NT.filter - rwp quick:
rwp@
1Corinthians:14:37 @{The commandment of the Lord} (\Kuriou entol\). The prophet or the one with the gift of tongues or the disturbing woman would be quick to resent the sharp words of Paul. He claims inspiration for his position.
rwp@1Peter:1:13 @{Wherefore} (\dio\). "Because of which thing," the glorious free grace opened for Gentiles and Jews in Christ (verses 3-12|). {Girding up} (\anazsamenoi\). First aorist middle participle of \anaznnumi\, late and rare verb (Judges:18:16; strkjv@Proverbs:29:35; strkjv@31:17|), here only in N.T., vivid metaphor for habit of the Orientals, who quickly gathered up their loose robes with a girdle when in a hurry or starting on a journey. {The loins} (\tas osphuas\). Old word for the part of the body where the girdle (\zn\) was worn. Metaphor here as in strkjv@Luke:12:35; strkjv@Ephesians:6:14|. {Mind} (\dianoias\). Old word for the faculty of understanding, of seeing through a thing (\dia, noe\) as in strkjv@Matthew:22:37|. {Be sober} (\nphontes\). "Being sober" (present active participle of \nph\, old verb, but in N.T. always as metaphor (1Thessalonians:5:6,8|, etc., and so in strkjv@4:7|). {Perfectly} (\teleis\). Adverb, old word (here alone in N.T.), from adjective \teleios\ (perfect), connected with \elpisate\ (set your hope, first aorist active imperative of \elpiz\) in the Revised Version, but Bigg, Hort, and most modern commentators take it according to Peter's usual custom with the preceding verb, \nphontes\ ("being perfectly sober," not "hope perfectly"). {That is to be brought} (\tn pheromenn\). Present passive articular participle of \pher\, picturing the process, "that is being brought." For "revelation" (\apokalupsei\) see end of verse 7|.
rwp@1Peter:3:18 @{Because Christ also died} (\hoti kai Christos apethanen\). Songs:the best MSS.; later ones \epathen\ (suffered). The example of Christ should stir us to patient endurance. {For sins} (\peri hamartin\). "Concerning sins" (not his, but ours, strkjv@1:18|). \Peri\ (around, concerning) with \hamartias\ in the regular phrase for the sin offering (Leviticus:5:7; strkjv@6:30|), though \huper hamartias\ does occur (Ezekiel:43:25|). Songs:in the N.T. we find both \peri hamartin\ (Hebrews:5:3|) and \huper hamartin\ (Hebrews:5:1|). {Once} (\hapax\). Once for all (Hebrews:9:28|), not once upon a time (\pote\). {The righteous for the unrighteous} (\dikaios huper adikn\). Literally, "just for unjust" (no articles). See strkjv@1Peter:2:19| for the sinlessness of Christ as the one perfect offering for sin. This is what gives Christ's blood value. He has no sin himself. Some men today fail to perceive this point. {That he might bring us to God} (\hina hms prosagagi ti thei\). Purpose clause with \hina\, with second aorist active subjunctive of \prosag\ and the dative case \ti thei\. The MSS. vary between \hms\ (us) and \hums\ (you). The verb \prosag\ means to lead or bring to (Matthew:18:24|), to approach God (cf. \prosaggn\ in strkjv@Ephesians:2:18|), to present us to God on the basis of his atoning death for us, which has opened the way (Romans:3:25; strkjv@Hebrews:10:19f|.) {Being put to death in the flesh} (\thanattheis men sarki\). First aorist passive participle of \thanato\, old verb (from \thanatos\ death), to put to death. \Sarki\ is locative case of \sarx\. {But quickened in the spirit} (\zopoitheis de pneumati\). First aorist passive participle of \zopoie\ rare (Aristotle) verb (from \zopoios\ making alive), to make alive. The participles are not antecedent to \apethanen\, but simultaneous with it. There is no such construction as the participle of subsequent action. The spirit of Christ did not die when his flesh did, but "was endued with new and greater powers of life" (Thayer). See strkjv@1Corinthians:15:22| for the use of the verb for the resurrection of the body. But the use of the word \pneumati\ (locative case) in contrast with \sarki\ starts Peter's mind off in a long comparison by way of illustration that runs from verses 19-22|. The following verses have caused more controversy than anything in the Epistle.
rwp@1Peter:3:19 @{In which also} (\en hi kai\). That is, in spirit (relative referring to \pneumati\). But, a number of modern scholars have followed Griesbach's conjecture that the original text was either \Ne kai\ (Noah also), or \Ench kai\ (Enoch also), or \en hi kai Ench\ (in which Enoch also) which an early scribe misunderstood or omitted \Ench kai\ in copying (\homoioteleuton\). It is allowed in Stier and Theile's _Polyglott_. It is advocated by J. Cramer in 1891, by J. Rendel Harris in _The Expositor_ (1901), and _Sidelights on N.T. Research_ (p. 208), by Nestle in 1902, by Moffatt's New Translation of the New Testament. Windisch rejects it as inconsistent with the context. There is no manuscript for the conjecture, though it would relieve the difficulty greatly. Luther admits that he does not know what Peter means. Bigg has no doubt that the event recorded took place between Christ's death and his resurrection and holds that Peter is alluding to Christ's _Descensus ad Inferos_ in strkjv@Acts:2:27| (with which he compares strkjv@Matthew:27:52f.; strkjv@Luke:23:34; strkjv@Ephesians:4:9|). With this Windisch agrees. But Wohlenberg holds that Peter means that Christ in his preexistent state preached to those who rejected the preaching of Noah who are now in prison. Augustine held that Christ was in Noah when he preached. Bigg argues strongly that Christ during the time between his death and resurrection preached to those who once heard Noah (but are now in prison) and offered them another chance and not mere condemnation. If so, why did Jesus confine his preaching to this one group? Songs:the theories run on about this passage. One can only say that it is a slim hope for those who neglect or reject Christ in this life to gamble with a possible second chance after death which rests on very precarious exegesis of a most difficult passage in Peter's Epistle. Accepting the text as we have, what can we make of it? {He went and preached} (\poreutheis ekruxen\). First aorist passive (deponent) participle of \poreuomai\ and first aorist active indicative of \kruss\, the verb commonly used of the preaching of Jesus. Naturally the words mean personal action by Christ "in spirit" as illustration of his "quickening" (verse 18|) whether done before his death or afterwards. It is interesting to observe that, just as the relative \en hi\ here tells something suggested by the word \pneumati\ (in spirit) just before, so in verse 21| the relative \ho\ (which) tells another illustration of the words \di' hudatos\ (by water) just before. Peter jumps from the flood in Noah's time to baptism in Peter's time, just as he jumped backwards from Christ's time to Noah's time. He easily goes off at a word. What does he mean here by the story that illustrates Christ's quickening in spirit? {Unto the spirits in prison} (\tois en phulaki pneumasin\). The language is plain enough except that it does not make it clear whether Jesus did the preaching to spirits in prison at the time or to people whose spirits are now in prison, the point of doubt already discussed. The metaphorical use of \en phulaki\ can be illustrated by strkjv@2Peter:2:4; strkjv@Jude:1:6; strkjv@Revelation:20:7| (the final abode of the lost). See strkjv@Hebrews:12:23| for the use of \pneumata\ for disembodied spirits.
rwp@1Peter:4:5 @{Who shall give account} (\hoi apodsousin logon\). Future active indicative of \apodidmi\. For this use with \logon\ (account) see strkjv@Matthew:12:36; strkjv@Luke:16:2; strkjv@Acts:19:40; strkjv@Hebrews:13:17|. For the sudden use of the relative \hoi\ see strkjv@Romans:3:8|. {To him that is ready to judge} (\ti hetoims krinonti\). Dative, "to the one readily judging," correct text, not \hetoims echonti krinai\, "to the one ready to judge," which "softens the rugged original" (Hart). That is Christ apparently (1:13; strkjv@2Corinthians:5:10|), but the Father in strkjv@1:17|. {The quick and the dead} (\zntas kai nekrous\). "Living and dead." Those living at the time and those already dead (1Thessalonians:4:15|).
rwp@1Timothy:3:14 @{Shortly} (\en tachei\). Old idiom (locative case of \tachos\, quickness, speed). See strkjv@Romans:16:20|. A pseudonymous writer would hardly have put in this phrase. Paul's hopes were not to be realized, but he did not know that.
rwp@1Timothy:6:13 @{Who quickeneth all things} (\tou zogonountos ta panta\). Present active participle of \zogone\ (\zogonos\, from \zos, gen\), late word to give life, to bring forth alive, in N.T. only here and strkjv@Acts:7:19|. See strkjv@1Samuel:2:6|. {Before Pontius Pilate} (\epi Pontiou Peilatou\). Not "in the time of," but "in the presence of." {Witnessed} (\martursantos\). Note \marture\, not \homologe\ as in verse 12|. Christ gave his evidence as a witness to the Kingdom of God. Evidently Paul knew some of the facts that appear in strkjv@John:18|.
rwp@2Corinthians:8:11 @{The readiness to will} (\h prothumia tou thelein\). Old word from \prothumos\ (\pro, thumos\), forwardness, eagerness (Acts:17:11|). They were quick to pledge. {The completion also} (\kai to epitelesai\). The finishing also (articular first aorist active infinitive). {Out of your ability} (\ek tou echein\). "Out of the having," literally, and so, "out of what you can give" (verse 12|).
