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NT.filter - rwp holy:



rwp@1Corinthians:1:6 @{Even as} (\kath“s\). In proportion as (1Thessalonians:1:5|) and so inasmuch as (Phillipians:1:7; strkjv@Ephesians:1:4|). {The testimony of Christ} (\to marturion tou Christou\). Objective genitive, the testimony to or concerning Christ, the witness of Paul's preaching. {Was confirmed in you} (\ebebai“thˆ en humin\). First aorist passive of \bebaio“\, old verb from \bebaios\ and that from \bain“\, to make to stand, to make stable. These special gifts of the Holy Spirit which they had so lavishly received (ch. strkjv@1Corinthians:12|) were for that very purpose.

rwp@1Corinthians:1:30 @{Of him} (\ex autou\). Out of God. He chose you. {In Christ Jesus} (\en Christ“i Iˆsou\). In the sphere of Christ Jesus the choice was made. This is God's wisdom. {Who was made unto us wisdom from God} (\hos egenˆthˆ sophia hˆmin apo theou\). Note \egenˆthˆ\, became (first aorist passive and indicative), not \ˆn\, was, the Incarnation, Cross, and Resurrection. Christ is the wisdom of God (Co strkjv@2:2f.|) "both righteousness and sanctification and redemption" (\dikaiosunˆ te kai hagiasmos kai apolutr“sis\), as is made plain by the use of \te--kai--kai\. The three words (\dikaiosunˆ, hagiasmos, apolutr“sis\) are thus shown to be an epexegesis of \sophia\ (Lightfoot). All the treasures of wisdom and knowledge in Christ Jesus. We are made righteous, holy, and redeemed in Christ Jesus. Redemption comes here last for emphasis though the foundation of the other two. In strkjv@Romans:1:17| we see clearly Paul's idea of the God kind of righteousness (\dikaiosunˆ\) in Christ. In strkjv@Romans:3:24| we have Paul's conception of redemption (\apolutr“sis\, setting free as a ransomed slave) in Christ. In strkjv@Romans:6:19| we have Paul's notion of holiness or sanctification (\hagiasmos\) in Christ. These great theological terms will call for full discussion in Romans, but they must not be overlooked here. See also strkjv@Acts:10:35; strkjv@24:25; strkjv@1Thessalonians:4:3-7; strkjv@1Corinthians:1:2|.

rwp@1Corinthians:2:4 @{Not in persuasive words of wisdom} (\ouk en pithois sophias logois\). This looks like a false disclaimer or mock modesty, for surely the preacher desires to be persuasive. This adjective \pithos\ (MSS. \peithos\) has not yet been found elsewhere. It seems to be formed directly from \peith“\, to persuade, as \pheidos\ (\phidos\) is from \pheidomai\, to spare. The old Greek form \pithanos\ is common enough and is used by Josephus (_Ant_. VIII. 9. 1) of "the plausible words of the lying prophet" in strkjv@1Kings:13|. The kindred word \pithanologia\ occurs in strkjv@Colossians:2:4| for the specious and plausible Gnostic philosophers. And gullible people are easy marks for these plausible pulpiteers. Corinth put a premium on the veneer of false rhetoric and thin thinking. {But in demonstration} (\all' en apodeixei\). In contrast with the {plausibility} just mentioned. This word, though an old one from \apodeiknumi\, to show forth, occurs nowhere else in the New Testament. {Spirit} (\pneuma\) here can be the Holy Spirit or inward spirit as opposed to superficial expression and {power} (\dunamis\) is moral power rather than intellectual acuteness (cf. strkjv@1:18|).

rwp@1Corinthians:2:10 @{But unto us God revealed them} (\hˆmin gar apekalupsen ho theos\). Songs:with \gar\ B 37 Sah Cop read instead of \de\ of Aleph A C D. "\De\ is superficially easier; \gar\ intrinsically better" (Findlay). Paul explains why this is no longer hidden, "for God revealed unto us" the wonders of grace pictured in verse 9|. We do not have to wait for heaven to see them. Hence we can utter those things hidden from the eye, the ear, the heart of man. This revelation (\apekalupsen\, first aorist active indicative) took place, at "the entry of the Gospel into the world," not "when we were admitted into the Church, when we were baptized" as Lightfoot interprets it. {Through the Spirit} (\dia tou pneumatos\). The Holy Spirit is the agent of this definite revelation of grace, a revelation with a definite beginning or advent (constative aorist), an unveiling by the Spirit where "human ability and research would not have sufficed" (Robertson and Plummer), "according to the revelation of the mystery" (Romans:16:25|), "the revelation given to Christians as an event that began a new epoch in the world's history" (Edwards). {Searcheth all things} (\panta eraunƒi\). This is the usual form from A.D. 1 on rather than the old \ereuna“\. The word occurs (Moulton and Milligan's _Vocabulary_) for a professional searcher's report and \eraunˆtai\, searchers for customs officials. "The Spirit is the organ of understanding between man and God" (Findlay). Songs:in strkjv@Romans:8:27| we have this very verb \erauna“\ again of God's searching our hearts. The Holy Spirit not merely investigates us, but he searches "even the deep things of God" (\kai ta bathˆ tou theou\). _Profunda Dei_ (Vulgate). Cf. "the deep things of Satan" (Revelation:2:24|) and Paul's language in strkjv@Romans:11:33| "Oh the depth of the riches and wisdom and knowledge of God." Paul's point is simply that the Holy Spirit fully comprehends the depth of God's nature and his plans of grace and so is fully competent to make the revelation here claimed.

rwp@1Corinthians:3:16 @{Ye are a temple of God} (\naos theou este\). Literally, a sanctuary (\naos\, not \hieron\, the sacred enclosure, but the holy place and the most holy place) of God. The same picture of building as in verse 9| (\oikodomˆ\), only here the sanctuary itself. {Dwelleth in you} (\en humin oikei\). The Spirit of God makes his home (\oikei\) in us, not in temples made with hands (Acts:7:48; strkjv@17:24|).

rwp@1Corinthians:3:17 @{Destroyeth} (\phtheirei\). The outward temple is merely the symbol of God's presence, the Shechinah (the Glory). God makes his home in the hearts of his people or the church in any given place like Corinth. It is a terrible thing to tear down ruthlessly a church or temple of God like an earthquake that shatters a building in ruins. This old verb \phtheir“\ means to corrupt, to deprave, to destroy. It is a gross sin to be a church-wrecker. There are actually a few preachers who leave behind them ruin like a tornado in their path. {Him shall God destroy} (\phtherei touton ho theos\). There is a solemn repetition of the same verb in the future active indicative. The condition is the first class and is assumed to be true. Then the punishment is certain and equally effective. The church-wrecker God will wreck. What does Paul mean by "will destroy"? Does he mean punishment here or hereafter? May it not be both? Certainly he does not mean annihilation of the man's soul, though it may well include eternal punishment. There is warning enough here to make every pastor pause before he tears a church to pieces in order to vindicate himself. {Holy} (\hagios\). Hence deserves reverential treatment. It is not the building or house of which Paul speaks as "the sanctuary of God" (\ton naon tou theou\), but the spiritual organization or organism of God's people in whom God dwells, "which temple ye are" (\hoitines este humeis\). The qualitative relative pronoun \hoitines\ is plural to agree with \humeis\ (ye) and refers to the holy temple just mentioned. The Corinthians themselves in their angry disputes had forgotten their holy heritage and calling, though this failing was no excuse for the ringleaders who had led them on. In strkjv@6:19| Paul reminds the Corinthians again that the body is the temple (\naos\, sanctuary) of the Holy Spirit, which fact they had forgotten in their immoralities.

rwp@1Corinthians:6:13 @{But God shall bring to nought both it and them} (\ho de theos kai tautˆn kai tauta katargˆsei\). Another proverb about the adaptation of the belly (\koilia\) and food (\br“mata\, not just flesh), which had apparently been used by some in Corinth to justify sexual license (fornication and adultery). These Gentiles mixed up matters not alike at all (questions of food and sensuality). " We have traces of this gross moral confusion in the circumstances which dictated the Apostolic Letter (Acts:15:23-29|), where things wholly diverse are combined, as directions about meats to be avoided and a prohibition of fornication" (Lightfoot). Both the belly (\tautˆn\) and the foods (\tauta\) God will bring to an end by death and change. {But the body is not for fornication, but for the Lord, and the Lord for the body} (\to de s“ma ou tˆi porneiƒi alla t“i kuri“i, kai ho kurios t“i s“mati\). Paul here boldly shows the fallacy in the parallel about appetite of the belly for food. The human body has a higher mission than the mere gratification of sensual appetite. Sex is of God for the propagation of the race, not for prostitution. Paul had already stated that God dwells in us as the sanctuary of the Holy Spirit (3:16f.|). This higher function of the body he here puts forward against the debased Greek philosophy of the time which ignored completely Paul's idea, "the body for the Lord and the Lord for the body" (dative of personal interest in both cases). "The Lord Jesus and \porneia\ contested for the bodies of Christian men; loyal to him they must renounce _that_, yielding to _that_ they renounce him" (Findlay).

rwp@1Corinthians:6:19 @{Your body is a temple} (\to s“ma hum“n naos estin\). A sanctuary as in strkjv@3:16| which see. Our spirits dwell in our bodies and the Holy Spirit dwells in our spirits. Some of the Gnostics split hairs between the sins of the body and fellowship with God in the spirit. Paul will have none of this subterfuge. One's body is the very shrine for the Holy Spirit. In Corinth was the temple to Aphrodite in which fornication was regarded as consecration instead of desecration. Prostitutes were there as priestesses of Aphrodite, to help men worship the goddess by fornication. {Ye are not your own} (\ouk este heaut“n\). Predicate genitive. Ye do not belong to yourselves, even if you could commit fornication without personal contamination or self-violation. Christianity makes unchastity dishonour in both sexes. There is no double standard of morality. Paul's plea here is primarily to men to be clean as members of Christ's body.

rwp@1Corinthians:6:20 @{For ye were bought with a price} (\ˆgorasthˆte gar timˆs\). First aorist passive indicative of \agoraz“\, old verb to buy in the marketplace (\agora\). With genitive of price. Paul does not here state the price as Peter does in strkjv@1Peter:1:19| (the blood of Christ) and as Jesus does in strkjv@Matthew:20:28| (his life a ransom). The Corinthians understood his meaning. {Glorify God therefore in your body} (\doxasate dˆ ton theon en t“i s“mati hum“n\). Passionate conclusion to his powerful argument against sexual uncleanness. \Dˆ\ is a shortened form of \ˆdˆ\ and is an urgent inferential particle. See on ¯Luke:2:15|. Paul holds to his high ideal of the destiny of the body and urges glorifying God in it. Some of the later Christians felt that Paul's words could be lightened a bit by adding "and in your spirits which are his," but these words are found only in late MSS. and are clearly not genuine. Paul's argument stands four-square for the dignity of the body as the sanctuary of the Holy Spirit united to the Lord Jesus.

rwp@1Corinthians:7:14 @{Is sanctified in the wife} (\hˆgiastai en tˆi gunaiki\). Perfect passive indicative of \hagiaz“\, to set apart, to hallow, to sanctify. Paul does not, of course, mean that the unbelieving husband is saved by the faith of the believing wife, though Hodge actually so interprets him. Clearly he only means that the marriage relation is sanctified so that there is no need of a divorce. If either husband or wife is a believer and the other agrees to remain, the marriage is holy and need not be set aside. This is so simple that one wonders at the ability of men to get confused over Paul's language. {Else were your children unclean} (\epei ara ta tekna akatharta\). The common ellipse of the condition with \epei\: "since, accordingly, if it is otherwise, your children are illegitimate (\akatharta\)." If the relations of the parents be holy, the child's birth must be holy also (not illegitimate). "He is not assuming that the child of a Christian parent would be baptized; that would spoil rather than help his argument, for it would imply that the child was not \hagios\ till it was baptized. The verse throws no light on the question of infant baptism" (Robertson and Plummer).

rwp@1Corinthians:12:10 @{Workings of miracles} (\energˆmata duname“n\). Workings of powers. Cf. \energ“n dunameis\ in strkjv@Galatians:3:5; strkjv@Hebrews:2:4| where all three words are used (\sˆmeia\, signs, \terata\, wonders, \dunameis\, powers). Some of the miracles were not healings as the blindness on Elymas the sorcerer. {Prophecy} (\prophˆteia\). Late word from \prophˆtˆs\ and \prophˆmi\, to speak forth. Common in papyri. This gift Paul will praise most (chapter strkjv@1Corinthians:14|). Not always prediction, but a speaking forth of God's message under the guidance of the Holy Spirit. {Discernings of spirits} (\diakriseis pneumat“n\). \Diakrisis\ is old word from \diakrin“\ (see strkjv@11:29|) and in N.T. only here; strkjv@Romans:14:1; strkjv@Hebrews:5:14|. A most needed gift to tell whether the gifts were really of the Holy Spirit and supernatural (cf. so-called "gifts" today) or merely strange though natural or even diabolical (1Timothy:4:1; strkjv@1John:4:1f.|). {Divers kinds of tongues} (\genˆ gl“ss“n\). No word for "divers" in the Greek. There has arisen a great deal of confusion concerning the gift of tongues as found in Corinth. They prided themselves chiefly on this gift which had become a source of confusion and disorder. There were varieties (kinds, \genˆ\) in this gift, but the gift was essentially an ecstatic utterance of highly wrought emotion that edified the speaker (14:4|) and was intelligible to God (14:2,28|). It was not always true that the speaker in tongues could make clear what he had said to those who did not know the tongue (14:13|): It was not mere gibberish or jargon like the modern "tongues," but in a real language that could be understood by one familiar with that tongue as was seen on the great Day of Pentecost when people who spoke different languages were present. In Corinth, where no such variety of people existed, it required an interpreter to explain the tongue to those who knew it not. Hence Paul placed this gift lowest of all. It created wonder, but did little real good. This is the error of the Irvingites and others who have tried to reproduce this early gift of the Holy Spirit which was clearly for a special emergency and which was not designed to help spread the gospel among men. See on ¯Acts:2:13-21; strkjv@10:44-46; strkjv@19:6|. {The interpretation of tongues} (\hermˆneia gl“ss“n\). Old word, here only and strkjv@14:26| in N.T., from \hermˆneu“\ from \Hermˆs\ (the god of speech). Cf. on \diermˆneu“\ in strkjv@Luke:24:27; strkjv@Acts:9:36|. In case there was no one present who understood the particular tongue it required a special gift of the Spirit to some one to interpret it if any one was to receive benefit from it.

rwp@1Corinthians:12:13 @{Were we all baptized into one body} (\hˆmeis pantes eis hen s“ma ebaptisthˆmen\). First aorist passive indicative of \baptiz“\ and so a reference to a definite past event with each of them of different races, nations, classes, when each of them put on the outward badge of service to Christ, the symbol of the inward changes already wrought in them by the Holy Spirit (Galatians:3:27; strkjv@Romans:6:2ff.|). {And were all made to drink of one Spirit} (\kai pantes hen pneuma epotisthˆmen\). First aorist passive indicative of \potiz“\, old verb, to give to drink. The accusative \hen pneuma\ is retained in the passive as often with verbs that in the active take two accusatives. The reference is to a definite act in the past, probably to the inward experience of the Holy Spirit symbolized by the act of baptism.

rwp@1Corinthians:16:20 @{With a holy kiss} (\en philˆmati hagi“i\). In the synagogue men kissed men and women kissed women. This was the Christian custom at a later date and apparently so here. See strkjv@1Thessalonians:5:26; strkjv@2Corinthians:13:12; strkjv@Romans:3:8; strkjv@1Peter:5:14|. It seems never to have been promiscuous between the sexes.

rwp@1John:2:20 @{Anointing} (\chrisma\). Old word for result (\mat\) and for the material, from \chri“\, to anoint, perhaps suggested by the use of \antichristoi\ in verse 18|. Christians are "anointed ones," \christoi\ in this sense, with which compare strkjv@Psalms:105:15|: "Touch not my anointed ones" (\mˆ hapsˆsthe t“n christ“n mou\). These antichrists posed as the equals of or even superior to Christ himself. But followers of Christ do have "the oil of anointing" (\to elaion tou chrismatos\, strkjv@Exodus:29:7|), the Holy Spirit. This word in the N.T. only here and verse 27|. Later the term was applied to baptism after baptismal remission came to be taught (Tertullian, etc.). {From the Holy One} (\apo tou hagiou\). They receive this anointing of the Holy Spirit from the Anointed One, Jesus Christ (the Holy One). Cf. strkjv@John:6:69; strkjv@Acts:3:14|. {And ye know all things} (\kai oidate panta\). But the best MSS. read \pantes\ rather than \panta\, "Ye all know it." This anointing is open to all Christians, not just a select few.

rwp@1John:2:25 @{And this is the promise} (\kai hautˆ estin hˆ epaggelia\). See strkjv@1:5| for the same idiom with \aggelia\ (message). This is the only instance of \epaggelia\ in the Johannine writings. Here "the promise" is explained to be "the life eternal" (1:2|). In strkjv@Acts:1:4| the word is used for the coming of the Holy Spirit. {He promised} (\autos epˆggeilato\). First aorist middle indicative of \epaggell“\. \Autos\ (he) is Christ as is seen in strkjv@3:3| by \ekeinos\.

rwp@1John:2:27 @{And as for you} (\kai humeis\). Prolepsis again as in verse 24|. {Which ye received of him} (\ho elabete ap' autou\). Second aorist active indicative of \lamban“\, a definite experience, this anointing (\chrisma\), from Christ himself as in verse 20|. This Paraclete was promised by Christ (John:14:26; strkjv@16:13ff.|) and came on the great Pentecost, as they knew, and in the experience of all who yielded themselves to the Holy Spirit. {That any one teach you} (\hina tis didaskˆi humas\). Sub-final use of \hina\ and the present active subjunctive of \didask“\, "that any one keep on teaching you." {Teacheth you} (\didaskei humas\). Present active indicative. The Holy Spirit was to bring all things to their remembrance (John:14:26|) and to bear witness concerning Christ (John:15:26; strkjv@16:12-15|). Yet they need to be reminded of what they already know to be "true" (\alˆthes\) and "no lie" (\ouk estin pseudos\), according to John's habit of positive and negative (1:5|). Songs:he exhorts them to "abide in him" (\menete en aut“i\, imperative active, though same form as the indicative). Precisely so Jesus had urged that the disciples abide in him (John:15:4f.|).

rwp@1John:3:24 @{And he in him} (\kai autos en aut“i\). That is "God abides in him" as in strkjv@4:15|. We abide in God and God abides in us through the Holy Spirit (John:14:10,17,23; strkjv@17:21|). "Therefore let God be a home to thee, and be thou the home of God: abide in God, and let God abide in thee" (Bede). {By the Spirit} (\ek tou pneumatos\). It is thus (by the Holy Spirit, first mention in this Epistle and "Holy" not used with "Spirit" in this Epistle or the Apocalypse) that we know that God abides in us. {Which} (\hou\). Ablative case by attraction from accusative \ho\ (object of \ed“ken\) to agree with \pneumatos\ as often, though not always. It is a pity that the grammatical gender (which) is retained here in the English instead of "whom," as it should be.

rwp@1John:5:6 @{This} (\houtos\). Jesus the Son of God (verse 5|). {He that came} (\ho elth“n\). 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 (\t“i\ 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@1John:5:7 @{For there are three who bear witness} (\hoti treis eisin hoi marturountes\). At this point the Latin Vulgate gives the words in the Textus Receptus, found in no Greek MS. save two late cursives (162 in the Vatican Library of the fifteenth century, 34 of the sixteenth century in Trinity College, Dublin). Jerome did not have it. Cyprian applies the language of the Trinity and Priscillian has it. Erasmus did not have it in his first edition, but rashly offered to insert it if a single Greek MS. had it and 34 was produced with the insertion, as if made to order. The spurious addition is: \en t“i ouran“i ho patˆr, ho logos kai to hagion pneuma kai houtoi hoi treis hen eisin kai treis eisin hoi marturountes en tˆi gˆi\ (in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth). The last clause belongs to verse 8|. The fact and the doctrine of the Trinity do not depend on this spurious addition. Some Latin scribe caught up Cyprian's exegesis and wrote it on the margin of his text, and so it got into the Vulgate and finally into the Textus Receptus by the stupidity of Erasmus.

rwp@1John:5:16 @{If any man see} (\ean tis idˆi\). Third-class condition with \ean\ and second aorist active subjunctive of \eidon\ (\hora“\). {Sinning a sin} (\hamartanonta hamartian\). Present active predicate (supplementary) participle agreeing with \adelphon\ and with cognate accusative \hamartian\. {Not unto death} (\mˆ pros thanaton\). Repeated again with \hamartanousin\ and in contrast with \hamartia pros thanaton\ (sin unto death). Most sins are not mortal sins, but clearly John conceives of a sin that is deadly enough to be called "unto death." This distinction is common in the rabbinic writings and in strkjv@Numbers:18:22| the LXX has \labein hamartian thanatˆphoron\ "to incur a death-bearing sin" as many crimes then and now bear the death penalty. There is a distinction in strkjv@Hebrews:10:26| between sinning wilfully after full knowledge and sins of ignorance (Hebrews:5:2|). Jesus spoke of the unpardonable sin (Mark:3:29; strkjv@Matthew:12:32; strkjv@Luke:12:10|), which was attributing to the devil the manifest work of the Holy Spirit. It is possible that John has this idea in mind when he applies it to those who reject Jesus Christ as God's Son and set themselves up as antichrists. {Concerning this} (\peri ekeinˆs\). This sin unto death. {That he should make request} (\hina er“tˆsˆi\). Sub-final use of \hina\ with the first aorist active subjunctive of \er“ta“\, used here as in strkjv@John:17:15,20| (and often) for request rather than for question. John does not forbid praying for such cases; he simply does not command prayer for them. He leaves them to God.

rwp@1Peter:1:2 @{According to} (\kata\). Probably to be connected with \eklektois\ rather than with \apostolos\ in spite of a rather loose arrangement of words and the absence of articles in verses 1,2|. {The foreknowledge} (\progn“sin\). Late substantive (Plutarch, Lucian, papyri) from \progin“sk“\ (1:20|), to know beforehand, only twice in N.T. (here and strkjv@Acts:2:23| in Peter's sermon). In this Epistle Peter often uses substantives rather than verbs (cf. strkjv@Romans:8:29|). {Of God the Father} (\theou patros\). Anarthous again and genitive case. See \patˆr\ applied to God also in strkjv@1:3,17| as often by Paul (Romans:1:7|, etc.). Peter here presents the Trinity (God the Father, the Spirit, Jesus Christ). {In sanctification of the Spirit} (\en hagiasm“i pneumatos\). Clearly the Holy Spirit, though anarthrous like \theou patros\. Late word from \hagiaz“\, to render holy (\hagios\), to consecrate, as in strkjv@1Thessalonians:4:7|. The subjective genitive here, sanctification wrought by the Spirit as in strkjv@2Thessalonians:2:13| (where the Trinity mentioned as here). {Unto obedience} (\eis hupakoˆn\). Obedience (from \hupakou“\, to hear under, to hearken) to the Lord Jesus as in strkjv@1:22| "to the truth," result of "the sanctification." {And sprinkling of the blood of Jesus Christ} (\rantismon haimatos Iˆsou Christou\). Late substantive from \rantiz“\, to sprinkle (Hebrews:9:13|), a word used in the LXX of the sacrifices (Numbers:19:9,13,20|, etc.), but not in any non-biblical source so far as known, in N.T. only here and strkjv@Hebrews:12:24| (of the sprinkling of blood). Reference to the death of Christ on the Cross and to the ratification of the New Covenant by the blood of Christ as given in strkjv@Hebrews:9:19f.; strkjv@12:24| with allusion to strkjv@Exodus:24:3-8|. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew:26:28; strkjv@Mark:14:24|). Hence it is not surprising to find the use of it by Peter and the author of Hebrews. Hort suggests that Peter may also have an ulterior reference to the blood of the martyrs as in strkjv@Revelation:7:14f.; strkjv@12:11|, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon \progn“sis theou, hagiasmos pneumatos, haima Christou\ (Bigg). Peter is not ashamed of the blood of Christ. {Be multiplied} (\plˆthuntheiˆ\). First aorist passive optative (volitive) of \plˆthun“\, old verb (from \plˆthus\, fulness), in a wish. Songs:in strkjv@2Peter:1:2; strkjv@Jude:1:2|, but nowhere else in N.T. salutations. Grace and peace (\charis kai eirˆnˆ\) occur together in strkjv@2Peter:1:2|, in strkjv@2John:1:2| (with \eleos\), and in all Paul's Epistles (with \eleos\ added in I and II Timothy).

rwp@1Peter:1:11 @{Searching} (\eraun“ntes\). Present active participle of \erauna“\, late form for older \ereuna“\ (both in the papyri), uncompounded verb (John:7:52|), the compound occurring in verse 10| above. {What time or what manner of time} (\eis tina ˆ poion kairon\). Proper sense of \poios\ (qualitative interrogative) kept here as in strkjv@1Corinthians:15:35, strkjv@Romans:3:27|, though it is losing its distinctive sense from \tis\ (Acts:23:34|). The prophets knew what they prophesied, but not at what time the Messianic prophecies would be fulfilled. {The Spirit of Christ which was in them} (\to en autois pneuma Christou\). Peter definitely asserts here that the Spirit of Jesus Christ (the Messiah) was in the Old Testament prophets, the Holy Spirit called the Spirit of Christ and the Spirit of God (Romans:8:9|), who spoke to the prophets as he would speak to the apostles (John:16:14|). {Did point unto} (\edˆlou\). Imperfect active of \dˆlo“\, to make plain, "did keep on pointing to," though they did not clearly perceive the time. {When it testified beforehand} (\promarturomenon\). Present middle participle of \promarturomai\, a late compound unknown elsewhere save in a writer of the fourteenth century (Theodorus Mech.) and now in a papyrus of the eighth. It is neuter here because \pneuma\ is neuter, but this grammatical gender should not be retained as "it" in English, but should be rendered "he" (and so as to strkjv@Acts:8:15|). Here we have predictive prophecy concerning the Messiah, though some modern critics fail to find predictions of the Messiah in the Old Testament. {The sufferings of Christ} (\ta eis Christon pathˆmata\). "The sufferings for (destined for) Christ" like the use of \eis\ in verse 10| (\eis humas\ for you). {The glories that should follow them} (\tas meta tauta doxas\). "The after these things (sufferings) glories." The plural of \doxa\ is rare, but occurs in strkjv@Exodus:15:11; strkjv@Hosea:9:11|. The glories of Christ followed the sufferings as in strkjv@4:13; strkjv@5:1,6|.

rwp@1Peter:1:12 @{To whom} (\hois\). Dative plural of the relative pronoun. To the prophets who were seeking to understand. Bigg observes that "the connexion between study and inspiration is a great mystery." Surely, but that is no argument for ignorance or obscurantism. We do the best that we can and only skirt the shore of knowledge, as Newton said. {It was revealed} (\apekaluphthˆ\). First aorist passive indicative of \apokalupt“\, old verb, to reveal, to unveil. Here is revelation about the revelation already received, revelation after research. {Did they minister} (\diˆkonoun\). Imperfect active of \diakone“\, old verb, to minister, "were they ministering." {Have been announced} (\anˆggelˆ\). Second aorist passive indicative of {anaggell“}, to report, to bring back tidings (John:4:25|). {Through them} (\dia t“n\). Intermediate agent (\dia\), "the gospelizers" (\t“n euaggelisamen“n\, articular first aorist middle participle of \euaggeliz“\, to preach the gospel). {By the Holy Ghost} (\pneumati hagi“i\). Instrumental case of the personal agent, "by the Holy Spirit" (without article). {Sent forth from heaven} (\apostalenti\). Second aorist passive participle of \apostell“\ in instrumental case agreeing with \pneumati hagi“i\ (the Spirit of Christ of verse 11|. {Desire} (\epithumousin\). Eagerly desire (present active indicative of \epithume“\, to long for). {To look into} (\parakupsai\). First aorist active infinitive of \parakupt“\, old compound to peer into as in strkjv@Luke:24:12; strkjv@John:20:5,11; strkjv@James:1:25|, which see. For the interest of angels in the Incarnation see strkjv@Luke:2:13f|.

rwp@1Peter:1:15 @{But like as he which called you is holy} (\alla kata ton kalesanta humas hagion\). This use of \kata\ is a regular Greek idiom (here in contrast with \sunschˆmatizomenoi\). "But according to the holy one calling you or who called you" (first aorist articular participle of \kale“\, to call). God is our standard or pattern (\kata\), not our lusts. {Be ye yourselves also holy} (\kai autoi hagioi genˆthˆte\). First aorist (ingressive) passive imperative of \ginomai\, to become with allusion (\kai\ also) to \kata\ (God as our example), "Do ye also become holy." For \anastrophˆ\ (manner of life) see verse 18; strkjv@2:12; strkjv@3:1-16; strkjv@James:3:13; strkjv@2Peter:2:7|. Peter uses \anastrophˆ\ eight times. The original meaning (turning up and down, back and forth) suited the Latin word _conversatio_ (_converto_), but not our modern "conversation" (talk, not walk).

rwp@1Peter:2:5 @{Ye also as living stones} (\kai autoi h“s lithoi z“ntes\). Peter applies the metaphor about Christ as the living stone to the readers, "ye yourselves also." {Are built up a spiritual house} (\oikodomeisthe oikos pneumatikos\). Present passive indicative second person plural of \oikodome“\, the very verb used by Jesus to Peter in strkjv@Matthew:16:18| (\oikodomˆs“\) of building his church on the rock. If the metaphor of a house of living stones seems "violent" (Vincent), it should be remembered that Jesus employed the figure of a house of believers. Peter just carried it a bit farther and Paul uses a temple for believers in one place (1Corinthians:3:16|) and for the kingdom of God in general (Ephesians:2:22|), as does the author of Hebrews (Hebrews:3:6|). This "spiritual house" includes believers in the five Roman provinces of strkjv@1:1| and shows clearly how Peter understood the metaphor of Christ in strkjv@Matthew:16:18| to be not a local church, but the church general (the kingdom of Christ). {To be a holy priesthood} (\eis hierateuma hagion\). Late word (from \hierateu“\, to serve as priest, strkjv@Luke:1:8| alone in N.T.), in LXX (Exodus:19:6|), in N.T. only here and verse 9|, either the office of priest (Hort) or an order or body of priests. At any rate, Peter has the same idea of Rev strkjv@1:6| (\hiereis\, priests) that all believers are priests (Hebrews:4:16|) and can approach God directly. {To offer up} (\anenegkai\). First aorist active infinitive (of purpose here) of \anapher“\, the usual word for offering sacrifices (Hebrews:7:27|). Only these are "spiritual" (\pneumatikas\) as pictured also in strkjv@Hebrews:13:15f|. {Acceptable} (\euprosdektous\). Late (Plutarch) double compound verbal adjective (\eu, pros, dechomai\) as in strkjv@2Corinthians:6:2|.

rwp@1Peter:2:9 @{But ye} (\humeis de\). In contrast with the disobedient ones. {An elect race} (\genos eklekton\). From strkjv@Isaiah:43:20|. The blood relation of the spiritual Israel (not the Jewish race) through the new birth (1:23|). {A royal priesthood} (\basileion hierateuma\). From strkjv@Exodus:19:6| (cf. strkjv@Revelation:1:6; strkjv@5:10|). The official in Christian churches is \presbuteros=episcopos\, not \hiereus\. We are all \hiereis\ (priests). Cf. strkjv@2:5|. {A holy nation} (\ethnos hagion\). Also from strkjv@Exodus:19:6|, but here applied, not to the national Israel, but to the spiritual Israel of believers (both Jews and Gentiles). {A people for God's own possession} (\laos eis peripoiˆsin\). The idea here occurs in strkjv@Exodus:19:5; strkjv@Deuteronomy:7:6; strkjv@14:2; strkjv@26:18|, where we have \laos periousios\ as in strkjv@Titus:2:14| (alone in the N.T.), and in strkjv@Malachi:3:17| we find \eis peripoiˆsin\ (for a possession). \Periousios laos\ is a people over and above the others and \peripoiˆsis\ is a possession in a special sense (Ephesians:1:14|). See Paul's use of \periepoiˆsato\ in strkjv@Acts:20:28|. The old rendering, "a peculiar people," had this idea of possession, for "peculiar" is from _pecus_ (Latin for flock). {That ye may shew forth} (\hop“s exaggeilˆte\). Purpose clause with \hop“s\, rather than \hina\, with the first aorist active subjunctive of \exaggell“\, old verb, to tell out, here alone in N.T. {The excellencies} (\tas aretas\). From strkjv@Isaiah:43:21|. Old word for any preeminence (moral, intellectual, military), often for "virtue," but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in strkjv@2Peter:1:3,5; strkjv@Phillipians:4:8|; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. Songs:also strkjv@Isaiah:42:12|. See strkjv@Acts:2:11| \ta megaleia tou theou\ (the mighty works of God). {Darkness} (\skotous\). Heathenism. {His marvellous light} (\to thaumaston autou ph“s\). Christianity. For \thaumaston\ (from \thaumaz“\) see strkjv@Matthew:21:42|. For the change from heathenism to Christianity see strkjv@Colossians:1:12; strkjv@Ephesians:5:8-14|.

rwp@1Peter:3:5 @{Adorned themselves} (\ekosmoun heautas\). Imperfect active of customary action, "used to adorn themselves." \Kosme“\ is old verb from \kosmos\ in the sense in verse 3|. See strkjv@Hebrews:11:11,35| for like tribute to holy women of the O.T. The participle \hupotassomenai\ repeats verse 1|.

rwp@1Peter:4:10 @{Gift} (\charisma\). Late N.T. word (in late papyri) from \charizomai\, to give graciously. It is used here by Peter as one of the gifts of the Holy Spirit (1Corinthians:12:4,9,29-31; strkjv@Romans:12:6|). {Ministering} (\diakonountes\). Present active participle plural of \diakone“\, common verb (Matthew:20:28|), though \hekastos\ (each) is singular. {As good stewards} (\h“s kaloi oikonomoi\). For "steward" (\oikonomos\, house-manager) see strkjv@Luke:16:1; strkjv@1Corinthians:4:1| (used by Paul of himself) and of any bishop (Titus:1:7|), but here of any Christian. See \kalos\ used with \diakonos\ in strkjv@1Timothy:4:6|. {Of the manifold grace of God} (\poikilˆs charitos theou\). For \poikilos\ (many-colored) see on ¯1:6; strkjv@James:1:2|.

