NT-GOSPEL.filter - rwp whose:
rwp@Info_1Corinthians
@ Some good commentaries on I Corinthians are the following: On the Greek Bachmann in the _Zahn Kommentar_, Edwards, Ellicott, Findlay (Expositor's Greek Testament), Godet, Goudge, Lietzmann (_Handbuch zum N.T._), Lightfoot (chs. 1-7), Parry, Robertson and Plummer (_Int. Crit._), Stanley, J. Weiss (_Meyer Kommentar_); on the English Dods (_Exp. Bible_), McFadyen, Parry, Ramsay, Rendall, F. W. Robertson, Walker (_Reader's Comm._). strkjv@1Corinthians:1:1 @{Called to be an apostle} (\kltos apostolos\). Verbal adjective \kltos\ from \kale\, without \einai\, to be. Literally, {a called apostle} (Romans:1:1|), not so-called, but one whose apostleship is due not to himself or to men (Galatians:1:1|), but to God, {through the will of God} (\dia thelmatos tou theou\). The intermediate (\dia, duo\, two) agent between Paul's not being Christ's apostle and becoming one was God's will (\thelma\, something willed of God), God's command (1Timothy:1:1|). Paul knows that he is not one of the twelve apostles, but he is on a par with them because, like them, he is chosen by God. He is an apostle of Jesus Christ or Christ Jesus (MSS. vary here, later epistles usually Christ Jesus). The refusal of the Judaizers to recognize Paul as equal to the twelve made him the more careful to claim his position. Bengel sees here Paul's denial of mere human authority in his position and also of personal merit: _Namque mentione Dei excluditur auctoramentum humanum, mentione Voluntatis Dei, meritum Pauli_. {Our brother} (\ho adelphos\). Literally, the brother, but regular Greek idiom for our brother. This Sosthenes, now with Paul in Ephesus, is probably the same Sosthenes who received the beating meant for Paul in Corinth (Acts:18:17|). If so, the beating did him good for he is now a follower of Christ. He is in no sense a co-author of the Epistle, but merely associated with Paul because they knew him in Corinth. He may have been compelled by the Jews to leave Corinth when he, a ruler of the synagogue, became a Christian. See strkjv@1Thessalonians:1:1| for the mention of Silas and Timothy in the salutation. Sosthenes could have been Paul's amanuensis for this letter, but there is no proof of it.
rwp@1Corinthians:1:12 @{Now this I mean} (\leg de touto\). Explanatory use of \leg\. Each has his party leader. \Apoll\ is genitive of \Apolls\ (Acts:18:24|), probably abbreviation of \Apollnius\ as seen in Codex Bezae for strkjv@Acts:18:24|. See on Acts for discussion of this "eloquent Alexandrian" (Ellicott), whose philosophical and oratorical preaching was in contrast "with the studied plainness" of Paul (1Corinthians:2:1; strkjv@2Corinthians:10:10|). People naturally have different tastes about styles of preaching and that is well, but Apollos refused to be a party to this strife and soon returned to Ephesus and refused to go back to Corinth (1Corinthians:16:12|). \Cph\ is the genitive of \Cphs\, the Aramaic name given Simon by Jesus (John:1:42|), \Petros\ in Greek. Except in strkjv@Galatians:2:7,8| Paul calls him Cephas. He had already taken his stand with Paul in the Jerusalem Conference (Acts:15:7-11; strkjv@Galatians:2:7-10|). Paul had to rebuke him at Antioch for his timidity because of the Judaizers (Galatians:2:11-14|), but, in spite of Baur's theory, there is no evidence of a schism in doctrine between Paul and Peter. If strkjv@2Peter:3:15f.| be accepted as genuine, as I do, there is proof of cordial relations between them and strkjv@1Corinthians:9:5| points in the same direction. But there is no evidence that Peter himself visited Corinth. Judaizers came and pitted Peter against Paul to the Corinthian Church on the basis of Paul's rebuke of Peter in Antioch. These Judaizers made bitter personal attacks on Paul in return for their defeat at the Jerusalem Conference. Songs:a third faction was formed by the use of Peter's name as the really orthodox wing of the church, the gospel of the circumcision. {And I of Christ} (\eg de Christou\). Still a fourth faction in recoil from the partisan use of Paul, Apollos, Cephas, with "a spiritually proud utterance" (Ellicott) that assumes a relation to Christ not true of the others. "Those who used this cry arrogated the common watchword as their _peculium_" (Findlay). This partisan use of the name of Christ may have been made in the name of unity against the other three factions, but it merely added another party to those existing. In scouting the names of the other leaders they lowered the name and rank of Christ to their level.
rwp@1Corinthians:2:14 @{Now the natural man} (\psuchikos de anthrpos\). Note absence of article here, "A natural man" (an unregenerate man). Paul does not employ modern psychological terms and he exercises variety in his use of all the terms here present as \pneuma\ and \pneumatikos, psuch\ and \psuchikos, sarx\ and \sarkinos\ and \sarkikos\. A helpful discussion of the various uses of these words in the New Testament is given by Burton in his _New Testament Word Studies_, pp. 62-68, and in his {Spirit, Soul, and Flesh}. The papyri furnish so many examples of \sarx, pneuma\, and \psuch\ that Moulton and Milligan make no attempt at an exhaustive treatment, but give a few miscellaneous examples to illustrate the varied uses that parallel the New Testament. \Psuchikos\ is a qualitative adjective from \psuch\ (breath of life like \anima\, life, soul). Here the Vulgate renders it by _animalis_ and the German by _sinnlich_, the original sense of animal life as in strkjv@Jude:1:19; strkjv@James:3:15|. In strkjv@1Corinthians:15:44,46| there is the same contrast between \psuchikos\ and \pneumatikos\ as here. The \psuchikos\ man is the unregenerate man while the \pneumatikos\ man is the renewed man, born again of the Spirit of God. {Receiveth not} (\ou dechetai\). Does not accept, rejects, refuses to accept. In strkjv@Romans:8:7| Paul definitely states the inability (\oude gar dunatai\) of the mind of the flesh to receive the things of the Spirit untouched by the Holy Spirit. Certainly the initiative comes from God whose Holy Spirit makes it possible for us to accept the things of the Spirit of God. They are no longer "foolishness" (\mria\) to us as was once the case (1:23|). Today one notes certain of the _intelligentsia_ who sneer at Christ and Christianity in their own blinded ignorance. {He cannot know them} (\ou dunatai gnnai\). He is not able to get a knowledge (ingressive second aorist active infinitive of \ginsk\). His helpless condition calls for pity in place of impatience on our part, though such an one usually poses as a paragon of wisdom and commiserates the deluded followers of Christ. {They are spiritually judged} (\pneumatiks anakrinetai\). Paul and Luke are fond of this verb, though nowhere else in the N.T. Paul uses it only in I Corinthians. The word means a sifting process to get at the truth by investigation as of a judge. In strkjv@Acts:17:11| the Beroeans scrutinized the Scriptures. These \psuchikoi\ men are incapable of rendering a decision for they are unable to recognize the facts. They judge by the \psuch\ (mere animal nature) rather than by the \pneuma\ (the renewed spirit).
rwp@1John:5:6 @{This} (\houtos\). Jesus the Son of God (verse 5|). {He that came} (\ho elthn\). Second aorist active articular participle of \erchomai\, referring to the Incarnation as a definite historic event, the preexistent Son of God "sent from heaven to do God's will" (Brooke). {By water and blood} (\di' hudatos kai haimatos\). Accompanied by (\dia\ used with the genitive both as instrument and accompaniment, as in strkjv@Galatians:5:13|) water (as at the baptism) and blood (as on the Cross). These two incidents in the Incarnation are singled out because at the baptism Jesus was formally set apart to his Messianic work by the coming of the Holy Spirit upon him and by the Father's audible witness, and because at the Cross his work reached its culmination ("It is finished," Jesus said). There are other theories that do not accord with the language and the facts. It is true that at the Cross both water and blood came out of the side of Jesus when pierced by the soldier, as John bore witness (John:19:34|), a complete refutation of the Docetic denial of an actual human body for Jesus and of the Cerinthian distinction between Jesus and Christ. There is thus a threefold witness to the fact of the Incarnation, but he repeats the twofold witness before giving the third. The repetition of both preposition (\en\ this time rather than \dia\) and the article (\ti\ locative case) argues for two separate events with particular emphasis on the blood ("not only" \ouk monon\, "but" \all'\) which the Gnostics made light of or even denied. {It is the Spirit that beareth witness} (\to pneuma estin to marturoun\). Present active articular participle of \marture\ with article with both subject and predicate, and so interchangeable as in strkjv@3:4|. The Holy Spirit is the third and the chief witness at the baptism of Jesus and all through his ministry. {Because} (\hoti\). Or declarative "that." Either makes sense. In strkjv@John:15:26| Jesus spoke of "the Spirit of truth" (whose characteristic is truth). Here John identifies the Spirit with truth as Jesus said of himself (John:14:6|) without denying personality for the Holy Spirit.
rwp@1Peter:2:11 @{As sojourners and pilgrims} (\hs paroikous kai parepidmous\). This combination from the LXX (Genesis:33:4; strkjv@Psalms:39:13|). See strkjv@1:1| for \parepidmos\ and strkjv@1:17| for \paroikia\ and strkjv@Ephesians:2:19| for \paroikos\ (only there and here in N.T., Christians whose fatherland is heaven). {To abstain from} (\apechesthai\). Present middle (direct) infinitive of \apech\, old verb, to hold back from (1Thessalonians:4:3|). In indirect command (to keep on abstaining from) after \parakal\ (I beseech). With the ablative case \tn sarkikn epithumin\, the grosser sins of the flesh (for \sarkikos\ see strkjv@1Corinthians:3:3|) like the list in strkjv@4:3|. {Which} (\haitines\). "Which very ones." Like Latin _quippe qui_. {War against the soul} (\strateuontai kata ts psuchs\). Present middle indicative of \strateu\, to carry on a campaign (James:4:1|). See this struggle between the flesh and the spirit vividly pictured by Paul in strkjv@Galatians:5:16-24|.
rwp@1Peter:3:3 @{Whose adorning} (\hn kosmos\). Genitive plural of the relative referring to \gunaikn\ (wives). \Kosmos\ has here its old meaning of ornament (cf. our cosmetics), not the common one of world (John:17:5|) considered as an orderly whole. _Mundus_ in Latin is used in this double sense (ornament, world). {Let it be} (\est\). Imperative third singular of \eimi\. Not the outward adorning of plaiting the hair (\ouch ho exthen emploks trichn\). The use of \ouch\ here rather than \m\ (usual negative with the imperative) because of the sharp contrast in verse 4| (\all'\). The old adverb \exthen\ (from without) is in the attributive position like an adjective. \Emplok\ is a late word (from \emplek\, to inweave, strkjv@2Timothy:2:4; strkjv@2Peter:2:20|) in Strabo, but often in the papyri for struggle as well as plaiting, here only in N.T. {Of wearing} (\peritheses\). Late and rare word (Galen, Arrian) from \peritithmi\ (Matthew:27:28|), to put around, a placing around. Ornaments of gold were worn round the hair as nets and round the finger, arm, or ankle. {Or of putting on} (\enduses\). Old word from \endu\ (to put on), here only in N.T. Peter is not forbidding the wearing of clothes and ornaments by women, but the display of finery by contrast. Cf. strkjv@1Timothy:2:9-13; strkjv@Isaiah:3:16ff|.
