {spring up and grow} (\blasti kai mkuntai\) two late verbs. The process of growth goes on all night and all day (\nukta kai hmeran\, accusative of time). {He knoweth not how} (\hs ouk oiden autos\). Note position of \hs\ (beginning) and \autos\ (end) of clause: {How knows not he}. The mystery of growth still puzzles farmers and scientists of today with all our modern knowledge. But nature's secret processes do not fail to operate because we are ignorant. This secret and mysterious growth of the kingdom in the heart and life is the point of this beautiful parable given only by Mark. "When man has done his part, the actual process of growth is beyond his reach or comprehension" (Swete).
rwp@Mark:4:34 @{But privately to his disciples he expounded all things} (\kat' idian de tois idiois mathtais epeluen panta\). To his own (\idiois\) disciples in private, in distinction from the mass of the people Jesus was in the habit (imperfect tense, \epeluen\) of {disclosing}, revealing, all things (\panta\) in plain language without the parabolic form used before the crowds. This verb \epilu\ occurs in the N.T. only here and in strkjv@Acts:19:39| where the town-clerk of Ephesus says of the troubles by the mob: "It shall be settled in the regular assembly" (\en ti ennomi ekklsii epiluthsetai\). First future passive indicative from \epilu\. The word means to give additional (\epi\) loosening (\lu\), so to explain, to make plainer, clearer, even to the point of revelation. This last is the idea of the substantive in strkjv@2Peter:1:20| where even the Revised Version has it: "No prophecy of scripture is of private interpretation" (\psa prophteia graphs idias epiluses ou ginetai\). Here the use of \ginetai\ (comes) with the ablative case (\epiluses\) and the explanation given in verse strkjv@2Peter:1:21| shows plainly that disclosure or revelation to the prophet is what is meant, not interpretation of what the prophet said. The prophetic impulse and message came from God through the Holy Spirit. In private the further disclosures of Jesus amounted to fresh revelations concerning the mysteries of the kingdom of God.
rwp@Mark:5:23 @{My little daughter} (\to thugatrion mou\). Diminutive of \thugatr\ (Matthew:9:18|). "This little endearing touch in the use of the diminutive is peculiar to Mark" (Vincent). "Is at the point of death" (\eschats echei\). Has it in the last stages. strkjv@Matthew:9:18| has: "has just died" (\arti eteleusen\), Luke "she lay a dying" (\apethnsken\, imperfect, she was dying). It was a tragic moment for Jairus. {I pray thee}, not in the Greek. This ellipsis before \hina\ not uncommon, a sort of imperative use of \hina\ and the subjunctive in the _Koin_ (Robertson, _Grammar_, p. 943).
rwp@Mark:6:40 @{They sat down in ranks} (\anepesan prasiai prasiai\). They half-way reclined (\anaklithnai\, verse 39|). Fell up here (we have to say fell down), the word \anepesan\ means. But they were arranged in groups by hundreds and by fifties and they looked like garden beds with their many-coloured clothes which even men wore in the Orient. Then again Mark repeats the word, \prasiai prasiai\, in the nominative absolute as in verse 39| instead of using \ana\ or \kata\ with the accusative for the idea of distribution. Garden beds, garden beds. Peter saw and he never forgot the picture and so Mark caught it. There was colour as well as order in the grouping. There were orderly walks between the rows on rows of men reclining on the green grass. The grass is not green in Palestine much of the year, mainly at the passover time. Songs:here the Synoptic Gospels have an indication of more than a one-year ministry of Jesus (Gould). It is still one year before the last passover when Jesus was crucified.
rwp@Mark:8:7 @{A few small fishes} (\ichthudia oliga\). Mark mentions them last as if they were served after the food, but not so strkjv@Matthew:15:34f|.
rwp@Mark:8:35 @{And the gospel's sake} (\kai tou euaggeliou\). In Mark alone. See on ¯Matthew:16:25f.| for this paradox. Two senses of "life" and "save." For the last "save" (\ssei\) strkjv@Matthew:16:25| has "find" (\heursei\). See on ¯Matthew:16:26| for "gain," "profit," and "exchange."
rwp@Mark:9:35 @{He sat down and called the twelve} (\kathisas ephnsen tous ddeka\). Deliberate action of Jesus to handle this delicate situation. Jesus gives them the rule of greatness: "If any man would be first (\prtos\) he shall be last (\eschatos\) of all, and minister (\diakonos\) of all." This saying of Christ, like many others, he repeated at other times (Mark:10:43f.; strkjv@Matthew:23:8ff.; strkjv@Luke:22:24f.|). strkjv@Matthew:18:2| says that he called a little child, one there in the house, perhaps Peter's child. strkjv@Luke:9:47| notes that he "set him by his side." Then Jesus {taking him in his arms} (\enagkalisamenos\, aorist middle participle, late Greek word from \agkal\ as in strkjv@Luke:2:28|) spoke again to the disciples.
rwp@Mark:10:1 @{Into the border of Judea and beyond Jordan} (\eis ta horia ts Ioudaias kai peran tou Iordanou\). See on ¯Matthew:19:1| for discussion of this curious expression. Matthew adds "from Galilee" and strkjv@Luke:17:11| says that Jesus "was passing through the midst of Samaria and Galilee" after leaving Ephraim (John:11:54|). A great deal has intervened between the events at the close of Mark 9 and those in the beginning of Mark 10. For these events see strkjv@Matthew:18; strkjv@John:7-11; strkjv@Luke:9:57-18:14| (one-third of Luke's Gospel comes in here). It was a little over six months to the end at the close of Mark 9. It is just a few weeks now in Mark 10. Jesus has begun his last journey to Jerusalem going north through Samaria, Galilee, across the Jordan into Perea, and back into Judea near Jericho to go up with the passover pilgrims from Galilee. {Multitudes} (\ochloi\). Caravans and caravans journeying to Jerusalem. Many of them are followers of Jesus from Galilee or at least kindly disposed towards him. They go together (\sunporeuontai\) with Jesus. Note dramatic historical present. {As he was wont} (\hs eithei\). Second past perfect used like an imperfect from \eitha\, second perfect active. Jesus {was teaching} (\edidasken\, imperfect, no longer present tense) this moving caravan.
rwp@Mark:10:31 @See on ¯Matthew:19:30| for the use of the paradox about {first} and {last}, probably a rebuke here to Peter's boast.
rwp@Mark:11:8 @{Branches} (\stibadas\). A litter of leaves and rushes from the fields. Textus Receptus spells this word \stoibadas\. strkjv@Matthew:21:8| has \kladous\, from \kla\, to break, branches broken or cut from trees. strkjv@John:12:13| uses the branches of the palm trees (\ta baia tn phoinikn\), "the feathery fronds forming the tufted crown of the tree" (Vincent). That is to say, some of the crowd did one of these things, some another. See on ¯Matthew:21:4-9| for discussion of other details. The deliberate conduct of Jesus on this occasion could have but one meaning. It was the public proclamation of himself as the Messiah, now at last for his "hour" has come. The excited crowds in front (\hoi proagontes\) and behind (\hoi akolouthountes\) fully realize the significance of it all. Hence their unrestrained enthusiasm. They expect Jesus, of course, now to set up his rule in opposition to that of Caesar, to drive Rome out of Palestine, to conquer the world for the Jews.
rwp@Mark:12:6 @{A beloved son} (\huion agapton\). strkjv@Luke:20:13| has \ton huion ton agapton\. Jesus evidently has in mind the language of the Father to him at his baptism (Mark:1:11; strkjv@Matthew:3:17; strkjv@Luke:3:22|). {Last} (\eschaton\). Only in Mark. See on ¯Matthew:21:37| for discussion of "reverence."