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

rwp@1Thessalonians:1:5 @{How that} (\hoti\). It is not certain whether \hoti\ here means "because" (\quia\) as in strkjv@2Thessalonians:3:7; strkjv@1Corinthians:2:14; strkjv@Romans:8:27| or declarative \hoti\ "how that," knowing the circumstances of your election (Lightfoot) or explanatory, as in strkjv@Acts:16:3; strkjv@1Thessalonians:2:1; strkjv@1Corinthians:16:15; strkjv@2Corinthians:12:3f.; strkjv@Romans:13:11|. {Our gospel} (\to euaggelion hˆm“n\). The gospel (see on ¯Matthew:4:23; strkjv@Mark:1:1,15| for \euaggelion\) which we preach, Paul's phrase also in strkjv@2Thessalonians:2:14; strkjv@2Corinthians:4:3; strkjv@Romans:2:16; strkjv@16:25; strkjv@2Timothy:2:8|. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul's own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul's gospel is of God (1Thessalonians:2:2,8,9|), in its substance it is Christ's (3:2; strkjv@2Thessalonians:1:8|), and Paul is only the bearer of it (1Thessalonians:2:4,9; strkjv@2Thessalonians:2:14|) as Milligan points out. Paul and his associates have been entrusted with this gospel (1Thessalonians:2:4|) and preach it (Galatians:2:2|). Elsewhere Paul calls it God's gospel (2Corinthians:11:7; strkjv@Romans:1:1; strkjv@15:16|) or Christs (1Corinthians:9:12; strkjv@2Corinthians:2:12; strkjv@9:13; strkjv@10:14; strkjv@Galatians:1:7; strkjv@Romans:15:19; strkjv@Phillipians:1:27|). In both instances it is the subjective genitive. {Came unto you} (\egenˆthˆ eis humƒs\). First aorist passive indicative of \ginomai\ in practically same sense as \egeneto\ (second aorist middle indicative as in the late Greek generally). Songs:also \eis humƒs\ like the _Koin‚_ is little more than the dative \humin\ (Robertson, _Grammar_, p. 594). {Not only--but also} (\ouk--monon, alla kai\). Sharp contrast, negatively and positively. The contrast between \logos\ (word) and \dunamis\ (power) is seen also in strkjv@1Corinthians:2:4; strkjv@4:20|. Paul does not refer to miracles by \dunamis\. {In the Holy Spirit and much assurance} (\en pneumati hagi“i kai plˆrophoriƒi pollˆi\). Preposition \en\ repeated with \log“i, dunamei\, but only once here thus uniting closely {Holy Spirit} and {much assurance}. No article with either word. The word \plˆrophoriƒi\ is not found in ancient Greek or the LXX. It appears once in Clement of Rome and one broken papyrus example. For the verb \plˆrophore“\ see on ¯Luke:1:1|. The substantive in the N.T. only here and strkjv@Colossians:2:2; strkjv@Hebrews:6:11; strkjv@10:22|. It means the full confidence which comes from the Holy Spirit. {Even as ye know} (\kath“s oidate\). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. {What manner of men we showed ourselves toward you} (\hoioi egenˆthˆmen humin\). Literally, {What sort of men we became to you}. Qualitative relative \hoioi\ and dative \humin\ and first aorist passive indicative \egenˆthˆmen\, (not \ˆmetha\, we were). An epexegetical comment with {for your sake} (\di' humƒs\) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time.

rwp@1Thessalonians:1:6 @{Imitators of us and of the Lord} (\mimˆtai hˆm“n kai tou kuriou\). \Mimˆtˆs\ (\-tˆs\ expresses the agent) is from \mimeomai\, to imitate and that from \mimos\ (\mimic\, actor). Old word, more than "followers," in the N.T. only six times (1Thessalonians:1:6; strkjv@2:14; strkjv@1Corinthians:4:16; strkjv@11:1; strkjv@Ephesians:5:1; strkjv@Hebrews:6:12|). Again Paul uses \ginomai\, to become, not \eimi\, to be. It is a daring thing to expect people to "imitate" the preacher, but Paul adds "and of the Lord," for he only expected or desired "imitation" as he himself imitated the Lord Jesus, as he expressly says in strkjv@1Corinthians:11:1|. The peril of it all is that people so easily and so readily imitate the preacher when he does not imitate the Lord. The fact of the "election" of the Thessalonians was shown by the character of the message given them and by this sincere acceptance of it (Lightfoot). {Having received the word} (\dexamenoi ton logon\). First aorist middle participle of \dechomai\, probably simultaneous action (receiving), not antecedent. {In much affliction} (\en thlipsei pollˆi\). Late word, pressure. Tribulation (Latin _tribulum_) from \thlib“\, to press hard on. Christianity has glorified this word. It occurs in some Christian papyrus letters in this same sense. Runs all through the N.T. (2Thessalonians:1:4; strkjv@Romans:5:3|). Paul had his share of them (Colossians:1:24; strkjv@2Corinthians:2:4|) and so he understands how to sympathize with the Thessalonians (1Thessalonians:3:3f.|). They suffered after Paul left Thessalonica (1Thessalonians:2:14|). {With joy of the Holy Spirit} (\meta charas pneumatos hagiou\). The Holy Spirit gives the joy in the midst of the tribulations as Paul learned (Romans:5:3|). "This paradox of experience" (Moffatt) shines along the pathway of martyrs and saints of Christ.

rwp@1Thessalonians:5:19 @{Quench not the spirit} (\to pneuma mˆ sbennute\). \Mˆ\ with the present imperative means to stop doing it or not to have the habit of doing it. It is a bold figure. Some of them were trying to put out the fire of the Holy Spirit, probably the special gifts of the Holy Spirit as verse 20| means. But even so the exercise of these special gifts (1Corinthians:12-14; strkjv@2Corinthians:12:2-4; strkjv@Romans:12:6-9|) was to be decently (\euschˆmon“s\, strkjv@1Thessalonians:4:12|) and in order (\kata taxin\, strkjv@1Corinthians:14:40|) and for edification (\pros oikodomˆn\, strkjv@1Corinthians:14:26|). Today, as then, there are two extremes about spiritual gifts (cold indifference or wild excess). It is not hard to put out the fire of spiritual fervor and power.

rwp@1Thessalonians:5:23 @{The God of peace} (\ho theos tˆs eirˆnˆs\). The God characterized by peace in his nature, who gladly bestows it also. Common phrase (Milligan) at close of Paul's Epistles (2Corinthians:13:11; strkjv@Romans:15:33; strkjv@16:20; strkjv@Phillipians:4:9|) and {the Lord of peace} in strkjv@2Thessalonians:3:6|. {Sanctify you} (\hagiasai humƒs\). First aorist active optative in a wish for the future. New verb in LXX and N.T. for the old \hagiz“\, to render or to declare holy (\hagios\), to consecrate, to separate from things profane. {Wholly} (\holoteleis\). Predicate adjective in plural (\holos\, whole, \telos\, end), not adverb \holotel“s\. Late word in Plutarch, Hexapla, and in inscription A.D. 67 (Moulton and Milligan, _Vocabulary_). Here alone in N.T. Here it means the whole of each of you, every part of each of you, "through and through" (Luther), qualitatively rather than quantitatively. {Your spirit and soul and body} (\hum“n to pneuma kai hˆ psuchˆ kai to s“ma\). Not necessarily trichotomy as opposed to dichotomy as elsewhere in Paul's Epistles. Both believers and unbelievers have an inner man (soul \psuchˆ\, mind \nous\, heart \kardia\, the inward man \ho es“ anthr“pos\) and the outer man (\s“ma, ho ex“ anthr“pos\). But the believer has the Holy Spirit of God, the renewed spirit of man (1Corinthians:2:11; strkjv@Romans:8:9-11|). {Be preserved entire} (\holoklˆron tˆrˆtheiˆ\). First aorist passive optative in wish for the future. Note singular verb and singular adjective (neuter) showing that Paul conceives of the man as "an undivided whole" (Frame), prayer for the consecration of both body and soul (cf. strkjv@1Corinthians:6|). The adjective \holoklˆron\ is in predicate and is an old form and means complete in all its parts (\holos\, whole, \klˆros\, lot or part). There is to be no deficiency in any part. \Teleios\ (from \telos\, end) means final perfection. {Without blame} (\amempt“s\). Old adverb (\a\ privative, \memptos\, verbal of \memphomai\, to blame) only in I Thess. in N.T. (2:10; strkjv@3:13; strkjv@5:23|). Milligan notes it in certain sepulchral inscriptions discovered in Thessalonica. {At the coming} (\en tˆi parousiƒi\). The Second Coming which was a sustaining hope to Paul as it should be to us and mentioned often in this Epistle (see on ¯2:19|).

rwp@1Thessalonians:5:26 @{With a holy kiss} (\en philˆmati hagi“i\). With a kiss that is holy (Milligan) a token of friendship and brotherly love (1Corinthians:16:20; strkjv@2Corinthians:13:12; strkjv@Romans:16:16|). In strkjv@1Peter:5:14| it is "with a kiss of love." This was the customary salutation for rabbis.

rwp@1Timothy:1:9 @{Is not made for} (\ou keitai\). The use of \keitai\ for \tetheitai\ (perfect passive of \tithˆmi\) is a common enough idiom. See the same point about law in strkjv@Galatians:18-23; strkjv@Romans:13:13|. For "knowing this" (\eid“s touto\) see strkjv@Ephesians:5:5|. {Unruly} (\anupotaktois\). Dative (like all these words) of the late verbal (\a\ privative and \hupotass“\). In N.T. only here, strkjv@Titus:1:6,10; strkjv@Hebrews:2:8|. {Ungodly} (\asebesi\). See strkjv@Romans:4:5; strkjv@5:6|. {Sinners} (\hamart“lois\). See strkjv@Romans:3:7|. {Unholy} (\anosiois\). Common word (\a\ privative and \hosios\. In N.T. only here and strkjv@2Timothy:3:2|. {Profane} (\bebˆlois\). Old word from \bain“\, to go, and \bˆlos\, threshold. See strkjv@Hebrews:12:16|. {Murderers of fathers} (\patrol“iais\). Late form for common Attic \patral“iais\ (from \patˆr\, father, and \aloia“\, to smite) only here in N.T. {Murderers of mothers} (\mˆtrol“iais\). Late form Attic \mˆtral“iais\. Only here in N.T. {Manslayers} (\andraphonois\). Old compound (\anˆr\, man, \phonos\, murder). Only here in N.T.

rwp@1Timothy:2:8 @{I desire} (\boulomai\). Songs:Phillipians:1:12|. {The men} (\tous andras\). Accusative of general reference with the infinitive \proseuchesthai\. The men in contrast to "women" (\gunaikas\) in 9|. It is public worship, of course, and "in every place" (\en panti top“i\) for public worship. Many modern Christians feel that there were special conditions in Ephesus as in Corinth which called for strict regulations on the women that do not always apply now. {Lifting up holy hands} (\epairontas hosious cheiras\). Standing to pray. Note also \hosious\ used as feminine (so in Plato) with \cheiras\ instead of \hosias\. The point here is that only men should lead in public prayer who can lift up "clean hands" (morally and spiritually clean). See strkjv@Luke:24:50|. Adverb \hosi“s\ in strkjv@1Thessalonians:2:10| and \hosiotˆs\ in strkjv@Ephesians:4:24|. {Without wrath and disputing} (\ch“ris orgˆs kai dialogismou\). See strkjv@Phillipians:2:14|.

rwp@1Timothy:4:1 @{Expressly} (\rˆt“s\). Late adverb, here alone in N.T., from verbal adjective \rˆtos\ (from root \re“\). The reference is to the Holy Spirit, but whether to O.T. prophecy (Acts:1:16|) or to some Christian utterance (2Thessalonians:2:2; strkjv@1Corinthians:14:1ff.|) we do not know. Parry recalls the words of Jesus in strkjv@Matthew:24:10,24|. {In later times} (\en husterois kairois\). Old adjective (Matthew:21:31|) usually as adverb, \husteron\ (Matthew:4:2|). Relative time from the prediction, now coming true (a present danger). {Some shall fall away} (\apostˆsontai tines\). Future middle of \aphistˆmi\, intransitive use, shall stand off from, to fall away, apostatize (2Corinthians:12:8|). {From the faith} (\tˆs piste“s\). Ablative case (separation). Not creed, but faith in God through Christ. {Giving heed} (\prosechontes\). Supply \ton noun\ (the mind) as in strkjv@3:8|. {Seducing spirits} (\pneumasin planois\). Old adjective (\planˆ\, wandering), here active sense (deceiving). As substantive in strkjv@2Corinthians:6:8|. Probably some heathen or the worst of the Gnostics. {Doctrines of devils} (\didaskaliais daimoni“n\). "Teachings of \daimons\." Definite explanation of the preceding. Cf. strkjv@1Corinthians:10:20f|.

rwp@1Timothy:4:5 @{It is sanctified} (\hagiazetai\). Present passive indicative of \hagiaz“\, here "rendered holy" rather than "declared holy." Cf. verse 4|. {Through the word of God and prayers} (\dia logou theou kai enteuxe“s\). See strkjv@2:1| for \enteuxis\. Paul seems to refer to Genesis 1. It is almost a hendiadys "by the use of Scripture in prayer."

rwp@1Timothy:5:21 @{The elect angels} (\t“n eklekt“n aggel“n\). For this triad of God, Christ, angels, see strkjv@Luke:9:26|. "Elect" in the sense of the "holy" angels who kept their own principality (Jude:1:6|) and who did not sin (2Peter:2:4|). Paul shows his interest in angels in strkjv@1Corinthians:4:9; strkjv@11:10|. {Observe} (\phulaxˆis\). First aorist active subjunctive of \phulass“\, to guard, to keep (Romans:2:26|). Subfinal use of \hina\. {Without prejudice} (\ch“ris prokrimatos\). Late and rare word (from \prokin“\, to judge beforehand), three times in the papyri, here only in N.T. "Without prejudgment." {By partiality} (\kata prosklisin\). Late word from \prosklin“\, to incline towards one (Acts:5:36|), only here in N.T.

rwp@2Corinthians:1:3 @{Blessed} (\eulogˆtos\). From old verb \euloge“\, to speak well of, but late verbal in LXX and Philo. Used of men in strkjv@Genesis:24:31|, but only of God in N.T. as in strkjv@Luke:1:68| and chiefly in Paul (2Corinthians:11:31; strkjv@Romans:1:25|). Paul has no thanksgiving or prayer as in strkjv@1Corinthians:1:4-9|, but he finds his basis for gratitude in God, not in them. {The God and Father} (\ho theos kai patˆr\). Songs:rightly, only one article with both substantives as in strkjv@2Peter:1:1|. Paul gives the deity of Jesus Christ as our Lord (\Kuriou\), but he does not hesitate to use the language here as it occurs. See strkjv@1Peter:1:3; strkjv@Ephesians:1:3| where the language is identical with that here. {The father of mercies} (\ho patˆr t“n oiktirm“n\) and God of all comfort (\kai theos pasˆs paraklˆse“s\). Paul adds an item to each word. He is the compassionate Father characterized by mercies (\oiktirm“n\, old word from \oikteir“\, to pity, and here in plural, emotions and acts of pity). He is the God of all comfort (\paraklˆse“s\, old word from \parakale“\, to call to one's side, common with Paul). Paul has already used it of God who gave eternal comfort (2Thessalonians:2:16|). The English word comfort is from the Latin _confortis_ (brave together). The word used by Jesus of the Holy Spirit as the Comforter or Paraklete is this very word (John:14:16; strkjv@16:7|). Paul makes rich use of the verb \parakale“\ and the substantive \paraklˆsis\ in this passage (3-7|). He urges all sorrowing and troubled hearts to find strength in God.

rwp@2Corinthians:1:21 @{Establishes} (\bebai“n\). Present active participle from \bebaios\, firm. An apt metaphor in Corinth where confirmation of a bargain often took place (\bebai“sis\) as Deissmann shows (_Bible Studies_, p. 109) and as verse 22| makes plain. {Anointed} (\chrisas\). From \chri“\, to anoint, old verb, to consecrate, with the Holy Spirit here as in strkjv@1John:2:20|.

rwp@2Corinthians:3:17 @{Now the Lord is the Spirit} (\ho de Kurios to pneuma estin\). Some, like E. F. Scott (_The Spirit in the N.T._), take \Kurios\ here to be Christ and interpret Paul as denying the personality of the Holy Spirit, identifying Christ and the Holy Spirit. But is not Bernard right here in taking \Kurios\ (Lord) in the same sense here as in strkjv@Exodus:34:34| (\enanti Kuriou\, before the Lord), the very passage that Paul is quoting? Certainly, the Holy Spirit is interchangeably called in the N.T. the Spirit of God and the Spirit of Christ (Romans:8:9f.|). Christ dwells in us by the Holy Spirit, but the language here in strkjv@2Corinthians:3:17| should not be pressed unduly (Plummer. See also P. Gardner, _The Religious Experience of St. Paul_, p. 176f.). Note "the Spirit of the Lord" here. {Liberty} (\eleutheria\). Freedom of access to God without fear in opposition to the fear in strkjv@Exodus:34:30|. We need no veil and we have free access to God.

rwp@2Corinthians:5:18 @{Who reconciled us to himself through Christ} (\tou katallaxantos hˆmas heaut“i dia Christou\). Here Paul uses one of his great doctrinal words, \katallass“\, old word for exchanging coins. \Diallass“\, to change one's mind, to reconcile, occurs in N.T. only in strkjv@Matthew:5:24| though in papyri (Deissmann, _Light from the Ancient East_, p. 187), and common in Attic. \Katallass“\ is old verb, but more frequent in later writers. We find \sunallass“\ in strkjv@Acts:7:26| and \apokatallass“\ in strkjv@Colossians:1:20f.; strkjv@Ephesians:2:16| and the substantive \katallagˆ\ in strkjv@Romans:5:11; strkjv@11:15| as well as here. It is hard to discuss this great theme without apparent contradiction. God's love (John:3:16|) provided the means and basis for man's reconciliation to God against whom he had sinned. It is all God's plan because of his love, but God's own sense of justice had to be satisfied (Romans:3:26|) and so God gave his Son as a propitiation for our sins (Romans:3:25; strkjv@Colossians:1:20; strkjv@1John:2:2; strkjv@4:10|). The point made by Paul here is that God needs no reconciliation, but is engaged in the great business of reconciling us to himself. This has to be done on God's terms and is made possible through (\dia\) Christ. {And gave unto us the ministry of reconciliation} (\kai dontos hˆmin tˆn diakonian tˆs katallagˆs\). It is a ministry marked by reconciliation, that consists in reconciliation. God has made possible through Christ our reconciliation to him, but in each case it has to be made effective by the attitude of each individual. The task of winning the unreconciled to God is committed to us. It is a high and holy one, but supremely difficult, because the offending party (the guilty) is the hardest to win over. We must be loyal to God and yet win sinful men to him.

rwp@2Corinthians:12:18 @{The brother} (\ton adelphon\). Probably the brother of Titus (cf. strkjv@8:18|). {Did Titus take advantage of you?} (\mˆti epleonektˆsen humas Titos?\). That puts the issue squarely. {By the same Spirit} (\t“i aut“i pneumati\). That translation refers to the Holy Spirit and makes the case instrumental. The locative case, "in the same spirit," makes it mean that Paul's attitude is the same as that of Titus and most likely is correct, for "in the same steps" (\tois autois ichnesin\) is in locative case.

rwp@2Corinthians:13:12 @{With a holy kiss} (\en hagi“i philˆmati\). In the Jewish synagogues where the sexes were separated, men kissed men, the women, women. This apparently was the Christian custom also. It is still observed in the Coptic and the Russian churches. It was dropped because of charges made against the Christians by the pagans. In England in 1250 Archbishop Walter of York introduced a "pax-board" which was first kissed by the clergy and then passed around. Think of the germ theory of disease and that kissing tablet!

rwp@2Corinthians:13:13 @{The grace of the Lord Jesus Christ and the love of God, and the communion of the Holy Ghost, be with you all} (\hˆ charis tou Kuriou Iˆsou Christou kai hˆ agapˆ tou theou kai hˆ koin“nia tou hagiou pneumatos meta pant“n hum“n\). This benediction is the most complete of them all. It presents the persons of the Trinity in full form. From strkjv@2Thessalonians:3:17| it appears that Paul wrote the greeting or benediction with his own hand. We know from strkjv@Romans:15:19| that Paul went round about unto Illyricum before, apparently, he came on to Corinth. When he did arrive (Acts:20:1-3|) the troubles from the Judaizers had disappeared. Probably the leaders left after the coming of Titus and the brethren with this Epistle. The reading of it in the church would make a stir of no small proportions. But it did the work.

rwp@Info_2Peter @ HE ACCEPTS PAUL'S EPISTLES AS SCRIPTURE This fact (2Peter:3:15f.|) has been used as conclusive proof by Baur and his school that Peter could not have written the Epistle after the stern rebuke from Paul at Antioch (Galatians:2:11f.|). But this argument ignores one element in Peter's impulsive nature and that is his coming back as he did with Jesus. Paul after that event in Antioch spoke kindly of Peter (1Corinthians:9:5|). Neither Peter nor Paul cherished a personal grudge where the Master's work was involved. It is also objected that Peter would not have put Paul's Epistles on the level with the O.T. and call them by implication "Scripture." But Paul claimed the help of the Holy Spirit in his writings and Peter knew the marks of the Holy Spirit's power. Besides, in calling Paul's Epistles Scripture he may not have meant to place them exactly on a par with the Old Testament.

rwp@2Peter:1:18 @{This voice} (\tautˆn tˆn ph“nˆn\). The one referred to in verse 17|. {We heard} (\ˆkousamen\). First aorist active indicative of \akou“\, a definite experience of Peter. {Brought} (\enechtheisan\). "Borne" as in verse 17|. {When we were with him} (\sun aut“i ontes\). Present active participle of \eimi\, "being with him." {In the holy mount} (\en t“i hagi“i orei\). Made holy by the majestic glory. See strkjv@Ezekiel:28:14| for "holy mount of God," there Sinai, this one probably one of the lower slopes of Hermon. Peter's account is independent of the Synoptic narrative, but agrees with it in all essentials.

rwp@2Peter:3:11 @{To be dissolved} (\luomen“n\). Present passive participle (genitive absolute with \tout“n pant“n\, these things all) of \lu“\, either the futuristic present or the process of dissolution presented. {What manner of persons} (\potapous\). Late qualitative interrogative pronoun for the older \podapos\ as in strkjv@Matthew:8:27|, accusative case with \dei huparchein\ agreeing with \humƒs\ (you). See strkjv@1:8| for \huparch“\. {In all holy living and godliness} (\en hagiais anastrophais kai eusebeiais\). "In holy behaviours and pieties" (Alford). Plural of neither word elsewhere in N.T., but a practical plural in \pƒsa anastrophˆ\ in strkjv@1Peter:1:15|.

rwp@2Peter:3:12 @{Looking for} (\prosdok“ntas\). Present active participle of \prosdoka“\ (Matthew:11:3|) agreeing in case (accusative plural) with \humƒs\. {Earnestly desiring} (\speudontas\). Present active participle, accusative also, of \speud“\, old verb, to hasten (like our speed) as in strkjv@Luke:2:16|, but it is sometimes transitive as here either (preferably so) to "hasten on the parousia" by holy living (cf. strkjv@1Peter:2:12|), with which idea compare strkjv@Matthew:6:10; strkjv@Acts:3:19f.|, or to desire earnestly (Isaiah:16:5|). {Being on fire} (\puroumenoi\). Present passive participle of \puro“\, old verb (from pur), same idea as in verse 10|. {Shall melt} (\tˆketai\). Futuristic present passive indicative of \tˆk“\, old verb, to make liquid, here only in N.T. Hort suggests \tˆxetai\ (future middle), though strkjv@Isaiah:34:4| has \takˆsontai\ (second future passive). The repetitions here make "an effective refrain" (Mayor).

rwp@2Peter:3:16 @{As also in all his epistles} (\h“s kai en pasais epistolais\). We do not know to how many Peter here refers. There is no difficulty in supposing that Peter "received every one of St. Paul's Epistles within a month or two of its publication" (Bigg). And yet Peter does not here assert the formation of a canon of Paul's Epistles. {Speaking in them of these things} (\lal“n en autais peri tout“n\). Present active participle of \lale“\. That is to say, Paul also wrote about the second coming of Christ, as is obviously true. {Hard to be understood} (\dusnoˆta\). Late verbal from \dus\ and \noe“\ (in Aristotle, Lucian, Diog. Laert.), here only in N.T. We know that the Thessalonians persisted in misrepresenting Paul on this very subject of the second coming as Hymenaeus and Philetus did about the resurrection (2Timothy:2:17|) and Spitta holds that Paul's teaching about grace was twisted to mean moral laxity like strkjv@Galatians:3:10; strkjv@Romans:3:20,28; strkjv@5:20| (with which cf. strkjv@6:1| as a case in point), etc. Peter does not say that he himself did not understand Paul on the subject of faith and freedom. {Unlearned} (\amatheis\). Old word (alpha privative and \manthan“\ to learn), ignorant, here only in N.T. {Unsteadfast} (\astˆriktoi\). See on ¯2:14|. {Wrest} (\streblousin\). Present active indicative of \streblo“\, old verb (from \streblos\ twisted, \streph“\, to turn), here only in N.T. {The other scriptures} (\tas loipas graphas\). There is no doubt that the apostles claimed to speak by the help of the Holy Spirit (1Thessalonians:5:27; strkjv@Colossians:4:16|) just as the prophets of old did (2Peter:1:20f.|). Note \loipas\ (rest) here rather than \allas\ (other). Peter thus puts Paul's Epistles on the same plane with the O.T., which was also misused (Matthew:5:21-44; strkjv@15:3-6; strkjv@19:3-10|).

rwp@2Thessalonians:1:11 @{To which end} (\eis ho\). Songs:Colossians:1:29|. Probably purpose with reference to the contents of verses 5-10|. We have had the Thanksgiving (verses 3-10|) in a long, complicated, but rich period or sentence. Now he makes a brief Prayer (verses 11-12|) that God will fulfil all their hopes and endeavours. Paul and his colleagues can still pray for them though no longer with them (Moffatt). {That} (\hina\). Common after \proseuchomai\ (Colossians:4:3; strkjv@Ephesians:1:17; strkjv@Phillipians:1:9|) when the content of the prayer blends with the purpose (purport and purpose). {Count you worthy} (\humas axi“sˆi\). Causative verb (aorist active subjunctive) like \kataxio“\ in verse 5| with genitive. {Of your calling} (\tˆs klˆse“s\). \Klˆsis\ can apply to the beginning as in strkjv@1Corinthians:1:26; strkjv@Romans:11:29|, but it can also apply to the final issue as in strkjv@Phillipians:3:14; strkjv@Hebrews:3:1|. Both ideas may be here. It is God's calling of the Thessalonians. {And fulfil every desire of goodness} (\kai plˆr“sˆi pasan eudokian agath“sunˆs\). "Whom he counts worthy he first makes worthy" (Lillie). Yes, in purpose, but the wonder and the glory of it all is that God begins to count us worthy in Christ before the process is completed in Christ (Romans:8:29f.|). But God will see it through and so Paul prays to God. \Eudokia\ (cf. strkjv@Luke:2:14|) is more than mere desire, rather good pleasure, God's purpose of goodness, not in ancient Greek, only in LXX and N.T. \Agath“sunˆ\ like a dozen other words in \-sunˆ\ occurs only in late Greek. This word occurs only in LXX, N.T., writings based on them. It is made from \agathos\, good, akin to \agamai\, to admire. May the Thessalonians find delight in goodness, a worthy and pertinent prayer. {Work of faith} (\ergon piste“s\). The same phrase in strkjv@1Thessalonians:1:3|. Paul prays for rich fruition of what he had seen in the beginning. Work marked by faith, springs from faith, sustained by faith. {With power} (\en dunamei\). In power. Connect with \plˆr“sˆi\ (fulfil), God's power (Romans:1:29; strkjv@Colossians:1:4|) in Christ (1Corinthians:1:24|) through the Holy Spirit (1Thessalonians:1:5|).

rwp@2Thessalonians:2:13 @See strkjv@1:3| for same beginning. {Beloved of the Lord} (\ˆgapˆmenoi hupo kuriou\). Perfect passive participle of \agapa“\ with \hupo\ and the ablative as in strkjv@1Thessalonians:1:4|, only here \kuriou\ instead of \theou\, the Lord Jesus rather than God the Father. {Because that God chose you} (\hoti heilato humas ho theos\). First aorist middle indicative of \haire“\, to take, old verb, but uncompounded only in N.T. here, strkjv@Phillipians:1:22; strkjv@Hebrews:11:25|, and here only in sense of {choose}, that being usually \exaireomai\ or \prooriz“\. {From the beginning} (\ap' archˆs\). Probably the correct text (Aleph D L) and not \aparchˆn\ (first fruits, B G P), though here alone in Paul's writings and a hard reading, the eternal choice or purpose of God (1Corinthians:2:7; strkjv@Ephesians:1:4; strkjv@2Timothy:1:9|), while \aparchˆn\ is a favourite idea with Paul (1Corinthians:15:20,23; strkjv@16:15; strkjv@Romans:8:23; strkjv@11:16; strkjv@16:5|). {Unto salvation} (\eis s“tˆrian\). The ultimate goal, final salvation. {In sanctification of the Spirit} (\en hagiasm“i pneumatos\). Subjective genitive \pneumatos\, sanctification wrought by the Holy Spirit. {And belief of the truth} (\kai pistei alˆtheias\). Objective genitive \alˆtheias\, belief in the truth.

rwp@2Timothy:1:6 @{For the which cause} (\di' hˆn aitian\). "For which cause," stronger than \dio\. Songs:in verse 12; strkjv@Titus:1:13|. Only example of \aitia\ by Paul save in strkjv@Acts:28:20|. {I put thee in remembrance} (\anamimnˆsk“\). Old compound to remind (1Corinthians:4:17; strkjv@2Corinthians:7:15|). {That thou stir up} (\se anaz“purein\). Present active infinitive of \anaz“pure“\, old double compound (\ana\ and \z“puron\, live coal, \z“os\ and \pur\, then the bellows for kindling), to rekindle, to stir into flame, to keep blazing (continuous action, present time), only here in N.T. See strkjv@1Thessalonians:5:19| for the figure of fire concerning the Holy Spirit. See \anapt“\ in strkjv@Luke:12:49|. {The gift of God} (\to charisma tou theou\). See strkjv@1Timothy:4:14|. Here Paul says \mou\ (my), there he mentions the presbytery. Paul felt a deep personal interest in Timothy. See strkjv@1Corinthians:7:7; strkjv@Romans:6:23; strkjv@11:29| for the gift of God.

rwp@2Timothy:1:7 @{A spirit of fearfulness} (\pneuma deilias\). Here \pneuma\ is the \charisma\ of verse 6|, the human spirit as endowed by the Holy Spirit (Romans:8:15|). \Deilia\ is an old word (\deilos, deid“\) and always in a bad sense of cowardice, only here in N.T. {Of power} (\duname“s\). One of Paul's characteristic words (Romans:1:16|). {Of love} (\agapˆs\). One of the gifts of the Spirit (Galatians:5:22|). "Which drives out fear" (Lock) as in strkjv@1John:4:18|. {Of discipline} (\s“phronismou\). Late _Koin‚_ word (from \s“phroniz“\, to control), self-control, here only in N.T. See strkjv@1Timothy:2:9| for \s“phrosunˆ\.

rwp@2Timothy:1:9 @{Called us with a holy calling} (\kalesantos klˆsei hagiƒi\). Probably dative, "to a holy calling." \Klˆsis\ here apparently not the invitation, but the consecrated service, "the upward calling" (Phillipians:3:14|). See strkjv@1Corinthians:7:20; strkjv@Ephesians:4:1,4| for the use of \kale“\ with \klˆsis\. Paul often uses \kale“\ of God's calling men (1Thessalonians:2:12; strkjv@1Corinthians:1:9; strkjv@Galatians:1:6; strkjv@Romans:8:20; strkjv@9:11|). {Purpose} (\prothesin\). See strkjv@Romans:9:11; strkjv@Ephesians:1:11| for \prothesin\. {Which was given} (\tˆn dotheisan\). First aorist passive articular participle agreeing with \charis\ (grace), a thoroughly Pauline expression (1Corinthians:3:10; strkjv@Romans:12:3,6|, etc.), only here in Pastoral Epistles. {Before times eternal} (\pro chron“n ai“ni“n\). See strkjv@Titus:1:2|.

rwp@2Timothy:1:14 @{That good thing which was committed unto thee} (\tˆn kalˆn parathˆkˆn\). Simply, "the good deposit." {Guard} (\phulaxon\). As in strkjv@1Timothy:6:20|. God has also made an investment in Timothy (cf. verse 12|). Timothy must not let that fail. {Which dwelleth in us} (\tou enoikountos en hˆmin\). It is only through the Holy Spirit that Timothy or any of us can guard God's deposit with us.

rwp@3John:1:12 @{Demetrius hath the witness of all men} (\Dˆmˆtri“i memarturˆtai hupo pant“n\). Perfect passive indicative of \marture“\, "it has been witnessed to Demetrius (dative case) by all." We know nothing else about him, unless, as is unlikely, he be identified with Demas as a shortened form (Philemon:1:24; strkjv@Colossians:4:4; strkjv@2Timothy:4:10|), who has come back after his desertion or with the Ephesian silversmith (Acts:19:21ff.|), who may have been converted under John's ministry, which one would like to believe, though there is no evidence for it. He may indeed be the bearer of this letter from Ephesus to Gaius and may also have come under suspicion for some reason and hence John's warm commendation. {And of the truth itself} (\kai hupo autˆs tˆs alˆtheias\). A second commendation of Demetrius. It is possible, in view of strkjv@1John:5:6| (the Spirit is the truth), that John means the Holy Spirit and not a mere personification of the truth. {Yea we also} (\kai hˆmeis de\). A third witness to Demetrius, that is John himself (literary plural). {Thou knowest} (\oidas\). "The words in strkjv@John:21:24| sound like an echo of this sentence" (Westcott). John knew Demetrius well in Ephesus.

rwp@Info_Acts @ THE AUTHOR OF THE GOSPEL ALSO The author of the Acts expressly states that he wrote "the first treatise (\ton pr“ton logon\) concerning all things, O Theophilus, that Jesus began both to do and to teach until which day he gave command through the Holy Spirit to the apostles whom he had chosen and was received up" (Acts:1:1f.|). There is no room for dispute that the reference is directly to the Gospel according to Luke as we have it now. Like the Gospel the book is dedicated to Theophilus. And, what is even more important, the same style appears in both Gospel and Acts. This fact Harnack has shown with great pains and conclusiveness. There is the same interest in medical matters and even Cadbury, who denies by implication the Lukan authorship, admits identity of authorship for both books.

rwp@Acts:1:1 @_The Title_ is simply _Acts_ (\Praxeis\) in Aleph, Origen, Tertullian, Didymus, Hilary, Eusebius, Epiphanius. _The Acts of the Apostles_ (\Praxeis apostol“n\) is the reading of B D (Aleph in subscription) Athanasius, Origen, Tertullian, Cyprian, Eusebius, Cyril of Jerusalem, Theodoret, Hilary. _The Acts of the Holy Apostles_ (\Praxeis t“n hagi“n apostol“n\) is read by A2 E G H A K Chrysostom. It is possible that the book was given no title at all by Luke, for it is plain that usage varied greatly even in the same writers. The long title as found in the Textus Receptus (Authorized Version) is undoubtedly wrong with the adjective "Holy." The reading of B D, "_The Acts of the Apostles_," may be accepted as probably correct.

rwp@Acts:1:1 @{The former treatise} (\ton men pr“ton\). Literally, the first treatise. The use of the superlative is common enough and by no means implies, though it allows, a third volume. This use of \pr“tos\ where only two are compared is seen between the Baptist and Jesus (John:1:15|), John and Peter (John:20:4|). The idiom is common in the papyri (Robertson, _Grammar_, pp. 662, 669). The use of \men solitarium\ here, as Hackett notes, is common in Acts. It is by no means true that \men\ requires a following \de\ by contrast. The word is merely a weakened form of \mˆn\=surely, indeed. The reference is to the "first treatise" and merely emphasizes that. The use of \logos\ (word) for treatise or historical narrative is common in ancient Greek as in Herodotus 6 and 9. Plato (_Phaedo_, p. 61 B) makes a contrast between \muthos\ and \logos\. {I made} (\epoiˆsamˆn\). Aorist middle indicative, the middle being the usual construction for mental acts with \poie“\. {O Theophilus} (\O Theophile\). The interjection \O\ here as is common, though not in strkjv@Luke:1:3|. But the adjective \kratiste\ (most excellent) is wanting here. See remarks on Theophilus on ¯Luke:1:3|. Hackett thinks that he lived at Rome because of the way Acts ends. He was a man of rank. He may have defrayed the expense of publishing both Luke and Acts. Perhaps by this time Luke may have reached a less ceremonious acquaintance with Theophilus. {Which Jesus began} (\h“n ˆrxato Iˆsous\). The relative is attracted from the accusative \ha\ to the genitive \h“n\ because of the antecedent \pant“n\ (all). The language of Luke here is not merely pleonastic as Winer held. Jesus "began" "both to do and to teach" (\poiein te kai didaskein\). Note present infinitives, linear action, still going on, and the use of \te--kai\ binds together the life and teachings of Jesus, as if to say that Jesus is still carrying on from heaven the work and teaching of the disciples which he started while on earth before his ascension. The record which Luke now records is really the Acts of Jesus as much as the Acts of the Apostles. Dr. A. T. Pierson called it "The Acts of the Holy Spirit," and that is true also. The Acts, according to Luke, is a continuation of the doings and teachings of Jesus. "The following writings appear intended to give us, and do, in fact, profess to give us, that which Jesus _continued_ to do and teach after the day in which he was taken up" (Bernard, _Progress of Doctrine in the N.T._).

rwp@Acts:1:2 @{Until the day in which} (\achri hˆs hˆmeras\). Incorporation of the antecedent into the relative clause and the change of case \hˆi\ (locative) to \hˆs\ (genitive). {Was received up} (\anelˆmpthˆ\). First aorist passive indicative of \analamban“\. Common verb to lift anything up (Acts:10:16|) or person as Paul (Acts:20:13|). Several times of the Ascension of Jesus to heaven (Mark:16:19; strkjv@Acts:1:2,11,22; strkjv@1Timothy:3:16|) with or without "into heaven" (\eis ton ouranon\). This same verb is used of Elijah's translation to heaven in the LXX (2Kings:2:11|). The same idea, though not this word, is in strkjv@Luke:24:51|. See strkjv@Luke:9:51| for \analˆmpsis\ of the Ascension. {Had given commandment} (\enteilamenos\). First aorist middle participle of \entell“\ (from \en\ and \tell“\, to accomplish), usually in the middle, old verb, to enjoin. This special commandment refers directly to what we call the commission given the apostles before Christ ascended on high (John:20:21-23; strkjv@Matthew:28:16-20; strkjv@Mark:16:15-18; strkjv@1Corinthians:15:6; strkjv@Luke:24:44-49|). He had given commands to them when they were first chosen and when they were sent out on the tour of Galilee, but the immediate reference is as above. {Through the Holy Spirit} (\dia pneumatos hagiou\). In his human life Jesus was under the guidance of the Holy Spirit. This applies to the choice of the apostles (Luke:6:13|) and to these special commands before the Ascension. {Whom he had chosen} (\hous exelexato\). Aorist middle indicative, not past perfect. The same verb (\eklexamenos\) was used by Luke in describing the choice of the twelve by Jesus (Luke:6:13|). But the aorist does not stand "for" our English pluperfect as Hackett says. That is explaining Greek by English. The Western text here adds: "And ordered to proclaim the gospel."

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

rwp@Acts:1:4 @{Being assembled together with them} (\sunalizomenos\). Present passive participle from \sunaliz“\, an old verb in Herodotus, Xenophon, etc., from sun, with, and \haliz“\, from \halˆs\, crowded. The margin of both the Authorized and the Revised Versions has "eating with them" as if from \sun\ and \hals\ (salt). Salt was the mark of hospitality. There is the verb \halisthˆte en aut“i\ used by Ignatius _Ad Magnes_. X, "Be ye salted in him." But it is more than doubtful if that is the idea here though the Vulgate does have _convescens illis_ "eating with them," as if that was the common habit of Jesus during the forty days (Wendt, Feine, etc.). Jesus did on occasion eat with the disciples (Luke:24:41-43; strkjv@Mark:16:14|). {To wait for the promise of the Father} (\perimenein tˆn epaggelian tou patros\). Note present active infinitive, to keep on waiting for (around, \peri\). In the Great Commission on the mountain in Galilee this item was not given (Matthew:28:16-20|). It is the subjective genitive, the promise given by the Father (note this Johannine use of the word), that is the Holy Spirit ("the promise of the Holy Spirit," objective genitive). {Which ye heard from me} (\hˆn ˆkousate mou\). Change from indirect discourse (command), infinitives \ch“rizesthai\ and \perimenein\ after \parˆggeilen\ to direct discourse without any \ephˆ\ (said he) as the English (Italics). Luke often does this (_oratior ariata_). Note also the ablative case of \mou\ (from me). Luke continues in verse 5| with the direct discourse giving the words of Jesus.

rwp@Acts:1:5 @{Baptized with water} (\ebaptisen hudati\) {and with the Holy Ghost} (\en pneumati baptisthˆsesthe hagi“i\). The margin has "in the Holy Ghost" (Spirit, it should be). The American Standard Version renders "in" both with "water" and "Holy Spirit" as do Goodspeed (American Translation) and Mrs. Montgomery (Centenary Translation). John's own words (Matthew:3:11|) to which Jesus apparently refers use \en\ (in) both with water and Spirit. There is a so-called instrumental use of \en\ where we in English have to say "with" (Revelation:13:10| \en machairˆi\, like \machairˆi\, strkjv@Acts:12:2|). That is to say \en\ with the locative presents the act as located in a certain instrument like a sword (Robertson, _Grammar_, pp. 589f.). But the instrumental case is more common without \en\ (the locative and instrumental cases having the same form). Songs:it is often a matter of indifference which idiom is used as in strkjv@John:21:8| we have \t“i ploiari“i\ (locative without \en\). They came {in} (locative case without \en\) the boat. Songs:in strkjv@John:1:31| \en hudati baptiz“n\ baptizing in water. No distinction therefore can be insisted on here between the construction \hudati\ and \en pneumati\ (both being in the locative case, one without, one with \en\). Note unusual position of the verb \baptisthˆsesthe\ (future passive indicative) between \pneumati\ and \hagi“i\. This baptism of the Holy Spirit was predicted by John (Matthew:3:11|) as the characteristic of the Messiah's work. Now the Messiah himself in his last message before his Ascension proclaims that in a few days the fulfilment of that prophecy will come to pass. The Codex Bezae adds here "which ye are about to receive" and "until the Pentecost" to verse 5|. {Not many days hence} (\ou meta pollas tautas hˆmeras\). A neat Greek idiom difficult to render smoothly into English: "Not after many days these." The litotes (not many=few) is common in Luke (Luke:7:6; strkjv@15:13; strkjv@Acts:17:27; strkjv@19:11; strkjv@20:12; strkjv@21:39; strkjv@28:14; strkjv@28:2|). The predicate use of \tautas\ (without article) is to be noted. "These" really means as a starting point, "from these" (Robertson, _Grammar_, p. 702). It was ten days hence. This idiom occurs several times in Luke (Luke:24:21; strkjv@Acts:24:21|), as elsewhere (John:4:18; strkjv@2Peter:3:1|). In strkjv@Luke:2:12| the copula is easily supplied as it exists in strkjv@Luke:1:36; strkjv@2:2|.

rwp@Acts:1:6 @{They therefore} (\hoi men oun\). Demonstrative use of \hoi\ with \men oun\ without any corresponding \de\ just as in strkjv@1:1| \men\ occurs alone. The combination \men oun\ is common in Acts (27 times). Cf. strkjv@Luke:3:18|. The \oun\ is resumptive and refers to the introductory verses (1:1-5|), which served to connect the Acts with the preceding Gospel. The narrative now begins. {Asked} (\ˆr“t“n\). Imperfect active, repeatedly asked before Jesus answered. {Lord} (\kurie\). Here not in the sense of "sir" (Matthew:21:30|), but to Jesus as Lord and Master as often in Acts (19:5,10|, etc.) and in prayer to Jesus (7:59|). {Dost thou restore} (\ei apokathistaneis\). The use of \ei\ in an indirect question is common. We have already seen its use in direct questions (Matthew:12:10; strkjv@Luke:13:23| which see for discussion), possibly in imitation of the Hebrew (frequent in the LXX) or as a partial condition without conclusion. See also strkjv@Acts:7:1; strkjv@19:2; strkjv@21:37; strkjv@22:25|. The form of the verb \apokathistan“\ is late (also \apokathista“\) omega form for the old and common \apokathistˆmi\, double compound, to restore to its former state. As a matter of fact the Messianic kingdom for which they are asking is a political kingdom that would throw off the hated Roman yoke. It is a futuristic present and they are uneasy that Jesus may yet fail to fulfil their hopes. Surely here is proof that the eleven apostles needed the promise of the Father before they began to spread the message of the Risen Christ. They still yearn for a political kingdom for Israel even after faith and hope have come back. They need the enlightenment of the Holy Spirit (John:14-16|) and the power of the Holy Spirit (Acts:1:4f.|).

rwp@Acts:1:8 @{Power} (\dunamin\). Not the "power" about which they were concerned (political organization and equipments for empire on the order of Rome). Their very question was ample proof of their need of this new "power" (\dunamin\), to enable them (from \dunamai\, to be able), to grapple with the spread of the gospel in the world. {When the Holy Ghost is come upon you} (\epelthontos tou hagiou pneumatos eph' humas\). Genitive absolute and is simultaneous in time with the preceding verb "shall receive" (\lˆmpsesthe\). The Holy Spirit will give them the "power" as he comes upon them. This is the baptism of the Holy Spirit referred to in verse 5|. {My witnesses} (\mou martures\). Correct text. "Royal words of magnificent and Divine assurance" (Furneaux). Our word martyrs is this word \martures\. In strkjv@Luke:24:48| Jesus calls the disciples "witnesses to these things" (\martures tout“n\, objective genitive). In strkjv@Acts:1:22| an apostle has to be a "witness to the Resurrection" of Christ and in strkjv@10:39| to the life and work of Jesus. Hence there could be no "apostles" in this sense after the first generation. But here the apostles are called "my witnesses." "His by a direct personal relationship" (Knowling). The expanding sphere of their witness when the Holy Spirit comes upon them is "unto the uttermost part of the earth" (\he“s eschatou tˆs gˆs\). Once they had been commanded to avoid Samaria (Matthew:10:5|), but now it is included in the world program as already outlined on the mountain in Galilee (Matthew:28:19; strkjv@Mark:16:15|). Jesus is on Olivet as he points to Jerusalem, Judea, Samaria, the uttermost (last, \eschatou\) part of the earth. The program still beckons us on to world conquest for Christ. "The Acts themselves form the best commentary on these words, and the words themselves might be given as the best summary of the Acts" (Page). The events follow this outline (Jerusalem till the end of chapter 7, with the martyrdom of Stephen, the scattering of the saints through Judea and Samaria in chapter 8, the conversion of Saul, chapter 9, the spread of the gospel to Romans in Caesarea by Peter (chapter 10), to Greeks in Antioch (chapter 11), finally Paul's world tours and arrest and arrival in Rome (chapters 11 to 28).

