OT-HISTORY.filter - rwp 17:
rwp@
1Corinthians:12:3 @{Wherefore I give you to understand} (\dio gnriz humin\). Causative idea (only in Aeschylus in old Greek) in papyri (also in sense of recognize) and N.T., from root \gn\ in \ginsk\, to know. {Speaking in the Spirit of God} (\en pneumati theou laln\). Either sphere or instrumentality. No great distinction here between \lale\ (utter sounds) and \leg\ (to say). {Jesus is anathema} (\anathema Isous\). On distinction between \anathema\ (curse) and \anathma\ (offering strkjv@Luke:21:5|) see discussion there. In LXX \anathma\ means a thing devoted to God without being redeemed, doomed to destruction (Leviticus:27:28f.; strkjv@Joshua:6:17; strkjv@7:12|). See strkjv@1Corinthians:16:22; strkjv@Galatians:1:8f.; strkjv@Romans:9:3|. This blasphemous language against Jesus was mainly by the Jews (Acts:13:45; strkjv@18:6|). It is even possible that Paul had once tried to make Christians say \Anathema Isous\ (Acts:26:11|). {Jesus is Lord} (\Kurios Isous\). The term \Kurios\, as we have seen, is common in the LXX for God. The Romans used it freely for the emperor in the emperor worship. "Most important of all is the early establishment of a polemical parallelism between the cult of Christ and the cult of Caesar in the application of the term \Kurios\, 'lord.' The new texts have here furnished quite astonishing revelations" (Deissmann, _Light from the Ancient East_, p. 349). Inscriptions, ostraca, papyri apply the term to Roman emperors, particularly to Nero when Paul wrote this very letter (_ib._, p. 353f.): "One with 'Nero Kurios' quite in the manner of a formula (without article, like the 'Kurios Jesus' in strkjv@1Corinthians:12:3|." "The battle-cries of the spirits of error and of truth contending at Corinth" (Findlay). One is reminded of the demand made by Polycarp that he say \Kurios Caesar\ and how each time he replied \Kurios Isous\. He paid the penalty for his loyalty with his life. Lighthearted men today can say "Lord Jesus" in a flippant or even in an irreverent way, but no Jew or Gentile then said it who did not mean it.
rwp@1Corinthians:12:9 @{Faith} (\pistis\). Not faith of surrender, saving faith, but wonder-working faith like that in strkjv@13:2| (Matthew:17:20; strkjv@21:21|). Note here \en ti auti pneumati\ (in the same Spirit) in contrast with \dia\ and \kata\ in verse 8|. {Gifts of healings} (\charismata iamatn\). \Iama\, old word from \iaomai\, common in LXX, in N.T. only in this chapter. It means acts of healing as in strkjv@Acts:4:30| (cf. strkjv@James:5:14|) and strkjv@Luke:7:21| (of Jesus). Note \en\ here as just before.
rwp@1Corinthians:12:17 @{If the whole body were an eye} (\ei holon to sma ophthalmos\). The eye is the most wonderful organ and supremely useful (Numbers:10:31|), the very light of the body (Luke:11:34|). And yet how grotesque it would be if there were nothing else but a great round rolling eye! A big "I" surely! {The smelling} (\h osphrsis\). Old word from \osphrainomai\, to smell. Here alone in N.T.
rwp@1Corinthians:12:19 @{One member} (\hen melos\). Paul applies the logic of verse 17| to any member of the body. The application to members of the church is obvious. It is particularly pertinent in the case of a "church boss."
rwp@1Corinthians:12:23 @{We bestow} (\peritithemen\). Literally, We place around as if a garland (Mark:15:17|) or a garment (Matthew:27:28|). {More abundant comeliness} (\euschmosunn perissoteran\). One need only mention the mother's womb and the mother's breast to see the force of Paul's argument here. The word, common in old Greek, from \euschmn\ (\eu\, well, \schma\, figure), here only in N.T. One may think of the coal-miner who digs under the earth for the coal to keep us warm in winter. Songs:\aschmn\ (deformed, uncomely), old word, here only in N.T., but see strkjv@7:36| for \aschmone\.
rwp@1Corinthians:12:26 @{Suffer with it} (\sunpaschei\). Medical term in this sense in Hippocrates and Galen. In N.T only here and strkjv@Romans:8:17| (of our suffering with Christ). One of Solon's Laws allowed retaliation by any one for another's injuries. Plato (_Republic_, V, 462) says the body politic "feels the hurt" as the whole body feels a hurt finger. {Rejoice with it} (\sunchairei\). This is fortunately true also. One may tingle with joy all over the body thanks to the wonderful nervous system and to the relation between mind and matter. See strkjv@13:6| for joy of love with truth.
rwp@1Corinthians:12:28 @{God hath set some} (\hous men etheto ho theos\). See verse 18| for \etheto ho theos\. Note middle voice (for his own use). Paul begins as if he means to say \hous men apostolous, hous de prophtas\ (some apostles, some prophets), but he changes the construction and has no \hous de\, but instead \prton, deuteron, epeita\ (first, second, then, etc.). {In the church} (\en ti ekklsii\). The general sense of \ekklsia\ as in strkjv@Matthew:16:18| and later in strkjv@Colossians:1:18,24; strkjv@Ephesians:5:23,32; strkjv@Hebrews:12:23|. See list also in strkjv@Ephesians:4:11|. See on ¯Matthew:10:2| for \apostolous\, the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve. {Prophets} (\prophtas\). For-speakers for God and Christ. See the list of prophets and teachers in strkjv@Acts:13:1| with Barnabas first and Saul last. Prophets are needed today if men will let God's Spirit use them, men moved to utter the deep things of God. {Teachers} (\didaskalous\). Old word from \didask\, to teach. Used to the Baptist (Luke:3:12|), to Jesus (John:3:10; strkjv@13:13|), and of Paul by himself along with \apostolos\ (1Timothy:2:7|). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See strkjv@Ephesians:4:11|. {Then miracles} (\epeita dunameis\). Here a change is made from the concrete to the abstract. See the reverse in strkjv@Romans:12:7|. See these words (\dunameis, iamtn, glssn\) in verses 9,10| with \glssn\, last again. But these two new terms (helps, governments). {Helps} (\antilmpseis\). Old word, from \antilambanomai\, to lay hold of. In LXX, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. {Governments} (\kubernseis\). Old word from \kuberna\ (cf. \Kubernts\ in strkjv@Acts:27:11|) like Latin _gubernare_, our govern. Songs:a governing. Probably Paul has in mind bishops (\episcopoi\) or elders (\presbuteroi\), the outstanding leaders (\hoi proistamenoi\ in strkjv@1Thessalonians:5:12; strkjv@Romans:12:8|; \hoi hgoumenoi\ in strkjv@Acts:15:22; strkjv@Hebrews:13:7,17,24|). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See strkjv@Phillipians:1:1| for both officers.
rwp@1Corinthians:12:31 @{The greater gifts} (\ta charismata ta meizona\). Paul unhesitatingly ranks some spiritual gifts above others. \Zlo\ here has good sense, not that of envy as in strkjv@Acts:7:9; strkjv@1Corinthians:13:4|. {And a still more excellent way} (\kai eti kath' huperboln hodon\). In order to gain the greater gifts. "I show you a way _par excellence_," beyond all comparison (superlative idea in this adjunct, not comparative), like \kath' huperboln eis huperboln\ (2Corinthians:4:17|). \Huperbol\ is old word from \huperball\, to throw beyond, to surpass, to excel (2Corinthians:3:10; strkjv@Ephesians:1:19|). "I show you a supremely excellent way." Chapter strkjv@1Corinthians:13| is this way, the way of love already laid down in strkjv@8:1| concerning the question of meats offered to idols (cf. strkjv@1John:4:7|). Poor division of chapters here. This verse belongs with chapter strkjv@1Corinthians:13|.
rwp@1Corinthians:13:2 @The ecstatic gifts (verse 1|) are worthless. Equally so are the teaching gifts (prophecy, knowledge of mysteries, all knowledge). Crasis here in \kan=kai ean\. Paul is not condemning these great gifts. He simply places love above them and essential to them. Equally futile is wonder-working faith "so as to remove mountains" (\hste or methistanein\) without love. This may have been a proverb or Paul may have known the words of Jesus (Matthew:17:20; strkjv@21:21|). {I am nothing} (\outhen eimi\). Not \outheis\, nobody, but an absolute zero. This form in \th\ rather than \d\ (\ouden\) had a vogue for a while (Robertson, _Grammar_, p. 219).
rwp@1Corinthians:13:5 @{Doth not behave itself unseemly} (\ouk aschmonei\). Old verb from \aschmn\ (12:23|). In N.T. only here and strkjv@7:36|. Not indecent. {Seeketh not its own} (\ou ztei ta heauts\). Its own interests (10:24,33|). {Is not provoked} (\ou paroxunetai\). Old word. In N.T. only here and strkjv@Acts:17:16| which see. Irritation or sharpness of spirit. And yet Paul felt it in Athens (exasperation) and he and Barnabas had \paroxusmos\ (paroxysm) in Antioch (15:39|). See good sense of \paroxusmos\ in strkjv@Hebrews:10:24|. {Taketh not account of evil} (\ou logizetai to kakon\). Old verb from \logos\, to count up, to take account of as in a ledger or note-book, "the evil" (\to kakon\) done to love with a view to settling the account.
rwp@1Corinthians:13:8 @{Love never faileth} (\H agap oudepote piptei\). New turn for the perpetuity of love. \Piptei\ correct text, not \ekpiptei\, as in strkjv@Luke:16:17|. Love survives everything. {They shall be done away} (\katargthsontai\). First future passive of \katarge\. Rare in old Greek, to make idle (\argos\), inoperative. All these special spiritual gifts will pass. It is amazing how little of human work lasts. {They shall cease} (\pausontai\). Future middle indicative of \pau\, to make cease. They shall make themselves cease or automatically cease of themselves.
rwp@1Corinthians:14:5 @{Except he interpret} (\ektos ei m diermneui\). Pleonastic combination of \ektos\ (preposition except) and \ei m\ (if not, unless) as in strkjv@15:2; strkjv@1Timothy:5:19|. For use of \ei\ with subjunctive rather than \ean\ see strkjv@Phillipians:3:12| (common enough in the _Koin_, Robertson, _Grammar_, pp. 1017f., condition of third class). On the verb see on ¯12:30; strkjv@Luke:24:27; strkjv@Acts:9:36|. {Receive} (\labi\). Second aorist (ingressive) active subjunctive of \lamban\, may get edification.
rwp@1Corinthians:14:16 @{Else if thou bless with the spirit} (\epei ean eulogis en pneumati\). Third class condition. He means that, if one is praying and praising God (10:16|) in an ecstatic prayer, the one who does not understand the ecstasy will be at a loss when to say "amen" at the close of the prayer. In the synagogues the Jews used responsive amens at the close of prayers (Nehemiah:5:13; strkjv@8:6; strkjv@1Chronicles:16:36; strkjv@Psalms:106:48|). {He that filleth the place of the unlearned} (\ho anaplrn ton topon tou iditou\). Not a special part of the room, but the position of the \iditou\ (from \idios\, one's own), common from Herodotus for private person (Acts:4:13|), unskilled (2Corinthians:11:6|), uninitiated (unlearned) in the gift of tongues as here and verses 23f|. {At thy giving of thanks} (\epi ti si eucharistii\). Just the prayer, not the Eucharist or the Lord's Supper, as is plain from verse 17|.
rwp@1Corinthians:15:3 @{First of all} (\en prtois\). Among first things. _In primis_. Not to time, but to importance. {Which I also received} (\ho kai parelabon\). Direct revelation claimed as about the institution of the Lord's Supper (11:23|) and same verbs used (\paredka, parelabon\). Four items given by Paul in explaining "the gospel" which Paul preached. Stanley calls it (verses 1-11|) the creed of the early disciples, but "rather a sample of the exact form of the apostle's early teaching, than a profession of faith on the part of converts" (Vincent). The four items are presented by four verbs (died, \apethanen\, was buried, \etaph\, hath been raised, \eggertai\, appeared, \phth\). {Christ died} (\Christos apethanen\). Historical fact and crucial event. {For our sins} (\huper tn hamartin hmn\). \Huper\ means literally over, in behalf, even instead of (Galatians:3:13|), where used of persons. But here much in the sense of \peri\ (Galatians:1:14|) as is common in _Koin_. In strkjv@1Peter:3:18| we have \peri hamartin, huper adikn\. {According to the Scriptures} (\kata tas graphas\). As Jesus showed (Luke:22:37; strkjv@24:25|) and as Peter pointed out (Acts:2:25-27; strkjv@3:35|) and as Paul had done (Acts:13:24f.; 17:3|). Cf. strkjv@Romans:1:2ff|.
rwp@2Thessalonians:2:3 @{Let no man beguile you in any wise} (\m tis humas exapatsi kata mdena tropon\). First aorist active subjunctive of \exapata\ (old verb to deceive, strengthened form of simple verb \apata\) with double negative (\m tis, mdena\) in accord with regular Greek idiom as in strkjv@1Corinthians:16:11| rather than the aorist imperative which does occur sometimes in the third person as in strkjv@Mark:13:15| (\m katabat\). Paul broadens the warning to go beyond conversation and letter. He includes "tricks" of any kind. It is amazing how gullible some of the saints are when a new deceiver pulls off some stunts in religion. {For it will not be} (\hoti\). There is an ellipse here of \ouk estai\ (or \gensetai\) to be supplied after \hoti\. Westcott and Hort make an anacoluthon at the end of verse 4|. The meaning is clear. \Hoti\ is causal, because, but the verb is understood. The second coming not only is not "imminent," but will not take place before certain important things take place, a definite rebuff to the false enthusiasts of verse 2|. {Except the falling away come first} (\ean m elthi h apostasia prton\). Negative condition of the third class, undetermined with prospect of determination and the aorist subjunctive. \Apostasia\ is the late form of \apostasis\ and is our word apostasy. Plutarch uses it of political revolt and it occurs in I Macc. strkjv@2:15 about Antiochus Epiphanes who was enforcing the apostasy from Judaism to Hellenism. In strkjv@Joshua:22:22| it occurs for rebellion against the Lord. It seems clear that the word here means a religious revolt and the use of the definite article (\h\) seems to mean that Paul had spoken to the Thessalonians about it. The only other New Testament use of the word is in strkjv@Acts:21:21| where it means apostasy from Moses. It is not clear whether Paul means revolt of the Jews from God, of Gentiles from God, of Christians from God, or of the apostasy that includes all classes within and without the body of Christians. But it is to be {first} (\prton\) before Christ comes again. Note this adverb when only two events are compared (cf. strkjv@Acts:1:1|). {And the man of sin be revealed, the son of perdition} (\kai apokaluphthi ho anthrpos ts anomias, ho huios ts apleias\). First aorist passive subjunctive after \ean m\ and same condition as with \elthi\. The use of this verb \apokalupt\, like \apokalupsin\ of the second coming in strkjv@1:7|, seems to note the superhuman character (Milligan) of the event and the same verb is repeated in verses 6,8|. The implication is that {the man of sin} is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2Corinthians:11:13ff.|), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in verse 8|) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (verse 4|). He seems to be the Antichrist of strkjv@1John:2:18|. The terrible phrase, the son of perdition, is applied to Judas in strkjv@John:17:12| (like Judas doomed to perdition), but here to the lawless one (\ho anomos\, verse 8|), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time.
rwp@2Thessalonians:2:4 @{He that opposeth and exalteth himself} (\ho antikeimenos kai huperairomenos\). Like John's Antichrist this one opposes (\anti-\) Christ and exalts himself (direct middle of \huperair\, old verb to lift oneself up {above} others, only here and strkjv@2Corinthians:12:7| in N.T.), but not Satan, but an agent of Satan. This participial clause is in apposition with the two preceding phrases, the man of sin, the son of perdition. Note strkjv@1Corinthians:8:5| about one called God and strkjv@Acts:17:23| for \sebasma\ (from \sebazomai\), object of worship, late word, in N.T. only in these two passages. {Songs:that he sitteth in the temple of God} (\hste auton eis ton naon tou theou kathisai\). Another example of the infinitive with \hste\ for result. Caius Caligula had made a desperate attempt to have his statue set up for worship in the Temple in Jerusalem. This incident may lie behind Paul's language here. {Setting himself forth as God} (\apodeiknunta heauton hoti estin theos\). Present active participle (\mi\ form) of \apodeiknumi\, agreeing in case with \auton\, {showing himself that he is God}. Caligula claimed to be God. Moffatt doubts if Paul is identifying this deception with the imperial cultus at this stage. Lightfoot thinks that the deification of the Roman emperor supplied Paul's language here. Wetstein notes a coin of Julius with \theos\ on one side and \Thessaloniken\ on the other. In strkjv@1John:2:18| we are told of "many antichrists" some of whom had already come. Hence it is not clear that Paul has in mind only one individual or even individuals at all rather than evil principles, for in verse 6| he speaks of \to katechon\ (that which restraineth) while in verse 7| it is \ho katechn\ (the one that restraineth). Frame argues for a combination of Belial and Antichrist as the explanation of Paul's language. But the whole subject is left by Paul in such a vague form that we can hardly hope to clear it up. It is possible that his own preaching while with them gave his readers a clue that we do not possess.
rwp@2Thessalonians:2:5 @{When I was yet with you} (\eti n pros humas\). The present participle takes the time of the verb \elegon\ (imperfect active), {I used to tell you these things}. Songs:Paul recalls their memory of his words and leaves us without the clue to his idea. We know that one of the charges against him was that Jesus was another king, a rival to Caesar (Acts:17:7|). That leads one to wonder how far Paul went when there in contrasting the kingdom of the world of which Rome was ruler and the kingdom of God of which Christ is king. Frame notes Paul's abrupt question here "with an unfinished sentence behind him" (verses 3f.|), even "with a trace of impatience."
rwp@2Thessalonians:2:7 @{For the mystery of lawlessness doth already work} (\to gar mustrion d energeitai ts anomias\). See strkjv@1Thessalonians:2:13| for \energeitai\. The genitive \ts anomias\ (lawlessness) describes \to mustrion\ (note emphatic position of both). This mystery (\mustrion\ secret, from \musts\, an initiate, \mue\, to wink or blink) means here the secret purpose of lawlessness already at work, the only instance of this usage in the N.T. where it is used of the kingdom of God (Matthew:13:11|), of God (1Corinthians:2:1|) and God's will (Ephesians:1:9|), of Christ (Ephesians:3:4|), of the gospel (Ephesians:6:9|), of faith (1Timothy:3:9|), of godliness (1Timothy:3:16|), of the seven stars (Revelation:1:20|), of the woman (Revelation:17:7|). But this secret will be "revealed" and then we shall understand clearly what Paul's meaning is here. {Until he be taken out of the way} (\hes ek mesou gentai\). Usual construction with \hes\ for the future (aorist middle subjunctive, \gentai\). Note absence of \an\ as often in N.T. and the \Koin\. Paul uses \hes\ only here and strkjv@1Corinthians:4:5|. When the obstacle is removed then the mystery of lawlessness will be revealed in plain outline.
rwp@2Thessalonians:2:17 @{Comfort and stablish} (\parakalesai kai strixai\). First aorist active optative of wish for the future of two common verbs \parakale\ (see on ¯1Thessalonians:3:7; strkjv@4:18; strkjv@5:14|) and \steriz\ (see on ¯1Thessalonians:3:2,13|). God is the God of {comfort} (2Corinthians:1:3-7|) and strength (Romans:1:11; strkjv@16:25|).
rwp@2Thessalonians:3:5 @{Direct} (\kateuthunai\). First aorist active optative of wish for the future as in strkjv@2:17; strkjv@1Thessalonians:5:23| from \kateuthun\, old verb, as in strkjv@1Thessalonians:3:11| (there {way}, here {hearts}) and strkjv@Luke:1:79| of {feet} (\podas\). Perfective use of \kata\. Bold figure for making smooth and direct road. The Lord here is the Lord Jesus. {Into the love of God} (\eis tn agapn tou theou\). Either subjective or objective genitive makes sense and Lightfoot pleads for both, "not only as an objective attribute of deity, but as a ruling principle in our hearts," holding that it is "seldom possible to separate the one from the other." Most scholars take it here as subjective, the characteristic of God. {Into the patience of Christ} (\eis tn hupomnn tou Christou\). There is the same ambiguity here, though the subjective idea, the patience shown by Christ, is the one usually accepted rather than "the patient waiting for Christ" (objective genitive).
rwp@2Thessalonians:3:7 @{How ye ought to imitate us} (\ps dei mimeisthai hmas\). Literally, how it is necessary to imitate us. The infinitive \mimeisthai\ is the old verb \mimeomai\ from \mimos\ (actor, mimic), but in N.T. only here (and verse 9|), strkjv@Hebrews:13:7; strkjv@3John:1:11|. It is a daring thing to say, but Paul knew that he had to set the new Christians in the midst of Jews and Gentiles a model for their imitation (Phillipians:3:17|). {For we behaved not ourselves disorderly among you} (\hoti ouk taktsamen en humin\). First aorist active indicative of old verb \atakte\, to be out of ranks of soldiers. Specific denial on Paul's part in contrast to verse 6,17|.
rwp@2Thessalonians:3:9 @{Not because we have not the right} (\ouch hoti ouk echomen exousian\). Paul is sensitive on his {right} to receive adequate support (1Thessalonians:2:6; 1 Co strkjv@9:4| where he uses the same word \exousian\ in the long defence of this {right}, strkjv@1Corinthians:9:1-27|). Songs:he here puts in this limitation to avoid misapprehension. He did allow churches to help him where he would not be misunderstood (2Corinthians:11:7-11; strkjv@Phillipians:4:45f.|). Paul uses \ouch hoti\ elsewhere to avoid misunderstanding (2Corinthians:1:24; strkjv@3:5; strkjv@Phillipians:4:17|). {But to make ourselves an ensample unto you} (\all' hina heautous tupon dmen humin\). Literally, {but that we might give ourselves a type to you}. Purpose with \hina\ and second aorist active subjunctive of \didmi\. On \tupon\ see on ¯1Thessalonians:1:7|.
rwp@2Thessalonians:3:11 @{For we hear} (\akouomen gar\). Fresh news from Thessalonica evidently. For the present tense compare strkjv@1Corinthians:11:18|. The accusative and the participle is a regular idiom for indirect discourse with this verb (Robertson, _Grammar_, pp. 1040-2). Three picturesque present participles, the first a general description, \peripatountas atakts\, the other two specifying with a vivid word-play, {that work not at all, but are busy-bodies} (\mden ergazomenous alla periergazomenous\). Literally, {doing nothing but doing around}. Ellicott suggests, {doing no business but being busy bodies}. "The first persecution at Thessalonica had been fostered by a number of fanatical loungers (Acts:17:5|)" (Moffatt). These theological dead-beats were too pious to work, but perfectly willing to eat at the hands of their neighbours while they piddled and frittered away the time in idleness.
rwp@2Thessalonians:3:17 @{Of me Paul with mine own hand} (\ti emi cheiri Paulou\). Instrumental case \cheiri\. Note genitive \Paulou\ in apposition with possessive idea in the possessive pronoun \emi\. Paul had dictated the letter, but now wrote the salutation in his hand. {The token in every epistle} (\smeion en pasi epistoli\). Mark (verse 14|) and proof of the genuineness of each epistle, Paul's signature. Already there were spurious forgeries (2Thessalonians:2:2|). Thus each church was enabled to know that Paul wrote the letter. If only the autograph copy could be found!
rwp@2Timothy:1:2 @{Beloved} (\agaptoi\). Instead of \gnsii\ (genuine) in strkjv@1Timothy:1:2|. He had already called Timothy \agapton\ (verbal adjective of \agapa\) in strkjv@1Corinthians:4:17|, an incidental and strong proof that it is Paul who is writing here. This argument applies to each of the Pastorals for Paul is known by other sources (Acts and previous Pauline Epistles) to sustain precisely the affectionate relation toward Timothy and Titus shown in the Pastorals.
rwp@2Timothy:1:3 @{I thank} (\charin ech\). "I have gratitude." As in strkjv@1Timothy:1:12|. Robinson cites examples of this phrase from the papyri. It occurs also in strkjv@Luke:17:9; strkjv@Acts:2:47|. \Charis\ in doxologies Paul uses (1Corinthians:15:57; strkjv@2:14; strkjv@8:16; strkjv@9:15; strkjv@Romans:6:17; strkjv@7:25|). His usual idiom is \eucharist\ (1Corinthians:1:4; strkjv@Romans:1:8; strkjv@Philemon:1:4; strkjv@Phillipians:1:3|) or \eucharistoumen\ (1Thessalonians:1:2; strkjv@Colossians:1:3|) or \ou pauomai eucharistn\ (Ephesians:1:16|) or \eucharistein opheilomen\ (2Thessalonians:1:3|). {Whom I serve from my forefathers} (\hi latreu apo progonn\). The relative \hi\ is the dative case with \latreu\ (see strkjv@Romans:1:9| for this verb), progressive present (I have been serving). For \progonn\ (forefathers) see strkjv@1Timothy:5:4|. Paul claims a pious ancestry as in strkjv@Acts:24:14; strkjv@Acts:26:5; strkjv@Galatians:2:14; strkjv@Phillipians:3:4-7|. {In a pure conscience} (\en kathari suneidsei\). See strkjv@1Timothy:1:5; strkjv@Acts:23:1|. {Unceasing} (\adialeipton\). Late and rare compound, in N.T. only here and strkjv@Romans:9:2| which see. The adverb \adialeipts\ is more frequent (in the papyri, literary _Koin_, strkjv@1Thessalonians:1:2; strkjv@Romans:1:9|). The adjective here is the predicate accusative, "how I hold the memory concerning thee unceasing." The use of \adialeipts\ (adverb) is a sort of epistolary formula (papyri, strkjv@1Thessalonians:1:2; strkjv@2:13; strkjv@5:17; strkjv@Romans:1:9|). {Remembrance} (\mneian\). Old word, in N.T. only Pauline (seven times, strkjv@1Thessalonians:1:2; strkjv@Romans:1:9; strkjv@Phillipians:1:3|).
rwp@2Timothy:1:6 @{For the which cause} (\di' hn 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} (\anamimnsk\). Old compound to remind (1Corinthians:4:17; strkjv@2Corinthians:7:15|). {That thou stir up} (\se anazpurein\). Present active infinitive of \anazpure\, old double compound (\ana\ and \zpuron\, live coal, \zos\ 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:1:17 @{When he was in Rome} (\genomenos en Romi\). Second aorist middle participle of \ginomai\ (coming to Rome, happening in Rome). {He sought me diligently and found me} (\spoudais eztsen me kai heuren\). Effective aorists both of them (first of \zte\, second of \heurisk\). He did it at the risk of his own life apparently.
rwp@2Timothy:2:9 @{Wherein} (\en hi\). In my gospel. {I suffer hardship} (\kakopath\). "I suffer evil." Old compound (\kakon, pasch\), elsewhere in N.T., strkjv@4:5; strkjv@James:5:13|. {Unto bonds} (\mechri desmn\). "Up to bonds." A common experience with Paul (2Corinthians:11:23; strkjv@Phillipians:1:7,13,14; strkjv@Colossians:4:18|). {As a malefactor} (\hs kakourgos\), old compound (\kakon, erg\, doer of evil), in N.T. only here and strkjv@Luke:23:32ff.| (of the robbers). One of the charges made against Paul. {Is not bound} (\ou dedetai\). Perfect passive indicative of \de\, to bind. Old verb. See strkjv@1Corinthians:7:27,39; strkjv@Romans:7:2|. I am bound with a chain, but no fetters are on the word of God (Pauline phrase; strkjv@1Thessalonians:2:13; strkjv@1Corinthians:14:36; strkjv@2Corinthians:2:17; strkjv@Phillipians:1:14; strkjv@Titus:2:5|).
rwp@2Timothy:2:10 @{For the elect's sake} (\dia tous eklektous\). "Because of the elect." God's elect (Romans:8:33; strkjv@Colossians:3:12; strkjv@Titus:1:1|) for whom Paul suffered so much (Colossians:1:6; strkjv@12:15; strkjv@Phillipians:2:17; strkjv@Ephesians:3:1,13|). {That they also may obtain} (\hina kai autoi tuchsin\). Purpose clause with second aorist (effective) active subjunctive of \tugchan\ with genitive. "They as well as I," Paul means. {The salvation} (\ts strias\). The final salvation "with eternal glory" (\meta doxs ainiou\). This phrase only here and strkjv@1Peter:5:10|, but in strkjv@2Corinthians:4:17| we have "eternal weight of glory."
rwp@2Timothy:2:15 @{Give diligence} (\spoudason\). First aorist active imperative of \spoudaz\, old word, as in strkjv@1Thessalonians:2:17; strkjv@Galatians:2:10|. {To present} (\parastsai\). First aorist active infinitive of \paristmi\ as in strkjv@Colossians:1:22,28|. {Approved unto God} (\dokimon ti thei\). Dative case \thei\ with \dokimon\, predicate accusative, old adjective (from \dechomai\), for which see strkjv@1Corinthians:11:19; strkjv@2Corinthians:10:18|. {A workman} (\ergatn\). See strkjv@2Corinthians:11:3; strkjv@Phillipians:3:2|. {That needeth not to be ashamed} (\anepaischunton\). Late double compound verbal adjective (\a\ privative, \epaischun\), in Josephus and here alone. {Handling aright} (\orthotomounta\). Present active participle of \orthotome\, late and rare compound (\orthotomos\), cutting straight, \orthos\ and \temn\), here only in N.T. It occurs in strkjv@Proverbs:3:6; strkjv@11:5| for making straight paths (\hodous\) with which compare strkjv@Hebrews:12:13| and "the Way" in strkjv@Acts:9:2|. Theodoret explains it to mean ploughing a straight furrow. Parry argues that the metaphor is the stone mason cutting the stones straight since \temn\ and \orthos\ are so used. Since Paul was a tent-maker and knew how to cut straight the rough camel-hair cloth, why not let that be the metaphor? Certainly plenty of exegesis is crooked enough (crazy-quilt patterns) to call for careful cutting to set it straight.
rwp@2Timothy:2:17 @{Will eat} (\nomn hexei\). "Will have (future active of \ech\) pasturage or increase" (\nom\, old word from \nem\, to pasture, in N.T. only here and strkjv@John:10:9|). {As doth gangrene} (\hs gaggraina\). Late word (medical writers and Plutarch), only here in N.T. From \gra\ or \grain\, to gnaw, to eat, an eating, spreading disease. Hymenaeus is probably the one mentioned in strkjv@1Timothy:1:20|. Nothing is known of Philetus.
rwp@2Timothy:3:17 @{The man of God} (\ho tou theou anthrpos\). See strkjv@1Timothy:6:11|. {May be complete} (\hina i artios\). Final clause with \hina\ and present subjunctive of \eimi\. \Artios\ is old word (from root \ar\, to fit), specially adapted, here only in N.T. {Furnished completely} (\exrtismenos\). Perfect passive participle of \exartiz\, rare verb, to furnish (fit) fully (perfective use of \ex\), in N.T. only here and strkjv@Acts:21:5|. In Josephus. For \katartiz\, see strkjv@Luke:6:40; strkjv@2Corinthians:13:11|.