rwp@2Corinthians:10:1 @{Now I Paul myself} (\Autos de eg Paulos\). Cf. strkjv@Galatians:5:2|. Paul now turns to the third part of the epistle in chapters 10-13| in which he vigorously defends himself against the accusations of the stubborn minority of Judaizers in Corinth. Great ministers of Christ through the ages have had to pass through fiery trials like these. Paul has shown the way for us all. He speaks of himself now plainly, but under compulsion, as is clear. It may be that at this point he took the pen from the amanuensis and wrote himself as in strkjv@Galatians:6:11|. {By the meekness and gentleness of Christ} (\dia tes prauttos kai epieikias tou Christou\). This appeal shows (Plummer) that Paul had spoken to the Corinthians about the character of Christ. Jesus claimed meekness for himself (Matthew:11:29|) and felicitated the meek (Matthew:5:5|) and he exemplified it abundantly (Luke:23:34|). See on ¯Matthew:5:15; strkjv@1Corinthians:4:21| for this great word that has worn thin with us. Plutarch combines \prauts\ with \epieikia\ as Paul does here. Matthew Arnold suggested "sweet reasonableness" for \epieikeia\ in Plato, Aristotle, Plutarch. It is in the N.T. only here and strkjv@Acts:24:4| (\to epieikes\ in strkjv@Phillipians:4:5|). In Greek Ethics the equitable man was called \epieiks\, a man who does not press for the last farthing of his rights (Bernard). {Lowly among you} (\tapeinos en humin\). The bad use of \tapeinos\, the old use, but here alone in N.T. in that meaning. Socrates and Aristotle used it for littleness of soul. Probably Paul here is quoting one of the sneers of his traducers in Corinth about his humble conduct while with them (1Corinthians:2:23; strkjv@2Corinthians:7:6|) and his boldness (\apn tharr\) when away (1Corinthians:7:16|). "It was easy to satirize and misrepresent a depression of spirits, a humility of demeanour, which were either the direct results of some bodily affliction, or which the consciousness of this affliction had rendered habitual" (Farrar). The words stung Paul to the quick.
rwp@2Thessalonians:2:2 @{To the end that} (\eis to\). One of Paul's favourite idioms for purpose, \eis to\ and the infinitive. {Ye be not quickly shaken} (\m taches saleuthnai humas\). First aorist passive infinitive of \saleu\, old verb to agitate, to cause to totter like a reed (Matthew:11:7|), the earth (Hebrews:12:26|). Usual negative \m\ and accusative of general reference \humas\ with the infinitive. {From your mind} (\apo tou noos\). Ablative case of nous, mind, reason, sober sense, "from your witte" (Wyclif), to "keep their heads." {Nor yet be troubled} (\mde throeisthai\). Old verb \throe\, to cry aloud (from \throos\, clamour, tumult), to be in a state of nervous excitement (present passive infinitive, as if it were going on), "a continued state of agitation following the definite shock received (\saleuthnai\)" (Milligan). {Either by spirit} (\mte dia pneumatos\). By ecstatic utterance (1Thessalonians:5:10|). The nervous fear that the coming was to be at once prohibited by \mde\ Paul divides into three sources by \mte, mte, mte\. No individual claim to divine revelation (the gift of prophecy) can justify the statement. {Or by word} (\mte dia logou\). Oral statement of a conversation with Paul (Lightfoot) to this effect {as from us}. An easy way to set aside Paul's first Epistle by report of a private remark from Paul. {Or by epistle as from us} (\mte di' epistols hs di' hmn\). In strkjv@1Thessalonians:4:13-5:3| Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, {as that the day of the Lord is now present} (\hs hoti enestken h hmera tou kuriou\). Perfect active indicative of \enistmi\, old verb, to place in, but intransitive in this tense to stand in or at or near. Songs:"is imminent" (Lightfoot). The verb is common in the papyri. In strkjv@1Corinthians:3:22; strkjv@Romans:8:38| we have a contrast between \ta enestta\, the things present, and \ta mellonta\, the things future (to come). The use of \hs hoti\ may be disparaging here, though that is not true in strkjv@2Corinthians:5:19|. In the _Koin_ it comes in the vernacular to mean simply "that" (Moulton, _Proleg_., p. 212), but that hardly seems the case in the N.T. (Robertson, _Grammar_, p. 1033). Here it means "to wit that," though "as that" or "as if" does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. "It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes strkjv@1:3-2:17|, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes strkjv@3:1-18|" (Frame). It is enough to give one pause to note Paul's indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a "pious fraud" was so common and easily condoned as some today argue, it is difficult to explain Paul's evident anger. Moreover, Paul's words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation.
rwp@Acts:2:15 @{As ye suppose} (\hs humeis hupolambanete\). Note use of \humeis\ (ye) for decided emphasis. {The third hour} (\hra trit\). Three o'clock in the day Jewish time, nine Roman. Drunkenness belongs to the night (1Thessalonians:5:7|). It was a quick, common sense reply, and complete answer to their suspicion.
rwp@Acts:6:9 @{The synagogue of the Libertines} (\ek ts sunaggs ts legomens Libertinn\). The Libertines (Latin _libertinus_, a freedman or the son of a freedman) were Jews, once slaves of Rome (perhaps descendants of the Jews taken to Rome as captives by Pompey), now set free and settled in Jerusalem and numerous enough to have a synagogue of their own. Schuerer calls a Talmudic myth the statement that there were 480 synagogues in Jerusalem. There were many, no doubt, but how many no one knows. These places of worship and study were in all the cities of the later times where there were Jews enough to maintain one. Apparently Luke here speaks of five such synagogues in Jerusalem (that of the Libertines, of the Cyrenians, of the Alexandrians, of Cilicia, and of Asia). There probably were enough Hellenists in Jerusalem to have five such synagogues. But the language of Luke is not clear on this point. He may make only two groups instead of five since he uses the article \tn\ twice (once before \Libertinn kai Kurnain kai Alexandren\, again before \apo Kilikias kai Asias\). He also changes from the genitive plural to \apo\ before Cilicia and Asia. But, leaving the number of the synagogues unsettled whether five or two, it is certain that in each one where Stephen appeared as a Hellenist preaching Jesus as the Messiah he met opposition. Certain of them "arose" (\anestsan\) "stood up" after they had stood all that they could from Stephen, "disputing with Stephen" (\sunztountes ti Stephani\). Present active participle of \sunzte\, to question together as the two on the way to Emmaus did (Luke:24:15|). Such interruptions were common with Jews. They give a skilled speaker great opportunity for reply if he is quick in repartee. Evidently Stephen was fully equipped for the emergency. One of their synagogues had men from Cilicia in it, making it practically certain that young Saul of Tarsus, the brilliant student of Gamaliel, was present and tried his wits with Stephen. His ignominious defeat may be one explanation of his zest in the stoning of Stephen (Acts:8:1|).
rwp@Acts:7:40 @{Gods which shall go before us} (\theous hoi proporeusontai hmn\). strkjv@Exodus:32:1|. As guides and protectors, perhaps with some allusion to the pillar of fire and of cloud that had gone before them (Exodus:13:21|). The future indicative here with \hoi\ (relative) expresses purpose. {Ye wot not} (\ouk oidamen\). We do not know. How quickly they had forgotten both God and Moses while Moses was absent in the mount with God. {Become of him} (\egeneto auti\). Happened to him. "This" (\houtos\) here is a contemptuous allusion to Moses by the people.
rwp@Acts:7:53 @{Ye who} (\hoitines\). The very ones who, _quippe qui_, often in Acts when the persons are enlarged upon (8:15; strkjv@9:35; strkjv@10:41,47|). {As it was ordained by angels} (\eis diatagas aggeln\). About angels see on ¯7:38|. \Diatag\ (from \diatass\, to arrange, appoint) occurs in late Greek, LXX, inscriptions, papyri, Deissmann, _Light from the Ancient East_, pp. 89ff., and in N.T. only here and strkjv@Romans:13:2|. At (or as) the appointment of angels (cf. strkjv@Matthew:10:41; strkjv@12:41| for this use of \eis\). {And kept it not} (\kai ouk ephulaxate\). Like a whipcracker these words cut to the quick. They gloried in possessing the law and openly violated it (Romans:2:23|).
rwp@Acts:12:14 @{When she knew} (\epignousa\). Second aorist (ingressive) active participle of \epiginsk\, to know fully or in addition (\epi\), to recognize. She knew Peter and his voice from his frequent visits there. {For joy} (\apo ts chars\). From her joy (ablative case), life-like picture of the maid who left Peter standing outside with the door to the passageway unopened. Note the aorist tenses for quick action (\ouk noixen\), \eisdramousa\ (from \eistrech\, defective verb, only here in the N.T.), \apggeilen\. {Stood} (\hestanai\). Second perfect active infinitive of \histmi\, intransitive, in indirect assertion with \ton Petron\ (Peter) accusative of general reference. The slave girl acted as if she were a member of the family (Furneaux), but she left Peter in peril.
rwp@Acts:14:21 @{When they had preached the gospel to that city} (\euaggelisamenoi tn polin ekeinn\). Having evangelized (first aorist middle participle) that city, a smaller city and apparently with no trouble from the Jews. {Had made many disciples} (\mathteusantes hikanous\). First aorist active participle of \mathteu\ from \mathts\, a learner or disciple. Late verb in Plutarch, to be a disciple (Matthew:27:57| like strkjv@John:19:38|) and then to disciple (old English, Spenser), to make a disciple as in strkjv@Matthew:28:19| and here. Paul and Barnabas were literally here obeying the command of Jesus in discipling people in this heathen city. {They returned to Lystra and to Iconium, and to Antioch} (\hupestrepsan eis tn Lustran kai eis Ikonion kai eis Antiocheian\). Derbe was the frontier city of the Roman empire. The quickest way to return to Antioch in Syria would have been by the Cilician Gates or by the pass over Mt. Taurus by which Paul and Silas will come to Derbe in the second tour (Acts:15:41-16:1|), but difficult to travel in winter. But it was necessary to revisit the churches in Lystra, Iconium, Antioch in Pisidia and to see that they were able to withstand persecution. Paul was a Roman citizen though he had not made use of this privilege as yet for his own protection. Against mob violence it would count for little, but he did not hesitate. Paul had been stoned in Lystra, threatened in Iconium, expelled in Antioch. He shows his wisdom in conserving his work.