rwp@1Peter:3:6 @{As Sarah} (\hs Sarra\). {Obeyed Abraham} (\hupkouen ti Abraam\). Imperfect active of \hupakou\, "used to obey" (with dative). {Calling him lord} (\kurion auton kalousa\). Present active participle of \kale\. See Gen strkjv@18:12|. {Whose children ye now are} (\hs egenthte tekna\). First aorist passive indicative of \ginomai\, "whose children ye became." {If ye do well} (\agathopoiousai\). Present active feminine plural participle of \agathopoie\ (2:15|), "doing good." {And are not put in fear by any terror} (\kai m phoboumenai mdemian ptosin\). Free quotation from strkjv@Proverbs:3:25|, "and not fearing any terror" (cognate accusative of \ptosis\, after \phoboumenai\, present middle participle, late and rare word from \ptoe\, to terrify, as in strkjv@Luke:21:9|, here only in N.T.). Perhaps Peter regards Sarah's falsehood as the yielding to a sudden terror (Hart). Hannah could also be named along with Sarah. The women somehow do not organize "daughters of Sarah" societies.
rwp@1Peter:3:19 @{In which also} (\en hi kai\). That is, in spirit (relative referring to \pneumati\). But, a number of modern scholars have followed Griesbach's conjecture that the original text was either \Ne kai\ (Noah also), or \Ench kai\ (Enoch also), or \en hi kai Ench\ (in which Enoch also) which an early scribe misunderstood or omitted \Ench kai\ in copying (\homoioteleuton\). It is allowed in Stier and Theile's _Polyglott_. It is advocated by J. Cramer in 1891, by J. Rendel Harris in _The Expositor_ (1901), and _Sidelights on N.T. Research_ (p. 208), by Nestle in 1902, by Moffatt's New Translation of the New Testament. Windisch rejects it as inconsistent with the context. There is no manuscript for the conjecture, though it would relieve the difficulty greatly. Luther admits that he does not know what Peter means. Bigg has no doubt that the event recorded took place between Christ's death and his resurrection and holds that Peter is alluding to Christ's _Descensus ad Inferos_ in strkjv@Acts:2:27| (with which he compares strkjv@Matthew:27:52f.; strkjv@Luke:23:34; strkjv@Ephesians:4:9|). With this Windisch agrees. But Wohlenberg holds that Peter means that Christ in his preexistent state preached to those who rejected the preaching of Noah who are now in prison. Augustine held that Christ was in Noah when he preached. Bigg argues strongly that Christ during the time between his death and resurrection preached to those who once heard Noah (but are now in prison) and offered them another chance and not mere condemnation. If so, why did Jesus confine his preaching to this one group? Songs:the theories run on about this passage. One can only say that it is a slim hope for those who neglect or reject Christ in this life to gamble with a possible second chance after death which rests on very precarious exegesis of a most difficult passage in Peter's Epistle. Accepting the text as we have, what can we make of it? {He went and preached} (\poreutheis ekruxen\). First aorist passive (deponent) participle of \poreuomai\ and first aorist active indicative of \kruss\, the verb commonly used of the preaching of Jesus. Naturally the words mean personal action by Christ "in spirit" as illustration of his "quickening" (verse 18|) whether done before his death or afterwards. It is interesting to observe that, just as the relative \en hi\ here tells something suggested by the word \pneumati\ (in spirit) just before, so in verse 21| the relative \ho\ (which) tells another illustration of the words \di' hudatos\ (by water) just before. Peter jumps from the flood in Noah's time to baptism in Peter's time, just as he jumped backwards from Christ's time to Noah's time. He easily goes off at a word. What does he mean here by the story that illustrates Christ's quickening in spirit? {Unto the spirits in prison} (\tois en phulaki pneumasin\). The language is plain enough except that it does not make it clear whether Jesus did the preaching to spirits in prison at the time or to people whose spirits are now in prison, the point of doubt already discussed. The metaphorical use of \en phulaki\ can be illustrated by strkjv@2Peter:2:4; strkjv@Jude:1:6; strkjv@Revelation:20:7| (the final abode of the lost). See strkjv@Hebrews:12:23| for the use of \pneumata\ for disembodied spirits.
rwp@1Peter:4:11 @{If any man speaketh} (\ei tis lalei\). Condition of first class, assumed as a fact. {Speaking as it were oracles of God} (\hs logia theou\). No predicate in this conclusion of the condition. For \logia theou\ see strkjv@Acts:7:38| (Mosaic law); strkjv@Romans:3:2| (the Old Testament); strkjv@Hebrews:5:12| (the substance of Christian teaching), here of the utterances of God through Christian teachers. \Logion\ (old word) is a diminutive of \logos\ (speech, word). It can be construed here as nominative or as accusative. The verb has to be supplied. {If any one ministereth} (\ei tis diakonei\). First-class condition again. See strkjv@Acts:6:2-4| for the twofold division of service involved here. {Which God supplieth} (\hs chorgei ho theos\). Ablative case (\hs\) of the relative attracted from the accusative \hn\, object of \chorgei\ (present active indicative of \chorge\, old verb, to supply from \chorgos\, chorus leader, in N.T. only here and strkjv@2Corinthians:9:10|). Peter has the compound \epichorge\ in strkjv@2Peter:1:5,11|. God is the supplier of strength. {That God may be glorified} (\hina doxaztai ho theos\). Purpose clause with \hina\ and the present passive subjunctive of \doxaz\. See strkjv@John:15:8|. {Whose is} (\hi estin\). "To whom (dative) is," that is to Jesus Christ the immediate antecedent, but in strkjv@Romans:16:27; strkjv@Jude:1:25| the doxology is to God through Christ. For other doxologies see strkjv@1Peter:5:11; strkjv@2Peter:3:18; strkjv@Galatians:1:5; strkjv@Romans:9:5; strkjv@11:36; strkjv@Phillipians:4:20; strkjv@Ephesians:3:21; strkjv@1Timothy:1:17; strkjv@6:16; strkjv@2Timothy:4:18; strkjv@Hebrews:13:21; strkjv@Revelation:1:6; strkjv@5:13; strkjv@7:12|. The others addressed to Christ are strkjv@2Peter:3:18; strkjv@2Timothy:4:18; strkjv@Revelation:1:6|.
rwp@1Thessalonians:2:14 @{Imitators of the churches of God which are in Judea} (\mimtai tn ekklsin tou theou tn ousn en ti Ioudaii\). On \mimtai\ see on ¯1:5|. "This passage, implying an affectionate admiration of the Jewish churches on the part of St. Paul, and thus entirely bearing out the impression produced by the narrative in the Acts, is entirely subversive of the theory maintained by some and based on a misconception of strkjv@Galatians:2|, and by the fiction of the Pseudo-Clementines, of the feud existing between St. Paul and the Twelve" (Lightfoot). {In Christ Jesus} (\en Christi Isou\). It takes this to make a _Christian_ church of God. Note order here {Christ Jesus} as compared with {Jesus Christ} in strkjv@1:1,3|. {Ye also--even as they} (\kai humeis--kai autoi\). Note \kai\ twice (correlative use of \kai\). {Countrymen} (\sumphuletn\). Fellow-countrymen or tribesmen. Late word that refers primarily to Gentiles who no doubt joined the Jews in Thessalonica who instigated the attacks on Paul and Silas so that it "was taken up by the native population, without whose co-operation it would have been powerless" (Lightfoot). {Own} (\idin\) here has apparently a weakened force. Note \hupo\ here with the ablative both with \sumphuletn\ and \Ioudain\ after the intransitive \epathete\ (suffered). The persecution of the Christians by the Jews in Judea was known everywhere.
rwp@1Timothy:5:25 @{Such as are otherwise} (\ta alls echonta\). "Those (deeds, \erga\) which have it otherwise." That is good deeds not clearly manifest. {Cannot be hid} (\krubnai ou dunantai\). Second aorist passive infinitive of \krupt\. There is comfort here for modest preachers and other believers whose good deeds are not known and not blazoned forth. They will come out in the end. See strkjv@Matthew:5:14-16|.
rwp@Info_2John @ SECOND JOHN ABOUT A.D. 85 TO 90 BY WAY OF INTRODUCTION There is little to add to what was said about the First Epistle except that here the author terms himself "the elder" (\ho presbuteros\) and writes to "the elect lady" (\eklekti kurii\). There is dispute about both of these titles. Some hold that it is the mythical "presbyter John" of whom Papias may speak, if so understood, but whose very existence is disproved by Dom Chapman in _John the Presbyter and the Fourth Gospel_ (1911). Peter the apostle (1Peter:1:1|) calls himself "fellow-elder" (\sunpresbuteros\) with the other elders (1Peter:5:1|). The word referred originally to age (Luke:15:25|), then to rank or office as in the Sanhedrin (Matthew:16:21; strkjv@Acts:6:12|) and in the Christian churches (Acts:11:30; strkjv@20:17; strkjv@1Timothy:5:17,19|) as here also. A few even deny that the author is the same as in the First Epistle of John, but just an imitator. But the bulk of modern scholarly opinion agrees that the same man wrote all three Epistles and the Fourth Gospel (the Beloved Disciple, and many still say the Apostle John) whatever is true of the Apocalypse. There is no way of deciding whether "the elect lady" is a woman or a church. The obvious way of taking it is to a woman of distinction in one of the churches, as is true of "the co-elect lady in Babylon" (1Peter:5:13|), Peter's wife, who travelled with him (1Corinthians:9:5|). Some even take \kuria\ to be the name of the lady (Cyria). Some also take it to be "Eklecta the lady." Dr. Findlay (_Fellowship in the Life Eternal_, p. 31) holds that Pergamum is the church to which the letter was sent. The same commentaries treat I, II, and III John as a rule, though Poggel has a book on II, III John (1896) and Bresky (1906) has _Das Verhaltnis des Zweiten Johannesbriefes zum dritten_. Dr. J. Rendel Harris has an interesting article in _The Expositor_ of London for March, 1901, on "The Problem of the Address to the Second Epistle of John," in which he argues from papyri examples that \kuria\ here means "my dear" or "my lady." But Findlay (_Fellowship in the Life Eternal_, p. 26) argues that "the qualifying adjunct 'elect' lifts us into the region of Christian calling and dignity." It is not certain that II John was written after I John, though probable. Origen rejected it and the Peshitta Syriac does not have II and III John. strkjv@2John:1:1 @{And her children} (\kai tois teknois auts\). As with \eklekt kuria\, so here \tekna\ may be understood either literally as in strkjv@1Timothy:3:4|, or spiritually, as in strkjv@Galatians:4:19,25; strkjv@1Timothy:1:2|. For the spiritual sense in \teknia\ see strkjv@1John:2:1,12|. {Whom} (\hous\). Masculine accusative plural, though \teknois\ is neuter plural (dative), construction according to sense, not according to grammatical gender, "embracing the mother and the children of both sexes" (Vincent). See thus \hous\ in strkjv@Galatians:4:19|. {I} (\Eg\). Though \ho presbuteros\ is third person, he passes at once after the Greek idiom to the first and there is also special emphasis here in the use of \agap\ with the addition of \en altheii\ (in truth, in the highest sphere, as in strkjv@John:17:19; strkjv@3John:1:1|) and \ouk eg monos\ (not I only, "not I alone"). Brooke argues that this language is unsuitable if to a single family and not to a church. But Paul employs this very phrase in sending greetings to Prisca and Aquila (Romans:16:4|). {That know} (\hoi egnkotes\). Perfect active articular participle of \ginsk\, "those that have come to know and still know."