rwp@2Timothy:4:2 @{Preach the word} (\kruxon ton logon\). First aorist active imperative of \kruss\. For "the word" used absolutely, see strkjv@1Thessalonians:1:6; strkjv@Galatians:6:6|. {Be instant in season, out of season} (\epistthi eukairs akairs\). Second aorist (ingressive) active imperative of \ephistmi\ (intransitive use), "take a stand," "stand upon it or up to it," "carry on," "stick to it." The Vulgate has "_insta_." The two adverbs are like a proverb or a play (pun) on the word \kairos\. There are all sorts of seasons (\kairoi\), some difficult (\chalepoi\, strkjv@3:1|), some easy (\eukairi\, strkjv@1Corinthians:16:12|). {Reprove} (\elegxon\). First aorist active imperative of \elegch\. "Bring to proof." strkjv@Ephesians:5:11|. {Rebuke} (\epitimson\). First aorist active imperative of \epitima\, to give honour (or blame) to, to chide. Common in the Gospels (Luke:17:3|). {Exhort} (\parakaleson\). First aorist active imperative of \parakale\, common Pauline word.
rwp@2Timothy:4:3 @{A time when} (\kairos hote\). One of the \akairs\ (out of season) times. {Will not endure} (\ouk anexontai\). Future middle (direct) of \anech\. "Will not hold themselves back from" (Col. strkjv@3:13|). Having itching ears (\knthomenoi tn akon\). Present middle (causative) participle of \knth\, late and rare form of the Attic \kna\, to scratch, to tickle, here only in N.T. "Getting the ears (the hearing, \tn akon\) tickled." The Vulgate has \prurientes\. Cf. the Athenians (Acts:17:21|). Clement of Alexandria tells of speakers tickling (\knthontes\) the ears of those who want to be tickled. This is the temptation of the merely "popular" preacher, to furnish the latest tickle.
rwp@2Timothy:4:4 @{Will turn away their ears} (\tn akon apostrepsousin\). Future active of old verb \apostreph\. See strkjv@1Corinthians:12:17| for this use of \ako\. The people stopped their ears and rushed at Stephen in strkjv@Acts:7:57|. {Will turn aside} (\ektrapsontai\). Second future passive of \ektrep\. They prefer "myths" to "the truth" as some today turn away to "humanism," "bolshevism," "new thought" or any other fad that will give a new momentary thrill to their itching ears and morbid minds.
rwp@2Timothy:4:5 @{But be thou sober} (\su de nphe\). Present active imperative of \nph\, for which see strkjv@1Thessalonians:5:6,8|. "Be sober in thy head." {Suffer hardship} (\kakopathson\). See strkjv@2:9|. {Do the work of an evangelist} (\ergon poison euaggelistou\). See strkjv@1Corinthians:1:17; strkjv@Ephesians:4:11| for \euaggelists\, gospelizer. {Fulfil} (\plrophorson\). First aorist active imperative of \plrophore\, for which see strkjv@Colossians:4:12|. In strkjv@Colossians:4:17| Paul uses \plro\ to Archippus about his ministry as he here employs \plrophore\. Both verbs mean to fill full.
rwp@2Timothy:4:6 @{I am already being offered} (\d spendomai\). Present (progressive) passive indicative of \spend\, old verb, to pour out a libation or drink offering. In N.T. only here and strkjv@Phillipians:2:17|. "What was then a possibility is now a certainty" (Parry). The sacrifice of Paul's life-blood has begun. {Of my departure} (\ts analuses mou\). Our very word "analysis." Old word from \analu\, to loosen up or back, to unloose. Only here in N.T., though \analusai\ for death is used by Paul in strkjv@Phillipians:1:23| which see for the metaphor. {Is come} (\ephestken\). Perfect active indicative of \ephistmi\ (intransitive use). See strkjv@1Thessalonians:5:3; strkjv@Luke:21:34|. The hour has struck. The time has come.
rwp@2Timothy:4:10 @{Forsook me} (\me egkateleipen\). Imperfect (MSS. also have aorist, \egkatelipen\) active of the old double compound verb \egkataleip\, for which see strkjv@Romans:9:29|. Clearly in contrast to verse 9| and in the sense of strkjv@1Timothy:6:17|, wilful desertion. Only mentioned elsewhere in strkjv@Colossians:4:14|. {Crescens} (\Krsks\). No other mention of him. {Titus to Dalmatia} (\Titos eis Dalmatian\). Titus had been asked to rejoin Paul in Nicopolis where he was to winter, probably the winter previous to this one (Titus:3:12|). He came and has been with Paul.
rwp@2Timothy:4:17 @{But the Lord stood by me} (\ho de kurios moi parest\). Second aorist active of \paristmi\ (intransitive use), "took his stand by my side." See strkjv@Romans:16:2|. Clearly Jesus appeared to Paul now at this crisis and climax as he had done so many times before. {Strengthened me} (\enedunamsen me\). "Poured power into me." See strkjv@Phillipians:4:13|. {That through me the message might be fully proclaimed} (\hina di' emou to krugma plrophorthi\). Final clause with \hina\ and first aorist passive subjunctive of \plrophore\ (see verse 5|). Either to the rulers in Rome now or, if the first imprisonment, by his release and going to Spain. {And that all the Gentiles might hear} (\kai akoussin panta ta ethn\). Continuation of the purpose with the aorist active subjunctive of \akou\. {I was delivered out of the mouth of the lion} (\erusthn ek stomatos leontos\). First aorist passive indicative of \ruomai\ (1Thessalonians:1:10|). A proverb, but not certain what the application is whether to Nero or to Satan (1Thessalonians:2:18|) or to the lion in the arena where Paul could not be sent because a Roman citizen.
rwp@3John:1:7 @{For the sake of the Name} (\huper tou onomatos\). The name of Jesus. See strkjv@Acts:5:4; strkjv@Romans:1:5| for \huper tou onomatos\ and strkjv@James:2:7| for the absolute use of "the name" as in strkjv@1Peter:4:16|. "This name is in essence the sum of the Christian creed" (Westcott) as in strkjv@1Corinthians:12:3; strkjv@Romans:10:9|. It is like the absolute use of "the Way" (Acts:9:2; strkjv@19:9,23; strkjv@24:22|). {Taking nothing} (\mden lambanontes\). Present active participle with the usual negative with participles (1John:2:4|). {Of the Gentiles} (\apo tn ethnikn\). Instead of the usual \ethnn\ (Luke:2:32|), late adjective for what is peculiar to a people (\ethnos\) and then for the people themselves (Polybius, Diodorus, not in LXX), in N.T. only here, strkjv@Matthew:5:47; strkjv@6:7; strkjv@18:17|. Like our heathen, pagan. John is anxious that Christian missionaries receive nothing from the heathen, as our missionaries have to watch against the charge of being after money. There were many travelling lecturers out for money. Paul in strkjv@1Corinthians:9| defends the right of preachers to pay, but refuses himself to accept it from Corinth because it would be misunderstood (cf. strkjv@1Thessalonians:2:6ff.; strkjv@2Corinthians:12:16ff. strkjv@12:16ff.|). Note \apo\ here as in collecting taxes (Matthew:17:25|) rather than \para\, which may be suggestive.
rwp@3John:1:11 @{Imitate not} (\m mimou\). Present middle imperative in prohibition (do not have the habit of imitating) of \mimeomai\ (from \mimos\, actor, mimic), old word, in N.T. only here, strkjv@2Thessalonians:3:7,9; strkjv@Hebrews:13:7|. {That which is evil} (\to kakon\). "The bad," as in strkjv@Romans:12:21| (neuter singular abstract). {But that which is good} (\alla to agathon\). "But the good." As in strkjv@Romans:12:21| again. Probably by the contrast between Diotrephes and Demetrius. {He that doeth good} (\ho agathopoin\). Articular present active participle of \agathopoie\, late and rare verb, in contrast with \ho kakopoin\ (old and common verb) as in strkjv@Mark:3:4; strkjv@Luke:6:9; strkjv@1Peter:3:17|. {Is of God} (\ek tou theou estin\). As in strkjv@1John:3:9f|. {Hath not seen God} (\ouch heraken ton theon\). As in strkjv@1John:3:6|. He does not say \ek tou diabolou\ as Jesus does in strkjv@John:8:44|, but he means it.
rwp@Acts:1:3 @{To whom also} (\hois kai\). He chose them and then also manifested himself to these very same men that they might have personal witness to give. {Shewed himself alive} (\parestsen heauton znta\). To the disciples the first Sunday evening (Mark:16:14; strkjv@Luke:24:36-43; strkjv@John:20:19-25|), the second Sunday evening (John:20:26-29|), at the Sea of Tiberias (John:21:1-23|), on the mountain in Galilee (Matthew:28:16-20; strkjv@Mark:16:15-18; strkjv@1Corinthians:15:6|), to the disciples in Jerusalem and Olivet (Luke:24:44-53; strkjv@Mark:16-19f.; strkjv@Acts:1:1-11|). Luke uses this verb \paristmi\ 13 times in the Acts both transitively and intransitively. It is rendered by various English words (present, furnish, provide, assist, commend). The early disciples including Paul never doubted the fact of the Resurrection, once they were convinced by personal experience. At first some doubted like Thomas (Mark:16:14; strkjv@Luke:24:41; strkjv@John:20:24f.; strkjv@Matthew:28:17|). But after that they never wavered in their testimony to their own experience with the Risen Christ, "whereof we are witnesses" Peter said (Acts:3:15|). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith. {After his passion} (\meta to pathein auton\). Neat Greek idiom, \meta\ with the articular infinitive (second aorist active of \pasch\) and the accusative of general reference, "after the suffering as to him." For \pathein\ used absolutely of Christ's suffering see also strkjv@Acts:17:3; strkjv@26:23|. {By many proofs} (\en pollois tekmriois\). Literally, "in many proofs." \Tekmrion\ is only here in the N.T., though an old and common word in ancient Greek and occurring in the _Koin_ (papyri, etc.). The verb \tekmair\, to prove by sure signs, is from \tekmar\, a sign. Luke does not hesitate to apply the definite word "proofs" to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between \tekmrion\ (proof) and \smeion\ (sign) as does Galen the medical writer. {Appearing} (\optanomenos\). Present middle participle from late verb \optan\, late _Koin_ verb from root \opt\ seen in \opsomai, phthn\. In LXX, papyri of second century B.C. (Deissmann, _Light from the Ancient East_, p. 83). Only here in the N.T. For \optasia\ for vision see strkjv@Acts:26:19; strkjv@Luke:1:22; strkjv@24:23|. {By the space of forty days} (\di' hmern tesserakonta\). At intervals (\dia\, between) during the forty days, ten appearances being known to us. Jesus was not with them continually now in bodily presence. The period of forty days is given here alone. The Ascension was thus ten days before Pentecost when the Holy Spirit came. Moses was in the mount forty days (Exodus:24:18|) and Jesus fasted forty days (Matthew:4:2|). In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. {The things concerning the Kingdom of God} (\ta peri ts basileias tou theou\). This phrase appears 33 times in Luke's Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has "the kingdom of heaven," once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used "heaven" rather than "God" to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (\euaggelion\) take the place of "kingdom." Jesus was fond of the word "kingdom" and Luke is fond of the idiom "the things concerning" (\ta peri\). Certainly with Jesus the term "kingdom" applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts:1:6|) were slow to comprehend the spiritual nature of the reign of God.
rwp@Acts:1:5 @{Baptized with water} (\ebaptisen hudati\) {and with the Holy Ghost} (\en pneumati baptisthsesthe hagii\). The margin has "in the Holy Ghost" (Spirit, it should be). The American Standard Version renders "in" both with "water" and "Holy Spirit" as do Goodspeed (American Translation) and Mrs. Montgomery (Centenary Translation). John's own words (Matthew:3:11|) to which Jesus apparently refers use \en\ (in) both with water and Spirit. There is a so-called instrumental use of \en\ where we in English have to say "with" (Revelation:13:10| \en machairi\, like \machairi\, strkjv@Acts:12:2|). That is to say \en\ with the locative presents the act as located in a certain instrument like a sword (Robertson, _Grammar_, pp. 589f.). But the instrumental case is more common without \en\ (the locative and instrumental cases having the same form). Songs:it is often a matter of indifference which idiom is used as in strkjv@John:21:8| we have \ti ploiarii\ (locative without \en\). They came {in} (locative case without \en\) the boat. Songs:in strkjv@John:1:31| \en hudati baptizn\ baptizing in water. No distinction therefore can be insisted on here between the construction \hudati\ and \en pneumati\ (both being in the locative case, one without, one with \en\). Note unusual position of the verb \baptisthsesthe\ (future passive indicative) between \pneumati\ and \hagii\. This baptism of the Holy Spirit was predicted by John (Matthew:3:11|) as the characteristic of the Messiah's work. Now the Messiah himself in his last message before his Ascension proclaims that in a few days the fulfilment of that prophecy will come to pass. The Codex Bezae adds here "which ye are about to receive" and "until the Pentecost" to verse 5|. {Not many days hence} (\ou meta pollas tautas hmeras\). A neat Greek idiom difficult to render smoothly into English: "Not after many days these." The litotes (not many=few) is common in Luke (Luke:7:6; strkjv@15:13; strkjv@Acts:17:27; strkjv@19:11; strkjv@20:12; strkjv@21:39; strkjv@28:14; strkjv@28:2|). The predicate use of \tautas\ (without article) is to be noted. "These" really means as a starting point, "from these" (Robertson, _Grammar_, p. 702). It was ten days hence. This idiom occurs several times in Luke (Luke:24:21; strkjv@Acts:24:21|), as elsewhere (John:4:18; strkjv@2Peter:3:1|). In strkjv@Luke:2:12| the copula is easily supplied as it exists in strkjv@Luke:1:36; strkjv@2:2|.
rwp@Acts:1:7 @{Times or seasons} (\chronous kairous\). "Periods" and "points" of time sometimes and probably so here, but such a distinction is not always maintained. See strkjv@Acts:17:26| for \kairous\ in the same sense as \chronous\ for long periods of time. But here some distinction seems to be called for. It is curious how eager people have always been to fix definite dates about the second coming of Christ as the apostles were about the political Messianic kingdom which they were expecting. {Hath set} (\etheto\). Second aorist middle indicative, emphasizing the sovereignty of the Father in keeping all such matters to himself, a gentle hint to people today about the limits of curiosity. Note also "his own" (\idii\) "authority" (\exousii\).
rwp@Acts:1:11 @{Who also} (\hoi kai\). Common use of \kai\ pleonastic to show that the two events were parallel. This is the simplest way from Homer on to narrate two parallel events. {Why?} (\ti\). Jesus had told them of his coming Ascension (John:6:62; strkjv@20:17|) so that they should have been prepared. {This Jesus} (\houtos ho Isous\). _Qui vobis fuit eritque semper Jesus, id est, Salvator_ (Corn. a Lapide). The personal name assures them that Jesus will always be in heaven a personal friend and divine Saviour (Knowling). {Songs:in like manner} (\houts hon tropon\). Same idea twice. "Songs:in which manner" (incorporation of antecedent and accusative of general reference). The fact of his second coming and the manner of it also described by this emphatic repetition.
rwp@Acts:1:12 @{Olivet} (\Elainos\). Genitive singular. Vulgate _Olivetum_. Made like \ampeln\. Here only in the N.T., usually \to oros tn Elain\ (the Mount of Olives), though some MSS. have Olivet in strkjv@Luke:19:29; strkjv@21:37|. Josephus (_Ant_. VII. 9, 2) has it also and the papyri (Deissmann, _Light from the Ancient East_, p. 170). {A sabbath day's journey off} (\Sabbatou echn hodon\). Luke only says here that Olivet is a Sabbath day's journey from Jerusalem, not that Jesus was precisely that distance when he ascended. In the Gospel Luke (24:50|) states that Jesus led them "over against" (\hes pros\) Bethany (about two miles or fifteen furlongs). The top of Olivet is six furlongs or three-fourths of a mile. The Greek idiom here is "having a journey of a Sabbath" after "which is nigh unto Jerusalem" (\ho estin eggus Ierousalm\), note the periphrastic construction. Why Luke mentions this item for Gentile readers in this form is not known, unless it was in his Jewish source. See strkjv@Exodus:16:29; strkjv@Numbers:35:5; strkjv@Joshua:3:4|. But it does not contradict what he says in strkjv@Luke:24:50|, where he does not say that Jesus led them all the way to Bethany.
rwp@Acts:1:15 @{Brethren} (\adelphn\). Codex Bezae has "disciples." {Multitude of persons} (\ochlos onomatn\). Literally, multitude of names. This Hebraistic use of \onoma\=person occurs in the LXX (Numbers:1:2; strkjv@18:20; strkjv@3:40,43; strkjv@26:53|) and in strkjv@Revelation:3:4; strkjv@11:13|. {Together} (\epi to auto\). The word "gathered" is not in the Greek here, but it does occur in strkjv@Matthew:22:34| and that is undoubtedly the idea in strkjv@Luke:17:35| as in strkjv@Acts:2:1,44,47; strkjv@1Corinthians:11:20; strkjv@14:23|. Songs:also here. They were in the same place (\to auto\). {About a hundred and twenty} (\hs hekaton eikosi\). A crowd for "the upper room." No special significance in the number 120, just the number there.
rwp@Acts:1:17 @{Was numbered} (\katrithmenos n\). Periphrastic past perfect passive indicative of \katarithme\, old verb, but here only in the N.T. (perfective use of \kata\). {Received his portion} (\elachen ton klron\). Second aorist active indicative of \lagchan\, old verb, to obtain by lot as in strkjv@Luke:1:9; strkjv@John:19:24|, especially by divine appointment as here and strkjv@2Peter:2:1|. \Klros\ also means lot, an object used in casting lots (Acts:1:26|), or what is obtained by lot as here and strkjv@8:21|, of eternal salvation (Acts:26:18; strkjv@Colossians:1:12|), of persons chosen by divine appointment (1Peter:5:3|). From this latter usage the Latin _cleros, clericus_, our clergy, one chosen by divine lot. Songs:Peter says that Judas "obtained by lot the lot of this ministry" (\diakonias\) which he had when he betrayed Jesus. The Master chose him and gave him his opportunity.
rwp@Acts:1:26 @{He was numbered} (\sunkatepsphisth\). To the Jews the lot did not suggest gambling, but "the O.T. method of learning the will of Jehovah" (Furneaux). The two nominations made a decision necessary and they appealed to God in this way. This double compound \sunkatapsphiz\ occurs here alone in the N.T. and elsewhere only in Plutarch (_Them_. 21) in the middle voice for condemning with others. \Sunpsphiz\ occurs in the middle voice in strkjv@Acts:19:19| for counting up money and also in Aristophanes. \Psphiz\ with \dapann\ occurs in strkjv@Luke:14:28| for counting the cost and in strkjv@Revelation:13:18| for "counting" the number of the beast. The ancients used pebbles (\psphoi\) in voting, black for condemning, white (Revelation:2:17|) in acquitting. Here it is used in much the same sense as \katarithme\ in verse 17|.
rwp@Acts:2:2 @{Suddenly} (\aphn\). Old adverb, but in the N.T. only in Acts (2:2; strkjv@16:26; strkjv@28:6|). Kin to \exaiphns\ (Acts:22:61|). {A sound} (\chos\). Our \echo\. Old word, already in strkjv@Luke:4:37| for rumour and strkjv@Luke:21:25| for the roar of the sea. It was not wind, but a roar or reverberation "as of the rushing of a mighty wind" (\hsper pheromens pnos biaias\). This is not a strict translation nor is it the genitive absolute. It was "an echoing sound as of a mighty wind borne violently" (or rushing along like the whirr of a tornado). \Pno\ (wind) is used here (in the N.T. only here and 17:25| though old word) probably because of the use of \pneuma\ in verse 4| of the Holy Spirit. In strkjv@John:3:5-8| \pneuma\ occurs for both wind and Spirit. {Filled} (\eplrsen\). "As a bath is filled with water, that they might be baptized with the Holy Ghost, in fulfilment of strkjv@Acts:1:5|" (Canon Cook). {They were sitting} (\san kathmenoi\). Periphrastic imperfect middle of \kathmai\.
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 (\hsei\, 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 \pthsan\ with tongues (\glssai\). A tongue that looked like fire sat upon each one.
rwp@Acts:2:4 @{With other tongues} (\heterais glssais\). 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} (\kaths 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:2:13 @{Mocking} (\diachleuazontes\). Old verb, but only here in the N.T., though the simple verb (without \dia\) in 17:32|. \Chleu\ means a joke. {With new wine} (\gleukous\). Sweet wine, but intoxicating. Sweet wine kept a year was very intoxicating. Genitive case here after \memestmenoi eisin\ (periphrastic perfect passive indicative), old verb \mesto\, only here in the N.T. Tanked up with new wine, state of fulness.
rwp@Acts:2:14 @{Standing up with the eleven} (\statheis sun tois hendeka\). Took his stand with the eleven including Matthias, who also rose up with them, and spoke as their spokesman, a formal and impressive beginning. The Codex Bezae has "ten apostles." Luke is fond of this pictorial use of \statheis\ (first aorist passive participle of \histmi\) as seen nowhere else in the N.T. (Luke:18:11,40; strkjv@19:8; strkjv@Acts:5:20; 17:22; strkjv@27:21|). {Lifted up his voice} (\epren tn phnn autou\). This phrase only in Luke in the N.T. (Luke:11:29; strkjv@Acts:2:14; strkjv@14:11; strkjv@22:22|), but is common in the old writers. First aorist active indicative of \epair\. The large crowd and the confusion of tongues demanded loud speaking. "This most solemn, earnest, yet sober speech" (Bengel). Codex Bezae adds "first" after "voice." Peter did it to win and hold attention. {Give ear unto my words} (\entisasthe ta rhmata mou\). Late verb in LXX and only here in the N.T. First aorist middle from \entizomai\ (\en, ous\, ear) to give ear to, receive into the ear. People's ears differ greatly, but in public speech they have to be reached through the ear. That puts an obligation on the speaker and also on the auditors who should sit where they can hear with the ears which they have, an obligation often overlooked.
rwp@Acts:2:16 @{This is that which hath been spoken by the prophet Joel} (\touto estin to eirmenon dia tou prophtou Il\). 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:2:17 @{In the last days} (\en tais eschatais hmerais\). Joel does not have precisely these words, but he defines "those days" as being "the day of the Lord" (cf. strkjv@Isaiah:2:2; strkjv@Micah:4:1|). {I will pour forth} (\ekche\). Future active indicative of \ekche\. This future like \edomai\ and \piomai\ is without tense sign, probably like the present in the futuristic sense (Robertson, _Grammar_, p. 354). Westcott and Hort put a different accent on the future, but the old Greek had no accent. The old Greek had \ekcheus\. This verb means to pour out. {Of my Spirit} (\apo tou pneumatos\). This use of \apo\ (of) is either because of the variety in the manifestations of the Spirit (1Corinthians:12|) or because the Spirit in his entirety remains with God (Holtzmann, Wendt). But the Hebrew has it: "I will pour out my Spirit" without the partitive idea in the LXX. {And your daughters} (\kai hai thugateres hmn\). Anna is called a prophetess in strkjv@Luke:2:36| and the daughters of Philip prophesy (Acts:21:9|) and verse 18| (handmaidens). See also strkjv@1Corinthians:11:5| (\prophtousa\). {Visions} (\horaseis\). Late word for the more common \horama\, both from \hora\, to see. In strkjv@Revelation:4:3| it means appearance, but in strkjv@Revelation:9:17| as here an ecstatic revelation or vision. {Dream dreams} (\enupniois enupniasthsontai\). Shall dream with (instrumental case) dreams. First future passive of \enupniaz\ from \enupnios\ (\en\ and \hupnos\, in sleep), a common late word. Only here in the N.T. (this from Joel as all these verses 17-21| are) and strkjv@Jude:1:8|. {Yea and} (\kai ge\). Intensive particle \ge\ added to \kai\ (and), an emphatic addition (=Hebrew _vegam_). {Servants} (\doulous\), {handmaidens} (\doulas\). Slaves, actual slaves of men. The humblest classes will receive the Spirit of God (cf. strkjv@1Corinthians:1:26-31|). But the word "prophesy" here is not in the LXX (or the Hebrew).
rwp@Acts:2:32 @{This Jesus} (\touton ton Isoun\). Many of the name "Jesus," but he means the one already called "the Nazarene" (verse 22|) and foretold as the Messiah in strkjv@Psalms:16| and raised from the dead by God in proof that he is the Messiah (2:24,32|), "this Jesus whom ye crucified" (verse 36|). Other terms used of him in the Acts are the Messiah, verse 31|, the one whom God "anointed" (Acts:10:38|), as in strkjv@John:1:41|, Jesus Christ (9:34|). In strkjv@2:36| God made this Jesus Messiah, in strkjv@3:20| the Messiah Jesus, in 17:3| Jesus is the Messiah, in strkjv@18:5| the Messiah is Jesus, in strkjv@24:24| Christ Jesus. {Whereof} (\hou\). Or "of whom." Either makes sense and both are true. Peter claims the whole 120 as personal witnesses to the fact of the Resurrection of Jesus from the dead and they are all present as Peter calls them to witness on the point. In Galilee over 500 had seen the Risen Christ at one time (1Corinthians:15:6|) most of whom were still living when Paul wrote. Thus the direct evidence for the resurrection of Jesus piles up in cumulative force.
rwp@Acts:2:33 @{By the right hand of God} (\ti dexii 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 (\ti elpidi\), saved by hope, in hope, or for hope. Usually it is quite easy to tell the case when the form is identical. {Exalted} (\hupstheis\). 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} (\tn 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} (\metanosate\). 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 baptistht hekastos hmn\). 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 ti onomati Isou 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 ti onomati\ with \baptiz\ since \eis\ and \en\ are really the same word in origin. In strkjv@Acts:10:48| \en ti onomati Isou 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 prophtou\ (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 tn hamartin hmn\). 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 hmn\ (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 prophtou, dikaiou, mathtou\ 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 krugma Ina\). 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} (\tn drean tou hagiou pneumatos\). The gift consists (Acts:8:17|) in the Holy Spirit (genitive of identification).
rwp@Acts:2:39 @{The promise} (\h 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} (\psin 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 proskalestai\). 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:2:41 @{They then} (\Hoi men oun\). A common phrase in Acts either without antithesis as in strkjv@1:6; strkjv@5:41; strkjv@8:4,25; strkjv@9:31; strkjv@11:19; strkjv@16:5|; or with it as here, strkjv@8:25; strkjv@13:4; strkjv@14:3; 17:17; strkjv@23:31; strkjv@25:4|. \Oun\ connects with what precedes as the result of Peter's sermon while \men\ points forward to what is to follow. {Were baptized} (\ebaptisthsan\). First aorist passive indicative, constative aorist. Note that only those who had already received the word and were converted were baptized. {There were added} (\prosetethsan\). First aorist passive indicative of \prostithmi\, old verb to add, to join to. Luke means that the 3,000 were added to the 120 already enlisted. It is not stated they were all baptized by Peter or the twelve or all on the same day, though that is the natural implication of the language. The numerous pools in Jerusalem afforded ample opportunity for such wholesale baptizing and Hackett notes that the habit of orientals would place no obstacle in the way of the use of the public reservoirs. Furneaux warns us that all the 3,000 may not have been genuine converts and that many of them were pilgrims at the passover who returned home. {Souls} (\psuchai\). Persons as in verse 43|.
rwp@Acts:3:6 @{In the name} (\en ti onomati\). The healing power is in that name (Page) and Peter says so. Cf. strkjv@Luke:9:49; strkjv@10:17; strkjv@Acts:4:7,10; strkjv@19:27; strkjv@16:18|. {Walk} (\peripatei\). Present imperative, inchoative idea, begin to walk and then go on walking. But the beggar does not budge. He knows that he cannot walk.
rwp@Acts:3:17 @{And now} (\kai nun\). Luke is fond of these particles of transition (7:34; strkjv@10:5; strkjv@20:25; strkjv@22:16|) and also \kai ta nun\ (4:29; strkjv@5:38; strkjv@22:32; strkjv@27:22|), and even \kai nun idou\ (13:11; strkjv@20:22|). {I wot} (\oida\). Old English for "I know." {In ignorance} (\kata agnoian\). This use of \kata\ occurs in the _Koin_. See also strkjv@Philemon:1:14|. One may see strkjv@Luke:23:34| for the words of the Saviour on the Cross. "They had sinned, but their sin was not of so deep a dye that it could not have been still more heinous" (Hackett). If they had known what they were doing, they would not knowingly have crucified the Messiah (1Corinthians:2:8|).
rwp@Acts:3:18 @{Foreshewed} (\prokatggeilen\). First aorist active indicative of \prokataggell\, late compound to announce fully beforehand. Only twice in the N.T. in the critical text (Acts:3:18; strkjv@7:52|). {That his Christ should suffer} (\pathein ton Christon autou\). Accusative of general reference with the aorist active infinitive (\pathein\ of \pasch\) in indirect discourse (predictive purpose of God). Their crime, though real, was carrying out God's purpose (2:23; strkjv@John:3:16|). See the same idea in strkjv@Acts:17:3; strkjv@26:23|. This "immense paradox" (Page) was a stumbling block to these Jews as it is yet (1Corinthians:1:23|). Peter discusses the sufferings of Christ in strkjv@1Peter:4:13; strkjv@5:1|.
rwp@Acts:3:20 @{And that he may send the Christ who hath been appointed for you, even Jesus} (\kai aposteili ton prokecheirismenon humin Christon Isoun\). First aorist active subjunctive with \hops an\ as in strkjv@15:17| and strkjv@Luke:2:35|. There is little real difference in idea between \hops an\ and \hina an\. There is a conditional element in all purpose clauses. The reference is naturally to the second coming of Christ as verse 21| shows. Knowling admits "that there is a spiritual presence of the enthroned Jesus which believers enjoy as a foretaste of the visible and glorious Presence of the \Parousia\." Jesus did promise to be with the disciples all the days (Matthew:28:20|), and certainly repentance with accompanying seasons of refreshing help get the world ready for the coming of the King. The word \prokecheirismenon\ (perfect passive participle of \procheiriz\, from \procheiros\, at hand, to take into one's hands, to choose) is the correct text here, not \prokekrugmenon\. In the N.T. only here and strkjv@Acts:22:14; strkjv@26:16|. It is not "Jesus Christ" here nor "Christ Jesus," but "the Messiah, Jesus," identifying Jesus with the Messiah. See the Second Epiphany of Jesus foretold also in strkjv@1Timothy:6:15| and the First Epiphany described in strkjv@1Peter:1:20|.
rwp@Acts:3:21 @{Restoration} (\apokatastases\). Double compound (\apo, kata, histmi\), here only in the N.T., though common in late writers. In papyri and inscriptions for repairs to temples and this phrase occurs in Jewish apocalyptic writings, something like the new heaven and the new earth of strkjv@Revelation:21:1|. Paul has a mystical allusion also to the agony of nature in strkjv@Romans:8:20-22|. The verb \apokathistmi\ is used by Jesus of the spiritual and moral restoration wrought by the Baptist as Elijah (Matthew:17:11; strkjv@Mark:9:12|) and by the disciples to Jesus in strkjv@Acts:1:6|. Josephus uses the word of the return from captivity and Philo of the restitution of inheritances in the year of jubilee. As a technical medical term it means complete restoration to health. See a like idea in \palingenesia\ (renewal, new birth) in strkjv@Matthew:19:28; strkjv@Titus:3:5|. This universalism of Peter will be clearer to him after Joppa and Caesarea.