rwp@Mark:12:22 @{Last of all} (\eschaton pantn\). Adverbial use of \eschaton\.
rwp@Mark:14:15 @{And he} (\kai autos\). Emphatic, and he himself. {A large upper room} (\anagaion mega\). Anything above ground (\g\), and particularly upstairs as here. Here and in strkjv@Luke:22:12|. Example in Xenophon. Jesus wishes to observe this last feast with his disciples alone, not with others as was often done. Evidently this friend of Jesus was a man who would understand. {Furnished} (\estrmenon\). Perfect passive participle of \strnnumi\, state of readiness. "Strewed with carpets, and with couches properly spread" (Vincent).
rwp@Mark:14:18 @{As they sat} (\anakeimenn autn\). Reclined, of course. It is a pity that these verbs are not translated properly in English. Even Leonardo da Vinci in his immortal painting of the Last Supper has Jesus and his apostles sitting, not reclining. Probably he took an artist's license for effect. {Even he that eateth with me} (\ho esthin met' emou\). See strkjv@Psalms:4:9|. To this day the Arabs will not violate hospitality by mistreating one who breaks bread with them in the tent.
rwp@Mark:15:41 @{Followed him and ministered unto him} (\kolouthoun kai dikonoun auti\). Two imperfects describing the long Galilean ministry of these three women and many other women in Galilee (Luke:8:1-3|) who came up with him (\hai sunanabsai auti\) to Jerusalem. This summary description in Mark is paralleled in strkjv@Matthew:27:55f.| and strkjv@Luke:23:49|. These faithful women were last at the Cross as they stood afar and saw the dreadful end to all their hopes.
rwp@Mark:16:8 @{Had come upon them} (\eichen autas\). Imperfect tense, more exactly, {held them, was holding them fast}. {Trembling and astonishment} (\tromos kai ekstasis\, trembling and ecstasy), Mark has it, while strkjv@Matthew:28:8| has "with fear and great joy" which see for discussion. Clearly and naturally their emotions were mixed. {They said nothing to any one} (\oudeni ouden eipan\). This excitement was too great for ordinary conversation. strkjv@Matthew:28:8| notes that they "ran to bring his disciples word." Hushed to silence their feet had wings as they flew on. {For they were afraid} (\ephobounto gar\). Imperfect tense. The continued fear explains their continued silence. At this point Aleph and B, the two oldest and best Greek manuscripts of the New Testament, stop with this verse. Three Armenian MSS. also end here. Some documents (cursive 274 and Old Latin k) have a shorter ending than the usual long one. The great mass of the documents have the long ending seen in the English versions. Some have both the long and the short endings, like L, Psi, 0112, 099, 579, two Bohairic MSS; the Harklean Syriac (long one in the text, short one in the Greek margin). One Armenian MS. (at Edschmiadzin) gives the long ending and attributes it to Ariston (possibly the Aristion of Papias). W (the Washington Codex) has an additional verse in the long ending. Songs:the facts are very complicated, but argue strongly against the genuineness of verses 9-20| of Mark 16. There is little in these verses not in strkjv@Matthew:28|. It is difficult to believe that Mark ended his Gospel with verse 8| unless he was interrupted. A leaf or column may have been torn off at the end of the papyrus roll. The loss of the ending was treated in various ways. Some documents left it alone. Some added one ending, some another, some added both. A full discussion of the facts is found in the last chapter of my _Studies in Mark's Gospel_ and also in my _Introduction to the Textual Criticism of the New Testament_, pp. 214-16.
rwp@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:1:1 @{The Son of David, the son of Abraham} (\huiou Daueid huiou Abraam\). Matthew proposes to show that Jesus Christ is on the human side the son of David, as the Messiah was to be, and the son of Abraham, not merely a real Jew and the heir of the promises, but the promise made to Abraham. Songs:Matthew begins his line with Abraham while Luke traces his line back to Adam. The Hebrew and Aramaic often used the word son (\bn\) for the quality or character, but here the idea is descent. Christians are called sons of God because Christ has bestowed this dignity upon us (Romans:8:14; strkjv@9:26; strkjv@Galatians:3:26; strkjv@4:5-7|). Verse 1 is the description of the list in verses 2-17|. The names are given in three groups, Abraham to David (2-6|), David to Babylon Removal (6-11|), Jechoniah to Jesus (12-16|). The removal to Babylon (\metoikesias Babulnos\) occurs at the end of verse 11|, the beginning of verse 12|, and twice in the resume in verse 17|. This great event is used to mark off the two last divisions from each other. It is a good illustration of the genitive as the case of genus or kind. The Babylon removal could mean either to Babylon or from Babylon or, indeed, the removal of Babylon. But the readers would know the facts from the Old Testament, the removal of the Jews to Babylon. Then verse 17| makes a summary of the three lists, fourteen in each by counting David twice and omitting several, a sort of mnemonic device that is common enough. Matthew does not mean to say that there were only fourteen in actual genealogy. The names of the women (Thamar, Rahab, Ruth, Bathsheba the wife of Uriah) are likewise not counted. But it is a most interesting list.
rwp@Matthew:2:22 @{Warned in a dream} (\chrmatistheis kat' onar\). He was already afraid to go to Judea because Archelaus was reigning (ruling, not technically king, \basileuei\). In a fret at last before his death Herod had changed his will again and put Archelaus, the worst of his living sons, in the place of Antipas. Songs:Joseph went to Galilee. Matthew has had nothing about the previous dwelling of Joseph and Mary in Nazareth. We learn that from Luke who tells nothing of the flight into Egypt. The two narratives supplement one another and are in no sense contradictory.
rwp@Matthew:5:11 @{Falsely, for my sake} (\pseudomenoi heneken emou\). Codex Bezae changes the order of these last Beatitudes, but that is immaterial. What does matter is that the bad things said of Christ's followers shall be untrue and that they are slandered for Christ's sake. Both things must be true before one can wear a martyr's crown and receive the great reward (\misthos\) in heaven. No prize awaits one there who deserves all the evil said of him and done to him here.
rwp@Matthew:5:26 @{The last farthing} (\ton eschaton kodrantn\). A Latin word, _quadrans, 1/4 of an _as_ (\assarion\) or two mites (Mark:12:42|), a vivid picture of inevitable punishment for debt. This is emphasized by the strong double negative \ou m\ with the aorist subjunctive.
rwp@Matthew:6:34 @{For the morrow} (\eis ten aurion\). The last resort of the anxious soul when all other fears are allayed. The ghost of tomorrow stalks out with all its hobgoblins of doubt and distrust.
rwp@Matthew:8:11 @{Sit down} (\anaklithsontai\). Recline at table on couches as Jews and Romans did. Hence Leonardo da Vinci's famous picture of the Last Supper is an anachronism with all seated at table in modern style.
rwp@Matthew:10:2 @{The names of the twelve apostles} (\tn ddeka apostoln ta onomata\). This is the official name (missionaries) used here by Matthew for the first time. The names are given here, but Matthew does not say that they were chosen at this time. Mark (Mark:3:13-19|) and Luke (Luke:6:12-16|) state that Jesus "chose" them, "appointed" them after a night of prayer in the mountain and came down with them and then delivered the Sermon (Luke:6:17|). Simon heads the list (\prtos\) in all four lists including strkjv@Acts:1:13f|. He came to be first and foremost at the great Pentecost (Acts:2| and strkjv@Acts:3|). The apostles disputed a number of times as to which was greatest. Judas Iscariot comes last each time save that he is absent in Acts, being already dead. Matthew calls him the betrayer (\ho paradidous\). Iscariot is usually explained as "man of Kerioth" down near Edom (Joshua:15:25|). Philip comes fifth and James the son of Alphaeus the ninth. Bartholomew is the name for Nathanael. Thaddaeus is Judas the brother of James. Simon Zelotes is also called Simon the Canaanean (Zealous, Hebrew word). This is apparently their first preaching and healing tour without Jesus. He sends them forth by twos (Mark:6:7|). Matthew names them in pairs, probably as they were sent out.