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@2Thessalonians:2:9 @{Whose coming is} (\hou estin h parousia\). Refers to \hon\ in verse 8|. The Antichrist has his \parousia\ also. Deissmann (_Light from the Ancient East_, pp. 374, 378) notes an inscription at Epidaurus in which "Asclepius manifested his \Parousia\." Antiochus Epiphanes is called _the manifest god_ (III Macc. strkjv@5:35). Songs:the two Epiphanies coincide. {Lying wonders} (\terasin pseudous\). "In wonders of a lie." Note here the three words for the miracles of Christ (Hebrews:2:4|), power (\dunamis\), signs (\smeia\), wonders (\terata\), but all according to the working of Satan (\kata energeian tou Satana\, the energy of Satan) just as Jesus had foretold (Matthew:24:24|), wonders that would almost lead astray the very elect.
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:10:1 @{Cornelius} (\Kornlios\). The great Cornelian family of Rome may have had a freedman or descendant who is {centurion} (\hekaton-tarchs\, leader of a hundred, Latin _centurio_). See on ¯Matthew:8:5|. These Roman centurions always appear in a favourable light in the N.T. (Matthew:8:5; strkjv@Luke:7:2; strkjv@23:47; strkjv@Acts:10:1; strkjv@22:25; strkjv@27:3|). Furneaux notes the contrasts between Joppa, the oldest town in Palestine, and Caesarea, built by Herod; the Galilean fisherman lodging with a tanner and the Roman officer in the seat of governmental authority. {Of the band called the Italian} (\ek speirs ts kaloumens Italiks\). A legion had ten cohorts or "bands" and sixty centuries. The word \speirs\ (note genitive in \-es\ like the Ionic instead of \-as\) is here equal to the Latin _cohors_. In the provinces were stationed cohorts of Italic citizens (volunteers) as an inscription at Carnuntum on the Danube (Ramsay) has shown (epitaph of an officer in the second Italic cohort). Once more Luke has been vindicated. The soldiers could, of course, be Roman citizens who lived in Caesarea. But the Italian cohorts were sent to any part of the empire as needed. The procurator at Caesarea would need a cohort whose loyalty he could trust, for the Jews were restless.
rwp@Acts:15:16 @{I will build again} (\anoikodoms\). Here LXX has \anasts\. Compound (\ana\, up or again) of \oikodome\, the verb used by Jesus in strkjv@Matthew:16:18| of the general church or kingdom as here which see. {The tabernacle of David} (\tn sknn Daueid\), a poetical figure of the throne of David (2Samuel:7:12|) now "the fallen tent" (\tn peptkuian\), perfect active participle of \pipt\, state of completion. {The ruins thereof} (\ta katestrammena auts\). Literally, "the ruined portions of it." Perfect passive participle of \katastreph\, to turn down. It is a desolate picture of the fallen, torn down tent of David. {I will let it up} (\anorths\). Old verb from \anortho\ (\ana, orthos\), to set upright. See on strkjv@Luke:3:13| of the old woman whose crooked back was set straight.
rwp@Acts:17:18 @{And certain also of the Epicurean and Stoic philosophers encountered him} (\tines de kai tn Epikourin kai Stikn philosophn suneballon auti\). Imperfect active of \sunball\, old verb, in the N.T. only by Luke, to bring or put together in one's mind (Luke:2:19|), to meet together (Acts:20:14|), to bring together aid (18:27|), to confer or converse or dispute as here and already strkjv@4:15| which see. These professional philosophers were always ready for an argument and so they frequented the agora for that purpose. Luke uses one article and so groups the two sects together in their attitude toward Paul, but they were very different in fact. Both sects were eager for argument and both had disdain for Paul, but they were the two rival practical philosophies of the day, succeeding the more abstruse theories of Plato and Aristotle. Socrates had turned men's thought inward (\Gnthi Seauton\, Know Thyself) away from the mere study of physics. Plato followed with a profound development of the inner self (metaphysics). Aristotle with his cyclopaedic grasp sought to unify and relate both physics and metaphysics. Both Zeno and Epicurus (340-272 B.C.) took a more practical turn in all this intellectual turmoil and raised the issues of everyday life. Zeno (360-260 B.C.) taught in the \Stoa\ (Porch) and so his teaching was called Stoicism. He advanced many noble ideas that found their chief illustration in the Roman philosophers (Seneca, Epictetus, Marcus Aurelius). He taught self-mastery and hardness with an austerity that ministered to pride or suicide in case of failure, a distinctly selfish and unloving view of life and with a pantheistic philosophy. Epicurus considered practical atheism the true view of the universe and denied a future life and claimed pleasure as the chief thing to be gotten out of life. He did not deny the existence of gods, but regarded them as unconcerned with the life of men. The Stoics called Epicurus an atheist. Lucretius and Horace give the Epicurean view of life in their great poems. This low view of life led to sensualism and does today, for both Stoicism and Epicureanism are widely influential with people now. "Eat and drink for tomorrow we die," they preached. Paul had doubtless become acquainted with both of these philosophies for they were widely prevalent over the world. Here he confronts them in their very home. He is challenged by past-masters in the art of appealing to the senses, men as skilled in their dialectic as the Pharisaic rabbis with whom Paul had been trained and whose subtleties he had learned how to expose. But, so far as we know, this is a new experience for Paul to have a public dispute with these philosophical experts who had a natural contempt for all Jews and for rabbis in particular, though they found Paul a new type at any rate and so with some interest in him. "In Epicureanism, it was man's sensual nature which arrayed itself against the claims of the gospel; in Stoicism it was his self-righteousness and pride of intellect" (Hackett). Knowling calls the Stoic the Pharisee of philosophy and the Epicurean the Sadducee of philosophy. Socrates in this very agora used to try to interest the passers-by in some desire for better things. That was 450 years before Paul is challenged by these superficial sophistical Epicureans and Stoics. It is doubtful if Paul had ever met a more difficult situation. {What would this babbler say?} (\Ti an theloi ho spermologos houtos legein?\). The word for "babbler" means "seed-picker" or picker up of seeds (\sperma\, seed, \leg\, to collect) like a bird in the agora hopping about after chance seeds. Plutarch applies the word to crows that pick up grain in the fields. Demosthenes called Aeschines a \spermologos\. Eustathius uses it of a man hanging around in the markets picking up scraps of food that fell from the carts and so also of mere rhetoricians and plagiarists who picked up scraps of wisdom from others. Ramsay considers it here a piece of Athenian slang used to describe the picture of Paul seen by these philosophers who use it, for not all of them had it ("some," \tines\). Note the use of \an\ and the present active optative \theloi\, conclusion of a fourth-class condition in a rhetorical question (Robertson, _Grammar_, p. 1021). It means, What would this picker up of seeds wish to say, if he should get off an idea? It is a contemptuous tone of supreme ridicule and doubtless Paul heard this comment. Probably the Epicureans made this sneer that Paul was a charlatan or quack. {Other some} (\hoi de\). But others, in contrast with the "some" just before. Perhaps the Stoics take this more serious view of Paul. {He seemeth to be a setter forth of strange gods} (\zenn daimonin dokei kataggeleus einai\). This view is put cautiously by \dokei\ (seems). \Kataggeleus\ does not occur in the old Greek, though in ecclesiastical writers, but Deissmann (_Light from the Ancient East_, p. 99) gives an example of the word "on a marble stele recording a decree of the Mitylenaens in honour of the Emperor Augustus," where it is the herald of the games. Here alone in the N.T. \Daimonion\ is used in the old Greek sense of deity or divinity whether good or bad, not in the N.T. sense of demons. Both this word and \kataggeleus\ are used from the Athenian standpoint. \Xenos\ is an old word for a guest-friend (Latin _hospes_) and then host (Romans:16:23|), then for foreigner or stranger (Matthew:25:31; strkjv@Acts:17:21|), new and so strange as here and strkjv@Hebrews:13:9; strkjv@1Peter:4:12|, and then aliens (Ephesians:2:12|). This view of Paul is the first count against Socrates: Socrates does wrong, introducing new deities (\adikei Skrats, kaina daimonia eisphern\, Xen. _Mem_. I). On this charge the Athenians voted the hemlock for their greatest citizen. What will they do to Paul? This Athens was more sceptical and more tolerant than the old Athens. But Roman law did not allow the introduction of a new religion (_religio illicita_). Paul was walking on thin ice though he was the real master philosopher and these Epicureans and Stoics were quacks. Paul had the only true philosophy of the universe and life with Jesus Christ as the centre (Colossians:1:12-20|), the greatest of all philosophers as Ramsay justly terms him. But these men are mocking him. {Because he preached Jesus and the resurrection} (\hoti ton Isoun kai tn anastasin euggelizato\). Reason for the view just stated. Imperfect middle indicative of \euaggeliz\, to "gospelize." Apparently these critics considered \anastasis\ (Resurrection) another deity on a par with Jesus. The Athenians worshipped all sorts of abstract truths and virtues and they misunderstood Paul on this subject. They will leave him as soon as he mentions the resurrection (verse 32|). It is objected that Luke would not use the word in this sense here for his readers would not under stand him. But Luke is describing the misapprehension of this group of philosophers and this interpretation fits in precisely.
rwp@Acts:18:7 @{Titus Justus} (\Titou Ioustou\). Songs:Aleph E Vulgate, while B has \Titiau Ioustou\, while most MSS. have only \Ioustou\. Evidently a Roman citizen and not Titus, brother of Luke, of strkjv@Galatians:2:1|. We had Barsabbas Justus (Acts:1:23|) and Paul speaks of Jesus Justus (Co strkjv@4:11|). The Titii were a famous family of potters in Corinth. This Roman was a God-fearer whose house "joined hard to the synagogue" (\n sunomorousa ti sunaggi\). Periphrastic imperfect active of \sunomore\, a late (Byzantine) word, here only in the N.T., followed by the associative instrumental case, from \sunomoros\ (\sun\, \homoros\ from \homos\, joint, and \horos\, boundary) having joint boundaries, right next to. Whether Paul chose this location for his work because it was next to the synagogue, we do not know, but it caught the attendants at the synagogue worship. In Ephesus when Paul had to leave the synagogue he went to the school house of Tyrannus (19:9f.|). The lines are being drawn between the Christians and the Jews, drawn by the Jews themselves.