rwp@Acts:4:1 @{The captain of the temple} (\ho stratgos tou hierou\). Twenty-four bands of Levites guarded the temple, one guard at a time. They watched the gates. The commander of each band was called captain (\stratgos\). Josephus names this captain of the temple police next to the high priest (_War_. VI. 5, 3). {The Sadducees} (\hoi Saddoukaioi\). Most of the priests were Sadducees now and all the chief priests since John Hyrcanus I deserted the Pharisees (Josephus, _Ant_. XVII. 10, 6; XVIII. 1, 4; XX. 9, 1). The Sadducees were slow to line up with the Pharisees against Jesus, but they now take the lead against Peter and John. {Came upon them} (\epestsan autois\). Second aorist active indicative (intransitive). Burst upon them suddenly or stood by them in a hostile attitude here (Luke:20:1; strkjv@24:4; strkjv@Acts:6:12; 17:5; strkjv@22:20; strkjv@23:11|).
rwp@Acts:4:11 @{Of you the builders} (\huph' humn tn oikodomn\). The experts, the architects, had rejected Jesus for their building (Psalms:118:22|) as Jesus himself had pointed out (Matthew:21:42; strkjv@Luke:21:17|). This very Rejected Stone God had made the head of the corner (either the highest corner stone right under the roof or the corner stone under the building, strkjv@Isaiah:28:16|) as Jesus showed, as Peter here declares and repeats later (1Peter:2:6f.|).
rwp@Acts:4:12 @{Salvation} (\h stria\). The Messianic salvation as in strkjv@5:31; 17:11| and as Jesus meant in strkjv@John:4:22|. It is amazing to see Peter speaking thus to the Sanhedrin and proclaiming the necessity of salvation (\dei sthnai\) in the name of Jesus Christ and in no other. If this was true then, it is true today. There is no second (\heteron\) name to go beside that of Jesus in India, China, Japan, or America.
rwp@Acts:4:17 @{That it spread no further} (\hina m epi pleion dianemthi\). First aorist passive subjunctive of \dianem\, to distribute with \hina m\, negative purpose. {Let us threaten them} (\apeilsmetha autois\). Hortatory aorist middle subjunctive of \apeile\, old verb (note middle voice). In the N.T. only here and strkjv@1Peter:2:23|. {That they speak henceforth to no man in this name} (\mketi lalein epi ti onomati touti mdeni anthrpn\). Indirect command with the infinitive and double negative (\mketi, mdeni\). They will not say "Jesus," but make a slur at "this name," contemptuous use of \houtos\, though they apparently do mention the name "Jesus" in verse 18|.
rwp@Acts:4:29 @{And now} (\kai ta nun\). "And as to (accusative of general reference) the now things (the present situation)." Only in the Acts in the N.T. (5:38; 17:30; strkjv@20:32; strkjv@27:22|). {Grant} (\dos\). Second aorist active imperative of \didmi\, urgency of the aorist, Do it now. {To speak thy word with all boldness} (\meta parrsias pass lalein ton logon sou\). Literally, "with all boldness to go on speaking (present active infinitive) thy word." Peter and John had defied the Sanhedrin in verse 20|, but all the same and all the more they pray for courage in deed to live up to their brave words. A wholesome lesson.
rwp@Acts:5:11 @{Upon the whole church} (\eph' holn tn ekklsian\). Here \ekklsia\ for the first time in Acts of the believers in Jerusalem. Twice already in the Gospels, once of the whole body of believers or the Kingdom (Matthew:16:18|), the other of the local body (Matthew:18:17|). In strkjv@Acts:7:38| it is used of the whole congregation of Israel while in strkjv@19:32| it is used of a public assembly in Ephesus. But already in strkjv@Acts:8:3| it is applied to the church which Saul was persecuting in their homes when not assembled. Songs:here the etymological meaning of "assembly" disappears for "the church" were now the scattered saints hiding in their separate homes. The whole body of believers in Jerusalem and all who heard of the fate of Ananias and Sapphira (beautiful, her name means) were in awe and dread. It was already a dangerous thing to be a follower of Christ unless one was willing to walk straight.
rwp@Acts:5:13 @{Durst} (\etolma\). Imperfect active of \tolma\, old verb, not to fear or shun through fear, boldly to take a stand. The fate of Ananias and Sapphira continued to hold many in check. {Join} (\kollasthai\). Present middle infinitive of \kolla\, old verb to cleave to like glue as in strkjv@Luke:15:15| which see. Seven times in Acts (9:26; strkjv@10:28; 17:34|). The outsiders (the rest) preferred, many of them, to remain outside for the present, especially the rulers. {Howbeit the people} (\all'--ho laos\). Probably individuals among the people, the populace as distinct from the rulers and hostile outsiders.
rwp@Acts:5:17 @{Which is the sect of the Sadducees} (\h ousa hairesis tn Saddoukain\). Literally, "the existing sect of the Sadducees" or "the sect which is of the Sadducees," \h\ being the article, not the relative. \Hairesis\ means a choosing, from \haireomai\, to take for oneself, to choose, then an opinion chosen or tenet (possibly strkjv@2Peter:2:1|), then parties or factions (Gal strkjv@5:20; strkjv@1Corinthians:11:19|; possibly strkjv@2Peter:2:1|). It is applied here to the Sadducees; to the Pharisees in strkjv@Acts:15:5; strkjv@26:5|; to the Christians in strkjv@24:5-14; strkjv@28:22|. Already Luke has stated that the Sadducees started the persecution of Peter and John (Acts:4:1f.|). Now it is extended to "the apostles" as a whole since Christianity has spread more rapidly in Jerusalem than before it began.
rwp@Acts:5:28 @{We straitly charged} (\Paraggelii parggeilamen\). Like the Hebrew idiom (common in the LXX), though found in Greek, with charging (instrumental case) we charged (cf. same idiom in strkjv@Luke:22:15|). Somewhat like the cognate accusative. The command referred to occurs in strkjv@Acts:4:17,18| and the refusal of Peter and John in strkjv@4:20|. {To bring upon us} (\epagagein eph' hms\). Note repetition of \epi\. Second aorist active infinitive of \epag\, old verb, but in the N.T. only here and strkjv@2Peter:2:1,5|. The Sanhedrin gladly took the blood of Christ on their heads and their children to Pilate (Matthew:27:25|). Paul tried to save the Jews (Acts:18:6; strkjv@22:20|). "{This man}" (\tou anthrpou toutou\). Contemptuous slur and refusal to call the name of Jesus as in the Talmud later.
rwp@Acts:5:34 @{Gamaliel} (\Gamalil\). The grandson of Hillel, teacher of Paul (Acts:22:3|), later president of the Sanhedrin, and the first of the seven rabbis termed "Rabban." It is held by some that he was one of the doctors who heard the Boy Jesus in the temple (Luke:2:47|) and that he was a secret disciple like Joseph of Arimathea and Nicodemus, but there is no evidence of either position. Besides, he appears here as a loyal Pharisee and "a doctor of the law" (\nomodidaskalos\). This word appears already in strkjv@Luke:5:17| of the Pharisaic doctors bent on criticizing Jesus, which see. Paul uses it of Judaizing Christians (1Timothy:1:7|). Like other great rabbis he had a great saying: "Procure thyself a teacher, avoid being in doubt; and do not accustom thyself to give tithes by guess." He was a man of judicial temper and not prone to go off at a tangent, though his brilliant young pupil Saul went to the limit about Stephen without any restraint on the part of Gamaliel so far as the record goes. Gamaliel champions the cause of the apostles as a Pharisee to score a point against the Sadducees. He acts as a theological opportunist, not as a disciple of Christ. He felt that a temporizing policy was best. There are difficulties in this speech of Gamaliel and it is not clear how Luke obtained the data for the address. It is, of course, possible that Saul was present and made notes of it for Luke afterwards. {Had in honour of all the people} (\timios panti ti lai\). Ethical dative. \Timios\ from \tim\, old word meaning precious, dear. {The men} (\tous anthrpous\). Correct text as in verse 35|, not "the apostles" as Textus Receptus.
rwp@Acts:5:36 @{Theudas} (\Theudas\). Luke represents Gamaliel here about A.D. 35 as speaking of a man who led a revolt before that of Judas the Galilean in connection with the enrolment under Quirinius (Cyrenius) in A.D. 6. But Josephus (_Ant_. XX. 5, 1) tells of a Theudas who led a similar insurrection in the reign of Claudius about A.D. 44 or 45. Josephus (_Ant_. XVIII. 1, 6; XX. 5, 2; _War_ ii. 8, 1 and 17, 8) also describes Judas the Galilean or Gaulonite and places him about A.D. 6. It is not certain that Josephus and Luke (Gamaliel) refer to the same Theudas as the name is an abbreviation of Theodosus, a common name. "Josephus gives an account of four men named Simon who followed each other within forty years, and of three named Judas within ten years, who were all instigators of rebellion" (Hackett). If the same Theudas is meant, then either Josephus or Luke (Gamaliel) has the wrong historical order. In that case one will credit Luke or Josephus according to his estimate of the two as reliable historians. {To be somebody} (\einai tina\). Indirect assertion with the infinitive and the accusative of general reference (\heauton\) and \tina\, predicate accusative. \Tina\ could be "anybody" or "somebody" according to context, clearly "somebody" of importance here. {Joined themselves} (\proseklith\). Correct text and not \prosekollth\ (Textus Receptus). First aorist passive indicative of \prosklin\, old verb to lean towards, to incline towards. Here only in the N.T. {Was slain} (\anireth\). First aorist passive of \anaire\ (cf. verse 33|). {Obeyed} (\epeithonto\). Imperfect middle, kept on obeying. {Were dispersed} (\dieluthsan\). First aorist passive indicative (effective aorist) of \dialu\, old verb to dissolve, to go to pieces. Here only in the N.T.
rwp@Acts:5:40 @{To him they agreed} (\epeisthsan auti\). First aorist passive indicative of \peith\, to persuade, the passive to be persuaded by, to listen to, to obey. Gamaliel's shrewd advice scored as against the Sadducaic contention (verse 17|). {Not to speak} (\m lalein\). The Sanhedrin repeated the prohibition of strkjv@4:18| which the apostles had steadily refused to obey. The Sanhedrin stood by their guns, but refused to shoot. It was a "draw" with Gamaliel as tactical victor over the Sadducees. Clearly now the disciples were set free because only the Sadducees had become enraged while the Pharisees held aloof.
rwp@Acts:6:7 @{Increased} (\uxanen\). Imperfect active, kept on growing all the more because the apostles were now relieved from the daily ministration of the food. {Multiplied} (\eplthuneto\). Imperfect passive. The two imperfects kept pace with each other. {Of the priests} (\tn hiern\). Who were usually Sadducees. It was a sad day for Annas and Caiaphas and all the sect of the Sadducees (5:17|). {Were obedient to} (\hupkouon\). Imperfect active of \hupakou\, repetition, one after another. {The faith} (\ti pistei\). Here meaning the gospel, the faith system as in strkjv@Romans:1:5; strkjv@Galatians:1:23; strkjv@Jude:1:3|, etc. Here the word means more than individual trust in Christ.
rwp@Acts:7:5 @{Not so much as to set his foot on} (\oude bma podos\). From strkjv@Deuteronomy:2:5|. Old word from \bain\, to go, to step. "Stepping of a foot," only instance of this original meaning in the N.T. From this it comes to mean a platform reached by steps, official seat of a judge (Matthew:27:19|). The field purchased by Abraham (Genesis:23:9-17|) was not a gift from God. {Promised} (\epggeilato\). First aorist middle indicative of \epaggell\, common verb. See strkjv@Genesis:12:7; 17:8; strkjv@48:4| for this promise. Songs:God appeared again to Abraham in a strange land. {In possession} (\eis kataschesin\). Late word, in LXX, and in N.T. only here and verse 45|. From \katech\, to hold back, then to hold fast (or down), to possess. It was fulfilled in the descendants of Abraham. {When as yet he had no child} (\ouk ontos auti teknou\). Genitive absolute with negative \ouk\ rather than \m\ to emphasize actual absence of a child. He had only the promise of God about the land and the child.
rwp@Acts:7:6 @{On this wise} (\houts\). A free quotation from strkjv@Genesis:15:13|. {Should sojourn} (\estai paroikon\). Shall be a sojourner, \Paroikos\ (\para\, beside, \oikos\, home), one dwelling near one's home, but not of it, so a stranger, foreigner, old word, often in LXX, temporary residence without full rights of citizenship (7:29; strkjv@13:17|), and descriptive of Christians (Ephesians:2:19; strkjv@1Peter:1:17; strkjv@2:11|). {In a strange land} (\en gi allotrii\). In a land not one's own, that belongs to another, alien as in strkjv@Matthew:17:25f.|, which see. {Four hundred years} (\et tetrakosia\). Accusative of duration of time. As in strkjv@Genesis:15:13|, but a round number as in strkjv@Exodus:12:40| the time is 430 years. But in strkjv@Galatians:3:17| Paul, following the LXX in strkjv@Exodus:12:40|, takes the 430 years to cover the period in Canaan and the stay in Egypt, cutting the sojourn in Egypt to about half. Josephus gives it both ways. Hackett suggests two solutions, one that there were two ways of reckoning the period among the Jews with no way of settling it, the other that by the 430 years in Egypt the writers meant to include Canaan also as merely the preliminary to the period in Egypt.
rwp@Acts:7:8 @{The covenant of circumcision} (\diathkn peritoms\). A covenant marked by (genitive) circumcision (no article) of which circumcision is the sign (Romans:4:11|) as set forth in strkjv@Genesis:17:9-14|. In the ancient Greek \diathk\ was usually will (Latin, _testamentum_) and \sunthk\ was used for covenant (\sun\, together, rather than \dia\, between). But the LXX and the N.T. use \diathk\ for covenant (will in strkjv@Hebrews:9:15f.|) as Lightfoot on strkjv@Galatians:3:16| says: "The LXX translation and New Testament writers probably preferred \diathk\ as better expressing the {free grace} of God than \sunthk\." {And so} (\kai houts\). After the covenant was made and as a sign and seal of it.
rwp@Acts:7:9 @{Moved with jealousy} (\zlsantes\). First aorist active participle of \zlo\, old verb from \zlos\ (Acts:5:17|), to burn or boil with zeal, and then with envy as here (17:5|, etc.) and strkjv@Genesis:37:11|.
rwp@Acts:7:17 @{Drew nigh} (\ggizen\). Imperfect active, was drawing nigh.
rwp@Acts:7:19 @{Dealt subtilly} (\katasophisamenos\). First aorist middle participle of \katasophizomai\, late compound (\kata\ and \sophiz\, old verb, to make wise, to become wise, then to play the sophist), perfective use of \kata\. In the LXX, but here only in the N.T. To use fraud, craft, deceit. {That they should cast out their babes} (\tou poiein ta breph ektheta\). \Tou poiein\ (genitive of the articular present infinitive) can be either design or result. The Revised Version here takes it as purpose while the Authorized as result. In either case Pharaoh required the Israelites to expose their children to death, a possible practice done voluntarily in heathen China and by heathen in so-called Christian lands. But the Israelites fought against such an iniquity. The word \ektheta\ (exposed, cast out) is a verbal adjective from \ektithmi\. It is an old word, but here only in the N.T. and not in the LXX. {To the end they might not live} (\eis to m zogoneisthai\). Purpose with \eis\ and the articular infinitive (present middle). This compound verb is from \zogonos\ (from \zos\, alive, and \gen\, to bear) and is used by late writers and the LXX. It is three times in the N.T. (here, strkjv@Luke:17:33; strkjv@1Timothy:6:13|) in the sense to preserve alive.
rwp@Acts:7:23 @{When he was well-nigh forty years old} (\Hs eplrouto auti tessarakontaets chronos\). A rather awkward Greek idiom for the English: "When a forty year old time (same idiom in strkjv@Acts:13:18| and only twice in the N.T.) was being fulfilled (\eplrouto\, imperfect passive) for him (dative case)." The life of Moses is divided into three periods of forty years each (in Egypt 40 years, in Midian 40, governed Israel 40, 120 when he died, strkjv@Deuteronomy:34:7|). {It came into his heart} (\aneb epi tn kardian autou\). Second aorist active indicative of \anabain\, common verb. Came up as if from the lower deeps of his nature. This Hebrew image occurs in strkjv@Jeremiah:3:16; strkjv@Isaiah:65:17; strkjv@1Corinthians:2:9|. {To visit} (\episkepsasthai\). First aorist middle infinitive of \episkeptomai\, old verb to go to see for oneself, with his own eyes, to help if possible. Used of God visiting his people (Luke:7:16|). Our "visit" is from Latin _video_, to see, _visito_, to go to see. During the Welsh mining troubles the Prince of Wales made a sympathetic visit to see for himself the actual condition of the coal miners. Moses desired to know first hand how his kinsmen were faring.
rwp@Acts:7:31 @{The sight} (\to horama\). Used of visions in the N.T. as in strkjv@Matthew:17:9|. {As he drew near} (\proserchomenou autou\). Genitive absolute with present middle participle of \proserchomai\. {A voice of the Lord} (\phn kuriou\). Here the angel of Jehovah of verse 30| is termed Jehovah himself. Jesus makes powerful use of these words in his reply to the Sadducees in defence of the doctrine of the resurrection and the future life (Mark:12:26; strkjv@Matthew:22:32; strkjv@Luke:20:37f.|) that God here describes himself as the God of the living. {Trembled} (\entromos genomenos\). Literally, becoming tremulous or terrified. The adjective \entromos\ (\en, tromos\ from \trem\, to tremble, to quake) occurs in Plutarch and the LXX. In the N.T. only here and strkjv@Acts:16:29|. {Durst not} (\ouk etolma\). Imperfect active, was not daring, negative conative imperfect.
rwp@Acts:7:42 @{Gave them up} (\paredken\). First aorist active indicative of \paradidmi\. This same form occurs three times like clods on a coffin in a grave in strkjv@Romans:1:24,26,28| where Paul speaks of God giving the heathen up to their lusts. {To serve the host of heaven} (\latreuein ti stratii tou ouranou\). The verb \latreu\ is used of the worship of God (Matthew:4:10|) as well as of idols as here (from \latron\, hire, \latris\, hireling, then to serve). But the worship of the host of heaven (Deuteronomy:17:3; strkjv@2Kings:17:16; strkjv@21:3; strkjv@2Chronicles:33:3,5; strkjv@Jeremiah:8:2; strkjv@19:13|) is Sabaism or worship of the host (\stratia\) of heaven (sun, moon, and stars) instead of the Lord of hosts. This star-worship greatly injured the Jews. {In the book of the prophets} (\en bibli tn prophtn\). That is the twelve minor prophets which the Jews counted as one book (cf. strkjv@Acts:13:40|). This quotation is from strkjv@Amos:5:25-27|. The greater prophets were Isaiah, Jeremiah, Ezekiel. {Slain beasts} (\sphagia\). Here only in the N.T. (from strkjv@Amos:5:25|) \sphag\, slaughter, \sphaz\, to slay.
rwp@Acts:7:44 @{The tabernacle of the testimony} (\h skn tou marturiou\). Probably suggested by the mention of "the tabernacle of Moloch" (verse 43|). See on ¯Matthew:17:4| for discussion of \skn\ (from \skia\, shadow, root \ska\, to cover). This first sanctuary was not the temple, but the tent in the wilderness. "Stephen passes on from the conduct of the Israelites to his other argument that God is not necessarily worshipped in a particular spot" (Page). {According to the figure} (\kata ton tupon\). According to the type or pattern. \Tupos\ is from \tupt\, to strike, to smite, and is the print of the blow (John:20:25|), then the figure formed by a blow or impression like our type, a model or example. Quoted from strkjv@Exodus:25:40|. Common word in the old Greek. {That he had seen} (\hon herakei\). Past perfect active of \hora\, to see (double reduplication).
rwp@Acts:7:57 @{Stopped their ears} (\suneschon ta ta autn\). Second aorist active of \sunech\, to hold together. They held their ears together with their hands and affected to believe Stephen guilty of blasphemy (cf. strkjv@Matthew:26:65|). {Rushed upon him with one accord} (\hrmsan homothumadon ep' auton\). Ingressive aorist active indicative of \horma\, to rush impetuously as the hogs did down the cliff when the demons entered them (Luke:8:33|). No vote was taken by the Sanhedrin. No scruple was raised about not having the right to put him to death (John:8:31|). It may have taken place after Pilate's recall and before his successor came or Pilate, if there, just connived at such an incident that did not concern Rome. At any rate it was mob violence like modern lynching that took the law into the hands of the Sanhedrin without further formalities. {Out of the city} (\ek ts poles\). To keep from defiling the place with blood. But they sought to kill Paul as soon as they got him out of the temple area (Acts:21:30f.|). {Stoned} (\elithoboloun\). Imperfect active indicative of \lithobole\, began to stone, from \lithobolos\ (\lithos\, stone, \ball\, to throw), late Greek verb, several times in the N.T. as strkjv@Luke:13:34|. Stoning was the Jewish punishment for blasphemy (Leviticus:24:14-16|). {The witnesses} (\hoi martures\). The false testifiers against Stephen suborned by the Pharisees (Acts:6:11,13|). These witnesses had the privilege of casting the first stones (Deuteronomy:13:10; 17:7|) against the first witness for Christ with death (_martyr_ in our modern sense of the word). {At the feet of a young man named Saul} (\para tous podas neaniou kaloumenou Saulou\). Beside (\para\) the feet. Our first introduction to the man who became the greatest of all followers of Jesus Christ. Evidently he was not one of the "witnesses" against Stephen, for he was throwing no stones at him. But evidently he was already a leader in the group of Pharisees. We know from later hints from Saul (Paul) himself that he had been a pupil of Gamaliel (Acts:22:3|). Gamaliel, as the Pharisaic leader in the Sanhedrin, was probably on hand to hear the accusations against Stephen by the Pharisees. But, if so, he does not raise his voice against this mob violence. Saul does not seem to be aware that he is going contrary to the views of his master, though pupils often go further than their teachers.
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:9:25 @{Through the wall} (\dia tou teichous\). Paul in strkjv@2Corinthians:11:33| explains \dia tou teichous\ as being \dia thuridos\ (through a window) which opened into the house on the inside of the wall as is true today in Damascus as Hackett saw there. See strkjv@Joshua:2:15f.| (cf. strkjv@1Samuel:19:12|) for the way that Rahab let out the spies "by a cord through the window." {Lowering him} (\auton chalasantes\). First aorist active participle of \chala\, old and common verb in a nautical sense (Acts:27:17,30|) as well as otherwise as here. Same verb used by Paul of this experience (2Corinthians:11:33|). {In a basket} (\en sphuridi\). The word used when the four thousand were fed (Mark:8:8; strkjv@Matthew:15:37|). A large basket plaited of reeds and distinguished in strkjv@Mark:8:19f.| (Matthew:16:9f.|) from the smaller \kophinos\. Paul uses \sargan\, a basket made of ropes. This escape by night by the help of the men whom he had come to destroy was a shameful memory to Paul (2Corinthians:11:33|). Wendt thinks that the coincidences in language here prove that Luke had read II Corinthians. That, of course, is quite possible.
rwp@Acts:9:29 @{Preaching boldly} (\parrsiazomenos\). For a while. Evidently Saul did not extend his preaching outside of Jerusalem (Galatians:1:22|) and in the city preached mainly in the synagogues of the Hellenists (\pros tous Hellenistas\) as Stephen had done (Acts:8:9|). As a Cilician Jew he knew how to speak to the Hellenists. {Disputed} (\suneztei\). Imperfect active of \sunzte\, the very verb used in strkjv@6:9| of the disputes with Stephen in these very synagogues in one of which (Cilicia) Saul had probably joined issue with Stephen to his own discomfort. It was intolerable to these Hellenistic Jews now to hear Saul taking the place of Stephen and using the very arguments that Stephen had employed. {But they went about to kill him} (\Hoi de epecheiroun anelein auton\). Demonstrative \hoi\ with \de\ and the conative imperfect of \epicheire\, to put the hand to, to try, an old verb used in the N.T. only three times (Luke:1:1; strkjv@Acts:9:29; strkjv@19:3|). They offer to Saul the same conclusive answer that he gave to Stephen, death. Paul tells how the Lord Jesus appeared to him at this juncture in a vision in the temple (Acts:22:17-21|) with the distinct command to leave Jerusalem and how Paul protested that he was willing to meet the fate of Stephen in whose death he had a shameful part. That is to Saul's credit, but the Lord did not want Saul to be put to death yet. His crown of martyrdom will come later.
rwp@Acts:9:31 @{Songs:the church} (\H men oun ekklsia\). The singular \ekklsia\ 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 \ekklsia\ 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 eirnn\). 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 eirnn\) occurs again in strkjv@Romans:5:1| (\eirnn echmen\, 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 \eirnn schmen\ (ingressive aorist subjunctive). {Edified} (\oikodomoumen\). 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} (\ti paraklsei 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 \paraklsis\ with the Holy Spirit. The word, of course, means calling to one's side (\parakale\) either for advice or for consolation. {Was multiplied} (\eplthuneto\). 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:9:36 @{At Joppa} (\En Ioppi\). The modern Jaffa, the port of Jerusalem (2Chronicles:2:16|). {Disciple} (\mathtria\). Feminine form of \mathts\, a learner from \manthan\, to learn, a late word and only here in the N.T. {Tabitha} (\Tabeitha\). Aramaic form of the Hebrew _Tsebi_ and, like the Greek word {Dorcas} (\Dorkas\), means Gazelle, "the creature with the beautiful look" (or eyes), from \derkomai\. The gazelle was a favourite type for beauty in the orient (Song of Solomon strkjv@2:9,17; strkjv@4:5; strkjv@7:3|). She may have had both the Aramaic and the Greek name, Tabitha Dorcas like John Mark. There is nothing said about a husband and so she was probably unmarried. She is the second woman mentioned by name after Pentecost (Sapphira the other). She did her beautiful deeds by herself. She did not have a Dorcas society. {Did} (\epoiei\). Imperfect active, her habit.
rwp@Acts:9:40 @{Put them all forth} (\ekbaln ex pantas\). Second aorist (effective) active participle of \ekball\, a rather strong word, perhaps with some difficulty. Cf. strkjv@Mark:5:40| which incident Peter may have recalled. The words are not genuine in strkjv@Luke:8:54|. Peter's praying alone reminds one of Elijah (1Kings:17:20|) and the widow's son and Elisha for the Shunammite's son (2Kings:4:33|). {Tabitha, arise} (\Tabeitha, anastthi\). With sublime faith like \Taleitha koum\ of Jesus in strkjv@Mark:5:41|. {She sat up} (\anekathisen\). Effective aorist active indicative of \anakathiz\. Often in medical writers, only here in the N.T. and strkjv@Luke:7:15| where Westcott and Hort have in the margin the uncompounded form \ekathisen\. Vivid picture.
rwp@Acts:10:2 @{Devout} (\eusebs\). Old word from \eu\ (well) and \sebomai\ (to worship, to reverence), but rare in the N.T. (Acts:10:2,7; strkjv@2Peter:2:1|). It might refer to a worshipful pagan (Acts:17:23|, \sebasmata\, objects of worship), but connected with "one that feared God" (\phoboumenos ton theon\) Luke describes "a God-fearing proselyte" as in strkjv@10:22,35|. This is his usual term for the Gentile seekers after God (13:16, 26;17:4,17|, etc.), who had come into the worship of the synagogue without circumcision, and were not strictly proselytes, though some call such men "proselytes of the gate" (cf. strkjv@Acts:13:43|); but clearly Cornelius and his family were still regarded as outside the pale of Judaism (10:28,34; strkjv@11:1,8; strkjv@15:7|). They had seats in the synagogue, but were not Jews. {Gave much alms} (\poin eleemosunas pollas\). Doing many alms (the very phrase in strkjv@Matthew:6:2|), a characteristic mark of Jewish piety and from a Gentile to the Jewish people. {Prayed} (\deomenos\). Begging of God. Almsgiving and prayer were two of the cardinal points with the Jews (Jesus adds fasting in his picture of the Pharisee in strkjv@Matthew:6:1-18|).
rwp@Acts:10:6 @{Lodgeth} (\xenizetai\). Present passive indicative of \xeniz\ old verb from \xenos\, a stranger as a guest. Songs:to entertain a guest as here or to surprise by strange acts (Acts:17:20; strkjv@1Peter:4:4|). {Whose} (\hi\). To whom, dative of possession. {By the seaside} (\para thalassan\). Along by the sea. Note accusative case. Outside the city walls because a tanner and to secure water for his trade. Some tanneries are by the seashore at Jaffa today.
rwp@Acts:10:10 @{Hungry} (\prospeinos\) Only instance of the word known, a \hapax legomenon\. Probably "very hungry" (\pros\=besides, in addition). {Desired} (\thelen\). Imperfect active. Was longing to eat. It was about twelve o'clock noon and Peter may even have smelt the savory dishes, "while they made ready" (\paraskeuazontn\). "The natural and the supernatural border closely on one another, with no definable limits" (Furneaux). {He fell into a trance} (\egeneto ep' auton ekstasis\). More exactly, "An ecstasy came upon him," in which trance he passed out of himself (\ekstasis\, from \existmi\) and from which one came to himself (12:11|). Cf. also strkjv@11:5; strkjv@22:17|. It is thus different from a vision (\horama\) as in verse 3|.
rwp@Acts:10:17 @{Was much perplexed in himself} (\en heauti diporei\). Imperfect active of \diapore\, intensive compound (\dia\, thoroughly, and \a\ privative and \poros\, way), to be completely at a loss to know what road to take. Old verb, but in N.T. only in Luke and Acts. Page notes that Luke is singularly fond of verbs compounded with \dia\. See on ¯Luke:9:7| and strkjv@Acts:2:12|. When out of the ecstasy he was more puzzled than ever. {Might be} (\an ei\). Optative with \an\ in indirect question simply retained from the direct (Robertson, _Grammar_, pp. 1021, 1044). See strkjv@Acts:17:18|, for the direct and strkjv@Luke:1:62| for the indirect (\an theloi\ both times). It is the conclusion of a fourth class condition. {Having made inquiry} (\diertsantes\). First aorist active participle of \dierta\, another compound of \dia\, to ask one after another, to ask through, old verb, but only here in the N.T. It took diligent inquiry to find the obscure house of Simon the tanner. {Stood before the gate} (\epestsan epi ton pulna\). Second aorist active indicative of \ephistmi\, intransitive. Note repetition of \epi\. The messengers stopped right at the folding gates of the passage (\pulna\) which led from the street to the inner court or house.
rwp@Acts:10:34 @{Opened his mouth} (\anoixas to stoma\). Solemn formula for beginning his address (8:35; strkjv@18:14; strkjv@Matthew:5:2; strkjv@13:35|). But also good elocution for the speaker. {I perceive} (\katalambanomai\). Aoristic present middle of \katalamban\, to take hold of, the middle noting mental action, to lay hold with the mind (Acts:4:13; strkjv@10:34; strkjv@25:25; strkjv@Ephesians:3:18|). It had been a difficult thing for Peter to grasp, but now "of a truth" (\ep' altheias\) the light has cleared away the fogs. It was not until Peter had crossed the threshold of the house of Cornelius in the new environment and standpoint that he sees this new and great truth. {Respecter of persons} (\prospolmpts\). This compound occurs only here and in Chrysostom. It is composed of \prospon\ face or person (\pros\ and \ops\, before the eye or face) and \lamban\. The abstract form \prospolmpsia\ occurs in strkjv@James:2:1| (also strkjv@Romans:2:11; strkjv@Ephesians:6:9; strkjv@Colossians:3:25|) and the verb \prospolempte\ in strkjv@James:2:9|. The separate phrase (\lambanein prospon\) occurs in strkjv@Luke:20:21; strkjv@Galatians:2:6|. The phrase was already in the LXX (Deuteronomy:10:17; strkjv@2Chronicles:19:7; strkjv@Psalms:82:6|). Luke has simply combined the two words into one compound one. The idea is to pay regard to one's looks or circumstances rather than to his intrinsic character. The Jews had come to feel that they were the favourites of God and actually sons of the kingdom of heaven because they were descendants of Abraham. John the Baptist rebuked them for this fallacy.
rwp@Acts:10:36 @{The word which he sent} (\ton logon hon apesteilen\). Many ancient MSS. (so Westcott and Hort) read merely \ton logon apesteilen\ (he sent the word). This reading avoids the anacoluthon and inverse attraction of \logon\ to the case of the relative \hon\ (which). {Preaching good tidings of peace through Jesus Christ} (\euaggelizomenos eirnn dia Isou Christou\). Gospelizing peace through Jesus Christ. There is no other way to have real peace between individuals and God, between races and nations, than by Jesus Christ. Almost this very language occurs in strkjv@Ephesians:2:17| where Paul states that Jesus on the cross "preached (gospelized) peace to you who are afar off and peace to you who are near." Peter here sees what Paul will see later with great clearness. {He is Lord of all} (\houtos estin pantn kurios\). A triumphant parenthesis that Peter throws in as the reason for his new truth. Jesus Christ is Lord of all, both Jews and Gentiles.