rwp@Acts:2:3 @{Parting asunder} (\diamerizomenai\). Present middle (or passive) participle of \diameriz“\, old verb, to cleave asunder, to cut in pieces as a butcher does meat (aorist passive in strkjv@Luke:11:17f.|). Songs:middle here would mean, parting themselves asunder or distributing themselves. The passive voice would be "being distributed." The middle is probably correct and means that "the fire-like appearance presented itself at first, as it were, in a single body, and then suddenly parted in this direction and that; so that a portion of it rested on each of those present" (Hackett). The idea is not that each tongue was cloven, but each separate tongue looked like fire, not real fire, but looking like (\h“sei\, as if) fire. The audible sign is followed by a visible one (Knowling). "Fire had always been, with the Jews, the symbol of the Divine presence (cf. strkjv@Exodus:3:2; strkjv@Deuteronomy:5:4|). No symbol could be more fitting to express the Spirit's purifying energy and refining energy" (Furneaux). The Baptist had predicted a baptizing by the Messiah in the Holy Spirit and in fire (Matthew:3:11|). {It sat} (\ekathisen\). Singular verb here, though plural \“pthˆsan\ with tongues (\gl“ssai\). A tongue that looked like fire sat upon each one.

rwp@Acts:2:4 @{With other tongues} (\heterais gl“ssais\). Other than their native tongues. Each one began to speak in a language that he had not acquired and yet it was a real language and understood by those from various lands familiar with them. It was not jargon, but intelligible language. Jesus had said that the gospel was to go to all the nations and here the various tongues of earth were spoken. One might conclude that this was the way in which the message was to be carried to the nations, but future developments disprove it. This is a third miracle (the sound, the tongues like fire, the untaught languages). There is no blinking the fact that Luke so pictures them. One need not be surprised if this occasion marks the fulfilment of the Promise of the Father. But one is not to confound these miraculous signs with the Holy Spirit. They are merely proof that he has come to carry on the work of his dispensation. The gift of tongues came also on the house of Cornelius at Caesarea (Acts:10:44-47; strkjv@11:15-17|), the disciples of John at Ephesus (Acts:19:6|), the disciples at Corinth (1Corinthians:14:1-33|). It is possible that the gift appeared also at Samaria (Acts:8:18|). But it was not a general or a permanent gift. Paul explains in strkjv@1Corinthians:14:22| that "tongues" were a sign to unbelievers and were not to be exercised unless one was present who understood them and could translate them. This restriction disposes at once of the modern so-called tongues which are nothing but jargon and hysteria. It so happened that here on this occasion at Pentecost there were Jews from all parts of the world, so that some one would understand one tongue and some another without an interpreter such as was needed at Corinth. The experience is identical in all four instances and they are not for edification or instruction, but for adoration and wonder and worship. {As the Spirit gave them utterance} (\kath“s to pneuma edidou apophtheggesthai autois\). This is precisely what Paul claims in strkjv@1Corinthians:12:10,28|, but all the same without an interpreter the gift was not to be exercised (1Corinthians:14:6-19|). Paul had the gift of tongues, but refused to exercise it except as it would be understood. Note the imperfect tense here (\edidou\). Perhaps they did not all speak at once, but one after another. \Apophtheggesthai\ is a late verb (LXX of prophesying, papyri). Lucian uses it of the ring of a vessel when it strikes a reef. It is used of eager, elevated, impassioned utterance. In the N.T. only here, verse 14; strkjv@26:25|. \Apophthegm\ is from this verb.

rwp@Acts:2:5 @{Were dwelling} (\ˆsan katoikountes\). Periphrastic imperfect active indicative. Usually \katoike“\ means residence in a place (4:16; strkjv@7:24; strkjv@9:22,32|) as in verse 14| (Luke strkjv@13:4|). Perhaps some had come to Jerusalem to live while others were here only temporarily, for the same word occurs in verse 9| of those who dwell in Mesopotamia, etc. {Devout} (\eulabeis\). Reverent (\eu\, well, \lamban“\, to take). See on ¯Luke:2:25| like Simeon waiting for the consolation of Israel or hoping to die and be buried in the Holy City and also strkjv@Acts:8:2|.

rwp@Acts:2:16 @{This is that which hath been spoken by the prophet Joel} (\touto estin to eirˆmenon dia tou prophˆtou I“ˆl\). Positive interpretation of the supernatural phenomena in the light of the Messianic prophecy of strkjv@Joel:2:28-32|. Peter's mind is now opened by the Holy Spirit to understand the Messianic prophecy and the fulfilment right before their eyes. Peter now has spiritual insight and moral courage. The {power} (\dunamis\) of the Holy Spirit has come upon him as he proceeds to give the first interpretation of the life and work of Jesus Christ since his Ascension. It is also the first formal apology for Christianity to a public audience. Peter rises to the height of his powers in this remarkable sermon. Jesus had foretold that he would be a Rock and now he is no longer shale, but a solid force for aggressive Christianity. He follows here in verses 17-21| closely the LXX text of Joel and then applies the passage to the present emergency (22-24|).

rwp@Acts:2:23 @{Him} (\touton\). "This one," resumptive and emphatic object of "did crucify and slay." {Being delivered up} (\ekdoton\). Verbal adjective from \ekdid“mi\, to give out or over. Old word, but here only in the N.T. Delivered up by Judas, Peter means. {By the determinate counsel and foreknowledge of God} (\tˆi h“rismenˆi boulˆi kai progn“sˆi tou theou\). Instrumental case. Note both purpose (\boulˆ\) and foreknowledge (\progn“sis\) of God and "determined" (\h“rismenˆ\, perfect passive participle, state of completion). God had willed the death of Jesus (John:3:16|) and the death of Judas (Acts:1:16|), but that fact did not absolve Judas from his responsibility and guilt (Luke:22:22|). He acted as a free moral agent. {By the hand} (\dia cheiros\). Luke is fond of these figures (hand, face, etc.) very much like the Hebrew though the vernacular of all languages uses them. {Lawless men} (\anom“n\). Men without law, who recognize no law for their conduct, like men in high and low stations today who defy the laws of God and man. Old word, very common in the LXX. {Ye did crucify} (\prospˆxantes\). First aorist active participle of \prospˆgnumi\, rare compound word in Dio Cassius and here only in the N.T. One must supply \t“i staur“i\ and so it means "fastened to the cross," a graphic picture like Paul's "nailed to the cross" (\prosˆl“sas t“i staur“i\) in strkjv@Colossians:2:14|. {Did slay} (\aneilate\). Second aorist active indicative with first aorist vowel \a\ instead of \o\ as is common in the _Koin‚_. This verb \anaire“\, to take up, is often used for kill as in strkjv@Acts:12:2|. Note Peter's boldness now under the power of the Holy Spirit. He charges the people to their faces with the death of Christ.

rwp@Acts:2:27 @{In Hades} (\eis Hƒidˆn\). Hades is the unseen world, Hebrew Sheol, but here it is viewed as death itself "considered as a rapacious destroyer" (Hackett). It does not mean the place of punishment, though both heaven and the place of torment are in Hades (Luke:16:23|). "Death and Hades are strictly parallel terms: he who is dead is in Hades" (Page). The use of \eis\ here=\en\ is common enough. The Textus Receptus here reads \eis Hƒidou\ (genitive case) like the Attic idiom with \domon\ (abode) understood. "Hades" in English is not translation, but transliteration. The phrase in the Apostles' Creed, "descended into hell" is from this passage in Acts (Hades, not Gehenna). The English word "hell" is Anglo-Saxon from \helan\, to hide, and was used in the Authorized Version to translate both Hades as here and Gehenna as in strkjv@Matthew:5:22|. {Thy Holy One} (\ton hosion sou\). Peter applies these words to the Messiah. {Corruption} (\diaphthoran\). The word can mean destruction or putrefaction from \diaphtheir“\, old word, but in N.T. only here and strkjv@Acts:13:34-37|. The Hebrew word in strkjv@Psalms:16| can mean also the pit or the deep.

rwp@Acts:2:33 @{By the right hand of God} (\tˆi dexiƒi tou theou\). This translation makes it the instrumental case. The margin has it "at" instead of "by," that is the locative case. And it will make sense in the true dative case, "to the right hand of God." These three cases came to have the same form in Greek. strkjv@Romans:8:24| furnishes another illustration of like ambiguity (\tˆi elpidi\), saved by hope, in hope, or for hope. Usually it is quite easy to tell the case when the form is identical. {Exalted} (\hups“theis\). First aorist passive participle of \hupso“\, to lift up. Here both the literal and tropical sense occurs. Cf. strkjv@John:12:32|. {The promise of the Holy Spirit} (\tˆn epaggelian tou pneumatos tou hagiou\). The promise mentioned in strkjv@1:4| and now come true, consisting in the Holy Spirit "from the Father" (\para tou patros\), sent by the Father and by the Son (John:15:26; strkjv@16:7|). See also strkjv@Galatians:3:14|. {He hath poured forth} (\execheen\). Aorist active indicative of \ekche“\ the verb used by Joel and quoted by Peter already in verses 17,18|. Jesus has fulfilled his promise. {This which ye see and hear} (\touto ho humeis kai blepete kai akouete\). This includes the sound like the rushing wind, the tongues like fire on each of them, the different languages spoken by the 120. "The proof was before their eyes in this new energy from heaven" (Furneaux), a culminating demonstration that Jesus was the Messiah.

rwp@Acts:2:38 @{Repent ye} (\metanoˆsate\). First aorist (ingressive) active imperative. Change your mind and your life. Turn right about and do it now. You _crucified_ this Jesus. Now _crown_ him in your hearts as Lord and Christ. This first. {And be baptized every one of you} (\kai baptisthˆt“ hekastos h–m“n\). Rather, "And let each one of you be baptized." Change of number from plural to singular and of person from second to third. This change marks a break in the thought here that the English translation does not preserve. The first thing to do is make a radical and complete change of heart and life. Then let each one be baptized after this change has taken place, and the act of baptism be performed "in the name of Jesus Christ" (\en t“i onomati Iˆsou Christou\). In accordance with the command of Jesus in strkjv@Matthew:28:19| (\eis to onoma\). No distinction is to be insisted on between \eis to onoma\ and \en t“i onomati\ with \baptiz“\ since \eis\ and \en\ are really the same word in origin. In strkjv@Acts:10:48| \en t“i onomati Iˆsou Christou\ occurs, but \eis\ to \onoma\ in strkjv@8:16; strkjv@19:5|. The use of \onoma\ means in the name or with the authority of one as \eis onoma prophˆtou\ (Matthew:10:41|) as a prophet, in the name of a prophet. In the Acts the full name of the Trinity does not occur in baptism as in strkjv@Matthew:28:19|, but this does not show that it was not used. The name of Jesus Christ is the distinctive one in Christian baptism and really involves the Father and the Spirit. See on ¯Matthew:28:19| for discussion of this point. "Luke does not give the form of words used in baptism by the Apostles, but merely states the fact that they baptized those who acknowledged Jesus as Messiah or as Lord" (Page). {Unto the remission of your sins} (\eis aphesin t“n hamarti“n h–m“n\). This phrase is the subject of endless controversy as men look at it from the standpoint of sacramental or of evangelical theology. In themselves the words can express aim or purpose for that use of \eis\ does exist as in strkjv@1Corinthians:2:7| \eis doxan hˆm“n\ (for our glory). But then another usage exists which is just as good Greek as the use of \eis\ for aim or purpose. It is seen in strkjv@Matthew:10:41| in three examples \eis onoma prophˆtou, dikaiou, mathˆtou\ where it cannot be purpose or aim, but rather the basis or ground, on the basis of the name of prophet, righteous man, disciple, because one is, etc. It is seen again in strkjv@Matthew:12:41| about the preaching of Jonah (\eis to kˆrugma I“na\). They repented because of (or at) the preaching of Jonah. The illustrations of both usages are numerous in the N.T. and the _Koin‚_ generally (Robertson, _Grammar_, p. 592). One will decide the use here according as he believes that baptism is essential to the remission of sins or not. My view is decidedly against the idea that Peter, Paul, or any one in the New Testament taught baptism as essential to the remission of sins or the means of securing such remission. Songs:I understand Peter to be urging baptism on each of them who had already turned (repented) and for it to be done in the name of Jesus Christ on the basis of the forgiveness of sins which they had already received. {The gift of the Holy Ghost} (\tˆn d“rean tou hagiou pneumatos\). The gift consists (Acts:8:17|) in the Holy Spirit (genitive of identification).

rwp@Acts:2:39 @{The promise} (\hˆ epaggelia\). The promise made by Jesus (1:4|) and foretold by Joel (verse 18|). {To you} (\humin\). You Jews. To your descendants, sons and daughters of verse 17|. {To all that are afar off} (\pƒsin tois eis makran\. The horizon widens and includes the Gentiles. Those "afar off" from the Jews were the heathen (Isaiah:49:1; strkjv@57:19; strkjv@Ephesians:2:13,17|). The rabbis so used it. {Shall call} (\an proskalesˆtai\). First aorist middle subjunctive with \an\ in an indefinite relative clause, a perfectly regular construction. The Lord God calls men of every nation anywhere whether Jews or Gentiles. It may be doubted how clearly Peter grasped the significance of these words for he will have trouble over this very matter on the housetop in Joppa and in Caesarea, but he will see before long the full sweep of the great truth that he here proclaims under the impulse of the Holy Spirit. It was a great moment that Peter here reaches.

rwp@Acts:2:42 @{They continued steadfastly} (\ˆsan proskarturountes\). Periphrastic active imperfect of \proskarture“\ as in strkjv@Acts:1:14| (same participle in verse 46|). {Fellowship} (\koin“niƒi\). Old word from \koin“nos\ (partner, sharer in common interest) and this from \koinos\ what is common to all. This partnership involves participation in, as the blood of Christ (Phillipians:2:1|) or co-operation in the work of the gospel (Phillipians:1:5|) or contribution for those in need (2Corinthians:8:4; strkjv@9:13|). Hence there is wide diversity of opinion concerning the precise meaning of \koin“nia\ in this verse. It may refer to the distribution of funds in verse 44| or to the oneness of spirit in the community of believers or to the Lord's Supper (as in strkjv@1Corinthians:10:16|) in the sense of communion or to the fellowship in the common meals or \agapae\ (love-feasts). {The breaking of bread} (\tˆi klasei tou artou\). The word \klasis\ is an old word, but used only by Luke in the N.T. (Luke:24:35; strkjv@Acts:2:42|), though the verb \kla“\ occurs in other parts of the N.T. as in verse 46|. The problem here is whether Luke refers to the ordinary meal as in strkjv@Luke:24:35| or to the Lord's Supper. The same verb \kla“\ is used of breaking bread at the ordinary meal (Luke:24:30|) or the Lord's Supper (Luke:22:19|). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord's Supper at first, a combination called \agapai\ or love-feasts. "There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted" (Hackett). This led to some abuses as in strkjv@1Corinthians:11:20|. Hence it is possible that what is referred to here is the Lord's Supper following the ordinary meal. "To simply explain \tˆi klasei tou artou\ as='The Holy Communion' is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers" (Page). But in strkjv@Acts:20:7| they seem to have come together especially for the observance of the Lord's Supper. Perhaps there is no way to settle the point conclusively here. {The prayers} (\tais proseuchais\). Services where they prayed as in strkjv@1:14|, in the temple (Acts:3:1|), in their homes (4:23|).

rwp@Acts:3:14 @{But ye} (\humeis de\). In contrast with Pilate (\ekeinou\). {Murderer} (\andra phonea\). A man a murderer. In contrast with "the Holy and Righteous One." {To be granted} (\charisthˆnai\). As a favour (\charis\). First aorist passive infinitive of \charizomai\; Songs:also strkjv@25:11; strkjv@27:24|.

rwp@Acts:4:8 @{Filled with the Holy Spirit} (\plˆstheis pneumatos hagiou\). For this occasion and so above all fear as in verse 31| and as in strkjv@2:4|.

rwp@Acts:5:32 @{We are witnesses} (\hˆmeis esmen martures\). As in strkjv@2:32|. {Things} (\rhˆmat“n\). Literally, sayings, but like the Hebrew _dabhar_ for "word" it is here used for "things." {And so is the Holy Ghost} (\kai to pneuma to hagion\). The word for "is" (\estin\) is not in the Greek, but this is plainly the meaning. Peter claims the witness of the Holy Spirit to the raising of Jesus Christ, God's Son, by the Father.

rwp@Acts:6:3 @{Of good report} (\marturoumenous\). Present passive participle of \marture“\, to bear witness to. Men with a good reputation as well as with spiritual gifts (the Holy Spirit and wisdom). {We may appoint} (\katastˆsomen\). Future active indicative of \kathistˆmi\, we shall appoint. The action of the apostles follows the choice by the church, but it is promised as a certainty, not as a possibility. The Textus Receptus has a first aorist active subjunctive here (\katastˆs“men\).

rwp@Acts:6:5 @{Pleased} (\ˆresen\). Aorist active indicative of \aresk“\ like Latin _placuit_ when a vote was taken. The use of \en“pion\ before "the whole multitude" is like the LXX. {They chose} (\exelexanto\). First aorist middle indicative of \ekleg“\, to pick out for oneself. Each one of the seven has a Greek name and was undoubtedly a Hellenist, not an Aramaean Jew. Consummate wisdom is here displayed for the murmuring had come from the Hellenists, seven of whom were chosen to take proper care of the widows of Hellenists. This trouble was settled to stay settled so far as we know. Nothing is here told of any of the seven except Stephen who is "a man full of faith and the Holy Spirit" and Nicolas "a proselyte of Antioch" (who was not then born a Jew, but had come to the Jews from the Greek world).

rwp@Acts:6:8 @{Wrought} (\epoiei\). Imperfect active, repeatedly wrought. Evidently a man like Stephen would not confine his "ministry" to "serving tables." He was called in verse 5| "full of faith and the Holy Spirit." Here he is termed "full of grace (so the best MSS., not faith) and power." The four words give a picture of remarkable attractiveness. The grace of God gave him the power and so "he kept on doing great wonders and signs among the people." He was a sudden whirlwind of power in the very realm of Peter and John and the rest.

rwp@Acts:6:10 @{They were not able to withstand} (\ouk ischuon antistˆnai\). Imperfect active of \ischu“\, to have strength, and ingressive second aorist active (intransitive) infinitive of \anthistˆmi\. They continued unable (without strength enough) to take a stand against. Stephen knocked them down, Saul included, as fast as they got up. Stephen was like a battery charged and in action. {The wisdom and spirit} (\tˆi sophiƒi kai pneumati\). Dative case. They stood up against Stephen's wisdom and the Holy Spirit "by whom he spoke" (\h“i elalei\). Instrumental case and the relative agrees with "Spirit." He kept on speaking so (\elalei\, imperfect active). It was a desperate situation.

rwp@Acts:6:13 @{False witnesses} (\marturas pseudeis\). Just as Caiaphas did with Jesus. {Ceaseth not} (\ou pauetai\). Wild charge just like a false witness that Stephen talks in the synagogues against the law and the holy temple.

rwp@Acts:7:1 @{Are these things so?} (\ei tauta hout“s echei\). On this use of \ei\ in a direct question see on ¯1:6|. Literally "Do these things hold thus?" A formal question by the high priest like our "Do you plead guilty, or not guilty?" (Furneaux). The abrupt question of the high priest would serve to break the evident spell of the angelic look on Stephen's face. Two charges had been made against Stephen (1) speaking against the holy temple, (2) changing the customs which Moses had delivered. Stephen could not give a yes or no answer to these two charges. There was an element of truth in each of them and a large amount of error all mixed together. Songs:he undertakes to explain his real position by the historical method, that is to say, by a rapid survey of God's dealing with the people of Israel and the Gentiles. It is the same method adopted by Paul in Pisidian Antioch (Acts:13:16ff.|) after he had become the successor of Stephen in his interpretation of the universal mission of Christianity. If one is disposed to say that Luke made up this speech to suit Stephen's predicament, he has to explain how the style is less Lukan than the narrative portions of Acts with knowledge of Jewish traditions that a Greek would not be likely to know. Precisely how Luke obtained the data for the speech we do not know, but Saul heard it and Philip, one of the seven, almost certainly. Both could have given Luke help about it. It is even possible that some one took notes of this important address. We are to remember also that the speech was interrupted at the end and may not include all that Stephen meant to say. But enough is given to give us a good idea of how Stephen met the first charge "by showing that the worship of God is not confined to Jerusalem or the Jewish temple" (Page). Then he answers the second charge by proving that God had many dealings with their fathers before Moses came and that Moses foretold the coming of the Messiah who is now known to be Jesus. It is at this point (verse 51|) that Stephen becomes passionate and so powerful that the wolves in the Sanhedrin lose all self-control. It is a great and masterful exposition of the worldwide mission of the gospel of Christ in full harmony with the Great Commission of Christ. The apostles had been so busy answering the Sadducees concerning the Resurrection of Christ and maintaining their freedom to teach and preach that they had not pushed the world-wide propaganda of the gospel as Jesus had commanded after they had received the Promise of the Father. But Stephen had proclaimed the same message of Christ and was now facing the same fate. Peter's mind had been enlightened by the Holy Spirit so that he could rightly interpret Joel and David in the light of Pentecost. "Songs:Stephen read the history of the Old Testament with new eyes in the light of the life and death of Jesus" (Furneaux).

rwp@Acts:7:33 @{Holy ground} (\gˆ hagia\). The priests were barefooted when they ministered in the temple. Moslems enter their mosques barefooted today. Cf. strkjv@Joshua:5:15|. {Sandal} (\hupodˆma\, bound under) is here "a distributive singular" (Hackett). Even the ground near the bush was "holy," a fine example for Stephen's argument.

rwp@Acts:7:51 @{Stiffnecked} (\sklˆrotrachˆloi\). From \sklˆros\ (hard) and \trachˆlos\, neck, both old words, but this compound only in the LXX and here alone in the N.T. Critics assume that Stephen was interrupted at this point because of the sharp tone of the speech. That may be true, but the natural climax is sufficient explanation. {Uncircumcised in heart} (\aperitmˆtoi kardiais\). Late adjective common in LXX and here only in the N.T. Verbal of \peritemn“\, to cut around and \a\ privative. Both of these epithets are applied to the Jews in the O.T. (Exodus:32:9; strkjv@33:3,5; strkjv@34:9; strkjv@Leviticus:26:41; strkjv@Deuteronomy:9:6; strkjv@Jeremiah:6:10|). \Kardiais\ is locative plural like \“sin\ (ears), but some MSS. have genitive singular \kardias\ (objective genitive). No epithet could have been more galling to these Pharisees than to be turned "uncircumcised in heart" (Romans:2:29|). They had only the physical circumcision which was useless. {Ye always} (\humeis aei\). Emphatic position of humeis and "always" looks backward over the history of their forefathers which Stephen had reviewed. {Resist} (\antipiptete\). Old word to fall against, to rush against. Only here in the N.T., but used in the O.T. which is here quoted (Numbers:27:14|). Their fathers had made "external worship a substitute for spiritual obedience" (Furneaux). Stephen has shown how God had revealed himself gradually, the revelation sloping upward to Christ Jesus. "And as he saw his countrymen repeating the old mistake--clinging to the present and the material, while God was calling them to higher spiritual levels--and still, as ever, resisting the Holy Spirit, treating the Messiah as the patriarchs had treated Joseph, and the Hebrews Moses--the pity of it overwhelmed him, and his mingled grief and indignation broke out in words of fire, such as burned of old on the lips of the prophets" (Furneaux). Stephen, the accused, is now the accuser, and the situation becomes intolerable to the Sanhedrin.

rwp@Acts:7:55 @{And Jesus standing} (\kai Iˆsoun hest“ta\). Full of the Holy Spirit, gazing steadfastly into heaven, he saw God's glory and Jesus "standing" as if he had risen to cheer the brave Stephen. Elsewhere (save verse 56| also) he is pictured as sitting at the right hand of God (the Session of Christ) as in strkjv@Matthew:26:64; strkjv@Mark:16:19; strkjv@Acts:2:34; strkjv@Ephesians:1:20; strkjv@Colossians:3:1; strkjv@Hebrews:1:3|.

rwp@Acts:8:15 @{That they might receive} (\hop“s lab“sin\). Second aorist active subjunctive of \lamban“\, final clause with \hop“s\. Did they wish the Samaritan Pentecost to prove beyond a doubt that the Samaritans were really converted when they believed? They had been baptized on the assumption that the Holy Spirit had given them new hearts. The coming of the Holy Spirit with obvious signs (cf. strkjv@10:44-48|) as in Jerusalem would make it plain.

rwp@Acts:8:16 @{He was fallen} (\ˆn epipept“kos\). Periphrastic past perfect active of \epipipt“\, old verb. The participle is neuter here because of the grammatical gender of \pneuma\, but the translation should be "he" (natural gender), not "it." We should not use "it" for the Holy Spirit. {Only they had been baptized} (\monon de babaptismenoi hupˆrchon\). Periphrastic past perfect passive of \baptiz“\ with \huparch“\ (see verse 9| \proupˆrchon\), instead of \ˆsan\. {Into the name} (\eis to onoma\). Better, in the name (see on ¯2:38|).

rwp@Acts:8:17 @{Laid they their hands} (\epetithesan tas cheiras\). Imperfect active, repetition. The laying on of hands did not occur at the great Pentecost (2:4,33|) nor in strkjv@4:31; strkjv@10:44| nor is it mentioned in strkjv@1Corinthians:12; 14|. It is mentioned in strkjv@Acts:6:7| about the deacons and in strkjv@13:3| when Barnabas and Saul left Antioch. And in Saul's case it was Ananias who laid his hands on him (9:17|). Hence it cannot be concluded that the Holy Spirit was received only by the laying on of the hands of the apostles or by the hands of anyone. The so-called practice of "confirmation" appeals to this passage, but inconclusively. {They received} (\elambanon\). Imperfect active, repetition as before and \pari passu\ with the laying on of the hands.

rwp@Acts:8:18 @{When Simon saw} (\Id“n de ho Sim“n\). This participle (second aorist active of \hora“\) shows plainly that those who received the gift of the Holy Spirit spoke with tongues. Simon now saw power transferred to others. Hence he was determined to get this new power. {He offered them money} (\prosˆnegken chrˆmata\). Second aorist active indicative of \prospher“\. He took Peter to be like himself, a mountebank performer who would sell his tricks for enough money. Trafficking in things sacred like ecclesiastical preferments in England is called "Simony" because of this offer of Simon.

rwp@Acts:8:19 @{Me also} (\kamoi\). This is the whole point with this charlatan. He wants the power to pass on "this power." His notion of "The Holy Spirit" was on this low level. He regarded spiritual functions as a marketable commodity. Money "can buy diamonds, but not wisdom, or sympathy, or faith, or holiness" (Furneaux).

rwp@Acts:8:21 @{Lot} (\klˆros\). Same idea as "part" (\meris\), only as a figure. {Matter} (\logoi\). Literally, word or subject (as in strkjv@Luke:1:4; strkjv@Acts:15:6|), the power of communicating the Holy Spirit. This use of \logos\ is in the ancient Greek. {Straight} (\eutheia\). Quotation from strkjv@Psalms:78:37|. Originally a mathematically straight line as in strkjv@Acts:9:11|, then moral rectitude as here.

rwp@Acts:9:17 @{Laying his hands on him} (\epitheis ep' auton tas cheiras\). As in the vision Saul saw (verse 12|). {Brother Saul} (\Saoul adelphe\). All suspicion has vanished and Ananias takes Saul to his heart as a brother in Christ. It was a gracious word to Saul now under suspicion on both sides. {The Lord, even Jesus} (\ho kurios, Iˆsous\). Undoubted use of \kurios\ as Lord and applied to Jesus. {Who appeared} (\ho ophtheis\). First aorist passive participle of \hora“\, was seen as in strkjv@26:16| and with the dative also (\soi\). {Thou camest} (\ˆrchou\). Imperfect indicative middle, "thou wert coming." {Be filled with the Holy Spirit} (\plˆstheis pneumatos hagiou\). This enduement of special power he will need as an apostle (Hackett) and as promised by Jesus (1:8; strkjv@Galatians:2:7|).

rwp@Acts:9:22 @{Increased the more} (\mƒllon enedunamouto\). Imperfect passive indicative of \endunamo“\, to receive power (late verb), progressive increase in strength as opposition grew. Saul's recantation stirred controversy and Saul grew in power. See also Paul in strkjv@Phillipians:4:13; strkjv@1Timothy:1:12; strkjv@2Timothy:2:1; strkjv@4:17; strkjv@Romans:4:20|. Christ, the dynamo of spiritual energy, was now pouring power (Acts:1:8|) into Paul who is already filled with the Holy Spirit (Acts:9:17|). {Confounded} (\sunechunnen\). Imperfect active indicative of \sunchunn“\ (late form of \sunche“\, to pour together, commingle, make confusion. The more Saul preached, the more the Jews were confused. {Proving} (\sunbibaz“n\). Present active participle of \sunbibaz“\, old verb to make go together, to coalesce, to knit together. It is the very word that Luke will use in strkjv@16:10| of the conclusion reached at Troas concerning the vision of Paul. Here Saul took the various items in the life of Jesus of Nazareth and found in them the proof that he was in reality "the Messiah" (\ho Christos\). This method of argument Paul continued to use with the Jews (Acts:17:3|). It was irresistible argument and spread consternation among the Jews. It was the most powerful piece of artillery in the Jewish camp that was suddenly turned round upon them. It is probable that at this juncture Saul went into Arabia for several years (Galatians:1:12-24|). Luke makes no mention of this important event, but he leaves ample room for it at this point.

rwp@Acts:9:31 @{Songs:the church} (\Hˆ men oun ekklˆsia\). The singular \ekklˆsia\ is undoubtedly the true reading here (all the great documents have it so). By this time there were churches scattered over Judea, Galilee, and Samaria (Galatians:1:22|), but Luke either regards the disciples in Palestine as still members of the one great church in Jerusalem (instance already the work of Philip in Samaria and soon of Peter in Joppa and Caesarea) or he employs the term \ekklˆsia\ in a geographical or collective sense covering all of Palestine. The strictly local sense we have seen already in strkjv@8:1,3| (and strkjv@Matthew:18:17|) and the general spiritual sense in strkjv@Matthew:16:18|. But in strkjv@Acts:8:3| it is plain that the term is applied to the organization of Jerusalem Christians even when scattered in their homes. The use of \men oun\ (so) is Luke's common way of gathering up the connection. The obvious meaning is that the persecution ceased because the persecutor had been converted. The wolf no longer ravined the sheep. It is true also that the effort of Caligula A.D. 39 to set up his image in the temple in Jerusalem for the Jews to worship greatly excited the Jews and gave them troubles of their own (Josephus, _Ant_. XVIII. 8, 2-9). {Had peace} (\eichen eirˆnˆn\). Imperfect active. Kept on having peace, enjoying peace, because the persecution had ceased. Many of the disciples came back to Jerusalem and the apostles began to make preaching tours out from the city. This idiom (\ech“ eirˆnˆn\) occurs again in strkjv@Romans:5:1| (\eirˆnˆn ech“men\, present active subjunctive) where it has been grievously misunderstood. There it is an exhortation to keep on enjoying the peace with God already made, not to make peace with God which would be \eirˆnˆn sch“men\ (ingressive aorist subjunctive). {Edified} (\oikodomoumenˆ\). Present passive participle, linear action also. One result of the enjoyment of peace after the persecution was the continued edification (Latin word _aedificatio_ for building up a house), a favourite figure with Paul (1Corinthians:14; strkjv@Ephesians:3|) and scattered throughout the N.T., old Greek verb. In strkjv@1Peter:2:5| Peter speaks of "the spiritual house" throughout the five Roman provinces being "built up" (cf. strkjv@Matthew:16:18|). {In the comfort of the Holy Spirit} (\tˆi paraklˆsei tou hagiou pneumatos\). Either locative ({in}) or instrumental case ({by}). The Holy Spirit had been promised by Jesus as "another Paraclete" and now this is shown to be true. The only instance in Acts of the use of \paraklˆsis\ with the Holy Spirit. The word, of course, means calling to one's side (\parakale“\) either for advice or for consolation. {Was multiplied} (\eplˆthuneto\). Imperfect middle passive. The multiplication of the disciples kept pace with the peace, the edification, the walking in the fear of the Lord, the comfort of the Holy Spirit. The blood of the martyrs was already becoming the seed of the church. Stephen had not borne his witness in vain.

rwp@Acts:10:29 @{Without gainsaying} (\anantirrhˆt“s\). \A\ privative with compound adverb from \anti\ (back, in return, against) and verbal \rhˆtos\ (from \errhˆthˆn\, to speak). Late and rare and here only in the N.T., but the adjective in strkjv@19:36|. Without answering back. That is true after the Holy Spirit expressly told Peter to go with the messengers of Cornelius (10:19-23|). Peter's objections were made to the Lord in the vision which he did not understand. But that vision prepared him for this great step which he had now taken. He had stepped over the line of Jewish custom. {With what intent} (\tini log“i\). More exactly, "for what reason" as in Plato, _Gorgias_ 512 C.

rwp@Acts:10:44 @{While Peter yet spake} (\eti lalountos tou Petrou\). Genitive absolute of present participle, still going on. {The Holy Ghost fell} (\epepesen to pneuma to hagion\). Second aorist active indicative of \epipipt“\, old verb to fall upon, to recline, to come upon. Used of the Holy Spirit in strkjv@8:16; strkjv@10:44; strkjv@11:15|. It appears that Peter was interrupted in his sermon by this remarkable event. The Jews had received the Holy Spirit (2:4|), the Samaritans (8:17|), and now Gentiles. But on this occasion it was before baptism, as was apparently true in Paul's case (9:17f.|). In strkjv@8:16; strkjv@19:5| the hands of the apostles were also placed after baptism on those who received the Holy Spirit. Here it was unexpected by Peter and by Cornelius and was indubitable proof of the conversion of these Gentiles who had accepted Peter's message and had believed on Jesus Christ as Saviour.

rwp@Acts:10:45 @{They of the circumcision which believed} (\hoi ek peritomˆs pistoi\). The believing ones of the circumcision, more exactly. {Were amazed} (\exestˆsan\). Second aorist active indicative, intransitive, of \existˆmi\. They stood out of themselves. {On the Gentiles also} (\kai epi ta ethnˆ\). Or, even upon the Gentiles. {Was poured out} (\ekkechutai\). Present perfect passive retained in indirect discourse of \ekche“\ or \ekchun“\, old verb, used metaphorically of the Holy Spirit also in strkjv@2:17| (from strkjv@Joel:2:28f.|), strkjv@Acts:2:33|.

rwp@Acts:10:46 @{They heard} (\ˆkouon\). Imperfect active, were hearing, kept on hearing. {Speak} (\lalount“n\). Present active participle, speaking, for they kept it up. {With tongues} (\gl“ssais\). Instrumental case as in strkjv@2:4,11| which see. The fuller statement there makes it clear that here it was new and strange tongues also as in strkjv@19:6; strkjv@1Corinthians:14:4-19|. This sudden manifestation of the Holy Spirit's power on uncircumcised Gentiles was probably necessary to convince Peter and the six brethren of the circumcision that God had opened the door wide to Gentiles. It was proof that a Gentile Pentecost had come and Peter used it effectively in his defence in Jerusalem (Acts:11:15|).

rwp@Acts:10:47 @{Can any man forbid the water?} (\Mˆti to hud“r dunatai k“l–sai tis?\). The negative \mˆti\ expects the answer _No_. The evidence was indisputable that these Gentiles were converted and so were entitled to be baptized. See the similar idiom in strkjv@Luke:6:39|. Note the article with "water." Here the baptism of the Holy Spirit had preceded the baptism of water (Acts:1:5; strkjv@11:16|). "The greater had been bestowed; could the lesser be withheld?" (Knowling). {That these should not be baptized} (\tou mˆ baptisthˆnai toutous\). Ablative case of the articular first aorist passive infinitive of \baptiz“\ with the redundant negative after the verb of hindering (\k“l–sai\) and the accusative of general reference (\toutous\). The redundant negative after the verb of hindering is not necessary though often used in ancient Greek and in the _Koin‚_ (papyri). Without it see strkjv@Matthew:19:14; strkjv@Acts:8:36| and with it see strkjv@Luke:4:42; strkjv@24:16; strkjv@Acts:14:18|. Cf. Robertson, _Grammar_, pp. 1061, 1094, 1171. The triple negatives here are a bit confusing to the modern mind (\mˆti\ in the question, \k“l–sai\, to hinder or to cut off, \mˆ\ with \baptisthˆnai\). Literally, Can any one cut off the water from the being baptized as to these? Meyer: "The water is in this animated language conceived as the element offering itself for the baptism." {As well as we} (\h“s kai hˆmeis\). The argument was conclusive. God had spoken. Note the query of the eunuch to Philip (Acts:8:36|).

rwp@Acts:11:17 @{The like gift} (\tˆn isˆn d“rean\). The equal gift, equal in quality, rank, or measure. Common word. {When we believed} (\pisteusasin\). First aorist active participle of \pisteu“\ in the dative case. It agrees both with \hˆmin\ (unto us) and with \autois\ (unto them), "having believed on the Lord Jesus Christ." Both classes (Gentiles and Jews) trusted in Christ, and both received the Holy Spirit. {Who was I} (\eg“ tis ˆmˆn\). Note order, "_I_, who was I." "{That I could withstand God}" (\dunatos k“l–sai ton theon\). Literally, "able to withstand or hinder God." It is a rhetorical question, really two questions. Who was I? Was I able to hinder God? Peter's statement of the facts made an unanswerable defence. And yet Peter (Galatians:2:11|) will later in Antioch play the coward before emissaries from Jerusalem on this very point of eating with Gentile Christians.

rwp@Acts:11:24 @{For} (\hoti\). Because. This is the explanation of the conduct of Barnabas. The facts were opposed to the natural prejudices of a Jew like Barnabas, but he rose above such racial narrowness. He was a really good man (\agathos\). See strkjv@Romans:5:7| for distinction between \agathos\ and \dikaios\, righteous, where \agathos\ ranks higher than \dikaios\. Besides, Barnabas was full of the Holy Spirit (like Peter) and of faith and so willing to follow the leading of God's Spirit and take some risks. This is a noble tribute paid by Luke. One wonders if Barnabas was still living when he wrote this. Certainly he was not prejudiced against Barnabas though he will follow the fortunes of Paul after the separation (15:36; 41|). {Was added unto the Lord} (\prosetethˆ t“i kuri“i\). First aorist passive indicative of \prostithˆmi\, common verb to add to. These people were added to the Lord Jesus before they were added to the church. If that were always true, what a difference it would make in our churches.

rwp@Acts:11:28 @{Signified} (\esˆmainen\). Imperfect active in Westcott and Hort, but aorist active \esˆmƒnen\ in the margin. The verb is an old one from \sˆma\ (\sˆmeion\) a sign (cf. the symbolic sign in strkjv@21:11|). Here Agabus (also in strkjv@21:10|) does predict a famine through the Holy Spirit. {Should be} (\mellein esesthai\). \Mell“\ occurs either with the present infinitive (16:27|), the aorist infinitive (12:6|), or the future as here and strkjv@24:15; strkjv@27:10|. {Over all the world} (\eph' holˆn tˆn oikoumenˆn\). Over all the inhabited earth (\gˆn\, understood). Probably a common hyperbole for the Roman empire as in strkjv@Luke:2:1|. Josephus (_Ant_. VIII. 13, 4) appears to restrict it to Palestine. {In the days of Claudius} (\epi Klaudiou\). He was Roman Emperor A.D. 41-44. The Roman writers (Suetonius, Dio Cassius, Tacitus) all tell of dearths (_assiduae sterilitates_) during the brief reign of Claudius who was preceded by Caligula and followed by Nero.