rwp@Matthew:12:41 @{In the judgment} (\en ti krisei\). Except here and in the next verse Matthew has "day of judgment" (\hmera krises\) as in strkjv@10:15; strkjv@11:22,24; strkjv@12:36|. Luke (Luke:10:14|) has \en ti krisei\. {They repented at the preaching of Jonah} (\metenoson eis to krugma Ina\). Note this use of \eis\ just like \en\. Note also \pleion\ (neuter), not \plein\ (masc.). See the same idiom in strkjv@12:6| and strkjv@12:48|. Jesus is something greater than the temple, than Jonah, than Solomon. "You will continue to disbelieve in spite of all I can say or do, and at last you will put me to death. But I will rise again, a sign for your confusion, if not for your conversion" (Bruce).
rwp@Matthew:13:21 @{Yet hath he not root in himself} (\ouk echei de rhizan en heauti\). Cf. strkjv@Colossians:2:7| and strkjv@Ephesians:3:18| \errizmemoi\. Stability like a tree. Here the man has a mushroom growth and "endureth for a while" (\proskairos\), temporary, quick to sprout, quick to stumble (\skandalizetai\). What a picture of some converts in our modern revivals. They drop away overnight because they did not have the root of the matter in them. This man does not last or hold out.
rwp@Matthew:17:23 @{And they were exceeding sorry} (\kai elupthsan sphodra\). Songs:they at last understood that he was talking about his death and resurrection.
rwp@Matthew:19:1 @{He departed} (\metren\). Literally, to lift up, change something to another place. Transitive in the LXX and in a Cilician rock inscription. Intransitive in strkjv@13:53| and here, the only N.T. instances. Absence of \hoti\ or \kai\ after \kai egeneto\, one of the clear Hebraisms in the N.T. (Robertson, _Grammar_, pp. 1042f.). This verse is a sort of formula in Matthew at the close of important groups of \logia\ as in strkjv@7:28; strkjv@11:1; strkjv@13:53|. {The borders of Judea beyond Jordan} (\eis ta horia ts Ioudaias peran tou Iordanou\). This is a curious expression. It apparently means that Jesus left Galilee to go to Judea by way of Perea as the Galileans often did to avoid Samaria. Luke (Luke:17:11|) expressly says that he passed through Samaria and Galilee when he left Ephraim in Northern Judea (John:11:54|). He was not afraid to pass through the edge of Galilee and down the Jordan Valley in Perea on this last journey to Jerusalem. McNeile is needlessly opposed to the trans-Jordanic or Perean aspect of this phase of Christ's work.
rwp@Matthew:19:30 @{The last first and the first last} (\hoi eschatoi prtoi kai hoi prtoi eschatoi\). This paradoxical enigma is probably in the nature of a rebuke to Peter and refers to ranks in the kingdom. There are many other possible applications. The following parable illustrates it.
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:20:16 @{The last first and the first last} (\hoi eschtoi prtoi kai hoi prtoi eschatoi\). The adjectives change places as compared with strkjv@19:30|. The point is the same, though this order suits the parable better. After all one's work does not rest wholly on the amount of time spent on it. "Even so hath Rabbi Bun bar Chija in twenty-eight years wrought more than many studious scholars in a hundred years" (Jer. _Berak._ ii. 5c).
rwp@Matthew:20:23 @{Ye shall drink} (\piesthe\). Future middle from \pin\. Christ's cup was martyrdom. James was the first of the Twelve to meet the martyr's death (Acts:12:2|) and John the last if reports are true about him. How little they knew what they were saying.
rwp@Matthew:21:12 @{Cast out} (\exebalen\). Drove out, assumed authority over "the temple of God" (probably correct text with \tou theou\, though only example of the phrase). John (John:2:14|) has a similar incident at the beginning of the ministry of Jesus. It is not impossible that he should repeat it at the close after three years with the same abuses in existence again. It is amazing how short a time the work of reformers lasts. The traffic went on in the court of the Gentiles and to a certain extent was necessary. Here the tables of {the money-changers} (\tn kollubistn\, from \kollubos\, a small coin) were overturned. See on ¯17:24| for the need of the change for the temple tax. The doves were the poor man's offering.
rwp@Matthew:21:29 @{I will not} (\ou thel\). Songs:many old manuscripts, though the Vatican manuscript (B) has the order of the two sons reversed. Logically the "I, sir" (\eg, kurie\) suits better for the second son (verse 30|) with a reference to the blunt refusal of the first. Songs:also the manuscripts differ in verse 31| between the first (\ho prtos\) and the last (\ho husteros\ or \eschatos\). But the one who actually did the will of the father is the one who {repented and went} (\metameltheis aplthen\). This word really means "repent," to be sorry afterwards, and must be sharply distinguished from the word \metanoe\ used 34 times in the N.T. as in strkjv@Matthew:3:2| and \metanoia\ used 24 times as in strkjv@Matthew:3:8|. The verb \metamelomai\ occurs in the N.T. only five times (Matthew:21:29,32; strkjv@27:3; strkjv@2Corinthians:7:8; strkjv@Hebrews:7:21| from strkjv@Psalms:109:4|). Paul distinguishes sharply between mere sorrow and the act "repentance" which he calls \metanoian\ (2Corinthians:7:9|). In the case of Judas (Matthew:27:3|) it was mere remorse. Here the boy got sorry for his stubborn refusal to obey his father and went and obeyed. Godly sorrow leads to repentance (\metanoian\), but mere sorrow is not repentance.
rwp@Matthew:21:33 @{A hedge} (\phragmon\). Or fence as a protection against wild beasts. {Digged a winepress} (\ruxen lnon\). Out of the solid rock to hold the grapes and wine as they were crushed. Such wine-vats are to be seen today in Palestine. {Built a tower} (\ikodomsen purgon\). This for the vinedressers and watchmen (2Chronicles:26:10|). Utmost care was thus taken. Note "a booth in a vineyard" (Isaiah:1:8|). See also strkjv@Isaiah:24:20; strkjv@Job:27:18|. Let it out (\exedeto, exedoto\ the usual form). For hire, the terms not being given. The lease allowed three forms, money-rent, a proportion of the crop, or a definite amount of the produce whether it was a good or bad year. Probably the last form is that contemplated here.
rwp@Matthew:21:42 @{The stone which} (\lithon hon\). Inverse attraction of the antecedent into the case of the relative. {The builders rejected} (\apedokimasan hoi oikodomountes\). From strkjv@Psalms:118:22|. A most telling quotation. These experts in building God's temple had rejected the corner-stone chosen by God for his own house. But God has the last word and sets aside the building experts and puts his Son as the Head of the corner. It was a withering indictment.
rwp@Matthew:21:44 @{Shall be broken to pieces} (\sunthlasthsetai\). Some ancient manuscripts do not have this verse. But it graphically pictures the fate of the man who rejects Christ. The verb means to shatter. We are familiar with an automobile that dashes against a stone wall, a tree, or a train and the ruin that follows. {Will scatter him as dust} (\likmsei\). The verb was used of winnowing out the chaff and then of grinding to powder. This is the fate of him on whom this Rejected Stone falls.