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 peritoms pistoi\). The believing ones of the circumcision, more exactly. {Were amazed} (\exestsan\). Second aorist active indicative, intransitive, of \existmi\. They stood out of themselves. {On the Gentiles also} (\kai epi ta ethn\). 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:10:47 @{Can any man forbid the water?} (\Mti to hudr dunatai klsai tis?\). The negative \mti\ 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 m baptisthnai toutous\). Ablative case of the articular first aorist passive infinitive of \baptiz\ with the redundant negative after the verb of hindering (\klsai\) 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 (\mti\ in the question, \klsai\, to hinder or to cut off, \m\ with \baptisthnai\). 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} (\hs kai hmeis\). The argument was conclusive. God had spoken. Note the query of the eunuch to Philip (Acts:8:36|).
rwp@Acts:11:14 @{Whereby thou shalt be saved, thou and all thy house} (\en hois sthsi su kai ps ho oikos sou\). Future passive indicative of \sz\, to save. Clearly Cornelius was unsaved in spite of his interest in Jewish worship. Clearly also the household of Cornelius would likewise be won to Christ by the words of Simon Peter. This is household conversion before the household baptism (10:48; strkjv@11:17|).
rwp@Acts:11:17 @{The like gift} (\tn isn drean\). 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 \hmin\ (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 mn\). Note order, "_I_, who was I." "{That I could withstand God}" (\dunatos klsai 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:11:30 @{Sending} (\aposteilantes\). First aorist active participle of \apostell\, coincident action with \epoisan\ (did). {To the elders} (\pros tous presbuterous\). The first use of that term for the Christian preachers. In strkjv@20:17,28| "elders" and "bishops" are used interchangeably as in strkjv@Titus:1:5,7|. The term probably arose gradually and holds a position in the church similar to the same term in the synagogue. The apostles were apparently absent from Jerusalem at this time and they were no longer concerned with serving tables. In strkjv@21:18| Paul presented the later collection also to the elders. Since Peter and James (till his death) were in Jerusalem during the persecution in chapter 12 it is probable that the visit of Barnabas and Saul to Jerusalem came really after that persecution for Peter left Jerusalem (12:17|). The elders here mentioned may include the preachers in Judea also outside of Jerusalem (26:20|).
rwp@Acts:12:11 @{Was come to himself} (\en heauti genomenos\). Second aorist middle participle of \ginomai\ with \en\ and the locative case, "becoming at himself." In strkjv@Luke:15:17| we have \eis heauton elthn\ (coming to himself, as if he had been on a trip away from himself). {Now I know of a truth} (\nun oida alths\). There was no further confusion of mind that it was an ecstasy as in strkjv@10:10|. But he was in peril for the soldiers would soon learn of his escape, when the change of guards came at 6 A.M. {Delivered me} (\exeilato me\). Second aorist middle indicative of \exaire\. The Lord rescued me of himself by his angel. {Expectation} (\prosdokias\). Old word from \prosdoka\, to look for. In the N.T. only here and strkjv@Luke:21:26|. James had been put to death and the Jewish people were eagerly waiting for the execution of Peter like hungry wolves.
rwp@Acts:12:13 @{When he knocked at the door of the gate} (\krousantos autou tn thuran tou pulnos\). Genitive absolute with aorist active participle of \krou\, common verb to knock or knock at. Songs:from the outside (Luke:13:25|). \Puln\ here is the gateway or passageway from the door (\thura\) that leads to the house. In verse 14| it is still the passageway without the use of \thura\ (door, so for both door and passageway). {To answer} (\hupakousai\). To listen under before opening. First aorist active infinitive of \hupakou\, common verb to obey, to hearken. {A maid} (\paidisk\). Portress as in strkjv@John:18:17|. A diminutive of \pais\, a female slave (so on an ostracon of second century A.D., Deissmann, _Light from the Ancient East_, p. 200). {Rhoda}. A rose. Women can have such beautiful names like Dorcas (Gazelle), Euodia (Sweet Aroma), Syntyche (Good Luck). Mark or Peter could tell Luke her name.
rwp@Acts:12:17 @There were probably loud exclamations of astonishment and joy. {Beckoning with the hand} (\kataseisas ti cheiri\). First aorist active participle of \katasei\, old verb to signal or shake down with the hand (instrumental case \cheiri\). In the N.T. only in strkjv@Acts:12:17; strkjv@13:16; strkjv@19:33; strkjv@21:40|. The speaker indicates by a downward movement of the hand his desire for silence (to hold their peace, \sigin\, present active infinitive, to keep silent). Peter was anxious for every precaution and he wanted their instant attention. {Declared} (\digsato\). First aorist middle of \digeomai\, old verb to carry through a narrative, give a full story. See also strkjv@Acts:9:27| of Barnabas in his defence of Saul. Peter told them the wonderful story. {Unto James and the brethren} (\Iakbi kai tois adelphois\). Dative case after \apaggeilate\ (first aorist active imperative). Evidently "James and the brethren" were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord's brother, is now the leading presbyter or elder in Jerusalem though there were a number (11:30; strkjv@21:18|). Paul even terms him apostle (Gal strkjv@1:19|), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts:12:2|) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts:15:13|). {To another place} (\eis heteron topon\). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts:15:7|) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Gal strkjv@2:7; strkjv@1Peter:1:1|) and apparently was in Rome with John Mark when he wrote the First Epistle (1Peter:5:13|), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of strkjv@2Corinthians:10:16| it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man's foundation (Romans:15:20|). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter strkjv@Acts:15|). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1Corinthians:9:5|).
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:13:5 @{Proclaimed} (\katggellon\). Imperfect active of \kataggell\, inchoative, began to proclaim. This was Paul's rule of procedure, "to the Jew first" (Romans:1:16; strkjv@Acts:13:46; 17:2; strkjv@18:4,19; strkjv@19:8|). {They had also} (\eichon de kai\). Imperfect active, descriptive. {As their attendant} (\hupretn\). Literally, "under-rower" (\hupo, rets\) in the trireme. Probably here minister (\chazzan\) or assistant in the synagogue as in strkjv@Luke:4:20|. Cf. strkjv@Matthew:5:25|. It is not clear what John Mark did, though he was evidently selected by Barnabas as his cousin. He may have helped in the baptizing. There were probably others also in the company (verse 13|). The "also" may mean that Mark did some preaching. Barnabas was probably the leader in the work in these Jewish synagogues.
rwp@Acts:13:8 @{Withstood them} (\anthistato autois\). Imperfect middle of \anthistmi\, to stand against (face to face). Dative case (\autois\). He persisted in his opposition and was unwilling to lose his great prize. There may have been a public discussion between Elymas and Saul. {To turn aside} (\diastrepsai\). First aorist active infinitive of \diastreph\, old verb to turn or twist in two, to distort, to pervert (cf. strkjv@Matthew:17:17; strkjv@Luke:23:2|).
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} (\plstheis pneumatos hagiou\). First aorist (ingressive) passive participle of \pimplmi\ 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:13:27 @{Because they knew him not} (\touton agnosantes\). First aorist active participle (causal) of \agnoe\, old verb, not to know. Peter gives "ignorance" (\agnoia\) as the excuse of the Jews in the death of Christ (3:17|) and Paul does the same about his conduct before his conversion (1Timothy:1:13|). This ignorance mitigated the degree of their guilt, but it did not remove it, for it was willing ignorance and prejudice. {The voices of the prophets which are read} (\tas phnas tn prophtn tas anaginskomenas\). Object also of \agnosantes\, though it could be the object of \eplrsan\ (fulfilled) if \kai\ is taken as "also". The "voices" were heard as they were read aloud each Sabbath in the synagogue. In their ignorant condemnation they fulfilled the prophecies about the suffering Messiah.
rwp@Acts:13:42 @{And as they went out} (\Exiontn de autn\). Genitive absolute with present active participle of \exeimi\, to go out, old verb, in the N.T. only in strkjv@Acts:12:42; 17:15; strkjv@20:7; strkjv@27:43|. As they (Paul and Barnabas) were going out with all the excitement and hubbub created by the sermon. {They besought} (\parekaloun\). Imperfect active, inchoative, began to beseech. The Textus Receptus inserts wrongly \ta ethn\ (the Gentiles) as if the Jews were opposed to Paul from the first as some doubtless were. But both Jews and Gentiles asked for the repetition of the sermon (\lalthnai\, first aorist passive infinitive object of \parekaloun\ with accusative of general reference). {The next Sabbath} (\eis to metaxu sabbaton\). Late use (Josephus, Plutarch, etc.) of \metaxu\ (\meta\ and \xun\=\sun\) in sense of after or next instead of between (sense of \meta\ prevailing). Note use of \eis\ for "on" or "by."
rwp@Acts:13:45 @{The Jews} (\hoi Ioudaioi\). Certainly not the proselytes of verse 43|. Probably many of the Jews that were then favourably disposed to Paul's message had reacted against him under the influence of the rabbis during the week and evidently on this Sabbath very many Gentiles ("almost the whole city," "the multitudes" \tous ochlous\) had gathered, to the disgust of the stricter Jews. Nothing is specifically stated here about the rabbis, but they were beyond doubt the instigators of, and the ringleaders in, the opposition as in Thessalonica (17:5|). No such crowds (\ochlous\) came to the synagogue when they were the speakers. {With jealousy} (\zlou\). Genitive case of \zlos\ (from \ze\, to boil) after \eplsthsan\ (effective first aorist passive indicative of \pimplmi\). Envy and jealousy arise between people of the same calling (doctors towards doctors, lawyers towards lawyers, preachers towards preachers). Songs:these rabbis boiled with jealousy when they saw the crowds gathered to hear Paul and Barnabas. {Contradicted} (\antelegon\). Imperfect active of \antileg\, old verb to speak against, to say a word in opposition to (\anti\, face to face). It was interruption of the service and open opposition in the public meeting. Paul and Barnabas were guests by courtesy and, of course, could not proceed further, when denied that privilege. {Blasphemed} (\blasphmountes\). Blaspheming. Songs:the correct text without the addition \antilegontes\ (repeated from \antelegon\ above). Common verb in the Gospels for saying injurious and harmful things. Doubtless these rabbis indulged in unkind personalities and made it plain that Paul and Barnabas were going beyond the limitations of pure Judaism in their contacts with Gentiles.
rwp@Acts:13:50 @{Urged on} (\partrunan\). First aorist (effective) active of \par-otrun\, old verb, but here alone in the N.T., to incite, to stir up. The Jews were apparently not numerous in this city as they had only one synagogue, but they had influence with people of prominence, like "the devout women of honourable estate" (\tas sebomenas gunaikas tas euschmonas\), the female proselytes of high station, a late use of an old word used about Joseph of Arimathea (Mark:15:43|). The rabbis went after these Gentile women who had embraced Judaism (cf. strkjv@Acts:17:4| in Thessalonica) as Paul had made an appeal to them. The prominence of women in public life here at Antioch is quite in accord with what we know of conditions in the cities of Asia Minor. "Thus women were appointed under the empire as magistrates, as presidents of the games, and even the Jews elected a woman as Archisynagogos, at least in one instance at Smyrna" (Knowling). In Damascus Josephus (_War_ II. 20, 21) says that a majority of the married women were proselytes. Strabo (VIII. 2) and Juvenal (VI. 542) speak of the addiction of women to the Jewish religion. {The chief men of the city} (\tous prtous ts poles\). Probably city officials (the Duumviri, the Praetors, the First Ten in the Greek Cities of the east) or other "foremost" men, not officials. The rabbis were shrewd enough to reach these men (not proselytes) through the women who were proselytes of distinction. {Stirred up a persecution} (\epgeiran digmon\). First aorist active indicative of \epegeir\, old verb, but in the N.T. only here and strkjv@14:2|. Paul seems to allude to this persecution in strkjv@2Timothy:3:11| "persecutions, sufferings, what things befell me at Antioch, at Iconium, at Lystra, what persecutions I endured." Here Paul had perils from his own countrymen and perils from the Gentiles after the perils of rivers and perils of robbers on the way from Perga (2Corinthians:11:26|). He was thrice beaten with rods (\tris erhabdisthn\, strkjv@2Corinthians:11:25|) by Roman lictors in some Roman colony. If that was here, then Paul and Barnabas were publicly scourged by the lictors before they left. Probably the Jews succeeded in making the Roman officials look on Paul and Barnabas as disturbers of the public peace. Songs:"they cast them out of their borders" (\exebalon autous apo tn horin autn\). Second aorist active indicative of \ekball\, forcible expulsion plainly as public nuisances. Just a few days before they were the heroes of the city and now!
rwp@Acts:14:3 @{Long time therefore} (\hikanon men oun chronon\). Accusative of duration of time (possibly six months) and note \men oun\. There is an antithesis in \eschisth de\ (verse 4|) and in verse 5| (\egeneto de\). After the persecution and vindication there was a season of great opportunity which Paul and Barnabas used to the full, "speaking boldly" (\parrsiazomenoi\ as in strkjv@13:46| at Antioch in Pisidia, "in the Lord" (\epi ti kurii\), upon the basis of the Lord Jesus as in strkjv@4:17f|. And the Lord Jesus "bore witness to the word of his grace" as he always does, "granting signs and wonders to be done by their hands" (\didonti smeia kai terata ginesthai dia tn cheirn autn\). Present participle (\didonti\) and present infinitive (\ginesthai\) repetition of both signs and wonders (note both words) just as had happened with Peter and John and the other apostles (2:43; strkjv@4:29f.; strkjv@5:12|; cf. strkjv@Hebrews:2:4|). The time of peace could not last forever with such a work of grace as this. A second explosion of persecution was bound to come and some of the MSS. actually have \ek deuterou\ (a second time).
rwp@Acts:14:4 @{But the multitude of the city was divided} (\eschisth de to plthos ts poles\). First aorist passive indicative of \schiz\, old verb to split, to make a schism or factions as Sadducees and Pharisees (23:7|). This division was within the Gentile populace. Part held (\hoi men san\), literally "some were with the Jews" (\sun tois Ioudaiois\), part with the apostles (\hoi de sun tois apostolois\). Common demonstrative of contrast (\hoi men, hoi de\, Robertson, _Grammar_, p. 694). The Jewish leaders made some impression on the Gentiles as at Antioch in Pisidia and later at Thessalonica (17:4f.|). This is the first time in the Acts that Paul and Barnabas are termed "apostles" (see also verse 14|). Elsewhere in the Acts the word is restricted to the twelve. Certainly Luke does not here employ it in that technical sense. To have followed Jesus in his ministry and to have seen the Risen Christ was essential to the technical use (1:22f.|). Whether Barnabas had seen the Risen Christ we do not know, but certainly Paul had (1Corinthians:9:1f.; strkjv@15:8|). Paul claimed to be an apostle on a par with the twelve (Galatians:1:1,16-18|). The word originally means simply one sent (John:13:16|) like messengers of the churches with the collection (2Corinthians:8:23|). The Jews used it of those sent from Jerusalem to collect the temple tribute. Paul applies the word to James the Lord's brother (Galatians:1:19|), to Epaphroditus (Phillipians:2:25|) as the messenger of the church in Philippi, to Silvanus and Timothy (1Thessalonians:2:6; strkjv@Acts:18:5|), apparently to Apollos (1Corinthians:4:9|), and to Andronicus and Junias (Romans:16:6f.|). He even calls the Judaizers "false apostles" (2Corinthians:11:13|).
rwp@Acts:14:9 @{The same} (\houtos\). Just "this one." {Heard} (\kouen\). Imperfect active, was listening to Paul speaking (\lalountos\). Either at the gate or in the market place (17:17|) Paul was preaching to such as would listen or could understand his Greek (_Koin_). Ramsay (_St. Paul the Traveller_, pp. 114, 116) thinks that the cripple was a proselyte. At any rate he may have heard of the miracles wrought at Iconium (verse 3|) and Paul may have spoken of the work of healing wrought by Jesus. This man was "no mendicant pretender," for his history was known from his birth. {Fastening his eyes upon him} (\atenisas auti\). Just as in strkjv@13:9| of Paul and strkjv@1:10| which see. Paul saw a new hope in the man's eyes and face. {He had faith} (\echei pistin\). Present active indicative retained in indirect discourse. {To be made whole} (\tou sthnai\). Genitive of articular first aorist passive infinitive (purpose and result combined) of \sz\, to make sound and also to save. Here clearly to make whole or well as in strkjv@Luke:7:50| (cf. strkjv@Acts:3:16; strkjv@4:10|).
rwp@Acts:14:15 @{Sirs} (\andres\). Literally, Men. Abrupt, but courteous. {We also are men of like passions with you} (\kai hmeis homoiopatheis esmen humin anthrpoi\). Old adjective from \homoios\ (like) and \pasch\, to experience. In the N.T. only here and strkjv@James:5:17|. It means "of like nature" more exactly and affected by like sensations, not "gods" at all. Their conduct was more serious than the obeisance of Cornelius to Peter (10:25f.|). \Humin\ is associative instrumental case. {And bring you good tidings} (\euaggelizomenoi\). No "and" in the Greek, just the present middle participle, "gospelizing you." They are not gods, but evangelists. Here we have Paul's message to a pagan audience without the Jewish environment and he makes the same line of argument seen in strkjv@Acts:17:21-32; strkjv@Romans:1:18-23|. At Antioch in Pisidia we saw Paul's line of approach to Jews and proselytes (Acts:13:16-41|). {That ye should turn from these vain things} (\apo toutn tn matain epistrephein\). He boldly calls the worship of Jupiter and Mercury and all idols "vain" or empty things, pointing to the statues and the temple. {Unto the living God} (\epi theon znta\). They must go the whole way. Our God is a live God, not a dead statue. Paul is fond of this phrase (2Corinthians:6:16; strkjv@Romans:9:26|). {Who made} (\hos epoisen\). The one God is alive and is the Creator of the Universe just as Paul will argue in Athens (Acts:17:24|). Paul here quotes strkjv@Psalms:146:6| and has strkjv@Genesis:1:1| in mind. See also strkjv@1Thessalonians:1:9| where a new allegiance is also claimed as here.
rwp@Acts:14:16 @{In the generations gone by} (\en tais parichmenais geneais\). Perfect middle participle from \paroichomai\, to go by, old verb, here alone in the N.T. {Suffered} (\eiasen\). Constative aorist active indicative of \ea\ (note syllabic augment). Paul here touches God in history as he did just before in creation. God's hand is on the history of all the nations (Gentile and Jew), only with the Gentiles he withdrew the restraints of his grace in large measure (Acts:17:30; strkjv@Romans:1:24,26,28|), judgment enough for their sins. {To walk in their ways} (\poreuesthai tais hodois autn\). Present middle infinitive, to go on walking, with locative case without \en\. This philosophy of history does not mean that God was ignorant or unconcerned. He was biding his time in patience.
rwp@Acts:14:17 @{And yet} (\kaitoi\). Old Greek compound particle (\kai toi\). In the N.T. twice only, once with finite verb as here, once with the participle (Hebrews:4:3|). {Without witness} (\amarturon\). Old adjective (\a\ privative and \martus\, witness), only here in the N.T. {Left} (\aphken\). First aorist active (\k\ aorist indicative of \aphimi\). {In that he did good} (\agathourgn\). Present active causal participle of \agathourge\, late and rare verb (also \agathoerge\ strkjv@1Timothy:6:18|), reading of the oldest MSS. here for \agathopoie\, to do good. Note two other causal participles here parallel with \agathourgn\, viz., \didous\ ("giving you") present active of \didmi, empipln\ ("filling") present active of \empimpla\ (late form of \empimplmi\). This witness to God (his doing good, giving rains and fruitful seasons, filling your hearts with food and gladness) they could receive without the help of the Old Testament revelation (Romans:1:20|). Zeus was regarded as the god of rain (Jupiter Pluvius) and Paul claims the rain and the fruitful (\karpophorous, karpos\, and \pher\, fruit bearing, old word, here alone in N.T.) seasons as coming from God. Lycaonia was often dry and it would be an appropriate item. "Mercury, as the God of merchandise, was also the dispenser of food" (Vincent). Paul does not talk about laws of nature as if they governed themselves, but he sees the living God "behind the drama of the physical world" (Furneaux). These simple country people could grasp his ideas as he claims everything for the one true God. {Gladness} (\euphrosuns\). Old word from \euphrn\ (\eu\ and \phrn\), good cheer. In the N.T. only strkjv@Acts:2:28| and here. Cheerfulness should be our normal attitude when we consider God's goodness. Paul does not here mention Christ because he had the single definite purpose to dissuade them from worshipping Barnabas and himself.
rwp@Acts:14:18 @{Scarce} (\molis\). Adverb in same sense as old \mogis\, from \molos\, toil. {Restrained} (\katepausan\). Effective first aorist active indicative of \katapau\, old verb in causative sense to make abstain from. {From doing sacrifice unto them} (\tou m thuein autois\). Ablative case of the articular infinitive with redundant negative after \katepausan\, regular Greek idiom (Robertson, _Grammar_, pp. 1094, 1171). It had been a harrowing and well-nigh a horrible ordeal, but finally Paul had won. If only nobody else had interposed!
rwp@Acts:14:19 @{But there came thither Jews from Antioch and Iconium} (\Eplthan de apo Antiocheias kai Ikoniou Ioudaioi\). Came to or upon them, \eplthan\, second aorist (ingressive) indicative of \eperchomai\. Whether news of the miracle had reached those cities we do not know. These may have been travelling grain merchants. At any rate there was an interval in which Paul and Barnabas won some disciples (verse 22|). There would be a natural reaction, even revulsion, in the minds of many who had come so near to worshipping Paul and Barnabas. The pendulum swings easily from one extreme to the other. The hostile Jews from Antioch and Iconium may even have followed Paul and Barnabas along the fine Roman road on purpose to keep them on the run. They had driven them out of Antioch and out of Iconium and now appear at Lystra at an opportune moment for their work. {Having persuaded the multitudes} (\peisantes tous ochlous\). First aorist (effective) active participle of \peith\. They had complete success with many and struck at the psychological moment. {They stoned Paul} (\lithasantes ton Paulon\). First aorist active participle of \lithaz\, late verb from \lithos\ for throwing stones (used by Paul referring to this one incident when alone he was stoned, strkjv@2Corinthians:11:25|). The wounds inflicted may have left some of the scars (\stigmata\) mentioned in strkjv@Galatians:6:17|. They stoned Paul as the chief speaker (Mercury) and passed by Barnabas (Jupiter). It was a Jewish mode of punishment as against Stephen and these Jews knew that Paul was the man that they had to deal with. Hackett notes that the Jews with two exceptions incited the persecutions which Paul endured. The exceptions were in Philippi (16:16-40|) and Ephesus (19:23-41|). {Dragged him out of the city} (\esuron ex ts poles\). They hurled Stephen outside of the city before stoning him (\7:58\). It was a hurried and irregular proceeding, but they were dragging (imperfect active of \sur\, old verb) Paul out now. {Supposing that he were dead} (\nomizontes auton tethnkenai\). Present active participle with infinitive (second perfect active of \thnsk\) in indirect discourse with accusative of general reference. The Jews are jubilant this time with memories of Paul's escape at Antioch and Iconium. The pagan mob feel that they have settled accounts for their narrow escape from worshipping two Jewish renegade preachers. It was a good day's work for them all. Luke does not say that Paul was actually dead.
rwp@Acts:14:23 @{And when they had appointed for them elders in every church} (\cheirotonsantes de autois kat' ekklsian presbuterous\). They needed also some form of organization, though already churches. Note distributive use of \kata\ with \ekklsian\ (2:46; strkjv@5:42; strkjv@Titus:1:5|). \Cheirotone\ (from \cheirotonos\, extending the hand, \cheir\, hand, and \tein\, to stretch) is an old verb that originally meant to vote by show of the hands, finally to appoint with the approval of an assembly that chooses as in strkjv@2Corinthians:8:19|, and then to appoint without regard to choice as in Josephus (_Ant_. XIII. 2, 2) of the appointment of Jonathan as high priest by Alexander. Songs:in strkjv@Acts:10:41| the compound \procheiratone\ is used of witnesses appointed by God. But the seven (deacons) were first selected by the Jerusalem church and then appointed (\katastsomen\) by the apostles. That is probably the plan contemplated by Paul in his directions to Titus (Titus:1:5|) about the choice of elders. It is most likely that this plan was the one pursued by Paul and Barnabas with these churches. They selected the elders in each instance and Paul and Barnabas "ordained" them as we say, though the word \cheirotone\ does not mean that. "Elders" were mentioned first in strkjv@11:30|. Later Paul will give the requirements expected in these "elders" or "bishops" (Phillipians:1:1|) as in strkjv@1Timothy:3:1-7; strkjv@Titus:1:5-9|. It is fairly certain that these elders were chosen to correspond in a general way with the elders in the Jewish synagogue after which the local church was largely copied as to organization and worship. Paul, like Jesus, constantly worshipped and spoke in the synagogues. Already it is plain, as at Antioch in Syria (11:26|), that the Christians can no longer count on the use of the Jewish synagogue. They must have an organization of their own. The use of the plural here implies what was true at Philippi (Phillipians:1:1|) and Ephesus (Acts:20:17,28|) that each church (one in each city) "had its college of elders" (Hackett) as in Jerusalem (21:18|). Elder (\presbuteros\) was the Jewish name and bishop (\episkopos\) the Greek name for the same office. "Those who are called elders in speaking of Jewish communities are called bishops in speaking of Gentile communities" (Hackett). Hovey rightly holds against Hackett that teaching was a normal function of these elders, pastors or bishops as they were variously called (1Timothy:3:2; strkjv@Titus:1:9; strkjv@1Corinthians:12:28,30; strkjv@Ephesians:4:11|). {Had prayed with fasting} (\proseuxamenoi meta nstein\). It was a serious matter, this formal setting apart of these "elders" in the churches. Songs:it was done in a public meeting with prayer and fasting as when Paul and Barnabas were sent forth from Antioch in Syria (13:3|) on this mission tour. {They commended them to the Lord} (\parethento autous ti kurii\). Second aorist middle indicative of \paratithmi\. Old and solemn word, to entrust, to deposit as in a bank (1Timothy:1:18; strkjv@2Timothy:2:2|). Cf. \parathk\ in strkjv@1Timothy:6:20; strkjv@2Timothy:1:12,14|. It was all that they could now do, to commit them to the Lord Jesus. Jesus used this word on the cross (Luke:22:32|). {On whom they had believed} (\eis hon pepisteukeisan\). Past perfect indicative (without augment) of \pisteu\. They had "trusted" in Jesus (2Timothy:1:12|) and Paul now "entrusts" them to him with confidence. It was a solemn and serious occasion in each instance as it always is to set apart men for the ministry. These men may not have been ideal men for this service, but they were the only ones available and they were chosen from the actual membership in each instance, men who knew local conditions and problems.
rwp@Acts:15:10 @{Why tempt ye God?} (\ti peirazete ton theon;\). By implying that God had made a mistake this time, though right about Cornelius. It is a home-thrust. They were refusing to follow the guidance of God like the Israelites at Massah and Meribah (Exodus:17:7; strkjv@Deuteronomy:6:16; strkjv@1Corinthians:10:9|). {That ye should put} (\epitheinai\). Second aorist active infinitive of \epitithmi\, epexegetic, explaining the tempting. {A yoke upon the neck} (\zugon epi ton trachlon\). Familiar image of oxen with yokes upon the necks. Paul's very image for the yoke of bondage of the Mosaic law in strkjv@Galatians:5:1|. It had probably been used in the private interview. Cf. the words of Jesus about the Pharisees (Matthew:23:4|) and how easy and light his own yoke is (Matthew:11:30|). {Were able to bear} (\ischusamen bastasai\). Neither our fathers nor we had strength (\ischu\) to carry this yoke which the Judaizers wish to put on the necks of the Gentiles. Peter speaks as the spiritual emancipator. He had been slow to see the meaning of God's dealings with him at Joppa and Caesarea, but he has seen clearly by now. He takes his stand boldly with Paul and Barnabas for Gentile freedom.
rwp@Acts:15:12 @{Kept silence} (\esigsen\). Ingressive first aorist active of \siga\, old verb, to hold one's peace. All the multitude became silent after Peter's speech and because of it. {Hearkened} (\kouon\). Imperfect active of \akou\, descriptive of the rapt attention, were listening. {Unto Barnabas and Paul} (\Barnaba kai Paulou\). Note placing Barnabas before Paul as in verse 25|, possibly because in Jerusalem Barnabas was still better known than Paul. {Rehearsing} (\exgoumenn\). Present middle participle of \exgeomai\, old verb, to go through or lead out a narrative of events as in strkjv@Luke:24:35; strkjv@Acts:10:8| which see. Three times (14:27; strkjv@15:4,12|) Paul is described as telling the facts about their mission work, facts more eloquent than argument (Page). One of the crying needs in the churches is fuller knowledge of the facts of mission work and progress with enough detail to give life and interest. The signs and wonders which God had wrought among the Gentiles set the seal of approval on the work done through (\dia\) Barnabas and Paul. This had been Peter's argument about Cornelius (11:17|). This same verb (\exgsato\) is used by James in verse 14| referring to Peter's speech.
rwp@Acts:15:17 @{That the residue of men may seek after the Lord} (\hops an ekztssin hoi kataloipoi tn anthrpn ton kurion\). The use of \hops\ with the subjunctive (effective aorist active) to express purpose is common enough and note \an\ for an additional tone of uncertainty. On the rarity of \an\ with \hops\ in the _Koin_ see Robertson, _Grammar_, p. 986. Here the Gentiles are referred to. The Hebrew text is quite different, "that they may possess the remnant of Edom." Certainly the LXX suits best the point that James is making. But the closing words of this verse point definitely to the Gentiles both in the Hebrew and the LXX, "all the Gentiles" (\panta ta ethn\). Another item of similarity between this speech and the Epistle of James is in the phrase "my name is called" (\epikekltai to onoma mou\) and strkjv@James:2:7|. The purpose of God, though future, is expressed by this perfect passive indicative \epikekltai\ from \epi-kale\, to call on. It is a Jewish way of speaking of those who worship God.
