OT-HISTORY.filter - rwp Common:
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:12:10 @{Workings of miracles} (\energmata dunamen\). Workings of powers. Cf. \energn dunameis\ in strkjv@Galatians:3:5; strkjv@Hebrews:2:4| where all three words are used (\smeia\, signs, \terata\, wonders, \dunameis\, powers). Some of the miracles were not healings as the blindness on Elymas the sorcerer. {Prophecy} (\prophteia\). Late word from \prophts\ and \prophmi\, to speak forth. Common in papyri. This gift Paul will praise most (chapter strkjv@1Corinthians:14|). Not always prediction, but a speaking forth of God's message under the guidance of the Holy Spirit. {Discernings of spirits} (\diakriseis pneumatn\). \Diakrisis\ is old word from \diakrin\ (see strkjv@11:29|) and in N.T. only here; strkjv@Romans:14:1; strkjv@Hebrews:5:14|. A most needed gift to tell whether the gifts were really of the Holy Spirit and supernatural (cf. so-called "gifts" today) or merely strange though natural or even diabolical (1Timothy:4:1; strkjv@1John:4:1f.|). {Divers kinds of tongues} (\gen glssn\). No word for "divers" in the Greek. There has arisen a great deal of confusion concerning the gift of tongues as found in Corinth. They prided themselves chiefly on this gift which had become a source of confusion and disorder. There were varieties (kinds, \gen\) in this gift, but the gift was essentially an ecstatic utterance of highly wrought emotion that edified the speaker (14:4|) and was intelligible to God (14:2,28|). It was not always true that the speaker in tongues could make clear what he had said to those who did not know the tongue (14:13|): It was not mere gibberish or jargon like the modern "tongues," but in a real language that could be understood by one familiar with that tongue as was seen on the great Day of Pentecost when people who spoke different languages were present. In Corinth, where no such variety of people existed, it required an interpreter to explain the tongue to those who knew it not. Hence Paul placed this gift lowest of all. It created wonder, but did little real good. This is the error of the Irvingites and others who have tried to reproduce this early gift of the Holy Spirit which was clearly for a special emergency and which was not designed to help spread the gospel among men. See on ¯Acts:2:13-21; strkjv@10:44-46; strkjv@19:6|. {The interpretation of tongues} (\hermneia glssn\). Old word, here only and strkjv@14:26| in N.T., from \hermneu\ from \Herms\ (the god of speech). Cf. on \diermneu\ in strkjv@Luke:24:27; strkjv@Acts:9:36|. In case there was no one present who understood the particular tongue it required a special gift of the Spirit to some one to interpret it if any one was to receive benefit from it.
rwp@1Corinthians:12:23 @{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:12:28 @{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:13:1 @{With the tongues} (\tais glssais\). Instrumental case. Mentioned first because really least and because the Corinthians put undue emphasis on this gift. Plato (_Symposium_, 197) and many others have written on love, but Paul has here surpassed them all in this marvellous prose-poem. It comes like a sweet bell right between the jangling noise of the gifts in chapters 12 and 14. It is a pity to dissect this gem or to pull to pieces this fragrant rose, petal by petal. Fortunately Paul's language here calls for little comment, for it is the language of the heart. "The greatest, strongest, deepest thing Paul ever wrote" (Harnack). The condition (\ean\ and present subjunctive, \lal kai m ech\, though the form is identical with present indicative) is of the third class, a supposable case. {But have not love} (\agapn de m ech\). This is the _crux_ of the chapter. Love is the way _par excellence_ of strkjv@12:31|. It is not yet clearly certain that \agap\ (a back-formation from \agapa\) occurs before the LXX and the N.T. Plutarch used \agapsis\. Deissmann (_Bible Studies_, p. 198) once suspected it on an inscription in Pisidia. It is still possible that it occurs in the papyri (Prayer to Isis). See _Light from the Ancient East_, p. 75 for details. The rarity of \agap\ made it easier for Christians to use this word for Christian love as opposed to \ers\ (sexual love). See also Moffatt's Love in the N.T. (1930) for further data. The word is rare in the Gospels, but common in Paul, John, Peter, Jude. Paul does not limit \agap\ at all (both toward God and man). Charity (Latin _caritas_) is wholly inadequate. "Intellect was worshipped in Greece, and power in Rome; but where did St. Paul learn the surpassing beauty of love?" (Robertson and Plummer). Whether Paul had ever seen Jesus in the flesh, he knows him in the spirit. One can substitute Jesus for love all through this panegyric. {I am become} (\gegona\). Second perfect indicative in the conclusion rather than the usual future indicative. It is put vividly, "I am already become." Sounding brass (\chalchos chn\). Old words. Brass was the earliest metal that men learned to use. Our word _echoing_ is \chn\, present active participle. Used in strkjv@Luke:21:25| of the roaring of the sea. Only two examples in N.T. {Clanging cymbal} (\kumbalon alalazon\). Cymbal old word, a hollow basin of brass. \Alalaz\, old onomatopoetic word to ring loudly, in lament (Mark:5:38|), for any cause as here. Only two N.T. examples.