rwp@Matthew:22:2 @{A marriage feast} (\gamous\). The plural, as here (2,3,4,9|), is very common in the papyri for the wedding festivities (the several acts of feasting) which lasted for days, seven in strkjv@Judges:14:17|. The very phrase here, \gamous poiein\, occurs in the Doric of Thera about B.C. 200. The singular \gamos\ is common in the papyri for the wedding contract, but Field (_Notes_, p. 16) sees no difference between the singular here in strkjv@22:8| and the plural (see also strkjv@Genesis:29:22; strkjv@Esther:9:22|; Macc. strkjv@10:58).
rwp@Matthew:23:6 @{The chief place at feasts} (\tn prtoklisian en tois deipnois\). Literally, the first reclining place on the divan at the meal. The Persians, Greeks, Romans, Jews differed in their customs, but all cared for the post of honour at formal functions as is true of us today. Hostesses often solve the point by putting the name of each guest at the table. At the last passover meal the apostles had an ugly snarl over this very point of precedence (Luke:22:24; strkjv@John:13:2-11|), just two days after this exposure of the Pharisees in the presence of the apostles. {The chief seats in the synagogues} (\tas prtokathedrias en tais sunaggais\). "An insatiable hunger for prominence" (Bruce). These chief seats (Zuchermandel) were on the platform looking to the audience and with the back to the chest in which were kept the rolls of scripture. The Essenes had a different arrangement. People today pay high prices for front seats at the theatre, but at church prefer the rear seats out of a curious mock-humility. In the time of Jesus the hypocrites boldly sat up in front. Now, if they come to church at all, they take the rear seats.
rwp@Matthew:23:29 @{The tombs of the prophets} (\tous taphous tn prophtn\). Cf. strkjv@Luke:11:48-52|. They were bearing witness against themselves (\heautois\, verse 31|) to "the murder-taint in your blood" (Allen). "These men who professed to be so distressed at the murdering of the Prophets, were themselves compassing the death of Him who was far greater than any Prophet" (Plummer). There are four monuments called Tombs of the Prophets (Zechariah, Absalom, Jehoshaphat, St. James) at the base of the Mount of Olives. Some of these may have been going up at the very time that Jesus spoke. In this seventh and last woe Jesus addresses the Jewish nation and not merely the Pharisees.
rwp@Matthew:23:32 @{Fill ye up} (\plrsate\). The keenest irony in this command has been softened in some MSS. to the future indicative (\plrsete\). "Fill up the measure of your fathers; crown their misdeeds by killing the prophet God has sent to you. Do at last what has long been in your hearts. The hour is come" (Bruce).
rwp@Matthew:24:32 @{Putteth forth its leaves} (\ta phulla ekphui\). Present active subjunctive according to Westcott and Hort. If accented \ekphui\ (last syllable), it is second aorist passive subjunctive (Erasmus).
rwp@Matthew:25:9 @{Peradventure there will not be enough for us and you} (\mpote ou m arkesei hmn kai humn\). There is an elliptical construction here that is not easy of explanation. Some MSS. Aleph A L Z have \ouk\ instead of \ou m\. But even so \m pote\ has to be explained either by supplying an imperative like \ginesth\ or by a verb of fearing like \phoboumetha\ (this most likely). Either \ouk\ or \ou m\ would be proper with the futuristic subjunctive \arkesei\ (Moulton, _Prolegomena_, p. 192; Robertson, _Grammar_, pp. 1161,1174). "We are afraid that there is no possibility of there being enough for us both." This is a denial of oil by the wise virgins because there was not enough for both. "It was necessary to show that the foolish virgins could not have the consequences of their folly averted at the last moment" (Plummer). It is a courteous reply, but it is decisive. The compound Greek negatives are very expressive, \mpote--ou m\.
rwp@Matthew:26:17 @{To eat the passover} (\phagein to pascha\). There were two feasts rolled into one, the passover feast and the feast of unleavened bread. Either name was employed. Here the passover meal is meant, though in strkjv@John:18:28| it is probable that the passover feast is referred to as the passover meal (the last supper) had already been observed. There is a famous controversy on the apparent disagreement between the Synoptic Gospels and the Fourth Gospel on the date of this last passover meal. My view is that the five passages in John (John:13:1f.,27; strkjv@18:28; strkjv@19:14,31|) rightly interpreted agree with the Synoptic Gospels (Matthew:26:17,20; strkjv@Mark:14:12,17; strkjv@Luke:22:7,14|) that Jesus ate the passover meal at the regular time about 6 P.M. beginning of 15 Nisan. The passover lamb was slain on the afternoon of 14 Nisan and the meal eaten at sunset the beginning of 15 Nisan. According to this view Jesus ate the passover meal at the regular time and died on the cross the afternoon of 15 Nisan. See my _Harmony of the Gospels for Students of the Life of Christ_, pp.279-284. The question of the disciples here assumes that they are to observe the regular passover meal. Note the deliberative subjunctive (\hetoimasmen\) after \theleis\ with \hina\. For the asyndeton see Robertson, _Grammar_, p. 935.
rwp@Matthew:26:33 @{I will never be offended} (\eg oudepote skandalisthsomai\). "Made to stumble," not "offended." Volitive future passive indicative. Peter ignored the prophecy of the resurrection of Jesus and the promised meeting in Galilee (32|). The quotation from strkjv@Zechariah:13:7| made no impression on him. He was intent on showing that he was superior to "all" the rest. Judas had turned traitor and all were weak, Peter in particular, little as he knew it. Songs:Jesus has to make it plainer by pointing out "this night" as the time (34|). {Before the cock crows} (\prin alektora phnsai\). No article in the Greek, "before a cock crow." Mark (Mark:14:30|) says that Peter will deny Jesus thrice before the cock crows twice. When one cock crows in the morning, others generally follow. The three denials lasted over an hour. Some scholars hold that chickens were not allowed in Jerusalem by the Jews, but the Romans would have them.
rwp@Matthew:27:24 @{Washed his hands} (\apenipsato tas cheiras\). As a last resort since the hubbub (\thorubos\) increased because of his vacillation. The verb \aponipt\ means to wash off and the middle voice means that he washed off his hands for himself as a common symbol of cleanliness and added his pious claim with a slap at them. {I am innocent of the blood of this righteous man} (or {this blood}); {see ye to it}. (\Athios eimi apo tou haimatos tou dikaiou toutou\ or \tou haimatos toutou\ as some manuscripts have it, \humeis opsesthe\.) The Jews used this symbol (Deuteronomy:21:6; strkjv@Psalms:26:6; strkjv@73:13|). Plummer doubts if Pilate said these words with a direct reference to his wife's message (26:19|), but I fail to see the ground for that scepticism. The so-called _Gospel of Peter_ says that Pilate washed his hands because the Jews refused to do so.
rwp@Matthew:27:45 @{From the sixth hour} (\apo hekts hras\). Curiously enough McNeile takes this to mean the trial before Pilate (John:18:14|). But clearly John uses Roman time, writing at the close of the century when Jewish time was no longer in vogue. It was six o'clock in the morning Roman time when the trial occurred before Pilate. The crucifixion began at the third hour (Mark:15:25|) Jewish time or nine A.M. The darkness began at noon, the sixth hour Jewish time and lasted till 3 P.M. Roman time, the ninth hour Jewish time (Mark:15:33; strkjv@Matthew:27:45; strkjv@Luke:23:44|). The dense darkness for three hours could not be an eclipse of the sun and Luke (Luke:23:45|) does not so say, only "the sun's light failing." Darkness sometimes precedes earthquakes and one came at this time or dense masses of clouds may have obscured the sun's light. One need not be disturbed if nature showed its sympathy with the tragedy of the dying of the Creator on the Cross (Romans:8:22|), groaning and travailing until now.