rwp@Acts:17:7 @{Whom Jason hath received} (\hous hupodedektai Iasn\). Present perfect middle indicative of \hupodechomai\, to entertain, old verb, but in N.T. only in strkjv@Luke:10:38; strkjv@19:6; strkjv@Acts:17:7; strkjv@James:2:25|. This is Jason's crime and he is the prisoner before the politarchs. {These all} (\houtoi pantes\). Jason, the "brethren" of verse 6|, Paul and Silas, and all Christians everywhere. {Contrary} (\apenanti\). Late compound preposition (\apo, en, anti\) found in Polybius, LXX, here only in the N.T. {The decrees of Caesar} (\tn dogmatn Kaisaros\). This was a charge of treason and was a sure way to get a conviction. Probably the Julian _Leges Majestatis_ are in mind rather than the definite decree of Claudius about the Jews (Acts:18:2|). {Saying that there is another king, one Jesus} (\Basilea heteron legontes einai Isoun\). Note the very order of the words in the Greek indirect discourse with the accusative and infinitive after \legontes\. \Basilea heteron\ comes first, a different king, another emperor than Caesar. This was the very charge that the smart student of the Pharisees and Herodians had tried to catch Jesus on (Mark:12:14|). The Sanhedrin made it anyhow against Jesus to Pilate (Luke:23:2|) and Pilate had to notice it. "Although the emperors never ventured to assume the title _rex_ at Rome, in the Eastern provinces they were regularly termed _basileus_" (Page). The Jews here, as before Pilate (John:19:15|), renounce their dearest hope of a Messianic king. It is plain that Paul had preached about Jesus as the Messiah, King of the Kingdom of God over against the Roman Empire, a spiritual kingdom, to be sure, but the Jews here turn his language to his hurt as they did with Jesus. As a matter of fact Paul's preaching about the kingdom and the second coming of Christ was gravely misunderstood by the Christians at Thessalonica after his departure (1Thessalonians:4:13-5:4; strkjv@2Thessalonians:2|). The Jews were quick to seize upon his language about Jesus Christ to his own injury. Clearly here in Thessalonica Paul had faced the power of the Roman Empire in a new way and pictured over against it the grandeur of the reign of Christ.
rwp@Acts:17:12 @{Many therefore} (\Polloi men oun\). As a result of this Bible study. {Also of the Greek women of honourable estate}. The word \Hellnis\ means Greek woman, but the word \gun\ is added. In particular women of rank (\euschmonn\, from \eu\ and \ech\, graceful figure and the honourable standing) as in strkjv@13:50| (Mark:15:43|). Probably Luke means by implication that the "men" (\andrn\) were also noble Greeks though he does not expressly say so. Songs:then the Jews were more open to the message, the proselytes or God-fearers followed suit, with "not a few" (\ouk oligoi\) real Greeks (both men and women) believing. It was quick and fine work.
rwp@Acts:17:15 @{But they that conducted Paul} (\hoi de kathistanontes ton Paulon\). Articular present active participle of \kathistan\ (late form in A B of \kathistmi\ or \kathista\), an old verb with varied uses to put down, to constitute, to conduct, etc. This use here is in the LXX (Joshua:6:23|) and old Greek also. {To Athens} (\hes Athnn\). To make sure of his safe arrival. {That they should come to him with all speed} (\hina hs tachista elthsin pros auton\). Note the neat Greek idiom \hs tachista\ as quickly as possible (good Attic idiom). The indirect command and purpose (\hina-elthsin\, second aorist active subjunctive) is also neat Greek (Robertson, _Grammar_, p. 1046). {Departed} (\exiesan\). Imperfect active of \exeimi\, old Greek word, but rare in N.T. All in Acts (13:42; strkjv@17:15; strkjv@20:7; strkjv@27:43|)
rwp@Acts:17:23 @{For} (\gar\). Paul gives an illustration of their religiousness from his own experiences in their city. {The objects of your worship} (\ta sebasmata humn\). Late word from \sebazomai\, to worship. In N T. only here and strkjv@2Thessalonians:2:4|. The use of this word for temples, altars, statues, shows the conciliatory tone in the use of \deisidaimonesterous\ in verse 22|. {An altar} (\bmon\). Old word, only here in the N.T. and the only mention of a heathen altar in the N.T {With this inscription} (\en hi epegegrapto\). On which had been written (stood written), past perfect passive indicative of \epigraph\, old and common verb for writing on inscriptions (\epigraph\, strkjv@Luke:23:38|). {To an Unknown God} (\AGNOSTO THEO\). Dative case, dedicated to. Pausanias (I. 1, 4) says that in Athens there are "altars to gods unknown" (\bmoi then agnstn\). Epimenides in a pestilence advised the sacrifice of a sheep to the befitting god whoever he might be. If an altar was dedicated to the wrong deity, the Athenians feared the anger of the other gods. The only use in the N.T. of \agnstos\, old and common adjective (from \a\ privative and \gnstos\ verbal of \ginsk\, to know). Our word agnostic comes from it. Here it has an ambiguous meaning, but Paul uses it though to a stern Christian philosopher it may be the "confession at once of a bastard philosophy and of a bastard religion" (Hort, _Hulsean Lectures_, p. 64). Paul was quick to use this confession on the part of the Athenians of a higher power than yet known to them. Songs:he gets his theme from this evidence of a deeper religious sense in them and makes a most clever use of it with consummate skill. {In ignorance} (\agnoountes\). Present active participle of \agnoe\, old verb from same root as \agnstos\ to which Paul refers by using it. {This set I forth unto you} (\touto ego kataggell humin\). He is a \kataggeleus\ (verse 18|) as they suspected of a God, both old and new, old in that they already worship him, new in that Paul knows who he is. By this master stroke he has brushed to one side any notion of violation of Roman law or suspicion of heresy and claims their endorsement of his new gospel, a shrewd and consummate turn. He has their attention now and proceeds to describe this God left out of their list as the one true and Supreme God. The later MSS. here read \hon--touton\ (whom--this one) rather than \ho--touto\ (what--this), but the late text is plainly an effort to introduce too soon the personal nature of God which comes out clearly in verse 24|.
rwp@Acts:23:6 @{But when Paul perceived} (\gnous de ho Paulos\). Perceiving (second aorist ingressive of \ginsk\). Paul quickly saw that his cause was ruined before the Sanhedrin by his unwitting attack on the high priest. It was impossible to get a fair hearing. Hence, Vincent says, "Paul, with great tact, seeks to bring the two parties of the council into collision with each other." Songs:Alford argues with the motto "divide and conquer." Farrar condemns Paul and takes strkjv@24:21| as a confession of error here, but that is reading into Paul's word about the resurrection more than he says. Page considers Luke's report meagre and unsatisfactory. Rackham thinks that the trial was already started and that Paul repeated part of his speech of the day before when "the Sadducees received his words with ostentatious scepticism and ridicule: this provoked counter-expressions of sympathy and credulity among the Pharisees." But all this is inference. We do not have to adopt the Jesuitical principle that the end justifies the means in order to see shrewdness and hard sense in what Paul said and did. Paul knew, of course, that the Sanhedrin was nearly evenly divided between Pharisees and Sadducees, for he himself had been a Pharisee. {I am a Pharisee, a son of Pharisees} (\Eg Pharisaios eimi huios Pharisain\). This was strictly true as we know from his Epistles (Phillipians:3:5|). {Touching the hope and resurrection of the dead I am called in question} (\peri elpidos kai anastases nekrn krinomai\). This was true also and this is the point that Paul mentions in strkjv@24:21|. His failure to mention again the fact that he was a Pharisee throws no discredit on Luke's report here. The chief point of difference between Pharisees and Sadducees was precisely this matter of the resurrection. And this was Paul's cardinal doctrine as a Christian minister. It was this fact that convinced him that Jesus was the Messiah and was "the very centre of his faith" (Page) and of his preaching. It was not a mere trick for Paul to proclaim this fact here and so divide the Sanhedrin. As a matter of fact, the Pharisees held aloof when the Sadducees persecuted Peter and the other apostles for preaching resurrection in the case of Jesus and even Gamaliel threw cold water on the effort to punish them for it (Acts:5:34-39|). Songs:then Paul was really recurring to the original cleavage on this point and was able to score a point against the Sadducees as Gamaliel, his great teacher, had done before him. Besides, "Paul and Pharisaism seem to us such opposite ideas that we often forget that to Paul Christianity was the natural development of Judaism" (Page). Paul shows this in strkjv@Galatians:3; strkjv@Romans:9-11|.
rwp@Acts:23:33 @{And they} (\hoitines\). Which very ones, the cavalry, the horsemen of verse 31|. {Delivered} (\anadontes\). Second aorist active participle of \anadidmi\, old verb to give up, to hand over, here only in the N.T. {Presented Paul also} (\parestsan kai ton Paulon\). First aorist active (transitive, not second aorist intransitive) indicative of \paristmi\, common verb to present or place beside. What would Paul's friends in Caesarea (Philip and his daughters) think of the prophecy of Agabus now so quickly come true.
rwp@Colossians:2:13 @{And you} (\kai humas\). Emphatic position, object of the verb \sunezopoisen\ (did he quicken) and repeated (second \hums\). You Gentiles as he explains. {Being dead through your trespasses} (\nekrous ontas tois paraptmasin\). Moral death, of course, as in strkjv@Romans:6:11; strkjv@Ephesians:2:1,5|. Correct text does not have \en\, but even so \paraptmasin\ (from \parapipt\, to fall beside or to lapse, strkjv@Hebrews:6:6|), a lapse or misstep as in strkjv@Matthew:6:14; strkjv@Romans:5:15-18; strkjv@Galatians:6:1|, can be still in the locative, though the instrumental makes good sense also. {And the uncircumcision of your flesh} (\kai ti akroboustii ts sarkos humn\). "Dead in your trespasses and your alienation from God, of which the uncircumcision of your flesh was a symbol" (Abbott). Clearly so, "the uncircumcision" used merely in a metaphorical sense. {Did he quicken together with him} (\sunezopoisen sun auti\). First aorist active indicative of the double compound verb \sunzopoie\, to make alive (\zos, poie\) with (\sun\, repeated also with \auti\, associative instrumental), found only here and in strkjv@Ephesians:2:5|, apparently coined by Paul for this passage. Probably \theos\ (God) is the subject because expressly so stated in strkjv@Ephesians:2:4f.| and because demanded by \sun auti\ here referring to Christ. This can be true even if Christ be the subject of \rken\ in verse 14|. {Having forgiven us} (\charisamenos hmin\). First aorist middle participle of \charizomai\, common verb from \charis\ (favour, grace). Dative of the person common as in strkjv@3:13|. The act of forgiving is simultaneous with the quickening, though logically antecedent.
rwp@Ephesians:2:1 @{And you did he quicken} (\kai hums\). The verb for {did he quicken} does not occur till verse 5| and then with \hms\ (us) instead of \hums\ (you). There is a like ellipsis or anacoluthon in strkjv@Colossians:1:21,22|, only there is no change from \hums\ to \hms\. {When ye were dead} (\ontas nekrous\). Present active participle referring to their former state. Spiritually dead. {Trespasses and sins} (\paraptmasin kai hamartiais\). Both words (locative case) though only one in verse 5|.