rwp@Acts:13:3 @{When they had fasted} (\nˆsteusantes\). Either finishing the same fast in verse 2| or another one (Hackett), but clearly a voluntary fast. {Laid their hands upon them} (\epithentes tas cheiras autois\). Second aorist active participle of \epitithˆmi\. Not ordination to the ministry, but a solemn consecration to the great missionary task to which the Holy Spirit had called them. Whether the whole church took part in this ceremony is not clear, though in strkjv@15:40| "the brethren" did commend Paul and Silas. Perhaps some of them here acted for the whole church, all of whom approved the enterprise. But Paul makes it plain in strkjv@Phillipians:4:15| that the church in Antioch did not make financial contribution to the campaign, but only goodwill. But that was more than the church at Jerusalem would have done as a whole since Peter had been arraigned there for his activities in Caesarea (Acts:11:1-18|). Clearly Barnabas and Saul had to finance the tour themselves. It was Philippi that first gave money to Paul's campaigns. There were still heathen enough in Antioch, but the church approved the going of Barnabas and Saul, their very best.

rwp@Acts:13:4 @{Songs:they} (\autoi men oun\). They themselves indeed therefore. No contrast is necessary, though there is a slight one in verses 5,6|. Luke again refers to the Holy Spirit as the source of their authority for this campaign rather than the church at Antioch. {Sent forth} (\ekpemphthentes\). Old verb from \ekpemp“\ and first aorist passive participle, but in the N.T. only here and strkjv@Acts:17:10|. {Sailed} (\apepleusan\). Effective aorist active indicative of \apople“\, old verb to sail away, depart from. In the N.T. only here and strkjv@14:26; strkjv@20:15; strkjv@27:1|. Barnabas was from Cyprus where there were many Jews.

rwp@Acts:13:9 @{But Saul, who is also called Paul} (\Saulos de, ho kai Paulos\). By this remarkably brief phrase Luke presents this epoch in the life of Saul Paul. The "also" (\kai\) does not mean that the name Paul was given now for the first time, rather than he had always had it. As a Jew and a Roman citizen, he undoubtedly had both names all the time (cf. John Mark, Symeon Niger, Barsabbas Justus). Jerome held that the name of Sergius Paulus was adopted by Saul because of his conversion at this time, but this is a wholly unlikely explanation, "an element of vulgarity impossible to St. Paul " (Farrar). Augustine thought that the meaning of the Latin _paulus_ (little) would incline Saul to adopt, "but as a proper name the word rather suggested the glories of the Aemilian family, and even to us recalls the name of another Paulus, who was 'lavish of his noble life'" (Page). Among the Jews the name Saul was naturally used up to this point, but from now on Luke employs Paul save when there is a reference to his previous life (Acts:22:7; strkjv@26:14|). His real career is work among the Gentiles and Paul is the name used by them. There is a striking similarity in sound between the Hebrew Saul and the Roman Paul. Paul was proud of his tribe of Benjamin and so of King Saul (Phillipians:3:5|). {Filled with the Holy Spirit} (\plˆstheis pneumatos hagiou\). First aorist (ingressive) passive participle of \pimplˆmi\ with the genitive case. A special influx of power to meet this emergency. Here was a cultured heathen, typical of the best in Roman life, who called forth all the powers of Paul plus the special help of the Holy Spirit to expose the wickedness of Elymas Barjesus. If one wonders why the Holy Spirit filled Paul for this emergency rather than Barnabas, when Barnabas was named first in strkjv@13:2|, he can recall the sovereignty of the Holy Spirit in his choice of agents (1Corinthians:12:4-11|) and also the special call of Paul by Christ (Acts:9:15; strkjv@26:17f.|). {Fastened his eyes} (\atenisas\). As already in strkjv@Luke:4:20; strkjv@22:56; strkjv@Acts:3:4,12; strkjv@6:15; strkjv@10:4|.

rwp@Acts:13:34 @{Now no more to return to corruption} (\mˆketi mellonta hupostrephein eis diaphthoran\). No longer about to return as Lazarus did. Jesus did not die again and so is the first fruits of the resurrection (1Corinthians:15:23; strkjv@Romans:6:9|). {He hath spoken} (\eirˆken\). Present perfect active indicative, common way of referring to the permanent utterances of God which are on record in the Scriptures. {The holy and sure blessings of David} (\ta hosia Daueid ta pista\). See strkjv@2Samuel:7:13|. Literally, "the holy things of David the trustworthy things." He explains "the holy things" at once.

rwp@Acts:13:35 @{Because} (\dioti\). Compound conjunction (\dia, hoti\) like our "because that." The reason for the previous statement about "the holy things." {Thou wilt not give thy holy one to see corruption} (\ou d“seis ton hosion sou idein diaphthoran\). Quotation from strkjv@Psalms:16:10| to show that Jesus did not see corruption in his body, a flat contradiction for those who deny the bodily resurrection of Jesus.

rwp@Acts:13:52 @{And the disciples} (\hoi te\ or \hoi de mathˆtai\). The Gentile Christians in Antioch in Pisidia. Persecution had precisely the opposite effect to the intention of the Jews for they "were filled with joy and the Holy Spirit" (\eplˆrounto charas kai pneumatos hagiou\). Imperfect passive, they kept on being filled. It had been so before (Acts:4:31; strkjv@8:4; strkjv@9:31; strkjv@12:24|). The blood of the martyrs is still the seed of the church.

rwp@Acts:14:26 @{They sailed away to Antioch} (\apepleusan eis Antiocheian\). Effective aorist active indicative of \apople“\, to sail off. They had been gone some eighteen months. {They had been committed} (\ˆsan paradedomenoi\). Periphrastic past perfect passive of \paradid“mi\, old and common verb. High and serious thoughts filled the hearts of these first returned missionaries as they neared home. The grace of God had been with them. They had fulfilled (\eplˆr“san\) the work to which they had been set apart by the Holy Spirit with the prayers of the Antioch church. They now had a wondrous story to tell.

rwp@Acts:14:28 @{And they tarried no little time} (\dietribon de chronon ouk oligon\). Imperfect active of \diatrib“\, old verb to rub hard, to consume, with accusative of extent of time. It was a happy time of fellowship. The experiment entered upon by the church of Antioch was now a pronounced success. It was at the direct command of the Holy Spirit, but they had prayed for the absent missionaries and rejoiced at their signal success. There is no sign of jealousy on the part of Barnabas when Paul returns as the chief hero of the expedition. A new corner has been turned in the history of Christianity. There is a new centre of Christian activity. What will Jerusalem think of the new developments at Antioch? Paul and Barnabas made no report to Jerusalem.

rwp@Acts:15:8 @{Which knoweth the heart} (\kardiogn“stˆs\). Late word from \kardia\ (heart) and \gn“stˆs\ (known, \gin“sk“\). In the N.T. only here and strkjv@1:24| which see. {Giving them the Holy Spirit} (\dous to pneuma to hagion\). And before their baptism. This was the Lord's doing. They had accepted (11:18|) this witness of God then and it was true now of these other Gentile converts.

rwp@Acts:15:28 @{To the Holy Spirit and to us} (\t“i pneumati t“i hagi“i kai hˆmin\). Dative case after \edoxen\ (third example, verses 22,25,28|). Definite claim that the church in this action had the guidance of the Holy Spirit. That fact was plain to the church from what had taken place in Caesarea and in this campaign of Paul and Barnabas (verse 8|). Jesus had promised that the Holy Spirit would guide them into all truth (John:16:13|). Even so the church deliberated carefully before deciding. What a blessing it would be if this were always true! But even so the Judaizers are only silenced for the present, not convinced and only waiting for a better day to start over again. {No greater burden} (\mˆden pleon baros\). The restrictions named did constitute some burden (cf. strkjv@Matthew:20:12|), for the old word \baros\ means weight or heaviness. Morality itself is a restraint upon one's impulses as is all law a prohibition against license.

rwp@Acts:16:9 @{A vision} (\horama\). Old word, eleven times in Acts, once in strkjv@Matthew:17:9|. Twice Paul had been hindered by the Holy Spirit from going where he wanted to go. Most men would have gone back home with such rebuffs, but not so Paul. Now the call is positive and not negative, to go "far hence to the Gentiles" (22:21|). He had little dreamed of such a call when he left Antioch. Paul's frequent visions always came at real crises in his life. {A man of Macedonia} (\anˆr Maked“n\). Ramsay follows Renan in the view that this was Luke with whom Paul had conversed about conditions in Macedonia. Verse 10| makes it plain that Luke was now in the party, but when he joined them we do not know. Some hold that Luke lived at Antioch in Syria and came on with Paul and Silas, others that he joined them later in Galatia, others that he appeared now either as Paul's physician or new convert. Ramsay thinks that Philippi was his home at this time. But, whatever is true about Luke, the narrative must not be robbed of its supernatural aspect (10:10; strkjv@22:17|). {Was standing} (\ˆn hest“s\). Second perfect active participle of \histˆmi\, intransitive, periphrastic imperfect. Vivid picture. {Help us} (\boˆthˆson hˆmin\). Ingressive first aorist active imperative of \boˆthe“\ (\boˆ, the“\), to run at a cry, to help. The man uses the plural for all including himself. It was the cry of Europe for Christ.

rwp@Acts:18:25 @{Had been instructed in the way of the Lord} (\ˆn katˆchˆmenos tˆn hodon tou kuriou\). Periphrastic past perfect passive of \katˆche“\, rare in the old Greek and not in the LXX from \kata\ and \ˆche“\ (\ˆch“\, sound) as in strkjv@Luke:1:4|, to re-sound, to re-echo, to teach by repeated dinning into the ears as the Arabs do now, to teach orally by word of mouth (and ear). Here the accusative of the thing (the word) is retained in the passive like with \didask“\, to teach (Robertson, _Grammar_, p. 485). Being fervent in spirit (\ze“n t“i pneumati\). Boiling (from \ze“\, to boil, old and common verb, in N.T. only here and strkjv@Romans:12:11|) like boiling water or yeast. The Latin verb _ferveo_ means to boil or ferment. Locative case after it. {Taught carefully} (\edidasken akrib“s\). Imperfect active, was teaching or inchoative, began teaching, accurately. He taught accurately what he knew, a fine gift for any preacher. {Only the baptism of John} (\monon to baptisma I“anou\). It was a {baptism of repentance} (marked by repentance) as Paul said (13:24; strkjv@19:4|), as Peter said (2:38|) and as the Gospels tell (Mark:1:4|, etc.). That is to say, Apollos knew only what the Baptist knew when he died, but John had preached the coming of the Messiah, had baptized him, had identified him as the Son of God, had proclaimed the baptism of the Holy Spirit, but had not seen the Cross, the Resurrection of Jesus, nor the great Day of Pentecost.

rwp@Acts:19:1 @{While Apollos was at Corinth} (\en t“i ton Apoll“ einai en Korinth“i\). Favourite idiom with Luke, \en\ with the locative of the articular infinitive and the accusative of general reference (Luke:1:8; strkjv@2:27|, etc.). {Having passed through the upper country} (\dielthonta ta an“terika merˆ\). Second aorist active participle of \dierchomai\, accusative case agreeing with \Paulon\, accusative of general reference with the infinitive \elthein\, idiomatic construction with \egeneto\. The word for "upper" (\an“terika\) is a late form for \an“tera\ (Luke:14:10|) and occurs in Hippocrates and Galen. It refers to the highlands (cf. Xenophon's _Anabasis_) and means that Paul did not travel the usual Roman road west by Colossae and Laodicea in the Lycus Valley, cities that he did not visit (Colossians:2:1|). Instead he took the more direct road through the Cayster Valley to Ephesus. Codex Bezae says here that Paul wanted to go back to Jerusalem, but that the Holy Spirit bade him to go into Asia where he had been forbidden to go in the second tour (16:6|). Whether the upper "parts" (\merˆ\) here points to North Galatia is still a point of dispute among scholars. Songs:he came again to Ephesus as he had promised to do (18:21|). The province of Asia included the western part of Asia Minor. The Romans took this country B.C. 130. Finally the name was extended to the whole continent. It was a jewel in the Roman empire along with Africa and was a senatorial province. It was full of great cities like Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, Laodicea (the seven churches of strkjv@Revelation:2;3|), Colossae, Hierapolis, Apamea, to go no further. Hellenism had full sway here. Ephesus was the capital and chief city and was a richer and larger city than Corinth. It was located at the entrance to the valley of the Maeander to the east. Here was the power of Rome and the splendour of Greek culture and the full tide of oriental superstition and magic. The Temple of Artemis was one of the seven wonders of the world. While in Ephesus some hold that Paul at this time wrote the Epistle to the Galatians after his recent visit there, some that he did it before his recent visit to Jerusalem. But it is still possible that he wrote it from Corinth just before writing to Rome, a point to discuss later. {Certain disciples} (\tinas mathˆtas\). Who were they? Apollos had already gone to Corinth. They show no connection with Priscilla and Aquila. Luke calls them "disciples" or "learners" (\mathˆtas\) because they were evidently sincere though crude and ignorant. There is no reason at all for connecting these uninformed disciples of the Baptist with Apollos. They were floating followers of the Baptist who drifted into Ephesus and whom Paul found. Some of John's disciples clung to him till his death (John:3:22-25; strkjv@Luke:7:19; strkjv@Matthew:14:12|). Some of them left Palestine without the further knowledge of Jesus that came after his death and some did not even know that, as turned out to be the case with the group in Ephesus.

rwp@Acts:19:4 @{With the baptism of repentance} (\baptisma metanoias\). Cognate accusative with \ebaptisen\ and the genitive \metanoias\ describing the baptism as marked by (case of species or genus), not as conveying, repentance just as in strkjv@Mark:1:4| and that was the work of the Holy Spirit. But John preached also the baptism of the Holy Spirit which the Messiah was to bring (Mark:1:7f.; strkjv@Matthew:3:11f.; strkjv@Luke:3:16|). If they did not know of the Holy Spirit, they had missed the point of John's baptism. {That they should believe on him that should come after him, that is on Jesus} (\eis ton erchomenon met' auton hina pisteus“sin, tout' estin eis ton Iˆsoun\). Note the emphatic prolepsis of \eis ton erchomenon met' auton\ before \hina pisteus“sin\ with which it is construed. This is John's identical phrase, "the one coming after me" as seen in strkjv@Mark:1:7; strkjv@Matthew:3:11; strkjv@Luke:3:16; strkjv@John:1:15|. It is not clear that these "disciples" believed in a Messiah, least of all in Jesus. They were wholly unprepared for the baptism of John. Paul does not mean to say that John's baptism was inadequate, but he simply explains what John really taught and so what his baptism signified.

rwp@Acts:19:5 @{The name of the Lord Jesus} (\to onoma ton kuriou Iˆsou\). Apollos was not rebaptized. The twelve apostles were not rebaptized. Jesus received no other baptism than that of John. The point here is simply that these twelve men were grossly ignorant of the meaning of John's baptism as regards repentance, the Messiahship of Jesus, the Holy Spirit. Hence Paul had them baptized, not so much again, as really baptized this time, in the name or on the authority of the Lord Jesus as he had himself commanded (Matthew:28:19|) and as was the universal apostolic custom. Proper understanding of "Jesus" involved all the rest including the Trinity (Father, Son, and Holy Spirit). Luke does not give a formula, but simply explains that now these men had a proper object of faith (Jesus) and were now really baptized.

rwp@Acts:19:6 @{When Paul had laid his hands upon them} (\epithentos autois tou Paulou cheiras\). Genitive absolute of second aorist active participle of \epitithˆmi\. This act of laying on of the hands was done in Samaria by Peter and John (8:16|) and in Damascus in the case of Paul (9:17|) and was followed as here by the descent of the Holy Spirit in supernatural power. {They spake with tongues} (\elaloun gl“ssais\). Inchoative imperfect, began to speak with tongues as in Jerusalem at Pentecost and as in Caesarea before the baptism. {Prophesied} (\eprophˆteuon\). Inchoative imperfect again, began to prophesy. The speaking with tongues and prophesying was external and indubitable proof that the Holy Spirit had come on these twelve uninformed disciples now fully won to the service of Jesus as Messiah. But this baptism in water did not "convey" the Holy Spirit nor forgiveness of sins. Paul was not a sacramentalist.

rwp@Acts:20:22 @{Bound in the spirit} (\dedemenos t“i pneumati\). Perfect passive participle of \de“\, to bind, with the locative case. "Bound in my spirit" he means, as in strkjv@19:21|, from a high sense of duty. The mention of "the Holy Spirit" specifically in verse 23| seems to be in contrast to his own spirit here. His own spirit was under the control of the Holy Spirit (Romans:8:16|) and the sense does not differ greatly. {Not knowing} (\mˆ eid“s\). Second perfect active participle of \oida\ with \mˆ\. {That shall befall me} (\ta sunantˆsonta emoi\). Articular future active participle of \sunanta“\, to meet with (Acts:10:25|), to befall (with associative instrumental case) and compare with \sumbant“n\ (befell) in verse 19|. One of the rare instances of the future participle in the N.T.

rwp@Acts:20:28 @{Take heed unto yourselves} (\prosechete heautois\). The full phrase had \ton noun\, hold your mind on yourselves (or other object in the dative), as often in old writers and in strkjv@Job:7:17|. But the ancients often used the idiom with \noun\ understood, but not expressed as here and strkjv@Acts:5:35; strkjv@Luke:12:1; strkjv@17:3; strkjv@21:34; strkjv@1Timothy:1:4; strkjv@3:8; strkjv@4:13|. \Epeche\ is so used in strkjv@1Timothy:4:16|. {To all the flock} (\panti t“i poimni“i\). Contracted form of \poimenion = poimnˆ\ (John:10:16|) already in strkjv@Luke:12:32| and also in strkjv@Acts:20:29; strkjv@1Peter:5:2,3|. Common in old Greek. {Hath made} (\etheto\). Did make, second aorist middle indicative of \tithˆmi\, did appoint. Paul evidently believed that the Holy Spirit calls and appoints ministers. {Bishops} (\episkopous\). The same men termed elders in verse 17| which see. {To shepherd} (\poimainein\). Present active infinitive of purpose of \poimain“\, old verb to feed or tend the flock (\poimnˆ, poimnion\), to act as shepherd (\poimˆn\). These ministers are thus in Paul's speech called elders (verse 17|), bishops (verse 28|), and shepherds (verse 28|). Jesus had used this very word to Peter (John:21:16|, twice \boske\, feed, strkjv@21:15,17|) and Peter will use it in addressing fellow-elders (1Peter:5:2|) with memories, no doubt of the words of Jesus to him. The "elders" were to watch over as "bishops" and "tend and feed as shepherds" the flock. Jesus is termed "the shepherd and bishop of your souls" in strkjv@1Peter:2:25| and "the great Shepherd of the sheep" in strkjv@Hebrews:13:20|. Jesus called himself "the good Shepherd" in strkjv@John:10:11|. {The church of God} (\tˆn ekklˆsian tou theou\). The correct text, not "the church of the Lord" or "the church of the Lord and God" (Robertson, _Introduction to Textual Criticism of the N.T._, p. 189). {He purchased} (\periepoiˆsato\). First aorist middle of \peripoie“\, old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke strkjv@17:33; strkjv@Acts:20:28; strkjv@1Timothy:3:13|. The substantive \peripoiˆsin\ (preservation, possession) occurs in strkjv@1Peter:2:9| ("a peculiar people" = a people for a possession) and in strkjv@Ephesians:1:14|. {With his own blood} (\dia tou haimatos tou idiou\). Through the agency of (\dia\) his own blood. Whose blood? If \tou theou\ (Aleph B Vulg.) is correct, as it is, then Jesus is here called "God" who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have strkjv@Romans:9:5; strkjv@Colossians:2:9; strkjv@Titus:2:13| where he does that very thing, besides strkjv@Colossians:1:15-20; strkjv@Phillipians:2:5-11|.

rwp@Acts:20:32 @{And now} (\kai ta nun\). Same phrase as in verses 22,25| save that \idou\ (behold) is wanting and the article \ta\ occurs before \nun\, accusative of general reference. And as to the present things (or situation) as in strkjv@4:29|. {I commend} (\paratithemai\). Present middle indicative of \paratithˆmi\, old verb to place beside, middle, to deposit with one, to interest as in strkjv@1Timothy:1:18; strkjv@2Timothy:2:2|. Paul can now only do this, but he does it hopefully. Cf. strkjv@1Peter:4:19|. {The word of his grace} (\t“i log“i tˆs charitos autou\). The instrumentality through preaching and the Holy Spirit employed by God. Cf. strkjv@Colossians:4:6; strkjv@Ephesians:4:29|. {Which is able to build up} (\t“i dunamen“i oikodomˆsai\). God works through the word of his grace and so it is able to build up (edify); a favourite Pauline word (1Corinthians:3:10-14; strkjv@3:9; strkjv@2Corinthians:5:1; strkjv@Ephesians:2:20-22; strkjv@2Timothy:3:15|; etc.), and strkjv@James:1:21|. The very words "build" and "inheritance among the sanctified" will occur in strkjv@Ephesians:1:11; strkjv@2:30; strkjv@3:18| and which some may recall on reading. Cf. strkjv@Colossians:1:12|. Stephen in strkjv@Acts:7:5| used the word "inheritance" (\klˆronomian\), nowhere else in Acts, but in strkjv@Ephesians:1:14,18; strkjv@5:5|. In strkjv@Ephesians:1:18| the very expression occurs "his inheritance among the saints " (\tˆn klˆronomian autou en tois hagiois\).

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

rwp@Acts:25:26 @{No certain thing} (\asphales ti--ou\). Nothing definite or reliable (\a\ privative, \sphall“\, to trip). All the charges of the Sanhedrin slipped away or were tripped up by Paul. Festus confesses that he had nothing left and thereby convicts himself of gross insincerity in his proposal to Paul in verse 9| about going up to Jerusalem. By his own statement he should have set Paul free. The various details here bear the marks of the eyewitness. Luke was surely present and witnessed this grand spectacle with Paul as chief performer. {Unto my lord} (\t“i kuri“i\). Augustus (Octavius) and Tiberius refused the title of \kurios\ (lord) as too much like _rex_ (king) and like master and slave, but the servility of the subjects gave it to the other emperors who accepted it (Nero among them). Antoninus Pius put it on his coins. Deissmann (_Light from the Ancient East_, p. 105) gives an ostracon dated Aug. 4, A.D. 63 with the words "in the year nine of Nero the lord" (\enatou Ner“nos tou kuriou\). Deissmann (_op. cit._, pp. 349ff.) runs a most interesting parallel "between the cult of Christ and the cult of Caesar in the application of the term \kurios\, lord" in ostraca, papyri, inscriptions. Beyond a doubt Paul has all this fully in mind when he says in strkjv@1Corinthians:12:3| that "no one is able to say \Kurios Iˆsous\ except in the Holy Spirit" (cf. also strkjv@Phillipians:2:11|). The Christians claimed this word for Christ and it became the test in the Roman persecutions as when Polycarp steadily refused to say " Lord Caesar" and insisted on saying "Lord Jesus" when it meant his certain death. {Before you} (\eph' hum“n\). The whole company. In no sense a new trial, but an examination in the presence of these prominent men to secure data and to furnish entertainment and pleasure to Agrippa (verse 22|). {Especially before thee} (\malista epi sou\). Out of courtesy. It was the main reason as verse 22| shows. Agrippa was a Jew and Festus was glad of the chance to see what he thought of Paul's case. {After examination had} (\tˆs anakrise“s genomenˆs\). Genitive absolute, "the examination having taken place." \Anakrisis\ from \anakrin“\ (cf. strkjv@12:19; strkjv@24:8; strkjv@28:18|) is a legal term for preliminary examination. Only here in the N.T. Inscriptions and papyri give it as examination of slaves or other property. {That I may have somewhat to write} (\hop“s sch“ ti graps“\). Ingressive aorist subjunctive \sch“\ (may get) with \hop“s\ (final particle like \hina\). \Ti graps“\ in indirect question after \sch“\ is either future indicative or aorist subjunctive (Robertson, _Grammar_, p. 1045). Festus makes it plain that this is not a "trial," but an examination for his convenience to help him out of a predicament.

rwp@Acts:28:25 @{When they agreed not} (\asumph“noi ontes\). Old adjective, only here in N.T., double compound (\a\ privative, \sum, ph“nˆ\), 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 rhˆma hen\). Genitive absolute. One last word (like a preacher) after the all day exposition. {Well} (\kal“s\). 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 hum“n\). Songs:Aleph A B instead of \hˆm“n\ (our) like Stephen in strkjv@7:52| whose words Paul had heard. By mentioning the Holy Spirit Paul shows (Knowling) that they are resisting God (7:52|).

rwp@Colossians:1:8 @{Who also declared} (\ho kai dˆl“sas\). Articular first aorist active participle of \dˆlo“\, old verb, to make manifest. Epaphras told Paul about their "love in the Spirit," grounded in the Holy Spirit.

rwp@Colossians:1:22 @{Yet now} (\nuni de\). Sharpened contrast with emphatic form of \nun\, "now" being not at the present moment, but in the present order of things in the new dispensation of grace in Christ. {Hath he reconciled} (\apokatˆllaxen\). First aorist (effective, timeless) active indicative (a sort of parenthetical anacoluthon). Here B reads \apokatallagˆte\, be ye reconciled like \katallagˆte\ in strkjv@2Corinthians:5:20| while D has \apokatallagentes\. Lightfoot prefers to follow B here (the hard reading), though Westcott and Hort only put it in the margin. On the word see verse 20|. {In the body of his flesh} (\en t“i s“mati tˆs sarkos autou\). See the same combination in strkjv@2:11| though in strkjv@Ephesians:2:14| only \sarki\ (flesh). Apparently Paul combines both \s“ma\ and \sarx\ to make plain the actual humanity of Jesus against incipient Docetic Gnostics who denied it. {Through death} (\dia tou thanatou\). The reconciliation was accomplished by means of Christ's death on the cross (verse 20|) and not just by the Incarnation (the body of his flesh) in which the death took place. {To present} (\parastˆsai\). First aorist active (transitive) infinitive (of purpose) of \paristˆmi\, old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts:23:33|). Repeated in strkjv@Colossians:2:28|. See also strkjv@2Corinthians:11:2; strkjv@2Corinthians:4:14|. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in strkjv@Hebrews:13:17|. See strkjv@Romans:12:1| for use of living sacrifice. {Holy} (\hagious\). Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here. {Without blemish} (\am“mous\). Without spot (Phillipians:2:15|). Old word \a\ privative and \m“mos\ (blemish). Common in the LXX for ceremonial purifications. {Unreproveable} (\anegklˆtous\). Old verbal adjective from \a\ privative and \egkale“\, to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul's ideal when he presents the Colossians "before him" (\katen“pion autou\), right down in the eye of Christ the Judge of all.

rwp@Colossians:3:5 @{Mortify} (\nekr“sate\). First aorist active imperative of \nekro“\, late verb, to put to death, to treat as dead. Latin Vulgate _mortifico_, but "mortify" is coming with us to mean putrify. Paul boldly applies the metaphor of death (2:20; strkjv@3:3|) pictured in baptism (2:12|) to the actual life of the Christian. He is not to go to the other Gnostic extreme of license on the plea that the soul is not affected by the deeds of the body. Paul's idea is that the body is the temple of the Holy Spirit (1Corinthians:6:19|). He mentions some of these "members upon the earth" like fornication (\porneian\), uncleanness (\akatharsian\), passion (\pathos\), evil desire (\epithumian kakˆn\), covetousness (\pleonexian\) "the which is idolatry" (\hˆtis estin eid“lolatria\). See the longer list of the works of the flesh in Gal strkjv@5:19-21|, though covetousness is not there named, but it is in strkjv@Ephesians:4:19; strkjv@5:5|.

rwp@Colossians:3:12 @{Put on therefore} (\endusasthe oun\). First aorist middle imperative of \endun“\ (verse 10|). He explains and applies (\oun\ therefore) the figure of "the new man" as "the new garment." {As God's elect} (\h“s eklektoi tou theou\). Same phrase in strkjv@Romans:8:33; strkjv@Titus:1:1|. In the Gospels a distinction exists between \klˆtos\ and \eklektos\ (Matthew:24:22,24,31|), but no distinction appears in Paul's writings. Here further described as "holy and beloved" (\hagioi kai ˆgapˆmenoi\). The items in the new clothing for the new man in Christ Paul now gives in contrast with what was put off (3:8|). The garments include a heart of compassion (\splagchna oiktirmou\, the nobler _viscera_ as the seat of emotion as in strkjv@Luke:1:78; strkjv@Phillipians:1:8|), kindness (\chrˆstotˆta\, as in strkjv@Galatians:5:22|), humility (\tapeinophrosunˆn\, in the good sense as in strkjv@Phillipians:2:3|), meekness (\prautˆta\, in strkjv@Galatians:5:23| and in strkjv@Ephesians:4:2| also with \tapeinophrosunˆ\), long-suffering (\makrothumian\, in strkjv@Galatians:5:22; strkjv@Colossians:1:11; strkjv@James:5:10|).

rwp@Ephesians:1:13 @{Ye also} (\kai humeis\). Ye Gentiles (now Christians), in contrast to \hˆmƒs\ (we) in 12|. {In whom} (\en h“i\). Repeated third time (once in verse 11|, twice in 13|), and note \ho\ or \hos\ in 14|. {Ye were sealed} (\esphragisthˆte\). First aorist passive indicative of \sphragiz“\, old verb, to set a seal on one as a mark or stamp, sometimes the marks of ownership or of worship of deities like \stigmata\ (Galatians:6:17|). Marked and authenticated as God's heritage as in strkjv@4:30|. See strkjv@2Corinthians:1:22| for the very use of the metaphor here applied to the Holy Spirit even with the word \arrab“n\ (earnest). {Spirit} (\pneumati\). In the instrumental case.

rwp@Ephesians:1:14 @{An earnest} (\arrab“n\). See strkjv@2Corinthians:1:22| for discussion of \arrab“n\. Here "of promise" (\tˆs epaggelias\) is added to the Holy Spirit to show that Gentiles are also included in God's promise of salvation. {Of our inheritance} (\tˆs klˆronomias hˆm“n\). God's gift of the Holy Spirit is the pledge and first payment for the final inheritance in Christ. {Of God's own possession} (\tˆs peripoiˆse“s\). The word {God's} is not in the Greek, but is implied. Late and rare word (from \peripoie“\, to make a survival) with the notion of obtaining (1Thessalonians:5:9; strkjv@2Thessalonians:3:14|) and then of preserving (so in the papyri). Songs:in strkjv@1Peter:2:9; strkjv@Hebrews:10:39|, and here. God has purchased us back to himself. The sealing extends (\eis\) to the redemption and to the glory of God.

rwp@Ephesians:1:17 @{The Father of glory} (\ho patˆr tˆs doxˆs\). The God characterized by glory (the Shekinah, strkjv@Hebrews:9:5|) as in strkjv@Acts:7:2; strkjv@1Corinthians:2:8; strkjv@2Corinthians:1:3; strkjv@James:2:1|. {That--may give} (\hina--d“iˆ\). In strkjv@Colossians:1:9| \hina\ is preceded by \aitoumenoi\, but here the sub-final use depends on the general idea asking in the sentence. The form \d“iˆ\ is a late _Koin‚_ optative (second aorist active) for the usual \doiˆ\. It occurs also in strkjv@2Thessalonians:3:16; strkjv@Romans:15:5; strkjv@2Timothy:1:16,18| in the text of Westcott and Hort. Here B 63 read \d“i\ (like strkjv@John:15:16|) second aorist active subjunctive, the form naturally looked for after a primary tense (\pauomai\). This use of the volitive optative with \hina\ after a primary tense is rare, but not unknown in ancient Greek. {A spirit of wisdom and revelation} (\pneuma sophias kai apokalupse“s\). The Revised Version does not refer this use of \pneuma\ to the Holy Spirit (cf. strkjv@Galatians:6:1; strkjv@Romans:8:15|), but it is open to question if it is possible to obtain this wisdom and revelation apart from the Holy Spirit. {In the knowledge of him} (\en epign“sei autou\). In the full knowledge of Christ as in Colossians.

rwp@Ephesians:1:18 @{Having the eyes of your heart enlightened} (\peph“tismenous tous ophthalmous tˆs kardias hum“n\). A beautiful figure, the heart regarded as having eyes looking out toward Christ. But the grammar is difficult. There are three possible interpretations. One is an anacoluthon, the case of \peph“tismenous\ being changed from the dative \humin\ (to you) to the accusative because of the following infinitive like \eklexamenous\ (Acts:15:22|) after \apostolois\. Another way of explaining it is to regard it as a tertiary predicate of \d“iˆ\, a loose expansion of \pneuma\. The third way is to regard the construction as the accusative absolute, a rare idiom possible in strkjv@Acts:26:3; strkjv@1Corinthians:16:3; strkjv@1Timothy:2:6|. In this case, the participle merely agrees with \tous ophthalmous\, not with \humin\, "the eyes of your heart having been enlightened." Otherwise \tous ophthalmous\ is the accusative retained after the passive participle. {That ye may know} (\eis to eidenai\). Final use of \eis to\ and the infinitive (second perfect of \oida\) as in verse 12|. Note three indirect questions after \eidenai\ (what the hope \tis hˆ elpis\, what the riches \tis ho ploutos\, and what the surpassing greatness \kai ti to huperballon megethos\). When the Holy Spirit opens the eyes of the heart, one will be able to see all these great truths. {In the saints} (\en tois hagiois\). Our riches is in God, God's is in his saints.

rwp@Ephesians:2:18 @{Through him} (\di' autou\). Christ. {We both} (\hoi amphoteroi\). "We the both" (Jew and Gentile). {Our access} (\tˆn prosag“gˆn\). The approach, the introduction as in strkjv@Romans:5:2|. {In one Spirit} (\en heni pneumati\). The Holy Spirit. {Unto the Father} (\pros ton patera\). Songs:the Trinity as in strkjv@1:13f|. The Three Persons all share in the work of redemption.

rwp@Ephesians:2:21 @{Each several building} (\pƒsa oikodomˆ\). Songs:without article Aleph B D G K L. \Oikodomˆ\ is a late word from \oikos\ and \dem“\, to build for building up (edification) as in strkjv@Ephesians:4:29|, then for the building itself as here (Mark:13:1f.|). Ordinary Greek idiom here calls for "every building," not for "all the building" (Robertson, _Grammar_, p. 772), though it is not perfectly clear what that means. Each believer is called a \naos theou\ (1Corinthians:3:16|). One may note the plural in strkjv@Mark:13:1| (\oikodomai\) of the various parts of the temple. Perhaps that is the idea here without precise definition of each \oikodomˆ\. But there are examples of \pƒs\ without the article where "all" is the idea as in \pƒsˆs ktise“s\ (all creation) in strkjv@Colossians:1:15|. {Fitly framed together} (\sunarmologoumenˆ\). Double compound from \sun\ and \harmologos\ (binding, \harmos\, joint and \leg“\), apparently made by Paul and in N.T. only here and strkjv@Ephesians:4:16|. Architectural metaphor. {Into a holy temple} (\eis naon hagion\). The whole structure with all the \oikodomai\. Another metaphor for the Kingdom of God with which compare Peter's "spiritual house" (\oikos pneumatikos\) in which each is a living stone being built in (1Peter:2:5|).

rwp@Ephesians:2:22 @{Ye also are builded together} (\kai humeis sunoikodomeisthe\). Ye Gentiles also. Present passive indicative (continuous process) of common old verb \sunoikodome“\, to build together with others or out of varied materials as here. Only here in N.T. In strkjv@1Peter:2:5| Peter uses \oikodomeisthe\ for the same process. {For a habitation} (\eis katoikˆtˆrion\). Late word (LXX), in N.T. only here and strkjv@Revelation:18:2|. From \katoike“\, to dwell, as strkjv@Ephesians:3:17|. Possibly each of us is meant here to be the "habitation of God in the Spirit" and all together growing (\auxei\) "into a holy temple in the Lord," a noble conception of the brotherhood in Christ.

rwp@Ephesians:4:4 @{One body} (\hen s“ma\). One mystical body of Christ (the spiritual church or kingdom, cf. strkjv@1:23; strkjv@2:16|). {One Spirit} (\hen pneuma\). One Holy Spirit, grammatical neuter gender (not to be referred to by "it," but by "he"). {In one hope} (\en miƒi elpidi\). The same hope as a result of their calling for both Jew and Greek as shown in chapter 2|.

rwp@Ephesians:4:6 @{One God and Father of all} (\heis theos kai patˆr pant“n\). Not a separate God for each nation or religion. One God for all men. See here the Trinity again (Father, Jesus, Holy Spirit). {Who is over all} (\ho epi pant“n\), {and through all} (\kai dia pant“n\), {and in all} (\kai en pƒsin\). Thus by three prepositions (\epi, dia, en\) Paul has endeavoured to express the universal sweep and power of God in men's lives. The pronouns (\pant“n, pant“n, pƒsin\) can be all masculine, all neuter, or part one or the other. The last "in all" is certainly masculine and probably all are.

rwp@Ephesians:4:30 @{Grieve not the Holy Spirit of God} (\mˆ lupeite to pneuma to hagion tou theou\). "Cease grieving" or "do not have the habit of grieving." Who of us has not sometimes grieved the Holy Spirit? {In whom} (\en h“i\). Not "in which." {Ye were sealed} (\esphragisthˆte\). See strkjv@1:13| for this verb, and strkjv@1:14| for \apolutr“se“s\, the day when final redemption is realized.

rwp@Ephesians:5:27 @{That he might present} (\hina parastˆsˆi\). Final clause with \hina\ and first aorist active subjunctive of \paristˆmi\ (see strkjv@Colossians:1:22| for parallel) as in strkjv@2Corinthians:11:2| of presenting the bride to the bridegroom. Note both \autos\ (himself) and \heaut“i\ (to himself). {Glorious} (\endoxon\). Used of splendid clothing in strkjv@Luke:7:25|. {Spot} (\spilos\). Late word, in N.T. only here and strkjv@2Peter:2:13|, but \spilo“\, to defile in strkjv@James:3:6; strkjv@Jude:1:23|. {Wrinkle} (\rutida\). Old word from \ru“\, to contract, only here in N.T. {But that it should be holy and without blemish} (\all' hina ˆi hagia kai am“mos\). Christ's goal for the church, his bride and his body, both negative purity and positive.

rwp@Info_Epistles-Paul @ THE REASON FOR HIS EPISTLES In a real sense Paul's Epistles are tracts for the times, not for the age in general, but to meet real emergencies. He wrote to a particular church or group of churches or persons to meet immediate needs brought to his attention by messengers or letters. Dr. Deissmann contends strongly for the idea of calling Paul's Epistles "letters" rather than "Epistles." He gives a studied literary character to "epistles" as more or less artificial and written for the public eye rather than for definite effect. Four of Paul's Epistles are personal (those to Philemon, Titus, and Timothy) beyond a doubt, but in these which can properly be termed personal letters there are the principles of the gospel applied to personal, social, and ecclesiastical problems in such a pungent fashion that they possess permanent value. In the earliest group of Paul's Epistles, he reminds the Thessalonians of the official character of the Epistle which was meant for the church as a whole (1Thessalonians:5:27|). He says also: "But if any one does not obey our word by the epistle, mark this one, not to associate with him, that he may be put to shame" (2Thessalonians:3:14|). He calls attention to his signature as proof of the genuineness of every epistle (2Thessalonians:3:17|). He gave directions for the public reading of his epistles (Colossians:4:16|). He regarded them as the expression of God's will through the life of the churches and he put his whole heart into them. Two great controversies stirred Paul's life. That with the Judaizers called forth the great doctrinal group (I Corinthians, II Corinthians, Galatians, Romans). That with the Gnostics occasioned the Epistles to the Colossians and the Ephesians (Laodiceans) and this controversy ran on into the Pastoral Epistles. Each Epistle had its particular occasion which will be pointed out in due season. But even in the short ones like Philippians, Colossians and Ephesians Paul deals with the sublimest of all themes, the Person of Christ, with a masterfulness never equalled elsewhere. Even in I Corinthians, which deals so largely with church problems in Corinth, two great chapters rise to the heights of real eloquence (Chapter strkjv@1Corinthians:13| on Love and Chapter strkjv@1Corinthians:15| on the Resurrection). Romans, the greatest of his Epistles, has the fullest discussion of Paul's gospel of grace and Chapter strkjv@1Corinthians:8| has a sweep of imagination and a grasp of faith unsurpassed. Hence, while denying to Paul the artificial rules of the rhetoricians attributed to him by Blass, I cannot agree that Paul's church Epistles are mere incidental letters. It is not a question whether Paul was writing for posterity or for the present emergency. He wrote for the present emergency in the most effective possible way. He brought the whole gospel message to bear upon the varied and pressing problems of the early Christians in the power of the Holy Spirit with the eloquence of a mind all ablaze with the truth and with a heart that yearned for their souls for Christ. They are not literary epistles, but they are more than personal letters. They are thunderbolts of passion and power that struck centre and that strike fire now for all who will take the trouble to come to them for the mind of Christ that is here.