rwp@1Corinthians:14:1 @{Follow after love} (\dikete tn agapn\). As if a veritable chase. Paul comes back to the idea in strkjv@12:31| (same use of \zloute\) and proves the superiority of prophecy to the other spiritual gifts not counting faith, hope, love of strkjv@13:13|. {But rather that ye may prophesy} (\mallon de hina prophteute\). Distinct aim in view as in verse 5|. Old verb from \prophts\, common in N.T. Present subjunctive, "that ye may keep on prophesying."
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:14:7 @{Things without life} (\apsucha\). Without a soul (\a\ privative, \psuch\) or life. Old word only here in N.T. {Pipe} (\aulos\). Old word (from \a, au\, to blow), only here in N.T. {Harp} (\kithara\). Old word. Stringed instrument as pipe, a wind instrument. {If they give not a distinction in the sounds} (\ean diastoln tois phthoggois m di\). Third class condition with second aorist active subjunctive \di\ from \didmi\. Common word in late Greek for difference (\diastell\, to send apart). In N.T. only here and strkjv@Romans:3:22; strkjv@10:12|. \Phthoggos\ old word (from \phtheggomai\) for musical sounds vocal or instrumental. In N.T. only here and strkjv@Romans:10:18|.
rwp@1Corinthians:14:10 @{It may be} (\ei tuchoi\). Condition of fourth class (\ei\ and aorist optative of \tugchan\), if it should happen. Common enough idiom. Cf. \tuchon\ in strkjv@16:6|. {Without signification} (\aphnon\). Old adjective (\a\ privative and \phn\). Without the faculty of speech (12:2; strkjv@Acts:8:32; strkjv@2Peter:2:16|).
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:15:1 @{I make known} (\gnriz\). See on ¯12:3| for this common verb. As if in reproach. {The gospel which I preached unto you} (\to euaggelion ho euggelisamn humin\). Cognate accusative, "the gospel which I gospelized unto you." Note augment \\ after \eu-\ like compound verb with preposition. Note repetition of relative (\ho, en hi, di hou\, and \tini\ like relative) without \kai\ (and), asyndeton.
rwp@1Corinthians:15:2 @{In what words I preached it unto you} (\tini logoi euggelisamn humin\). Almost certainly \tis\ (\tini logoi\, locative or instrumental, in or with) here is used like the relative \hos\ as is common in papyri (Moulton, _Prolegomena_, p. 93f.; Robertson, _Grammar_, p. 737f.). Even so it is not clear whether the clause depends on \gnriz\ like the other relatives, but most likely so. {If we hold it fast} (\ei katechete\). Condition of first class. Paul assumes that they are holding it fast. {Except ye believed in vain} (\ektos ei m eiki episteusate\). For \ektos ei m\ see on ¯14:5|. Condition of first class, unless in fact ye did believe to no purpose (\eiki\, old adverb, only in Paul in N.T.). Paul holds this peril over them in their temptation to deny the resurrection.