rwp@Ephesians:2:5 @{Even when we were dead} (\kai ontas hms nekrous\). Repeats the beginning of verse 1|, but he changes \hums\ (you Gentiles) to \hms\ (us Jews). {Quickened us together with Christ} (\sunezopoisen ti Christi\). First aorist active indicative of the double compound verb \sunzopoie\ as in strkjv@Colossians:2:13| which see. Associative instrumental case in \Christi\. Literal resurrection in the case of Jesus, spiritual in our case as pictured in baptism. {By grace have ye been saved} (\chariti este sessmenoi\). Instrumental case of \chariti\ and perfect passive periphrastic indicative of \sz\. Parenthetical clause interjected in the sentence. All of grace because we were dead.
rwp@Ephesians:5:4 @{Filthiness} (\aischrots\). Old word from \aischros\ (base), here alone in N.T. {Foolish talking} (\mrologia\). Late word from \mrologos\ (\mros, logos\), only here in N.T. {Jesting} (\eutrapelia\). Old word from \eutrapelos\ (\eu, trep\, to turn) nimbleness of wit, quickness in making repartee (so in Plato and Plutarch), but in low sense as here ribaldry, scurrility, only here in N.T. All of these disapproved vices are \hapax legomena\ in the N.T. {Which are not befitting} (\ha ouk anken\). Same idiom (imperfect with word of propriety about the present) in strkjv@Colossians:3:18|. Late MSS. read \ta ouk ankonta\ like \ta m kathkonta\ in strkjv@Romans:1:28|.
rwp@Galatians:1:6 @{Ye are so quickly removing} (\houts taches metatithesthe\). The present middle indicative of \metatithmi\, to change places, to transfer. "You are transferring yourselves" and doing it "so quickly" either from the time of their conversion or most likely from the time when the Judaizers came and tempted them. Songs:easily some of them are falling victims to these perverters of the gospel. That is a continuous amazement (\thaumaz\) to Paul and to men today that so many are so silly and so gullible to modern as to ancient charlatans. {Unto a different gospel} (\eis heteron euaggelion\). See on ¯2Corinthians:11:4| for distinction between \allo\ and \heteron\ as here. It is not here or there a mere difference in emphasis or spirit as in ¯Phillipians:1:18| so long as Christ is preached. These men as in strkjv@2Corinthians:11:4| preach "another Jesus" and a "different gospel" and so have fallen away from grace and have done away with Christ (Galatians:5:4|). Hence the vehemence of Paul's words.
rwp@Galatians:4:9 @{Now that ye have come to know God} (\nun de gnontes\). Fine example of the ingressive second aorist active participle of \ginsk\, come to know by experience through faith in Christ. {Rather to be known of God} (\mallon de gnsthentes hupo theou\). First aorist passive participle of the same verb. He quickly turns it round to the standpoint of God's elective grace reaching them (verse 6|). {How} (\ps\). "A question full of wonder" (Bengel). See strkjv@1:6|. {Turn ye back again?} (\epistrephete palin?\). Present active indicative, "Are ye turning again?" See \metatithesthe\ in strkjv@1:6|. {The weak and beggarly rudiments} (\ta asthen kai ptcha stoicheia\). The same \stoicheia\ in verse 3| from which they had been delivered, "weak and beggarly," still in their utter impotence from the Pharisaic legalism and the philosophical and religious legalism and the philosophical and religious quests of the heathen as shown by Angus's _The Religious Quests of the Graeco-Roman World_. These were eagerly pursued by many, but they were shadows when caught. It is pitiful today to see some men and women leave Christ for will o' the wisps of false philosophy. {Over again} (\palin anthen\). Old word, from above (\an\) as in strkjv@Matthew:27:51|, from the first (Luke:1:3|), then "over again" as here, back to where they were before (in slavery to rites and rules).
rwp@Galatians:4:10 @{Ye observe} (\paratreisthe\). Present middle indicative of old verb to stand beside and watch carefully, sometimes with evil intent as in strkjv@Luke:6:7|, but often with scrupulous care as here (so in Dio Cassius and Josephus). The meticulous observance of the Pharisees Paul knew to a nicety. It hurt him to the quick after his own merciful deliverance to see these Gentile Christians drawn into this spider-web of Judaizing Christians, once set free, now enslaved again. Paul does not itemize the "days" (Sabbaths, fast-days, feast-days, new moons) nor the "months" (Isaiah:66:23|) which were particularly observed in the exile nor the "seasons" (passover, pentecost, tabernacles, etc.) nor the "years" (sabbatical years every seventh year and the Year of Jubilee). Paul does not object to these observances for he kept them himself as a Jew. He objected to Gentiles taking to them as a means of salvation.
rwp@Info_Hebrews @ SOME BOOKS ON HEBREWS ANDEL, _Deuteronomy:Brief aan de Hebraer_ (1906). ANDERSON, R., _The Hebrews Epistle in the Light of the Types_ (1911). AYLES, _Destination, Date and Authorship of the Epistle to the Hebrews_ (1899). BAILEY, _Leading Ideas of the Epistle to the Hebrews_ (1907). BLASS, F., _Brief an die Hebraer, Text, Angabe der Rhythmen_ (1903). BLEEK, F., _Der Hebraerbrief Erklart_ (1840). BRUCE, A. B., _The Epistle to the Hebrews_ (1899). DALE, R. W., _The Jewish Temple in the Christian Church_ (1865). DAVIDSON, A. B., _The Epistle to the Hebrews_ (1882). DELITZSCH, F., _Commentary on the Hebrews_ (1857). DIBELIUS, M., _Der Verfasser des Hebraerbriefes_ (1910). DODS, M., _Expositor's Greek Testament_ (1910). DU BOSE, W. P., _High Priesthood and sacrifice_ (1908). EDWARDS, T. C., _Expositor's Bible_ (1888). FARRAR, F. W., _Cambridge Greek Testament_ (1893). GOODSPEED, E. J., _Bible for Home and School_ (1908). GRIFFTH-THOMAS, W. H., _Let Us Go On_ (1923). HEIGL, _Verfalser und Addresse des Briefes an die Hebraer_ (1905). HOLLMANN, _Schriften d. N. T_. 2 Aufl. (1907). KENDRICK, A. C., _American Commentary_ (1890). LIDGETT, J. S., _Sonship and Salvation_ (1921). LOWRIE, _An Explanation of Hebrews_ (1921). LUNEMANN, G., _Meyer Komm_. (1882). MACFADYEN, J. F., _Through the Eternal Spirit_ (1925). MACNEILL, _The Christology of the Epistle to the Hebrews_ (1914). MENEGOZ, E., _Lamentations:Theologie de l'epitre aux Hebreaux_ (1894). MILLIGAN, G., _The Theology of the Epistle to the Hebrews_ (1899). MOFFATT JAMES, _Int. and Cosit. Comm_. (1924) MOULE, H. C., _Messages from the Epistle to the Hebrews_ (1909). MURRAY, ANDREW, _Devotional Commentary_. NAIRNE, A., _The Epistle of Priesthood_ (1913). NAIRNE, A., _The Alexandrian Gospel_ (1917). PEAKE, A. S., _New Century Bible_ (1904). PORTER, S. J., _The Twelve-Gemmed Crown_ (1913). RENDALL, F., _The Theology of the Hebrew Christians_ (1886). RIGGENBACH, M., _Zoeckler Komm_. 2 Aufl. (1913). ROTHERHAM, _The Epistle to the Hebrews_ (1906). SAPHIR, A., _Exposition of Hebrews_. SCOTT, E. F., _The Epistle to the Hebrews_ (1922). SEEBERG, A., _Der Brief an die Hebraer_ (1912). SLOT, _Deuteronomy:Letterkundige Vorm van den Brief aan de Hebraer (1912). SODEN, VON, _Hand-Comm_. (1899). THOLUCK, A., _Komm. zum Briefe an die Hebraer_. VAUGHAN, C. J., _Epistle to the Hebrews_ (1899). WADE, _The Epistle to the Hebrews_ (1923). WEISS, B., _Meyer-Komm_. 6 Aufl. (1902). WEISS, B., _Der Hebraerbrief in Zeitgeschichtlicher Bekuch- tung_ (1910). WELCH, _Authorship of the Epistle to the Hebrews_ (1899). WESTCOTT, B. F., _Epistle to the Hebrews_ (3rd ed. 1906). WICKHAM, E. C., _Westminster Comm_. (1910). WINDISCH, H., _Handbuch zum N.T_. (1913). WREDE, W., _Das literarisches Ratsel des Hebraerbriefs_ (1906). strkjv@Hebrews:1:1 @{God} (\ho theos\). This Epistle begins like Genesis and the Fourth Gospel with God, who is the Author of the old revelation in the prophets and of the new in his Son. Verses 1-3| are a _proemium_ (Delitzsch) or introduction to the whole Epistle. The periodic structure of the sentence (1-4|) reminds one of strkjv@Luke:1:1-4, strkjv@Romans:1:1-7, strkjv@1John:1:1-4|. The sentence could have concluded with \en huii\ in verse 2|, but by means of three relatives (\hon, di' hou, hos\) the author presents the Son as "the exact counterpart of God" (Moffatt). {Of old time} (\palai\). "Long ago" as in strkjv@Matthew:11:21|. {Having spoken} (\lalsas\). First aorist active participle of \lale\, originally chattering of birds, then used of the highest form of speech as here. {Unto the fathers} (\tois patrasin\). Dative case. The Old Testament worthies in general without "our" or "your" as in strkjv@John:6:58; strkjv@7:22; strkjv@Romans:9:5|. {In the prophets} (\en tois prophtais\). As the quickening power of their life (Westcott). strkjv@Songs:4:7|. {By divers portions} (\polumers\). "In many portions." Adverb from late adjective \polumers\ (in papyri), both in _Vettius Valens_, here only in N.T., but in Wisdom strkjv@7:22 and Josephus (_Ant_. VIII, 3, 9). The Old Testament revelation came at different times and in various stages, a progressive revelation of God to men. {In divers manners} (\polutrops\). "In many ways." Adverb from old adjective \polutropos\, in Philo, only here in N.T. The two adverbs together are "a sonorous hendiadys for 'variously'" (Moffatt) as Chrysostom (\diaphors\). God spoke by dream, by direct voice, by signs, in different ways to different men (Abraham, Jacob, Moses, Elijah, Isaiah, etc.).