rwp@Galatians:4:6 @{Because ye are sons} (\hoti este huioi\). This is the reason for sending forth the Son (4:4| and here). We were "sons" in God's elective purpose and love. \Hoti\ is causal (1Corinthians:12:15; strkjv@Romans:9:7|). {The Spirit of his Son} (\to pneuma tou huioi autou\). The Holy Spirit, called the Spirit of Christ (Romans:8:9f.|), the Spirit of Jesus Christ (Phillipians:1:19|). The Holy Spirit proceeds from the Father and from the Son (John:15:26|). {Crying, Abba, Father} (\krazon Abba ho patˆr\). The participle agrees with \pneuma\ neuter (grammatical gender), not neuter in fact. An old, though rare in present as here, onomatopoetic word to croak as a raven (Theophrastus, like Poe's _The Raven_), any inarticulate cry like "the unuttered groanings" of strkjv@Romans:8:26| which God understands. This cry comes from the Spirit of Christ in our hearts. \Abba\ is the Aramaic word for father with the article and \ho patˆr\ translates it. The articular form occurs in the vocative as in strkjv@John:20:28|. It is possible that the repetition here and in strkjv@Romans:8:15| may be "a sort of affectionate fondness for the very term that Jesus himself used" (Burton) in the Garden of Gethsemane (Mark:14:36|). The rabbis preserve similar parallels. Most of the Jews knew both Greek and Aramaic. But there remains the question why Jesus used both in his prayer. Was it not natural for both words to come to him in his hour of agony as in his childhood? The same thing may be true here in Paul's case.

rwp@Galatians:5:5 @{For we} (\hˆmeis gar\). We Christians as opposed to the legalists. {Through the Spirit by faith} (\pneumati ek piste“s\). By the Spirit (Holy Spirit) out of faith (not law). Clear-cut repetition to make it plain.

rwp@Galatians:5:17 @{Lusteth against} (\epithumei kata\). Like a tug of war. This use of \sarx\ as opposed to the Spirit (Holy Spirit) personifies \sarx\. Lightfoot argues that \epithumei\ cannot be used with the Spirit and so some other verb must be supplied for it. But that is wholly needless, for the verb, like \epithumia\, does not mean evil desire, but simply to long for. Christ and Satan long for the possession of the city of Man Soul as Bunyan shows. {Are contrary the one to the other} (\allˆlois antikeitai\). Are lined up in conflict, face to face (\anti-\), a spiritual duel (cf. Christ's temptations), with dative case of personal interest (\allˆlois\). {That ye may not do} (\hina mˆ poiˆte\). "That ye may not keep on doing" (present active subjunctive of \poie“\). {That ye would} (\ha ean thelˆte\). "Whatever ye wish" (indefinite relative with \ean\ and present subjunctive).

rwp@Galatians:5:22 @{The fruit of the Spirit} (\ho karpos tou pneumatos\). Paul changes the figure from {works} (\erga\) in verse 19| to fruit as the normal out-cropping of the Holy Spirit in us. It is a beautiful tree of fruit that Paul pictures here with nine luscious fruits on it: {Love} (\agapˆ\). Late, almost Biblical word. First as in strkjv@1Corinthians:13|, which see for discussion as superior to \philia\ and \er“s\. {Joy} (\chara\). Old word. See on ¯1Thessalonians:1:6|. {Peace} (\eirˆnˆ\). See on ¯1Thessalonians:1:1|. {Long-suffering} (\makrothumia\). See on ¯2Corinthians:6:6|. {Kindness} (\chrˆstotˆs\). See on ¯2Corinthians:6:6|. {Goodness} (\agath“sunˆ\). See on ¯2Thessalonians:1:11|. {Faithfulness} (\pistis\). Same word as "faith." See on ¯Matthew:23:33; strkjv@1Corinthians:13:7,13|. {Meekness} (\prautˆs\). See on ¯1Corinthians:4:21; strkjv@2Corinthians:10:1|. {Temperance} (\egkrateia\). See on ¯Acts:24:25|. Old word from \egkratˆs\, one holding control or holding in. In N.T. only in these passages and strkjv@2Peter:1:6|. Paul has a better list than the four cardinal virtues of the Stoics (temperance, prudence, fortitude, justice), though they are included with better notes struck. Temperance is alike, but kindness is better than justice, long-suffering than fortitude, love than prudence.

rwp@Hebrews:2:4 @{God also bearing witness with them} (\sunepimarturountos tou theou\). Genitive absolute with the present active participle of the late double compound verb \sunepimarture“\, to join (\sun\) in giving additional (\epi\) testimony (\marture“\). Here only in N.T., but in Aristotle, Polybius, Plutarch. {Both by signs} (\sˆmeiois te kai\) {and wonders} (\kai terasin\) {and by manifold powers} (\kai poikilais dunamesin\) {and by gifts of the Holy Ghost} (\kai pneumatos hagiou merismois\). Instrumental case used with all four items. See strkjv@Acts:2:22| for the three words for miracles in inverse order (powers, wonders, signs). Each word adds an idea about the \erga\ (works) of Christ. \Teras\ (wonder) attracts attention, \dunamis\ (power) shows God's power, \sˆmeion\ reveals the purpose of God in the miracles. For \poikilais\ (manifold, many-coloured) see strkjv@Matthew:4:24; strkjv@James:1:2|. For \merismos\ for distribution (old word, in N.T. only here and strkjv@Hebrews:4:12|) see strkjv@1Corinthians:12:4-30|. {According to his own will} (\kata tˆn autou thelˆsin\). The word \thelˆsis\ is called a vulgarism by Pollux. The writer is fond of words in \-is\.

rwp@Hebrews:2:17 @{Wherefore} (\hothen\). Old relative adverb (\ho\ and enclitic \then\, whence of place (Matthew:12:44|), of source (1John:2:18|), of cause as here and often in Hebrews (3:1; strkjv@7:25; strkjv@8:3; strkjv@9:18; strkjv@11:19|). {It behoved him} (\“pheilen\). Imperfect active of \opheil“\, old verb to owe, money (Matthew:18:28|), service and love (Romans:13:8|), duty or obligation as here and often in N.T. (Luke:17:10|). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John:3:16|), voluntarily (John:10:17|), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. {In all things} (\kata panta\). Except yielding to sin (Hebrews:4:15|) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark:1:13|). Jesus fought through to victory over Satan. {To be made like unto his brethren} (\tois adelphois homoi“thˆnai\). First aorist passive infinitive of \homoio“\, old and common verb from \homoios\ (like), as in strkjv@Matthew:6:8|, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Phillipians:2:7| "in the likeness of men") as we shall resemble him in the end (Romans:8:29| "first-born among many brethren"; strkjv@1John:3:2| "like him"), where the same root is used as here (\hoi“ma, homoios\). That he might be (\hina genˆtai\). Purpose clause with \hina\ and the second aorist middle subjunctive of \ginomai\, to become, "that he might become." That was only possible by being like his brethren in actual human nature. {Merciful and faithful high priest} (\eleˆm“n kai pistos archiereus\). The sudden use of \archiereus\ here for Jesus has been anticipated by strkjv@1:3; strkjv@2:9| and see strkjv@3:1|. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (\eleˆm“n\ and \pistos\) touch the chief points in the function of the high priest (5:1-10|), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. {In things pertaining to God} (\ta pros ton theon\). The adverbial accusative of the article is a common idiom. See the very idiom \ta pros ton theon\ in strkjv@Exodus:18:19; strkjv@Romans:15:17|. This use of \pros\ we had already in strkjv@Hebrews:1:7f|. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. {To make propitiation for} (\eis to hilaskesthai\). Purpose clause with \eis to\ and the infinitive (common Greek idiom), here present indirect middle of \hilaskomai\, to render propitious to oneself (from \hilaos\, Attic \hile“s\, gracious). This idea occurs in the LXX (Psalms:65:3|), but only here in N.T., though in strkjv@Luke:18:13| the passive form (\hilasthˆti\) occurs as in strkjv@2Kings:5:18|. In strkjv@1John:2:2| we have \hilasmos\ used of Christ (cf. strkjv@Hebrews:7:25|). The inscriptions illustrate the meaning in strkjv@Hebrews:2:17| as well as the LXX.

rwp@Hebrews:3:1 @{Holy brethren} (\adelphoi hagioi\). Only here in N.T., for \hagiois\ in strkjv@1Thessalonians:5:27| only in late MSS. See strkjv@Hebrews:2:11| for same idea. First time the author makes direct appeal to the readers, though first person in strkjv@2:1|. {Partakers} (\metochoi\). See strkjv@Luke:5:7| for "partners" in the fishing, elsewhere in N.T. only in Hebrews (1:9; strkjv@6:4; strkjv@12:8|) in N.T. {Of a heavenly calling} (\klˆse“s epouraniou\). Only here in the N.T., though same idea in strkjv@9:15|. See \hˆ an“ klˆsis\ in strkjv@Phillipians:3:14| (the upward calling). The call comes from heaven and is to heaven in its appeal. {Consider} (\katanoˆsate\). First aorist active imperative of \katanoe“\, old compound verb (\kata, nous\), to put the mind down on a thing, to fix the mind on as in strkjv@Matthew:7:3; strkjv@Luke:12:24|. {Even Jesus} (\Iˆsoun\). No "even" in the Greek, just like the idiom in strkjv@2:9|, the human name held up with pride. {The Apostle and High Priest of our confession} (\ton apostolon kai archierea tˆs homologias hˆm“n\). In descriptive apposition with \Iˆsoun\ and note the single article \ton\. This is the only time in the N.T. that Jesus is called \apostolos\, though he often used \apostell“\ of God's sending him forth as in strkjv@John:17:3| (\apesteilas\). This verb is used of Moses as sent by God (Exodus:3:10|). Moffatt notes that \apostolos\ is Ionic for \presbeutˆs\, "not a mere envoy, but an ambassador or representative sent with powers." The author has already termed Jesus high priest (2:17|). For \homologia\ (confession) see strkjv@2Corinthians:9:13; strkjv@1Timothy:6:12|. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (4:14; strkjv@10:23|). See \homologe“\ (\homon\, same, \leg“\, say), to say the same thing, to agree, to confess, to profess.

rwp@Hebrews:3:7 @{Wherefore} (\dio\). Probably this inferential conjunction (\dia, ho\, because of which) goes with \mˆ sklˆrunˆte\ (harden not) in verse 8| rather than with \blepete\ (take heed) in verse 12| unless the long quotation be considered a parenthesis. The long quotation in verses 7-11| is from strkjv@Psalms:95:7-11|. After the quotation the author has "three movements" (Moffatt) in his discussion of the passage as applied to the Jewish Christians (3:12-19; strkjv@4:1-10; strkjv@4:11-13|). The peril of apostasy as shown by the example of the Israelites is presented with vividness and power. {As the Holy Ghost saith} (\kath“s legei to pneuma to hagion\). Just this phrase nowhere else in the N.T., except Act strkjv@21:11| (Agabus), though practically the same idea in strkjv@9:8; strkjv@10:15|. In strkjv@1Timothy:4:1| the adjective "Holy" is wanting as in strkjv@Revelation:2; 3|. But the writer quotes this Psalm as the Word of God and in strkjv@4:7| attributes it to David. {If ye shall hear} (\ean akousˆte\). Condition of third class with \ean\ and first aorist active subjunctive of \akou“\.

rwp@Hebrews:6:2 @The other four items are qualitative genitives with \didachˆn\ (\baptism“n, epithese“s cheir“n, anastase“s nekr“n, krimatos ai“niou\). The plural \baptism“n\ "by itself does not mean specifically Christian baptism either in this epistle (9:10|) or elsewhere (Mark:7:4|), but ablutions or immersions such as the mystery religions and the Jewish cultus required for initiates, proselytes, and worshippers in general" (Moffatt). The disciples of the Baptist had disputes with the Jews over purification (John:3:25|). See also strkjv@Acts:19:2|. "The laying on of hands" seems to us out of place in a list of elementary principles, but it was common as a sign of blessing (Matthew:19:13|), of healing (Mark:7:32|), in the choice of the Seven (Acts:6:6|), in the bestowal of the Holy Spirit (Acts:8:17f.; strkjv@19:6|), in separation for a special task (Acts:13:3|), in ordination (1Timothy:4:14; strkjv@5:22; strkjv@2Timothy:1:6|). Prayer accompanied this laying on of the hands as a symbol. The resurrection of the dead (both just and unjust, strkjv@John:5:29; strkjv@Acts:24:15|) is easily seen to be basal (cf. strkjv@1Corinthians:15|) as well as eternal judgment (timeless and endless).

rwp@Hebrews:6:4 @{As touching those who were once enlightened} (\tous hapax ph“tisthentas\). First aorist passive articular participle (the once for all enlightened) of \photiz“\, old and common verb (from \ph“s\) as in strkjv@Luke:11:36|. The metaphorical sense here (cf. strkjv@John:1:9; strkjv@Ephesians:1:18; strkjv@Hebrews:10:32|) occurs in Polybius and Epictetus. The accusative case is due to \anakainizein\ in verse 6|. \Hapax\ here is "once for all," not once upon a time (\pote\) and occurs again (9:7,26,27,28; strkjv@12:26,27|). {Tasted of the heavenly gift} (\geusamenous tˆs d“reas tˆs epouraniou\). First aorist middle participle of \geu“\, old verb once with accusative (verse 5|, \kalon rˆma, dunameis\), usually with genitive (Hebrews:2:9|) as here. {Partakers of the Holy Ghost} (\metochous pneumatos hagiou\). See strkjv@3:14| for \metochoi\. These are all given as actual spiritual experiences. {And then fell away} (\kai parapesontas\). No "then" here, though the second aorist (effective) active participle of \parapipt“\, old verb to fall beside (aside), means that. Only here in N.T. In Gal strkjv@5:4| we have \tˆs charitos exepesate\ (ye fell out of grace, to law, Paul means).

rwp@Hebrews:6:19 @{Which} (\hˆn\). Which hope. What would life be without this blessed hope based on Christ as our Redeemer? {As an anchor of the soul} (\h“s agkuran tˆs psuchˆs\). Old word, literally in strkjv@Acts:27:29|, figuratively here, only N.T. examples. The ancient anchors were much like the modern ones with iron hooks to grapple the rocks and so hold on to prevent shipwreck (1Timothy:1:19|). {Both sure and steadfast} (\asphalˆ te kai bebaian\). This anchor of hope will not slip (alpha privative and \sphall“\, to totter) or lose its grip (\bebaia\, from \bain“\, to go, firm, trusty). {That which is within the veil} (\to es“teron tou katapetasmatos\). The Holy of Holies, "the inner part of the veil" (the space behind the veil), in N.T. only here and strkjv@Acts:16:24| (of the inner prison). The anchor is out of sight, but it holds. That is what matters.

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

rwp@Hebrews:8:2 @{Minister} (\leitourgos\). See on ¯Romans:13:6; strkjv@Phillipians:2:25|. {Of the sanctuary} (\t“n hagi“n\). "Of the holy places" (\ta hagia\), without any distinction (like strkjv@9:8f.; strkjv@10:19; strkjv@13:11|) between the holy place and the most holy place as in strkjv@9:2f|. {Of the true tabernacle} (\tˆs skˆnˆs tˆs alˆthinˆs\). By way of explanation of \t“n hagi“n\. For \skˆnˆ\ see strkjv@Matthew:17:4| and \skˆnos\ (2Corinthians:5:1|), old word used here for the antitype or archetype of the tabernacle in the wilderness in which Aaron served, the ideal tabernacle in heaven of which the earthly tabernacle was a symbol and reproduced in the temple which merely copied the tabernacle. Hence it is the "genuine" tabernacle and see strkjv@John:1:9| for \alˆthinos\. {Pitched} (\epˆxen\). First aorist active indicative of \pˆgnumi\, old verb to fasten as the pegs of a tent, here only in the N.T. Cf. strkjv@Numbers:24:6|.

rwp@Hebrews:9:2 @{A tabernacle the first} (\skˆnˆ hˆ pr“tˆ\). See strkjv@8:2| for \skˆnˆ\. Large tents usually had two divisions (the outer and the inner or the first and the second). Note \pr“tˆ\ for the first of two as with the first covenant (8:7,13; strkjv@9:1|). The large outer tent was entered first and was called \Hagia\ (Holy), the first division of the tabernacle. The two divisions are here termed two tabernacles. {Was prepared} (\kateskeuasthˆ\). First aorist passive of \kataskeuaz“\. See strkjv@3:3|. For the furniture see strkjv@Exodus:25; 26|. Three items are named here: the candlestick (\hˆ luchnia\, late word for \luchnion\) or lampstand, necessary since there were no windows (Exodus:25:31-39|); the table (\hˆ trapeza\, old word, strkjv@Matthew:15:27|) for the bread (Exodus:25:23-30; strkjv@Leviticus:24:6| of pure gold); the shewbread (\hˆ prothesis t“n art“n\) as in strkjv@Exodus:25:30; strkjv@40:23; strkjv@Leviticus:24:5-9|. Probably a hendiadys for the table with the loaves of God's Presence.

rwp@Hebrews:9:3 @{After the second veil} (\meta to deuteron katapetasma\). The first veil opened from outside into the Holy Place, the second veil opened from the Holy Place into the Holy of Holies (\Hagia Hagi“n\). The word \katapetasma\ is from \katapetannumi\, to spread down, and we have already had it in strkjv@6:19|. Cf. also strkjv@Matthew:27:51|.

rwp@Hebrews:9:4 @{Having a golden censer} (\chrusoun echousa thumiatˆrion\). The present active participle \echousa\ (feminine singular) agrees with \skˆnˆ\ (the Holy of Holies). It is not certain whether \thumiatˆrion\ here means censer or altar of incense. In the LXX (2Chronicles:26:19; strkjv@Exodus:8:11|; IV Macc. strkjv@7:11) it means censer and apparently so in the inscriptions and papyri. But in Philo and Josephus it means altar of incense for which the LXX has \thusiastˆrion tou thumiatos\ (Exodus:30:1-10|). Apparently the altar of incense was in the Holy Place, though in strkjv@Exodus:30:1-10| it is left quite vague. B puts it in verse 2|. Songs:we leave the discrepancy unsettled. At any rate the altar of incense was used for the Holy of Holies ("its ritual associations," Dods). {The ark of the covenant} (\tˆn kib“ton tˆs diathˆkˆs\). A box or chest four feet long, two and a half broad and high (Exodus:25:10f.|). The Scotch have a "meal-ark." {Wherein} (\en hˆi\). In the ark. There were three treasures in the ark of the covenant (a pot of manna, Aaron's rod, the tables of the covenant). For the pot of manna (golden added in the LXX) see strkjv@Exodus:16:32-34|. For Aaron's rod that budded (\hˆ blastˆsasa\, first aorist active participle of \blastan“\) see strkjv@Numbers:17:1-11|. For the tables of the covenant see strkjv@Exodus:25:16f.; strkjv@31:18; strkjv@Deuteronomy:9:9; strkjv@10:5|. Not definitely clear about these items in the ark, but on front, except that strkjv@1Kings:8:9| states that it did contain the tables of the covenant. For \plakes\ (tables) see strkjv@2Corinthians:3:3| (only other N.T. example).

rwp@Hebrews:9:7 @{Alone} (\monos\). Predicate adjective with \ho archiereus\. {Once in the year} (\hapax tou eniautou\). Once for each year (not \pote\, at any time) with genitive of time. {Not without blood} (\ou ch“ris haimatos\). According to strkjv@Leviticus:16:14f|. Not even he could enter the second tent (Holy of Holies) without blood. {The errors of the people} (\t“n tou laou agnoˆmat“n\). Late word from \agnoe“\, not to know (5:2|), only here in the N.T., but in LXX, papyri, and inscriptions where a distinction is drawn between errors (\agnoˆmata\) and crimes (\harmartˆmata\). In strkjv@Genesis:43:12| \agnoˆma\ is "an oversight." But these sins of ignorance (\agnoˆmata\) were sins and called for atonement. See strkjv@Hebrews:10:26| for wilful sinning.

rwp@Hebrews:9:8 @{The Holy Ghost this signifying} (\touto dˆlountos tou pneumatos tou hagiou\). Genitive absolute with present active participle of \dˆlo“\, to make plain. Used as in strkjv@12:27|. {The way into the Holy place} (\tˆn t“n hagi“n hodon\). Here as in verses 12,25| \t“n hagi“n\ is used for the very Presence of God as in strkjv@8:2| and is in the objective genitive. \Hodon\ is the accusative of general reference with the infinitive. {Hath not yet been made manifest} (\mˆp“ pephaner“sthai\). Perfect passive infinitive of \phanero“\, to make plain (\phaneros\) in indirect discourse after \dˆlountos\ with negative \mˆp“\. {While as the first tabernacle is yet standing} (\eti tˆs pr“tˆs skˆnˆs echousˆs stasin\). Another genitive absolute with present active participle of \ech“\ (having standing \stasin\), "the first tabernacle still having a place." The veil at the entrance kept the people out of the first tent as the second veil (verse 3|) kept the priests out of the Holy of Holies (the very Presence of God).

rwp@Hebrews:9:14 @{How much more} (\pos“i mallon\). Instrumental case, "by how much more," by the measure of the superiority of Christ's blood to that of goats and bulls and the ashes of a heifer. {Through the eternal Spirit} (\dia pneumatos ai“niou\). Not the Holy Spirit, but Christ's own spirit which is eternal as he is. There is thus a moral quality in the blood of Christ not in that of other sacrifices. {Offered himself} (\heauton prosˆnegken\). Second aorist active indicative of \prospher“\ (used so often as in strkjv@5:1,3; strkjv@8:3|). The voluntary character of Christ's death is again emphasized. {Without blemish} (\am“mon\). Old compound adjective (Colossians:1:22; strkjv@1Peter:1:19|) as the sacrifice had to be (Exodus:29:1; strkjv@Leviticus:1:3,10|). {Shall cleanse from conscience} (\kathariei tˆn suneidˆsin hum“n\). Future active indicative of \kathariz“\. Some MSS. have \hˆm“n\ (our). The old Greek used \kathair“\, not \kathariz“\ (in inscriptions for ceremonial cleansing, Deissmann, _Bible Studies_, pp. 216f.), for cleansing. {From dead works} (\apo nekr“n erg“n\). As in strkjv@6:1|. "A pause might be made before \erg“n\, from dead--(not bodies but) works."

rwp@Hebrews:10:15 @{And the Holy Ghost also beareth witness to us} (\marturei de hˆmin kai to pneuma to hagion\). \Marture“\ is common in Philo for Scripture quotation. The author confirms his interpretation of strkjv@Psalms:40:7-9| by repeating from Jeremiah (Jeremiah:31:31ff.|) what he had already quoted (8:8-12|). {After he hath said} (\meta to eirˆkenai\). Accusative case after \meta\ of the articular infinitive perfect active, "after the having said."

rwp@Hebrews:10:19 @{Having therefore} (\echontes oun\). The author now gives a second (the first in strkjv@8:1-6|) resum‚ of the five arguments concerning the superior priestly work of Christ (10:19-25|) coupled with an earnest exhortation like that in strkjv@4:14-16|, with which he began the discussion, before he proceeds to treat at length the fifth and last one, the better promises in Christ (10:26-12:3|). {Boldness} (\parrˆsian\). This is the dominant note all through the Epistle (3:6; strkjv@4:16; strkjv@10:19,35|). They were tempted to give up Christ, to be quitters. Boldness (courage) is the need of the hour. {Into the holy place} (\t“n hagi“n\). That is, the heavenly sanctuary where Jesus is (6:18-20|). This is the better sanctuary (9:1-12|). {By the blood of Jesus} (\en t“i haimati Iˆsou\). This is the better sacrifice just discussed (9:13-10:18|).

rwp@Hebrews:10:29 @{How much} (\pos“i\). Instrumental case of degree or measure. An argument from the less to the greater, "the first of Hillel's seven rules for exegesis" (Moffatt). {Think ye} (\dokeite\). An appeal to their own sense of justice about apostates from Christ. {Sorer} (\cheironos\). "Worse," comparative of \kakos\ (bad). {Punishment} (\tim“rias\). Genitive case with \axi“thˆsetai\ (first future passive of \axio“\, to deem worthy). The word \tim“ria\ originally meant vengeance. Old word, in LXX, only here in N.T. {Who hath trodden under foot the Son of God} (\ho ton huion tou theou katapatˆsas\). First aorist active articular participle of \katapate“\, old verb (Matthew:5:13|) for scornful neglect like strkjv@Zechariah:12:3|. See same idea in strkjv@Hebrews:6:6|. {Wherewith he was sanctified} (\en h“i hˆgiasthˆ\). First aorist passive indicative of \hagiaz“\. It is an unspeakable tragedy that should warn every follower of Christ not to play with treachery to Christ (cf. strkjv@6:4-8|). {An unholy thing} (\koinon\). Common in the sense of uncleanness as Peter used it in strkjv@Acts:10:14|. Think of one who thus despises "the blood of Christ wherewith he was sanctified." And yet there are a few today who sneer at the blood of Christ and the gospel based on his atoning sacrifice as "a slaughter house" religion! {Hath done despite} (\enubrisas\). First aorist active participle of \enubriz“\, old verb to treat with contumely, to give insult to, here only in the N.T. It is a powerful word for insulting the Holy Spirit after receiving his blessings (6:4|).

rwp@James:1:5 @{Lacketh wisdom} (\leipetai sophias\). Condition of first class, assumed as true, \ei\ and present passive indicative of \leip“\ to be destitute of, with ablative case \sophias\. "If any one falls short of wisdom." A banking figure, to have a shortage of wisdom (not just knowledge, \gn“se“s\, but wisdom \sophias\, the practical use of knowledge). {Let him ask} (\aiteit“\). Present active imperative of \aite“\, "let him keep on asking." {Of God} (\para tou theou\). "From (from beside) God," ablative case with \para\. Liberally (\hapl“s\). This old adverb occurs here only in the N.T. (from \haplous\, single-fold, strkjv@Matthew:6:22|, and \haplotˆs\, simplicity, generosity, is common-- strkjv@2Corinthians:8:2; strkjv@Romans:12:8|). But the adverb is common in the papyri by way of emphasis as simply or at all (Moulton and Milligan's _Vocabulary_). Mayor argues for the sense of "unconditionally" (the logical moral sense) while Hort and Ropes agree and suggest "graciously." The other sense of "abundantly" or "liberally" suits the idea in \haplotˆs\ in strkjv@2Corinthians:8:2; strkjv@Romans:12:8|, but no example of the adverb in this sense has been found unless this is one here. See strkjv@Isaiah:55:1| for the idea of God's gracious giving and the case of Solomon (1Kings:3:9-12; strkjv@Proverbs:2:3|). {Upbraideth not} (\mˆ oneidizontos\). Present active participle of \oneidiz“\ (old verb to reproach, to cast in one's teeth, strkjv@Matthew:5:11|) in the ablative case like \didontos\ agreeing with \theou\ and with the usual negative of the participle (\me\). This is the negative statement of \didontos hapl“s\ (giving graciously). The evil habit of giving stinging words along with the money is illustrated in Sirach strkjv@41:22 and Plutarch (_Deuteronomy:adulat._, p. 64A). ] Cf. strkjv@Hebrews:4:16|. {And it shall be given him} (\kai dothˆsetai aut“i\). First future passive of \did“mi\, a blessed promise in accord with the words of Jesus (Matthew:7:7,11; strkjv@Luke:11:13|), meaning here not only "wisdom," but all good gifts, including the Holy Spirit. There are frequent reminiscences of the words of Jesus in this Epistle.

rwp@James:3:8 @{No one} (\oudeis\). Especially his own tongue and by himself, but one has the help of the Holy Spirit. {A restless evil} (\akatastaton kakon\). Correct reading, not \akatascheton\, for which see strkjv@1:8|. The tongue is evil when set on fire by hell, not evil necessarily. {Full of deadly poison} (\mestˆ iou thanatˆphorou\). Feminine adjective agreeing with \gl“ssa\, not with \kakon\ (neuter). \Iou\ (poison here, as in strkjv@Romans:3:13|, but rust in strkjv@5:3|, only N.T. examples), old word. Genitive case after \mestˆ\ (full of). \Thanatˆphorou\, old compound adjective (from \thanatos\, death, \pher“\, to bear or bring), death-bringing. Here only in N.T. Like the restless death-bringing tongue of the asp before it strikes.

rwp@James:3:17 @{First pure} (\pr“ton men hagnˆ\). First in rank and time. \Hagnos\ is from the same root as \hagios\ (holy), old adjective, pure from fault, not half-good and half-bad, like that above. {Then peaceable} (\epeita eirˆnikˆ\). Old adjective from \eirˆnˆ\ (peace), loving peace here, bringing peace in strkjv@Hebrews:12:11| (only N.T. examples). But clearly great as peace is, purity (righteousness) comes before peace and peace at any price is not worth the having. Hence Jesus spurned the devil's peace of surrender. {Gentle} (\epieikˆs\). Old adjective (from \eikos\, reasonable, fair), equitable (Phillipians:4:5; strkjv@1Peter:2:18|). No English word renders it clearly. {Easy to be entreated} (\eupeithˆs\). Old adjective (\eu, peithomai\), compliant, approachable. Only here in N.T. {Mercy} (\eleous\). Practical help (2:13,16|). {Good fruits} (\karp“n agath“n\). \Kaloi karpoi\ in strkjv@Matthew:7:17f|. Good deeds the fruit of righteousness (Phillipians:1:11|). {Without variance} (\adiakritos\). Late verbal adjective (from alpha privative and \diakrin“\, to distinguish). "Unhesitating," not doubting (\diakrinomenos\) like the man in strkjv@1:6|. Here only in N.T. This wisdom does not put a premium on doubt. {Without hypocrisy} (\anupokritos\). Late and rare verbal adjective (alpha privative and \hupokrin“\). Not hypocritical, sincere, unfeigned (Romans:12:9|).

rwp@James:4:5 @{The Scripture} (\hˆ graphˆ\). Personification as in strkjv@Galatians:3:8; strkjv@James:2:23|. But no O.T. passage is precisely like this, though it is "a poetical rendering" (Ropes) of strkjv@Exodus:20:5|. The general thought occurs also in strkjv@Genesis:6:3-5; strkjv@Isaiah:63:8-16|, etc. Paul has the same idea also (Galatians:5:17,21; strkjv@Romans:8:6,8|). It is possible that the reference is really to the quotation in verse 6| from strkjv@Proverbs:3:34| and treating all before as a parenthesis. There is no way to decide positively. {In vain} (\ken“s\). Old adverb (Aristotle) from \ken“s\ (2:20|), here alone in N.T. "Emptily," not meaning what it says. {Made to dwell} (\kat“ikisen\). First aorist active of \katoikiz“\, old verb, to give a dwelling to, only here in N.T. {Long unto envying} (\pros phthonon epipothei\). A difficult phrase. Some even take \pros phthonon\ with \legei\ rather than with \epipothei\, as it naturally does go, meaning "jealously." But even so, with God presented as a jealous lover, does \to pneuma\ refer to the Holy Spirit as the subject of \epipothei\ or to man's spirit as the object of \epipothei\? Probably the former and \epipothei\ then means to yearn after in the good sense as in strkjv@Phillipians:1:8|.

rwp@Info_John @ THE FOURTH GOSPEL BY WAY OF INTRODUCTION GREATEST OF BOOKS The test of time has given the palm to the Fourth Gospel over all the books of the world. If Luke's Gospel is the most beautiful, John's Gospel is supreme in its height and depth and reach of thought. The picture of Christ here given is the one that has captured the mind and heart of mankind. It is not possible for a believer in Jesus Christ as the Son of God to be indifferent to modern critical views concerning the authorship and historical value of this Holy of Holies of the New Testament. Here we find _The Heart of Christ_ (E. H. Sears), especially in chapters strkjv@John:14-17|. If Jesus did not do or say these things, it is small consolation to be told that the book at least has symbolic and artistic value for the believer. The language of the Fourth Gospel has the clarity of a spring, but we are not able to sound the bottom of the depths. Lucidity and profundity challenge and charm us as we linger over it.

rwp@John:1:32 @{Bare witness} (\emarturˆsen\). First aorist active indicative of \marture“\. Another specimen of John's witness to the Messiah (1:7,15,19,29,35,36|). {I have beheld} (\tetheamai\). Perfect middle indicative of \theaomai\, the realization of the promise of the sign (verse 33|) by which he should recognize the Messiah. As a matter of fact, we know that he so recognized Jesus as Messiah when he came for baptism before the Holy Spirit came (Matthew:3:14ff.|). But this sight of the Spirit descending as a dove upon Jesus at his baptism (Mark:1:10; strkjv@Matthew:3:16; strkjv@Luke:3:22|) became permanent proof to him. John's allusion assumes the Synoptic record. The Semites regarded the dove as a symbol of the Spirit.

rwp@John:1:33 @{He said} (\ekeinos eipen\). Explicit and emphatic pronoun as in verse 8|, referring to God as the one who sent John (verse 6|). {With the Holy Spirit} (\en pneumati hagi“i\). "In the Holy Spirit." Here again one needs the background of the Synoptics for the contrast between John's baptism in water (John:1:26|) and that of the Messiah in the Holy Spirit (Mark:1:8; strkjv@Matthew:3:11; strkjv@Luke:3:16|).

rwp@John:3:34 @{The words of God} (\ta rˆmata tou theou\). God sent his Son (3:17|) and he speaks God's words. {By measure} (\ek metrou\). That is God has put no limit to the Spirit's relation to the Son. God has given the Holy Spirit in his fulness to Christ and to no one else in that sense.

rwp@John:4:23 @{And now is} (\kai nun estin\). See this same phrase in strkjv@5:25|. This item could not be added in verse 21| for local worship was not abolished, but spiritual independence of place was called for at once. Songs:contrast strkjv@5:25,28; strkjv@16:25,32|. {The true worshippers} (\hoi alˆthinoi proskunˆtai\). See strkjv@1:9| for \alˆthinos\ (genuine). \Proskunˆtˆs\ is a late word from \proskune“\, to bow the knee, to worship, occurs here only in N.T., but is found in one pre-Christian inscription (Deissmann, _Light_, etc., p. 101) and in one of the 3rd century A.D. (Moulton & Milligan, _Vocabulary_). {In spirit and truth} (\en pneumati kai alˆtheiƒi\). This is what matters, not where, but how (in reality, in the spirit of man, the highest part of man, and so in truth). All this is according to the Holy Spirit (Romans:8:5|) who is the Spirit of truth (John:16:13|). Here Jesus has said the final word on worship, one needed today. {Seeketh} (\zˆtei\). The Father has revealed himself in the Son who is the truth (John:14:6,9|). It does matter whether we have a true conception of God whom we worship. {To be his worshippers} (\tous proskunountas auton\). Rather, "seeks such as those who worship him" (predicate accusative articular participle in apposition with \toioutous\ (such). John pictures the Father as seeking worshippers, a doctrine running all through the Gospel (3:16; strkjv@6:44; strkjv@15:16; strkjv@1John:4:10|).

rwp@John:6:27 @{Work not for} (\mˆ ergazesthe\). Prohibition with \mˆ\ and present middle imperative of \ergazomai\, old verb from \ergon\, work. {The meat} (\tˆn br“sin\). The act of eating (Romans:14:17|), corrosion (Matthew:6:19|), the thing eaten as here (2Corinthians:9:10|). See on ¯John:4:32|. {Which perisheth} (\tˆn apollumenˆn\). Present middle participle of \apollumi\. They were already hungry again. {Unto eternal life} (\eis z“ˆn ai“nion\). Mystical metaphor quite beyond this crowd hungry only for more loaves and fishes. Bernard thinks that John has here put together various sayings of Christ to make one discourse, a gratuitous interpretation. {Will give} (\d“sei\). Future active indicative of \did“mi\. The outcome is still future and will be decided by their attitude towards the Son of man (verse 51|). {For him the Father, even God, hath sealed} (\touton gar ho patˆr esphragisen ho theos\). Literally, "For this one the Father sealed, God." First aorist active indicative of \sphragiz“\, to seal. See elsewhere in strkjv@John:3:33| (attestation by man). Sealing by God is rare in N.T. (2Corinthians:1:22; strkjv@Ephesians:1:13; strkjv@4:30|). It is not clear to what item, if any single one, John refers when the Father set his seal of approval on the Son. It was done at his baptism when the Holy Spirit came upon him and the Father spoke to him. Cf. strkjv@5:37|.

rwp@John:6:69 @{We have believed} (\hˆmeis pepisteukamen\). Perfect active indicative of \pisteu“\, "We have come to believe and still believe" (verse 29|). {And know} (\kai egn“kamen\). Same tense of \gin“sk“\, "We have come to know and still know." {Thou art the Holy One of God} (\su ei ho hagios tou theou\). Bernard follows those who believe that this is John's report of the same confession given by the Synoptics (Mark:8:27f.; strkjv@Matthew:16:13-20; strkjv@Luke:9:18f.|), an utterly unjustifiable conclusion. The details are wholly different. Here in the synagogue in Capernaum, there on Mt. Hermon near Caesarea Philippi. What earthly difficulty is there in supposing that Peter could make a noble confession twice? That is to my mind a wooden conception of the apostles in their growing apprehension of Christ.

rwp@John:7:37 @{Now on the last day} (\en de tˆi eschatˆi hˆmerƒi\). The eighth day which was "an holy convocation," kept as a Sabbath (Leviticus:33:36|), apparently observed as a memorial of the entrance into Canaan, hence "the great day of the feast" (\tˆi megalˆi tˆs heortˆs\). {Stood and cried} (\histˆkei kai ekrasen\). Past perfect active of \histˆmi\ used as imperfect and intransitive and first aorist active of \kraz“\. Picture Jesus standing (linear) and suddenly crying out (punctiliar). {If any man thirst} (\ean tis dipsƒi\). Third class condition with \ean\ and present active subjunctive of \dipsa“\, "if any one is thirsty." On each of the seven preceding days water was drawn in a golden pitcher from the pool of Siloam and carried in procession to the temple and offered by the priests as the singers chanted strkjv@Isaiah:12:3|: "With joy shall ye draw water out of the wells of salvation." "It is uncertain whether the libations were made upon the eighth day. If they were not made, the significant cessation of the striking rite on this one day of the feast would give a still more fitting occasion for the words" (Westcott).

rwp@John:7:39 @{Which} (\hou\). Genitive by attraction of the relative \ho\ (accusative singular object of \lambanein\) to the case of \tou pneumatos\ (the Spirit) the antecedent. But it is purely grammatical gender (neuter \ho\ because of \pneuma\) which we do not have in English. Even here one should say "whom," not which, of the Spirit of God. {Were to receive} (\emellon lambanein\). Imperfect active of \mell“\ with the present active infinitive \lambanein\, to receive, one of the three constructions with \mell“\ (present, aorist, or future infinitive). Literally, "whom they were about to receive," a clear reference to the great pentecost. {For the Spirit was not yet given} (\oup“ gar ˆn pneuma\). No verb for "given" in the Greek. The reference is not to the existence of the Spirit, but to the dispensation of the Spirit. This same use of \eimi\ like \pareimi\ (to be present) appears in strkjv@Acts:19:2| of the Spirit's activity. John, writing at the close of the century, inserts this comment and interpretation of the language of Jesus as an allusion to the coming of the Holy Spirit at pentecost (the Promise of the Father). {Because Jesus was not yet glorified} (\hoti Iˆsous oup“ edoxasthˆ\). Reason for the previous statement, the pentecostal outpouring following the death of Jesus here called "glorified" (\edoxasthˆ\, first aorist passive indicative of \doxaz“\), used later of the death of Jesus (12:16|), even by Jesus himself (12:23; strkjv@13:31|).