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.; strkjv@17:3|). Cf. strkjv@Romans:1:2ff|.
rwp@2Thessalonians:2:8 @{And then} (\kai tote\). Emphatic note of time, {then} when the restraining one (\ho katechn\) is taken out of the way, then \the lawless one\ (\ho anomos\), the man of sin, the man of perdition, will be revealed. {Whom the Lord [Jesus] shall slay} (\hon ho kurios [Isous] anelei\). Whether Jesus is genuine or not, he is meant by Lord. \Anelei\ is a late future from \anaire\, in place of \anairsei\. Paul uses strkjv@Isaiah:11:4| (combining {by the word of his mouth} with {in breath through lips}) to picture the triumph of Christ over this adversary. It is a powerful picture how the mere breath of the Lord will destroy this arch-enemy (Milligan). {And bring to naught by the manifestation of his coming} (\kai katargsei ti epiphaneii ts parousias autou\). This verb \katarge\ (\kata, argos\) to render useless, rare in ancient Greek, appears 25 times in Paul and has a variety of renderings. In the papyri it has a weakened sense of hinder. It will be a grand fiasco, this advent of the man of sin. Paul here uses both \epiphaneia\ (\epiphany\, elsewhere in N.T. in the Pastorals, familiar to the Greek mind for a visit of a god) and \parousia\ (more familiar to the Jewish mind, but common in the papyri) of the second coming of Christ. "The apparition of Jesus heralds his doom" (Moffatt). The mere appearance of Christ destroys the adversary (Vincent).
rwp@2Thessalonians:2:10 @{With all deceit of unrighteousness} (\en pasi apati adikias\). This pastmaster of trickery will have at his command all the energy and skill of Satan to mislead and deceive. How many illustrations lie along the pathway of Christian history. {For them that are perishing} (\tois apollumenois\). Dative case of personal interest. Note this very phrase in strkjv@2Corinthians:2:15; strkjv@4:3|. Present middle participle of \appollumi\, to destroy, the dreadful process goes on. {Because} (\anth' hon\). In return for which things (\anti\ and the genitive of the relative pronoun). Same idiom in strkjv@Luke:1:20; strkjv@12:3; strkjv@19:44; strkjv@Acts:12:23| and very common in the LXX. {The love of the truth} (\tn agapn ts altheias\). That is the gospel in contrast with _lying_ and _deceit_. {That they might be saved} (\eis to sthnai autous\). First aorist passive infinitive of \sz\ with \eis to\, again, epexegetic purpose of {the truth} if they had heeded it.
rwp@2Thessalonians:2:15 @{Songs:then} (\ara oun\). Accordingly then. The illative \ara\ is supported (Ellicott) by the collective \oun\ as in strkjv@1Thessalonians:5:6; strkjv@Galatians:6:10|, etc. Here is the practical conclusion from God's elective purpose in such a world crisis. {Stand fast} (\stkete\). Present imperative active of the late present \stko\ from \hestka\ (perfect active of \histmi\). See on ¯1Thessalonians:3:8|. {Hold the traditions} (\krateite tas paradoseis\). Present imperative of \krate\, old verb, to have masterful grip on a thing, either with genitive (Mark:1:31|) or usually the accusative as here. \Paradosis\ (tradition) is an old word for what is handed over to one. Dibelius thinks that Paul reveals his Jewish training in the use of this word (Galatians:1:14|), but the word is a perfectly legitimate one for teaching whether oral, {by word} (\dia logou\), or written, {by epistle of ours} (\di' epistols hmn\). Paul draws here no distinction between oral tradition and written tradition as was done later. The worth of the tradition lies not in the form but in the source and the quality of the content. Paul in strkjv@1Corinthians:11:23| says: "I received from the Lord what I also handed over (\paredka\) unto you." He praises them because ye "hold fast the traditions even as I delivered them unto you." The {tradition} may be merely that of men and so worthless and harmful in place of the word of God (Mark:7:8; strkjv@Colossians:2:6-8|). It all depends. It is easy to scoff at truth as mere tradition. But human progress in all fields is made by use of the old, found to be true, in connection with the new if found to be true. In Thessalonica the saints were already the victims of theological charlatans with their half-baked theories about the second coming of Christ and about social duties and relations. {Which ye were taught} (\has edidachthte\). First aorist passive indicative of \didask\, to teach, retaining the accusative of the thing in the passive as is common with this verb like _doce_ in Latin and teach in English.