rwp@Hebrews:4:12 @{The word of God} (\ho logos tou theou\). That just quoted about the promise of rest and God's rest, but true of any real word of God. {Living} (\zn\). Cf. the Living God (3:12|). In Philo and the Book of Wisdom the Logos of God is personified, but still more in strkjv@John:1:1-18| where Jesus is pictured as the Logos on a par with God. "Our author is using Philonic language rather than Philonic ideas" (Moffatt). See strkjv@John:6:63|: "The words which I have spoken are spirit and are life." {Active} (\energs\). Energetic, powerful (John:1:12; strkjv@Phillipians:3:21; strkjv@Colossians:1:29|). {Sharper} (\tomteros\). Comparative of \tomos\, cutting (from \temn\, to cut), late adjective, here only in the N.T. {Than} (\huper\). Often so after a comparative (Luke:16:8; strkjv@2Corinthians:12:13|). {Two-edged} (\distomon\). "Two-mouthed" (\di-, stoma\), double-mouthed like a river (Polybius), branching ways (Sophocles), applied to sword (\xiphos\) by Homer and Euripides. {Piercing} (\diiknoumenos\). Present middle participle of \diikneomai\, old verb to go through, here only in N.T. {Even to the dividing} (\achri merismou\). Old word from \meriz\ (\meros\, part), to partition. {Of soul and spirit} (\psuchs kai pneumatos\). As in strkjv@1Thessalonians:5:23; strkjv@1Corinthians:15:45|, but not an argument for trichotomy. Psychology is constantly changing its terminology. {Of both joints and marrow} (\harmn te kai mueln\). From \ar\, to join, comes \harmos\, old word, here only in the N.T. \Muelos\ (from \mu\, to shut), old word, here only in N.T. This surgeon goes into and through the joints and marrow, not cleaving between them. {Quick to discern} (\kritikos\). Verbal adjective in \-ikos\, from \krin\, skilled in judging, as the surgeon has to be and able to decide on the instant what to do. Songs:God's word like his eye sees the secret lurking doubt and unbelief "of the thoughts and intents of the heart" (\enthumsen kai ennoin kardias\). The surgeon carries a bright and powerful light for every dark crevice and a sharp knife for the removal of all the pus revealed by the light. It is a powerful picture here drawn.
rwp@Hebrews:12:15 @{Looking carefully} (\episkopountes\). Present active participle of \episkope\, to have oversight, in N.T. only here and strkjv@1Peter:5:2|. Cf. \episcopos\ (bishop). {Lest there be any man} (\m tis\). Negative purpose clause with \ei\ (present active subjunctive) omitted. {Falleth short of} (\hustern apo\). Present active participle of \hustere\ (see strkjv@4:1|) agreeing with \tis\. Followed here by \apo\ and the ablative. {Root of bitterness}. (\riza pikrias\). Quoted from strkjv@Deuteronomy:29:18|. Vivid picture. {Springing up} (\an phuousa\). Present active participle of \phu\, to sprout. Pictured here as a quick process. Also from strkjv@Deuteronomy:29:18|. {Trouble} (\enochli\). Present active subjunctive (in final clause with \m tis\) of \enochle\, old verb to trouble with a crowd, to annoy. In N.T. only here and strkjv@Luke:6:18|. {Be defiled} (\mianthsin\). First aorist passive subjunctive (in final clause with \m\) of \mian\, old verb to dye, to stain, to defile as in strkjv@Titus:1:15| (the conscience). The contagion of sin is terrible as any disease.
rwp@James:1:19 @{Ye know this} (\iste\). Or "know this." Probably the perfect active indicative (literary form as in strkjv@Ephesians:5:5; strkjv@Hebrews:12:17|, unless both are imperative, while in strkjv@James:4:4| we have \oidate\, the usual vernacular _Koin_ perfect indicative). The imperative uses only \iste\ and only the context can decide which it is. \Esto\ (let be) is imperative. {Swift to hear} (\tachus eis to akousai\). For this use of \eis to\ with the infinitive after an adjective see strkjv@1Thessalonians:4:9|. For \eis to\ after adjectives see strkjv@Romans:16:19|. The picture points to listening to the word of truth (verse 18|) and is aimed against violent and disputatious speech (chapter strkjv@3:1-12|). The Greek moralists often urge a quick and attentive ear. {Slow to speak} (\bradus eis to lalsai\). Same construction and same ingressive aorist active infinitive, slow to begin speaking, not slow while speaking. {Slow to anger} (\bradus eis orgn\). He drops the infinitive here, but he probably means that slowness to speak up when angry will tend to curb the anger.
rwp@John:1:49 @{Thou art the Son of God} (\su ei ho huios tou theou\). Whether Nathanael had heard the Baptist say this of Jesus (1:34|) we do not know, apparently not, but Nathanael was a student of the Old Testament as Philip implied (1:45|) and was quick to put together his knowledge, the statement of Philip, and the manifest supernatural knowledge of Jesus as just shown. There is no reason for toning down the noble confession of Nathanael in the light of Christ's claim in verse 51|. Cf. the confession of Peter in strkjv@6:69; strkjv@Matthew:16:16| and Martha's in strkjv@John:11:27|. Nathanael goes further. {Thou art King of Israel} (\Basileus ei tou Isral\). To us this seems an anti-climax, but not so to Nathanael for both are Messianic titles in strkjv@Psalms:2| and Jesus is greeted in the Triumphal Entry as the King of Israel (John:12:13|).
rwp@John:1:51 @{Verily, Verily} (\Amn, amn\). Hebrew word transliterated into Greek and then into English, our "amen." John always repeats it, not singly as in the Synoptics, and only in the words of Jesus, an illustration of Christ's authoritative manner of speaking as shown also by \leg humin\ (I say unto you). Note plural \humin\ though \auti\ just before is singular (to him). Jesus addresses thus others besides Nathanael. {The heaven opened} (\ton ouranon aneigota\). Second perfect active participle of \anoig\ with double reduplication, standing open. The words remind one of what took place at the baptism of Jesus (Matthew:3:16; strkjv@Luke:3:21|), but the immediate reference is to the opened heaven as the symbol of free intercourse between God and man (Isaiah:64:1|) and as it was later illustrated in the death of Stephen (Acts:7:56|). There is a quotation from strkjv@Genesis:28:12f.|, Jacob's vision at Bethel. That was a dream to Jacob, but Christ is himself the bond of fellowship between heaven and earth, between God and man, for Jesus is both "the Son of God" as Nathanael said and "the Son of Man" (\epi ton huion tou anthrpou\) as Jesus here calls himself. God and man meet in Christ. He is the true Jacob's Ladder. "I am the Way," Jesus will say. He is more than King of Israel, he is the Son of Man (the race). Songs:quickly has this Gospel brought out in the witness of the Baptist, the faith of the first disciples, the claims of Jesus Christ, the fully developed picture of the Logos who is both God and man, moving among men and winning them to his service. At the close of the ministry Christ will tell Caiaphas that he will see the Son of Man sitting at the right hand of power and coming with the clouds of heaven (Mark:14:62|). Here at the start Jesus is conscious of the final culmination and in apocalyptic eschatological language that we do not fully understand he sets forth the dignity and majesty of his Person.
rwp@John:5:7 @{When the water is troubled} (\hotan tarachthi to hudr\). Indefinite temporal clause with \hotan\ and the first aorist passive subjunctive of \tarass\, old verb to agitate (Matthew:2:3|). The popular belief was that, at each outflow of this intermittent spring, there was healing power in the water for the first one getting in. {To put me into the pool} (\hina bali me eis tn kolumbthran\). Final use of \hina\ and the second aorist active subjunctive of \ball\, "that he throw me in" quickly before any one else. For this use of \ball\ see strkjv@Mark:7:30; strkjv@Luke:16:20|. {But while I am coming} (\en hi de erchomai\). Temporal use of the relative, "in which time" (\chroni\ or \kairi\ understood). \Eg\ (I) is emphatic.
rwp@John:5:21 @{Quickeneth whom he will} (\hous thelei zopoiei\). Present active indicative of \zopoie\ (from \zopoios\, making alive), common in Paul (1Corinthians:15:45|, etc.). As yet, so far as we know, Jesus had not raised the dead, but he claims the power to do it on a par with the power of the Father. The raising of the son of the widow of Nain (Luke:7:11-17|) is not far ahead, followed by the message to the Baptist which speaks of this same power (Luke:7:22; strkjv@Matthew:11:5|), and the raising of Jairus' daughter (Matthew:9:18,22-26|). Jesus exercises this power on those "whom he wills." Christ has power to quicken both body and soul.
rwp@John:5:24 @{Hath eternal life} (\echei zn ainion\). Has now this spiritual life which is endless. See strkjv@3:36|. In verses 24,25| Jesus speaks of spiritual life and spiritual death. In this passage (21-29|) Jesus speaks now of physical life and death, now of spiritual, and one must notice carefully the quick transition. In strkjv@Revelation:20:14| we have the phrase "the second death" with which language compare strkjv@Revelation:20:4-6|. {But hath passed out of death into life} (\alla metabebken ek tou thanatou eis tn zn\). Perfect active indicative of \metabain\, to pass from one place or state to another. Out of spiritual death into spiritual life and so no judgement (\krisis\).
rwp@John:5:28 @{In the tombs} (\en tois mnmeiois\). \Taphos\ (grave) presents the notion of burial (\thapt\, to bury) as in strkjv@Matthew:23:27|, \mnmeion\ (from \mnaomai\, \mimnsk\, to remind) is a memorial (sepulchre as a monument). Jesus claims not only the power of life (spiritual) and of judgement, but of power to quicken the actual dead at the Last Day. They will hear his voice and come out (\ekporeusontai\, future middle indicative of \ekporeuomai\). A general judgement and a general bodily resurrection we have here for both good and bad as in strkjv@Matthew:25:46; strkjv@Acts:24:15; strkjv@2Corinthians:5:10| and as often implied in the words of Jesus (Matthew:5:29f.; strkjv@10:28; strkjv@Luke:11:32|). In strkjv@John:6:39| Jesus asserts that he will raise up the righteous.