rwp@Matthew:27:50 @{Yielded up his spirit} (\aphken to pneuma\). The loud cry may have been strkjv@Psalms:31:5| as given in strkjv@Luke:23:46|: "Father, into thy hands I commend my spirit." John (John:19:30|) gives {It is finished} (\tetelestai\), though which was actually last is not clear. Jesus did not die from slow exhaustion, but with a loud cry. {He breathed out} (\exepneusen\, strkjv@Mark:15:37|), {sent back his spirit} (Matthew:27:50|), {gave up his spirit} (\paredken to pneuma\, strkjv@John:19:30|). "He gave up his life because he willed it, when he willed it, and as he willed it" (Augustine). Stroud (_Physical Cause of the Death of Christ_) considers the loud cry one of the proofs that Jesus died of a ruptured heart as a result of bearing the sin of the world.
rwp@Matthew:27:55 @{Many women} (\gunaikes pollai\). We have come to expect the women from Galilee to be faithful, last at the Cross and first at the tomb. Luke (Luke:23:49|) says that "all his acquaintance" (\pantes hoi gnstoi auti\) stood at a distance and saw the end. One may hope that the apostles were in that sad group. But certainly many women were there. The Mother of Jesus had been taken away from the side of the Cross by the Beloved Disciple to his own home (John:19:27|). Matthew names three of the group by name. Mary Magdalene is mentioned as a well-known person though not previously named in Matthew's Gospel. Certainly she is not the sinful woman of strkjv@Luke:7| nor Mary of Bethany. There is another Mary, the mother of James and Joseph (Joses) not otherwise known to us. And then there is the mother of the sons of Zebedee (James and John), usually identified with Salome (Mark:15:40|). These noble and faithful women were "beholding from afar" (\apo makrothen therousai\). These three women may have drawn nearer to the Cross for Mary the Mother of Jesus stood beside the Cross (\para ti stauri\) with Mary of Clopas and Mary Magdalene (John:19:25|) before she left. They had once ministered unto Jesus (\diakonousai auti\) and now he is dead. Matthew does not try to picture the anguish of heart of these noble women nor does he say as Luke (Luke:23:48|) does that "they returned smiting their breasts." He drops the curtain on that saddest of all tragedies as the loyal band stood and looked at the dead Christ on Golgotha. What hope did life now hold for them?
rwp@Matthew:27:64 @{The last error} (\h eschat plan\). The last delusion, imposture (Weymouth), fraud (Moffatt). Latin _error_ is used in both senses, from _errare_, to go astray. The first fraud was belief in the Messiahship of Jesus, the second belief in his resurrection.
rwp@Revelation:1:8 @{The Alpha and the Omega} (\to Alpha kai to O\). The first and the last letters of the Greek alphabet, each with its own neuter (grammatical gender) article. This description of the eternity of God recurs in strkjv@21:6| with the added explanation \h arch kai to telos\ (the Beginning and the End) and of Christ in strkjv@22:13| with the still further explanation \ho prtos kai ho eschatos\ (the First and the Last). This last phrase appears also in strkjv@1:17; strkjv@2:8| without \to Alpha kai to O\. The change of speaker here is unannounced, as in strkjv@16:15; strkjv@18:20|. Only here and strkjv@21:5f|. is God introduced as the speaker. The eternity of God guarantees the prophecy just made. {The Lord God} (\Kurios ho theos\). "The Lord the God." Common phrase in Ezekiel (Ezekiel:6:3,11; strkjv@7:2|, etc.) and in this book (4:8; strkjv@11:17; strkjv@15:3; strkjv@16:7; strkjv@19:6; strkjv@21:22|). See strkjv@1:4; strkjv@4:8| for the triple use of \ho\, etc. to express the eternity of God. {The Almighty} (\ho pantokratr\). Late compound (\ps\ and \krate\), in Cretan inscription and a legal papyrus, common in LXX and Christian papyri, in N.T. only in strkjv@2Corinthians:6:18| (from strkjv@Jeremiah:38:35|) and strkjv@Revelation:1:8; strkjv@4:8; strkjv@11:17; strkjv@15:3; strkjv@16:7,14; strkjv@19:6,15; strkjv@21:22|.
rwp@Revelation:1:17 @{I fell} (\epesa\). Late form for the old \epeson\ (second aorist active indicative of \pipt\, to fall). Under the over-powering influence of the vision as in strkjv@19:10|. {He laid} (\ethken\). First aorist active indicative of \tithmi\. The act restored John's confidence. {Fear not} (\m phobou\). Cf. strkjv@Luke:1:13| to Zacharias to give comfort. {I am the first and the last} (\eg eimi ho prtos kai ho eschatos\). Used in strkjv@Isaiah:44:6; strkjv@48:12| of God, but here, strkjv@2:8; strkjv@22:13| of Christ. {And the Living One} (\kai ho zn\). Present active articular participle of \za\, another epithet of God common in the O.T. (Deuteronomy:32:40; strkjv@Isaiah:49:18|, etc.) and applied purposely to Jesus, with which see strkjv@John:5:26| for Christ's own words about it.
rwp@Revelation:2:8 @{In Smyrna} (\en Smurni\). North of Ephesus, on a gulf of the Aegean, one of the great cities of Asia (province), a seat of emperor-worship with temple to Tiberius, with many Jews hostile to Christianity who later join in the martyrdom of Polycarp, poor church (rich in grace) which receives only praise from Christ, scene of the recent massacre of Greeks by the Turks. Ramsay (_op. cit._, p. 251) terms Smyrna "the City of Life." Christianity has held on here better than in any city of Asia. {The first and the last} (\ho prtos kai ho eschatos\). Repeating the language of strkjv@1:17|. {Which was dead} (\hos egeneto nekros\). Rather, "who became dead" (second aorist middle indicative of \ginomai\) as in strkjv@1:18|. {And lived again} (\kai ezsen\). First aorist (ingressive, came to life) active of \za\ (\ho zn\ in strkjv@1:18|). Emphasis on the resurrection of Christ.
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:3:14 @{In Laodicea} (\en Laodikii\). Forty miles south-east of Philadelphia and some forty miles east of Ephesus, the last of the seven churches addressed with special messages, on the river Lycus on the border of Phrygia, near Colossae and Hierapolis, recipient of two letters by Paul (Colossians:4:16|), on the great trade-route from Ephesus to the east and seat of large manufacturing and banking operations (especially of woollen carpets and clothing, Ramsay, _Cities and Bishoprics of Phrygia_, p. 40ff.), centre of the worship of Asklepios and seat of a medical school and also of a provincial court where Cicero lived and wrote many of his letters, home of many Jews, called by Ramsay (_op. cit._, p. 413) "the City of Compromise," the church here founded apparently by Epaphras (Colossians:1:7; strkjv@4:12f.|), now a deserted ruin, one of six cities with this name (meaning justice of the people). No praise is bestowed on this church, but only blame for its lukewarmness. {The Amen} (\ho Amn\). Personal (masculine article) name here alone, though in strkjv@Isaiah:65:16| we have "the God of Amen" understood in the LXX as "the God of truth" (\ton theon ton althinon\). Here applied to Christ. See strkjv@1:5| for \ho martus ho pistos\ (the faithful witness) and strkjv@3:7| for \ho althinos\ (the genuine), "whose testimony never falls short of the truth" (Swete). {The beginning of the creation of God} (\h arch ts ktises tou theou\). Not the first of creatures as the Arians held and Unitarians do now, but the originating source of creation through whom God works (Colossians:1:15,18|, a passage probably known to the Laodiceans, strkjv@John:1:3; strkjv@Hebrews:1:2|, as is made clear by strkjv@1:18; strkjv@2:8; strkjv@3:21; strkjv@5:13|).