rwp@Acts:20:29 @{After my departing} (\meta tn aphixin mou\). Not his death, but his departure from them. From \aphikneomai\ and usually meant arrival, but departure in Herodotus IX. 17, 76 as here. {Grievous wolves} (\lukoi bareis\). \Bareis\ is heavy, rapacious, harsh. Jesus had already so described false teachers who would raven the fold (John:10:12|). Whether Paul had in mind the Judaizers who had given him so much trouble in Antioch, Jerusalem, Galatia, Corinth or the Gnostics the shadow of whose coming he already foresaw is not perfectly clear. But it will not be many years before Epaphras will come to Rome from Colossae with news of the new peril there (Epistle to the Colossians). In writing to Timothy (1Timothy:1:20|) Paul will warn him against some who have already made shipwreck of their faith. In strkjv@Revelation:2:2| John will represent Jesus as describing false apostles in Ephesus. {Not sparing the flock} (\m pheidomenoi tou poimniou\). Litotes again as so often in Acts. Sparing the flock was not the fashion of wolves. Jesus sent the seventy as lambs in the midst of wolves (Luke:10:3|). In the Sermon on the Mount Jesus had pictured the false prophets who would come as ravening wolves in sheep's clothing (Matthew:7:15|).
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@Ephesians:6:15 @{Having shod} (\hupodsamenoi\). "Having bound under" (sandals). First aorist middle participle of \hupode\, old word, to bind under (Mark:6:9; strkjv@Acts:12:8|, only other N.T. example). {With the preparation} (\en hetoimasii\). Late word from \hetoimaz\, to make ready, only here in N.T. Readiness of mind that comes from the gospel whose message is peace.
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:3:7 @{The same are sons of Abraham} (\houtoi huioi eisin Abraham\). "These are." This is Paul's astounding doctrine to Jews that the real sons of Abraham are those who believe as he did, "they which be of faith" (\hoi ek pistes\), a common idiom with Paul for this idea (verse 9; strkjv@Romans:3:26; strkjv@4:16; strkjv@14:23|), those whose spiritual sonship springs out of (\ek\) faith, not out of blood. John the Baptist denounced the Pharisees and Sadducees as vipers though descendants of Abraham (Matthew:3:7; strkjv@Luke:3:7|) and Jesus termed the Pharisees children of the devil and not spiritual children of Abraham (not children of God) in strkjv@John:8:37-44|.
rwp@Hebrews:9:13 @{Ashes} (\spodos\). Old word, in N. T. only here, strkjv@Matthew:11:21; strkjv@Luke:10:13|. Common in LXX. {Of a heifer} (\damales\). Old word (\damalis\), a red heifer whose ashes mingled with water (\meta hudatos\, verse 19|) were sprinkled (\rantizousa\, present active participle of \rantiz\, in LXX, though \rain\ more common) on the contaminated or defiled ones (Numbers:19|) as the blood of bulls and goats was offered for sins (Leviticus:16|). {Sanctify} (\hagiazei\). First-class condition, assumed as true. This ceremonial ritual does serve "for the cleansing (\katharotta\, old word here only in N.T.) of the flesh," but not for the conscience (verse 9|). The cow was \ammon\, the individual \katharos\.
rwp@Hebrews:11:1 @{Now faith is} (\estin de pistis\). He has just said that "we are of faith" (10:39|), not of apostasy. Now he proceeds in a chapter of great eloquence and passion to illustrate his point by a recital of the heroes of faith whose example should spur them to like loyalty now. {The assurance of things hoped for} (\elpizomenn hupostasis\). {Hupostasis} is a very common word from Aristotle on and comes from \huphistmi\ (\hupo\, under, \histmi\, intransitive), what stands under anything (a building, a contract, a promise). See the philosophical use of it in strkjv@1:3|, the sense of assurance (une assurance certaine, Mngoz) in strkjv@3:14|, that steadiness of mind which holds one firm (2Corinthians:9:4|). It is common in the papyri in business documents as the basis or guarantee of transactions. "And as this is the essential meaning in strkjv@Hebrews:11:1| we venture to suggest the translation 'Faith is the _title-deed_ of things hoped for'" (Moulton and Milligan, _Vocabulary_, etc.). {The proving of things not seen} (\pragmatn elegchos ou blepomenn\). The only N.T. example of \elegchos\ (except Textus Receptus in strkjv@2Timothy:3:16| for \elegmon\). Old and common word from \elegch\ (Matthew:18:15|) for "proof" and then for "conviction." Both uses occur in the papyri and either makes sense here, perhaps "conviction" suiting better though not in the older Greek.
rwp@Hebrews:13:7 @{Remember} (\mnmoneuete\). Present active imperative of \mnmoneu\, old verb to be _mindful_ of (from \mnmn\, mindful) with genitive (John:15:20|) or accusative (Matthew:16:9|). "Keep in mind." Cf. strkjv@11:22|. {Them that had the rule over you} (\tn hgoumenn humn\). Present middle participle of \hgeomai\ with genitive of the person (\humn\) as in verses 17,24|. The author reminds them of the founders of their church in addition to the long list of heroes in chapter strkjv@Acts:11|. See a like exhortation to respect and follow their leaders in strkjv@1Thessalonians:5:12f|. Few lessons are harder for the average Christian to learn, viz., good following. {The word of God} (\ton logon tou theou\). The preaching of these early disciples, apostles, and prophets (1Corinthians:1:17|). {And considering the issue of their life} (\hn anatherountes tn ekbasin ts anastrophs\). No "and" in the Greek, but the relative \hn\ (whose) in the genitive case after \anastrophs\, "considering the issue of whose life." Present active participle of \anathere\, late compound, to look up a subject, to investigate, to observe accurately, in N.T. only here and strkjv@Acts:17:23|. \Ekbasis\ is an old word from \ekbain\, to go out (Hebrews:11:15|, here only in N.T.), originally way out (1Corinthians:10:13|), but here (only other N.T. example) in sense of end or issue as in several papyri examples (Moulton and Milligan, _Vocabulary_). {Imitate their faith} (\mimeisthe tn pistin\). Present middle imperative of \mimeomai\, old verb (from \mimos\, actor, mimic), in N.T. only here, strkjv@2Thessalonians:3:7,9; strkjv@3John:1:11|. Keep on imitating the faith of the leaders.
rwp@Hebrews:13:11 @{Of those beasts whose blood} (\hn zn to haima toutn\). The antecedent (\zn\) of \hn\ is here incorporated and attracted into the case of the relative, "the blood of which beasts" and then \toutn\ (genitive demonstrative) is added, "of these." Cf. strkjv@Leviticus:4:12f.,21; strkjv@16:27| for the Old Testament ritual in such cases. This is the only example in the LXX or N.T. where \zn\ (animal) is used of a sacrificial victim. See also strkjv@Exodus:29:14; strkjv@32:26f.| for burning without the camp.
rwp@James:1:25 @{He that looketh into} (\ho parakupsas\). First aorist active articular participle of \parakupt\, old verb, to stoop and look into (John:20:5,11|), to gaze carefully by the side of, to peer into or to peep into (1Peter:1:12|). Here the notion of beside (\para\) or of stooping (\kupt\) is not strong. Sometimes, as Hort shows, the word means only a cursory glance, but the contrast with verse 24| seems to preclude that here. {The perfect law} (\nomon teleion\). For \teleion\ see strkjv@1:17|. See strkjv@Romans:7:12| for Paul's idea of the law of God. James here refers to the word of truth (1:18|), the gospel of grace (Galatians:6:2; strkjv@Romans:12:2|). {The law of liberty} (\ton ts eleutherias\). "That of liberty," explaining why it is "perfect" (2:12| also), rests on the work of Christ, whose truth sets us free (John:8:32; strkjv@2Corinthians:3:16; strkjv@Romans:8:2|). {And so continueth} (\kai parameinas\). First aorist active articular participle again of \paramen\, parallel with \parakupsas\. \Paramen\ is to stay beside, and see strkjv@Phillipians:1:25| for contrast with the simplex \men\. {Being} (\genomenos\). Rather, "having become" (second aorist middle participle of \ginomai\ to become). {Not a hearer that forgetteth} (\ouk akroats epilsmons\). "Not a hearer of forgetfulness" (descriptive genitive, marked by forgetfulness). \Epilsmon\ is a late and rare word (from \epilsmn\, forgetful, from \epilanthomai\, to forget, as in verse 24|), here only in N.T. {But a doer that worketh} (\alla poits ergou\). "But a doer of work," a doer marked by work (descriptive genitive \ergou\), not by mere listening or mere talk. {In his doing} (\en ti poisei autou\). Another beatitude with \makarios\ as in strkjv@1:12|, like the Beatitudes in strkjv@Matthew:5:3-12|. \Poisis\ is an old word (from \poie\ for the act of doing), only here in N.T.
rwp@James:5:20 @{Let him know} (\ginsket\). Present active imperative third person singular of \ginsk\, but Westcott and Hort read \ginskete\ (know ye) after B. In either case it is the conclusion of the condition in verse 19|. {He which converteth} (\ho epistrepsas\). First aorist active articular participle of \epistreph\ of verse 19|. {From the error} (\ek plans\). "Out of the wandering" of verse 19| (\plan\, from which \plana\ is made). See strkjv@1John:4:6| for contrast between "truth" and "error." {A soul from death} (\psuchn ek thanatou\). The soul of the sinner (\hamartlon\) won back to Christ, not the soul of the man winning him. A few MSS. have \autou\ added (his soul), which leaves it ambiguous, but \autou\ is not genuine. It is ultimate and final salvation here meant by the future (\ssei\). {Shall cover a multitude of sins} (\kalupsei plthos hamartin\). Future active of \kalupt\, old verb, to hide, to veil. But whose sins (those of the converter or the converted)? The Roman Catholics (also Mayor and Ropes) take it of the sins of the converter, who thus saves himself by saving others. The language here will allow that, but not New Testament teaching in general. It is apparently a proverbial saying which Resch considers one of the unwritten sayings of Christ (Clem. Al. _Paed_. iii. 12). It occurs also in strkjv@1Peter:4:8|, where it clearly means the sins of others covered by love as a veil thrown over them. The saying appears also in strkjv@Proverbs:10:12|: "Hatred stirs up strife, but love hides all transgressions"--that is "love refuses to see faults" (Mayor admits). That is undoubtedly the meaning in strkjv@1Peter:4:8; strkjv@James:5:20|.