rwp@John:6:15 @{Perceiving} (\gnous\). Second aorist active participle of \ginsk\. It was not hard for Christ to read the mind of this excited mob. {They were about} (\mellousin\). Present active indicative of \mell\. Probably the leaders were already starting. {Take him by force} (\harpazein\). Present active infinitive of \harpaz\, old verb for violent seizing (Matthew:11:12; strkjv@13:19|). There was a movement to start a revolution against Roman rule in Palestine by proclaiming Jesus King and driving away Pilate. {To make him king} (\hina poissin basilea\). Purpose clause with \hina\ and the first aorist active subjunctive of \poie\ with \basilea\ as predicate accusative. It was a crisis that called for quick action. {Himself alone} (\autos monos\). At first he had the disciples with him (verse 3|). But he sent them hurriedly by boat to the western side (Mark:6:45f.; strkjv@Matthew:14:22f.|) because clearly the apostles were sympathetic with the revolutionary impulse of the crowd. Then Jesus sent the multitudes away also and went up into the mountain alone. He was alone in every sense, for no one but the Father understood him at this stage, not even his own disciples. He went up to pray (Mark:6:46; strkjv@Matthew:14:23|).
rwp@John:6:63 @{That quickeneth} (\to zopoioun\). Articular present active participle of \zopoie\ for which see strkjv@5:21|. For the contrast between \pneuma\ (spirit) and \sarx\ (flesh) see already strkjv@3:6|. {The words} (\ta rmata\). Those in this discourse (I have just spoken, \lelalka\), for they are the words of God (3:34; strkjv@8:47; strkjv@17:8|). No wonder they "are spirit and are life" (\pneuma estin kai z estin\). The breath of God and the life of God is in these words of Jesus. Never man spoke like Jesus (7:46|). There is life in his words today.
rwp@John:6:70 @{And one of you is a devil} (\kai ex humn heis diabolos estin\). Jesus does not say that Judas was a devil when he chose him, but that he is one now. In strkjv@13:2,27| John speaks of the devil entering Judas. How soon the plan to betray Jesus first entered the heart of Judas we do not know (12:4|). One wonders if the words of Jesus here did not cut Judas to the quick.
rwp@John:8:55 @{And ye have not known him} (\kai ouk egnkate auton\). Adversative use again of \kai\="and yet." Perfect active indicative of \ginsk\, the verb for experiential knowledge. This was true of the \kosmos\ (1:10; strkjv@17:25|) and of the hostile Jews (16:3|). Jesus prays that the world may know (17:23|) and the handful of disciples had come to know (17:25|). {But I know him} (\eg de oida auton\). Equipped by eternal fellowship to reveal the Father (1:1-18|). This peculiar intimate knowledge Jesus had already claimed (7:29|). Jesus used \oida\ (8:19; strkjv@15:21|) or \ginsk\ (17:23,25|) for the knowledge of the Father. No undue distinction can be drawn here. {And if I should say} (\kan eip\). Third-class condition (concession), "even if I say," with \kai ean\ (\kan\) and second aorist active subjunctive. "Suppose I say." {I shall be like you a liar} (\esomai homoios humin pseusts\). Apodosis of the condition. \Homoios\ (like) is followed by the associative-instrumental case \humin\. The word \pseusts\ (liar), in spite of the statement that they are the children of the devil, the father of lying (8:44|), comes with a sudden jolt because it is a direct charge. This word liar is not considered polite today in public speech when hurled at definite individuals. There is a rather free use of the word in strkjv@1John:2:4,22; strkjv@4:20; strkjv@5:10|. It is not hard to imagine the quick anger of these Pharisees.
rwp@John:9:25 @{One thing I know} (\hen oida\). This man is keen and quick and refuses to fall into the trap set for him. He passes by their quibbling about Jesus being a "sinner" (\hamartlos\) and clings to the one fact of his own experience. {Whereas I was blind, now I see} (\tuphlos n arti blep\). Literally, "Being blind I now see." The present active participle \n\ of \eimi\ by implication in contrast with \arti\ (just now, at this moment) points to previous and so past time. It must be borne in mind that the man did not at this stage know who Jesus was and so had not yet taken him as Saviour (9:36-38|).
rwp@John:9:30 @{Why, herein is the marvel} (\en touti gar to thaumaston estin\). This use of \gar\ (\ge + ara\, accordingly indeed) to bring out an affirmation from the previous words is common enough. "Why in this very point is the wonder" (\thaumaston\, old verbal adjective from \thaumaz\ as in strkjv@Matthew:21:42|). The man is angry now and quick in his insight and reply. You confess your ignorance of whence he is, ye who know everything, "and yet (adversative use of \kai\ again) he opened my eyes" (\kai noixen mou tous ophthalmous\). That stubborn fact stands.
rwp@John:10:17 @{For this reason} (\dia touto\). Points to the following \hoti\ clause. The Father's love for the Son is drawn out (John:3:16|) by the voluntary offering of the Son for the sin of the world (Romans:5:8|). Hence the greater exaltation (Phillipians:2:9|). Jesus does for us what any good shepherd does (10:11|) as he has already said (10:15|). The value of the atoning death of Christ lies in the fact that he is the Son of God, the Son of Man, free of sin, and that he makes the offering voluntarily (Hebrews:9:14|). {That I may take it again} (\hina palin lab autn\). Purpose clause with \hina\ and second aorist active subjunctive of \lamban\. He looked beyond his death on the Cross to the resurrection. "The purpose of the Passion was not merely to exhibit his unselfish love; it was in order that He might resume His life, now enriched with quickening power as never before" (Bernard). The Father raised Jesus from the dead (Acts:2:32|). There is spontaneity in the surrender to death and in the taking life back again (Dods).
rwp@John:11:29 @{And she} (\kai ekein\). Emphatic use of the demonstrative \ekeinos\ as often in John, "And that one." {Arose quickly} (\gerth\). First aorist (ingressive) passive of \egeir\ and intransitive. Naturally so on the sudden impulse of joy. {And went unto him} (\kai rcheto pros auton\). Imperfect middle, possibly inchoative, started towards him, certainly picturing her as she was going.
rwp@John:12:27 @{My soul} (\h psuch mou\). The soul (\psuch\) here is synonymous with spirit (\pneuma\) in strkjv@13:21|. {Is troubled} (\tetaraktai\). Perfect passive indicative of \tarass\, used also in strkjv@11:33; strkjv@13:21| of Jesus. While John proves the deity of Jesus in his Gospel, he assumes throughout his real humanity as here (cf. strkjv@4:6|). The language is an echo of that in strkjv@Psalms:6:4; strkjv@42:7|. John does not give the agony in Gethsemane which the Synoptics have (Mark:14:35f.; strkjv@Matthew:26:39; strkjv@Luke:22:42|), but it is quite beside the mark to suggest, as Bernard does, that the account here is John's version of the Gethsemane experience. Why do some critics feel called upon to level down to a dead plane every variety of experience in Christ's life? {And what shall I say?} (\kai ti eip;\). Deliberative subjunctive which expresses vividly "a genuine, if momentary indecision" (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. {Father, save me from this hour} (\pater, sson me ek ts hras tauts\). Jesus began his prayers with "Father" (11:41|). Dods thinks that this should be a question also. Westcott draws a distinction between \ek\ (out of) and \apo\ (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets \ek\ in strkjv@Hebrews:5:7|, but that distinction will not stand, for in strkjv@John:1:44| \ek\ and \apo\ are used in the same sense and in the Synoptics (Mark:14:35f.; strkjv@Matthew:26:39; strkjv@Luke:52:42|) we have \apo\. If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. {But for this cause came I unto this hour} (\alla dia touto lthon eis tn hran tautn\). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning.
rwp@John:13:8 @{Thou shalt never wash my feet} (\ou m nipsis mou tous podas eis ton aina\). Strong double negative \ou m\ with first aorist active subjunctive of \nipt\ with \eis ton aina\ (for ever) added and \mou\ (my) made emphatic by position. Peter's sudden humility should settle the issue, he felt. {If I wash thee not} (\ean m nips se\). Third-class condition with \ean m\ (negative). Jesus picks up the challenge of Peter whose act amounted to irreverence and want of confidence. "The first condition of discipleship is self-surrender" (Westcott). Songs:"Jesus, waiting with the basin" (Dods), concludes. {Thou hast no part with me} (\ouk echeis meros met' emou\). Not simply here at the supper with its fellowship, but in the deeper sense of mystic fellowship as Peter was quick to see. Jesus does not make foot-washing essential to spiritual fellowship, but simply tests Peter's real pride and mock-humility by this symbol of fellowship.
rwp@John:13:27 @{Then entered Satan into him} (\tote eislthen eis ekeinon ho Satanas\). The only time the word Satan occurs in the Gospel. As he had done before (13:2; strkjv@Luke:22:3|) until Christ considered him a devil (6:70|). This is the natural outcome of one who plays with the devil. {That thou doest, do quickly} (\Hosea:poieis poison tacheion\). Aorist active imperative of \poie\. "Do more quickly what thou art doing." \Tacheion\ is comparative of \taches\ (John:11:31|) and in N.T. only here, strkjv@20:4; strkjv@Hebrews:13:19,23|. See the eagerness of Jesus for the passion in strkjv@Luke:12:50|.
rwp@John:13:32 @{In himself} (\en hauti\). Reflexive pronoun. God is the source of the glory (17:5|) and is the glory succeeding the Cross (the glory with the Father in heaven). {And straightway} (\kai euthus\). No postponement now. First and quickly the Cross, then the Ascension.
rwp@John:21:7 @{It is the Lord} (\ho kurios estin\). John's quick insight appears again. {Girt his coat about him} (\ton ependutn diezsato\). First aorist middle (indirect) indicative with which note \diezsen heauton\ in strkjv@13:4|. Apparently Peter threw on the upper garment or linen blouse (\ependutn\) worn by fishers over his waistcloth and tucked it under his girdle.
rwp@Luke:4:21 @{And he began to say} (\rxato de legein\). Aorist ingressive active indicative and present infinitive. He began speaking. The moment of hushed expectancy was passed. These may or may not be the first words uttered here by Jesus. Often the first sentence is the crucial one in winning an audience. Certainly this is an arresting opening sentence. {Hath been fulfilled} (\peplrtai\). Perfect passive indicative, {stands fulfilled}. "Today this scripture (Isaiah:61:1,2|, just read) stands fulfilled in your ears." It was a most amazing statement and the people of Nazareth were quick to see the Messianic claim involved. Jesus could only mean that the real year of Jubilee had come, that the Messianic prophecy of Isaiah had come true today, and that in him they saw the Messiah of prophecy. There are critics today who deny that Jesus claimed to be the Messiah. To be able to do that, they must reject the Gospel of John and all such passages as this one. And it is no apocalyptic eschatological Messiah whom Jesus here sets forth, but the one who forgives sin and binds up the broken-hearted. The words were too good to be true and to be spoken here at Nazareth by one of their own townsmen!