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:3:6 @{Now we command you} (\paraggellomen de humin\). Paul puts into practice the confidence expressed on their obedience to his commands in verse 4|. {In the name of the Lord Jesus Christ} (\en onomati tou kuriou Isou Christou\). {Name} (\onoma\) here for authority of Jesus Christ with which compare {through the Lord Jesus} (\dia tou kuriou Isou\) in strkjv@1Thessalonians:4:2|. For a full discussion of the phrase see the monograph of W. Heitmuller, _Im Namen Jesu_. Paul wishes his readers to realize the responsibility on them for their obedience to his command. {That ye withdraw yourselves} (\stellesthai humas\). Present middle (direct) infinitive of \stell\, old verb to place, arrange, make compact or shorten as sails, to move oneself from or to withdraw oneself from (with \apo\ and the ablative). In strkjv@2Corinthians:8:20| the middle voice (\stellomenoi\) means taking care. {From every brother that walketh disorderly} (\apo pantos adelphou atakts peripatountos\). He calls him "brother" still. The adverb \atakts\ is common in Plato and is here and verse 11| alone in the N.T., though the adjective \ataktos\, equally common in Plato we had in strkjv@1Thessalonians:5:14| which see. Military term, out of ranks. {And not after the tradition} (\kai m kata tn paradosin\). See on ¯2:15| for \paradosin\. {Which they received of us} (\hn parelabosan par hmn\). Westcott and Hort put this form of the verb (second aorist indicative third person plural of \paralamban\, the \-osan\ form instead of \-on\, with slight support from the papyri, but in the LXX and the Boeotian dialect, Robertson, _Grammar_, pp. 335f.) in the margin with \parelabete\ (ye received) in the text. There are five different readings of the verb here, the others being \parelabon, parelabe, elabosan\.
rwp@2Timothy:1:4 @{Night and day} (\nuktos kai hmeras\). Genitive of time, "by night and by day." As in strkjv@1Thessalonians:2:9; strkjv@3:10|. {Longing} (\epipothn\). Present active participle of \epipothe\, old word, eight times in Paul (1Thessalonians:3:6; strkjv@Phillipians:1:8|, etc.). {Remembering thy tears} (\memnmenos sou tn dakrun\). Perfect middle participle of \mimnsk\, old and common verb with the genitive, only here in the Pastorals and elsewhere by Paul only in strkjv@1Corinthians:11:2|. Probably an allusion to the scene at Miletus (Acts:20:37|). Cf. strkjv@Acts:20:19|. {That I may be filled with joy} (\hina charas plrth\). Final clause with \hina\ and first aorist passive subjunctive of \plro\ (with genitive case \charas\), a verb common with Paul (Romans:8:4; strkjv@13:8|).
rwp@2Timothy:1:5 @{Having been reminded} (\hupomnsin labn\). "Having received (second aorist active participle of \lamban\) a reminder" (old word from \hupomimnsk\, to remind, in N.T. only here and strkjv@1Peter:1:13|). For the idiom see strkjv@Romans:7:8,11|. A reminder by another while \anamnsis\ remembrance (1Corinthians:11:24f.|) is rather a recalling by oneself (Vincent). {Of the unfeigned faith} (\ts anupokritou pistes\). Late compound for which see strkjv@2Corinthians:6:6; strkjv@Romans:12:9|. {Dwelt} (\eniksen\). First aorist active indicative of \enoike\, old verb, in N.T. only in Paul (Romans:8:11; strkjv@Colossians:3:16|). {First} (\prton\). Adverb, not adjective (\prt\). {In thy grandmother Lois} (\en ti mammi Lidi\). Old word, originally the infantile word for \mtr\ (mother), then extended by writers to grandmother as here. Common for grandmother in the papyri. Lois is the mother of Eunice, Timothy's mother, since Timothy's father was a Greek (Acts:16:1|). Probably both grandmother and mother became Christians. {I am persuaded} (\pepeismai\). Perfect passive indicative of \peith\, "I stand persuaded." In the Pastorals only here and verse 12|, common in Paul's other writings (Romans:8:38|, etc.).