rwp@Acts:15:20 @{But that we write unto them} (\alla episteilai autois\). By way of contrast (\alla\). First aorist active infinitive of \epistell\, old verb to send to one (message, letter, etc.). Our word \epistle\ (\epistol\ as in verse 30|) comes from this verb. In the N.T. only here, He strkjv@13:22|, and possibly strkjv@Acts:21:25|. {That they abstain from} (\tou apechesthai\). The genitive of the articular infinitive of purpose, present middle (direct) of \apech\, old verb, to hold oneself back from. The best old MSS. do not have \apo\, but the ablative is clear enough in what follows. James agrees with Peter in his support of Paul and Barnabas in their contention for Gentile freedom from the Mosaic ceremonial law. The restrictions named by James affect the moral code that applies to all (idolatry, fornication, murder). Idolatry, fornication and murder were the outstanding sins of paganism then and now (Revelation:22:15|). Harnack argues ably against the genuineness of the word \pniktou\ (strangled) which is absent from D Irenaeus, Tertullian, Cyprian. It is a nice point, though the best MSS. have it in accord with strkjv@Leviticus:17:10-16|. The problem is whether the words were added because "blood" was understood as not "murder," but a reference to the Mosaic regulation or whether it was omitted to remove the ceremonial aspect and make it all moral and ethical. The Western text omits the word also in verse 29|. But with the word retained here and in verse 29| the solution of James is not a compromise, though there is a wise concession to Jewish feeling. {Pollutions of idols} (\alisgmatn\). From \alisge\ only in the LXX and this substantive nowhere else. The word refers to idolatrous practices (pollutions) and things sacrificed to idols (\eidluthn\) in verse 29|, not to sacrificial meat sold in the market (1Corinthians:10:27|), a matter not referred to here. Cf. strkjv@Leviticus:17:1-9|. All the four items in the position of James (accepting \pniktou\) are mentioned in strkjv@Leviticus:17,18|.
rwp@Acts:15:39 @{A sharp contention} (\paroxusmos\). Our very word paroxysm in English. Old word though only twice in the N.T. (here and strkjv@Hebrews:10:24|), from \paroxun\, to sharpen (\para, oxus\) as of a blade and of the spirit (Acts:17:16; strkjv@1Corinthians:13:5|). This "son of consolation" loses his temper in a dispute over his cousin and Paul uses sharp words towards his benefactor and friend. It is often so that the little irritations of life give occasion to violent explosions. If the incident in strkjv@Galatians:2:11-21| had already taken place, there was a sore place already that could be easily rubbed. And if Mark also joined with Peter and Barnabas on that occasion, Paul had fresh ground for irritation about him. But there is no way to settle differences about men and we can only agree to disagree as Paul and Barnabas did. {Songs:that they parted asunder from one another} (\hste apochristhnai autous ap' allln\). Actual result here stated by \hste\ and the first aorist passive infinitive of \apochriz\, old verb to sever, to separate, here only and strkjv@Revelation:6:4| in the N.T. The accusative of general reference (\autous\) is normal. For construction with \hste\ see Robertson, _Grammar_, pp. 999f. {And Barnabas took Mark with him and sailed away to Cyprus} (\ton te Barnaban paralabonta ton Markon ekpleusai eis Kupron\). Second infinitival clause \ekpleusai\ after \hste\ connected by \te\. The same participle is used here minus \sun, paralabonta\ (second aorist active). Barnabas and Mark sailed out (\ekpleusai\ from \ekple\) from the harbour of Antioch. This is the last glimpse that Luke gives us of Barnabas, one of the noblest figures in the New Testament. Paul has a kindly reference to him in strkjv@1Corinthians:9:6|. No one can rightly blame Barnabas for giving his cousin John Mark a second chance nor Paul for fearing to risk him again. One's judgment may go with Paul, but one's heart goes with Barnabas. And Mark made good with Barnabas, with Peter (1Peter:5:13|) and finally with Paul (Colossians:4:10; strkjv@2Timothy:4:11|). See my little book on John Mark (_Making Good in the Ministry_). Paul and Barnabas parted in anger and both in sorrow. Paul owed more to Barnabas than to any other man. Barnabas was leaving the greatest spirit of the time and of all times.
rwp@Acts:16:4 @{They delivered them} (\paredidosan autois\). Imperfect active, kept on delivering to them in city after city. This is a proof of Paul's loyalty to the Jerusalem compact (Knowling). The circumcision of Timothy would indicate also that the points involved were under discussion and that Paul felt no inconsistency in what he did. {The decrees} (\ta dogmata\). Old word from \doke\, to give an opinion. It is used of public decrees of rulers (Luke:2:1; strkjv@Acts:17:7|), of the requirements of the Mosaic law (Colossians:2:14|), and here of the regulations or conclusions of the Jerusalem Conference. Silas was with Paul and his presence gave added dignity to the passing out of the decrees, a charter of Gentile freedom, since he was one of the committee from Jerusalem to Antioch (15:22,27,32|). {Which had been ordained} (\ta kekrimena\). Perfect passive articular participle of \krin\, to judge, emphasizing the permanence of the conclusions reached by the apostles and elders in Jerusalem. {For to keep} (\phulassein\). This present active infinitive likewise accents that it is a charter of liberty for continual living, not a temporary compromise.
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} (\anr Makedn\). 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} (\n hests\). Second perfect active participle of \histmi\, intransitive, periphrastic imperfect. Vivid picture. {Help us} (\bothson hmin\). Ingressive first aorist active imperative of \bothe\ (\bo, 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:16:10 @{We sought} (\eztsamen\). This sudden use of the plural, dropped in 17:1| when Paul leaves Philippi, and resumed in strkjv@20:5| when Paul rejoins Luke in Philippi, argues conclusively that Luke, the author, is in the party ("we" portions of Acts) and shows in a writer of such literary skill as Luke that he is not copying a document in a blundering sort of way. Paul told his vision to the party and they were all ready to respond to the call. {Concluding} (\sunbibazontes\). A very striking word, present active participle of \sunbibaz\, old verb to make go together, to coalesce or knit together, to make this and that agree and so to conclude. Already in strkjv@9:22| of Paul's preaching. This word here gives a good illustration of the proper use of the reason in connection with revelation, to decide whether it is a revelation from God, to find out what it means for us, and to see that we obey the revelation when understood. God had called them to preach to the Macedonians. They had to go.
rwp@Acts:16:13 @{By a river side} (\para potamon\). The little river Gangites (or Gargites) was one mile west of the town. Philippi as a military outpost had few Jews. There was evidently no synagogue inside the city, but "without the gates" (\ex ts puls\) they had noticed an enclosure "where we supposed" (\hou enomizomen\, correct text, imperfect active), probably as they came into the city, "was a place of prayer" (\proscuchn einai\). Infinitive with accusative of general reference in indirect discourse. \Proseuch\ is common in the LXX and the N.T. for the act of prayer as in strkjv@Acts:2:42| then for a place of prayer either a synagogue (III Macc. strkjv@7:20) or more often an open air enclosure near the sea or a river where there was water for ceremonial ablutions. The word occurs also in heathen writers for a place of prayer (Schurer, _Jewish People_, Div. II, Vol. II, p. 69, Engl. Tr.). Deissmann (_Bible Studies_, p. 222) quotes an Egyptian inscription of the third century B.C. with this sense of the word and one from Panticapaeum on the Black Sea of the first century A.D. (_Light from the Ancient East_, p. 102). Juvenal (III. 296) has a sneering reference to the Jewish \proseucha\. Josephus (_Ant_. XIV. 10, 23) quotes a decree of Halicarnassus which allowed the Jews "to make their prayers (\proseuchas\) on the seashore according to the custom of their fathers." There was a synagogue in Thessalonica, but apparently none in Amphipolis and Apollonia (Acts:17:1|). The rule of the rabbis required ten men to constitute a synagogue, but here were gathered only a group of women at the hour of prayer. In pioneer days in this country it was a common thing to preach under bush arbours in the open air. John Wesley and George Whitfield were great open air preachers. Paul did not have an inspiring beginning for his work in Europe, but he took hold where he could. The conjecture was correct. It was a place of prayer, but only a bunch of women had come together (\tais sunelthousais gunaixin\), excuse enough for not preaching to some preachers, but not to Paul and his party. The "man of Macedonia" turned out to be a group of women (Furneaux). Macedonian inscriptions show greater freedom for women in Macedonia than elsewhere at this time and confirm Luke's story of the activities of women in Philippi, Thessalonica, Berea. {We sat down and spake} (\kathisantes elaloumen\). Having taken our seats (aorist active participle of \kathiz\) we began to speak or preach (inchoative imperfect of \lale\, often used for preaching). Sitting was the Jewish attitude for public speaking. It was not mere conversation, but more likely conversational preaching of an historical and expository character. Luke's use of the first person plural implies that each of the four (Paul, Silas, Timothy, Luke) preached in turn, with Paul as chief speaker.
rwp@Acts:16:17 @{The Most High God} (\tou theou tou hupsistou\). Pagan inscriptions use this language for the Supreme Being. It looks like supernatural testimony like that borne by the demoniacs to Jesus as "son of the Most High God" (Luke:8:28|. Cf; also strkjv@Mark:1:24; strkjv@3:11; strkjv@Matthew:8:29; strkjv@Luke:4:41|, etc.). She may have heard Paul preach about Jesus as the way of salvation. {The way of salvation} (\hodon strias\). A way of salvation, strictly speaking (no article). There were many "ways of salvation" offered to men then as now.
rwp@Acts:16:19 @{Was gone} (\exlthen\). Was gone out of the slave girl, second aorist active indicative of \exerchomai\. "The two most important social revolutions worked by Christianity have been the elevation of woman and the abolition of slavery" (Furneaux). Both are illustrated here (Lydia and this slave girl). "The most sensitive part of 'civilized' man is the pocket" (Ramsay). {Laid hold on} (\epilabomenoi\). Second aorist middle participle of \epilamban\ as in strkjv@9:27; 17:19|, but here with hostile intent. {Dragged} (\heilkusan\). First aorist active indicative of \helku\, late form of the old verb \helk\ (also in strkjv@James:2:6|) to draw as a sword, and then to drag one forcibly as here and strkjv@21:30|. It is also used of spiritual drawing as by Jesus in strkjv@John:12:32|. Here it is by violence. {Into the marketplace} (\eis tn agoran\). Into the Roman forum near which would be the courts of law as in our courthouse square, as in 17:17|. Marketing went on also (Mark:7:4|), when the crowds collect (Mark:6:56|), from \ageir\, to collect or gather. {Unto the rulers} (\epi tous archontas\). General Greek term for "the magistrates."
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; 17:15; strkjv@20:7; strkjv@27:43|)
rwp@Acts:17:16 @{Now while Paul waited for them in Athens} (\En de tais Athnais ekdechomenou autous tou Paulou\). Genitive absolute with present middle participle of \ekdechomai\, old verb to receive, but only with the sense of looking out for, expecting found here and elsewhere in N.T We know that Timothy did come to Paul in Athens (1Thessalonians:3:1,6|) from Thessalonica and was sent back to them from Athens. If Silas also came to Athens, he was also sent away, possibly to Philippi, for that church was deeply interested in Paul. At any rate both Timothy and Silas came from Macedonia to Corinth with messages and relief for Paul (Acts:18:5; strkjv@2Corinthians:11:8f.|). Before they came and after they left, Paul felt lonely in Athens (1Thessalonians:3:1|), the first time on this tour or the first that he has been completely without fellow workers. Athens had been captured by Sulla B.C. 86. After various changes Achaia, of which Corinth is the capital, is a separate province from Macedonia and A.D. 44 was restored by Claudius to the Senate with the Proconsul at Corinth. Paul is probably here about A.D. 50. Politically Athens is no longer of importance when Paul comes though it is still the university seat of the world with all its rich environment and traditions. Rackham grows eloquent over Paul the Jew of Tarsus being in the city of Pericles and Demosthenes, Socrates and Plato and Aristotle, Sophocles and Euripides. In its Agora Socrates had taught, here was the Academy of Plato, the Lyceum of Aristotle, the Porch of Zeno, the Garden of Epicurus. Here men still talked about philosophy, poetry, politics, religion, anything and everything. It was the art centre of the world. The Parthenon, the most beautiful of temples, crowned the Acropolis. Was Paul insensible to all this cultural environment? It is hard to think so for he was a university man of Tarsus and he makes a number of allusions to Greek writers. Probably it had not been in Paul's original plan to evangelize Athens, difficult as all university seats are, but he cannot be idle though here apparently by chance because driven out of Macedonia. {Was provoked} (\parxuneto\). Imperfect passive of \paroxun\, old verb to sharpen, to stimulate, to irritate (from \para, oxus\), from \paroxusmos\ (Acts:15:39|), common in old Greek, but in N.T. only here and strkjv@1Corinthians:13:5|. It was a continual challenge to Paul's spirit when he beheld (\therountos\, genitive of present participle agreeing with \autou\ (his), though late MSS. have locative \therounti\ agreeing with \en auti\). {The city full of idols} (\kateidlon ousan tn polin\). Note the participle \ousan\ not preserved in the English (either the city being full of idols or that the city was full of idols, sort of indirect discourse). Paul, like any stranger was looking at the sights as he walked around. This adjective \kateidlon\ (perfective use of \kata\ and \eidlon\ is found nowhere else, but it is formed after the analogy of \katampelos, katadendron\), full of idols. Xenophon (_de Republ. Ath_.) calls the city \hol bomos, hol thuma theois kai anathma\ (all altar, all sacrifice and offering to the gods). These statues were beautiful, but Paul was not deceived by the mere art for art's sake. The idolatry and sensualism of it all glared at him (Romans:1:18-32|). Renan ridicules Paul's ignorance in taking these statues for idols, but Paul knew paganism better than Renan. The superstition of this centre of Greek culture was depressing to Paul. One has only to recall how superstitious cults today flourish in the atmosphere of Boston and Los Angeles to understand conditions in Athens. Pausanias says that Athens had more images than all the rest of Greece put together. Pliny states that in the time of Nero Athens had over 30,000 public statues besides countless private ones in the homes. Petronius sneers that it was easier to find a god than a man in Athens. Every gateway or porch had its protecting god. They lined the street from the Piraeus and caught the eye at every place of prominence on wall or in the agora.
rwp@Acts:17:17 @{Songs:he reasoned} (\dielegeto men oun\). Accordingly therefore, with his spirit stirred by the proof of idolatry. Imperfect middle of \dialeg\, same verb used in verse 2| which see. First he reasoned in the synagogue at the services to the Jews and the God-fearers, then daily in the agora or marketplace (southwest of the Acropolis, between it and the Areopagus and the Pnyx) to the chance-comers, "them that met him" (\pros tous paratugchanontas\). Simultaneously with the synagogue preaching at other hours Paul took his stand like Socrates before him and engaged in conversation with (\pros\) those who happened by. This old verb, \paratugchan\, occurs here alone in the N.T. and accurately pictures the life in the agora. The listeners to Paul in the agora would be more casual than those who stop for street preaching, a Salvation Army meeting, a harangue from a box in Hyde Park. It was a slim chance either in synagogue or in agora, but Paul could not remain still with all the reeking idolatry around him. The boundaries of the agora varied, but there was always the \Poikil Stoa\ (the Painted Porch), over against the Acropolis on the west. In this \Stoa\ (Porch) Zeno and other philosophers and rhetoricians held forth from time to time. Paul may have stood near this spot.
rwp@Acts:17:18 @{And certain also of the Epicurean and Stoic philosophers encountered him} (\tines de kai tn Epikourin kai Stikn philosophn suneballon auti\). Imperfect active of \sunball\, old verb, in the N.T. only by Luke, to bring or put together in one's mind (Luke:2:19|), to meet together (Acts:20:14|), to bring together aid (18:27|), to confer or converse or dispute as here and already strkjv@4:15| which see. These professional philosophers were always ready for an argument and so they frequented the agora for that purpose. Luke uses one article and so groups the two sects together in their attitude toward Paul, but they were very different in fact. Both sects were eager for argument and both had disdain for Paul, but they were the two rival practical philosophies of the day, succeeding the more abstruse theories of Plato and Aristotle. Socrates had turned men's thought inward (\Gnthi Seauton\, Know Thyself) away from the mere study of physics. Plato followed with a profound development of the inner self (metaphysics). Aristotle with his cyclopaedic grasp sought to unify and relate both physics and metaphysics. Both Zeno and Epicurus (340-272 B.C.) took a more practical turn in all this intellectual turmoil and raised the issues of everyday life. Zeno (360-260 B.C.) taught in the \Stoa\ (Porch) and so his teaching was called Stoicism. He advanced many noble ideas that found their chief illustration in the Roman philosophers (Seneca, Epictetus, Marcus Aurelius). He taught self-mastery and hardness with an austerity that ministered to pride or suicide in case of failure, a distinctly selfish and unloving view of life and with a pantheistic philosophy. Epicurus considered practical atheism the true view of the universe and denied a future life and claimed pleasure as the chief thing to be gotten out of life. He did not deny the existence of gods, but regarded them as unconcerned with the life of men. The Stoics called Epicurus an atheist. Lucretius and Horace give the Epicurean view of life in their great poems. This low view of life led to sensualism and does today, for both Stoicism and Epicureanism are widely influential with people now. "Eat and drink for tomorrow we die," they preached. Paul had doubtless become acquainted with both of these philosophies for they were widely prevalent over the world. Here he confronts them in their very home. He is challenged by past-masters in the art of appealing to the senses, men as skilled in their dialectic as the Pharisaic rabbis with whom Paul had been trained and whose subtleties he had learned how to expose. But, so far as we know, this is a new experience for Paul to have a public dispute with these philosophical experts who had a natural contempt for all Jews and for rabbis in particular, though they found Paul a new type at any rate and so with some interest in him. "In Epicureanism, it was man's sensual nature which arrayed itself against the claims of the gospel; in Stoicism it was his self-righteousness and pride of intellect" (Hackett). Knowling calls the Stoic the Pharisee of philosophy and the Epicurean the Sadducee of philosophy. Socrates in this very agora used to try to interest the passers-by in some desire for better things. That was 450 years before Paul is challenged by these superficial sophistical Epicureans and Stoics. It is doubtful if Paul had ever met a more difficult situation. {What would this babbler say?} (\Ti an theloi ho spermologos houtos legein?\). The word for "babbler" means "seed-picker" or picker up of seeds (\sperma\, seed, \leg\, to collect) like a bird in the agora hopping about after chance seeds. Plutarch applies the word to crows that pick up grain in the fields. Demosthenes called Aeschines a \spermologos\. Eustathius uses it of a man hanging around in the markets picking up scraps of food that fell from the carts and so also of mere rhetoricians and plagiarists who picked up scraps of wisdom from others. Ramsay considers it here a piece of Athenian slang used to describe the picture of Paul seen by these philosophers who use it, for not all of them had it ("some," \tines\). Note the use of \an\ and the present active optative \theloi\, conclusion of a fourth-class condition in a rhetorical question (Robertson, _Grammar_, p. 1021). It means, What would this picker up of seeds wish to say, if he should get off an idea? It is a contemptuous tone of supreme ridicule and doubtless Paul heard this comment. Probably the Epicureans made this sneer that Paul was a charlatan or quack. {Other some} (\hoi de\). But others, in contrast with the "some" just before. Perhaps the Stoics take this more serious view of Paul. {He seemeth to be a setter forth of strange gods} (\zenn daimonin dokei kataggeleus einai\). This view is put cautiously by \dokei\ (seems). \Kataggeleus\ does not occur in the old Greek, though in ecclesiastical writers, but Deissmann (_Light from the Ancient East_, p. 99) gives an example of the word "on a marble stele recording a decree of the Mitylenaens in honour of the Emperor Augustus," where it is the herald of the games. Here alone in the N.T. \Daimonion\ is used in the old Greek sense of deity or divinity whether good or bad, not in the N.T. sense of demons. Both this word and \kataggeleus\ are used from the Athenian standpoint. \Xenos\ is an old word for a guest-friend (Latin _hospes_) and then host (Romans:16:23|), then for foreigner or stranger (Matthew:25:31; strkjv@Acts:17:21|), new and so strange as here and strkjv@Hebrews:13:9; strkjv@1Peter:4:12|, and then aliens (Ephesians:2:12|). This view of Paul is the first count against Socrates: Socrates does wrong, introducing new deities (\adikei Skrats, kaina daimonia eisphern\, Xen. _Mem_. I). On this charge the Athenians voted the hemlock for their greatest citizen. What will they do to Paul? This Athens was more sceptical and more tolerant than the old Athens. But Roman law did not allow the introduction of a new religion (_religio illicita_). Paul was walking on thin ice though he was the real master philosopher and these Epicureans and Stoics were quacks. Paul had the only true philosophy of the universe and life with Jesus Christ as the centre (Colossians:1:12-20|), the greatest of all philosophers as Ramsay justly terms him. But these men are mocking him. {Because he preached Jesus and the resurrection} (\hoti ton Isoun kai tn anastasin euggelizato\). Reason for the view just stated. Imperfect middle indicative of \euaggeliz\, to "gospelize." Apparently these critics considered \anastasis\ (Resurrection) another deity on a par with Jesus. The Athenians worshipped all sorts of abstract truths and virtues and they misunderstood Paul on this subject. They will leave him as soon as he mentions the resurrection (verse 32|). It is objected that Luke would not use the word in this sense here for his readers would not under stand him. But Luke is describing the misapprehension of this group of philosophers and this interpretation fits in precisely.
rwp@Acts:17:19 @{And they took hold of him} (\epilabomenoi de autou\). Second aorist middle participle of \epilamban\, old verb, but in the N.T. only in the middle, here with the genitive \autou\ to lay hold of, but with no necessary sense of violence (Acts:9:27; strkjv@23:27; strkjv@Mark:8:23|), unless the idea is that Paul was to be tried before the Court of Areopagus for the crime of bringing in strange gods. But the day for that had passed in Athens. Even so it is not clear whether "{unto the Areopagus} (\epi ton Areion Pagon\") means the Hill of Mars (west of the Acropolis, north of the agora and reached by a flight of steps in the rock) or the court itself which met elsewhere as well as on the hills, usually in fact in the Stoa Basilica opening on the agora and near to the place where the dispute had gone on. Raphael's cartoon with Paul standing on Mars Hill has made us all familiar with the common view, but it is quite uncertain if it is true. There was not room on the summit for a large gathering. If Paul was brought before the Court of Areopagus (commonly called the Areopagus as here), it was not for trial as a criminal, but simply for examination concerning his new teaching in this university city whether it was strictly legal or not. Paul was really engaged in proselytism to turn the Athenians away from their old gods to Jesus Christ. But "the court of refined and polished Athenians was very different from the rough provincial magistrates of Philippi, and the philosophers who presented Paul to their cognizance very different from the mob of Thessalonians" (Rackham). It was all very polite. {May we know?} (\Dunametha gnnai\). Can we come to know (ingressive second aorist active infinitive). {This new teaching} (\h kain haut didach\). On the position of \haut\ see Robertson, _Grammar_, pp. 700f. The question was prompted by courtesy, sarcasm, or irony. Evidently no definite charge was laid against Paul.
rwp@Acts:17:20 @{For thou bringest certain strange things} (\xenizonta gar tina eisphereis\). The very verb used by Xenophon (_Mem_. I) about Socrates. \Xenizonta\ is present active neuter plural participle of \xeniz\ and from \xenos\ (verse 18|), "things surprising or shocking us." {We would know therefore} (\boulometha oun gnnai\). Very polite still, we wish or desire, and repeating \gnnai\ (the essential point).
rwp@Acts:17:21 @{Spent their time} (\ukairoun\). Imperfect active of \eukaire\. A late word to have opportunity (\eu, kairos\) from Polybius on. In the N.T. only here and strkjv@Mark:6:31|. They had time for,.etc. This verse is an explanatory parenthesis by Luke. {Some new thing} (\ti kainoteron\). Literally "something newer" or "fresher" than the new, the very latest, the comparative of \kainos\. Demosthenes (_Philipp_. 1. 43) pictures the Athenians "in the agora inquiring if anything newer is said" (\punthanomenoi kata tn agoran ei ti legetai neteron\). The new soon became stale with these itching and frivolous Athenians.
rwp@Acts:17:22 @{Stood in the midst of the Areopagus} (\statheis en mesi tou Areiou Pagou\). First aorist passive of \histmi\ used of Peter in strkjv@2:14|. Majestic figure whether on Mars Hill or in the Stoa Basilica before the Areopagus Court. There would be a crowd of spectators and philosophers in either case and Paul seized the opportunity to preach Christ to this strange audience as he did in Caesarea before Herod Agrippa and the crowd of prominent people gathered by Festus for the entertainment. Paul does not speak as a man on trial, but as one trying to get a hearing for the gospel of Christ. {Somewhat superstitious} (\hs deisidaimonesterous\). The Authorized Version has "too superstitious," the American Standard "very religious." \Deisidaimn\ is a neutral word (from \deid\, to fear, and \daimn\, deity). The Greeks used it either in the good sense of pious or religious or the bad sense of superstitious. Thayer suggests that Paul uses it "with kindly ambiguity." Page thinks that Luke uses the word to represent the religious feeling of the Athenians (_religiosus_) which bordered on superstition. The Vulgate has _superstitiosiores_. In strkjv@25:19| Festus uses the term \deisidaimonia\ for "religion." It seems unlikely that Paul should give this audience a slap in the face at the very start. The way one takes this adjective here colours Paul's whole speech before the Council of Areopagus. The comparative here as in verse 21| means more religions than usual (Robertson, _Grammar_, pp. 664f.), the object of the comparison not being expressed. The Athenians had a tremendous reputation for their devotion to religion, "full of idols" (verse 16|).
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:17:24 @{The God that made the world} (\Hosea:theos ho poisas ton kosmon\). Not a god for this and a god for that like the 30,000 gods of the Athenians, but the one God who made the Universe (\kosmos\ on the old Greek sense of orderly arrangement of the whole universe). {And all things therein} (\kai panta ta en auti\). All the details in the universe were created by this one God. Paul is using the words of strkjv@Isaiah:42:5|. The Epicureans held that matter was eternal. Paul sets them aside. This one God was not to be confounded with any of their numerous gods save with this "Unknown God." {Being Lord of heaven and earth} (\ouranou kai gs huparchn kurios\). \Kurios\ here owner, absolute possessor of both heaven and earth (Isaiah:45:7|), not of just parts. {Dwelleth not in temples made with hands} (\ouken cheiropoitois naois katoikei\). The old adjective \cheiropoitos\ (\cheir, poie\) already in Stephen's speech (7:48|). No doubt Paul pointed to the wonderful Parthenon, supposed to be the home of Athene as Stephen denied that God dwelt alone in the temple in Jerusalem.
rwp@Acts:17:25 @{As though he needed anything} (\prosdeomenos tinos\). Present middle participle of \prosdeomai\, to want besides, old verb, but here only in the N.T. This was strange doctrine for the people thought that the gods needed their offerings for full happiness. This self-sufficiency of God was taught by Philo and Lucretius, but Paul shows that the Epicurean missed it by putting God, if existing at all, outside the universe. {Seeing he himself giveth to all} (\autos didous pasin\). This Supreme Personal God is the source of life, breath, and everything. Paul here rises above all Greek philosophers.
rwp@Acts:17:26 @{And he made of one} (\epoisen te ex henos\). The word \haimatos\ (blood) is absent from Aleph A B and is a later explanatory addition. What Paul affirms is the unity of the human race with a common origin and with God as the Creator. This view runs counter to Greek exclusiveness which treated other races as barbarians and to Jewish pride which treated other nations as heathen or pagan (the Jews were \laos\, the Gentiles \ethn\). The cosmopolitanism of Paul here rises above Jew and Greek and claims the one God as the Creator of the one race of men. The Athenians themselves claimed to be \antochthonous\ (indigenous) and a special creation. Zeno and Seneca did teach a kind of cosmopolitanism (really pantheism) far different from the personal God of Paul. It was Rome, not Greece, that carried out the moral ideas of Zeno. Man is part of the universe (verse 24|) and God created (\epoisen\) man as he created (\poisas\) the all. {For to dwell} (\katoikein\). Infinitive (present active) of purpose, so as to dwell. {Having determined} (\horisas\). First aorist active participle of \horiz\, old verb to make a horizon as already in strkjv@19:42| which see. Paul here touches God's Providence. God has revealed himself in history as in creation. His hand appears in the history of all men as well as in that of the Chosen People of Israel. {Appointed seasons} (\prostetagmenous kairous\). Not the weather as in strkjv@14:17|, but "the times of the Gentiles" (\kairoi ethnn\) of which Jesus spoke (Luke:21:24|). The perfect passive participle of \prostass\, old verb to enjoin, emphasizes God's control of human history without any denial of human free agency as was involved in the Stoic Fate (\Heirmarmen\). {Bounds} (\horothesias\). Limits? Same idea in strkjv@Job:12:23|. Nations rise and fall, but it is not blind chance or hard fate. Thus there is an interplay between God's will and man's activities, difficult as it is for us to see with our shortened vision.
rwp@Galatians:3:16 @{But as of one} (\all' hs eph' henos\). But as in the case of one. {Which is Christ} (\hos estin Christos\). Masculine relative agreeing with \Christos\ though \sperma\ is neuter. But the promise to Abraham uses \sperma\ as a collective substantive and applies to all believers (both Jews and Gentiles) as Paul has shown in verses 7-14|, and as of course he knew full well Here Paul uses a rabbinical refinement which is yet intelligible. The people of Israel were a type of the Messiah and he gathers up the promise in its special application to Christ. He does not say that Christ is specifically referred to in strkjv@Genesis:13:15| or 17:7f|.
rwp@Galatians:3:17 @{Now this I say} (\touto de leg\). Now I mean this. He comes back to his main point and is not carried afield by the special application of \sperma\ to Christ. {Confirmed beforehand by God} (\prokekurmenn hupo tou theou\). Perfect passive participle of \prokuro\, in Byzantine writers and earliest use here. Nowhere else in N.T. The point is in \pro\ and \hupo tou theou\ (by God) and in \meta\ (after) as Burton shows. {Four hundred and thirty years after} (\meta tetrakosia kai triakonta et\). Literally, "after four hundred and thirty years." This is the date in strkjv@Exodus:12:40| for the sojourn in Egypt (cf. strkjv@Genesis:15:13|). But the LXX adds words to include the time of the patriarchs in Canaan in this number of years which would cut the time in Egypt in two. Cf. strkjv@Acts:7:6|. It is immaterial to Paul's argument which chronology is adopted except that "the longer the covenant had been in force the more impressive is his statement" (Burton). {Doth not disannul} (\ouk akuroi\). Late verb \akuro\, in N.T. only here and strkjv@Matthew:15:6; strkjv@Mark:7:13| (from \a\ privative and \kuros\, authority). On \katargsai\ see strkjv@1Corinthians:1:28; strkjv@2:6; strkjv@15:24,26|.
rwp@Galatians:4:3 @{When we were children} (\hote men npioi\). Before the epoch of faith came and we (Jews and Gentiles) were under the law as paedagogue, guardian, steward, to use all of Paul's metaphors. {We were held in bondage} (\hmeis metha dedoulmenoi\). Periphrastic past perfect of \doulo\, to enslave, in a permanent state of bondage. {Under the rudiments of the world} (\hupo ta stoicheia tou kosmou\). \Stoichos\ is row or rank, a series. Songs:\stoicheion\ is any first thing in a \stoichos\ like the letters of the alphabet, the material elements in the universe (2Peter:3:10|), the heavenly bodies (some argue for that here), the rudiments of any act (Hebrews:5:12; strkjv@Acts:15:10; strkjv@Galatians:5:1; strkjv@4:3,9; strkjv@Colossians:2:8,20|). The papyri illustrate all the varieties in meaning of this word. Burton has a valuable excursus on the word in his commentary. Probably here (Lightfoot) Paul has in mind the rudimentary character of the law as it applies to both Jews and Gentiles, to all the knowledge of the world (\kosmos\ as the orderly material universe as in strkjv@Colossians:2:8,20|). See on ¯Matthew:13:38; strkjv@Acts:17:24; strkjv@1Corinthians:3:22|. All were in the elementary stage before Christ came.
rwp@Galatians:4:8 @{To them which by nature are not gods} (\tois phusei m ousi theois\). In strkjv@1Corinthians:10:20| he terms them "demons," the "so-called gods" (1Corinthians:8:5|), worshipping images made by hands (Acts:17:29|).
rwp@Galatians:4:17 @{They zealously seek you} (\zlousin humas\). \Zlo\ is an old and a good word from \zlos\ (zeal, jealousy), but one can pay court with good motives or evil. Songs:here in contrast with Paul's plain speech the Judaizers bring their fawning flattery. {To shut you out} (\ekkleisai humas\). From Christ as he will show (5:4|). {That ye may seek them} (\hina autous zloute\). Probably present active indicative with \hina\ as in \phusiousthe\ (1Corinthians:4:6|) and \ginskomen\ (1John:5:20|). The contraction \-ote\ would be \-te\, not \-oute\ (Robertson, _Grammar_, p. 325).
rwp@Galatians:4:21 @{That desire to be under the law} (\hoi hupo nomon thelontes einai\). "Under law" (no article), as in strkjv@3:23; strkjv@4:4|, legalistic system. Paul views them as on the point of surrender to legalism, as "wanting" (\thelontes\) to do it (1:6; strkjv@3:3; strkjv@4:11,17|). Paul makes direct reference to these so disposed to "hear the law." He makes a surprising turn, but a legitimate one for the legalists by an allegorical use of Scripture.
rwp@Galatians:5:12 @{I would} (\ophelon\). Would that, used as conjunction in wishes. See on ¯1Corinthians:4:2; strkjv@2Corinthians:11:1|. Here a wish about the future with future indicative. {They which unsettle you} (\hoi anastatountes humas\). Late verb from \anastatos\, driven from one's abode, and in papyri in this sense as well as in sense of upsetting or disturbing one's mind (boy's letter) as here. In strkjv@Acts:17:6; strkjv@21:38| we have it in sense of making a commotion. {Cut themselves off} (\apokopsontai\). Future middle of \apokopt\, old word to cut off as in strkjv@Acts:27:32|, here to mutilate.
rwp@Galatians:5:16 @{Ye shall not fulfil} (\ou m teleste\). Rather, "Ye will not fulfil." Strong double negative with aorist active subjunctive. {The lust of the flesh} (\epithumian sarkos\). Bad sense here as usual in Paul, but not so in strkjv@1Thessalonians:2:17; strkjv@Phillipians:1:23|. The word is just craving or longing (from \epi, thumos\, yearning after).