rwp@John:8:28 @{When ye have lifted up the Son of man} (\hotan hups“sˆte ton huion tou anthr“pou\). Indefinite temporal clause with \hotan\ (\hote + an\) and the first aorist active subjunctive of \hupso“\, to lift up (_Koin‚_ verb from \hupsos\, height), used several times in John of the Cross of Christ (3:14; strkjv@8:28; strkjv@12:32,34|). It is unnecessary to render the aorist subjunctive as if a future perfect, simply "whenever ye lift up" (actually lift up, ingressive aorist). In strkjv@Acts:2:33| the verb is used of the Ascension. {Shall ye know} (\gn“sesthe\). Future (ingressive aoristic) middle of \gin“sk“\. _Cognoscetis ex re quod nunc ex verbo non creditis_ (Bengel). But the knowledge from the facts like the fall of Jerusalem will come too late and will not bring a change of heart. The Holy Spirit will convict them concerning judgment (16:8|). For {I am} (\eg“ eimi\) see on verse ¯24|. {As the Father taught me} (\Kath“s edidasken me ho patˆr\). This claim Jesus repeats (see verse 26|) and clearly makes on his arrival at the feast (7:16f.|). This fact marks Jesus off from the rabbis.

rwp@John:10:3 @{To him} (\tout“i\). "To this one," the shepherd, in dative case. {The porter} (\ho thur“ros\). Old word for doorkeeper (\thura\, door, \“ra\, care, carer for the door). Used for man (Mark:13:34; strkjv@John:10:3|) or woman (John:18:16ff.|), only N.T. examples. The porter has charge of the sheep in the fold at night and opens the door in the morning for the shepherd. It is not certain that Jesus meant this detail to have a special application. The Holy Spirit, of course, does open the door of our hearts for Jesus through various agencies. {Hear his voice} (\tˆs ph“nˆs autou akouei\). Hear and heed (verse 27|). Note genitive case \ph“nˆs\ (accusative in strkjv@3:8|). {By name} (\kat' onoma\). Several flocks might be herded in the same fold overnight. But the shepherd knows his own (\ta idia\) sheep (verse 27|) and calls their names. "It is still common for Eastern shepherds to give particular names to their sheep" (Bernard). {And leadeth them out} (\kai exagei auta\). Old and common verb, present active indicative. The sheep follow readily (verse 27|) because they know their own shepherd's voice and his name for each of them and because he has led them out before. They love and trust their shepherd.

rwp@John:12:16 @{Understood not} (\ouk egn“san\). Second aorist active indicative of \gin“sk“\. Another comment by John concerning the failure of the disciples to know what was happening (cf. strkjv@2:22; strkjv@7:39|). {At the first} (\to pr“ton\). Adverbial accusative, as in strkjv@10:40; strkjv@19:39|. {Was glorified} (\edoxasthˆ\). First aorist passive indicative of \doxaz“\, to glorify, used of his death already in strkjv@7:39| and by Jesus himself of his death, resurrection, and ascension in strkjv@12:23; strkjv@13:31|. {Then remembered they} (\tote emnˆsthˆsan\). First aorist passive indicative of \mimnˆsk“\. It was easier to understand then and they had the Holy Spirit to help them (16:13-15|). {Were written of him} (\ˆn ep' aut“i gegrammena\). Periphrastic past perfect passive of \graph“\ with neuter plural participle agreeing with \tauta\ (these things) and singular verb, though the plural \ˆsan\ could have been used. Note the threefold repetition of \tauta\ in this verse, "clumsy" Bernard calls it, but making for clarity. The use of \ep' aut“i\ for "of him" rather than \peri autou\ is unusual, but occurs in strkjv@Revelation:10:11; strkjv@22:16|. {They had done} (\epoiˆsan\). First aorist active indicative of \poie“\, simply, "they did."

rwp@John:14:16 @{And I will pray the Father} (\kag“ er“tˆs“ ton patera\). \Er“ta“\ for prayer, not question (the old use), also in strkjv@16:23| (prayer to Jesus in same sense as \aite“\), 26| (by Jesus as here); strkjv@17:9| (by Jesus), "make request of." {Another Comforter} (\allon paraklˆton\). Another of like kind (\allon\, not \heteron\), besides Jesus who becomes our Paraclete, Helper, Advocate, with the Father (1John:2:1|, Cf. strkjv@Romans:8:26f.|). This old word (Demosthenes), from \parakale“\, was used for legal assistant, pleader, advocate, one who pleads another's cause (Josephus, Philo, in illiterate papyrus), in N.T. only in John's writings, though the idea of it is in strkjv@Romans:8:26-34|. Cf. Deissmann, _Light, etc._, p. 336. Songs:the Christian has Christ as his Paraclete with the Father, the Holy Spirit as the Father's Paraclete with us (John:14:16,26; strkjv@15:26; strkjv@16:7; strkjv@1John:2:1|). {For ever} (\eis ton ai“na\). This the purpose (\hina\) in view and thus Jesus is to be with his people here forever (Matthew:28:20|). See strkjv@4:14| for the idiom.

rwp@John:14:17 @{The Spirit of truth} (\to pneuma tˆs alˆtheias\). Same phrase in strkjv@15:27; strkjv@16:13; strkjv@1John:4:6|, "a most exquisite title" (Bengel). The Holy Spirit is marked by it (genitive case), gives it, defends it (cf. strkjv@1:17|), in contrast to the spirit of error (1John:4:6|). {Whom} (\ho\). Grammatical neuter gender (\ho\) agreeing with \pneuma\ (grammatical), but rightly rendered in English by "whom" and note masculine \ekeinos\ (verse 26|). He is a person, not a mere influence. {Cannot receive} (\ou dunatai labein\). Left to itself the sinful world is helpless (1Corinthians:2:14; strkjv@Romans:8:7f.|), almost Paul's very language on this point. The world lacks spiritual insight (\ou the“rei\) and spiritual knowledge (\oude gin“skei\). It failed to recognize Jesus (1:10|) and likewise the Holy Spirit. {Ye know him} (\humeis gin“skete auto\). Emphatic position of \humeis\ (ye) in contrast with the world (15:19|), because they have seen Jesus the Revealer of the Father (verse 9|). {Abides} (\menei\). Timeless present tense. {With you} (\par' humin\). "By your side," "at home with you," not merely "with you" (\meth' hum“n\) "in the midst of you." {In you} (\en humin\). In your hearts. Songs:note \meta\ (16|), \para, en\.

rwp@John:14:18 @{I will not leave} (\ouk aphˆs“\). Future active of \aphiˆmi\, to send away, to leave behind. {Desolate} (\orphanous\). Old word (\orphos\, Latin _orbus_), bereft of parents, and of parents bereft of children. Common in papyri of orphan children. In strkjv@13:33| Jesus called the disciples \teknia\ (little children), and so naturally the word means "orphans" here, but the meaning may be "helpless" (without the other Paraclete, the Holy Spirit). The only other N.T. example is in strkjv@James:1:27| where it means "fatherless." {I come} (\erchomai\). Futuristic present as in verse 3|.

rwp@John:14:20 @{In that day} (\en ekeinˆi tˆi hˆmerƒi\). The New Dispensation of the Holy Spirit, beginning with Christ's Resurrection and the Coming of the Holy Spirit at pentecost. {Shall know} (\gn“sesthe\). Future middle of \gin“sk“\. Chapters 1 to 3 of Acts bear eloquent witness to these words.

rwp@John:14:23 @{If a man love me} (\ean tis agapƒi me\). Condition of third class with \ean\ and present active subjunctive, "if one keep on loving me." That is key to the spiritual manifestation (\emphaniz“\). {We will come} (\eleusometha\). Future middle of \erchomai\ and first person plural (the Father and I), not at the judgment, but here and now. {And make our abode with him} (\kai monˆn par' aut“i poiˆsometha\). See verse 2| for the word \monˆ\ (dwelling, abiding place). If the Holy Spirit "abides" (\menei\, verse 17|) in you, that heart becomes a temple (\naos\) of the Holy Spirit (1Corinthians:3:16f.|), and so a fit dwelling place for the Father and the Son, a glorious and uplifting reality.

rwp@John:14:26 @{Whom} (\ho\). Grammatical neuter, but "whom" is correct translation. The Father will send the Holy Spirit (14:16; strkjv@Luke:24:49; strkjv@Acts:2:33|), but so will the Son (John:15:26; strkjv@16:7|) as Jesus breathes the Holy Spirit upon the disciples (20:22|). There is no contradiction in this relation of the Persons in the Trinity (the Procession of the Holy Spirit). Here the Holy Spirit (full title as in strkjv@Mark:3:29; strkjv@Matthew:12:32; strkjv@Luke:12:10|) is identified with the Paraclete. {He} (\ekeinos\). Emphatic demonstrative pronoun and masculine like \paraklˆtos\. {Shall teach you all things} (\humas didaxei panta\). The Holy Spirit knows "the deep things of God" (1Corinthians:2:10|) and he is our Teacher in the Dispensation of the Holy Spirit of both new truth (verse 25|) and old. {Bring to your remembrance} (\hupomnˆsei humas\). Future active indicative of \hupomimnˆsk“\, old verb to remind, to recall, here only in this Gospel (cf. strkjv@3John:1:10; strkjv@2Timothy:2:14|) and with two accusatives (person and thing). After pentecost the disciples will be able better to recall and to understand what Jesus had said (how dull they had been at times) and to be open to new revelations from God (cf. Peter at Joppa and Caesarea).

rwp@John:15:26 @{When the Comforter is come} (\hotan elthˆi ho paraklˆtos\). Indefinite temporal clause with \hotan\ and the second aorist active subjunctive of \erchomai\, "whenever the Comforter comes." {Whom I will send unto you from the Father} (\hon eg“ pemps“ humin para tou patros\). As in strkjv@16:7|, but in strkjv@14:16,26| the Father sends at the request of or in the name of Jesus. Cf. strkjv@Luke:24:49; strkjv@Acts:2:33|. This is the Procession of the Holy Spirit from the Father and from the Son. {Which} (\ho\). Grammatical neuter to agree with \pneuma\, and should be rendered "who" like \ho\ in strkjv@14:26|. {Proceedeth from the Father} (\para tou patros ekporeuetai\). "From beside the Father" as in the preceding clause. {He} (\ekeinos\). Emphatic masculine pronoun, not neuter (\ekeino\) though following \ho\. {Shall bear witness of me} (\marturˆsei peri emou\). Future active of \marture“\. This is the mission of the Paraclete (16:14|) as it should be ours.

rwp@John:15:27 @{And ye also bear witness} (\kai humeis de martureite\). Present active indicative or imperative (do ye bear witness), same form of \marture“\. "Ye also" as well as the Holy Spirit, ye also when filled with and taught by the Holy Spirit the things concerning Jesus. It is here that Christians fail most. {Have been} (\este\). Progressive present of \eimi\, "are with me from the beginning of my ministry as in strkjv@14:9|. They were chosen to be with Christ (Mark:3:14|).

rwp@John:16:7 @{It is expedient for you} (\sumpherei humin\). Present active indicative of \sumpher“\, old verb to bear together. See strkjv@11:50| where the phrase is used by Caiaphas "for us," here "for you" (\humin\ ethical dative). {That I go away} (\hina eg“ apelth“\). Subject clause the subject of \sumpherei\, \hina\ and second aorist active subjunctive of \aperchomai\. The reason (\gar\) for this startling statement follows. {If I go not away} (\ean mˆ apelth“\). Third-class condition with \ean\ and the negative \mˆ\ with \apelth“\ as before. {Will not come} (\ou mˆ elthˆi\). Strong double negative with second aorist active subjunctive of \erchomai\. The Holy Spirit was, of course, already at work in the hearts of men, but not in the sense of witnessing as Paraclete which could only take place after Jesus had gone back to the Father. {But if I go} (\ean de poreuth“\). Third-class condition again (\ean\ and the first aorist passive subjunctive of \poreuomai\). {I will send} (\pemps“\). First person future as in 15|.

rwp@John:16:8 @{And he} (\kai ekeinos\). Emphatic demonstrative masculine pronoun. {When he is come} (\elth“n\). Second aorist active participle of \erchomai\, "having come" or "coming." {Will convict the world} (\elegxei ton kosmon\). Future active of \elegch“\, old word for confuting, convicting by proof already in strkjv@3:29; strkjv@8:46|. Jesus had been doing this (7:7|), but this is pre-eminently the work of the Holy Spirit and the most needed task today for our complacent age. {In respect of sin} (\peri hamartias\). Concerning the reality of sin as missing the mark and as wronging God and man, and not a mere slip or animal instinct or devoid of moral responsibility or evil. Some scientists and psychologists (Freudians and behaviourists) seem bent on destroying man's sense of sin. Hence crime waves even in youth. {And of righteousness} (\kai peri dikaiosunˆs\). The opposite of "sin" and to be yearned for after conviction. Cf. strkjv@Romans:1:19-3:21| about the necessity of the God-kind of righteousness and the Sermon on the Mount for Christ's idea of righteousness. {And of judgment} (\kai peri krise“s\). As certain to come as condemnation because of sin and the lack of righteousness. These are not played out motives in human life, but basal. For this ministry we have the help of the Paraclete. The Paraclete is here spoken of "not as man's advocate with God (1John:2:1|), but as Christ's advocate with the world" (Bernard).

rwp@John:16:10 @{And ye behold me no more} (\kai ouketi the“reite me\). With the bodily eyes and without the Holy Spirit they are unable to behold Jesus with the spiritual vision (14:19|). Without Christ they lose the sense of righteousness as is seen in the "new morals" (immorality, loose views of marriage, etc.).

rwp@John:16:13 @{Howbeit} (\de\). One of the most delicate and difficult particles to translate, varying from "and" to "but." {When he, the Spirit of truth, is come} (\hotan elthˆi ekeinos, to pneuma tˆs alˆtheias\). Indefinite relative clause (\hotan\ and the second aorist active subjunctive of \erchomai\, no _futurum exactum_), "whenever he comes." Note \ekeinos\ (masculine demonstrative pronoun, though followed by neuter \pneuma\ in apposition. See strkjv@15:26| for this phrase about the Holy Spirit. He shall guide you (\hodˆgˆsei humas\). Future active of old verb \hodˆge“\ (from \hodˆgos\, from \hodos\, way, \hˆgeomai\, to lead). See strkjv@Psalms:24:5| for "lead me into thy truth" (\hodˆgˆson me eis tˆn alˆtheian sou\). Christ is both the Way and the Truth (14:6|) and the Holy Spirit is the Guide who shows the way to the Truth (verse 14|). This he does gradually. We are still learning the truth in Christ. {From himself} (\aph' heautou\). In this he is like Christ (1:26; strkjv@12:49; strkjv@14:10|). {He shall declare} (\anaggelei\). Future active of \anaggell“\, as in strkjv@4:25|. See it also repeated in verse 14|. {The things that are yet to come} (\ta erchomena\). Neuter plural articular participle of \erchomai\, "the coming things." This phrase only here in the N.T. The things already begun concerning the work of the Kingdom (Luke:7:19ff.; strkjv@18:30|) not a chart of future history. See strkjv@Luke:7:20; strkjv@John:6:14; strkjv@11:27| for \ho erchomenos\ (the coming one) used of the Messiah.

rwp@John:16:14 @{He shall glorify me} (\ekeinos eme doxasei\). This is the glory of the Holy Spirit, to glorify Jesus Christ. {For he shall take of mine} (\hoti ek tou emou lˆmpsetai\). Future middle of \lamban“\ and a definite promise of the Spirit's guidance in interpreting Christ. One need only refer to Peter's sermon at pentecost after the coming of the Holy Spirit, to Peter's Epistles, to Paul's Epistles, to Hebrews, to John's Epistles, to see how under the tutelage of the Holy Spirit the disciples grew into the fulness of the knowledge of God in the face of Christ (2Corinthians:6:4|).

rwp@John:16:15 @{Therefore said I} (\dia touto eipon\). Jesus explains how and why the Holy Spirit can and will reveal to the disciples what they need to know further concerning him. They had failed so far to understand Christ's words about his death and resurrection. The Holy Spirit as Guide and Teacher will teach them what they can only receive and understand after the resurrection and ascension of Jesus.

rwp@John:17:1 @{Lifting up} (\eparas\). First aorist active participle of \epair“\, old and common verb with \ophthalmous\ (eyes) as in strkjv@4:35; strkjv@6:5; strkjv@11:41|. {Father} (\Pater\). Vocative form as in verses 5,11; strkjv@11:41|, Christ's usual way of beginning his prayers. It is inconceivable that this real _Lord's Prayer_ is the free composition of a disciple put into the mouth of Jesus. It is rather "the tenacious memory of an old man recalling the greatest days of his life" (Bernard), aided by the Holy Spirit promised for this very purpose (John:14:26; strkjv@16:13f.|). Jesus had the habit of prayer (Mark:1:35; strkjv@6:46; strkjv@Matthew:11:25f.; strkjv@Luke:3:21; strkjv@5:16; strkjv@6:12; strkjv@9:18,28; strkjv@11:22,42; strkjv@23:34,46; strkjv@John:11:41; strkjv@12:27|). He prayed here for himself (1-5|), for the disciples (6-19|), for all believers (20-26|). The prayer is similar in spirit to the Model Prayer for us in strkjv@Matthew:6:9-13|. The hour for his glorification has come as he had already told the disciples (13:31f.; strkjv@12:23|). {Glorify thy Son} (\doxason sou ton huion\). First aorist active imperative of \doxaz“\, the only personal petition in this prayer. Jesus had already used this word \doxaz“\ for his death (13:31f.|). Here it carries us into the very depths of Christ's own consciousness. It is not merely for strength to meet the Cross, but for the power to glorify the Father by his death and resurrection and ascension, "that the Son may glorify thee" (\hina ho huios doxasˆi se\). Purpose clause with \hina\ and the first aorist active subjunctive.

rwp@John:17:11 @{And these} (\kai houtoi\ or \autoi\, they). Note adversative use of \kai\ (= but these). {I come} (\erehomai\). Futuristic present, "I am coming." Cf. strkjv@13:3; strkjv@14:12; strkjv@17:13|. Christ will no longer be visibly present to the world, but he will be with the believers through the Holy Spirit (Matthew:28:20|). {Holy Father} (\pater hagie\). Only here in the N.T., but see strkjv@1John:2:20; strkjv@Luke:1:49| for the holiness of God, a thoroughly Jewish conception. See strkjv@John:6:69| where Peter calls Jesus \ho hagios tou theou\. For the word applied to saints see strkjv@Acts:9:13|. See verse 25| for \patˆr dikaie\ (Righteous Father). {Keep them} (\tˆrˆson autous\). First aorist (constative) active imperative of \tˆre“\, as now specially needing the Father's care with Jesus gone (urgency of the aorist tense in prayer). {Which} (\h“i\). Locative case of the neuter relative singular, attracted from the accusative \ho\ to the case of the antecedent \onomati\ (name). {That they may be one} (\hina “sin hen\). Purpose clause with \hina\ and the present active subjunctive of \eimi\ (that they may keep on being). Oneness of will and spirit (\hen\, neuter singular), not one person (\heis\, masculine singular) for which Christ does not pray. Each time Jesus uses \hen\ (verses 11,21,22|) and once, \eis hen\, "into one" (verse 23|). This is Christ's prayer for all believers, for unity, not for organic union of which we hear so much. The disciples had union, but lacked unity or oneness of spirit as was shown this very evening at the supper (Luke:22:24; strkjv@John:13:4-15|). Jesus offers the unity in the Trinity (three persons, but one God) as the model for believers. The witness of the disciples will fail without harmony (17:21|).

rwp@John:20:17 @{Touch me not} (\mˆ mou haptou\). Present middle imperative in prohibition with genitive case, meaning "cease clinging to me" rather than "Do not touch me." Jesus allowed the women to take hold of his feet (\ekratˆsan\) and worship (\prosekunˆsan\) as we read in strkjv@Matthew:28:9|. The prohibition here reminds Mary that the previous personal fellowship by sight, sound, and touch no longer exists and that the final state of glory was not yet begun. Jesus checks Mary's impulsive eagerness. {For I am not yet ascended} (\oup“ gar anabebˆka\). Perfect active indicative. Jesus is here at all only because he has not yet gone home. He had said (16:7|) that it was good for them that he should go to the Father when the Holy Spirit will come through whom they will have fellowship with the Father and Christ. {My God} (\theou mou\). Jesus had said "My God" on the Cross (Mark:15:34|). Note it also in strkjv@Revelation:3:2|. Songs:Paul in strkjv@Romans:15:6|, etc., has "the God and Father of our Lord Jesus Christ."

rwp@John:20:22 @{He breathed on them} (\enephusˆsen\). First aorist active indicative of \emphusa“\, late verb, here only in N.T. though eleven times in the LXX and in the papyri. It was a symbolic art with the same word used in the LXX when God breathed the breath of life upon Adam (Genesis:2:7|). It occurs also in strkjv@Ezekiel:37:9|. See Christ's promise in strkjv@John:16:23|. Jesus gives the disciples a foretaste of the great pentecost. {Receive ye the Holy Ghost} (\labete pneuma hagion\). Second aorist (ingressive) active imperative of \lamban“\. Note absence of article here (\pneuma hagion\) though \to pneuma to hagion\ in strkjv@14:26|. No real distinction is to be observed, for Holy Spirit is treated as a proper name with or without the article.

rwp@Jude:1:14 @{And to these also} (\de kai toutois\). Dative case, for these false teachers as well as for his contemporaries. {Enoch the seventh from Adam} (\hebdomos apo Adam Hen“ch\). The genealogical order occurs in strkjv@Genesis:5:4-20|, with Enoch as seventh. He is so termed in Enoch strkjv@60:8; strkjv@93:3. {Prophesied} (\eprophˆteusen\). First aorist active indicative of \prophˆteu“\. If the word is given its ordinary meaning as in strkjv@1Peter:1:10|, then Jude:terms the Book of Enoch an inspired book. The words quoted are "a combination of passages from Enoch" (Bigg), chiefly from Enoch strkjv@1:9. {With ten thousand of his holy ones} (\en hagiais muriasin autou\). "With (\en\ of accompaniment, strkjv@Luke:14:31|) his holy ten thousands" (\murias\ regular word, feminine gender, for ten thousand, strkjv@Acts:19:19|, there an unlimited number like our myriads, strkjv@Luke:12:1|).

rwp@Jude:1:17 @{Remember ye} (\humeis mnˆsthˆte\). First aorist passive (deponent) imperative of \mimnˆsk“\ with genitive \rˆmat“n\ (words). In strkjv@2Peter:3:2| we have the indirect form (infinitive \mnˆsthˆnai\). The rest as in II Peter, but in simpler and more exact structure and with the absence of \t“n hagi“n prophˆt“n\ (the holy prophets).

rwp@Jude:1:19 @{They who make separations} (\hoi apodiorizontes\). Present active articular participle of the double compound \apodioriz“\ (from \apo, dia, horiz“, horos\, boundary, to make a horizon), rare word, in Aristotle for making logical distinctions, here only in N.T. \Dioriz“\ occurs in strkjv@Leviticus:20:24| and \aphoriz“\ in strkjv@Matthew:25:32|, etc. See \haireseis\ in strkjv@2Peter:2:1|. {Sensual} (\psuchikoi\). Old adjective from \psuchˆ\ as in strkjv@1Corinthians:2:14; strkjv@15:44; strkjv@James:3:15|. Opposed to \pneumatikos\. Not used by Peter. {Having not the Spirit} (\pneuma mˆ echontes\). Usual negative \mˆ\ with the participle (present active of \ech“\). Probably \pneuma\ here means the Holy Spirit, as is plain in verse 20|. Cf. strkjv@Romans:8:9|.

rwp@Jude:1:20 @{Building up} (\epoikodomountes\). Present active participle of \epoikodome“\, old compound with metaphor of a house (\oikos\), common in Paul (1Corinthians:3:9-17; strkjv@Colossians:2:7; strkjv@Ephesians:2:20|). {On your most holy faith} (\tˆi hagi“tatˆi hum“n pistei\). For the spiritual temple see also strkjv@1Peter:2:3-5|. See \pistis\ (faith) in this sense (cf. strkjv@Hebrews:11:1|) in strkjv@2Peter:1:5| with the list of graces added. A true superlative here \hagi“tatˆi\, not elative. {Praying in the Holy Spirit} (\en pneumati hagi“i proseuchomenoi\). This is the way to build themselves up on their faith.

rwp@Luke:1:9 @{His lot was} (\elache\). Literally, {he obtained the lot}. Second aorist active indicative of \lagchan“\, to obtain by lot, a very old verb from Homer on. It is used either with the genitive as here, or the accusative as in strkjv@Acts:1:17; strkjv@2Peter:1:1|. Papyri show examples with the accusative. It was only once in a lifetime that a priest obtained the lot of going (\eiselth“n\, here nominative aorist active participle agreeing with the subject of \elache\) into the sanctuary (\ton naon\, not \to hieron\, the outer courts) and burning incense on the golden altar. "It was the great moment of Zacharias's life, and his heart was no doubt alert for the supernatural" (Ragg). The fortunate lot was "a white stone" to which strkjv@Revelation:2:17| may refer. {Burn incense} (\tou thumiasai\). Here only in the N.T. Occurs on inscriptions. Hobart finds it used by medical writers for fumigating herbs. "Ascending the steps to the Holy Place, the priests spread the coals on the golden altar, and arranged the incense, and the chief operating priest was then left alone within the Holy Place to await the signal of the president to burn the incense. It was probably at this time that the angel appeared to Zacharias" (Vincent).

rwp@Luke:1:35 @{Shall overshadow thee} (\episkiasei\). A figure of a cloud coming upon her. Common in ancient Greek in the sense of obscuring and with accusative as of Peter's shadow in strkjv@Acts:5:15|. But we have seen it used of the shining bright cloud at the Transfiguration of Jesus (Matthew:17:5; strkjv@Mark:9:7; strkjv@Luke:9:34|). Here it is like the Shekinah glory which suggests it (Exodus:40:38|) where the cloud of glory represents the presence and power of God. {Holy, the Son of God} (\Hagion huios theou\). Here again the absence of the article makes it possible for it to mean "Son of God." See strkjv@Matthew:5:9|. But this title, like the Son of Man (\Hosea:huios tou anthr“pou\) was a recognized designation of the Messiah. Jesus did not often call himself Son of God (Matthew:27:43|), but it is assumed in his frequent use of the Father, the Son (Matthew:11:27; strkjv@Luke:10:21; strkjv@John:5:19ff.|). It is the title used by the Father at the baptism (Luke:3:22|) and on the Mount of Transfiguration (Luke:9:35|). The wonder of Mary would increase at these words. The Miraculous Conception or Virgin Birth of Jesus is thus plainly set forth in Luke as in Matthew. The fact that Luke was a physician gives added interest to his report.

rwp@Luke:1:41 @{Leaped} (\eskirtˆsen\). A common enough incident with unborn children (Genesis:25:22|), but Elisabeth was filled with the Holy Spirit to understand what had happened to Mary.

rwp@Luke:1:43 @{The mother of my Lord} (\hˆ mˆtˆr tou Kuriou mou\). See strkjv@Psalms:110:1|. Only by the help of the Holy Spirit could Elisabeth know that Mary was to be the mother of the Messiah.

rwp@Luke:1:45 @{For} (\hoti\). It is not certain whether \hoti\ here is "that" or "because." It makes good sense either way. See also strkjv@7:16|. This is the first beatitude in the New Testament and it is similar to the last one in the Gospels spoken to Thomas to discourage his doubt (John:20:29|). Elisabeth wishes Mary to have full faith in the prophecy of the angel. This song of Elisabeth is as real poetry as is that of Mary (1:47-55|) and Zacharias (1:68-70|). All three spoke under the power of the Holy Spirit. These are the first New Testament hymns and they are very beautiful. Plummer notes four strophes in Mary's Magnificat (46-48|,49,50|,51-53|,54,55|). Every idea here occurs in the Old Testament, showing that Mary's mind was full of the spiritual message of God's word.

rwp@Luke:1:67 @{Prophesied} (\eprophˆteusen\). Under the guidance of the Holy Spirit. This _Benedictus_ (\Eulogˆtos\, {Blessed}) of Zacharias (68-79|) may be what is referred to in verse 64| "he began to speak blessing God" (\eulog“n\). Nearly every phrase here is found in the O.T. (Psalms and Prophets). He, like Mary, was full of the Holy Spirit and had caught the Messianic message in its highest meaning.

rwp@Luke:2:19 @{Kept} (\sunetˆrei\). Imperfect active. She kept on keeping together (\sun-\) all these things. They were meat and drink to her. She was not astonished, but filled with holy awe. The verb occurs from Aristotle on. She could not forget. But did not Mary keep also a Baby Book? And may not Luke have seen it? {Pondering} (\sunballousa\). An old Greek word. Placing together for comparison. Mary would go over each detail in the words of Gabriel and of the shepherds and compare the sayings with the facts so far developed and brood over it all with a mother's high hopes and joy.

rwp@Luke:2:25 @{Devout} (\eulabˆs\). Used only by Luke (Acts:2:5; strkjv@8:2; strkjv@22:12|) in the N.T. Common in ancient Greek from Plato on. It means taking hold well or carefully (\eu\ and \labein\) and so reverently, circumspectly. {Looking for the consolation of Israel} (\prosdechomenos paraklˆsin tou Israel\). Old Greek verb to admit to one's presence (Luke:15:2|) and then to expect as here and of Anna in verse 38|. {Paraklˆsin} here means the Messianic hope (Isaiah:11:10; strkjv@40:1|), calling to one's side for cheer. {Upon him} (\ep' auton\). This is the explanation of his lively Messianic hope. It was due to the Holy Spirit. Simeon and Anna are representatives of real piety in this time of spiritual dearth and deadness.

rwp@Luke:2:47 @{Were amazed} (\existanto\). Imperfect indicative middle, descriptive of their continued and repeated astonishment. Common verb \existˆmi\ meaning that they stood out of themselves as if their eyes were bulging out. The boy had a holy thirst for knowledge (Plummer), and he used a boy's way of learning. {At his understanding} (\epi tˆi sunesei\). Based on (\epi\), the grasp and comprehension from \suniˆmi\, comparing and combining things. Cf. strkjv@Mark:12:33|. {His answers} (\tais apokrisesin autou\). It is not difficult to ask hard questions, but this boy had astounding answers to their questions, revealing his amazing intellectual and spiritual growth.

rwp@Luke:2:49 @{Son} (\teknon\). Child, literally. It was natural for Mary to be the first to speak. {Why} (\Ti\). The mother's reproach of the boy is followed by a confession of negligence on her part and of Joseph ({sorrowing}, \odun“menoi\). {Thy father} (\ho pater sou\). No contradiction in this. Alford says: "Up to this time Joseph had been so called by the holy child himself, but from this time never." {Sought} (\ezˆtoumen\). Imperfect tense describing the long drawn out search for three days. {How is it that} (\Ti hoti\). The first words of Jesus preserved to us. This crisp Greek idiom without copula expresses the boy's amazement that his parents should not know that there was only one possible place in Jerusalem for him. {I must be} (\dei einai me\). Messianic consciousness of the necessity laid on him. Jesus often uses \dei\ (must) about his work. Of all the golden dreams of any boy of twelve here is the greatest. {In my Father's house} (\en tois tou patros mou\). Not "about my Father's business," but "in my Father's house" (cf. strkjv@Genesis:41:51|). Common Greek idiom. And note "my," not "our." When the boy first became conscious of his peculiar relation to the Father in heaven we do not know. But he has it now at twelve and it will grow within him through the years ahead in Nazareth.

rwp@Luke:3:16 @{He that is mightier than I} (\ho ischuroteros mou\). Like strkjv@Mark:1:7|, "the one mightier than I." Ablative case (\mou\) of comparison. John would not turn aside for the flattery of the crowd. He was able to take his own measure in comparison with the Messiah and was loyal to him (see my _John the Loyal_). Compare strkjv@Luke:3:16| with strkjv@Mark:1:7f.| and strkjv@Matthew:3:11f.| for discussion of details. Luke has "fire" here after "baptize with the Holy Ghost" as strkjv@Matthew:3:11|, which see. This bold Messianic picture in the Synoptic Gospels shows that John saw the Messiah's coming as a judgment upon the world like fire and the fan of the thrashing-floor, and with unquenchable fire for the chaff (Luke:3:17; strkjv@Matthew:3:12|). But he had the spiritual conception also, the baptism in the Holy Spirit which will characterize the Messiah's Mission and so will far transcend the water baptism which marked the ministry of John.

rwp@Luke:3:21 @{When all the people were baptised} (\en t“i baptisthˆnai hapanta ton laon\). The use of the articular aorist infinitive here with \en\ bothers some grammarians and commentators. There is no element of time in the aorist infinitive. It is simply punctiliar action, literally "in the being baptized as to all the people." Luke does not say that all the people were baptized before Jesus came or were baptized at the same time. It is merely a general statement that Jesus was baptized in connexion with or at the time of the baptizing of the people as a whole. {Jesus also having been baptized} (\kai Iˆsou baptisthentos\). Genitive absolute construction, first aorist passive participle. In Luke's sentence the baptism of Jesus is merely introductory to the descent of the Holy Spirit and the voice of the Father. For the narrative of the baptism see strkjv@Mark:1:9; strkjv@Matthew:3:13-16|. {And praying} (\kai proseuchomenou\). Alone in Luke who so often mentions the praying of Jesus. Present participle and so naturally meaning that the heaven was opened while Jesus was praying though not necessarily in answer to his prayer. {The heaven was opened} (\ane“ichthˆnai ton ouranon\). First aorist passive infinitive with double augment, whereas the infinitive is not supposed to have any augment. The regular form would be \anoichthˆnai\ as in D (Codex Bezae). Songs:the augment appears in the future indicative \kateaxei\ (Matthew:12:20|) and the second aorist passive subjunctive \kateag“sin\ (John:19:31|). Such unusual forms appear in the _Koin‚_. This infinitive here with the accusative of general reference is the subject of \egeneto\ (it came to pass). strkjv@Matthew:3:16| uses the same verb, but strkjv@Mark:1:10| has \schizomenous\, rent asunder.

rwp@Luke:3:22 @{Descended} (\katabˆnai\). Same construction as the preceding infinitive. {The Holy Ghost} (\to pneuma to hagion\). The Holy Spirit. strkjv@Mark:1:10| has merely the Spirit (\to pneuma\) while strkjv@Matthew:3:16| has the Spirit of God (\pneuma theou\). {In a bodily form} (\s“matik“i eidei\). Alone in Luke who has also "as a dove" (\h“s peristeran\) like Matthew and Mark. This probably means that the Baptist saw the vision that looked like a dove. Nothing is gained by denying the fact or possibility of the vision that looked like a dove. God manifests his power as he will. The symbolism of the dove for the Holy Spirit is intelligible. We are not to understand that this was the beginning of the Incarnation of Christ as the Cerinthian Gnostics held. But this fresh influx of the Holy Spirit may have deepened the Messianic consciousness of Jesus and certainly revealed him to the Baptist as God's Son. {And a voice came out of heaven} (\kai ph“nˆn ex ouranou genesthai\). Same construction of infinitive with accusative of general reference. The voice of the Father to the Son is given here as in strkjv@Mark:1:11|, which see, and strkjv@Matthew:3:17| for discussion of the variation there. The Trinity here manifest themselves at the baptism of Jesus which constitutes the formal entrance of Jesus upon his Messianic ministry. He enters upon it with the Father's blessing and approval and with the power of the Holy Spirit upon him. The deity of Christ here appears in plain form in the Synoptic Gospels. The consciousness of Christ is as clear on this point here as in the Gospel of John where the Baptist describes him after his baptism as the Son of God (John:1:34|).

rwp@Luke:4:1 @{Full of the Holy Spirit} (\plˆrˆs pneumatos hagiou\). An evident allusion to the descent of the Holy Spirit on Jesus at his baptism (Luke:3:21f.|). The distinctness of the Persons in the Trinity is shown there, but with evident unity. One recalls also Luke's account of the overshadowing of Mary by the Holy Spirit (1:35|). strkjv@Matthew:4:1| says that "Jesus was led of the Spirit" while strkjv@Mark:1:12| states that "the Spirit driveth him forth" which see for discussion. "Jesus had been endowed with supernatural power; and He was tempted to make use of it in furthering his own interests without regard to the Father's will" (Plummer). {Was led by the Spirit} (\ˆgeto en toi pneumati\). Imperfect passive, continuously led. \En\ may be the instrumental use as often, for strkjv@Matthew:4:1| has here \hupo\ of direct agency. But Matthew has the aorist passive \anˆchthˆ\ which may be ingressive as he has \eis tˆn erˆmon\ (into the wilderness) while Luke has \en t“i erˆm“i\ (in the wilderness). At any rate Luke affirms that Jesus was now continuously under the guidance of the Holy Spirit. Hence in this same sentence he mentions the Spirit twice. {During the forty days} (\hˆmerƒs tesserakonta\). Accusative of duration of time, to be connected with "led" not with "tempted." He was led in the Spirit during these forty days (cf. strkjv@Deuteronomy:8:2|, forty years). The words are amphibolous also in strkjv@Mark:1:13|. strkjv@Matthew:4:2| seems to imply that the three recorded temptations came at the close of the fasting for forty days. That can be true and yet what Luke states be true also. These three may be merely specimens and so "representative of the struggle which continued throughout the whole period" (Plummer).

rwp@Luke:4:2 @{Being tempted} (\peirazomenos\). Present passive participle and naturally parallel with the imperfect passive \ˆgeto\ (was led) in verse 1|. This is another instance of poor verse division which should have come at the end of the sentence. See on ¯Matthew:4:1; strkjv@Mark:1:13| for the words "tempt" and "devil." The devil challenged the Son of man though also the Son of God. It was a contest between Jesus, full of the Holy Spirit, and the slanderer of men. The devil had won with Adam and Eve. He has hopes of triumph over Jesus. The story of this conflict is given only in strkjv@Matthew:4:1-11; strkjv@Luke:4:1-13|. There is a mere mention of it in strkjv@Mark:1:12f|. Songs:then here is a specimen of the Logia of Jesus (Q), a non-Markan portion of Matthew and Luke, the earliest document about Christ. The narrative could come ultimately only from Christ himself. It is noteworthy that it bears all the marks of the high conception of Jesus as the Son of God found in the Gospel of John and in Paul and Hebrews, the rest of the New Testament in fact, for Mark, Matthew, Luke, Acts, Peter, and Jude:follow in this same strain. The point is that modern criticism has revealed the Messianic consciousness of Jesus as God's Son at his Baptism and in his Temptations at the very beginning of his ministry and in the oldest known documents about Christ (The Logia, Mark's Gospel). {He did eat nothing} (\ouk ephagen ouden\). Second aorist (constative) active indicative of the defective verb \esthi“\. Mark does not give the fast. strkjv@Matthew:4:2| has the aorist active participle \nˆsteusas\ which usually means a religious fast for purposes of devotion. That idea is not excluded by Luke's words. The entrance of Jesus upon his Messianic ministry was a fit time for this solemn and intense consecration. This mental and spiritual strain would naturally take away the appetite and there was probably nothing at hand to eat. The weakness from the absence of food gave the devil his special opportunity to tempt Jesus which he promptly seized. {When they were completed} (\suntelestheis“n aut“n\). Genitive absolute with the first aorist passive participle feminine plural because \hemer“n\ (days) is feminine. According to Luke the hunger (\epeinasen\, became hungry, ingressive aorist active indicative) came at the close of the forty days as in strkjv@Matthew:4:2|.

rwp@Luke:4:14 @{Returned} (\hupestrepsen\). Luke does not fill in the gap between the temptations in the wilderness of Judea and the Galilean Ministry. He follows the outline of Mark. It is John's Gospel alone that tells of the year of obscurity (Stalker) in various parts of the Holy Land. {In the power of the Spirit} (\en tˆi dunamei tou pneumatos\). Luke in these two verses (14,15|) gives a description of the Galilean Ministry with three marked characteristics (Plummer): the power of the spirit, rapid spread of Christ's fame, use of the Jewish synagogues. Luke often notes the power of the Holy Spirit in the work of Christ. Our word dynamite is this same word \dunamis\ (power). {A fame} (\phˆmˆ\). An old Greek word found in the N.T. only here and strkjv@Matthew:9:26|. It is from \phˆmi\, to say. Talk ran rapidly in every direction. It assumes the previous ministry as told by John.

rwp@Luke:9:22 @{Rejected} (\apodokimasthˆnai\). First aorist passive infinitive of \apodokimaz“\, to reject after trial. {The third day} (\tˆi tritˆi hˆmerƒi\). Locative case of time as in strkjv@Matthew:16:21|. Here in the parallel passage strkjv@Mark:8:31| has "after three days" (\meta treis hˆmeras\) in precisely the same sense. That is to say, "after three days" is just a free way of saying "on the third day" and cannot mean "on the fourth day" if taken too literally. For discussion of this plain prediction of the death of Christ with various details see discussion on strkjv@Matthew:16:21; strkjv@Mark:8:31|. It was a melancholy outlook that depressed the disciples as Mark and Matthew show in the protest of Peter and his rebuke.