rwp@2Timothy:1:12 @{These things} (\tauta\). His imprisonment in Rome. {Yet I am not ashamed} (\all' ouk epaischunomai\). Plain reference to the exhortation to Timothy in verse 8|. {Him whom I have believed} (\hi pepisteuka\). Dative case of the relative (\hi\) with the perfect active of \pisteu\, the antecedent to the relative not expressed. It is not an indirect question. Paul knows Jesus Christ whom he has trusted. {I am persuaded} (\pepeismai\). See verse 5|. {To guard} (\phulaxai\). First aorist active infinitive of \phulass\, the very word used in strkjv@1Timothy:6:20| with \parathkn\ as here, to guard against robbery or any loss. {That which I have committed unto him} (\tn parathkn mou\). Literally, "my deposit," as in a bank, the bank of heaven which no burglar can break (Matthew:6:19f.|). See this word also in verse 14|. Some MSS. have the more common \parakatathk\ (a sort of double deposit, \para\, beside, down, \kata\). {Against that day} (\eis ekeinn tn hmeran\). The day of Christ's second coming. See also strkjv@1:18; strkjv@4:8; strkjv@2Thessalonians:1:10|, and often in the Gospels. Elsewhere, the day of the Lord (1Thessalonians:5:2; strkjv@2Thessalonians:2:2; strkjv@1Corinthians:1:8; strkjv@2Corinthians:1:14|), the day of Christ or Jesus Christ (Phillipians:1:6,10; strkjv@2:16|), the day (1Thessalonians:5:4; strkjv@1Corinthians:3:13; strkjv@Romans:13:12|), the day of redemption (Ephesians:4:20|), the day of judgment (Romans:2:5,16|).
rwp@2Timothy:2:5 @{If also a man contend in the games} (\ean de kai athli tis\). Condition of third class with present (linear) active subjunctive of \athle\, old and common verb (from \athlos\, a contest), only this verse in N.T., but \sunathle\ in strkjv@Phillipians:1:27|. Note sharp distinction between \athli\ (present subjunctive, engage in a contest in general) and \athlsi\ (first aorist active subjunctive, engage in a particular contest). Not "except he have contended," but simply "unless he contend" (in any given case) "lawfully" (\nomims\). Old adverb, agreeably to the law, in N.T. only here and strkjv@1Timothy:1:8|. {Is not crowned} (\ou stephanoutai\). Present passive indicative of \stephano\, old verb (from \stephanos\, crown), in N.T. only here and strkjv@Hebrews:2:7,9|. One apodosis for two protases. The victor in the athletic contests was crowned with a garland.
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:2:11 @{Faithful is the saying} (\pistos ho logos\). The saying which follows here though it can refer to the preceding as in strkjv@1Timothy:4:9|. See strkjv@1Timothy:1:15|. It is possible that from here to the end of 13| we have the fragment of an early hymn. There are four conditions in these verses (11-13|), all of the first class, assumed to be true. Parallels to the ideas here expressed are found in strkjv@2Thessalonians:1:5; strkjv@1Corinthians:4:8; strkjv@2Corinthians:7:3; strkjv@Romans:6:3-8; strkjv@Colossians:3:1-4|. Note the compounds with \sun\ (\sunapethanomen\, {we died with}, from \sunapothnesko\ as in strkjv@2Corinthians:7:3|; \sunzsomen\, {we shall live with}, from \sunza\ as in strkjv@2Corinthians:7:3|; \sumbasileusomen\, {we shall reign with}, from \sumbasileu\ as in strkjv@1Corinthians:4:8|). For \hupomenomen\ (we endure) see strkjv@1Corinthians:13:7| and for \apistoumen\ (we are faithless) see strkjv@Romans:3:3|. The verb \arneomai\, to deny (\arnsometha\, we shall deny, \arnsetai\, he will deny, \arnsasthai\, deny, first aorist middle infinitive) is an old word, common in the Gospels in the sayings of Jesus (Matthew:10:33; strkjv@Luke:12:9|), used of Peter (Mark:14:70|), and is common in the Pastorals (1Timothy:5:8; strkjv@Titus:2:12; strkjv@2Timothy:3:5|). Here in verse 13| it has the notion of proving false to oneself, a thing that Christ "cannot" (\ou dunatai\) do.