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} (\alllois antikeitai\). Are lined up in conflict, face to face (\anti-\), a spiritual duel (cf. Christ's temptations), with dative case of personal interest (\alllois\). {That ye may not do} (\hina m poite\). "That ye may not keep on doing" (present active subjunctive of \poie\). {That ye would} (\ha ean thelte\). "Whatever ye wish" (indefinite relative with \ean\ and present subjunctive).
rwp@Galatians:5:19 @{Manifest} (\phanera\). Opposed to "hidden" (\krupta\). Ancient writers were fond of lists of vices and virtues. Cf. Stalker's sermons on _The Seven Cardinal Virtues_ and _The Seven Deadly Sins_. There are more than seven in this deadly list in verses 19-21|. He makes the two lists in explanation of the conflict in verse 17| to emphasize the command in verses 13f|. There are four groups in Paul's list of manifest vices: (I) Sensual sins like fornication (\porneia\, prostitution, harlotry), uncleanness (\akatharsia\, moral impurity), lasciviousness (\aselgeia\, wantonness), sexual vice of all kinds prevailed in heathenism. (2) Idolatry (\eidlatreia\, worship of idols) and witchcraft (\pharmakeia\ from \pharmakon\, a drug, the ministering of drugs), but the sorcerers monopolized the word for a while in their magical arts and used it in connection with idolatry. In N.T. only here and strkjv@Revelation:18:23|. See strkjv@Acts:19:19| \perierga\, curious arts. (3) Personal relations expressed by eight words, all old words, sins of the spirit, like enmities (\exthrai\, personal animosities), strife (\eris\, rivalry, discord), jealousies (\zlos\ or \zloi\, MSS. vary, our very word), wraths (\thumoi\, stirring emotions, then explosions), factions (\eritheiai\, from \erithos\, day labourer for hire, worker in wool, party spirit), divisions (\dichostasiai\, splits in two, \dicha\ and \stasis\), heresies (\haireseis\, the very word, but really choosings from \haireomai\, preferences), envyings (\phthonoi\, feelings of ill-will). Surely a lively list. (4) {Drunkenness} (\methai\, old word and plural, drunken excesses, in N.T. only here and strkjv@Luke:21:34; strkjv@Romans:13:13|), revellings (\kmoi\, old word also for drinking parties like those in honour of Bacchus, in N.T. only here and strkjv@Romans:13:13; strkjv@1Peter:4:3|). {And such like} (\kai ta homoia toutois\). And the things like these (associative instrumental \toutois\ after \homoia\, like). It is not meant to be exhaustive, but it is representative.
rwp@Galatians:5:24 @{Crucified the flesh} (\tn sarka estaursan\). Definite event, first aorist active indicative of \stauro\ as in strkjv@2:19| (mystical union with Christ). Paul uses \sarx\ here in the same sense as in verses 16,17,19|, "the force in men that makes for evil" (Burton). {With} (\sun\). "Together with," emphasizing "the completeness of the extermination of this evil force" and the guarantee of victory over one's passions and dispositions toward evil.
rwp@Galatians:6:2 @{Bear ye one another's burdens} (\allln ta bar bastazete\). Keep on bearing (present active imperative of \bastaz\, old word, used of Jesus bearing his Cross in strkjv@John:19:17|. \Baros\ means weight as in strkjv@Matthew:20:12; strkjv@2Corinthians:4:17|. It is when one's load (\phortion\, verse 5|) is about to press one down. Then give help in carrying it. {Fulfil} (\anaplrsate\). First aorist active imperative of \anaplro\, to fill up, old word, and see on ¯Matthew:23:32; strkjv@1Thessalonians:2:16; strkjv@1Corinthians:14:16|. Some MSS. have future indicative (\anaplrsete\).
rwp@Galatians:6:6 @{That is taught} (\ho katchoumenos\). For this late and rare verb \katche\, see on ¯Luke:1:4; strkjv@Acts:18:25; strkjv@1Corinthians:14:19|. It occurs in the papyri for legal instruction. Here the present passive participle retains the accusative of the thing. The active (\ti katchounti\) joined with the passive is interesting as showing how early we find paid teachers in the churches. Those who receive instruction are called on to "contribute" (better than "communicate" for \koinneit\) for the time of the teacher (Burton). There was a teaching class thus early (1Thessalonians:5:12; strkjv@1Corinthians:12:28; strkjv@Ephesians:4:11; strkjv@1Thessalonians:5:17|).
rwp@Hebrews:6:18 @{By two immutable things} (\dia duo pragmatn ametathetn\). See verse 17|. God's promise and God's oath, both unchangeable. {In which it is impossible for God to lie} (\en hois adunaton pseusasthai theon\). Put this "impossibility" by that in verses 4-6|. {Theon} is accusative of general reference with \pseusasthai\, first aorist middle infinitive of \pseudomai\. {That we may have} (\hina echmen\). Purpose clause with \hina\ and the present active subjunctive of \ech\, "that we may keep on having." {Strong consolation} (\ischuran paraklsin\). "Strong encouragement" by those two immutable things. {Who have fled for refuge} (\hoi kataphugontes\). Articular effective second aorist active participle of \katapheug\, old verb, in N.T. only here and strkjv@Acts:14:6|. The word occurs for fleeing to the cities of refuge (Deuteronomy:4:42; strkjv@19:5; strkjv@Joshua:20:9|). {To lay hold of} (\kratsai\). First aorist active (single act) infinitive of \krate\ in contrast with present tense in strkjv@4:14| (hold fast). {Set before us} (\prokeimens\). Placed before us as the goal. See this same participle used with the "joy" (\charas\) set before Jesus (12:2|).
rwp@Hebrews:7:1 @{This Melchizedek} (\houtos ho Melchisedek\). The one already mentioned several times with whose priesthood that of Christ is compared and which is older and of a higher type than that of Aaron. See strkjv@Genesis:14:18-20; strkjv@Psalms:110| for the only account of Melchizedek in the Old Testament. It is a daring thing to put Melchizedek above Aaron, but the author does it. Moffatt calls verses 1-3| "a little sermon" on strkjv@6:20|. It is "for ever" (\eis ton aina\) that he explains. Melchizedek is the only one in his line and stands alone in the record in Genesis. The interpretation is rabbinical in method, but well adapted to Jewish readers. The description is taken verbatim from Genesis except that "who met" (\ho sunantsas\) is here applied to Melchizedek from strkjv@Genesis:14:17| instead of to the King of Sodom. They both met Abraham as a matter of fact. For this verb (first aorist active participle of \sunanta\) see strkjv@Luke:9:37|. {Slaughter} (\kops\). Old word for cutting (\kopt\, to cut), here only in N.T. These kings were Amraphel, Arioch, Chedorlaomer, Tidal. Amraphel is usually taken to be Khammurabi. {Priest of God Most High} (\hiereus tou theou tou hupsistou\). He is called "priest" and note \tou hupsistou\ applied to God as the Canaanites, Phoenicians, Hebrews did. It is used also of Zeus and the Maccabean priest-kings. The demons apply it to God (Mark:5:7; strkjv@Luke:8:28|).
rwp@Hebrews:7:6 @{He whose genealogy is not counted} (\ho m genealogoumenos\). Articular participle with negative \m\ (usual with participles) of the old verb \genealoge\ trace ancestry (cf. verse 3|) {Hath taken tithes} (\dedekatken\). Perfect active indicative of \dekato\, standing on record in Genesis. {Hath blessed} (\eulogken\). Perfect active indicative of \euloge\, likewise standing on record. Note the frequent perfect tenses in Hebrews. {Him that hath the promises} (\ton echonta tas epaggelias\). Cf. strkjv@6:12,13-15| for allusion to the repeated promises to Abraham (Genesis:12:3,7; strkjv@13:14; strkjv@15:5; 17:5; strkjv@22:16-18|).
rwp@Hebrews:7:17 @{It is witnessed} (\martureitai\). Present passive indicative of \marture\. The author aptly quotes again strkjv@Psalms:110:4|.
rwp@Hebrews:7:26 @{Became us} (\hmin 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} (\kechrismenos apo tn hamartln\). Perfect passive participle. Probably referring to Christ's exaltation (9:28|). {Made higher than the heavens} (\hupsloteros tn ourann genomenos\). "Having become higher than the heavens." Ablative case (\ourann\) after the comparative adjective (\hupsloteros\).
rwp@Hebrews:7:28 @{After the law} (\meta ton nomon\). As shown in verses 11-19|, and with an oath (Psalms:110:4|). {Son} (\huion\). As in strkjv@Psalms:2:7; strkjv@Hebrews:1:2| linked with strkjv@Psalms:110:4|. {Perfected} (\teteleimenon\). Perfect passive participle of \teleio\. The process (2:10|) was now complete. Imperfect and sinful as we are we demand a permanent high priest who is sinless and perfectly equipped by divine appointment and human experience (2:17f.; strkjv@5:1-10|) to meet our needs, and with the perfect offering of himself as sacrifice.
rwp@Hebrews:8:2 @{Minister} (\leitourgos\). See on ¯Romans:13:6; strkjv@Phillipians:2:25|. {Of the sanctuary} (\tn hagin\). "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} (\ts skns ts althins\). By way of explanation of \tn hagin\. For \skn\ see strkjv@Matthew:17:4| and \sknos\ (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 \althinos\. {Pitched} (\epxen\). First aorist active indicative of \pgnumi\, old verb to fasten as the pegs of a tent, here only in the N.T. Cf. strkjv@Numbers:24:6|.
rwp@Hebrews:8:5 @{Serve} (\latreuousin\). Present active indicative of \latreu\ for which verb see on ¯Matthew:4:10|. {A copy} (\hupodeigmati\). Dative case after \latreuousin\. See already on ¯John:13:15; strkjv@Hebrews:4:11| for this interesting word. {Shadow} (\skii\). Dative case. Old word for which see already strkjv@Matthew:4:16; strkjv@Mark:4:32; strkjv@Colossians:2:17|. See same idea in strkjv@Hebrews:9:23|. For difference between \skia\ and \eikn\ see strkjv@10:1|. Here "copy and shadow" form a practical hendiadys for "a shadowy out- line" (Moffatt). {Is warned of God} (\kechrmatistai\). Perfect passive indicative of \chrmatiz\, old verb (from \chrma\, business) for which see on ¯Matthew:2:12,22; strkjv@Luke:2:26|. The word "God" is not used, but it is implied as in strkjv@Acts:10:22; strkjv@Hebrews:12:25|. Songs:in LXX, Josephus, and the papyri. {For saith he} (\gar phsi\). Argument from God's command (Exodus:25:40|). {See that thou make} (\Hor poiseis\). Common Greek idiom with present active imperative of \hora\ and the volitive future of \poie\ without \hina\ (asyndeton, Robertson, _Grammar_, p. 949). {The pattern} (\ton tupon\). The very word used in strkjv@Exodus:25:40| and quoted also by Stephen in strkjv@Acts:7:44|. For \tupos\ see already strkjv@John:20:25; strkjv@Romans:6:17|, etc. The tabernacle was to be patterned after the heavenly model.
rwp@Hebrews:8:6 @{But now} (\nun de\). Logical use of \nun\, as the case now stands, with Jesus as high priest in heaven. {Hath he obtained} (\tetuchen\). Perfect active indicative of \tugchan\ with the genitive, a rare and late form for \teteuchen\ (also \teteuchken\), old verb to hit the mark, to attain. {A ministry the more excellent} (\diaphorteras leitourgias\). "A more excellent ministry." For the comparative of \diaphoros\ see strkjv@1:4|. This remark applies to all the five points of superiority over the Levitical priesthood. {By how much} (\hosi\). Instrumental case of the relative \hosos\ between two comparative adjectives as in strkjv@1:4|. {The mediator} (\mesits\). Late word from \mesos\ (amid) and so a middle man (arbitrator). Already in strkjv@Galatians:3:19f.| and see strkjv@1Timothy:2:5|. See strkjv@Hebrews:9:15; strkjv@12:24| for further use with \diathk\. {Of a better covenant} (\kreittonos diathks\). Called "new" (\kains, neas\ in strkjv@9:15; strkjv@12:24|). For \diathk\ see strkjv@Matthew:26:28; strkjv@Luke:1:72; strkjv@Galatians:3:17|, etc. This idea he will discuss in strkjv@8:7-13|. {Hath been enacted} (\nenomothettai\). Perfect passive indicative of \nomothete\ as in strkjv@7:11| which see. {Upon better promises} (\epi kreittosin epaggeliais\). Upon the basis of (\epi\). But how "better" if the earlier were also from God? This idea, alluded to in strkjv@6:12-17|, Will be developed in strkjv@10:19-12:3| with great passion and power. Thus it is seen that "better" (\kreissn\) is the keynote of the Epistle. At every point Christianity is better than Judaism.
rwp@Hebrews:9:4 @{Having a golden censer} (\chrusoun echousa thumiatrion\). The present active participle \echousa\ (feminine singular) agrees with \skn\ (the Holy of Holies). It is not certain whether \thumiatrion\ here means censer or altar of incense. In the LXX (2Chronicles:26:19; strkjv@Exodus:8:11|; IV Macc. strkjv@7:11) it means censer and apparently so in the inscriptions and papyri. But in Philo and Josephus it means altar of incense for which the LXX has \thusiastrion tou thumiatos\ (Exodus:30:1-10|). Apparently the altar of incense was in the Holy Place, though in strkjv@Exodus:30:1-10| it is left quite vague. B puts it in verse 2|. Songs:we leave the discrepancy unsettled. At any rate the altar of incense was used for the Holy of Holies ("its ritual associations," Dods). {The ark of the covenant} (\tn kibton ts diathks\). A box or chest four feet long, two and a half broad and high (Exodus:25:10f.|). The Scotch have a "meal-ark." {Wherein} (\en hi\). In the ark. There were three treasures in the ark of the covenant (a pot of manna, Aaron's rod, the tables of the covenant). For the pot of manna (golden added in the LXX) see strkjv@Exodus:16:32-34|. For Aaron's rod that budded (\h blastsasa\, first aorist active participle of \blastan\) see strkjv@Numbers:17:1-11|. For the tables of the covenant see strkjv@Exodus:25:16f.; strkjv@31:18; strkjv@Deuteronomy:9:9; strkjv@10:5|. Not definitely clear about these items in the ark, but on front, except that strkjv@1Kings:8:9| states that it did contain the tables of the covenant. For \plakes\ (tables) see strkjv@2Corinthians:3:3| (only other N.T. example).
rwp@Hebrews:9:9 @{Which} (\htis\). "Which very thing," the first tent (\ts prts skns\, division of the tabernacle), a parenthesis and explanation. {A parable} (\parabol\). Only in the Synoptic Gospels in the N.T. and strkjv@Hebrews:9:9; strkjv@11:19|. See on ¯Matthew:13:3| for the word (from \paraball\, to place alongside). Here like \tupos\ (type or shadow of "the heavenly reality," Moffatt). {For the time now present} (\eis ton kairon ton enestkota\). "For the present crisis " (\kairon\, not \aina\, age, not \chronon\, time). Perfect active articular (repeated article) participle of \enistmi\ (intransitive), the age in which they lived, not the past, not the future. See strkjv@1Corinthians:3:22; strkjv@Romans:8:38| for contrast between \enestta\ and \mellonta\. This age of crisis, foreshadowed by the old tabernacle, pointed on to the richer fulfilment still to come. {According to which} (\kath' hn\). Here the relative refers to \parabol\ just mentioned, not to \skns\. See strkjv@5:1; strkjv@8:3|. {As touching the conscience} (\kata suneidsin\). For \suneidsis\ see strkjv@1Corinthians:8:10; strkjv@10:17; strkjv@Romans:2:15|. This was the real failure of animal sacrifice (10:1-4|). {Make the worshipper perfect} (\teleisai ton latreuonta\). First aorist active infinitive (2:10|). At best it was only ritual or ceremonial purification (7:11|), that called for endless repetition (10:1-4|).
rwp@Hebrews:9:10 @{Only with meats and drinks and divers washings} (\monon epi brmasin kai pomasin kai diaphorois baptismois\). The parenthesis of the Revised Version here is unnecessary. The use of \epi\ here with the locative case is regular, "in the matter of" (Luke:12:52; strkjv@John:12:16; strkjv@Acts:21:24|). What ritual value these Levitical sacrifices had was confined to minute regulations about diet and ceremonial cleansing (clean and unclean). For "divers" (\diaphorois\, late adjective, in N.T. only in strkjv@Hebrews:1:4; strkjv@8:6; strkjv@9:10; strkjv@Romans:12:6|) say "different" or "various." \Baptismois\ is, of course, the Jewish ceremonial immersions (cf. strkjv@Mark:7:4; strkjv@Exodus:29:4; strkjv@Leviticus:11:25,28f.; strkjv@Numbers:8:7; strkjv@Revelation:6:2|). {Carnal ordinances} (\dikaimasin sarkos\). But the correct text is undoubtedly simply \dikaimata sarkos\ (nominative case), in apposition with \dra te kai thusiai\ (gifts and sacrifices). See strkjv@9:1| for \dikaimata\. {Imposed} (\epikeimena\). Present middle or passive participle of \epikeimai\, old verb to lie upon (be laid upon). Cf. strkjv@1Corinthians:9:16|. {Until a time of reformation} (\mechri kairou diorthses\). Definite statement of the temporary nature of the Levitical system already stated in strkjv@7:10-17; strkjv@8:13| and argued clearly by Paul in strkjv@Galatians:3:15-22|. \Diorthsis\ is a late word, here alone in N.T. (from \diortho\, to set right or straight), used by Hippocrates for making straight misshapen limbs like \anortho\ in strkjv@Hebrews:12:12|. Here for reformation like \diorthma\ (reform) in strkjv@Acts:24:2f|. Christianity itself is the great Reformation of the current Judaism (Pharisaism) and the spiritual Judaism foreshadowed by the old Abrahamic promise (see strkjv@Galatians:3; strkjv@Romans:9|).
rwp@Hebrews:9:11 @{Having come} (\paragenomenos\). Second aorist middle participle of \paraginomai\. This is the great historic event that is the crux of history. "Christ came on the scene, and all was changed" (Moffatt). {Of the good things to come} (\tn mellontn agathn\). But B D read \genomenn\ (that are come). It is a nice question which is the true text. Both aspects are true, for Christ is High Priest of good things that have already come as well as of the glorious future of hope. Westcott prefers \genomenn\, Moffatt \mellontn\. {Through the greater and more perfect tabernacle} (\dia ts meizonos kai teleioteras skns\). Probably the instrumental use of \dia\ (2Corinthians:2:4; strkjv@Romans:2:27; strkjv@14:20|) as accompaniment, not the local idea (4:14; strkjv@10:20|). Christ as High Priest employed in his work the heavenly tabernacle (8:2|) after which the earthly was patterned (9:24|). {Not made with hands} (\ou cheiropoitou\). Old compound verbal for which see strkjv@Mark:14:58; strkjv@Acts:7:48; 17:24|. Cf. strkjv@Hebrews:8:2|. Here in the predicate position. {Not of this creation} (\ou tauts ts ktises\). Explanation of \ou chieropoitou\. For \ktisis\ see strkjv@2Corinthians:5:17; strkjv@Romans:8:19|. For the idea see strkjv@2Corinthians:4:18; strkjv@Hebrews:8:2|. This greater and more perfect tabernacle is heaven itself (9:24|).
rwp@Hebrews:9:12 @{Through his own blood} (\dia tou idiou haimatos\). This is the great distinction between Christ as High Priest and all other high priests. They offer blood (verse 7|), but he offered his own blood. He is both victim and High Priest. See the same phrase in strkjv@13:12; strkjv@Acts:20:28|. {Once for all} (\ephapax\). In contrast to the repeated (annual) entrances of the Levitical high priests (9:7|). {Into the holy place} (\eis ta hagia\). Here, as in verses 8,24| heaven itself. {Having obtained} (\heuramenos\). First aorist middle (indirect) participle of \heurisk\, simultaneous action with \eislthen\, and by or of himself "as the issue of personal labour directed to this end" (Westcott). The value of Christ's offering consists in the fact that he is the Son of God as well as the Son of man, that he is sinless and so a perfect sacrifice with no need of an offering for himself, and that it is voluntary on his part (John:10:17|). \Lutrsis\ (from \lutro\) is a late word for the act of ransoming (cf. \lutron\, ransom), in O.T. only here and strkjv@Luke:1:68; strkjv@2:38|. But \apolutrsis\ elsewhere (as in strkjv@Luke:21:28; strkjv@Romans:3:24; strkjv@Hebrews:9:15; strkjv@11:35|). For "eternal" (\ainian\, here feminine form) see strkjv@6:2|. The author now turns to discuss the better sacrifice (9:13-10:18|) already introduced.
rwp@Hebrews:10:1 @{Shadow} (\skian\). The contrast here between \skia\ (shadow, shade caused by interruption of light as by trees, strkjv@Mark:4:32|) and \eikn\ (image or picture) is striking. Christ is the \eikn\ of God (2Corinthians:4:4; strkjv@Colossians:1:15|). In strkjv@Colossians:2:17| Paul draws a distinction between \skia\ for the Jewish rites and ceremonies and \sma\ for the reality in Christ. Children are fond of shadow pictures. The law gives only a dim outline of the good things to come (9:11|). {Continually} (\eis to dinekes\). See this phrase also in strkjv@7:3; strkjv@9:12,14|. Nowhere else in N.T. From \dinegka\ (\diapher\), to bear through. {They can} (\dunantai\). This reading leaves \ho nomos\ a _nominativus pendens_ (an anacoluthon). But many MSS. read \dunatai\ (it--the law--can). For the idea and use of \teleisai\ see strkjv@9:9|.
rwp@Hebrews:10:6 @{Thou hadst no pleasure} (\ouk eudoksas\). First aorist active indicative of \eudoke\, common for God's good pleasure (Matthew:3:17|). God took no pleasure in the animal offering (\thusian\), the meal-offering (\prosphoran\), the burnt-offering (\holokautmata\), the sin-offering (\peri hamartias\, concerning sin).
rwp@Hebrews:10:17 @Here again the writer adds "their iniquities" (\tn anomin\) to "sins" of strkjv@8:12| and reads \mnsthsomai\ (first future passive) with \ou m\ rather than \mnsth\ (first aorist passive subjunctive) of strkjv@8:12| (the more common idiom). It is uncertain also whether the writer means verse 17| to be the principal clause with 15,16| as subordinate or the whole quotation to be subordinate to \meta to eirkenai\ of verse 15| with anacoluthon in verse 18|. At any rate verse 17| in the quotation does not follow immediately after verse 16| as one can see in strkjv@8:10-12| (skipping part of strkjv@8:10| and all of strkjv@8:11|).
rwp@Hebrews:10:20 @{By the way which he dedicated for us} (\hn enekainisen hmin hodon\). This "new" (\prosphaton\, freshly killed, newly made, from \pros\ and the root of \phatos\, in the papyri, only here in N.T.) and "living" (\zsan\) Jesus opened ("dedicated") for us by his Incarnation and Death for us. Thus he fulfilled God's promise of the "New Covenant" (8:7-13|) in Jeremiah. The language is highly symbolic here and "through the veil" here is explained as meaning the flesh of Christ, his humanity, not the veil opening into heaven (6:20|). Some do take "veil" here as obscuring the deity of Christ rather than the revelation of God in the human body of Christ (John:1:18; strkjv@14:9|). At any rate because of the coming of Christ in the flesh we have the new way opened for access to God (Hebrews:2:17f.; strkjv@4:16|).
rwp@Hebrews:10:25 @{Not forsaking} (\m egkataleipontes\). "Not leaving behind, not leaving in the lurch" (2Timothy:4:10|). {The assembling of yourselves together} (\tn episunaggn heautn\). Late double compound from \episunag\, to gather together (\sun\) besides (\epi\) as in strkjv@Matthew:23:37; strkjv@Luke:17:27|. In N.T. only here and strkjv@2Thessalonians:2:1|. In an inscription 100 B.C. for collection of money (Deissmann, _Light_, etc., p. 103). {As the custom of some is} (\kaths ethos tisin\). "As is custom to some." For \ethos\ (custom) see strkjv@Luke:22:39; strkjv@John:19:40|. Already some Christians had formed the habit of not attending public worship, a perilous habit then and now. {Songs:much the more as} (\tosouti mallon hosi\). Instrumental case of measure or degree, "by so much the more as," both with \tosouti\ and \hosi\. {The day drawing nigh} (\eggizousan tn hmeran\). The Second Coming of Christ which draws nearer all the time (Romans:13:12|).
rwp@Hebrews:10:28 @{Hath set at naught} (\athetsas\). First aorist active participle of \athete\, late compound, very common in LXX, from alpha privative and \tithmi\, to render null and void, to set aside, only here in Hebrews (see strkjv@Mark:7:9|), but note \athetsis\ (Hebrews:7:18; strkjv@9:26|). {Without mercy} (\chris oiktirmn\). See strkjv@2Corinthians:1:3|. This was the law (Deuteronomy:17:6|) for apostates. {On the word of two or three} (\epi dusin trisin\). "On the basis of two or three." For this use of \epi\ with the locative see strkjv@9:17|.
rwp@Hebrews:10:38 @{If he shrink back} (\ean huposteiltai\). Condition of third class with \ean\ and the first aorist middle subjunctive of \hupostell\, old verb to draw oneself under or back, to withdraw, as already in strkjv@Acts:20:20,27; strkjv@Galatians:2:12|. See strkjv@Romans:1:17| for the quotation also of "the just shall live by faith."
rwp@Hebrews:10:39 @{But we} (\hmeis de\). In contrast to renegades who do flicker and turn back from Christ. {Of them that shrink back unto perdition} (\hupostols eis apleian\). Predicate genitive of \hupostol\, as in strkjv@12:11|, from \hupostell\ with same sense here, stealthy retreat in Plutarch, dissimulation in Josephus. Here alone in the N.T. {Unto the saving of the soul} (\eis peripoisin psuchs\). Old word from \peripoie\, to reserve, to preserve (Luke:17:33|) to purchase (Acts:20:28|). Songs:here preserving or saving one's life as in Plato, but possession in strkjv@Ephesians:1:14|, obtaining in strkjv@1Thessalonians:4:9|. Papyri have it in sense of preservation.
rwp@Hebrews:11:3 @{By faith} (\pistei\). Instrumental case of \pistis\ which he now illustrates in a marvellous way. Each example as far as verse 31| is formally and with rhetorical skill introduced by \pistei\. After that only a summary is given. {We understand} (\nooumen\). Present active indicative of \noe\, old verb (from \nous\, intellect) as in strkjv@Matthew:15:17; strkjv@Romans:1:20|. The author appeals to our knowledge of the world in which these heroes lived as an illustration of faith. Recent books by great scientists like Eddington and Jeans confirm the position here taken that a Supreme Mind is behind and before the universe. Science can only stand still in God's presence and believe like a little child. {The worlds} (\tous ainas\). "The ages" as in strkjv@1:2| (cf. Einstein's fourth dimension, time). Accusative case of general reference. {Have been framed} (\katrtisthai\). Perfect passive infinitive of \katartiz\, to mend, to equip, to perfect (Luke:6:40|), in indirect discourse after \nooumen\. {Songs:that} (\eis to\). As a rule \eis to\ with the infinitive is final, but sometimes as here it expresses result as in strkjv@Romans:12:3| (Robertson, _Grammar_, p. 1003). {Hath been made} (\gegonenai\). Perfect active infinitive of \ginomai\. {What is seen} (\to blepomenon\). Present passive articular participle (accusative case of general reference) of \blep\. {Of things which do appear} (\ek phainomenn\). Ablative case with \ek\ (out of) of the present passive participle. The author denies the eternity of matter, a common theory then and now, and places God before the visible universe as many modern scientists now gladly do.