rwp@John:1:27 @{Coming after me} (\opis mou erchomenos\). No article (\ho\) in Aleph B. John as the forerunner of the Messiah has preceded him in time, but not in rank as he instantly adds. {The latchet of whose shoe I am not worthy to unloose} (\hou ouk eimi axios hina lus autou ton himanta tou hupodmatos\). Literally, "of whom I am not worthy that I unloose the latchet (see strkjv@Mark:1:7| for \himas\) of his sandal (see strkjv@Matthew:3:11| for \hupodma\, bound under the foot)." Only use of \axios\ with \hina\ in John, though used by Paul in this saying of the Baptist (Acts:13:25|), \hikanos hina\ in strkjv@Matthew:3:8|, but \hikanos lusai\ (aorist active infinitive instead of \lus\, aorist active subjunctive) in strkjv@Mark:1:7| (Luke:3:16|) and \bastasai\ in strkjv@Matthew:3:11|.
rwp@John:5:35 @{He} (\ekeinos\). "That one" (John of 33|). Common demonstrative (that one) in John to point out the subject. Used in strkjv@1:8| of the Baptist as here. John was now in prison and so Christ uses \n\ (was). His active ministry is over. {The lamp} (\ho luchnos\). The lamp in the room (Mark:4:21|). Old word for lamp or candle as in strkjv@Matthew:5:15|. Used of Christ (the Lamb) as the Lamp of the New Jerusalem (Revelation:21:23|). \Lampas\ (Matthew:25:1,3|, etc.) is a torch whose wick is fed with oil. The Baptist was not the Light (\to phs\, strkjv@1:8|), but a lamp shining in the darkness. "When the Light comes, the lamp is no longer needed" (Bernard). "_Non Lux iste, sed lucerna_." Jesus by his own claim is the Light of the World (8:12; strkjv@9:5; strkjv@12:46|). And yet all believers are in a sense "the light of the world" (Matthew:5:14|) since the world gets the Light of Christ through us. {That burneth} (\ho kaiomenos\). See strkjv@Matthew:5:15| for this verb used with \luchnos\ (lighting a candle or lamp). The lamp that is lit and is burning (present passive participle of \kai\, and so is consumed). {And shineth} (\kai phainn\). See strkjv@1:4| for this verb used of the Logos shining in the darkness. Cf. strkjv@1John:2:8|. John was giving light as he burned for those in darkness like these Jews. {And ye were willing} (\humeis de thelsate\). "But ye became willing." Ingressive aorist active indicative of \thel\. Reference again to strkjv@1:19|. Cf. also for the temporary popularity of the Baptist strkjv@Mark:1:5; strkjv@Matthew:3:5; strkjv@11:7; strkjv@21:26|. The Jews were attracted to John "like moths to a candle" (Bernard). {To rejoice} (\agalliathnai\). First aorist passive infinitive of \agalliaomai\, late word for \agallomai\ for which see strkjv@Matthew:5:12|. "They were attracted by his brightness, not by his warmth" (Bengel). Even so the brightness of John's shining did not really enlighten their minds. "The interest in the Baptist was a frivolous, superficial, and short-lived excitement" (Vincent). It was only "for an hour" (\pros hran\) when they turned against him.
rwp@John:9:17 @{Unto the blind man again} (\ti tuphli palin\). The doctors disagree and they ask the patient whose story they had already heard (verse 15|). {In that he opened thine eyes} (\hoti neixen sou tous ophthalmous\). Causal use of \hoti\ and triple augment in the first aorist active indicative of \anoig\. They offer the excuse that the man's experience particularly qualified him to explain the "how," overlooking the fact he had already told his story and also trying to conceal their own hopeless division of opinion. {He is a prophet} (\prophts estin\). The man will go that far anyhow.
rwp@John:10:12 @{He that is a hireling} (\ho misthtos\). Old word from \mistho\, to hire (Matthew:20:1|) from \misthos\ (hire, wages, strkjv@Luke:10:7|), in N.T. only in this passage. Literally, "the hireling and not being a shepherd" (\ho misthtos kai ouk n poimn\). Note \ouk\ with the participle \n\ to emphasize the certainty that he is not a shepherd in contrast with \m eiserchomenos\ in verse 1| (conceived case). See same contrast in strkjv@1Peter:1:8| between \ouk idontes\ and \m horntes\. The hireling here is not necessarily the thief and robber of verses 1,8|. He may conceivably be a nominal shepherd (pastor) of the flock who serves only for the money, a sin against which Peter warned the shepherds of the flock "not for shameful gain" (1Peter:5:2|). {Whose own} (\hou idia\). Every true shepherd considers the sheep in his care "his own" (\idia\) even if he does not actually "own" them. The mere "hireling" does not feel so. {Beholdeth} (\therei\). Vivid dramatic present, active indicative of \there\, a graphic picture. {The wolf coming} (\ton lukon erchomenon\). Present middle predicate participle of \erchomai\. {Leaveth the sheep, and fleeth} (\aphisin ta probata kai pheugei\). Graphic present actives again of \aphimi\ and \pheug\. The cowardly hireling cares naught for the sheep, but only for his own skin. The wolf was the chief peril to sheep in Palestine. See strkjv@Matthew:10:6| where Jesus says: "Behold I send you forth as sheep in the midst of wolves." {And the wolf snatcheth them and scattereth them} (\kai ho lukos harpazei kai skorpizei\). Vivid parenthesis in the midst of the picture of the conduct of the hireling. Bold verbs these. For the old verb \harpaz\ see strkjv@John:6:15; strkjv@Matthew:11:12|, and for \skorpiz\, late word (Plutarch) for the Attic \skedannumi\, see strkjv@Matthew:12:30|. It occurs in the vision of Ezekiel (Ezekiel:34:5|) where because of the careless shepherds "the sheep became meat to all the beasts of the field, and were scattered." Jesus uses \harpaz\ in strkjv@10:29| where no one is able "to snatch" one out of the Father's hand.
rwp@John:11:2 @{And it was that Mary which anointed the Lord with ointment, and wiped his feet with her hair} (\n de Mariam h aleipsasa ton kurion muri kai ekmaxasa tous podas autou tais thrixin auts\). This description is added to make plainer who Mary is "whose brother Lazarus was sick" (\hs ho adelphos Lazaros sthenei\). There is an evident proleptic allusion to the incident described by John in strkjv@12:1-8| just after chapter 11. As John looks back from the end of the century it was all behind him, though the anointing (\h aleipsasa\, first aorist active articular participle of \aleiph\, old verb for which see strkjv@Mark:6:13|) took place after the events in chapter 11. The aorist participle is timeless and merely pictures the punctiliar act. The same remark applies to \ekmaxasa\, old verb \ekmass\, to wipe off or away (Isaiah:12:3; strkjv@13:5; strkjv@Luke:7:38,44|). Note the Aramaic form \Mariam\ as usual in John, but \Marias\ in verse 1|. When John wrote, it was as Jesus had foretold (Matthew:26:13|), for the fame of Mary of Bethany rested on the incident of the anointing of Jesus. The effort to link Mary of Bethany with Mary Magdalene and then both names with the sinful woman of strkjv@Luke:7:36-50| is gratuitous and to my mind grotesque and cruel to the memory of both Mary of Bethany and Mary Magdalene. Bernard may be taken as a specimen: "The conclusion is inevitable that John (or his editor) regarded Mary of Bethany as the same person who is described by Luke as \hamartlos\." This critical and artistic heresy has already been discussed in Vol. II on Luke's Gospel. Suffice it here to say that Luke introduces Mary Magdalene as an entirely new character in strkjv@8:2| and that the details in strkjv@Luke:7:36-50; strkjv@John:12:1-8| have only superficial resemblances and serious disagreements. John is not here alluding to Luke's record, but preparing for his own in chapter 12. What earthly difficulty is there in two different women under wholly different circumstances doing a similar act for utterly different purposes?
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:12:48 @{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:13:8 @{Thou shalt never wash my feet} (\ou m nipsis mou tous podas eis ton aina\). Strong double negative \ou m\ with first aorist active subjunctive of \nipt\ with \eis ton aina\ (for ever) added and \mou\ (my) made emphatic by position. Peter's sudden humility should settle the issue, he felt. {If I wash thee not} (\ean m nips se\). Third-class condition with \ean m\ (negative). Jesus picks up the challenge of Peter whose act amounted to irreverence and want of confidence. "The first condition of discipleship is self-surrender" (Westcott). Songs:"Jesus, waiting with the basin" (Dods), concludes. {Thou hast no part with me} (\ouk echeis meros met' emou\). Not simply here at the supper with its fellowship, but in the deeper sense of mystic fellowship as Peter was quick to see. Jesus does not make foot-washing essential to spiritual fellowship, but simply tests Peter's real pride and mock-humility by this symbol of fellowship.
rwp@John:13:18 @{Not of you all} (\ou peri pantn\). As in verse 11|, he here refers to Judas whose treachery is no surprise to Jesus (6:64,70|). {Whom I have chosen} (\tinas exelexamn\). Indirect question, unless \tinas\ is here used as a relative like \hous\. The first aorist middle indicative of \ekleg\ is the same form used in strkjv@6:70|. Jesus refers to the choice (Luke:6:13| \eklexamenos\, this very word again) of the twelve from among the large group of disciples. \That the scripture might be fulfilled\ (\all' hina h graph plrthi\). See the same clause in strkjv@17:12|. Purpose clause with \hina\ and first aorist passive subjunctive of \plro\. This treachery of Judas was according to the eternal counsels of God (12:4|), but none the less Judas is responsible for his guilt. For a like elliptical clause see strkjv@9:3; strkjv@15:25|. The quotation is from the Hebrew of strkjv@Psalms:41:9|. {He that eateth} (\ho trgn\). Present active participle of old verb to gnaw, to chew, to eat, in N.T. only in John (6:54,56,57,58; strkjv@13:18|) and strkjv@Matthew:26:38|. LXX has here \ho esthin\. {Lifted up his heel against me} (\epren ep' eme tn pternan autou\). First aorist active indicative of \epair\. \Pterna\, old word for heel, only here in N.T. The metaphor is that of kicking with the heel or tripping with the heel like a wrestler. It was a gross breach of hospitality to eat bread with any one and then turn against him so. The Arabs hold to it yet.
rwp@John:20:23 @{Whosesoever sins ye forgive} (\an tinn aphte tas hamartias\). "If the sins of any ye forgive" (\aphte\, second aorist active subjunctive with \an\ in the sense of \ean\), a condition of the third class. Precisely so with "retain" (\kratte\, present active subjunctive of \krate\). {They are forgiven} (\aphentai\). Perfect passive indicative of \aphimi\, Doric perfect for \apheintai\. {Are retained} (\kekratntai\). Perfect passive indicative of \krate\. The power to forgive sin belongs only to God, but Jesus claimed to have this power and right (Mark:2:5-7|). What he commits to the disciples and to us is the power and privilege of giving assurance of the forgiveness of sins by God by correctly announcing the terms of forgiveness. There is no proof that he actually transferred to the apostles or their successors the power in and of themselves to forgive sins. In strkjv@Matthew:16:19; strkjv@18:18| we have a similar use of the rabbinical metaphor of binding and loosing by proclaiming and teaching. Jesus put into the hands of Peter and of all believers the keys of the Kingdom which we should use to open the door for those who wish to enter. This glorious promise applies to all believers who will tell the story of Christ's love for men.