rwp@2Timothy:2:21 @{If a man purge himself} (\ean tis ekkathari\). Paul drops the metaphor of the house and takes up the individual as one of the "vessels." Condition of third class with first aorist active subjunctive of \ekkathair\, old verb, to cleanse out, in LXX, in N.T. only here and strkjv@1Corinthians:5:7|. {From these} (\apo toutn\). From the vessels for dishonour of verse 20|. {Sanctified} (\hgiasmenon\). Perfect passive participle of \hagiaz\, for which verb see strkjv@1Corinthians:6:11|. {Meet for the master's use} (\euchrston ti despoti\). Dative case \despoti\ (for which word see strkjv@1Timothy:6:1|) with \euchrston\, neuter singular like \hgiasmenon\ agreeing with \skeuos\. Old verbal adjective (\eu\ and \chraomai\, to use well), useful or usable for the master. In N.T. only here and strkjv@4:11|. See \achrston\ in strkjv@Philemon:11|. {Prepared} (\htoimasmenon\). Perfect passive participle of \hetoimaz\, in a state of readiness, old and common word, elsewhere by Paul only strkjv@1Corinthians:2:9| (LXX).
rwp@2Timothy:2:22 @{Youthful} (\neterikas\). Literary _Koin_ word (Polybius, Josephus), only here in N.T. There are lusts peculiar to flaming youth. {Flee} (\pheuge\). Present active imperative of \pheug\, old and common verb. In this sense see strkjv@1Corinthians:6:18|. {Follow after} (\dike\). Present active imperative of \dik\ as if in a chase for which sense see strkjv@1Thessalonians:5:15|. Steady pursuit of these virtues like those in strkjv@Galatians:5:22|. {Call on the Lord} (\epikaloumenon ton kurion\). See strkjv@1Corinthians:1:2; strkjv@Romans:10:12-14|.
rwp@2Timothy:2:23 @{Ignorant} (\apaideutous\). Old verbal, here only in N.T. (\a\ privative and \paideu\). Untrained, uneducated, "speculations of a half-educated mind" (Parry). {Refuse} (\paraitou\). See strkjv@1Timothy:4:7|. {They gender strifes} (\gennsin machas\). Present active indicative of old and common verb \genna\ (Romans:9:11|). "They beget battles." See strkjv@2:14|.
rwp@2Timothy:3:6 @{That creep} (\hoi endunontes\). Old and common verb (also \endu\) either to put on (1Thessalonians:5:8|) or to enter (to slip in by insinuation, as here). See same idea in strkjv@Jude:1:4| (\pareisedusan\), strkjv@2Peter:2:1| (\pareisaxousin\), strkjv@Galatians:2:4| (\pareislthon\ and \pareisaktous\). These stealthy "creepers" are pictured also in strkjv@Titus:1:11|. {Take captive} (\aichmaltizontes\). "Taking captive." Present active participle of \aichmaltiz\, for which see strkjv@2Corinthians:10:5; strkjv@Romans:7:23|. {Silly women} (\gunaikaria\). Literally, "little women" (diminutive of \gun\), found in Diocles (comedian of 5 century B.C.) and in Epictetus. The word here is neuter (grammatical gender) plural. Used contemptuously here (only N.T. example). Ramsay suggests "society ladies." It is amazing how gullible some women are with religious charlatans who pose as exponents of "new thought." {Laden with sins} (\sesreumena hamartiais\). Perfect passive participle of \sreu\, old word from Aristotle down (from \sros\, a heap) to heap up. In N.T. only here and strkjv@Romans:12:20|. Associative instrumental case \hamartiais\. {Divers} (\poikilais\). Many coloured. See strkjv@Titus:3:3|. One has only to recall Schweinfurth, the false Messiah of forty odd years ago with his "heavenly harem" in Illinois and the recent infamous "House of David" in Michigan to understand how these Gnostic cults led women into licentiousness under the guise of religion or of liberty. The priestesses of Aphrodite and of Isis were illustrations ready to hand. \Agomena\ (present passive participle) means "continually led astray or from time to time."