rwp@Hebrews:11:9 @{Became a sojourner} (\pariksen\). First aorist active indicative of \paroike\, old verb to dwell (\oike\) beside (\para\), common in LXX, in N.T. only here and strkjv@Luke:24:18|. Called \paroikon\ (sojourner) in strkjv@Acts:7:6|. {In the land of promise} (\eis gn ts epaggelias\). Literally, "land of the promise." The promise made by God to him (Genesis:12:7; strkjv@13:15; 17:8|). {As in a land not his own} (\hs allotrian\). For \allotrios\ (belonging to another) see strkjv@9:25; strkjv@11:34|. {The heirs with him of the same promise} (\tn sunklromenn ts epaggelias ts auts\). Late double compound (\sun, klros, nemomai\), found in Philo, inscriptions and papyri, in N.T. only here, strkjv@Romans:8:17; strkjv@Ephesians:3:6; strkjv@1Peter:3:7|. "Co-heirs" with Abraham.
rwp@Hebrews:11:10 @{He looked for} (\exedecheto\). Imperfect middle of \ekdechomai\ (see on ¯10:13|) picturesque progressive imperfect, his steady and patient waiting in spite of disappointment. {The foundations} (\tous themelious\). Not just "tents" (\sknais\, verse 9|). Ahraham set his steady gaze on heaven as his real home, being a mere pilgrim (\paroikos\) on earth. {Builder} (\technits\). Old word from \techn\ (craft) or trade (Acts:17:29; strkjv@18:3|), craftsman, artificer, in N.T. only here and strkjv@Acts:19:24,38|. {Maker} (\dmiourgos\). Old word from \dmios\ (public) and \ergon\, a worker for the public, artisan, framer, here only in N.T.
rwp@Hebrews:11:12 @{And that as good as dead} (\kai tauta nenekrmenou\). Accusative of general reference (\tauta\), sometimes singular as in strkjv@1Corinthians:6:8|. The perfect passive participle from \nekro\, late verb to make dead, to treat as dead (Romans:4:19|), here by hyperbole. {By the sea shore} (\para to cheilos ts thalasss\). "Along the lip of the sea" (from strkjv@Genesis:22:17|), \cheilos\ here alone in this sense in the N.T. {Innumerable} (\anarithmtos\). Old compound verbal adjective (alpha privative and \arithme\, to number), here alone in N.T.
rwp@Hebrews:11:17 @{Being tried} (\peirazomenos\). Present passive participle of \peiraz\. The test was still going on. {Offered up} (\prosennochen\). Perfect active indicative of \prospher\, the verb so often used in this Epistle. The act was already consummated so far as Abraham was concerned when it was interrupted and it stands on record about him. See strkjv@Genesis:22:1-18|. {He that had gladly received the promises} (\ho tas epaggelias anadexamenos\). \Anadechomai\ is old verb to welcome, to entertain, in N.T. only here and strkjv@Acts:28:7|. It seemed the death of his hopes. {Was offering up} (\prosepheren\). It is the imperfect of an interrupted action like \ekaloun\ in strkjv@Luke:1:59|.
rwp@Hebrews:11:25 @{Choosing rather} (\mallon helomenos\). "Rather having chosen" (second aorist middle of \haire\, to take for oneself a position). {To be entreated with} (\sunkakoucheisthai\). Present passive infinitive of the double compound \sunkakouche\ (from \sun, kakos, ech\), to treat ill with (associative instrumental case), only known example save one in the papyri (second century A.D.), though \kakouche\ in strkjv@Hebrews:11:37; strkjv@13:3|. {To enjoy the pleasures of sin for a season} (\proskairon echein hamartias apolausin\). Literally, "to have temporary pleasure of sin." \Apolausis\ is old word from \apolau\, to enjoy, in N.T. only here and strkjv@1Timothy:6:17|. \Proskairos\ (from \pros, kairos\) is a common _Koin_ word as the antithesis to \ainios\ (eternal) as in strkjv@Matthew:13:21; strkjv@Mark:4:17; strkjv@2Corinthians:4:18| (only N.T. examples). To have been disloyal to God's people would have brought enjoyment to Moses in the Egyptian Court for a short while only.
rwp@Hebrews:11:35 @{By a resurrection} (\ex anastases\). Cf. strkjv@1Kings:17:17ff.; strkjv@2Kings:4:8-37|. {Were tortured} (\etumpanisthsan\). First aorist passive indicative of \tumpaniz\, late verb from \tumpanon\ (kettledrum, drumstick), to beat the drum, to beat to death (cf. II Macc. 7 about Eleazar and the Mother and the seven sons), once in LXX (1Samuel:21:13|). {Not accepting their deliverance} (\ou prosdexamenoi tn apolutrsin\). Offered at the price of disloyalty as in II Macc. strkjv@6:21-27. {That they might obtain a better resurrection} (\hina kreittonos anastases tuchsin\). Purpose clause with \hina\ and the second aorist active subjunctive of \tugchan\ to obtain with the genitive case. A "better resurrection" than the temporary ones alluded to in this verse by the women.
rwp@Hebrews:11:37 @{They were stoned} (\elithasthsan\). Like Zechariah son of Jehoiada (2Chronicles:24:20|). "A characteristic Jewish punishment" (Vincent). First aorist passive indicative of \lithaz\ (John:10:31|). {They were sawn asunder} (\epristhsan\). First aorist passive indicative of \pri\ or \priz\, old verb (\prion\, a saw). Cruel Jewish punishment (Amos:1:3|) said to have been inflicted on Isaiah. {They were tempted} (\epeirasthsan\). First aorist passive indicative of \peiraz\. The MSS. vary greatly in the text here and the order of these two items. This mild word seems an anticlimax after \epristhsan\. One of the seven brothers was fried (II Macc. strkjv@7:4) and so \eprsthesan\ (were burned) from \pimpra\ (Acts:28:6|) has been suggested. {With the sword} (\en phoni machairs\). "In (by) slaughter of the sword" (Ionic form of the genitive \machaires\ as in strkjv@Exodus:17:13; strkjv@Numbers:21:24|). The fate of unpopular prophets (1Kings:10:10; strkjv@Jeremiah:26:23|). {They went about} (\perilthon\). Constative aorist active indicative of \perierchomai\ (picturesque compound verb). Here the sufferings of the living. {In sheep skins} (\en mltais\). Late word from \mlon\ (sheep), rough garment of prophets as Elijah (1Kings:19:13,19|), here only in N.T. In Byzantine Greek a monk's garb. {In goatskins} (\en aigeiois dermasin\). \Derma\, old word from \der\, to flay (Matthew:21:35|), here only in N.T. \Aigeios\, old adjective (from \aix\, goat), here only in N.T. {Being destitute} (\husteroumenoi\). Present passive participle of \hustere\, old verb to be left behind, used by Paul of himself (2Corinthians:11:9|). {Afflicted} (\thlibomenoi\). Present passive participle of \thlib\, common verb to oppress. {Evil entreated} (\kakouchoumenoi\). Present passive participle of \kakouche\, late compound verb from obsolete \kakouchos\ (\kakos\ and \ech\), in LXX (1Kings:2:26|), in N.T. only here and strkjv@13:3|. See \sunkakoucheisthai\ in strkjv@11:25|.
rwp@Hebrews:12:1 @{Therefore} (\toigaroun\). Triple compound inferential participle (\toi, gar, oun\) like the German _doch denn nun_, a conclusion of emphasis, old particle, in N.T. only here and strkjv@1Thessalonians:4:8|. There should be no chapter division here, since strkjv@12:1-3| really is the climax in the whole argument about the better promises (10:19-12:3|) with a passionate appeal for loyalty to Christ. {Us also} (\kai hmeis\). We as well as "these all" of strkjv@11:39| and all the more because of the "something better" given us in the actual coming of Christ. {Compassed about} (\echontes perikeimenon\). Literally, "having (\echontes\, present active participle of \ech\) lying around us" (\perikeimenon\, present middle participle of \perikeimai\, old verb as in strkjv@Luke:17:2|). {Cloud of witnesses} (\nephos marturn\). Old word (Latin _nubes_), here only in the N.T., for vast mass of clouds. \Nephel\ is a single cloud. The metaphor refers to the great amphitheatre with the arena for the runners and the tiers upon tiers of seats rising up like a cloud. The \martures\ here are not mere spectators (\theatai\), but testifiers (witnesses) who testify from their own experience (11:2,4,5,33,39|) to God's fulfilling his promises as shown in chapter strkjv@Hebrews:11|. {Laying aside} (\apothemenoi\). Second aorist-middle (indirect, from ourselves) participle of \apotithmi\, old verb as in strkjv@Colossians:3:8| (laying off old clothes). The runners ran in the stadium nearly naked. {Every weight} (\ogkon panta\). Old word (kin to \enegkein, pher\) like \phortos, baros\. Here every encumbrance that handicaps like doubt, pride, sloth, anything. No trailing garment to hinder or trip one. {The sin which doth so easily beset us} (\tn euperistaton hamartian\). "The easily besetting sin." There are a dozen possible renderings of this double compound verbal from \eu\, well, and \periistmi\, to place around or to stand around (intransitive). The Vulgate has _circumstans nos peccatum_ (the sin standing around us). Probably this is the true idea here, "the easily encompassing (or surrounding) sin." In this case apostasy from Christ was that sin. In our cases it may be some other sin. The verbal adjective reminds one of the ring of wild beasts in the jungle that encircle the camp-fire at night each ready to pounce upon a careless victim. {Let us run} (\trechmen\). Present active volitive subjunctive of \trech\, "let us keep on running." {With patience} (\di' hupomons\). Not with impatience, doubt, or despair. {The race that is set before us} (\ton prokeimenon hmin agna\). Note the article and the present middle participle of \prokeimai\, old compound (already in strkjv@6:18|, and also in strkjv@12:2|). Dative case (\hmin\) of personal interest.
rwp@Hebrews:12:9 @{Furthermore} (\eita\). The next step in the argument (Mark:4:17|). {We had} (\eichomen\). Imperfect indicative of customary action, "we used to have." {To chasten us} (\paideutas\). Predicate accusative after \eichomen\, "as chasteners." Old word from \paideu\, as agent (\-ts\). Only once in LXX (Hosea:5:2|) and twice in N.T. (here and strkjv@Romans:2:20|). {We gave them reverence} (\enetrepometha\). Imperfect middle of old word \entrep\, to turn in or at. Here "we turned ourselves to" as in strkjv@Matthew:21:37|, habitual attitude of reverence. {Shall we be in subjection} (\hupotagsometha\). Second future passive of \hupotass\. There is no \de\ here to correspond to \men\ in the first part of the verse. {Unto the father of spirits} (\ti patri tn pneumatn\). Rather, "Unto the Father of our spirits" (note article \ton\). As God is.
rwp@Hebrews:12:11 @{For the present} (\pros to paron\). A classical phrase (Thucydides), \pros\ with the accusative neuter singular articular participle of \pareimi\, to be beside. {Not joyous, but grievous} (\ou charas, alla lups\). Predicate ablative (springing from) or predicate genitive (marked by). Either makes sense, but note predicate ablative in strkjv@2Corinthians:4:7| (\kai tou theou kai m ex hmn\). {Peaceable fruit} (\karpon eirnikon\). Old adjective from \eirn\ (peace), in N.T. only here and strkjv@James:3:17|. Peaceable after the chastening is over. {Exercised thereby} (\di' auts gegumnasmenois\). Perfect passive participle (dative case) of \gumnaz\, state of completion, picturing the discipline as a gymnasium like strkjv@5:14; strkjv@1Timothy:4:17|.
rwp@Hebrews:12:17 @{Ye know} (\iste\). Regular form for the second person of \oida\ rather than the _Koin_ \oidate\. {He was rejected} (\apedokimasth\). First aorist passive indicative of \apodokimaz\, old verb to disapprove (Matthew:21:42|). {Place of repentance} (\metanoias topon\). \Metanoia\ is change of mind and purpose, not sorrow though he had tears (\meta dakrun\) afterwards as told in strkjv@Genesis:27:38|. He sought it (\autn\, the blessing \eulogian\) with tears, but in vain. There was no change of mind in Isaac. The choice was irrevocable as Isaac shows (Genesis:27:33|). Esau is a tragic example of one who does a wilful sin which allows no second chance (Hebrews:6:6; strkjv@10:26|). The author presses the case of Esau as a warning to the Christians who were tempted to give up Christ.
rwp@Hebrews:12:27 @{And this word} (\to de\). He uses the article to point out "\eti hapax\" which he explains (\dloi\, signifies, present active indicative of \dlo\). {The removing} (\tn metathesin\). For this word see strkjv@7:12; strkjv@11:5|. For the transitory nature of the world see strkjv@1Corinthians:7:31; strkjv@1John:2:17|. "There is a divine purpose in the cosmic catastrophe" (Moffatt). {Made} (\pepoimenn\). Perfect passive participle of \poie\. Made by God, but made to pass away. {That those things which are not shaken may remain} (\hina meini ta m saleuomena\). Final clause with \m\ and the first aorist active subjunctive of \men\. The Kingdom of God is not shaken, fearful as some saints are about it.
rwp@Hebrews:12:28 @{Wherefore} (\dio\). Ground for loyalty to Christ and for calm trust in God. {That cannot be shaken} (\asaleuton\). Old compound with alpha privative and the verbal adjective from \saleu\ just used. In N.T. only here and strkjv@Acts:27:41|. {Let us have grace} (\echmen charin\). Present active volitive subjunctive of \ech\, "Let us keep on having grace" as in strkjv@4:16|, though it can mean "Let us keep on having gratitude" as in strkjv@Luke:17:9|. {Whereby} (\di' hs\). That is \dia charitos\. {We may offer service} (\latreumen\). This subjunctive in a relative clause can be volitive like \echmen\ just before (cf. imperative \stte\ in strkjv@1Peter:5:12|) or it might be the futuristic subjunctive as in strkjv@8:3| (\ho prosenegki\). {Well pleasing} (\euarests\). Old compound adverb, here only in N.T. {With reverence and awe} (\meta eulabeias kai deous\). For \eulabeia\ see strkjv@5:7; strkjv@11:7|. \Deos\ is apprehension of danger as in a forest. "When the voice and tread of a wild beast are distinctly heard close at hand the \deos\ becomes \phobos\" (Vincent).
rwp@Hebrews:13:7 @{Remember} (\mnmoneuete\). Present active imperative of \mnmoneu\, old verb to be _mindful_ of (from \mnmn\, mindful) with genitive (John:15:20|) or accusative (Matthew:16:9|). "Keep in mind." Cf. strkjv@11:22|. {Them that had the rule over you} (\tn hgoumenn humn\). Present middle participle of \hgeomai\ with genitive of the person (\humn\) as in verses 17,24|. The author reminds them of the founders of their church in addition to the long list of heroes in chapter strkjv@Acts:11|. See a like exhortation to respect and follow their leaders in strkjv@1Thessalonians:5:12f|. Few lessons are harder for the average Christian to learn, viz., good following. {The word of God} (\ton logon tou theou\). The preaching of these early disciples, apostles, and prophets (1Corinthians:1:17|). {And considering the issue of their life} (\hn anatherountes tn ekbasin ts anastrophs\). No "and" in the Greek, but the relative \hn\ (whose) in the genitive case after \anastrophs\, "considering the issue of whose life." Present active participle of \anathere\, late compound, to look up a subject, to investigate, to observe accurately, in N.T. only here and strkjv@Acts:17:23|. \Ekbasis\ is an old word from \ekbain\, to go out (Hebrews:11:15|, here only in N.T.), originally way out (1Corinthians:10:13|), but here (only other N.T. example) in sense of end or issue as in several papyri examples (Moulton and Milligan, _Vocabulary_). {Imitate their faith} (\mimeisthe tn pistin\). Present middle imperative of \mimeomai\, old verb (from \mimos\, actor, mimic), in N.T. only here, strkjv@2Thessalonians:3:7,9; strkjv@3John:1:11|. Keep on imitating the faith of the leaders.
rwp@Hebrews:13:12 @{Wherefore Jesus also} (\dio kai Isous\). The parallel is drawn between the O.T. ritual and the better sacrifice of Jesus already discussed (9:13-10:18|). The purpose of Jesus is shown (\hina hagiasi\, \hina\ and the first aorist active subjunctive of \hagiaz\, to sanctify), the means employed (\dia tou idiou haimatos\, by his own blood), the place of his suffering (\epathen\, as in strkjv@5:8|) is also given (\ex ts puls\, outside the gate, implied in strkjv@John:19:17|) which phrase corresponds to "outside the camp" of verse 11|.
rwp@Hebrews:13:17 @{Obey} (\peithesthe\). Present middle imperative of \peith\ with dative case. {Submit} (\hupeikete\). Present active imperative of \hupeik\, old compound to yield under, to give up. Here only in N.T. {They watch} (\agrupnousin\). Present active indicative of \agrupne\ old verb (from \agre\, to search, \hupnos\, sleep), to seek after sleep, to be sleepless, be watchful (Mark:13:33|). {As they that shall give account} (\hs logon apodsontes\). Regular Greek idiom with \hs\ and the future participle. For \logon apodidmi\, to render account, see strkjv@Matthew:12:36|. These leaders as good shepherds recognize keenly their responsibility for the welfare of the flock. {And not with grief} (\kai m stenazontes\). "And not groaning" (cf. strkjv@Romans:8:23|). {Unprofitable} (\alusiteles\). Old double compound adjective (alpha privative and \lusitels\ and this from \lu\, to pay, and \telos\, tax, useful or profitable as strkjv@Luke:17:2|), not profitable, not advantageous, by _litotes_, hurtful, pernicious. Common rhetorical _litotes_, here only in N.T.
rwp@Hebrews:13:18 @{Honestly} (\kals\). Nobly, honourably. Apparently the writer is conscious that unworthy motives have been attributed to him. Cf. Paul in strkjv@1Thessalonians:2:18; strkjv@2Corinthians:1:11f.,17f|.
rwp@Hebrews:13:21 @{Make you perfect} (\katartisai\). First aorist active optative of \katartiz\, to equip, as in strkjv@10:5|. A wish for the future. See strkjv@1Corinthians:1:10; strkjv@2Corinthians:13:11; strkjv@2Timothy:3:17|. {Working in us} (\poin en hemin\). "Doing in us." Some MSS. read "in you." {Well-pleasing} (\euareston\). Compound adjective (\eu, arestos\). Usually with the dative (Romans:12:2|), here with \enpion autou\ more like the Hebrew. This is one of the noblest doxologies in the N.T.
rwp@Info_James @ THE EPISTLE OF JAMES BEFORE A.D. 50 BY WAY OF INTRODUCTION THE AUTHOR He claims to be James, and so the book is not anonymous. It is either genuine or pseudonymous. He does not claim to be the brother of the Lord Jesus, as one might expect. James the brother of John was put to death by Herod Agrippa I about A.D. 44 (Acts:12:2|). But James the brother of Jesus (Galatians:1:19|) was still alive and became a leader of the church in Jerusalem (Acts:12:17|), presiding over the Conference in Jerusalem (Acts:15:13-21|) and apparently writing the message from the Conference to the Gentile churches (Acts:15:22-29|), and was still the leading elder in Jerusalem on Paul's last visit (Acts:21:18-25|). James does not claim here to be an apostle and he was not one of the twelve apostles, and the dispute about accepting it of which Eusebius spoke was about its apostolicity since James was only an apostle by implication (Galatians:1:19|) in the general sense of that term like Barnabas (Acts:14:14|), perhaps Silas and Timothy (1Thessalonians:2:7|), certainly not on a par with Paul, who claimed equality with the twelve. James, like the other brothers of Jesus, had once disbelieved his claims to be the Messiah (John:7:6f.|), but he was won by a special vision of the Risen Christ (1Corinthians:15:7|) and was in the upper room before the great pentecost (Acts:1:14|). It is plain that he had much to overcome as a zealous Jew to become a Christian, though he was not a mere cousin of Jesus or a son of Joseph by a former marriage. He was strictly the half-brother of Jesus, since Joseph was not the actual father of Jesus. There is no reason to believe that he was a Nazirite. We know that he was married (1Corinthians:9:5|). He came to be called James the Just and was considered very devout. The Judaizers had counted on him to agree with them against Paul and Barnabas, but he boldly stood for Gentile freedom from the ceremonial law. The Judaizers still claimed him at Antioch and used his name wrongly to frighten Peter thereby (Galatians:2:12|). But to the end he remained the loyal friend to Paul and his gospel rightly understood (Acts:21:18-25|). Clement of Alexandria (_Hypot_. vii) says that, when he bore strong testimony to Jesus as the Son of man, they flung him down from the gable of the temple, stoned him, and beat him to death with a club. But Josephus (_Ant_. XX. ix. I) says that the Sadducees about A.D. 62 had James and some others brought before the Sanhedrin (Ananus presiding) and had them stoned as transgressors of the law. At any rate he won a martyr's crown like Stephen and James the brother of John.
rwp@Info_James @ RECENT BOOKS ON JAMES Baljon, J. M. S., _Comm. op de katholieke brieven_ (1904). Bardenhewer, O., _Der Brief des hl. Jakobus_ (1928). Bartmann, _St. Paulus und St. Jakobus_. Belser, J. E., _Epistel des hl. Jakobus_ (1909). Beyschlag, W., _Der Brief des Jakobus_. Meyer Komm. 6 Aufl. (1898). Brown, Charles, _The General Epistle of James_. 2nd ed. (1907). Camerlinck, _Commentarius in epistolas catholicas_ (1909). Carpenter, W. Boyd, _The Wisdom of James the Just_ (1903). Carr, Arthur, _The General Epistle of James_. Cambridge Greek Testament. New ed. (1905). Chaine, J., _L Epitre de S. Jacques_ (1927). Dale, R. W., _Discourses on the Epistle of James (1895). Deems, C. F., _The Gospel of Common Sense_. Dibelius, _M., Meyer's Comm. 7 Aufl. (1921). Feine, _Der Jakobusbrief_, etc. (1893). Fitch, _James the Lord's Brother_. Gaugusch, L., _Der Lehrgehalt der Jakobus-epistel_ (1914). Grafe, _Stellung und Bedeutung des Jakobusbriefes_ (1904). Grosheide, F. W., _Deuteronomy:brief aan de Hebreen en de brief des Jakobus_ (1927). Hauck, F., _Der Br. d. Jak. in Zahn's Komm_. (1926). Hollmann, G., _Die Schriften d. N.T_. 3 Aufl. (1917). Holtzmann, O., _Das N.T. II_ (1926). Hort, F. J. A., _The Epistle of James as far as strkjv@4:7_ (1909). Huther, J. E., _Meyer's Komm_. 3 Aufl. (1870). Johnstone, R., _Lectures Exegetical and Practical_. 2nd ed. (1889). Knowling, R. J., _Comm. on the Epistle of St. James_ (1904). Westminster Series. Mayor, J. B., _The Epistle of St. James_. 3rd ed. (1910). Meinertz, _Der Jakobusbrief und sein Verfasser_ (1905). Meyer, A., _Das Ratsel des Jak_. (1930). Moffatt, James, _The General Epistles (James, Peter, and Judas_) (1928). Osterley, W. E., _The Epistle of St. James_. Expos. Gk. Test. (1910). Parry, J., _The General Epistle of James_ (1904). Patrick, W., _James, the Lord's Brother_ (1906). Plummer, A., _The General Epistle of St. James_. Expos. Bible (1891). Rendall, G. H., _The Epistle of St. James and Judaic Chris- tianity_ (1927). Robertson, A. T., _Studies in the Epistle of James_. 3rd ed. (1923). First in 1915 as _Pract. and Social Aspects of Christianity_. Ropes, J. H., _A Crit. and Exeget. Comm. on the Epistle of St. James_. Int. and Crit. Comm. (1916). Smith, H. M., _The Epistle of James_ (1925). Soden, H. Von, _Der Brief des Jakobus_. Hand-Comm. (1893). Spitta, F., _Der Brief des Jakobus untersucht_ (1896). Taylor, J. F., _The Apostle of Patience_ (1907). Weiss, B., _Die Katholische Briefe_ (1902). _Der Jakobusbrief und die neuere Kritik_ (1904). Windisch, H., _Die Katholische Briefe. Handbuch Zum N.T._, 2 Aufl. (1930). strkjv@James:1:1 @{James} (\Iakbos\). Grecised form (nominative absolute) of the Hebrew \Iakb\ (so LXX). Common name among the Jews, and this man in Josephus (_Ant_. XX.9.1) and three others of this name in Josephus also. {Servant} (\doulos\). Bond-servant or slave as Paul (Romans:1:1; strkjv@Phillipians:1:1; strkjv@Titus:1:1|). {Of the Lord Jesus Christ} (\kuriou Isou Christou\). Here on a par with God (\theou\) and calls himself not \adelphos\ (brother) of Jesus, but \doulos\. The three terms here as in strkjv@2:1| have their full significance: Jesus is the Messiah and Lord. James is not an Ebionite. He accepts the deity of Jesus his brother, difficult as it was for him to do so. The word \kurios\ is frequent in the LXX for _Elohim_ and _Jahweh_ as the Romans applied it to the emperor in their emperor worship. See strkjv@1Corinthians:12:3| for \Kurios Isous\ and strkjv@Phillipians:2:11| for \Kurios Isous Christos\. {To the twelve tribes} (\tais ddeka phulais\). Dative case. The expression means "Israel in its fulness and completeness" (Hort), regarded as a unity (Acts:26:7|) with no conception of any "lost" tribes. {Which are of the Dispersion} (\tais en ti diaspori\). "Those in the Dispersion" (repeated article). The term appears in strkjv@Deuteronomy:28:25| (LXX) and comes from \diaspeir\, to scatter (sow) abroad. In its literal sense we have it in strkjv@John:7:34|, but here and in strkjv@1Peter:1:1| Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek (_Koin_, LXX), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural _Koin_ but in the Hebraic tone. {Greeting} (\chairein\). Absolute infinitive (present active of \chair\) as in strkjv@Acts:15:23| (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note \chairein legete\ in strkjv@2John:1:10,11|.
rwp@James:1:4 @{Let have} (\echet\). Present active imperative of \ech\, let it keep on having. {Perfect} (\teleion\). See strkjv@Romans:5:3f.| for a like chain of blessings. Carry on the work to the end or completion (from \telos\, end) as in strkjv@John:17:4| (\to ergon teleisas\, having finished the work). {That ye may be} (\hina te\). Purpose clause with \hina\ and present active subjunctive of \eimi\. This is the goal of patience. {Perfect and entire} (\teleioi kai holoklroi\). Perfected at the end of the task (\telos\) and complete in all parts (\holoklroi\, \holos\ whole and \klros\ lot or part). "Perfected all over." These two adjectives often occur together in Philo, Plutarch, etc. See strkjv@Acts:3:16| for \holoklrian\ (perfect soundness). {Lacking in nothing} (\en mdeni leipomenoi\). Present passive participle of \leip\ to leave. Negative statement of the preceding positive as often in James (cf. strkjv@1:6|). There is now a digression (verses 5-8|) from the discussion of \peirasmos\, which is taken up again in verse 9|. The word \leipomenoi\ (lacking) suggests the digression.
rwp@James:2:25 @{Rahab the harlot} (\Raab h porn\). Her vicious life she left behind, but the name clung to her always. For our purposes the argument of James may seem stronger without the example of Rahab (Joshua:2:1-21; strkjv@6:17; 22-25; strkjv@Matthew:1:5; strkjv@Hebrews:11:31|). It is even said in Jewish Midrash that Rahab married Joshua and became an ancestor of Jeremiah and Ezekiel. {In that she received} (\hupodexamen\). First aorist middle participle of \hupodechomai\, to welcome. {The messengers} (\tous aggelous\). Original meaning of \aggelos\ (Matthew:11:10|). In strkjv@Hebrews:11:31| we have \kataskopous\ (spies, scouts). {Sent out} (\ekbalousa\). Second aorist active participle of \ekball\, to hurl out. {Another way} (\heteri hodi\). "By another way" (instrumental case), by a window instead of a door (Joshua:2:15f.|).
rwp@James:3:4 @{The ships also} (\kai ta ploia\). Old word from \ple\, to sail (Matthew:4:21|). Another metaphor like "horses" (\hippoi\). "There is more imagery drawn from mere natural phenomena in the one short Epistle of James than in all St. Paul's epistles put together" (Howson). {Though they are so great} (\tlikauta onta\). Concessive participle of \eimi\. The quantitative pronoun \tlikoutos\ occurs in the N.T. only here, strkjv@2Corinthians:1:10; strkjv@Hebrews:2:3; strkjv@Revelation:16:18|. If James had only seen the modern mammoth ships. But the ship on which Paul went to Malta carried 276 persons (Acts:27:37|). {And are driven} (\kai elaunomena\). Present passive participle of \elaun\, old verb, in this sense (2Peter:2:17|) for rowing (Mark:6:48; strkjv@John:6:19|). {Rough} (\sklron\). Old adjective (from \skell\, to dry up), harsh, stiff, hard (Matthew:25:24|). {Are yet turned} (\metagetai\). Present passive indicative of the same verb, \metag\, in verse 3|. James is fond of repeating words (1:13f.; strkjv@2:14,16; strkjv@2:21,25|). {By a very small rudder} (\hupo elachistou pdaliou\). For the use of \hupo\ (under) with things see strkjv@Luke:8:14; strkjv@2Peter:2:7|. There is possibly personification in the use of \hupo\ for agency in strkjv@James:1:14; strkjv@2:9; strkjv@Colossians:2:18|. \Pdaliou\ (from \pdon\, the blade of an oar) is an old word, in N.T. only here and strkjv@Acts:27:40|. \Elachistou\ is the elative superlative as in strkjv@1Corinthians:4:3| (from the Epic \elachus\ for \mikros\). {The impulse} (\h horm\). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and strkjv@Acts:14:5| (rush or onset of the people). {Of the steersman} (\tou euthunontos\). Present active genitive articular participle of \euthun\, old verb, to make straight (from \euthus\, straight, level, strkjv@Mark:1:3|), in N.T. only here and strkjv@John:1:23|. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. "The twin figure of the control of horse and of ship are frequently found together in later Greek writers" (Ropes). As in Plutarch and Philo. {Willeth} (\bouletai\). Present middle indicative of \boulomai\, common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder.
rwp@James:3:7 @{Kind} (\phusis\). Old word from \phu\, order of nature (Romans:1:26|), here of all animals and man, in strkjv@2Peter:1:4| of God and redeemed men. {Of beasts} (\thrin\). Old word diminutive from \thr\ and so "little beasts" originally, then wild animals in general (Mark:1:13|), or quadrupeds as here. These four classes of animals come from strkjv@Genesis:9:2f|. {Birds} (\peteinn\). Old word for flying animals (from \petomai\, to word from \herp\, to crawl (Latin _serpo_), hence serpents. {Things in the sea} (\enalin\). Old adjective (\en, hals\, sea, salt) in the sea, here only in N.T. The four groups are put in two pairs here by the use of \te kai\ with the first two and the second two. See a different classification in strkjv@Acts:10:12; strkjv@11:6|. {Is tamed} (\damazetai\). Present passive indicative of \damaz\, old verb kin to Latin _dominus_ and English tame, in N.T. only in this passage and strkjv@Mark:5:4|. The present tense gives the general picture of the continuous process through the ages of man's lordship over the animals as stated in strkjv@Genesis:1:28|. {Hath been tamed} (\dedamastai\). Perfect passive indicative of the same verb, repeated to present the state of conquest in some cases (domestic animals, for instance). {By mankind} (\ti phusei ti anthrpini\). Instrumental case with repeated article and repetition also of \phusis\, "by the nature the human." For \anthrpinos\ see strkjv@Acts:17:25|.