rwp@Revelation:3:21 @{He that overcometh} (\ho nikn\). Absolute nominative again as in strkjv@3:12|, but resumed this time by the dative \auti\ as in strkjv@2:26|. {To sit} (\kathisai\). First aorist active infinitive of \kathiz\. This promise grows out of the prophecy that the saints will share in the Messiah's rule, made to the twelve (Matthew:19:28; strkjv@Luke:22:29f.|), repeated by Paul (1Corinthians:6:2f.|), enlarged in strkjv@Revelation:22:1-5| (to last forever, strkjv@2Timothy:2:11f.|). James and John took this hope and promise literally (Mark:10:40|) not metaphorically. {As I also overcame} (\hs kag eniksa\). First aorist active indicative of \nika\, looking back on the victory as over in the past. In strkjv@John:16:33| before the Cross Jesus says \Eg nenikka ton kosmon\ (perfect active), emphasizing the abiding effect of the victory. {Sat down} (\ekathisa\). "I took my seat" (Hebrews:1:3|) where Christ is now (Revelation:22:3; strkjv@Colossians:3:1|). Cf. strkjv@1John:5:4; strkjv@Revelation:2:27f|. Each of these seven messages begins alike and ends alike. Each is the message of the Christ and of the Holy Spirit to the angel of the church. Each has a special message suited to the actual condition of each church. In each case the individual who overcomes has a promise of blessing. Christ the Shepherd knows his sheep and lays bare the particular peril in each case.
rwp@Revelation:4:5 @{Out of the throne} (\ek tou thronou\). Back to the throne itself. The imagery is kin to that in strkjv@Exodus:19:16; strkjv@24:9f.; strkjv@Ezekiel:1:22,27|. {Proceed} (\ekporeuontai\). Graphic historical present. {Lightnings and voices and thunders} (\astrapai kai phnai kai brontai\). Songs:exactly in strkjv@11:19; strkjv@16:18|, but in strkjv@8:5| with \brontai\ first, \astrapai\ last, all old and common words. "The thunderstorm is in Hebrew poetry a familiar symbol of the Divine power: cf., e.g., strkjv@1Samuel:2:10; strkjv@Psalms:18:9f.; strkjv@Job:37:4f|." (Swete). {Seven lamps of fire} (\hepta lampades puros\). Return to the nominative (\idou\, not \eidon\) with \san\ (were) understood. Metaphor drawn from strkjv@Ezekiel:1:13; strkjv@Zechariah:4:12ff|. Our word "lamp," but here a torch as in strkjv@8:10|, identified with the Holy Spirit (the Seven Spirits of God) as in strkjv@1:4; strkjv@3:1|, not \luchniai\ (lampstands) as in strkjv@1:12,20|, nor \luchnos\ a hand-lamp with oil (Matthew:5:15|). "These torches blaze perpetually before the throne of God" (Swete).
rwp@Revelation:6:1 @{And I saw} (\kai eidon\). As in strkjv@4:1; strkjv@5:1|. The vision unfolds without anything being said about opening the book and reading from it. In a more vivid and dramatic fashion the Lamb breaks the seals one by one and reveals the contents and the symbolism. The first four seals have a common note from one of the four \za\ and the appearance of a horse. No effort will be made here to interpret these seals as referring to persons or historical events in the past, present, or future, but simply to relate the symbolism to the other symbols in the book. It is possible that there is some allusion here to the symbolism in the so-called "Little Apocalypse" of strkjv@Mark:13; strkjv@Matthew:24f.; strkjv@Luke:21|. The imagery of the four horses is similar to that in strkjv@Zechariah:1:7-11; strkjv@6:1-8| (cf. strkjv@Jeremiah:14:12; strkjv@24:10; strkjv@42:17|). In the Old Testament the horse is often the emblem of war (Job:39:25; strkjv@Psalms:76:6; strkjv@Proverbs:21:31; strkjv@Ezekiel:26:10|). "Homer pictures the horses of Rhesus as whiter than snow, and swift as the wind" (Vincent). {When the Lamb opened} (\hote noixen to arnion\). First aorist active indicative of \anoig\. This same phrase recurs in rhythmical order at the opening of each seal (6:1,3,5,7,9,12|) till the last (8:1|), where we have \hotan noixen\ (\hotan\ rather than \hote\ calling particular attention to it). {One} (\mian\). Probably used here as an ordinal (the first) as in strkjv@Matthew:28:1|. See Robertson, _Grammar_, p. 671f. {Of} (\ek\). This use of \ek\ with the ablative in the partitive sense is common in the Apocalypse, as twice in this verse (\ek tn\, etc.). Songs:\henos ek tn\ (one of the four living creatures) is "the first of," etc. {In a voice of thunder} (\en phni bronts\). Old word used of John and James (Mark:3:17|) and elsewhere in N.T. only strkjv@John:12:29| and a dozen times in the Apocalypse. {Come} (\Erchou\). Present middle imperative of \erchomai\, but with exclamatory force (not strictly linear). The command is not addressed to the Lamb nor to John (the correct text omits \kai ide\ "and see") as in strkjv@17:1; strkjv@21:9|, but to one of the four horsemen each time. Swete takes it as a call to Christ because \erchou\ is so used in strkjv@22:17,20|, but that is not conclusive.
rwp@Revelation:10:7 @{When he is about to sound} (\hotan melli salpizein\). Indefinite temporal clause with \hotan\ and the present active subjunctive of \mell\ and the present (inchoative) active infinitive of \salpiz\, "whenever he is about to begin to sound" (in contrast to the aorist in strkjv@11:15|). {Then} (\kai\). Songs:in apodosis often (14:10|). {Is finished} (\etelesth\). First aorist passive indicative of \tele\, proleptic or futuristic use of the aorist as in strkjv@1Corinthians:7:28|. Songs:also strkjv@15:1|. {The mystery of God} (\to mustrion tou theou\). This same phrase by Paul in strkjv@1Corinthians:2:1; strkjv@Colossians:2:2|. Here apparently the whole purpose of God in human history is meant. {According to the good tidings which he declared} (\hs euggelisen\). "As he gospelized to," first aorist active indicative of \euaggeliz\, a rare use of the active as in strkjv@14:6| with the accusative. See the middle so used in strkjv@Galatians:1:9; strkjv@1Peter:1:12|. See strkjv@Amos:3:7; strkjv@Jeremiah:7:25; strkjv@25:4| for this idea in the O.T. prophets who hoped for a cleaning up of all mysteries in the last days.