rwp@Luke:3:14 @{Soldiers also} (\kai strateuomenoi\). Men on service, _militantes_ rather than _milites_ (Plummer). Songs:Paul in strkjv@2Timothy:2:4|. An old word like \stratits\, soldier. Some of these soldiers acted as police to help the publicans. But they were often rough and cruel. {Do violence to no man} (\mdena diaseiste\). Here only in the N.T., but in the LXX and common in ancient Greek. It means to shake (seismic disturbance, earthquake) thoroughly (\dia\) and so thoroughly to terrify, to extort money or property by intimidating (3Macc. strkjv@7:21). The Latin employs _concutere_, so. It was a process of blackmail to which Socrates refers (Xenophon, _Memorabilia_, ii. 9,1). This was a constant temptation to soldiers. Might does not make right with Jesus. {Neither exact anything wrongfully} (\mde sukophantste\). In Athens those whose business it was to inform against any one whom they might find exporting figs out of Attica were called fig-showers or sycophants (\sukophantai\). From \sukon\, fig, and \phain\, show. Some modern scholars reject this explanation since no actual examples of the word meaning merely a fig-shower have been found. But without this view it is all conjectural. From the time of Aristophanes on it was used for any malignant informer or calumniator. These soldiers were tempted to obtain money by informing against the rich, blackmail again. Songs:the word comes to mean to accuse falsely. The sycophants came to be a regular class of informers or slanderers in Athens. Socrates is quoted by Xenophon as actually advising Crito to employ one in self-defence, like the modern way of using one gunman against another. Demosthenes pictures a sycophant as one who "glides about the market like a scorpion, with his venomous sting all ready, spying out whom he may surprise with misfortune and ruin and from whom he can most easily extort money, by threatening him with an action dangerous in its consequences" (quoted by Vincent). The word occurs only in Luke in the N.T., here and in strkjv@Luke:19:8| in the confession of Zaccheus. It occurs in the LXX and often in the old Greek. {Be content with your wages} (\arkeisthe tois opsniois humn\). Discontent with wages was a complaint of mercenary soldiers. This word for wages was originally anything cooked (\opson\, cooked food), and bought (from \neomai\, to buy). Hence, "rations," "pay," wages. \Opsarion\, diminutive of \opson\, was anything eaten with bread like broiled fish. Songs:\opsnion\ comes to mean whatever is bought to be eaten with bread and then a soldier's pay or allowance (Polybius, and other late Greek writers) as in strkjv@1Corinthians:9:7|. Paul uses the singular of a preacher's pay (2Corinthians:11:8|) and the plural of the wages of sin (Romans:6:23|) = death (death is the diet of sin).
rwp@Luke:6:9 @{I ask you} (\epert hums\). They had questions in their hearts about Jesus. He now asks in addition (\ep'\) an open question that brings the whole issue into the open. {A life} (\psuchn\). Songs:the Revised Version. The rabbis had a rule: _Periculum vitae pellit sabbatum_. But it had to be a Jew whose life was in peril on the sabbath. The words of Jesus cut to the quick. {Or to destroy it} (\ apolesai\). On this very day these Pharisees were plotting to destroy Jesus (verse 7|).
rwp@Luke:9:28 @{About eight days} (\hsei hmerai okt\). A _nominativus pendens_ without connexion or construction. strkjv@Mark:9:2| (Matthew:17:1|) has "after six days" which agrees with the general statement. {Into the mountain} (\eis to oros\). Probably Mount Hermon because we know that Jesus was near Caesarea Philippi when Peter made the confession (Mark:8:27; strkjv@Matthew:16:13|). Hermon is still the glory of Palestine from whose heights one can view the whole of the land. It was a fit place for the Transfiguration. {To pray} (\proseuxasthai\). Peculiar to Luke who so often mentions Christ's habit of prayer (cf. strkjv@3:21|). See also verse 29| "as he was praying" (\en ti proseuchesthai\, one of Luke's favourite idioms). {His countenance was altered} (\egeneto to eidos tou prospou autou heteron\). Literally, "the appearance of his face became different." strkjv@Matthew:17:2| says that "his face did shine as the sun." Luke does not use the word "transfigured" (\metemorphth\) in strkjv@Mark:9:2; strkjv@Matthew:17:2|. He may have avoided this word because of the pagan associations with this word as Ovid's \Metamorphoses\. {And his raiment became white and dazzling} (\kai ho himatismos autou leukos exastraptn\). Literally, {And his raiment white radiant}. There is no _and_ between "white" and "dazzling." The participle \exastraptn\ is from the compound verb meaning to flash (\astrapt\) out or forth (\ex\). The simple verb is common for lightning flashes and bolts, but the compound in the LXX and here alone in the N.T. See strkjv@Mark:9:3| "exceeding white" and strkjv@Matthew:17:2| "white as the light."
rwp@Luke:12:17 @{Reasoned within himself} (\dielogizeto en hauti\). Imperfect middle, picturing his continued cogitations over his perplexity. {Where to bestow} (\pou sunax\). Future indicative deliberative, where I shall gather together. {My fruits} (\tous karpous mou\). Songs:it is with the rich fool: my fruits, my barns, my corn, my goods, just like Nabal whose very name means fool (1Samuel:25:11|), whether a direct reference to him or not.
rwp@Luke:12:39 @{The thief} (\ho klepts\). The change here almost makes a new parable to illustrate the other, the parable of the housebreaking (verses 39,40|) to illustrate the parable of the waiting servants (35-38|). This same language appears in strkjv@Matthew:24:43f|. "The Master returning from a wedding is replaced by a thief whose study it is to come to the house he means to plunder at an unexpected time" (Bruce). The parallel in strkjv@Matthew:24:43-51| with strkjv@Luke:12:39-46| does not have the interruption by Peter. {He would have watched} (\egrgorsen an\). Apodosis of second-class condition, determined as unfulfilled, made plain by use of \an\ with aorist indicative which is not repeated with \ouk aphken\ (first aorist active indicative of \aphimi\, \k\ aorist), though it is sometimes repeated (Matthew:24:43|).
rwp@Luke:13:1 @{At that very season} (\en auti ti kairi\). Luke's frequent idiom, "at the season itself." Apparently in close connexion with the preceding discourses. Probably "were present" (\parsan\, imperfect of \pareimi\) means "came," "stepped to his side," as often (Matthew:26:50; strkjv@Acts:12:20; strkjv@John:11:28|). These people had a piece of news for Jesus. {Whose blood Pilate had mingled with their sacrifices} (\hn to haima Peilatos emixen meta tn thusin autn\). The verb \emixen\ is first aorist active (not past perfect) of \mignumi\, a common verb. The incident is recorded nowhere else, but is in entire harmony with Pilate's record for outrages. These Galileans at a feast in Jerusalem may have been involved in some insurrection against the Roman government, the leaders of whom Pilate had slain right in the temple courts where the sacrifices were going on. Jesus comments on the incident, but not as the reporters had expected. Instead of denunciation of Pilate he turned it into a parable for their own conduct in the uncertainty of life.
rwp@Luke:14:5 @{An ass or an ox} (\onos bous\). But Westcott and Hort \huios bous\ ({a son or an ox}). The manuscripts are much divided between \huios\ (son) and \onos\ (ass) which in the abbreviated uncials looked much alike (TC, OC) and were much alike. The sentence in the Greek reads literally thus: Whose ox or ass of you shall fall (\peseitai\, future middle of \pipto\) into a well and he (the man) will not straightway draw him up (\anaspasei\, future active of \anaspa\) on the sabbath day? The very form of the question is a powerful argument and puts the lawyers and the Pharisees hopelessly on the defensive.
rwp@Luke:14:18 @{With one consent} (\apo mias\). Some feminine substantive like \gnms\ or \psuchs\ has to be supplied. This precise idiom occurs nowhere else. It looked like a conspiracy for each one in his turn did the same thing. {To make excuse} (\paraiteisthai\). This common Greek verb is used in various ways, to ask something from one (Mark:15:6|), to deprecate or ask to avert (Hebrews:12:19|), to refuse or decline (Acts:25:11|), to shun or to avoid (2Timothy:2:23|), to beg pardon or to make excuses for not doing or to beg (Luke:14:18ff.|). All these ideas are variations of \aite\, to ask in the middle voice with \para\ in composition. {The first} (\ho prtos\). In order of time. There are three of the "many" ("all"), whose excuses are given, each more flimsy than the other. {I must needs} (\ech anagkn\). I have necessity. The land would still be there, a strange "necessity." {Have me excused} (\eche me paritmenon\). An unusual idiom somewhat like the English perfect with the auxiliary "have" and the modern Greek idiom with \ech\, but certainly not here a Greek periphrasis for \paritso\. This perfect passive participle is predicate and agrees with \me\. See a like idiom in strkjv@Mark:3:1; strkjv@Luke:12:19| (Robertson, _Grammar_, pp. 902f.). The Latin had a similar idiom, _habe me excusatum_. Same language in verse 19|.
rwp@Luke:22:23 @{Which of them it was} (\to tis ara ei ex autn\). Note the article \to\ with the indirect question as in verses 2,4|. The optative \ei\ here is changed from the present active indicative \estin\, though it was not always done, for see \dokei\ in verse 24| where the present indicative is retained. They all had their hands on the table. Whose hand was it?
rwp@Mark:1:21 @{And taught} (\edidasken\). Inchoative imperfect, began to teach as soon as he entered the synagogue in Capernaum on the sabbath. The synagogue in Capernaum afforded the best opening for the teaching of Jesus. He had now made Capernaum (Tell Hum) his headquarters after the rejection in Nazareth as explained in strkjv@Luke:4:16-31| and strkjv@Matthew:4:13-16|. The ruins of this synagogue have been discovered and there is even talk of restoring the building since the stones are in a good state of preservation. Jesus both taught (\didask\) and preached (\kruss\) in the Jewish synagogues as opportunity was offered by the chief or leader of the synagogue (\archisunaggos\). The service consisted of prayer, praise, reading of scripture, and exposition by any rabbi or other competent person. Often Paul was invited to speak at such meetings. In strkjv@Luke:4:20| Jesus gave back the roll of Isaiah to the attendant or beadle (\ti hupreti\) whose business it was to bring out the precious manuscript and return it to its place. Jesus was a preacher of over a year when he began to teach in the Capernaum synagogue. His reputation had preceded him (Luke:4:14|).
rwp@Mark:7:25 @{Whose little daughter} (\hs to thugatrion auts\). Diminutive with tender touch. Note "whose" and "her" like vernacular today. {Having heard of him} (\akousasa peri autou\). Even in this heathen territory the fame of Jesus was known. When the Sermon on the Mount was preached people were there from "the sea coast of Tyre and Sidon" (Luke:6:17|).