rwp@Luke:9:34 @{Overshadowed them} (\epeskiazen autous\). Imperfect active (aorist in strkjv@Matthew:17:5|) as present participle in strkjv@Mark:9:7|, inchoative, the shadow began to come upon them. On Hermon as on many high mountains a cloud will swiftly cover the cap. I have seen this very thing at Blue Ridge, North Carolina. This same verb is used of the Holy Spirit upon Mary (Luke:1:35|). Nowhere else in the N.T., though an old verb (\epi, skiaz“\, from \skia\, shadow). {As they entered into the cloud} (\en t“i eiselthein autous eis tˆn nephelˆn\). Luke's idiom of \en\ with the articular infinitive again (aorist active this time, on the entering in as to them). All six "entered into" the cloud, but only Peter, James, and John "became afraid" (\ephobˆthˆsan\, ingressive first aorist passive).

rwp@Luke:10:21 @{In that same hour} (\en autˆi tˆi h“rƒi\). Literally, "at the hour itself," almost a demonstrative use of \autos\ (Robertson, _Grammar_, p. 686) and in Luke alone in the N.T. (2:38; strkjv@10:21; strkjv@12:12; strkjv@20:19|). strkjv@Matthew:11:25| uses the demonstrative here, "at that time" (\en ekein“i t“i kair“i\). {Rejoiced in the Holy Spirit} (\ˆgalliasato t“i pneumati t“i hagi“i\). First aorist middle of the late verb \agallia“\ for \agall“\, to exult. Always in the middle in the N.T. save strkjv@Luke:1:47| in Mary's _Magnificat_. This holy joy of Jesus was directly due to the Holy Spirit. It is joy in the work of his followers, their victories over Satan, and is akin to the joy felt by Jesus in strkjv@John:4:32-38| when the vision of the harvest of the world stirred his heart. The rest of this verse is precisely like strkjv@Matthew:11:25f.|, a peculiarly Johannine passage in Matthew and Luke, but not in Mark, and so from Q (the Logia of Jesus). It has disturbed critics who are unwilling to admit the Johannine style and type of teaching as genuine, but here it is. See on Matthew for discussion. "That God had proved his independence of the human intellect is a matter for thankfulness. Intellectual gifts, so far from being necessary, are often a hindrance" (Plummer).

rwp@Luke:10:22 @{Knoweth who the Son is} (\gin“skei tis estin ho huios\). Knows by experience, \gin“skei\. Here strkjv@Matthew:11:27| has \epigin“skei\ (fully knows) and simply \ton huion\ (the Son) instead of the "who" (\tis\) clause. Songs:also in "who the Father is" (\tis estin ho pater\). But the same use and contrast of "the Father," "the Son." in both Matthew and Luke, "an aerolite from the Johannean heaven" (Hase). No sane criticism can get rid of this Johannine bit in these Gospels written long before the Fourth Gospel was composed. We are dealing here with the oldest known document about Christ (the Logia) and the picture is that drawn in the Fourth Gospel (see my _The Christ of the Logia_). It is idle to try to whittle away by fantastic exegesis the high claims made by Jesus in this passage. It is an ecstatic prayer in the presence of the Seventy under the rapture of the Holy Spirit on terms of perfect equality and understanding between the Father and the Son in the tone of the priestly prayer in strkjv@John:17|. We are justified in saying that this prayer of supreme Fellowship with the Father in contemplation of final victory over Satan gives us a glimpse of the prayers with the Father when the Son spent whole nights on the mountain alone with the Father. Here is the Messianic consciousness in complete control and with perfect confidence in the outcome. Here as in strkjv@Matthew:11:27| by the use of {willeth to reveal him} (\boulˆtai apokalupsai\). The Son claims the power to reveal the Father "to whomsoever he wills" (\h“i an boulˆtai\, indefinite relative and present subjunctive of \boulomai\, to will, not the future indicative). This is divine sovereignty most assuredly. Human free agency is also true, but it is full divine sovereignty in salvation that is here claimed along with possession (\paredothˆ\, timeless aorist passive indicative) of all power from the Father. Let that supreme claim stand.

rwp@Luke:11:13 @{Know how to give} (\oidate didonai\). See on strkjv@Matthew:7:11| for this same saying. Only here Jesus adds the Holy Spirit (\pneuma hagion\) as the great gift (the _summum bonum_) that the Father is ready to bestow. Jesus is fond of "how much more" (\pos“i mƒllon\, by how much more, instrumental case).

rwp@Luke:11:15 @{Dumb} (\k“phon\). See on ¯Matthew:9:32|. {By Beelzebub} (\en Beezeboul\). Blasphemous accusation here in Judea as in Galilee (Mark:3:22; strkjv@Matthew:12:24,27|). See on Matthew for discussion of the form of this name and the various items in the sin against the Holy Spirit involved in the charge. It was useless to deny the fact of the miracles. Songs:they were explained as wrought by Satan himself, a most absurd explanation.

rwp@Luke:12:10 @{But unto him that blasphemeth against the Holy Spirit} (\t“i de eis to hagion pneuma blasphˆmˆsanti\). This unpardonable sin is given by strkjv@Mark:3:28f.; strkjv@Matthew:12:31f.| immediately after the charge that Jesus was in league with Beelzebub. Luke here separates it from the same charge made in Judea (11:15-20|). As frequently said, there is no sound reason for saying that Jesus only spoke his memorable sayings once. Luke apparently finds a different environment here. Note the use of \eis\ here in the sense of "against."

rwp@Luke:23:49 @{Stood afar off} (\histˆkeisan apo makrothen\). Same verb as in verse 35|. Melancholy picture of the inner circle of the acquaintances of Jesus and the faithful band of women from Galilee. {Seeing these things} (\hor“sai tauta\). And helpless either to prevent them or to understand them. They could only stand and look with blinded eyes.

rwp@Mark:1:8 @{With water} (\hudati\). Songs:Luke (Luke:3:16|) the locative case, {in water}. Matthew (Matthew:3:11|) has \en\ (in), both with (in) water and the Holy Spirit. The water baptism by John was a symbol of the spiritual baptism by Jesus.

rwp@Mark:1:9 @{In the Jordan} (\eis ton Iordanˆn\). Songs:in verse 10|, \ek tou hudatos\, out of the water, after the baptism into the Jordan. Mark is as fond of "straightway" (\euthus\) as Matthew is of "then" (\tote\). {Rent asunder} (\schizomenous\). Split like a garment, present passive participle. Jesus saw the heavens parting as he came up out of the water, a more vivid picture than the "opened" in strkjv@Matthew:3:16| and strkjv@Luke:3:21|. Evidently the Baptist saw all this and the Holy Spirit coming down upon Jesus as a dove because he later mentions it (John:1:32|). The Cerinthian Gnostics took the dove to mean the heavenly _aeon Christ_ that here descended upon the man Jesus and remained with him till the Cross when it left him, a sort of forecast of the modern distinction between the Jesus of history and the theological Christ.

rwp@Mark:1:12 @{Driveth him forth} (\auton ekballei\). Vivid word, bolder than Matthew's "was led up" (\anˆchthˆ\) and Luke's "was led" (\ˆgeto\). It is the same word employed in the driving out of demons (Mark:1:34,39|). Mark has here "straightway" where Matthew has "then" (see on verse ¯9|). The forty days in the wilderness were under the direct guidance of the Holy Spirit. The entire earthly life of Jesus was bound up with the Holy Spirit from his birth to his death and resurrection.

rwp@Mark:1:24 @{What have we to do with thee?} (\ti hˆmin kai soi?\) The same idiom in strkjv@Matthew:8:29|. Ethical dative. Nothing in common between the demon and Jesus. Note "we." The man speaks for the demon and himself, double personality. The recognition of Jesus by the demons may surprise us since the rabbis (the ecclesiastics) failed to do so. They call Jesus "The Holy One of God" (\ho hagios tou theou\). Hence the demon feared that Jesus was come to destroy him and the man in his power. In strkjv@Matthew:8:29| the demon calls Jesus "Son of God." Later the disciples will call Jesus "The Holy One of God" (John:6:69|). The demon cried out aloud (\anekraxen\, late first aorist form, \anekragen\, common second aorist) so that all heard the strange testimony to Jesus. The man says "I know" (\oida\), correct text, some manuscripts "we know" (\oidamen\), including the demon.

rwp@Mark:1:34 @{Devils} (\daimonia\). Demons it should be translated always. {Suffered not} (\ouk ˆphien\). Would not allow, imperfect tense of continued refusal. The reason given is "because they knew him" (\hoti ˆideisan auton\). Whether "to be Christ" (\Christon einai\) is genuine or not, that is the meaning and is a direct reference to strkjv@1:24| when in the synagogue the demon recognized and addressed Jesus as the Holy One of God. Testimony from such a source was not calculated to help the cause of Christ with the people. He had told the other demon to be silent. See on ¯Matthew:8:29| for discussion of the word demon.

rwp@Mark:3:29 @{Guilty of an eternal sin} (\enochos estin ai“niou hamartˆmatos\). The genitive of the penalty occurs here with \enochos\. In saying that Jesus had an unclean spirit (verse 30|) they had attributed to the devil the work of the Holy Spirit. This is the unpardonable sin and it can be committed today by men who call the work of Christ the work of the devil, Nietzsche may be cited as an instance in point. Those who hope for a second probation hereafter may ponder carefully how a soul that eternally sins in such an environment can ever repent. That is eternal punishment. The text here is \hamartˆmatos\ (sin), not \krise“s\ (judgment), as the Textus Receptus has it.

rwp@Mark:4:19 @{The lusts of other things} (\hai peri ta loipa epithumiai\). All the passions or longings, sensual, worldly, "pleasures of this life" (\hˆdon“n tou biou\) as Luke has it (Luke:8:14|), the world of sense drowning the world of spirit. The word \epithumia\ is not evil in itself. One can yearn (this word) for what is high and holy (Luke:22:15; strkjv@Phillipians:1:23|).

rwp@Mark:4:28 @{Of herself} (\automatˆ\). Automatically, we say. The secret of growth is in the seed, not in the soil nor in the weather nor in the cultivating. These all help, but the seed spontaneously works according to its own nature. The word \automatˆ\ is from \autos\ (self) and \memaa\ desire eagerly from obsolete \ma“\. Common word in all Greek history. Only one other example in N.T., in strkjv@Acts:12:10| when the city gate opens to Peter of its own accord. "The mind is adapted to the truth, as the eye to the light" (Gould). Songs:we sow the seed, God's kingdom truth, and the soil (the soul) is ready for the seed. The Holy Spirit works on the heart and uses the seed sown and makes it germinate and grow, "first the blade, then the ear, then the full corn in the ear" (\pr“ton chorton, eiten stachun, eiten plˆrˆ siton en t“i stachui\). This is the law and order of nature and also of grace in the kingdom of God. Hence it is worth while to preach and teach. "This single fact creates the confidence shown by Jesus in the ultimate establishment of his kingdom in spite of the obstacles which obstruct its progress" (Gould).

rwp@Mark:4:34 @{But privately to his disciples he expounded all things} (\kat' idian de tois idiois mathˆtais epeluen panta\). To his own (\idiois\) disciples in private, in distinction from the mass of the people Jesus was in the habit (imperfect tense, \epeluen\) of {disclosing}, revealing, all things (\panta\) in plain language without the parabolic form used before the crowds. This verb \epilu“\ occurs in the N.T. only here and in strkjv@Acts:19:39| where the town-clerk of Ephesus says of the troubles by the mob: "It shall be settled in the regular assembly" (\en tˆi ennom“i ekklˆsiƒi epiluthˆsetai\). First future passive indicative from \epilu“\. The word means to give additional (\epi\) loosening (\lu“\), so to explain, to make plainer, clearer, even to the point of revelation. This last is the idea of the substantive in strkjv@2Peter:1:20| where even the Revised Version has it: "No prophecy of scripture is of private interpretation" (\pƒsa prophˆteia graphˆs idias epiluse“s ou ginetai\). Here the use of \ginetai\ (comes) with the ablative case (\epiluse“s\) and the explanation given in verse strkjv@2Peter:1:21| shows plainly that disclosure or revelation to the prophet is what is meant, not interpretation of what the prophet said. The prophetic impulse and message came from God through the Holy Spirit. In private the further disclosures of Jesus amounted to fresh revelations concerning the mysteries of the kingdom of God.

rwp@Mark:6:20 @{Feared John} (\ephobeito ton I“anˆn\). Imperfect tense, continual state of fear. He feared John and also Herodias. Between the two Herod vacillated. He knew him to be righteous and holy (\dikaion kai hagion\) and so innocent of any wrong. Songs:he {kept him safe} (\sunetˆrei\). Imperfect tense again. Late Greek verb. From the plots and schemes of Herodias. She was another Jezebel towards John and with Herod. {Much perplexed} (\polla ˆporei\). This the correct text not \polla epoiei\, did many things. Imperfect tense again. {He heard him gladly} (\hˆde“s ˆkouen\). Imperfect tense again. This is the way that Herod really felt when he could slip away from the meshes of Herodias. These interviews with the Baptist down in the prison at Machaerus during his occasional visits there braced "his jaded mind as with a whiff of fresh air" (Swete). But then he saw Herodias again and he was at his wits' end (\ˆporei\, lose one's way, \a\ privative and \poros\, way), for he knew that he had to live with Herodias with whom he was hopelessly entangled.

rwp@Mark:7:19 @{Making all meats clean} (\kathariz“n panta ta br“mata\). This anacoluthon can be understood by repeating {he says} (\legei\) from verse 18|. The masculine participle agrees with Jesus, the speaker. The words do not come from Jesus, but are added by Mark. Peter reports this item to Mark, probably with a vivid recollection of his own experience on the housetop in Joppa when in the vision Peter declined three times the Lord's invitation to kill and eat unclean animals (Acts:10:14-16|). It was a riddle to Peter as late as that day. "Christ asserts that _Levitical_ uncleanness, such as eating with unwashed hands, is of small importance compared with _moral_ uncleanness" (Vincent). The two chief words in both incidents, here and in Acts, are {defile} (\koino“\) and {cleanse} (\kathariz“\). "What God cleansed do not thou treat as defiled" (Acts:10:15|). It was a revolutionary declaration by Jesus and Peter was slow to understand it even after the coming of the Holy Spirit at Pentecost. Jesus was amply justified in his astonished question: {Perceive ye not?} (\ou noeite;\). They were making little use of their intelligence in trying to comprehend the efforts of Jesus to give them a new and true spiritual insight.

rwp@Mark:8:38 @{For whosoever shall be ashamed of me and my words} (\hos gar ean epaischunthˆi me kai tous emous logous\). More exactly, {whosoever is ashamed} (first aorist passive subjunctive with indefinite relative and \ean = an\. See Robertson, _Grammar_, pp. 957-9. It is not a statement about the future conduct of one, but about his present attitude toward Jesus. The conduct of men toward Christ now determines Christ's conduct then (\epaischunthˆsetai\, first future passive indicative). This passive verb is transitive and uses the accusative (\me, auton\). {In this adulterous and sinful generation} (\en tˆi geneƒi tautˆi tˆi moichalidi kai hamart“l“i\). Only in Mark. {When he cometh} (\hotan elthˆi\). Aorist active subjunctive with reference to the future second coming of Christ with the glory of the Father with his holy angels (cf. strkjv@Matthew:16:27|). This is a clear prediction of the final eschatological coming of Christ. This verse could not be separated from strkjv@Mark:9:1| as the chapter division does. These two verses in strkjv@Mark:8:38; strkjv@9:1| form one paragraph and should go together.

rwp@Mark:9:1 @{Till they see the kingdom of God come with power} (\he“s an id“sin tˆn basileian tou theou elˆluthuian en dunamei\). In strkjv@8:38| Jesus clearly is speaking of the second coming. To what is he referring in strkjv@9:1|? One is reminded of strkjv@Mark:13:32; strkjv@Matthew:24:36| where Jesus expressly denies that anyone save the Father himself (not even the Son) knows the day or the hour. Does he contradict that here? It may be observed that Luke has only "see the kingdom of God," while Matthew has "see the Son of man coming" (\erchomenon\, present participle, a process). Mark has "see the kingdom of God come" (\elˆluthuian\, perfect active participle, already come) and adds "with power." Certainly the second coming did not take place while some of those standing there still lived. Did Jesus mean that? The very next incident in the Synoptic Gospels is the Transfiguration on Mount Hermon. Does not Jesus have that in mind here? The language will apply also to the coming of the Holy Spirit on the great Day of Pentecost. Some see in it a reference to the destruction of the temple. It is at least open to question whether the Master is speaking of the same event in strkjv@Mark:8:38; strkjv@9:1|.

rwp@Mark:9:9 @{Save when} (\ei mˆ hotan\). Matthew has "until" (\he“s hou\). {Should have risen} (\anastˆi\). Second aorist active subjunctive. More exactly, "should rise" (punctiliar aorist and futuristic, not with any idea of perfect tense). strkjv@Luke:9:36| merely says that they told no man any of these things. It was a high and holy secret experience that the chosen three had had for their future good and for the good of all.

rwp@Mark:13:11 @{Be not anxious beforehand what ye shall speak} (\mˆ promerimnƒte ti lalˆsˆte\). Negative with present imperative to make a general prohibition or habit. Jesus is not here referring to preaching, but to defences made before these councils and governors. A typical example is seen in the courage and skill of Peter and John before the Sanhedrin in Acts. The verb \merimna“\ is from \meriz“\ (\meris\), to be drawn in opposite directions, to be distracted. See on ¯Matthew:6:25|. They are not to be stricken with fright beforehand, but to face fearlessly those in high places who are seeking to overthrow the preaching of the gospel. There is no excuse here for the lazy preacher who fails to prepare his sermon out of the mistaken reliance upon the Holy Spirit. They will need and will receive the special help of the Holy Spirit (cf. strkjv@John:14-16|).

rwp@Mark:13:14 @{Standing where he ought not} (\hestˆkota hopou ou dei\). strkjv@Matthew:24:15| has "standing in the holy place" (\hestos en topoi hagi“i\), neuter and agreeing with \bdelugma\ (abomination), the very phrase applied in 1Macc. strkjv@1:54 to the altar to Zeus erected by Antiochus Epiphanes where the altar to Jehovah was. Mark personifies the abomination as personal (masculine), while strkjv@Luke:21:20| defines it by reference to the armies (of Rome, as it turned out). Songs:the words of Daniel find a second fulfilment, Rome taking the place of Syria (Swete). See on ¯Matthew:24:15| for this phrase and the parenthesis inserted in the words of Jesus ("Let him that readeth understand"). See also on ¯Matthew:24:16-25| for discussion of details in strkjv@Mark:13:14-22|.

rwp@Mark:15:47 @{Beheld} (\ethe“roun\). Imperfect tense picturing the two Marys "sitting over against the sepulchre" (Matthew:27:61|) and watching in silence as the shadows fell upon all their hopes and dreams. Apparently these two remained after the other women who had been beholding from afar the melancholy end (Mark:15:40|) had left and "were watching the actions of Joseph and Nicodemus" (Swete). Probably also they saw the body of Jesus carried and hence they knew where it was laid and saw that it remained there (\tetheitai\, perfect passive indicative, state of completion). "It is evident that they constituted themselves a party of observation" (Gould).

rwp@Info_Matthew @ THE TITLE The Textus Receptus has "The Holy Gospel according to Matthew" (\to kata Matthaion hagion Euaggelion\), though the Elzevirs omit "holy," not agreeing here with Stephanus, Griesbach, and Scholz. Only minuscules (cursive Greek manuscripts) and all late have the adjective. Other minuscules and nine uncials including W (the Washington Codex of the fifth century), C of the fifth century (the palimpsest manuscript) and Delta of the ninth together with most Latin manuscripts have simply "Gospel according to Matthew" (\Euaggelion kata Matthaion\). But Aleph and B the two oldest and best Greek uncials of the fourth century have only "According to Matthew" (\Kata Maththaion\) (note double th) and the Greek uncial D of the fifth or sixth century follows Aleph and B as do some of the earliest Old Latin manuscripts and the Curetonian Syriac. It is clear, therefore, that the earliest form of the title was simply "According to Matthew." It may be doubted if Matthew (or the author, if not Matthew) had any title at all. The use of "according to" makes it plain that the meaning is not "the Gospel of Matthew," but the Gospel as given by Matthew, \secundum Matthaeum\, to distinguish the report by Matthew from that by Mark, by Luke, by John. Least of all is there any authority in the manuscripts for saying "Saint Matthew," a Roman Catholic practice observed by some Protestants.

rwp@Matthew:1:18 @{Of the Holy Ghost} (\ek pneumatos hagiou\). The discovery that Mary was pregnant was inevitable and it is plain that she had not told Joseph. She "was found with child" (\heurethˆ en gastri echousa\). This way of putting it, the usual Greek idiom, plainly shows that it was the discovery that shocked Joseph. He did not as yet know what Matthew plainly asserts that the Holy Ghost, not Joseph and not any man, was responsible for the pregnancy of Mary. The problem of the Virgin Birth of Jesus has been a disturbing fact to some through all the ages and is today to those who do not believe in the pre-existence of Christ, the Son of God, before his Incarnation on earth. This is the primal fact about the Birth of Christ. The Incarnation of Christ is clearly stated by Paul (2Corinthians:8:9; strkjv@Phillipians:2:5-11|; and involved in strkjv@Colossians:1:15-19|) and by John (John:1:14; strkjv@17:5|). If one frankly admits the actual pre-existence of Christ and the real Incarnation, he has taken the longest and most difficult step in the matter of the supernatural Birth of Christ. That being true, no merely human birth without the supernatural element can possibly explain the facts. Incarnation is far more than the Indwelling of God by the Holy Spirit in the human heart. To admit real incarnation and also full human birth, both father and mother, creates a greater difficulty than to admit the Virgin Birth of Jesus begotten by the Holy Spirit, as Matthew here says, and born of the Virgin Mary. It is true that only Matthew and Luke tell the story of the supernatural birth of Jesus, though strkjv@John:1:14| seems to refer to it. Mark has nothing whatever concerning the birth and childhood of Jesus and so cannot be used as a witness on the subject. Both Matthew and Luke present the birth of Jesus as not according to ordinary human birth. Jesus had no human father. There is such a thing in nature as parthenogenesis in the lower orders of life. But that scientific fact has no bearing here. We see here God sending his Son into the world to be the world's Saviour and he gave him a human mother, but not a human father so that Jesus Christ is both Son of God and Son of Man, the God Man. Matthew tells the story of the birth of Jesus from the standpoint of Joseph as Luke gives it from the standpoint of Mary. The two narratives harmonize with each other. One credits these most wonderful of all birth narratives according as he believes in the love and power of Almighty God to do what he wills. There is no miracle with God who has all power and all knowledge. The laws of nature are simply the expression of God's will, but he has not revealed all his will in the laws that we discover. God is Spirit. He is Person. He holds in his own power all life. strkjv@John:3:16| is called the Little Gospel because it puts briefly the love of God for men in sending his own Son to live and die for us.

rwp@Matthew:1:20 @{An angel of the Lord appeared unto him in a dream} (\aggelos kuriou kat' onar ephanˆ aut“i\). This expression (\aggelos kuriou\) is without the article in the New Testament except when, as in strkjv@1:24|, there is reference to the angel previously mentioned. Sometimes in the Old Testament Jehovah Himself is represented by this phrase. Surely Joseph needed God's help if ever man did. If Jesus was really God's Son, Joseph was entitled to know this supreme fact that he might be just to both Mary and her Child. It was in a dream, but the message was distinct and decisive for Joseph. He is called "Son of David" as had been shown by Matthew in strkjv@Matthew:1:16|. Mary is called his "wife" (\tˆn gunaika sou\). He is told "not to become afraid" (ingressive first aorist passive subjunctive in prohibition, (\mˆ phobˆthˆis\), "to take to his side" (\paralabein\, ingressive aorist active infinitive) her whom he had planned (\enthumˆthentos\, genitive absolute again, from \en\ and \thumos\) to send away with a writ of divorce. He had pondered and had planned as best he knew, but now God had called a halt and he had to decide whether he was willing to shelter Mary by marrying her and, if necessary, take upon himself whatever stigma might attach to her. Joseph was told that the child was begotten of the Holy Spirit and thus that Mary was innocent of any sin. But who would believe it now if he told it of her? Mary knew the truth and had not told him because she could not expect him to believe it.

rwp@Matthew:1:21 @{Thou shalt call his name Jesus} (\Kalesies to onoma autou Iˆsoun\). 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 (\s“sei\) his people from their sins and so be their Saviour (\S“tˆr\). 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 (\s“sei\ 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 t“n hamarti“n aut“n\). 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:3:11 @{Mightier than I} (\ischuroteros mou\). Ablative after the comparative adjective. His baptism is water baptism, but the Coming One "will baptize in the Holy Spirit and fire." "Life in the coming age is in the sphere of the Spirit. Spirit and fire are coupled with one preposition as a double baptism" (McNeile). Broadus takes "fire" in the sense of separation like the use of the fan. As the humblest of servants John felt unworthy to take off the sandals of the Coming One. About \bastaz“\ see on ¯Matthew:8:17|.

rwp@Matthew:3:16 @{The Spirit of God descending as a dove} (\pneuma theou katabainon h“sei peristeran\). It is not certain whether Matthew means that the Spirit of God took the form of a dove or came upon Jesus as a dove comes down. Either makes sense, but Luke (Luke:3:22|) has it "in bodily form as a dove" and that is probably the idea here. The dove in Christian art has been considered the symbol of the Holy Spirit.

rwp@Matthew:3:17 @{A voice out of the heavens} (\ph“nˆ ek t“n ouran“n\). This was the voice of the Father to the Son whom he identifies as His Son, "my beloved Son." Thus each person of the Trinity is represented (Father, Son, Holy Spirit) at this formal entrance of Jesus upon his Messianic ministry. John heard the voice, of course, and saw the dove. It was a momentous occasion for John and for Jesus and for the whole world. The words are similar to strkjv@Psalms:2:7| and the voice at the Transfiguration (Matthew:17:5|). The good pleasure of the Father is expressed by the timeless aorist (\eudokˆsa\).

rwp@Matthew:4:1 @{To be tempted of the devil} (\peirasthˆnai hupo tou diabolou\). Matthew locates the temptation at a definite time, "then" (\tote\) and place, "into the wilderness" (\eis tˆn erˆmon\), the same general region where John was preaching. It is not surprising that Jesus was tempted by the devil immediately after his baptism which signified the formal entrance upon the Messianic work. That is a common experience with ministers who step out into the open for Christ. The difficulty here is that Matthew says that "Jesus was led up into the wilderness by the Spirit to be tempted by the devil." Mark (Mark:1:12|) puts it more strongly that the Spirit "drives" (\ekballei\) Christ into the wilderness. It was a strong impulsion by the Holy Spirit that led Jesus into the wilderness to think through the full significance of the great step that he had now taken. That step opened the door for the devil and involved inevitable conflict with the slanderer (\tou diabolou\). Judas has this term applied to him (John:6:70|) as it is to men (2Timothy:3:3; strkjv@Titus:2:3|) and women (she devils, strkjv@1Timothy:3:11|) who do the work of the arch slanderer. There are those today who do not believe that a personal devil exists, but they do not offer an adequate explanation of the existence and presence of sin in the world. Certainly Jesus did not discount or deny the reality of the devil's presence. The word "tempt" here (\peiraz“\) and in strkjv@4:3| means originally to test, to try. That is its usual meaning in the ancient Greek and in the Septuagint. Bad sense of \ekpeiraz“\ in strkjv@4:7| as in strkjv@Deuteronomy:6:16|. Here it comes to mean, as often in the New Testament, to solicit to sin. The evil sense comes from its use for an evil purpose.

rwp@Matthew:4:5 @{Then the devil taketh him} (\tote paralambanei auton ho diabolos\). Matthew is very fond of this temporal adverb (\tote\). See already strkjv@2:7; strkjv@3:13; strkjv@4:1,5|. Note historic present with vivid picturesqueness. Luke puts this temptation third, the geographical order. But was the person of Christ allowed to be at the disposal of the devil during these temptations? Alford so holds. {On the pinnacle of the temple} (\epi to pterugion tou hierou\). Literally "wing:" the English word "pinnacle" is from the Latin _pinnaculum_, a diminutive of _pinna_ (wing). "_The temple_" (\tou hierou\) here includes the whole temple area, not just the sanctuary (\ho naos\), the Holy Place and Most Holy Place. It is not clear what place is meant by "wing." It may refer to Herod's royal portico which overhung the Kedron Valley and looked down some four hundred and fifty feet, a dizzy height (Josephus, _Ant_. XV. xi. 5). This was on the south of the temple court. Hegesippus says that James the Lord's brother was later placed on the wing of the temple and thrown down therefrom.

rwp@Matthew:5:3 @{Blessed} (\makarioi\). The English word "blessed" is more exactly represented by the Greek verbal \eulogˆtoi\ as in strkjv@Luke:1:68| of God by Zacharias, or the perfect passive participle \eulogˆmenos\ as in strkjv@Luke:1:42| of Mary by Elizabeth and in strkjv@Matthew:21:9|. Both forms come from \euloge“\, to speak well of (\eu, logos\). The Greek word here (\makarioi\) is an adjective that means "happy" which in English etymology goes back to hap, chance, good-luck as seen in our words haply, hapless, happily, happiness. "Blessedness is, of course, an infinitely higher and better thing than mere happiness" (Weymouth). English has thus ennobled "blessed" to a higher rank than "happy." But "happy" is what Jesus said and the _Braid Scots New Testament_ dares to say "Happy" each time here as does the _Improved Edition of the American Bible Union Version_. The Greek word is as old as Homer and Pindar and was used of the Greek gods and also of men, but largely of outward prosperity. Then it is applied to the dead who died in the Lord as in strkjv@Revelation:14:13|. Already in the Old Testament the Septuagint uses it of moral quality. "Shaking itself loose from all thoughts of outward good, it becomes the express symbol of a happiness identified with pure character. Behind it lies the clear cognition of sin as the fountain-head of all misery, and of holiness as the final and effectual cure for every woe. For knowledge as the basis of virtue, and therefore of happiness, it substitutes faith and love" (Vincent). Jesus takes this word "happy" and puts it in this rich environment. "This is one of the words which have been transformed and ennobled by New Testament use; by association, as in the Beatitudes, with unusual conditions, accounted by the world miserable, or with rare and difficult" (Bruce). It is a pity that we have not kept the word "happy" to the high and holy plane where Jesus placed it. "If you know these things, happy (\makarioi\) are you if you do them" (John:13:17|). "Happy (\makarioi\) are those who have not seen and yet have believed" (John:20:29|). And Paul applies this adjective to God, "according to the gospel of the glory of the happy (\makariou\) God" (1Timothy:1:11|. Cf. also strkjv@Titus:2:13|). The term "Beatitudes" (Latin _beatus_) comes close to the meaning of Christ here by \makarioi\. It will repay one to make a careful study of all the "beatitudes" in the New Testament where this word is employed. It occurs nine times here (3-11|), though the beatitudes in verses 10 and 11 are very much alike. The copula is not expressed in either of these nine beatitudes. In each case a reason is given for the beatitude, "for" (\hoti\), that shows the spiritual quality involved. Some of the phrases employed by Jesus here occur in the Psalms, some even in the Talmud (itself later than the New Testament, though of separate origin). That is of small moment. "The originality of Jesus lies in putting the due value on these thoughts, collecting them, and making them as prominent as the Ten Commandments. No greater service can be rendered to mankind than to rescue from obscurity neglected moral commonplaces " (Bruce). Jesus repeated his sayings many times as all great teachers and preachers do, but this sermon has unity, progress, and consummation. It does not contain all that Jesus taught by any means, but it stands out as the greatest single sermon of all time, in its penetration, pungency, and power. {The poor in spirit} (\hoi pt“choi t“i pneumati\). Luke has only "the poor," but he means the same by it as this form in Matthew, "the pious in Israel, for the most part poor, whom the worldly rich despised and persecuted" (McNeile). The word used here (\pt“choi\) is applied to the beggar Lazarus in strkjv@Luke:16:20,22| and suggests spiritual destitution (from \pt“ss“\ to crouch, to cower). The other word \penˆs\ is from \penomai\, to work for one's daily bread and so means one who works for his living. The word \pt“chos\ is more frequent in the New Testament and implies deeper poverty than \penˆs\. "The kingdom of heaven" here means the reign of God in the heart and life. This is the _summum bonum_ and is what matters most.

rwp@Matthew:7:6 @{That which is holy unto the dogs} (\to hagion tois kusin\). It is not clear to what "the holy" refers, to ear-rings or to amulets, but that would not appeal to dogs. Trench (_Sermon on the Mount_, p. 136) says that the reference is to meat offered in sacrifice that must not be flung to dogs: "It is not that the dogs would not eat it, for it would be welcome to them; but that it would be a profanation to give it to them, thus to make it a _skubalon_, strkjv@Exodus:22:31|." The yelping dogs would jump at it. Dogs are kin to wolves and infest the streets of oriental cities. {Your pearls before the swine} (\tous margaritas h–m“n emprosthen t“n choir“n\). The word pearl we have in the name Margarita (Margaret). Pearls look a bit like peas or acorns and would deceive the hogs until they discovered the deception. The wild boars haunt the Jordan Valley still and are not far removed from bears as they trample with their feet and rend with their tusks those who have angered them.

rwp@Matthew:10:23 @{Till the Son of man be come} (\he“s elthˆi ho huios tou anthr“pou\). Moffatt puts it "before the Son of man arrives" as if Jesus referred to this special tour of Galilee. Jesus could overtake them. Possibly so, but it is by no means clear. Some refer it to the Transfiguration, others to the coming of the Holy Spirit at Pentecost, others to the Second Coming. Some hold that Matthew has put the saying in the wrong context. Others bluntly say that Jesus was mistaken, a very serious charge to make in his instructions to these preachers. The use of \he“s\ with aorist subjunctive for a future event is a good Greek idiom.

rwp@Matthew:12:31 @{But the blasphemy against the Spirit} (\hˆ de tou pneumatos blasphˆmia\). 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:13:52 @{Made a disciple to the kingdom of heaven} (\matheteutheis tˆi basileiƒi t“n ouran“n\). First aorist passive participle. The verb is transitive in strkjv@28:19|. Here a scribe is made a learner to the kingdom. "The mere scribe, Rabbinical in spirit, produces only the old and stale. The disciple of the kingdom like the Master, is always fresh-minded, yet knows how to value all old spiritual treasures of Holy Writ, or Christian tradition" (Bruce). Songs:he uses things fresh (\kaina\) and ancient (\palaia\). "He hurls forth" (\ekballei\) both sorts.

rwp@Matthew:16:18 @{I will build my church} (\oikodomˆs“ mou tˆn ekklˆsian\). It is the figure of a building and he uses the word \ekklˆsian\ which occurs in the New Testament usually of a local organization, but sometimes in a more general sense. What is the sense here in which Jesus uses it? The word originally meant "assembly" (Acts:19:39|), but it came to be applied to an "unassembled assembly" as in strkjv@Acts:8:3| for the Christians persecuted by Saul from house to house. "And the name for the new Israel, \ekklˆsia\, in His mouth is not an anachronism. It is an old familiar name for the congregation of Israel found in Deut. (Deuteronomy:18:26; strkjv@23:2|) and Psalms (Psalms:22:36|), both books well known to Jesus" (Bruce). It is interesting to observe that in strkjv@Psalms:89| most of the important words employed by Jesus on this occasion occur in the LXX text. Songs:\oikodomˆs“\ in strkjv@Psalms:89:5|; \ekklˆsia\ in strkjv@Psalms:89:6|; \katischu“\ in strkjv@Psalms:89:22|; \Christos\ in strkjv@Psalms:89:39,52|; \hƒidˆs\ in strkjv@Psalms:89:49| (\ek cheiros hƒidou\). If one is puzzled over the use of "building" with the word \ekklˆsia\ it will be helpful to turn to strkjv@1Peter:2:5|. Peter, the very one to whom Jesus is here speaking, writing to the Christians in the five Roman provinces in Asia (1Peter:1:1|), says: "You are built a spiritual house" (\oikodomeisthe oikos pneumatikos\). It is difficult to resist the impression that Peter recalls the words of Jesus to him on this memorable occasion. Further on (1Peter:2:9|) he speaks of them as an elect race, a royal priesthood, a holy nation, showing beyond controversy that Peter's use of building a spiritual house is general, not local. This is undoubtedly the picture in the mind of Christ here in strkjv@16:18|. It is a great spiritual house, Christ's Israel, not the Jewish nation, which he describes. What is the rock on which Christ will build his vast temple? Not on Peter alone or mainly or primarily. Peter by his confession was furnished with the illustration for the rock on which His church will rest. It is the same kind of faith that Peter has just confessed. The perpetuity of this church general is guaranteed.

rwp@Matthew:19:8 @{For your hardness of heart} (\pros tˆn sklˆrokardian h–m“n\). The word is apparently one of the few Biblical words (LXX and the N.T.). It is a heart dried up (\sklˆros\), hard and tough. {But from the beginning it hath not been so} (\ap' archˆs de ouk gegonen hout“s\). The present perfect active of \ginomai\ to emphasize the permanence of the divine ideal. "The original ordinance has never been abrogated nor superseded, but continues in force" (Vincent). "How small the Pharisaic disputants must have felt in presence of such holy teaching, which soars above the partisan view of controversialists into the serene region of ideal, universal, eternal truth" (Bruce).

rwp@Matthew:21:21 @{Doubt not} (\mˆ diakrithˆte\). First aorist passive subjunctive, second-class condition. To be divided in mind, to waver, to doubt, the opposite of "faith" (\pistin\), trust, confidence. {What is done to the fig tree} (\to tˆs sukˆs\). The Greek means "the matter of the fig tree," as if a slight matter in comparison with {this mountain} (\t“i orei tout“i\). Removing a mountain is a bigger task than blighting a fig tree. "The cursing of the fig-tree has always been regarded as of symbolic import, the tree being in Christ's mind an emblem of the Jewish people, with a great show of religion and no fruit of real godliness. This hypothesis is very credible" (Bruce). Plummer follows Zahn in referring it to the Holy City. Certainly "this mountain" is a parable and one already reported in strkjv@Matthew:17:20| (cf. sycamine tree in Lk strkjv@17:6|). Cf. strkjv@Zechariah:17:4|.

rwp@Matthew:23:13 @{Hypocrites} (\hupokritai\). This terrible word of Jesus appears first from him in the Sermon on the Mount (Matthew:6:2,5,16; strkjv@7:5|), then in strkjv@15:7| and strkjv@22:18|. Here it appears "with terrific iteration" (Bruce) save in the third of the seven woes (23:13,15,23,25,27,29|). The verb in the active (\hupokrin“\) meant to separate slowly or slightly subject to gradual inquiry. Then the middle was to make answer, to take up a part on the stage, to act a part. It was an easy step to mean to feign, to pretend, to wear a masque, to act the hypocrite, to play a part. This hardest word from the lips of Jesus falls on those who were the religious leaders of the Jews (Scribes and Pharisees), who had justified this thunderbolt of wrath by their conduct toward Jesus and their treatment of things high and holy. The _Textus Receptus has eight woes, adding verse 14| which the Revised Version places in the margin (called verse 13| by Westcott and Hort and rejected on the authority of Aleph B D as a manifest gloss from strkjv@Mark:12:40| and strkjv@Luke:20:47|). The MSS. that insert it put it either before 13 or after 13. Plummer cites these seven woes as another example of Matthew's fondness for the number seven, more fancy than fact for Matthew's Gospel is not the Apocalypse of John. These are all illustrations of Pharisaic saying and not doing (Allen). {Ye shut the kingdom of heaven} (\kleiete tˆn basileian t“n ouran“n\). In strkjv@Luke:11:52| the lawyers are accused of keeping the door to the house of knowledge locked and with flinging away the keys so as to keep themselves and the people in ignorance. These custodians of the kingdom by their teaching obscured the way to life. It is a tragedy to think how preachers and teachers of the kingdom of God may block the door for those who try to enter in (\tous eiserchomenous\, conative present middle participle). {Against} (\emprosthen\). Literally, before. These door-keepers of the kingdom slam it shut in men's faces and they themselves are on the outside where they will remain. They hide the key to keep others from going in.