rwp@Revelation:12:7 @{There was war in heaven} (\egeneto polemos en ti ourani\). "There came to be war in heaven" (\egeneto\, not \n\). "Another \tableau\, not a \smeion\ (vv. 1,3|), but consequent upon the two \smeia\ which precede it. The birth and rapture of the Woman's Son issue in a war which invades the \epourania\" (Swete). The reference is not to the original rebellion of Satan, as Andreas held. As the coming of Christ brought on fresh manifestations of diabolic power (Mark:1:13; strkjv@Luke:22:3,31; strkjv@John:12:31; strkjv@14:30; strkjv@16:11|), just so Christ's return to heaven is pictured as being the occasion of renewed attacks there. We are not to visualize it too literally, but certainly modern airplanes help us to grasp the notion of battles in the sky even more than the phalanxes of storm-clouds (Swete). John even describes this last conflict as in heaven itself. Cf. strkjv@Luke:10:18; strkjv@1Kings:22:1ff.; strkjv@Job:1; 2; strkjv@Zechariah:3:1ff|. {Michael and his angels} (\ho Michal kai hoi aggeloi autou\). The nominative here may be in apposition with \polemos\, but it is an abnormal construction with no verb, though \egeneto\ (arose) can be understood as repeated. Michael is the champion of the Jewish people (Daniel:10:13,21; strkjv@12:1|) and is called the archangel in strkjv@Jude:9|. {Going forth to war} (\tou polemsai\). This genitive articular infinitive is another grammatical problem in this sentence. If \egeneto\ (arose) is repeated as above, then we have the infinitive for purpose, a common enough idiom. Otherwise it is anomalous, not even like strkjv@Acts:10:25|. {With the dragon} (\meta tou drakontos\). On the use of \meta\ with \poleme\ see strkjv@2:16; strkjv@13:4; strkjv@17:14| (nowhere else in N.T.). The devil has angels under his command (Matthew:25:41|) and preachers also (2Corinthians:11:14f.|). {Warred} (\epolemsen\). Constative aorist active indicative of \poleme\, picturing the whole battle in one glimpse.
rwp@Revelation:15:1 @{Another sign in heaven} (\allo smeion en ti ourani\). Looking back to strkjv@12:1,3|, after the series intervening. The Seven Bowls are parallel with the Seven Seals (ch. strkjv@Revelation:6|) and the Seven Trumpets (chapters strkjv@Revelation:8-11|), but there is an even closer connection with chapters strkjv@Revelation:12-14|, "the drama of the long conflict between the church and the world" (Swete). {Great and marvellous} (\mega kai thaumaston\). \Thaumastos\ is an old verbal adjective (from \thaumaz\, to wonder) and is already in strkjv@Matthew:21:42|. The wonder extends to the end of this vision or sign (16:21|). {Seven angels} (\aggelous hepta\). Accusative case in apposition with \smeion\ after \eidon\. Cf. strkjv@8:2|. {Which are the last} (\tas eschatas\). "Seven plagues the last." As in strkjv@21:9|, "the final cycle of such visitations" (Swete). {Is finished} (\etelesth\). Proleptic prophetic first aorist passive indicative of \tele\ as in strkjv@10:7|. The number seven seems particularly appropriate here for finality and completeness.
rwp@Revelation:19:3 @{A second time} (\deuteron\). Adverbial accusative, a heavenly encore. {They say} (\eirkan\). Perfect active indicative of \eipon\. "They have said," not an "aoristic" perfect for "they say," but vivid dramatic perfect as in strkjv@5:7| and the form in \-an\ instead of \-asin\ as in strkjv@18:3; strkjv@21:6|. {Goeth up} (\anabainei\). Linear present active indicative of \anabain\, "keeps on going up," "a last touch to the description already given (18:21ff.|) of Babylon's utter collapse" (Swete). The smoke of the city's ruin (14:11; strkjv@18:8f.,18|) instead of incense (8:4|). Cf. strkjv@Isaiah:34:9f|.
rwp@Revelation:19:7 @{Let us rejoice and be exceeding glad} (\chairmen kai agallimen\). Present active subjunctive (volitive) of \chair\ and \agallia\ (elsewhere in N.T. in the middle except strkjv@Luke:1:47; strkjv@1Peter:1:8|). For both verbs together see strkjv@Matthew:5:12|. {Let us give} (\dmen\). Second aorist active subjunctive of \didmi\, but A reads \dsomen\ (future active) and P \dsmen\. If the future indicative is read, the tone is changed from exhortation to declaration (we shall give glory unto him). {The marriage of the Lamb} (\ho gamos tou arniou\). In the O.T. God is the Bridegroom of Israel (Hosea:2:16; strkjv@Isaiah:54:6; strkjv@Ezekiel:16:7ff.|). In the N.T. Christ is the Bridegroom of the Kingdom (the universal spiritual church as seen by Paul, strkjv@2Corinthians:11:2; strkjv@Ephesians:5:25ff.|, and by John in strkjv@Revelation:3:20; strkjv@19:7,9; strkjv@21:2,9; strkjv@22:17|. In the Gospels Christ appears as the Bridegroom (Mark:2:19f.; strkjv@Matthew:9:15; strkjv@Luke:5:34f.; strkjv@John:3:29|). The figure of \gamos\ occurs in strkjv@Matthew:22:2-14|. Three metaphors of women appear in the Apocalypse (the Mother in chapter strkjv@Revelation:12|, the Harlot in strkjv@Revelation:17-19|, and the Bride of Christ here to the end). "The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy" (Swete). {Is come} (\lthen\). Prophetic aorist, come at last. {Made herself ready} (\htoimasen heautn\). First aorist active indicative of \hetoimaz\ and the reflexive pronoun. See strkjv@22:2| for \htoimasmenn hs numphn\ (prepared as a bride). There is something for her to do (1John:3:3; strkjv@Jude:1:21; strkjv@2Corinthians:7:1|), but the chief preparation is the act of Christ (Ephesians:5:25ff.|).
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:20:11 @{A great white throne} (\thronon megan leukon\). Here \megan\ (great) is added to the throne pictures in strkjv@4:4; strkjv@20:4|. The scene is prepared for the last judgment often mentioned in the N.T. (Matthew:25:31-46; strkjv@Romans:14:10; strkjv@2Corinthians:5:10|). "The absolute purity of this Supreme Court is symbolized by the colour of the Throne" (Swete) as in strkjv@Daniel:7:9; strkjv@Psalms:9:1; strkjv@97:2|. The name of God is not mentioned, but the Almighty Father sits upon the throne (4:2f.,9; strkjv@5:1,7,13; strkjv@6:16; strkjv@7:10,15; strkjv@19:4; strkjv@21:5|), and the Son sits there with him (Hebrews:1:3|) and works with the Father (John:5:19-21; strkjv@10:30; strkjv@Matthew:25:31ff.; strkjv@Acts:17:31; strkjv@2Corinthians:5:10; strkjv@2Timothy:4:1|). {From whose face the earth and the heaven fled away} (\hou apo prospou ephugen h ge kai ho ouranos\). Second aorist (prophetic) active of \pheug\. See strkjv@16:20|. The non-eternity of matter is a common teaching in the O.T. (Psalms:97:5; strkjv@102:27; strkjv@Isaiah:51:6|) as in the N.T. (Mark:13:31; strkjv@2Peter:3:10|). {Was found} (\heureth\). First aorist passive indicative of \heurisk\. All is now spiritual. Even scientists today are speaking of the non-eternity of the universe.
rwp@Revelation:20:12 @{The dead, the great and the small} (\tous nekrous tous megalous kai tous mikrous\). The general resurrection of verse 13| is pictured by anticipation as already over. No living are mentioned after the battle of verses 7-10|, though some will be living when Jesus comes to judge the quick and the dead (2Timothy:4:1; strkjv@1Thessalonians:4:13ff.|). All classes and conditions (11:18; strkjv@13:16; strkjv@19:5,18|) John saw "standing before the throne" (\hesttas enpion tou thronou\). {Books were opened} (\biblia noichthsan\). First aorist passive of \anoig\. Like strkjv@Daniel:7:10|. The record of each human being has been kept in God's books. {Were judged} (\ekrithsan\). First aorist passive indicative of \krin\. The sentence upon each rests upon written evidence. {Another book which is the book of life} (\allo biblion ho estin ts zs\). This book has already been mentioned (3:5; strkjv@13:8; strkjv@17:8|). "It is the roll of living citizens of Jerusalem" (Swete), "the church of the first born enrolled in heaven" (Hebrews:12:23|). The books are "the vouchers for the book of life" (Alford). We are saved by grace, but character at last (according to their works) is the test as the fruit of the tree (Matthew:7:16,20; strkjv@10:32f.; strkjv@25:31-46; strkjv@John:15:6; strkjv@2Corinthians:5:10; strkjv@Romans:2:10; strkjv@Revelation:2:23; strkjv@20:12; strkjv@22:12|).