rwp@Mark:8:33 @{He turning about and seeing his disciples} (\epistrapheis kai idn tous mathts autou\). Peter had called Jesus off to himself (\proskalesamenos\), but Jesus quickly wheeled round on Peter (\epistrapheis\, only \strapheis\ in Matthew). In doing that the other disciples were in plain view also (this touch only in Mark). Hence Jesus rebukes Peter in the full presence of the whole group. Peter no doubt felt that it was his duty as a leader of the Twelve to remonstrate with the Master for this pessimistic utterance (Swete). It is even possible that the others shared Peter's views and were watching the effect of his daring rebuke of Jesus. It was more than mere officiousness on the part of Peter. He had not risen above the level of ordinary men and deserves the name of Satan whose role he was now acting. It was withering, but it was needed. The temptation of the devil on the mountain was here offered by Peter. It was Satan over again. See on ¯Matthew:16:23|.
rwp@Mark:12:1 @{He began to speak unto them in parables} (\rxato autois en parabolais lalein\). Mark's common idiom again. He does not mean that this was the beginning of Christ's use of parables (see strkjv@4:2|), but simply that his teaching on this occasion took the parabolic turn. "The circumstances called forth the parabolic mood, that of one whose heart is chilled, and whose spirit is saddened by a sense of loneliness, and who, retiring within himself, by a process of reflection, frames for his thoughts forms which half conceal, half reveal them" (Bruce). Mark does not give the Parable of the Two Sons (Matthew:21:28-32|) nor that of the Marriage Feast of the King's Son (Matthew:22:1-14|). He gives here the Parable of the Wicked Husbandmen. Also in strkjv@Matthew:21:33-46| and strkjv@Luke:20:9-19|. See discussion in Matthew. strkjv@Matthew:21:33| calls the man "a householder" (\oikodespots\). {A pit for the winepress} (\hupolnion\). Only here in the N.T. Common in the LXX and in late Greek. Matthew had \lnon\, winepress. This is the vessel or trough under the winepress on the hillside to catch the juice when the grapes were trodden. The Romans called it _lacus_ (lake) and Wycliff _dalf_ (lake), like delved. See on Matthew for details just alike. {Husbandmen} (\gergois\). Workers in the ground, tillers of the soil (\ergon, g\).
rwp@Mark:12:37 @{The common people heard him gladly} (\ho polus ochlos kouen autou hedes\). Literally, the much multitude (the huge crowd) was listening (imperfect tense) to him gladly. Mark alone has this item. The Sanhedrin had begun the formal attack that morning to destroy the influence of Jesus with the crowds whose hero he now was since the Triumphal Entry. It had been a colossal failure. The crowds were drawn closer to him than before.
rwp@Mark:14:5 @{Above three hundred pence} (\epan dnarin triakosin\). Matthew has "for much" while strkjv@John:12:5| has "for three hundred pence." The use of "far above" may be a detail from Peter's memory of Judas' objection whose name in this connection is preserved in strkjv@John:12:4|. {And they murmured against her} (\kai enebrimnto auti\). Imperfect tense of this striking word used of the snorting of horses and seen already in strkjv@Mark:1:43; strkjv@11:38|. It occurs in the LXX in the sense of anger as here (Daniel:11:30|). Judas made the complaint against Mary of Bethany, but all the apostles joined in the chorus of criticism of the wasteful extravagance.
rwp@Mark:14:32 @{Which was named} (\hou to onoma\). Literally, "whose name was." On Gethsemane see on ¯Matthew:26:36|. {While I pray} (\hes proseuxmai\). Aorist subjunctive with \hes\ really with purpose involved, a common idiom. Matthew adds "go yonder" (\apelthn ekei\).
rwp@Mark:14:51 @{A certain young man} (\neaniskos tis\). This incident alone in Mark. It is usually supposed that Mark himself, son of Mary (Acts:12:12|) in whose house they probably had observed the passover meal, had followed Jesus and the apostles to the Garden. It is a lifelike touch quite in keeping with such a situation. Here after the arrest he was following with Jesus (\sunkolouthei auti\, imperfect tense). Note the vivid dramatic present \kratousin\ (they seize him).
rwp@Matthew:1:2 @{Begat} (\egennsen\). This word comes, like some of the early chapters of Genesis, with regularity through verse 16, until the birth of Jesus is reached when there is a sudden change. The word itself does not always mean immediate parentage, but merely direct descent. In verse 16| we have "Joseph the husband of Mary, from whom was begotten Jesus who is called Christ" (\ton Isph ton andra Marias ex hs egennth Isous ho legomenos Christos\). The article occurs here each time with the object of "begat," but not with the subject of the verb to distinguish sharply the proper names. In the case of David the King (1:6|) and Joseph the husband of Mary (1:16|) the article is repeated. The mention of the brethren of Judah (1:2|) and of both Phares and Zara (1:3|) may show that Matthew was not copying a family pedigree but making his own table. All the Greek manuscripts give verse 16| as above save the Ferrar Group of minuscules which are supported by the Sinaitic Syriac Version. Because of this fact Von Soden, whose text Moffatt translates, deliberately prints his text "_Jacob begat Jesus_" (\Isph de egennsen Isoun\). But the Sinaitic Syriac gives the Virgin Birth of Jesus in strkjv@Matthew:1:18-25|. Hence it is clear that "begat" here in strkjv@1:16| must merely mean line of descent or the text has been tampered with in order to get rid of the Virgin Birth idea, but it was left untouched in strkjv@1:18-25|. I have a full discussion of the problem in chapter XIV of _Studies in the Text of the New Testament_. The evidence as it now stands does not justify changing the text of the Greek uncials to suit the Sinaitic Syriac. The Virgin Birth of Jesus remains in strkjv@1:16|. The spelling of these Hebrew names in English is usually according to the Hebrew form, not the Greek. In the Greek itself the Hebrew spelling is often observed in violation of the Greek rules for the ending of words with no consonants save _n,r,s_. But the list is not spelled consistently in the Greek, now like the Hebrew as in Abraham, Isaac, Jacob, now like the Greek as in Judah, Solomon, Hezekiah, though the Hebrew style prevails.
rwp@Matthew:1:21 @{Thou shalt call his name Jesus} (\Kalesies to onoma autou Isoun\). The rabbis named six whose names were given before birth: "Isaac, Ishmael, Moses, Solomon, Josiah, and the name of the Messiah, whom may the Holy One, blessed be His name, bring in our day." The angel puts it up to Joseph as the putative father to name the child. "Jesus is the same as Joshua, a contraction of Jehoshuah (Numbers:13:16; strkjv@1Chronicles:7:27|), signifying in Hebrew, 'Jehovah is helper,' or 'Help of Jehovah'" (Broadus). Songs:Jesus is the Greek form of Joshua (Hebrews:4:8|). He is another Joshua to lead the true people of God into the Promised Land. The name itself was common enough as Josephus shows. Jehovah is Salvation as seen in Joshua for the Hebrews and in Jesus for all believers. "The meaning of the name, therefore, finds expression in the title _Saviour_ applied to our Lord (Luke:1:47; strkjv@2:11; strkjv@John:4:42|)" (Vincent). He will save (\ssei\) his people from their sins and so be their Saviour (\Str\). He will be prophet, priest, and king, but "Saviour" sums it all up in one word. The explanation is carried out in the promise, "for he is the one who (\autos\) will save (\ssei\ with a play on the name Jesus) his people from their sins." Paul will later explain that by the covenant people, the children of promise, God means the spiritual Israel, all who believe whether Jews or Gentiles. This wonderful word touches the very heart of the mission and message of the Messiah. Jesus himself will show that the kingdom of heaven includes all those and only those who have the reign of God in their hearts and lives. {From their sins} (\apo tn hamartin autn\). Both sins of omission and of commission. The substantive (\hamartia\) is from the verb (\hamartanein\) and means missing the mark as with an arrow. How often the best of us fall short and fail to score. Jesus will save us away from (\apo\) as well as out of (\ex\) our sins. They will be cast into oblivion and he will cover them up out of sight.
rwp@Matthew:8:21 @{The Son of man} (\tho huios tou anthrpou\). This remarkable expression, applied to himself by Jesus so often, appears here for the first time. There is a considerable modern literature devoted to it. "It means much for the Speaker, who has chosen it deliberately, in connection with private reflections, at whose nature we can only guess, by study of the many occasions on which the name is used" (Bruce). Often it means the Representative Man. It may sometimes stand for the Aramaic _barnasha_, the man, but in most instances that idea will not suit. Jesus uses it as a concealed Messianic title. It is possible that this scribe would not understand the phrase at all. Bruce thinks that here Jesus means "the unprivileged Man," worse off than the foxes and the birds. Jesus spoke Greek as well as Aramaic. It is inconceivable that the Gospels should never call Jesus "the Son of man" and always credit it to him as his own words if he did not so term himself, about eighty times in all, thirty-three in Matthew. Jesus in his early ministry, except at the very start in strkjv@John:4|, abstains from calling himself Messiah. This term suited his purpose exactly to get the people used to his special claim as Messiah when he is ready to make it openly.
rwp@Matthew:9:23 @{The flute-players} (\tous aultas\). The girl was just dead, but already a crowd "making a tumult" (\thoruboumenon\) with wild wailing and screaming had gathered in the outer court, "brought together by various motives, sympathy, money, desire to share in the meat and drink going at such a time" (Bruce). Besides the several flute-players (voluntary or hired) there were probably "some hired mourning women (Jeremiah:9:17|) _praeficae_, whose duty it was to sing _naenia_ in praise of the dead" (Bruce). These when put out by Jesus, "laughed him to scorn" (\kategeln\), in a sort of loud and repeated (imperfect) guffaw of scorn. Jesus overcame all this repellent environment.
rwp@Matthew:12:31 @{But the blasphemy against the Spirit} (\h de tou pneumatos blasphmia\). Objective genitive. This is the unpardonable sin. In 32| we have \kata tou pneumatos tou hagiou\ to make it plainer. What is the blasphemy against the Holy Spirit? These Pharisees had already committed it. They had attributed the works of the Holy Spirit by whose power Jesus wrought his miracles (12:28|) to the devil. That sin was without excuse and would not be forgiven in their age or in the coming one (12:32|). People often ask if they can commit the unpardonable sin. Probably some do who ridicule the manifest work of God's Spirit in men's lives and attribute the Spirit's work to the devil.