rwp@Luke:4:22 @{Bare him witness} (\emarturoun\). Imperfect active, perhaps inchoative. They all began to bear witness that the rumours were not exaggerations (4:14|) as they had supposed, but had foundation in fact if this discourse or its start was a fair sample of his teaching. The verb \marture\ is a very old and common one. It is frequent in Acts, Paul's Epistles, and the Johannine books. The substantive \martur\ is seen in our English \martyr\, one who witnesses even by his death to his faith in Christ. {And wondered} (\kai ethaumazon\). Imperfect active also, perhaps inchoative also. They began to marvel as he proceeded with his address. This verb is an old one and common in the Gospels for the attitude of the people towards Jesus. {At the words of grace} (\epi tois logois ts charitos\). See on ¯Luke:1:30; strkjv@2:52| for this wonderful word \charis\ so full of meaning and so often in the N.T. The genitive case (case of genus or kind) here means that the words that came out of the mouth of Jesus in a steady stream (present tense, \ekporeuomenois\) were marked by fascination and charm. They were "winning words" as the context makes plain, though they were also "gracious" in the Pauline sense of "grace." There is no necessary antithesis in the ideas of graceful and gracious in these words of Jesus. {Is not this Joseph's son?} (\Ouchi huios estin Isph houtos;\). Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of \ouchi\ intensive form of \ouk\ in a question expects the answer "yes." Jesus passed in Nazareth as the son of Joseph as Luke presents him in strkjv@3:23|. He does not stop here to correct this misconception because the truth has been already amply presented in strkjv@1:28-38; strkjv@2:49|. This popular conception of Jesus as the son of Joseph appears also in strkjv@John:1:45|. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mark:6:3|; the carpenter's son, strkjv@Matthew:13:55|). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. Songs:the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience.
rwp@Luke:6:9 @{I ask you} (\epert hums\). They had questions in their hearts about Jesus. He now asks in addition (\ep'\) an open question that brings the whole issue into the open. {A life} (\psuchn\). Songs:the Revised Version. The rabbis had a rule: _Periculum vitae pellit sabbatum_. But it had to be a Jew whose life was in peril on the sabbath. The words of Jesus cut to the quick. {Or to destroy it} (\ apolesai\). On this very day these Pharisees were plotting to destroy Jesus (verse 7|).
rwp@Luke:9:60 @{Leave the dead to bury their own dead} (\aphes tous nekrous thapsai tous heautn nekrous\). This paradox occurs so in strkjv@Matthew:8:22|. The explanation is that the spiritually dead can bury the literally dead. For such a quick change in the use of the same words see strkjv@John:5:21-29| (spiritual resurrection from sin in strkjv@John:5:21-27|, bodily resurrection from the grave, strkjv@John:5:28,29|) and strkjv@John:11:25f|. The harshness of this proverb to the scribe probably is due to the fact that he was manifestly using his aged father as an excuse for not giving Christ active service. {But go thou and publish abroad the kingdom of God} (\su de apelthn diaggelle tn basileian tou theou\). The scribe's duty is put sharply (\But do thou, su de\). Christ called him to preach, and he was using pious phrases about his father as a pretext. Many a preacher has had to face a similar delicate problem of duty to father, mother, brothers, sisters and the call to preach. This was a clear case. Jesus will help any man called to preach to see his duty. Certainly Jesus does not advocate renunciation of family duties on the part of preachers.
rwp@Luke:10:18 @{I beheld Satan fallen} (\etheroun ton Satann pesonta\). Imperfect active (I was beholding) and second aorist (constative) active participle of \pipt\ (not {fallen}, \peptkota\, perfect active participle, nor {falling}, \piptonta\, present active participle, but {fall}, \pesonta\). As a flash of lightning out of heaven, quick and startling, so the victory of the Seventy over the demons, the agents of Satan, forecast his downfall and Jesus in vision pictured it as a flash of lightning.
rwp@Luke:11:44 @{The tombs which appear not} (\ta mnneia ta adla\). These hidden graves would give ceremonial defilement for seven days (Numbers:19:16|). Hence they were usually whitewashed as a warning. Songs:in strkjv@Matthew:23:27| the Pharisees are called "whited sepulchres." Men do not know how rotten they are. The word \adlos\ (\a\ privative and \dlos\, apparent or plain) occurs in the N.T. only here and strkjv@1Corinthians:14:8|, though an old and common word. {Here men walking around} (\peripatountes\) walk over the tombs without knowing it. These three woes cut to the quick and evidently made the Pharisees wince.
rwp@Luke:11:53 @{From thence} (\k'akeithen\). Out of the Pharisee's house. What became of the breakfast we are not told, but the rage of both Pharisees and lawyers knew no bounds. {To press upon him} (\enechein\). An old Greek verb to hold in, to be enraged at, to have it in for one. It is the same verb used of the relentless hatred of Herodias for John the Baptist (Mark:6:19|). {To provoke him to speak} (\apostomatizein\). From \apo\ and \stoma\ (mouth). Plato uses it of repeating to a pupil for him to recite from memory, then to recite by heart (Plutarch). Here (alone in the N.T.) the verb means to ply with questions, to entice to answers, to catechize. {Of many things} (\peri pleionn\). "Concerning more (comparative) things." They were stung to the quick by these woes which laid bare their hollow hypocrisy.
rwp@Luke:14:21 @{Being angry} (\orgistheis\). First aorist (ingressive) passive, becoming angry. {Quickly} (\taches\). The dinner is ready and no time is to be lost. The invitation goes still to those in the city. {Streets and lanes} (\tas plateias kai rhumas\). Broadways and runways (broad streets and narrow lanes). {Maimed} (\anapeirous\). Songs:Westcott and Hort for the old word \anaprous\, due to itacism (\ei=\ in pronunciation). The word is compounded of \ana\ and \pros\, lame all the way up.
rwp@Luke:16:6 @{Measures} (\batous\). Transliterated word for Hebrew _bath_, between eight and nine gallons. Here alone in the N.T. Not the same word as \batos\ ({bush}) in strkjv@Luke:6:44|. {Thy bond} (\sou ta grammata\). Thy writings, thy contracts, thy note. {Quickly} (\taches\). It was a secret arrangement and speed was essential.
rwp@Luke:16:14 @{Who were lovers of money} (\philarguroi huparchontes\). Literally, being lovers of money. \Philarguroi\ is an old word, but in the N.T. only here and strkjv@2Timothy:3:2|. It is from \philos\ and \arguros\. {Heard} (\kouon\). Imperfect active, were listening (all the while Jesus was talking to the disciples (verses 1-13|). {And they scoffed at him} (\kai exemuktrizon\). Imperfect active again of \ekmuktriz\. LXX where late writers use simple verb. In the N.T. only here and strkjv@Luke:23:35|. It means to turn out or up the nose at one, to sneer, to scoff. The Romans had a phrase, _naso adunco suspendere_, to hang on the hooked nose (the subject of ridicule). These money-loving Pharisees were quick to see that the words of Jesus about the wise use of money applied to them. They had stood without comment the three parables aimed directly at them (the lost sheep, the lost coin, the lost son). But now they do not remain quiet while they hear the fourth parable spoken to the disciples. No words were apparently spoken, but their eyes, noses, faces were eloquent with a fine disdain.
rwp@Mark:2:14 @{And as he passed by} (\kai paragn\). Present participle active, was passing by. Jesus was constantly on the alert for opportunities to do good. An unlikely specimen was Levi (Matthew), son of Alpheus, sitting at the toll-gate (\telnion\) on the Great West Road from Damascus to the Mediterranean. He was a publican (\telns\) who collected toll for Herod Antipas. The Jews hated or despised these publicans and classed them with sinners (\hamartloi\). The challenge of Jesus was sudden and sharp, but Levi (Matthew) was ready to respond at once. He had heard of Jesus and quickly decided. Great decisions are often made on a moment's notice. Levi is a fine object lesson for business men who put off service to Christ to carry on their business.
rwp@Mark:7:29 @{For this saying} (\dia touton ton logon\). She had faith, great faith as strkjv@Matthew:15:28| shows, but it was her quick and bright repartee that pleased Jesus. He had missed his rest, but it was worth it to answer a call like this.
rwp@Mark:8:33 @{He turning about and seeing his disciples} (\epistrapheis kai idn tous mathts autou\). Peter had called Jesus off to himself (\proskalesamenos\), but Jesus quickly wheeled round on Peter (\epistrapheis\, only \strapheis\ in Matthew). In doing that the other disciples were in plain view also (this touch only in Mark). Hence Jesus rebukes Peter in the full presence of the whole group. Peter no doubt felt that it was his duty as a leader of the Twelve to remonstrate with the Master for this pessimistic utterance (Swete). It is even possible that the others shared Peter's views and were watching the effect of his daring rebuke of Jesus. It was more than mere officiousness on the part of Peter. He had not risen above the level of ordinary men and deserves the name of Satan whose role he was now acting. It was withering, but it was needed. The temptation of the devil on the mountain was here offered by Peter. It was Satan over again. See on ¯Matthew:16:23|.
rwp@Mark:9:23 @{If thou canst} (\to ei duni\). The Greek has a neat idiom not preserved in the English translation. The article takes up the very words of the man and puts the clause in the accusative case of general reference. "As to the 'if thou canst,' all things can (\dunata\) to the one who believes." The word for "possible" is \dunata\, the same root as \duni\ (canst). This quick turn challenges the father's faith. On this use of the Greek article see Robertson, _Grammar_, p. 766.
rwp@Mark:9:29 @{Save by prayer} (\ei m en proseuchi\). The addition of "and of fasting" does not appear in the two best Greek manuscripts (Aleph and B). It is clearly a late addition to help explain the failure. But it is needless and also untrue. Prayer is what the nine had failed to use. They were powerless because they were prayerless. Their self-complacency spelled defeat. strkjv@Matthew:17:20| has "because of your little faith" (\oligopistian\). That is true also. They had too much faith in themselves, too little in Christ. "They had trusted to the semi-magical power with which they thought themselves invested" (Swete). "Spirits of such malignity were quick to discern the lack of moral power and would yield to no other" (_ibid_.).