rwp@Matthew:27:33 @{Golgotha} (\Golgotha\). Chaldaic or Aramaic _Gulgatha_, Hebrew _Gulgoleth_, place of a skull-shaped mount, not place of skulls. Latin Vulgate _Calvariae locus_, hence our Calvary. Tyndale misunderstood it as a place of dead men's skulls. Calvary or Golgotha is not the traditional place of the Holy Sepulchre in Jerusalem, but a place outside of the city, probably what is now called Gordon's Calvary, a hill north of the city wall which from the Mount of Olives looks like a skull, the rock-hewn tombs resembling eyes in one of which Jesus may have been buried.

rwp@Matthew:27:51 @{Was rent} (\eschisthˆ\). Both Mark (Mark:15:38|) and Luke (Luke:23:45|) mention also this fact. Matthew connects it with the earthquake, "the earth did quake" (\hˆ gˆ eseisthˆ\). Josephus (_War_ VI. 299) tells of a quaking in the temple before the destruction and the Talmud tells of a quaking forty years before the destruction of the temple. Allen suggests that "a cleavage in the masonry of the porch, which rent the outer veil and left the Holy Place open to view, would account for the language of the Gospels, of Josephus, and of the Talmud." This veil was a most elaborately woven fabric of seventy-two twisted plaits of twenty-four threads each and the veil was sixty feet long and thirty wide. The rending of the veil signified the removal of the separation between God and the people (Gould).

rwp@Matthew:27:52 @{The tombs were opened} (\ta mnˆmeia ane“ichthˆsan\). First aorist passive indicative (double augment). The splitting of the rocks by the earthquake and the opening of tombs can be due to the earthquake. But the raising of the bodies of the dead after the resurrection of Jesus which appeared to many in the holy city puzzles many today who admit the actual bodily resurrection of Jesus. Some would brand all these portents as legends since they appear in Matthew alone. Others would say that "after his resurrection" should read "after their resurrection," but that would make it conflict with Paul's description of Christ as the first fruits of them that sleep (1Corinthians:15:20|). Some say that Jesus released these spirits after his descent into Hades. Songs:it goes. We come back to miracles connected with the birth of Jesus, God's Son coming into the world. If we grant the possibility of such manifestations of God's power, there is little to disturb one here in the story of the death of God's Son.

rwp@Matthew:28:19 @{All the nations} (\panta ta ethnˆ\). Not just the Jews scattered among the Gentiles, but the Gentiles themselves in every land. And not by making Jews of them, though this point is not made plain here. It will take time for the disciples to grow into this _Magna Charta_ of the missionary propaganda. But here is the world program of the Risen Christ and it should not be forgotten by those who seek to foreshorten it all by saying that Jesus expected his second coming to be very soon, even within the lifetime of those who heard. He did promise to come, but he has never named the date. Meanwhile we are to be ready for his coming at any time and to look for it joyfully. But we are to leave that to the Father and push on the campaign for world conquest. This program includes making disciples or learners (\mathˆteusate\) such as they were themselves. That means evangelism in the fullest sense and not merely revival meetings. Baptism in (\eis\, not _into_) the name of the Father, the Son, and the Holy Spirit, in the name of the Trinity. Objection is raised to this language in the mouth of Jesus as too theological and as not a genuine part of the Gospel of Matthew for the same reason. See strkjv@Matthew:11:27|, where Jesus speaks of the Father and the Son as here. But it is all to no purpose. There is a chapter devoted to this subject in my _The Christ of the Logia_ in which the genuineness of these words is proven. The name of Jesus is the essential part of it as is shown in the Acts. Trine immersion is not taught as the Greek Church holds and practices, baptism in the name of the Father, then of the Son, then of the Holy Spirit. The use of name (\onoma\) here is a common one in the Septuagint and the papyri for power or authority. For the use of \eis\ with \onoma\ in the sense here employed, not meaning _into_, see strkjv@Matthew:10:41f.| (cf. also strkjv@12:41|).

rwp@Philippians:2:1 @{If} (\ei\). Paul uses four conditions in this verse, all of the first class, assuming the condition to be true. {Comfort} (\paraklˆsis\). Rather, "ground of appeal to you in Christ." See strkjv@1Corinthians:1:10; strkjv@Ephesians:4:1|. {Consolation} (\paramuthion\). Old word from \paramutheomai\, persuasive address, incentive. {Of love} (\agapˆs\). Objective genitive, "in love" (undefined as in strkjv@1Corinthians:13|). {Fellowship} (\koin“nia\). Partnership in the Holy Spirit "whose first fruit is love" (Galatians:5:22|). {Any tender mercies} (\tis splagchna\). Common use of this word for the nobler \viscera\ and so for the higher emotions. But \tis\ is masculine singular and \splagchna\ is neuter plural. Lightfoot suggests an error of an early transcriber or even of the amanuensis in writing \ei tis\ instead of \ei tina\.

rwp@Philippians:4:8 @{Finally} (\to loipon\). See on ¯3:1|. {Whatsoever} (\hosa\). Thus he introduces six adjectives picturing Christian ideals, old-fashioned and familiar words not necessarily from any philosophic list of moral excellencies Stoic or otherwise. Without these no ideals can exist. They are pertinent now when so much filth is flaunted before the world in books, magazines and moving-pictures under the name of realism (the slime of the gutter and the cess-pool). {Honourable} (\semna\). Old word from \seb“\, to worship, revere. Songs:revered, venerated (1Timothy:3:8|). {Pure} (\hagna\). Old word for all sorts of purity. There are clean things, thoughts, words, deeds. {Lovely} (\prosphilˆ\). Old word, here only in N.T., from \pros\ and \phile“\, pleasing, winsome. {Of good report} (\euphˆma\. Old word, only here in N.T., from \eu\ and \phˆmˆ\, fair-speaking, attractive. {If there be any} (\ei tis\). Paul changes the construction from \hosa\ (whatsoever) to a condition of the first class, as in strkjv@2:1|, with two substantives. {Virtue} (\aretˆ\). Old word, possibly from \aresk“\, to please, used very often in a variety of senses by the ancients for any mental excellence or moral quality or physical power. Its very vagueness perhaps explains its rarity in the N.T., only four times (Phillipians:4:8; strkjv@1Peter:2:9; strkjv@2Peter:1:3,5|). It is common in the papyri, but probably Paul is using it in the sense found in the LXX (Isaiah:42:12; strkjv@43:21|) of God's splendour and might (Deissmann, _Bible Studies_, p. 95) in connection with "praise" (\epainos\) as here or even meaning praise. {Think on these things} (\tauta logizesthe\). Present middle imperative for habit of thought. We are responsible for our thoughts and can hold them to high and holy ideals.

rwp@Revelation:1:4 @{To the seven churches which are in Asia} (\tais hepta ekklˆsiais tais en tˆi Asiƒi\). Dative case as in a letter (Galatians:1:1|). John is writing, but the revelation is from God and Christ through an angel. It is the Roman province of Asia which included the western part of Phrygia. There were churches also at Troas (Acts:20:5ff.|) and at Colossal and Hierapolis (Colossians:1:1; strkjv@2:1; strkjv@4:13|) and possibly at Magnesia and Tralles. But these seven were the best points of communication with seven districts (Ramsay) and, besides, seven is a favorite number of completion (like the full week) in the book (1:4,12,16; strkjv@4:5; strkjv@5:1,6; strkjv@8:2; strkjv@10:3; strkjv@11:13; strkjv@12:3; strkjv@13:1; strkjv@14:6f.|). {From him which is} (\apo ho “n\). This use of the articular nominative participle of \eimi\ after \apo\ instead of the ablative is not due to ignorance or a mere slip (\lapsus pennae\), for in the next line we have the regular idiom with \apo t“n hepta pneumat“n\. It is evidently on purpose to call attention to the eternity and unchangeableness of God. Used of God in strkjv@Exodus:3:14|. {And which was} (\kai ho ˆn\). Here again there is a deliberate change from the articular participle to the relative use of \ho\ (used in place of \hos\ to preserve identity of form in the three instances like Ionic relative and since no aorist participle of \eimi\ existed). The oracle in Pausanias X. 12 has it: \Zeus ˆn, Zeus esti, Zeus essetai\ (Zeus was, Zeus is, Zeus will be). {Which is to come} (\ho erchomenos\). "The Coming One," futuristic use of the present participle instead of \ho esomenos\. See the same idiom in verse 8; strkjv@4:8| and (without \ho erchomenos\) in strkjv@11:17; strkjv@16:5|. {From the seven spirits} (\apo t“n hepta pneumat“n\). A difficult symbolic representation of the Holy Spirit here on a par with God and Christ, a conclusion borne out by the symbolic use of the seven spirits in strkjv@3:1; strkjv@4:5; strkjv@5:6| (from strkjv@Zechariah:4:2-10|). There is the one Holy Spirit with seven manifestations here to the seven churches (Swete, _The Holy Spirit in the N.T._, p. 374), unity in diversity (1Corinthians:12:4|). {Which are} (\t“n\ article Aleph A, \ha\ relative P). {Before his throne} (\en“pion tou thronou autou\). As in strkjv@4:5f|.

rwp@Revelation:2:7 @{He that hath an ear} (\ho ech“n ous\). An individualizing note calling on each of the hearers (1:3|) to listen (2:7,11,17,28; strkjv@3:3,6,13,22|) and a reminiscence of the words of Jesus in the Synoptics (Matthew:11:15; strkjv@13:9,43; strkjv@Mark:4:9,23; strkjv@Luke:8:8; strkjv@14:35|), but not in John's Gospel. {The spirit} (\to pneuma\). The Holy Spirit as in strkjv@14:13; strkjv@22:17|. Both Christ and the Holy Spirit deliver this message. "The Spirit of Christ in the prophet is the interpreter of Christ's voice" (Swete). {To him that overcometh} (\t“i nik“nti\). Dative of the present (continuous victory) active articular participle of \nika“\, a common Johannine verb (John:16:33; strkjv@1John:2:13f; strkjv@4:4; strkjv@5:4f.; strkjv@Revelation:2:7,11,17,26; strkjv@3:5,12,21; strkjv@5:5; strkjv@12:11; strkjv@15:2; strkjv@17:14; strkjv@21:7|). Faith is dominant in Paul, victory in John, faith is victory (1John:5:4|). Songs:in each promise to these churches. {I will give} (\d“s“\). Future active of \did“mi\ as in strkjv@2:10,17,23,26,28; strkjv@3:8,21; strkjv@6:4; strkjv@11:3; strkjv@21:6|. {To eat} (\phagein\). Second aorist active infinitive of \esthi“\. {Of the tree of life} (\ek tou xulou tˆs z“ˆs\). Note \ek\ with the ablative with \phagein\, like our "eat of" (from or part of). From strkjv@Genesis:2:9; strkjv@3:22|. Again in strkjv@Revelation:22:2,14| as here for immortality. This tree is now in the Garden of God. For the water of life see strkjv@21:6; strkjv@22:17| (Cf. strkjv@John:4:10,13f.|). {Which} (\ho\). The \xulon\ (tree). {In the Paradise of God} (\en t“i paradeis“i tou theou\). Persian word, for which see strkjv@Luke:23:43; strkjv@2Corinthians:12:4|. The abode of God and the home of the redeemed with Christ, not a mere intermediate state. It was originally a garden of delight and finally heaven itself (Trench), as here.

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

rwp@Revelation:3:21 @{He that overcometh} (\ho nik“n\). Absolute nominative again as in strkjv@3:12|, but resumed this time by the dative \aut“i\ as in strkjv@2:26|. {To sit} (\kathisai\). First aorist active infinitive of \kathiz“\. This promise grows out of the prophecy that the saints will share in the Messiah's rule, made to the twelve (Matthew:19:28; strkjv@Luke:22:29f.|), repeated by Paul (1Corinthians:6:2f.|), enlarged in strkjv@Revelation:22:1-5| (to last forever, strkjv@2Timothy:2:11f.|). James and John took this hope and promise literally (Mark:10:40|) not metaphorically. {As I also overcame} (\h“s kag“ enikˆsa\). First aorist active indicative of \nika“\, looking back on the victory as over in the past. In strkjv@John:16:33| before the Cross Jesus says \Eg“ nenikˆka ton kosmon\ (perfect active), emphasizing the abiding effect of the victory. {Sat down} (\ekathisa\). "I took my seat" (Hebrews:1:3|) where Christ is now (Revelation:22:3; strkjv@Colossians:3:1|). Cf. strkjv@1John:5:4; strkjv@Revelation:2:27f|. Each of these seven messages begins alike and ends alike. Each is the message of the Christ and of the Holy Spirit to the angel of the church. Each has a special message suited to the actual condition of each church. In each case the individual who overcomes has a promise of blessing. Christ the Shepherd knows his sheep and lays bare the particular peril in each case.

rwp@Revelation:4:5 @{Out of the throne} (\ek tou thronou\). Back to the throne itself. The imagery is kin to that in strkjv@Exodus:19:16; strkjv@24:9f.; strkjv@Ezekiel:1:22,27|. {Proceed} (\ekporeuontai\). Graphic historical present. {Lightnings and voices and thunders} (\astrapai kai ph“nai kai brontai\). Songs:exactly in strkjv@11:19; strkjv@16:18|, but in strkjv@8:5| with \brontai\ first, \astrapai\ last, all old and common words. "The thunderstorm is in Hebrew poetry a familiar symbol of the Divine power: cf., e.g., strkjv@1Samuel:2:10; strkjv@Psalms:18:9f.; strkjv@Job:37:4f|." (Swete). {Seven lamps of fire} (\hepta lampades puros\). Return to the nominative (\idou\, not \eidon\) with \ˆsan\ (were) understood. Metaphor drawn from strkjv@Ezekiel:1:13; strkjv@Zechariah:4:12ff|. Our word "lamp," but here a torch as in strkjv@8:10|, identified with the Holy Spirit (the Seven Spirits of God) as in strkjv@1:4; strkjv@3:1|, not \luchniai\ (lampstands) as in strkjv@1:12,20|, nor \luchnos\ a hand-lamp with oil (Matthew:5:15|). "These torches blaze perpetually before the throne of God" (Swete).

rwp@Revelation:4:8 @{Each one of them} (\hen kath' hen aut“n\). "One by one of them," a vernacular idiom like \heis kata heis\ in strkjv@Mark:14:19|. {Having} (\ech“n\). Masculine participle again as in verse 7|, though \z“on\ neuter. {Six wings} (\ana pterugas hex\). Distributive use of \ana\, "six wings apiece" as in strkjv@Luke:10:1| (\ana duo\, by twos). Like strkjv@Isaiah:6:2|, not like strkjv@Ezekiel:1:6|, where only four wings are given apiece. {Are full of} (\gemousin\). Plural verb, though \z“a\ neuter, to individualize each one. {Round about and within} (\kuklothen kai es“then\). Perhaps before and behind (4:6|) and under the wings, "pointing to the secret energies of nature" (Swete). {Rest} (\anapausin\). See also strkjv@14:11|. Old word (from \anapau“\, to relax), as in strkjv@Matthew:11:29|. God and Christ cease not their activity (John:5:17|). "This ceaseless activity of nature under the hand of God is a ceaseless tribute of praise" (Swete). {Day and night} (\hˆmeras kai nuktos\). Genitive of time, by day and by night. {Holy, holy, holy} (\hagios, hagios, hagios\). "The task of the Cherubim together with the Seraphim and Ophannim is to sing the praises of God" (Charles) in the \trisagion\ (triple repetition of \hagios\). {Is the Lord God} (\Kurios ho theos\). See strkjv@Isaiah:6:3|. The copula \estin\ (is) is not expressed, but is implied. {The Almighty} (\ho pantokrat“r\). See on ¯1:8|. {Which was and which is and which is to come} (\ho ˆn kai ho “n kai ho erchomenos\). Just as in strkjv@1:4,8|, but with the order changed.

rwp@Revelation:6:10 @{How long} (\he“s pote\). "Until when." Cf. strkjv@Matthew:7:17; strkjv@John:10:24|. {O Master} (\ho despotˆs\). Nominative articular form, but used as vocative (\despota\) as in strkjv@4:11| (John:20:28|). On \despotˆs\ (correlative of \doulos\) see strkjv@Luke:2:29|. Here (alone in the Apocalypse) it is applied to God as in strkjv@Luke:2:29; strkjv@Acts:4:24|, but to Christ in strkjv@Jude:1:4; strkjv@2Peter:2:1|. {The holy and true} (\ho hagios kai alˆthinos\). See strkjv@3:7| for these attributes of God. {Avenge our blood on them that dwell upon the earth} (\ekdikeis to haima hˆm“n ek t“n katoikount“n epi tˆs gˆs\). This same idiom in strkjv@19:2| and see it also in strkjv@Luke:18:7f.|, "a passage which goes far to answer many questions in theodicy" (Swete). We find \ekdike“\, late compound, used with \ek\ as here in strkjv@Deuteronomy:18:19; strkjv@1Samuel:24:13|, but with \apo\ in strkjv@Luke:18:3|. For \epi tˆs gˆs\ (upon the earth) see strkjv@3:10|.

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

rwp@Revelation:11:2 @{The court} (\tˆn aulˆn\). The uncovered yard outside the house. There were usually two, one between the door and the street, the outer court, the other the inner court surrounded by the buildings (Mark:14:66|). This is here the outer court, "which is without the temple" (\tˆn ex“then tou naou\), outside of the sanctuary, but within the \hieron\ where the Gentiles could go (carrying out the imagery of the Jerusalem temple). {Leave without} (\ekbale ex“then\). Literally, "cast without" (second aorist active imperative of \ekball“\. {Do not measure it} (\mˆ autˆn metrˆsˆis\). Prohibition with \mˆ\ and the first aorist active (ingressive) subjunctive of \metre“\. This outer court is left to its fate. In Herod's temple the outer court was marked off from the inner by "the middle wall of partition" (\to mesoitoichon tou phragmou\, strkjv@Ephesians:2:15|), beyond which a Gentile could not go. In this outer court was a house of prayer for the Gentiles (Mark:11:17|), but now John is to cast it out and leave to its fate (given to the Gentiles in another sense) to be profaned by them. {They shall tread under foot} (\patˆsousin\). Future active of \pate“\, here to trample with contempt as in strkjv@Luke:21:24|, even the holy city (Matthew:4:5; strkjv@Isaiah:48:2; strkjv@Nehemiah:11:1|). Charles thinks that only the heavenly city can be so called here (21:2,10; strkjv@22:19|) because of strkjv@11:8| (Sodom and Gomorrah). But the language may be merely symbolical. See strkjv@Daniel:9:24|. {Forty and two months} (\mˆnas tesserakonta kai duo\). Accusative of extent of time. This period in strkjv@Daniel:7:25; strkjv@12:7|. It occurs in three forms in the Apocalypse (forty-two months, here and strkjv@13:5|; 1260 days, strkjv@11:3; strkjv@12:6|; time, times and half a time or 3 1/2 years, strkjv@12:14| and so in Daniel). This period, however its length may be construed, covers the duration of the triumph of the Gentiles, of the prophesying of the two witnesses, of the sojourn of the woman in the wilderness.

rwp@Revelation:11:8 @{Their dead bodies lie} (\to pt“ma aut“n\). Old word from \pipt“\ (to fall), a fall, especially of bodies slain in battle, a corpse, a carcase (Matthew:14:12|), here the singular (some MSS. \pt“mata\, plural) as belonging to each of the \aut“n\ (their) like \stomatos aut“n\ (their mouth) in verse 5|. Songs:also in verse 9|. No word in the Greek for "lie." {In} (\epi\). "Upon," as in verse 6|, with genitive (\tˆs plateias\), the broad way (\hodou\ understood), from \platus\ (broad) as in strkjv@Matthew:6:5|, old word (Revelation:21:21; strkjv@22:2|). {Of the great city} (\tˆs pole“s tˆs megalˆs\). Clearly Jerusalem in view of the closing clause (\hopou--estaur“thˆ\), though not here called "the holy city" as in verse 2|, and though elsewhere in the Apocalypse Babylon (Rome) is so described (14:8; strkjv@16:19; strkjv@17:5; strkjv@18:2,10,16,18,19,21|). {Which} (\hˆtis\). Which very city, not "whichever." {Spiritually} (\pneumatik“s\). This late adverb from \pneumatikos\ (spiritual) occurs in the N.T. only twice, in strkjv@1Corinthians:2:14| for the help of the Holy Spirit in interpreting God's message and here in a hidden or mystical (allegorical sense). For this use of \pneumatikos\ see strkjv@1Corinthians:10:3f|. Judah is called Sodom in strkjv@Isaiah:1:9f.; strkjv@Ezekiel:16:46,55|. See also strkjv@Matthew:10:15; strkjv@11:23|. Egypt is not applied to Israel in the O.T., but is "an obvious symbol of oppression and slavery" (Swete). {Where also their Lord was crucified} (\hopou kai ho kurios aut“n estaur“thˆ\). First aorist passive indicative of \stauro“\, to crucify, a reference to the fact of Christ's crucifixion in Jerusalem. This item is one of the sins of Jerusalem and the disciple is not greater than the Master (John:15:20|).

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

rwp@Revelation:20:6 @{Blessed and holy} (\makarios kai hagios\). A fifth beatitude (1:3; strkjv@14:13; strkjv@16:15; strkjv@19:9|) already and two more to come (22:7,14|, seven in all). Here \hagios\ is added to the usual \makarios\. The second death (\ho deuteros thanatos\). The spiritual death of strkjv@2:11; strkjv@20:14; strkjv@21:8| in contrast to the first or physical death. This language raises a question about the interpretation of the first and the second resurrections, whether both are of the body or one of the spirit. There seems no way to reach a solid conception about it. In strkjv@1Corinthians:15:23| there is no mention of the resurrection of any save "those of Christ" (\hoi tou Christou\), though the end follows (verse 24|). However, Paul elsewhere (Acts:24:15|) speaks of the resurrection of the just and of the unjust as if one event. {Priests of God and of Christ} (\hiereis tou theou kai tou Christou\). As in strkjv@1:6; strkjv@5:10; strkjv@22:3,5|. {Shall reign with him} (\basileusousin met' autou\). As promised in the same passages. The servants of God are to be priests with Christ and to reign with him (Matthew:19:28|). In strkjv@5:10| \epi tˆs gˆs\ (upon earth) occurs, but this item does not appear here. "No hint is given as to where this service is to be rendered and this royalty to be exercised" (Swete).

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

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

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

rwp@Revelation:21:22 @{I saw no temple therein} (\naon ouk eidon en autˆi\). "Temple I did not see in it." The whole city is a temple in one sense (verse 16|), but it is something more than a temple even with its sanctuary and Shekinah Glory in the Holy of Holies. {For the Lord God the Almighty, and the Lamb are the temple thereof} (\ho gar Kurios ho theos ho pantokrat“r, naos autˆs estin kai to arnion\). "For the Lord God, the Almighty, is the sanctuary of it and the Lamb." The Eternal Presence is the Shekinah Glory of God (verse 3|). In strkjv@2Corinthians:6:16| we are the sanctuary of God here, but now God is our Sanctuary, and so is the Lamb as in chapters strkjv@Revelation:4; 5|. See strkjv@1:8| and often for the description of God here.

rwp@Revelation:22:4 @{They shall see his face} (\opsontai to pros“pon autou\). Future active of \hora“\. This vision of God was withheld from Moses (Exodus:33:20,23|), but promised by Jesus to the pure in heart (Matthew:5:8|) and mentioned in strkjv@Hebrews:12:14| as possible only to the holy, and promised in strkjv@Psalms:17:15|. Even here on earth we can see God in the face of Christ (2Corinthians:4:6|), but now in the New Jerusalem we can see Christ face to face (1Corinthians:13:12|), even as he is after we are made really like him (2Corinthians:3:18; strkjv@Romans:8:29; strkjv@1John:3:2|). It is anthropomorphic language, to be sure, but it touches the essential reality of religion. "The supreme felicity is reached, immediate presence with God and the Lamb" (Beckwith). {His name on their foreheads} (\to onoma autou epi t“n met“p“n aut“n\). As in strkjv@3:12; strkjv@7:3; strkjv@14:1|.

rwp@Revelation:22:11 @{Let him do unrighteousness still} (\adikˆsat“ eti\). First aorist (constative) active imperative of \adike“\, viewed here as a whole. The language is probably ironical, with a reminder of strkjv@Daniel:12:10|, in no sense a commendation of their lost estate. Charles rejects this verse as not like John. It is the hopelessness of the final state of the wicked which is here pictured. Songs:as to "Let him be made filthy still" (\rupanthˆt“ eti\). First aorist (constative) passive imperative of \rupain“\, old verb, to make foul or filthy (from \rupos\, filth, strkjv@1Peter:3:21|, as is \ruparos\, filthy), here only in N.T. The use of \eti\ is not perfectly clear, whether "still" or "yet more." It is the time when Christ has shut the door to those outside who are now without hope (Matthew:25:10; strkjv@Luke:13:25|). \Ruparos\ occurs elsewhere in N.T. only in strkjv@James:2:2|, and \ruparia\ (filthiness) only in strkjv@James:1:21|. Songs:then "the righteous" (\ho dikaios\) is to do righteousness still (\dikaiosunˆn poiˆsat“ eti\, first constative aorist active imperative of \poie“\) and "the holy" (\ho hagios\) to be made holy still (\hagiasthˆt“ eti\, first constative aorist passive imperative of \hagiaz“\). The states of both the evil and the good are now fixed forever. There is no word here about a "second chance" hereafter.

rwp@Revelation:22:15 @{Without} (\ex“\). Outside the holy city, with which compare strkjv@21:8,27|. Dustierdieck supplies an imperative: "Out, ye dogs." {The dogs} (\hoi kunes\). Not literal dogs, but the morally impure (Deuteronomy:23:18; strkjv@2Kings:8:13; strkjv@Psalms:22:17,21; strkjv@Matthew:7:6; strkjv@Mark:7:27; strkjv@Phillipians:3:3|). Dogs in the Oriental cities are the scavengers and excite unspeakable contempt. {The sorcerers} (\hoi pharmakoi\). As in strkjv@21:8|, where are listed "the fornicators and the murderers and the idolaters," all "outside" the holy city here as there "in the lake that burns with fire and brimstone, the second death." Both are pictures (symbolic language) of hell, the eternal absence from fellowship with God. Another time Jesus spoke of "the outer darkness" (\eis to skotos to ex“teron\, strkjv@Matthew:8:12; strkjv@22:13; strkjv@25:30|), outside of lighted house, as the abode of the damned. Another symbol is the worm that dies not (Mark:9:48|). {Every one that loveth and maketh a lie} (\pƒs phil“n kai poi“n pseudos\). An interpretation of \pƒsin tois pseudesin\ (all liars) of strkjv@21:8| and of \poi“n pseudos\ (doing a lie) of strkjv@21:27|. Satan is the father of lying (John:8:44|) and Satan's home is a congenial place for those who love and practise lying (2Thessalonians:2:12|). See strkjv@1John:1:6| for not doing the truth and see also strkjv@Romans:1:25; strkjv@Ephesians:4:25|.

rwp@Info_Revelation @ EMPEROR WORSHIP AS THE OCCASION FOR JOHN'S APOCALYPSE There is no doubt at all that the emperor cult (emperor worship) played a main part in the persecution of the Christians that was the occasion for this great Christian apocalypse. The book itself bears ample witness to this fact, if the two beasts refer to the Roman power as the agent of Satan. It is not possible to single out each individual emperor in the graphic picture. Most would take the dragon to be Satan and the first and the second beasts to be the imperial and provincial Roman power. The Roman emperors posed as gods and did the work of Satan. In particular there were two persecuting emperors (Nero and Domitian) who were responsible for many martyrs for Christ. But emperor worship began before Nero. Julius Caesar was worshipped in the provinces. Octavius was called Augustus (\Sebastos\, Reverend). The crazy Emperor Caius Caligula not simply claimed to be divine, but actually demanded that his statue be set up for worship in the Holy of Holies in the Temple in Jerusalem. He was killed in January A.D. 41 before he could execute his dire purpose. But the madcap Nero likewise demanded worship and blamed in A.D. 64 the burning of Rome on the Christians, though guilty of it himself. He set the style for persecuting Christians, which slumbered on and burst into flames again under Domitian, who had himself commonly termed _Dominus ac Deus noster_ (Our Lord and God). The worship of the emperor did not disturb the worshippers of other gods save the Jews and the Christians, and in particular the Christians were persecuted after the burning of Rome when they were distinguished from the Jews. Up till then Christians were regarded (as by Gallio in Corinth) as a variety of Jews and so entitled to tolerance as a _religio licita_, but they had no standing in law by themselves and their refusal to worship the emperor early gave offence, as Paul indicates in strkjv@1Corinthians:12:3|. It was \Kurios Iˆsous\ or \Kurios Kaisar\. On this very issue Polycarp lost his life. The emperors as a rule were tolerant about it, save Nero and Domitian, who was called Nero _redivivus_, or Nero back again. Trajan in his famous letter to Pliny advised tolerance except in stubborn cases, when the Christians had to be put to death. After Nero it was a crime to be a Christian and all sorts of slanders about them were circulated. We have seen already in strkjv@2Thessalonians:2:3ff.|, the man of sin who sets himself above God as the object of worship. We have seen also in strkjv@1John:2:18,22; strkjv@4:3; strkjv@2John:1:7| the term antichrist applied apparently to Gnostic heretics. One may wonder if, as Beckwith argues, in the Apocalypse the man of sin and the antichrist are united in the beast.

rwp@Romans:1:2 @{He promised afore} (\proepˆggeilato\). First aorist middle of \proepaggell“\ for which verb see on ¯2Corinthians:9:5|. {By} (\dia\). Through, by means of, intermediate agency like strkjv@Matthew:1:22| which see. {In the holy scriptures} (\en graphais hagiais\). No article, yet definite. Perhaps the earliest use of the phrase (Sanday and Headlam). Paul definitely finds God's gospel in the Holy Scriptures.

rwp@Romans:1:4 @{Who was declared} (\tou horisthentos\). Articular participle (first aorist passive) of \horiz“\ for which verb see on ¯Luke:22:22; strkjv@Acts:2:23|. He was the Son of God in his preincarnate state (2Corinthians:8:9; strkjv@Phillipians:2:6|) and still so after his Incarnation (verse 3|, "of the seed of David"), but it was the Resurrection of the dead (\ex anastase“s nekr“n\, the general resurrection implied by that of Christ) that definitely marked Jesus off as God's Son because of his claims about himself as God's Son and his prophecy that he would rise on the third day. This event (cf. strkjv@1Corinthians:15|) gave God's seal "with power" (\en dunamei\), "in power," declared so in power (2Corinthians:13:4|). The Resurrection of Christ is the miracle of miracles. "The resurrection only declared him to be what he truly was" (Denney). {According to the spirit of holiness} (\kata pneuma hagi“sunˆs\). Not the Holy Spirit, but a description of Christ ethically as \kata sarka\ describes him physically (Denney). \Hagi“sunˆ\ is rare (1Thessalonians:3:13; strkjv@2Corinthians:7:1| in N.T.), three times in LXX, each time as the attribute of God. "The \pneuma hagi“sunˆs\, though not the Divine nature, is that in which the Divinity or Divine Personality Resided " (Sanday and Headlam). {Jesus Christ our Lord} (\Iˆsou Christou tou kuriou hˆm“n\). These words gather up the total personality of Jesus (his deity and his humanity).

rwp@Romans:1:21 @{Because that} (\dioti\). As in verse 19|. {Knowing God} (\gnontes ton theon\). Second aorist active participle of \gin“sk“\, to know by personal experience. Definite statement that originally men had some knowledge of God. No people, however degraded, have yet been found without some yearning after a god, a seeking to find the true God and get back to him as Paul said in Athens (Acts:17:27|). {Glorified not as God} (\ouch h“s theon edoxasan\). They knew more than they did. This is the reason for the condemnation of the heathen (2:12-16|), the failure to do what they know. {Their senseless heart} (\hˆ asunetos aut“n kardia\). \Kardia\ is the most comprehensive term for all our faculties whether feeling (Romans:9:2|), will (1Corinthians:4:5|), intellect (Romans:10:6|). It may be the home of the Holy Spirit (Romans:5:5|) or of evil desires (1:24|). See strkjv@Mark:7:21f.| for list of vices that come "out of the heart." \Asunetos\ is a verbal adjective from \suniˆmi\, to put together, and \a\ privative, unintelligent, not able to put together the manifest evidence about God (verse 20|). Songs:darkness settled down on their hearts (\eskotisthˆ\, first aorist ingressive passive of \skotiz“\, to darken).

rwp@Romans:3:31 @{Nay, we establish the law} (\alla nomon histanomen\). Present indicative active of late verb \histan“\ from \histˆmi\. This Paul hinted at in verse 21|. How he will show in chapter 4 how Abraham himself is an example of faith and in his life illustrates the very point just made. Besides, apart from Christ and the help of the Holy Spirit no one can keep God's law. The Mosaic law is only workable by faith in Christ.

rwp@Romans:7:12 @{Holy, and righteous, and good} (\hagia kai dikaia kai agathˆ\). This is the conclusion (wherefore, \h“ste\) to the query in verse 7|. The commandment is God's and so holy like Him, just in its requirements and designed for our good. The modern revolt against law needs these words.

rwp@Romans:7:14 @{Spiritual} (\pneumatikos\). Spirit-caused and spirit-given and like the Holy Spirit. See strkjv@1Corinthians:10:3f|. {But I am carnal} (\eg“ de sarkinos eimi\). "Fleshen" as in strkjv@1Corinthians:3:1| which see, more emphatic even than \sarkikos\," a creature of flesh." {Sold under sin} (\pepramenos hupo tˆn hamartian\). Perfect passive participle of \piprask“\, old verb, to sell. See on ¯Matthew:13:46; strkjv@Acts:2:45|, state of completion. Sin has closed the mortgage and owns its slave.

rwp@Romans:8:8 @{Cannot please God} (\the“i aresai ou dunantai\). Because of the handicap of the lower self in bondage to sin. This does not mean that the sinner has no responsibility and cannot be saved. He is responsible and can be saved by the change of heart through the Holy Spirit.

rwp@Romans:8:9 @{Not in the flesh} (\ouk en sarki\). Not sold under sin (7:14|) any more. {But in the spirit} (\alla en pneumati\). Probably, "in the Holy Spirit." It is not Pantheism or Buddhism that Paul here teaches, but the mystical union of the believer with Christ in the Holy Spirit. {If so be that} (\eiper\). "If as is the fact" (cf. strkjv@3:30|). {The Spirit of Christ} (\pneuma Christou\). The same as "the Spirit of God" just before. See also strkjv@Phillipians:1:19; strkjv@1Peter:1:11|. Incidental argument for the Deity of Christ and probably the meaning of strkjv@2Corinthians:3:18| "the Spirit of the Lord." Condition of first class, assumed as true.

rwp@Romans:8:13 @{Ye must die} (\mellete apothnˆskein\). Present indicative of \mell“\, to be about to do and present active infinitive of \apothnˆsk“\, to die. "Ye are on the point of dying." Eternal death. {By the spirit} (\pneumati\). Holy Spirit, instrumental case. {Ye shall live} (\zˆsesthe\). Future active indicative of \za“\. Eternal life.

rwp@Romans:8:16 @{The Spirit himself} (\auto to pneuma\). The grammatical gender of \pneuma\ is neuter as here, but the Greek used also the natural gender as we do exclusively as in strkjv@John:16:13| \ekeinos\ (masculine {he}), \to pneuma\ (neuter). See also strkjv@John:16:26| (\ho--ekeinos\). It is a grave mistake to use the neuter "it" or "itself" when referring to the Holy Spirit. {Beareth witness with our spirit} (\summarturei t“i pneumati hˆm“n\). See on ¯Romans:2:15| for this verb with associative instrumental case. See strkjv@1John:5:10f.| for this double witness.

rwp@Romans:8:23 @{The first fruits} (\tˆn aparchˆn\). Old and common metaphor. {Of the Spirit} (\tou pneumatos\). The genitive of apposition. The Holy Spirit came on the great Pentecost and his blessings continue as seen in the "gifts" in strkjv@1Corinthians:12-14|, in the moral and spiritual gifts of strkjv@Galatians:5:22f|. And greater ones are to come (1Corinthians:15:44ff.|). {Even we ourselves} (\kai autoi\). He repeats for emphasis. We have our "groaning" (\stenazomen\) as well as nature. {Waiting for} (\apekdechomenoi\). The same verb used of nature in verse 19|. {Our adoption} (\huiothesian\). Our full "adoption" (see verse 15|), "the redemption of our body" (\tˆn apolutr“sin tou s“matos hˆm“n\). That is to come also. Then we shall have complete redemption of both soul and body.

rwp@Romans:8:26 @{Helpeth our infirmity} (\sunantilambanetai tˆi astheneiƒi hˆm“n\). Present middle indicative of \sunantilambanomai\, late and striking double compound (Diodorus, LXX, Josephus, frequent in inscriptions, Deissmann, _Light, etc._, p. 87), to lend a hand together with, at the same time with one. Only twice in N.T., here and strkjv@Luke:10:40| in Martha's plea for Mary's help. Here beautifully Paul pictures the Holy Spirit taking hold at our side at the very time of our weakness (associative instrumental case) and before too late. {How to pray} (\to ti proseux“metha\). Articular clause object of \oidamen\ (we know) and indirect question with the deliberative aorist middle subjunctive \proseux“metha\, retained in the indirect question. {As we ought} (\katho dei\). "As it is necessary." How true this is of all of us in our praying. {Maketh intercession} (\huperentugchanei\). Present active indicative of late double compound, found only here and in later ecclesiastical writers, but \entugchan“\ occurs in verse 27| (a common verb). It is a picturesque word of rescue by one who "happens on" (\entugchanei\) one who is in trouble and "in his behalf" (\huper\) pleads "with unuttered groanings" (instrumental case) or with "sighs that baffle words" (Denney). This is work of our Helper, the Spirit himself.

rwp@Romans:8:27 @{He that searcheth} (\ho eraun“n\). God (1Samuel:16:7|). {According to the will of God} (\kata theon\). See strkjv@2Corinthians:7:9-11| for this phrase \kata theon\ (according to God). The Holy Spirit is the "other Paraclete" (John:14:16|) who pleads God's cause with us as Christ is our Paraclete with the Father (1John:2:1|). But more is true as here, for the Holy Spirit interprets our prayers to God and "makes intercession for us in accord with God's will."

rwp@Romans:9:1 @{In Christ} (\en Christ“i\). Paul really takes a triple oath here so strongly is he stirred. He makes a positive affirmation in Christ, a negative one (not lying), the appeal to his conscience as co-witness (\sunmarturousˆs\, genitive absolute as in strkjv@2:15| which see) "in the Holy Spirit."

rwp@Romans:16:16 @{With a holy kiss} (\en philˆmati hagi“i\). The near-east mode of salutation as hand-shaking in the Western. In China one shakes hands with himself. Men kissed men and women kissed women. See strkjv@1Thessalonians:5 26; strkjv@1Corinthians:16:20; strkjv@2Corinthians:13:12|.

rwp@Titus:1:8 @{A lover of good} (\philagathon\). Late double compound (\philos, agathos\). See Wisdom strkjv@7:22. Here only in N.T. Just (\dikaion\), holy (\hosion\) not in strkjv@1Timothy:3|. {Temperate} (\egkratˆ\). Old and common adjective (\en, kratos\, strength), having power over, controlling, here only in N.T. Picture of self-control.

rwp@Titus:3:5 @{Done} (not in the Greek, only the article \t“n\), "not as a result of works those in righteousness which we did." Same idea as in strkjv@Romans:3:20f|. {According to his mercy he saved us} (\kata to autou eleos es“sen\). See strkjv@Psalms:109:26; strkjv@1Peter:1:3; strkjv@Ephesians:2:4|. Effective aorist active indicative of \s“z“\. {Through the washing of regeneration} (\dia loutrou palingenesias\). Late and common word with the Stoics (Dibelius) and in the Mystery-religions (Angus), also in the papyri and Philo. Only twice in the N.T. (Matthew:19:28| with which compare \apokatastasia\ in strkjv@Acts:3:21|, and here in personal sense of new birth). For \loutron\, see strkjv@Ephesians:5:26|, here as there the laver or the bath. Probably in both cases there is a reference to baptism, but, as in strkjv@Romans:6:3-6|, the immersion is the picture or the symbol of the new birth, not the means of securing it. {And renewing of the Holy Spirit} (\kai anakain“se“s pneumatos hagiou\). "And renewal by the Holy Spirit" (subjective genitive). For the late word \anakain“sis\, see strkjv@Romans:12:2|. Here, as often, Paul has put the objective symbol before the reality. The Holy Spirit does the renewing, man submits to the baptism after the new birth to picture it forth to men.