rwp@Matthew:14:20 @{Were filled} (\echortasthsan\). Effective aorist passive indicative of \chortaz\. See strkjv@Matthew:5:6|. From the substantive \chortos\ grass. Cattle were filled with grass and people usually with other food. They all were satisfied. {Broken pieces} (\tn klasmatn\). Not the scraps upon the ground, but the pieces broken by Jesus and still in the "twelve baskets" (\ddeka kophinous\) and not eaten. Each of the twelve had a basketful left over (\to perisseuon\). One hopes that the boy (John:6:9|) who had the five loaves and two fishes to start with got one of the basketsful, if not all of them. Each of the Gospels uses the same word here for baskets (\kophinos\), a wicker-basket, called "coffins" by Wycliff. Juvenal (_Sat_. iii. 14) says that the grove of Numa near the Capenian gate of Rome was "let out to Jews whose furniture is a basket (_cophinus_) and some hay" (for a bed). In the feeding of the Four Thousand (Matthew and Mark) the word \sphuris\ is used which was a sort of hamper or large provisions basket.
rwp@Matthew:23:2 @{Sit on Moses' seat} (\epi ts Muses kathedras ekathisan\). The gnomic or timeless aorist tense, \ekathisan\, not the aorist "for" the perfect. The "seat of Moses" is a brief form for the chair of the professor whose function it is to interpret Moses. "The heirs of Moses' authority by an unbroken tradition can deliver _ex cathedra_ pronouncements on his teaching" (McNeile).
rwp@Matthew:27:38 @{Robbers} (\listai\). Not thieves (\kleptai\) as in Authorized Version. See strkjv@Matthew:26:55|. These two robbers were probably members of the band of Barabbas on whose cross Jesus now hung.
rwp@Matthew:27:42 @{He saved others; himself he cannot save} (\allous essen; heauton ou dunatai ssai\). The sarcasm is true, though they do not know its full significance. If he had saved himself now, he could not have saved any one. The paradox is precisely the philosophy of life proclaimed by Jesus himself (Matthew:10:39|). {Let him now come down} (\katabat nun\). Now that he is a condemned criminal nailed to the Cross with the claim of being "the King of Israel" (the Jews) over his head. Their spiteful assertion that they would then believe upon Jesus (\ep' auton\) is plainly untrue. They would have shifted their ground and invented some other excuse. When Jesus wrought his greatest miracles, they wanted "a sign from heaven." These "pious scoffers" (Bruce) are like many today who make factitious and arbitrary demands of Christ whose character and power and deity are plain to all whose eyes are not blinded by the god of this world. Christ will not give new proofs to the blind in heart.
rwp@Matthew:28:6 @{Risen from the dead} (\gerth apo tn nekrn\). {Jesus the Risen}. This is the heart of the testimony of the angel to the women. It is what Paul wishes Timothy never to forget (2Timothy:2:8|), "Jesus Christ risen from the dead" (\Isoun Christon eggermenon ek nekrn\). They were afraid and dazzled by the glory of the scene, but the angel said, "Come, see the place where the Lord lay" (\deute idete ton topon hopou ekeito ho Kurios\). Some MSS. do not have \ho Kurios\, but he is the subject of \ekeito\. His body was not there. It will not do to say that Jesus arose in spirit and appeared alive though his body remained in the tomb. The empty tomb is the first great fact confronting the women and later the men. Various theories were offered then as now. But none of them satisfy the evidence and explain the survival of faith and hope in the disciples that do not rest upon the fact of the Risen Christ whose body was no longer in the tomb.
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:5:2 @{A strong angel} (\aggelon ischuron\). One needed (10:1; strkjv@18:21|) "whose call could reach to the farthest limits of the universe" (Beckwith) and so "with a great voice" (\en phni megali\, in a great voice, as in strkjv@14:7,9,15|, and without \en\ strkjv@5:12; strkjv@6:10; strkjv@7:2,10; strkjv@8:13; strkjv@10:3|, etc.). See \en ischuri phni\ (18:2|). {Proclaiming} (\krussonta\). Present active predicate participle of \kruss\, to herald, to preach. {Worthy to open and to loose} (\axios anoixai kai lusai\). Worthy by rank and character (cf. strkjv@John:1:27|) as well as by ability (\edunato\, verse 3|), followed by two infinitives (first aorist active) of \anoig\ and \lu\, though \hina\ and the subjunctive can be used after \axios\ as in strkjv@John:1:27|. Here \axios\ is like \hikanos\ (capable, qualified) as in strkjv@Matthew:8:8|. The articles here (\to, tas\) refer to the book and the seals in verse 1|. It is a husteron-proteron, since the loosing of the seals precedes the opening of the book.
rwp@Revelation:6:2 @{And I saw and behold} (\kai eidon kai idou\). This combination is frequent in the Apocalypse (4:1; strkjv@6:2,5,8; strkjv@14:1,14; strkjv@19:11|). {A white horse} (\hippos leukos\). In strkjv@Zechariah:6:1-8| we have red, black, white, and grizzled bay horses like the four winds of heaven, ministers to do God's will. White seems to be the colour of victory (cf. the white horse of the Persian Kings) like the white horse ridden by the Roman conqueror in a triumphant procession. {Had} (\echn\). Agreeing in gender and case with \ho kathmenos\. {A bow} (\toxon\). Old word (Zechariah:9:13f.| of a great bow), here only in N.T. {Was given} (\edoth\). First aorist passive indicative of \didmi\. {A crown} (\stephanos\). See on ¯4:4| for this word. {He came forth} (\exlthen\). Second aorist active indicative of \exerchomai\, either to come out or to go out (went forth). {Conquering} (\nikn\). Present active participle of \nika\. {And to conquer} (\kai hina niksi\). Purpose clause with \hina\ and the first aorist active subjunctive of \nika\. Here \hs niksn\ (future active participle with \hs\) could have been used. The aorist tense here points to ultimate victory. Commentators have been busy identifying the rider of the white horse according to their various theories. "It is tempting to identify him with the Rider on the white horse in strkjv@19:11f.|, whose name is 'the Word of God'" (Swete). Tempting, "but the two riders have nothing in common beyond the white horse."
rwp@Revelation:13:8 @{Shall worship him} (\proskunsousin auton\). Future active of \proskune\ with the accusative here as some MSS. in strkjv@13:4| (\to thrion\), both constructions in this book. {Whose} (\hou--autou\). Redundant use of genitive \autou\ (his) with \hou\ (whose) as common in this book, and singular instead of plural \hn\ with antecedent \pantes\ (all, plural), thus calling attention to the responsibility of the individual in emperor-worship. {Hath not been written} (\ou gegraptai\). Perfect passive indicative of \graph\, permanent state, stands written. {In the book of life of the Lamb} (\en ti biblii ts zs tou arniou\). See strkjv@3:5| for this phrase and the O.T. references. It occurs again in strkjv@17:8; strkjv@20:12,15; strkjv@21:27|. "Here and in strkjv@21:27|, the Divine Register is represented as belonging to 'the Lamb that was slain'" (Swete). {That hath been slain from the foundation of the world} (\tou esphagmenou\ (for which see strkjv@5:6|) \apo katabols kosmou\). For the phrase \apo katabols kosmou\ (not in the LXX) there are six other N.T. uses (Matthew:13:35| without \kosmou\; strkjv@25:34; strkjv@Luke:11:50; strkjv@Hebrews:4:3; strkjv@9:26; strkjv@Revelation:17:8|), and for \pro katabols kosmou\ three (John:17:24; strkjv@Ephesians:1:4; strkjv@1Peter:1:20|). It is doubtful here whether it is to be taken with \tou esphagmenou\ (cf. strkjv@1Peter:1:20|) or with \gegraptai\ as in strkjv@Revelation:17:8|. Either makes sense, and here the most natural use is with \esphagmenou\. At any rate the death of Christ lies in the purpose of God, as in strkjv@John:3:16|.
rwp@Revelation:17:8 @{Was and is not} (\n kai ouk estin\). Imperfect and present of \eimi\, an apparent antithesis to \ho n kai ho n\ of strkjv@1:4|. This is a picture of the beast of strkjv@13:1ff.| which the woman is riding, but no longer just the empire, but one of the emperors who died (\ouk estin\, is not). {And is about to come up out of the abyss} (\kai mellei anabainein ek ts abussou\). That is, he is going to come to life again. {And to go into perdition} (\kai eis apleian hupagei\). Songs:(and he goes into perdition) the best MSS. read rather than the infinitive \hupagein\. Most interpreters see here an allusion to the "Nero _redivivus_" expectancy realized in Domitian, who was ruling when John wrote and who was called Nero _redivivus_. {Shall wonder} (\thaumasthsontai\). First future passive (deponent) of \thaumaz\, with which compare \ethaumasth\ in strkjv@13:3|. John had wondered (\ethaumasa\) in verse 6| "with the amazement of a horrible surprise; the world will wonder and admire" (Swete). {Whose name} (\hn onoma\). Singular \onoma\, like \ptma\ in strkjv@11:8|. See strkjv@13:8| for the same description of those who worship the beast and for discussion of details. {When they behold} (\blepontn\). Genitive plural of the present active participle of \blep\, agreeing with \hn\ (genitive relative) rather than with \hoi katoikountes\ (nominative just before \hn\). {How that} (\hoti\). "Namely that." {He was, and is not, and shall come} (\n kai ouk estin kai parestai\). Repetition of what is in verse 7| with \parestai\ (future of \pareimi\, from which \parousia\ comes) in place of \mellei\, "parody of the divine name" (Charles) in strkjv@1:4,8; strkjv@4:8|, "as the hellish antitype of Christ." The Neronic Antichrist has also a \parousia\.
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@Romans:2:29 @{Who is one inwardly} (\ho en ti krupti\). Repeat \Ioudaios\ (Jew) here also, "the in the inward part Jew" (circumcision of the heart \peritom kardias\ and not a mere surgical operation as in strkjv@Colossians:2:11|, in the spirit \en pneumati\, with which compare strkjv@2Corinthians:3:3,6|). This inward or inside Jew who lives up to his covenant relation with God is the high standard that Paul puts before the merely professional Jew described above. {Whose praise} (\hou ho epainos\). The antecedent of the relative \hou\ is \Ioudaios\ (Jew). Probably (Gifford) a reference to the etymology of Judah (praise) as seen in strkjv@Galatians:49:8|.
rwp@Romans:4:8 @{To whom} (\hi\). But the best MSS. read \hou\ like the LXX and so Westcott and Hort, "whose sin." {Will not reckon} (\ou m logistai\). Strong negation by double negative and aorist middle subjunctive.
rwp@Romans:16:18 @{But their own belly} (\alla ti heautn koilii\). Dative case after \douleuousin\. A blunt phrase like the same picture in strkjv@Phillipians:3:19| "whose god is the belly," more truth than caricature in some cases. {By their smooth and fair speech} (\dia ts chrstologias kai eulogias\). Two compounds of \logos\ (speech), the first (from \chrstos\ and \logos\) is very rare (here only in N.T.), the second is very common (\eu\ and \logos\). {Beguile} (\exapatsin\). Present active indicative of the double compound verb \exapata\ (see strkjv@2Thessalonians:2:3; strkjv@1Corinthians:3:18|). {Of the innocent} (\tn akakn\). Old adjective (\a\ privative and \kakos\), without evil or guile, in N.T. only here and strkjv@Hebrews:7:26| (of Christ).
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