rwp@Revelation:20:14 @{Were cast} (\eblthsan\). As the devil (20:10|) followed the two beasts (19:20|) into the same dread lake of fire. Death is personified and is disposed of, "the last enemy" (1Corinthians:15:26|) and Paul sings the paean of victory over death (1Corinthians:15:54f.|, from strkjv@Hosea:13:14|). Hades has no more terrors, for the saints are in heaven. There is no more fear of death (Hebrews:2:15|), for death is no more (Revelation:21:4|). The second death (2:11; strkjv@20:6; strkjv@21:8|) is here identified as in strkjv@21:8| with the lake of fire.
rwp@Revelation:22:9 @{See thou do it not} (\Hora m\). The angel promptly interposes (\legei\, dramatic present). See strkjv@19:10| for discussion of this same phrase \hora m\ when John had once before started to worship the angel in his excitement. Here we have added to the words in strkjv@19:10| "the prophets (\tn prophtn\) and also "them which keep the words of this book" (\tn trountn tous logous tou bibliou toutou\), the last a repetition from strkjv@22:7|. In both places we have "Worship God" (\ti thei proskunson\). And not an angel.
rwp@Revelation:22:13 @{I am the Alpha and the Omega} (\Eg to Alpha kai to O\). Applied to God in strkjv@1:8; strkjv@21:6|, and here alone to Christ, crowning proof in this book of Christ's deity. Songs:in strkjv@21:6| God is termed, as Christ is here, \h arch kai to telos\ (the beginning and the end), while \ho prtos kai ho eschatos\ (the first and the last) is applied only to Christ (1:17; strkjv@2:8|). Solemn assurance is thus given that Christ is qualified to be the Judge of verse 12| (cf. strkjv@Matthew:25:31-46|). In strkjv@Hebrews:12:2| Jesus is the \archgos kai teleits ts pistes\ (the author and finisher of faith). Christ was the Creator of the universe for the Father. Songs:now he is the Consummation of redemption.
rwp@Revelation:22:14 @{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@Revelation:22:16 @{I Jesus} (\Eg Isous\). The last and most solemn attestation to the book that from Jesus (the historic Jesus known to the churches), in harmony with strkjv@1:1f|. {Have sent} (\epempsa\). First aorist active indicative of \pemp\, used here in the same sense as \aposteilas\ in strkjv@1:1| as his personal messenger. It is the Jesus of history here speaking, who is also the Christ of theology and the Lamb of God. {For the churches} (\epi tais ekklsiais\). For this use of \epi\ see strkjv@10:11; strkjv@John:12:16|. It is not just for the seven churches (1:4|), but for all the churches in the world then and now. {I am the root and the offspring of David} (\Eg eimi h riza kai to genos Daueid\). See strkjv@5:5| for "the root of David," to which John now adds \to genos\ in the sense of "offspring" (Acts:17:28f.|), not of family or race (Acts:4:6; strkjv@7:13|). Cf. strkjv@Matthew:22:42-45|. {The bright, the morning star} (\ho astr ho lampros ho prinos\). The Davidic King is called a star in strkjv@Numbers:24:17; strkjv@Luke:1:78|. This "day-star" (\phsphoros\) is interpreted as Christ (2Peter:1:19|). In strkjv@Revelation:2:28| the phrase "the morning star" occurs in Christ's words, which is here interpreted. Christ is the Light that was coming into the world (John:1:9; strkjv@8:12|).
rwp@Romans:3:25 @{Set forth} (\proetheto\). Second aorist middle indicative. See on ¯1:13| for this word. Also in strkjv@Ephesians:1:9|, but nowhere else in N.T. God set before himself (purposed) and did it publicly before (\pro\) the whole world. {A propitiation} (\hilastrion\). The only other N.T. example of this word is in strkjv@Hebrews:9:5| where we have the "cherubim overshadowing the mercy seat" (\to hilastrion\). In Hebrews the adjective is used as a substantive or as "the propitiatory place " But that idea does not suit here. Deissmann (_Bible Studies_, pp. 124-35) has produced examples from inscriptions where it is used as an adjective and as meaning "a votive offering" or "propitiatory gift." Hence he concludes about strkjv@Romans:3:25|: "The crucified Christ is the votive gift of the Divine Love for the salvation of men." God gave his Son as the means of propitiation (1John:2:2|). \Hilastrion\ is an adjective (\hilastrios\) from \hilaskomai\, to make propitiation (Hebrews:2:17|) and is kin in meaning to \hilasmos\, propitiation (1John:2:2; strkjv@4:10|). There is no longer room for doubting its meaning in strkjv@Romans:3:25|. {Through faith, by his blood} (\dia pistes en ti autou haimati\). Songs:probably, connecting \en toi haimati\ (in his blood) with \proetheto\. {To show his righteousness} (\eis endeixin ts dikaiosuns autou\). See strkjv@2Corinthians:8:24|. "For showing of his righteousness," the God-kind of righteousness. God could not let sin go as if a mere slip. God demanded the atonement and provided it. {Because of the passing over} (\dia tn paresin\). Late word from \parimi\, to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, _Bible Studies_, p. 266) for remission of punishment, especially for debt, as distinct from \aphesis\ (remission). {Done aforetime} (\progegonotn\). Second perfect active genitive participle of \proginomai\. The sins before the coming of Christ (Acts:14:16; strkjv@17:30; strkjv@Hebrews:9:15|). {Forbearance} (\anochi\). Holding back of God as in strkjv@2:4|. In this sense Christ tasted death for every man (Hebrews:2:9|).
rwp@Romans:4:20 @{He wavered not through unbelief} (\ou diekrith ti apistii\). First aorist passive indicative of old and common verb \diakrin\, to separate, to distinguish between, to decide between, to desert, to dispute, to be divided in one's own mind. This last sense occurs here as in strkjv@Matthew:21:22; strkjv@Mark:11:23; strkjv@Romans:14:23; strkjv@James:1:6|. "He was not divided in his mind by unbelief" (instrumental case). {Waxed strong through faith} (\enedunamth ti pistei\). First aorist passive again of \endunamo\, late word to empower, to put power in, in LXX and Paul and strkjv@Acts:9:22|.
rwp@Titus:1:2 @{God who cannot lie} (\ho apseuds theos\). "The non-lying God." Old adjective (\a\ privative and \pseuds\), here only in N.T. See strkjv@2Timothy:2:13|. In Polycarp's last prayer. {Promised} (\epggeilato\). First aorist middle indicative of \epaggell\. Antithesis in \ephanersen de\ (manifested) in verse 3| (first aorist active indicative of \phanero\). Same contrast in strkjv@Romans:16:25; strkjv@Colossians:1:26|. {Before times eternal} (\pro chronn ainn\). Not to God's purpose before time began (Ephesians:1:4; strkjv@2Timothy:1:9|), but to definite promises (Romans:9:4|) made in time (Lock). "Long ages ago." See strkjv@Romans:16:25|.
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