rwp@James:3:13 @{Who} (\Tis\). Rhetorical interrogative like strkjv@Luke:11:11|. Common in Paul and characteristic of the diatribe. James here returns to the standpoint of verse 1| about many teachers. Speech and wisdom are both liable to abuse (1Corinthians:1:5,17; strkjv@2:1-3:20|). {Wise and understanding} (\sophos kai epistmn\). \Sophos\ is used for the practical teacher (verse 1|), \epistmn\ (old word from \epistamai\, here only in N.T.) for an expert, a skilled and scientific person with a tone of superiority. In strkjv@Deuteronomy:1:13,15; strkjv@4:6|, the two terms are practically synonyms. {Let him shew} (\deixat\). First aorist active imperative of \deiknumi\, old verb to show. As about faith in strkjv@2:18|. Emphatic position of this verb. {By his good life} (\ek ts kals anastrophs\). For this literary _Koin_ word from \anastrephomai\ (walk, conduct) see strkjv@Galatians:1:13|. Actions speak louder than words even in the case of the professional wise man. Cf. strkjv@1Peter:1:15|. {In meekness of wisdom} (\en prautti sophias\). As in strkjv@1:21| of the listener, so here of the teacher. Cf. strkjv@Matthew:5:5; strkjv@11:29| and Zac strkjv@9:9| of King Messiah quoted in strkjv@Matthew:21:5|. Startling combination.
rwp@James:3:14 @{Bitter jealousy} (\zlon pikron\). \Zlos\ occurs in N.T. in good sense (John:2:17|) and bad sense (Acts:5:17|). Pride of knowledge is evil (1Corinthians:8:1|) and leaves a bitter taste. See "root of bitterness" in strkjv@Hebrews:12:14| (cf. strkjv@Ephesians:4:31|). This is a condition of the first class. {Faction} (\erithian\). Late word, from \erithos\ (hireling, from \eritheu\ to spin wool), a pushing forward for personal ends, partisanship, as in strkjv@Phillipians:1:16|. {In your heart} (\en ti kardii humn\). The real fountain (\pg\, verse 11|). {Glory not} (\m katakauchsthe\). Present middle imperative of \katakauchaomai\, for which see strkjv@2:13|. Wisdom is essential for the teacher. Boasting arrogance disproves the possession of wisdom. {Lie not against the truth} (\pseudesthe kata ts altheias\). Present middle imperative of \pseudomai\, old verb, to play false, with \m\ carried over. Lying against the truth is futile. By your conduct do not belie the truth which you teach; a solemn and needed lesson. Cf. strkjv@Romans:1:18f., strkjv@2:18,20|.
rwp@James:3:15 @{This wisdom} (\haut h sophia\). All talk and disproved by the life, counterfeit wisdom, not real wisdom (1:5; strkjv@3:17|). {Coming down from above} (\katerchomen anthen\). As in strkjv@1:5,17|. All true wisdom comes from God. {Earthly} (\epigeios\). Old adjective, on earth (\epi, g\), as in strkjv@John:3:12|, then with earthly limitations (Phillipians:3:19|), as here. {Sensual} (\psuchik\). Old adjective, belonging to the \psuch\, the sensuous or animal life (1Corinthians:2:14| and here). {Devilish} (\daimonids\). Late adjective from \daimonion\ (demon) and so demoniacal or demon-like, here only in N.T.
rwp@James:3:17 @{First pure} (\prton men hagn\). 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 eirnik\). Old adjective from \eirn\ (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} (\epieiks\). Old adjective (from \eikos\, reasonable, fair), equitable (Phillipians:4:5; strkjv@1Peter:2:18|). No English word renders it clearly. {Easy to be entreated} (\eupeiths\). Old adjective (\eu, peithomai\), compliant, approachable. Only here in N.T. {Mercy} (\eleous\). Practical help (2:13,16|). {Good fruits} (\karpn agathn\). \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:3:18 @{Is sown in peace} (\en eirni speiretai\). Present passive indicative of \speir\, to sow. The seed which bears the fruit is sown, but James catches up the metaphor of \karpos\ (fruit) from verse 17|. Only in peace is the fruit of righteousness found. {For them that make peace} (\tois poiousin eirnn\). Dative case of the articular participle of \poie\. See strkjv@Ephesians:2:15| for this phrase (doing peace), and strkjv@Colossians:1:20| for \eirnopoie\, of Christ, and strkjv@Matthew:5:9| for \eirnopoioi\ (peacemakers). Only those who act peaceably are entitled to peace.
rwp@James:4:5 @{The Scripture} (\h graph\). 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} (\kens\). Old adverb (Aristotle) from \kens\ (2:20|), here alone in N.T. "Emptily," not meaning what it says. {Made to dwell} (\katikisen\). 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@James:4:7 @{Be subject therefore unto God} (\hupotagte oun ti thei\). Second aorist (ingressive) passive imperative of \hupotass\, old verb, to range under (military term also). Same form in strkjv@1Peter:2:23; strkjv@5:5|. With the dative case \thei\ (unto God). The aorist has the note of urgency in the imperative. Note the ten aorist imperatives in verses 7-10| (\hupotagte, antistte, eggisate, katharisate, hagnisate, talaiprsate, penthsate, klausate, metatrapt, tapeinthte\). {But resist the devil} (\antistte de ti diaboli\). Second aorist (ingressive) active (intransitive) imperative of \anthistmi\, "take a stand against." Dative case \diaboli\. Result of such a stand is that the devil will flee (\pheuxetai\, future middle of \pheug\). See strkjv@1Peter:5:8f.; strkjv@Ephesians:6:11f.; strkjv@Luke:10:17|.
rwp@James:4:8 @{Draw nigh to God} (\eggisate ti thei\). First aorist active imperative of \eggiz\, late verb from \eggus\ (near) as in strkjv@Matthew:3:2|. With dative case again of personal relation. The priests in the sanctuary drew nigh to God (Exodus:19:22|), as we should now. {Cleanse your hands} (\katharisate cheiras\). First aorist active imperative of \kathariz\, to cleanse, from dirt in a ritual sense (Exodus:30:19-21; strkjv@Mark:7:3,19|). Here it is figurative, as in strkjv@Hosea:1:16; strkjv@Psalms:24:4|. If we always had clean (from sin) hands and hearts? {Ye sinners} (\hamartloi\). A sharp term to strike the conscience, "a reproach meant to startle and sting" (Ropes). {Purify your hearts} (\hagnisate kardias\). First aorist active imperative of \hagniz\, old verb from \hagnos\ (James:3:17|), ceremonially (Acts:21:24,26|), but here morally as in strkjv@1Peter:1:22; strkjv@1John:3:3|. Anarthrous use of \kardias\ as of \cheiras\ (wash hands, purify hearts). {Ye double-minded} (\dipsuchoi\). As in strkjv@1:8|.
rwp@James:4:17 @{To him that knoweth} (\eidoti\). Dative case of second perfect participle \eids\ (from \oida\), and with the infinitive to know how, "to one knowing how." {To do good} (\kalon poiein\). "To do a good deed." {And doeth it not} (\kai m poiounti\). Dative again of the present active participle of \poie\, "and to one not doing it." Cf. "not a doer" (1:23|) and strkjv@Matthew:7:26|. {Sin} (\hamartia\). Unused knowledge of one's duty is sin, the sin of omission. Cf. strkjv@Matthew:23:23|.
rwp@James:5:1 @{Come now, ye rich} (\age nun hoi plousioi\). Exclamatory interjection as in strkjv@4:13|. Direct address to the rich as a class as in strkjv@1Timothy:6:17|. Apparently here James has in mind the rich as a class, whether believer, as in strkjv@1:10f.|, or unbeliever, as in strkjv@2:1f.,6|. The plea here is not directly for reform, but a warning of certain judgment (5:1-6|) and for Christians "a certain grim comfort in the hardships of poverty" (Ropes) in strkjv@5:7-11|. {Weep and howl} (\klausate ololuzontes\). "Burst into weeping (ingressive aorist active imperative of \klai\ as in strkjv@4:9|), howling with grief" (present active participle of the old onomatopoetic verb \ololuz\, here only in N.T., like Latin _ululare_, with which compare \alalaz\ in strkjv@Matthew:5:38|. {For your miseries} (\epi tais talaipriais humn\). Old word from \talaipros\ (Romans:7:24|) and like \talaipre\ in strkjv@James:4:9| (from \tla\ to endure and \pros\ a callus). {That are coming upon you} (\tais eperchomenais\). Present middle participle of the old compound \eperchomai\ to come upon, used here in futuristic prophetic sense.
rwp@John:5:2 @{There is} (\estin\). Bengel argues that this proves a date before the destruction of Jerusalem, but it is probably only John's vivid memory. {By the sheep gate} (\epi ti probatiki\). Supply \puli\ (gate) which occurs with the adjective \probatik\ (pertaining to sheep, \probata\) in strkjv@Nehemiah:3:1,22|. {A pool} (\kolumbthra\). A diving or swimming pool (from \kolumba\, to swim, strkjv@Acts:27:43|), old word, only here in N.T. {Which is called} (\h epilegomen\). "The surnamed" (present passive participle, only N.T. example except strkjv@Acts:15:40| first aorist middle participle \epilexamenos\). {In Hebrew} (\Ebraisti\). "In Aramaic" strictly as in strkjv@19:13,17,20; strkjv@20:16; strkjv@Revelation:9:11; strkjv@16:16|. {Bethesda} (\Bethesda\, or House of Mercy. Songs:A C Syr cu). Aleph D L 33 have \Bethzatha\ or House of the Olive, while B W Vulg. Memph. have \Bethsaida\. {Having five porches} (\pente stoas echousa\). \Stoa\ was a covered colonnade where people can gather from which Stoic comes (Acts:17:18|). See strkjv@John:10:23; strkjv@Acts:3:11|. Schick in 1888 found twin pools north of the temple near the fortress of Antonia one of which has five porches. It is not, however, certain that this pool existed before A.D. 70 when the temple was destroyed (Sanday, _Sacred Sites of the Gospels_, p. 55). Some have identified it with the Pool of Siloam (9:7|), though John distinguishes them. There is also the Virgin's Well, called the Gusher, because it periodically bubbles over from a natural spring, a kind of natural siphon. This is south of the temple in the Valley of Kedron and quite possibly the real site.
rwp@John:5:10 @{Unto him that was cured} (\ti tetherapeumeni\). Perfect passive articular participle of \therapeu\ (only example in John), "to the healed man." See strkjv@Matthew:8:7|. {To take up thy bed} (\rai ton krabatton\). The very words of Jesus (verse 8|), only infinitive (first aorist active). Carrying burdens was considered unlawful on the Sabbath (Exodus:23:12; strkjv@Nehemiah:13:19; strkjv@Jeremiah:17:21|). Stoning was the rabbinical punishment. The healing of the man was a minor detail.
rwp@John:5:17 @{Answered} (\apekrinato\). Regular aorist middle indicative of \apokrinomai\, in John here only and verse 19|, elsewhere \apekrith\ as in verse 11|. {My Father} (\ho pater mou\). Not "our Father," claim to peculiar relation to the Father. {Worketh even until now} (\hes arti ergazetai\). Linear present middle indicative, "keeps on working until now" without a break on the Sabbath. Philo points out this fact of the continuous activity of God. Justin Martyr, Origen and others note this fact about God. He made the Sabbath for man's blessing, but cannot observe it himself. {And I work} (\kag ergazomai\). Jesus puts himself on a par with God's activity and thus justifies his healing on the Sabbath.
rwp@John:5:19 @{The Son} (\ho huios\). The absolute use of the Son in relation to the Father admitting the charge in verse 18| and defending his equality with the Father. {Can do nothing by himself} (\ou dunatai poiein aph'heautou ouden\). True in a sense of every man, but in a much deeper sense of Christ because of the intimate relation between him and the Father. See this same point in strkjv@5:30; strkjv@7:28; strkjv@8:28; strkjv@14:10|. Jesus had already made it in strkjv@5:17|. Now he repeats and defends it. {But what he seeth the Father doing} (\an m ti blepi ton patera poiounta\). Rather, "unless he sees the Father doing something." Negative condition (\an m\=\ean m\, if not, unless) of third class with present (habit) subjunctive (\blepi\) and present active participle (\poiounta\). It is a supreme example of a son copying the spirit and work of a father. In his work on earth the Son sees continually what the Father is doing. In healing this poor man he was doing what the Father wishes him to do. {For what things soever he doeth, these the Son also doeth in like manner} (\ha gar an ekeinos poii tauta kai ho huios homois poiei\). Indefinite relative clause with \an\ and the present active subjunctive (\poii\). Note \ekeinos\, emphatic demonstrative, that one, referring to the Father. This sublime claim on the part of Jesus will exasperate his enemies still more.
rwp@John:5:20 @{Loveth} (\philei\). In strkjv@3:35| we have \agapi\ from \agapa\, evidently one verb expressing as noble a love as the other. Sometimes a distinction (21:17|) is made, but not here, unless \phile\ presents the notion of intimate friendship (\philos\, friend), fellowship, the affectionate side, while \agapa\ (Latin _diligo_) is more the intelligent choice. But John uses both verbs for the mystery of love of the Father for the Son. {Greater works than these} (\meizona toutn erga\). \Toutn\ is ablative case after the comparative \meizona\ (from \megas\, great). John often uses \erga\ for the miracles of Christ (5:36; strkjv@7:3,21; strkjv@10:25,32,38|, etc.). It is the Father who does these works (14:10|). There is more to follow. Even the disciples will surpass what Christ is doing in the extent of the work (14:12|). \Deixei\ is future active indicative of \deiknumi\, to show. See also strkjv@10:32|. {That ye may marvel} (\hina humeis thaumazte\). Purpose clause with \hina\ and present active subjunctive of \thaumaz\. Wonder belongs to childhood and to men of knowledge. Modern science has increased the occasion for wonder. Clement of Alexandria has a saying of Jesus: "He that wonders shall reign, and he that reigns shall rest."
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:5:22 @{He hath given all judgement unto the Son} (\tn krisin psan dedken ti huii\). Perfect active indicative of \didmi\, state of completion (as in strkjv@3:35; strkjv@6:27,29; strkjv@10:29|, etc.). See this prerogative claimed for Christ already in strkjv@3:17|. See the picture of Christ as Judge of men in strkjv@Matthew:25:31-46|.
rwp@John:5:26 @{In himself} (\en heauti\). The Living God possesses life wholly in himself and so he has bestowed this power of life to the Son as already stated in the Prologue of the Logos (1:3|). For "gave" (\edken\, timeless aorist active indicative) see also strkjv@3:35; 17:2,24|. The particles "as" (\hsper\) and "so" (\houts\) mark here the fact, not the degree (Westcott).
rwp@John:5:31 @{If I bear witness of myself} (\Ean eg martur peri emautou\). Condition of third class, undetermined with prospect of determination (\ean\ and present active subjunctive of \marture\). The emphasis is on \eg\ (I alone with no other witness). {Is not true} (\ouk estin alths\). In law the testimony of a witness is not received in his own case (Jewish, Greek, Roman law). See strkjv@Deuteronomy:19:15| and the allusion to it by Jesus in strkjv@Matthew:18:16|. See also strkjv@2Corinthians:13:1; strkjv@1Timothy:5:19|. And yet in strkjv@8:12-19| Jesus claims that his witness concerning himself is true because the Father gives confirmation of his message. The Father and the Son are the two witnesses (8:17|). It is a paradox and yet true. But here Jesus yields to the rabbinical demand for proof outside of himself. He has the witness of another (the Father, strkjv@5:32,37|), the witness of the Baptist (5:33|), the witness of the works of Jesus (5:36|), the witness of the Scriptures (5:39|), the witness of Moses in particular (5:45|).
rwp@John:5:32 @{Another} (\allos\). The Father, not the Baptist who is mentioned in verse 33|. This continual witness of the Father (\ho marturn\, who is bearing witness, and \marturei\, present active indicative) is mentioned again in verses 36-38| as in strkjv@8:17|.
rwp@John:5:34 @{But the witness which I receive} (\Eg de ou tn marturian lamban\). "But I do not receive the witness" simply from a man (like John). The \eg\ (I) in sharp contrast with \humeis\ (ye) of verse 33|. Jesus complained of Nicodemus for not accepting his witness (3:11|). Cf. also strkjv@3:32|. In strkjv@1John:5:9| the witness of God is greater than that of men and this Jesus has. {That ye may be saved} (\hina humeis sthte\). Final clause with \hina\ and first aorist passive subjunctive of \sz\. This was the purpose of Christ's coming, that the world might be saved (3:17|).
rwp@John:5:36 @{But the witness which I have is greater than that of John} (\Eg de ech tn marturian meiz tou Ianou\). Literally, "But I have the witness greater than John's." \Meiz\ (\meizona\) is predicate accusative and \Ianou\ is ablative of comparison after \meiz\. Good as the witness of John is, Christ has superior testimony. {To accomplish} (\hina teleis\). Final clause with \hina\ and first aorist active subjunctive of \teleio\, the same idiom in strkjv@4:34|. Jesus felt keenly the task laid on him by the Father (cf. strkjv@3:35|) and claimed at the end that he had performed it (17:4; strkjv@19:30|). Jesus held that the highest form of faith did not require these "works" (\erga\) as in strkjv@2:23; strkjv@10:38; strkjv@14:11|. But these "works" bear the seal of the Father's approval (5:20,36; strkjv@10:25|) and to reject their witness is wrong (10:25; strkjv@10:37f.; strkjv@15:24|). {The very works} (\auta ta erga\). "The works themselves," repeating \ta erga\ just before for vernacular emphasis. {Hath sent me} (\me apestalken\). Perfect active indicative of \apostell\, the permanence of the mission. Cf. strkjv@3:17|. The continuance of the witness is emphasized in strkjv@5:32; strkjv@8:18|.
rwp@John:5:38 @{And} (\kai\). "And yet" as in strkjv@1:10| and strkjv@5:40| below. {His word abiding in you} (\ton logon autou en humin menonta\). But God's word had come to them through the centuries by the prophets. For the phrase see strkjv@10:35; strkjv@15:3; 17:6; strkjv@1John:1:10; strkjv@2:14|. {Him ye believe not} (\touti humeis ou pisteuete\). "This one" (\touti\, dative case with \pisteuete\) in emphatic relation to preceding "he" (\ekeinos\, God). Jesus has given them God's word, but they reject both Jesus and God's word (John:14:9|).
rwp@John:5:42 @{But I know you} (\alla egnka humas\). Perfect active indicative of \ginsk\, "I have come to know and still know," the knowledge of personal experience (2:24f.|). {The love o' God} (\tn agapn tou theou\). Objective genitive, "the love toward God." See strkjv@Luke:11:42| for this phrase in the same sense (only other instance in the Gospels, but common in 1John (1John:2:5; strkjv@3:17; strkjv@4:7,9; strkjv@5:3|) and in strkjv@2Thessalonians:3:5; strkjv@2Corinthians:13:14; strkjv@Romans:5:5|. The sense of God's love for man occurs in strkjv@1John:3:1; strkjv@4:9,10,16; strkjv@John:15:9f.| of Christ's love for man. These rabbis did not love God and hence did not love Christ.
rwp@John:5:43 @{In my Father's name} (\en ti onomati tou patros mou\). Seven times Jesus in John speaks of the "Name" of the Father (5:43; strkjv@10:25; strkjv@12:28; 17:6,11,12,26|). See strkjv@1:12| for use of \onoma\ (Luke:1:49|). {And ye receive me not} (\kai ou lambanete me\). "And yet ye do not receive me," as in verse 40|, "the Gospel of the Rejection" (1:11; strkjv@3:11,32; strkjv@12:37|) often applied to the Fourth Gospel. {If another come} (\ean allos elthi\). Condition of third class (\ean\ and second aorist active subjunctive of \erchomai\). Note \allos\, not \heteros\, like \allon Isoun\ in strkjv@2Corinthians:11:4|. Similar prophecies occur in strkjv@Mark:13:6,22| (Matthew:24:5,24|), all general in character like Antichrist in strkjv@2Thessalonians:2:8-12|. There is no occasion for a reference to any individual like Barcochba (about A.D. 134) as Pfleiderer and Schmiedel hold. These Messianic upstarts all come "in their own name" and always find a following. {Him ye will receive} (\ekeinon lmpsesthe\). "That one," whoever he is, as Jesus said. Future active indicative of \lamban\. Credulous about the false Messiahs, incredulous about Christ.
rwp@John:5:44 @{How can ye believe?} (\ps dunasthe humeis pisteusai;\). Emphasis on "ye" (\humeis\), ye being what ye are. They were not true Jews (Romans:2:29; strkjv@Esther:9:28|) who cared for the glory of God, but they prefer the praise of men (Matthew:6:1f.; strkjv@23:5|) like the Pharisees who feared to confess Christ (John:12:43|). {From the only God} (\para tou monou theou\). B and W omit \theou\ which is certainly meant even if not genuine here. See 17:3; strkjv@Romans:16:27; strkjv@1Timothy:6:15f|.
rwp@John:5:47 @{His writings} (\tois ekeinou grammasin\). Dative case with \pistuete\. See strkjv@Luke:16:31| for a like argument. The authority of Moses was the greatest of all for Jews. There is a contrast also between {writings} (\grammasin\, from \graph\, to write) and {words} (\rmasin\, from \eipon\). \Gramma\ may mean the mere letter as opposed to spirit (2Corinthians:3:6; strkjv@Romans:2:27,29; strkjv@7:6|), a debtor's bond (Luke:16:6f.|), letters or learning (John:7:15; strkjv@Acts:26:24|) like \agrammatoi\ for unlearned (Acts:4:13|), merely written characters (Luke:23:38; strkjv@2Corinthians:3:7; strkjv@Galatians:6:11|), official communications (Acts:28:21|), once \hiera grammata\ for the sacred writings (2Timothy:3:15|) instead of the more usual \hai hagiai graphai\. \Graph\ is used also for a single passage (Mark:12:10|), but \biblion\ for a book or roll (Luke:4:17|) or \biblos\ (Luke:20:42|). Jesus clearly states the fact that Moses wrote portions of the Old Testament, what portions he does not say. See also strkjv@Luke:24:27,44| for the same idea. There was no answer from the rabbis to this conclusion of Christ. The scribes (\hoi grammateis\) made copies according to the letter (\kata to gramma\).
rwp@John:6:1 @{After these things} (\meta tauta\). A common, but indefinite, note of time in John (3:22; strkjv@5:1; strkjv@6:1; strkjv@7:1|). The phrase does not mean immediate sequence of events. As a matter of fact, a whole year may intervene between the events of chapter 5 in Jerusalem and those in chapter 6 in Galilee. There is no sufficient reason for believing that chapter 6 originally preceded chapter 5. The feeding of the five thousand is the only event before the last visit to Jerusalem recorded in all Four Gospels (Mark:6:30-44; strkjv@Matthew:14:13-21; strkjv@Luke:9:10-17; strkjv@John:6:1-13|). The disciples have returned from the tour of Galilee and report to Jesus. It was the passover time (John:6:4|) just a year before the end. {To the other side of the Sea of Galilee} (\peran ts thalasss ts Galilaias\). The name given in Mark and Matthew. It is called Gennesaret in strkjv@Luke:5:1| and "Sea of Tiberias" in strkjv@John:21:1|. Here "of Tiberias" (\ts Tiberiados\) is added as further description. Herod Antipas A.D. 22 built Tiberias to the west of the Sea of Galilee and made it his capital. See verse 23| for this city. Luke (Luke:9:10|) explains that it was the eastern Bethsaida (Julias) to which Jesus took the disciples, not the western Bethsaida of strkjv@Mark:6:45| in Galilee.
rwp@John:6:5 @{Lifting up his eyes} (\eparas tous ophthalmous\). First aorist active participle of \epair\. See the same phrase in strkjv@4:35| where it is also followed by \theaomai\; strkjv@11:41; 17:1; strkjv@Luke:6:20|. Here it is particularly expressive as Jesus looked down from the mountain on the approaching multitude. {Cometh unto him} (\erchetai pros auton\). Present middle indicative, "is coming to him." The same \ochlos polus\ (here \polus ochlos\) of verse 2| that had followed Jesus around the head of the lake. {Whence are we to buy?} (\Pothen agorasmen;\). Deliberative subjunctive (aorist active). John passes by the earlier teaching and healing of the Synoptics (Mark:6:34f.; strkjv@Matthew:14:14f.; strkjv@Luke:9:11f.|) till mid-afternoon. In John also Jesus takes up the matter of feeding the multitude with Philip (from the other Bethsaida, strkjv@1:44|) whereas in the Synoptics the disciples raise the problem with Jesus. Songs:the disciples raise the problem in the feeding of the four thousand (Mark:8:4; strkjv@Matthew:15:33|). See strkjv@Numbers:11:13-22| (about Moses) and strkjv@2Kings:4:42f|. (about Elisha). {Bread} (\artous\). "Loaves" (plural) as in strkjv@Matthew:4:3|. {That these may eat} (\hina phagsin houtoi\). Purpose clause with \hina\ and the second aorist active subjunctive of \esthi\ (defective verb).
rwp@John:6:13 @{Twelve baskets} (\ddeka kophinous\). One for each of the apostles. What about the lad? Stout wicker baskets (coffins, Wycliff) in distinction from the soft and frail \sphurides\ used at the feeding of the four thousand (Mark:8:8; strkjv@Matthew:15:37|). Here all the Gospels (Mark:6:43; strkjv@Matthew:14:20; strkjv@Luke:9:17; strkjv@John:6:13|) use \kophinoi\. The same distinction between \kophinoi\ and \sphurides\ is preserved in the allusion to the incidents by Jesus in strkjv@Mark:8:19,20; strkjv@Matthew:16:9,10|. {Unto them that had eaten} (\tois bebrkosin\). Articular perfect active participle (dative case) of \bibrsk\, old verb to eat, only here in N.T., though often in LXX.
rwp@John:6:16 @{When evening came} (\hs opsia egeneto\). "The late hour" (\hra\ understood), and so in late Greek the adjective is used as a substantive. It is late evening (real evening), not the early evening in mid-afternoon (Matthew:14:15|). The disciples were in no hurry to start back to Bethsaida in Galilee (Mark:6:45|), Capernaum in John (John:6:17|).
rwp@John:6:17 @{Were going} (\rchonto\). Picturesque imperfect. {It was now dark} (\skotia d egegonei\). Past perfect active of \ginomai\. While they were going, "darkness had already come." {And Jesus had not yet come to them} (\kai ouk elluthei pros autous ho Isous\). Another past perfect active of \erchomai\ with negative \oup\. Darkness had come, but Jesus had not come, while they were going over the sea. The tenses in these verses are very graphic.
rwp@John:6:27 @{Work not for} (\m ergazesthe\). Prohibition with \m\ and present middle imperative of \ergazomai\, old verb from \ergon\, work. {The meat} (\tn brsin\). 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} (\tn apollumenn\). Present middle participle of \apollumi\. They were already hungry again. {Unto eternal life} (\eis zn ainion\). 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} (\dsei\). Future active indicative of \didmi\. 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 patr 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:6:32 @{It was not Moses that gave you} (\ou Muss edken humin\). "Not Moses gave you." Blunt and pointed denial (aorist active indicative of \didmi\) that Moses was the giver of the bread from heaven (the manna). Moses was not superior to Christ on this score. {But my Father} (\all ho patr mou\). Not "our Father," but same claim as in strkjv@5:17f|. Which caused so much anger in Jerusalem. {Gives} (\didsin\). Present active indicative, not aorist (\edken\). Continual process. {The true bread out of heaven} (\ton arton ek tou ouranou ton althinon\). "The bread out of heaven" as the manna and more "the genuine bread" of which that was merely a type. On \althinos\ see strkjv@1:9; strkjv@4:23|.
rwp@John:6:37 @{All that} (\pn ho\). Collective use of the neuter singular, classic idiom, seen also in strkjv@6:39; 17:2,24; strkjv@1John:5:4|. Perhaps the notion of unity like \hen\ in 17:21| underlies this use of \pn ho\. {Giveth me} (\didsin moi\). For the idea that the disciples are given to the Son see also strkjv@6:39,65; strkjv@10:29; 17:2,6,9,12,24; strkjv@18:9|. {I will in no wise cast out} (\ou m ekbal ex\). Strong double negation as in verse 35| with second aorist active subjunctive of \ball\. Definite promise of Jesus to welcome the one who comes.
rwp@John:6:46 @{This one has seen the Father} (\houtos heraken ton patera\). Perfect active indicative of \hora\. With the eyes no one has seen God (1:18|) save the Son who is "from God" in origin (1:1,14; strkjv@7:29; strkjv@16:27; 17:8|). The only way for others to see God is to see Christ (14:9|).
rwp@John:6:51 @{The living bread} (\ho artos ho zn\). "The bread the living." Repetition of the claim in 35,41,48|, but with a slight change from \zs\ to \zn\ (present active participle of \za\). It is alive and can give life. See strkjv@4:10| for living water. In strkjv@Revelation:1:17| Jesus calls himself the Living One (\ho zn\). {For ever} (\eis ton aina\). Eternally like \ainion\ with \zn\ in 47|. {I shall give} (\eg ds\). Emphasis on \eg\ (I). Superior so to Moses. {Is my flesh} (\h sarx mou estin\). See on ¯1:14| for \sarx\ the Incarnation. This new idea creates far more difficulty to the hearers who cannot grasp Christ's idea of self-sacrifice. {For the life of the world} (\huper ts tou kosmou zs\). Over, in behalf of, \huper\ means, and in some connexions instead of as in strkjv@11:50|. See strkjv@1:30| for the Baptist's picture of Christ as the Lamb of God that taketh away the sin of the world. See also strkjv@3:17; strkjv@4:42; strkjv@1John:3:16; strkjv@Matthew:20:28; strkjv@Galatians:3:13; strkjv@2Corinthians:5:14f.; strkjv@Romans:5:8|. Jesus has here presented to this Galilean multitude the central fact of his atoning death for the spiritual life of the world.
rwp@John:6:52 @{Strove} (\emachonto\). Imperfect (inchoative) middle of \machomai\, to fight in armed combat (Acts:7:26|), then to wage a war of words as here and strkjv@2Timothy:2:24|. They were already murmuring (41|), now they began bitter strife with one another over the last words of Jesus (43-51|), some probably seeing a spiritual meaning in them. There was division of opinion about Jesus in Jerusalem also later (7:12,40; strkjv@9:16; strkjv@10:19|). {How can?} (\Ps dunatai;\). The very idiom used by Nicodemus in strkjv@3:4,9|. Here scornful disbelief. {This man} (\houtos\). Contemptuous use pictured in verse 42|. {His flesh to eat} (\tn sarka autou phagein\). As if we were cannibals! Some MSS. do not have \autou\, but the meaning is clear. The mystical appropriation of Christ by the believer (Galatians:2:20; strkjv@Ephesians:3:17|) they could not comprehend, though some apparently were against this literal interpretation of "flesh" (\sarx\).
rwp@John:6:55 @{Meat indeed} (\alths brsis\). Songs:the best MSS., "true food." See on ¯4:32| for \brsis\ as equal to \brma\ (a thing eaten). {Drink indeed} (\alths posis\). Correct text, "true drink." For \posis\ see strkjv@Romans:14:17; strkjv@Colossians:2:16| (only N.T. examples).
rwp@John:6:62 @{What then if ye should behold} (\ean oun therte\). No "what" in the Greek. Condition of third class with \ean\ and present active subjunctive, "if ye then behold." {Ascending} (\anabainonta\). Present active participle picturing the process. {Where he was before} (\hopou n to proteron\). Neuter articular adjective as adverb (accusative of general reference, at the former time as in