rwp@Mark:11:21 @{Peter calling to remembrance} (\anamnstheis ho Petros\). First aorist participle, being reminded. Only in Mark and due to Peter's story. For his quick memory see also strkjv@14:72|. {Which thou cursedst} (\hn katras\). First aorist middle indicative second person singular from \kataraomai\. It almost sounds as if Peter blamed Jesus for what he had done to the fig tree.
rwp@Matthew:13:7 @{The thorns grew up} (\anebsan hai akanthai\). Not "sprang up" as in verse 5|, for a different verb occurs meaning "came up" out of the ground, the seeds of the thorns being already in the soil, "upon the thorns" (\epi tas akanthas\) rather than "among the thorns." But the thorns got a quick start as weeds somehow do and "choked them" (\apepnixan auta\, effective aorist of \apopnig\), "choked them off" literally. Luke (Luke:8:33|) uses it of the hogs in the water. Who has not seen vegetables and flowers and corn made yellow by thorns and weeds till they sicken and die?
rwp@Matthew:13:19 @{Cometh the evil one and snatcheth away} (\erchetai ho ponros kai harpazei\). The birds pick up the seeds while the sower sows. The devil is busy with his job of snatching or seizing like a bandit or rogue the word of the kingdom before it has time even to sprout. How quickly after the sermon the impression is gone. "This is he" (\houtos estin\). Matthew, like Mark, speaks of the people who hear the words as the seed itself. That creates some confusion in this condensed form of what Jesus actually said, but the real point is clear. {The seed sown in his heart} (\to esparmenon en ti kardii autou\, perfect passive participle of \speir\, to sow) and "the man sown by the wayside" (\ho para tn hodon spareis\, aorist passive participle, along the wayside) are identified. The seed in the heart is not of itself responsible, but the man who lets the devil snatch it away.
rwp@Matthew:13:21 @{Yet hath he not root in himself} (\ouk echei de rhizan en heauti\). Cf. strkjv@Colossians:2:7| and strkjv@Ephesians:3:18| \errizmemoi\. Stability like a tree. Here the man has a mushroom growth and "endureth for a while" (\proskairos\), temporary, quick to sprout, quick to stumble (\skandalizetai\). What a picture of some converts in our modern revivals. They drop away overnight because they did not have the root of the matter in them. This man does not last or hold out.
rwp@Matthew:14:2 @{His servants} (\tois paisin autou\). Literally "boys," but here the courtiers, not the menials of the palace. {Work in him} (\energousin\). Cf. our "energize." "The powers of the invisible world, vast and vague in the king's imagination" (Bruce). John wrought no miracles, but one _redivivus_ might be under the control of the unseen powers. Songs:Herod argued. A guilty conscience quickened his fears. Possibly he could see again the head of John on a charger. "The King has the Baptist on the brain" (Bruce). Cf. Josephus (_War_, I. xxx. 7) for the story that the ghosts of Alexander and Aristobulus haunted the palace of Herod the Great. There were many conjectures about Jesus as a result of this tour of Galilee and Herod Antipas feared this one.
rwp@Matthew:14:17 @{And they say unto him} (\hoi de legousin auti\). The disciples, like us today, are quick with reasons for their inability to perform the task imposed by Jesus.
rwp@Matthew:14:30 @{Seeing the wind} (\blepn ton anemon\). Cf. strkjv@Exodus:20:18| and strkjv@Revelation:1:12| "to see the voice" (\tn phnn\). "It is one thing to see a storm from the deck of a stout ship, another to see it in the midst of the waves" (Bruce). Peter was actually beginning to sink (\katapontizesthai\) to plunge down into the sea, "although a fisherman and a good swimmer" (Bengel). It was a dramatic moment that wrung from Peter the cry: "Lord, save me" (\Kurie, sson me\), and do it quickly the aorist means. He could walk on the water till he saw the wind whirl the water round him.
rwp@Matthew:15:12 @{Were offended} (\eskandalisthsan\). First aorist passive. "Were caused to stumble," "have taken offence" (Moffatt), "have turned against you" (Weymouth), "were shocked" (Goodspeed), "War ill-pleased" (Braid Scots). They took umbrage at the public rebuke and at such a scorpion sting in it all. It cut to the quick because it was true. It showed in the glowering countenances of the Pharisees so plainly that the disciples were uneasy. See on ¯5:29|.
rwp@Matthew:15:27 @{Even the dogs} (\kai ta kunaria\). She took no offence at the implication of being a Gentile dog. The rather she with quick wit took Christ's very word for little dogs (\kunaria\) and deftly turned it to her own advantage, for the little dogs eat of the crumbs (\psichin\, little morsels, diminutive again) that fall from the table of their masters (\kurin\), the children.
rwp@Matthew:16:23 @{But he turned} (\ho de strapheis\). Second aorist passive participle, quick ingressive action, away from Peter in revulsion, and toward the other disciples (Mark:8:33| has \epistrapheis\ and \idn tous mathtas autou\). {Get thee behind me, Satan} (\Hupage opis mou, Satan\). Just before Peter played the part of a rock in the noble confession and was given a place of leadership. Now he is playing the part of Satan and is ordered to the rear. Peter was tempting Jesus not to go on to the cross as Satan had done in the wilderness. "None are more formidable instruments of temptation than well-meaning friends, who care more for our comfort than for our character" (Bruce). "In Peter the banished Satan had once more returned" (Plummer). {A stumbling-block unto me} (\skandalon ei emou\). Objective genitive. Peter was acting as Satan's catspaw, in ignorance, surely, but none the less really. He had set a trap for Christ that would undo all his mission to earth. "Thou art not, as before, a noble block, lying in its right position as a massive foundation stone. On the contrary, thou art like a stone quite out of its proper place, and lying right across the road in which I must go--lying as a stone of stumbling" (Morison). {Thou mindest not} (\ou phroneis\). "Your outlook is not God's, but man's" (Moffatt). You do not think God's thoughts. Clearly the consciousness of the coming cross is not a new idea with Jesus. We do not know when he first foresaw this outcome any more than we know when first the Messianic consciousness appeared in Jesus. He had the glimmerings of it as a boy of twelve, when he spoke of "My Father's house." He knows now that he must die on the cross.
rwp@Matthew:23:37 @{How often would I have gathered} (\posakis thelsa episunagein\). More exactly, how often did I long to gather to myself (double compound infinitive). The same verb (\episunagei\) is used of the hen with the compound preposition \hupokat\. Everyone has seen the hen quickly get together the chicks under her wings in the time of danger. These words naturally suggest previous visits to Jerusalem made plain by John's Gospel.
rwp@Matthew:28:8 @{With fear and great joy} (\meta phobou kai charas megals\). A touch of life was this as the excited women ran quickly (\tachu edramon\) as they had been told "to bring his disciples word" (\apaggeilai tois mathtais autou\). They had the greatest piece of news that it was possible to have. Mark calls it fear and ecstasy. Anything seemed possible now. Mark even says that at first they told no one anything for they were afraid (Mark:16:9|), the tragic close of the text of Mark in Aleph and B, our two oldest manuscripts. But these mingled emotions of ecstasy and dread need cause no surprise when all things are considered.
rwp@Revelation:3:11 @{I come quickly} (\erchomai tachu\). As in strkjv@2:16; strkjv@22:7,12,20|. "The keynote of the book" (Beckwith). But allow the author's own meaning of "quickly." {Hold fast that which thou hast} (\kratei ho echeis\). Sort of motto for each church (2:25|). {That no one take} (\hina mdeis labi\). Purpose clause with \hina\ and second aorist active subjunctive of \lamban\. Here to take away "thy crown" (2:10|) which will be thine if really won and not forfeited by failure (2Timothy:4:8|). In that case it will go to another (Matthew:25:28; strkjv@Romans:11:17f.|).
rwp@Revelation:20:12 @{The dead, the great and the small} (\tous nekrous tous megalous kai tous mikrous\). The general resurrection of verse 13| is pictured by anticipation as already over. No living are mentioned after the battle of verses 7-10|, though some will be living when Jesus comes to judge the quick and the dead (2Timothy:4:1; strkjv@1Thessalonians:4:13ff.|). All classes and conditions (11:18; strkjv@13:16; strkjv@19:5,18|) John saw "standing before the throne" (\hesttas enpion tou thronou\). {Books were opened} (\biblia noichthsan\). First aorist passive of \anoig\. Like strkjv@Daniel:7:10|. The record of each human being has been kept in God's books. {Were judged} (\ekrithsan\). First aorist passive indicative of \krin\. The sentence upon each rests upon written evidence. {Another book which is the book of life} (\allo biblion ho estin ts zs\). This book has already been mentioned (3:5; strkjv@13:8; strkjv@17:8|). "It is the roll of living citizens of Jerusalem" (Swete), "the church of the first born enrolled in heaven" (Hebrews:12:23|). The books are "the vouchers for the book of life" (Alford). We are saved by grace, but character at last (according to their works) is the test as the fruit of the tree (Matthew:7:16,20; strkjv@10:32f.; strkjv@25:31-46; strkjv@John:15:6; strkjv@2Corinthians:5:10; strkjv@Romans:2:10; strkjv@Revelation:2:23; strkjv@20:12; strkjv@22:12|).
rwp@Revelation:22:12 @{My reward is with me} (\ho misthos mou met' emou\). It is Christ speaking again and he repeats his promise of coming quickly as in verse 7|. He speaks now as the Rewarder (\ho misthapodots\) of strkjv@Hebrews:11:6|. Cf. strkjv@Revelation:11:18; strkjv@Isaiah:40:10; strkjv@62:11|. {To render} (\apodounai\). Second aorist active infinitive of purpose of \apodidmi\, to give back. Each will receive the reward according to his own work (Revelation:2:23; strkjv@2Corinthians:5:10; strkjv@Romans:2:26|).
rwp@Romans:8:11 @{Shall quicken} (\zopoisei\). Future active indicative of \zopoie\, late verb from \zopoios\, making alive. See on ¯1Corinthians:15:22|. {Through his Spirit} (\dia tou pneumatos\). B D L have \dia to pneuma\ (because of the Spirit). Both ideas are true, though the genitive is slightly more probably correct.
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