rwp@2Timothy:3:14 @{But abide thou} (\su de mene\). Emphatic contrast (\su de\), "But thou." Present active imperative of \men\, common verb, to remain. {In the things which} (\en hois\). The antecedent to \hois\ is not expressed ("in which things") and the relative is attracted from \ha\ accusative with \emathes\ (didst learn, second aorist active indicative of \manthan\) to the case of the unexpressed antecedent (locative with \en\). {Hast been assured of} (\epistths\). First aorist passive indicative of \pisto\, old verb (from \pistos\, faithful), to make reliable, only here in N.T. {Knowing from whom} (\eids para tinn\). Second perfect active participle of \oida\. Note \tinn\ (ablative case after \para\ in an indirect question). The list included the O.T. prophets, Paul, Eunice, Lois. There ought to be moral authority in such personages.
rwp@2Timothy:3:15 @{From a babe} (\apo brephous\). Only here in the Pastorals. This teaching from the fifth year, covering the whole of Timothy's recollections. See strkjv@Mark:9:21| \ek paidiothen\, from a child. {Thou has known} (\oidas\). Present active indicative, progressive perfect reaching from a babe till now. Would that Christian parents took like pains today. {The sacred writings} (\hiera grammata\). "Sacred writings" or "Holy Scriptures." Here alone in N.T., though in Josephus (Proem to _Ant_. 3; _Apion_ 1, etc.) and in Philo. The adjective \hieros\ occurs in strkjv@1Corinthians:9:13| of the temple worship, and \gramma\ in contrast to \pneuma\ in strkjv@2Corinthians:3:6f.; strkjv@Romans:2:29| and in strkjv@John:5:47| of Moses' writings, in strkjv@Acts:28:21| of an epistle, in strkjv@Galatians:6:11| of letters (characters). In Ephesus there were \Ephesia grammata\ that were \bebla\ (Acts:19:19|), not \hiera\. {To make thee wise} (\se sophisai\). First aorist active infinitive of \sophiz\, old verb (from \sophos\), in N.T. only here, and strkjv@2Peter:1:16|. {Which is in} (\ts en\). Common idiom with the article, "the in." The use of the Scriptures was not magic, but of value when used "through faith that is in Christ Jesus."
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:4:13 @{The cloke} (\tn phelonn\). More common form \pheilon\. By metathesis for \phainol\, Latin _paenula_, though which language transliterated the word into the other is not known. The meaning is also uncertain, though probably "cloke" as there are so many papyri examples in that sense (Moulton and Milligan, _Vocabulary_). Milligan (N.T. _Documents_, p. 20) had previously urged "book wrap" as probable but he changed his mind and rightly so. {With Carpus} (\para Karpi\). "Beside Carpus," at his house. Not mentioned elsewhere. Probably a visit to Troas after Paul's return from Crete. {The books} (\ta biblia\). Probably papyrus rolls. One can only guess what rolls the old preacher longs to have with him, probably copies of Old Testament books, possibly copies of his own letters, and other books used and loved. The old preacher can be happy with his books. {Especially the parchments} (\malista tas membranas\). Latin _membrana_. The dressed skins were first made at Pergamum and so termed "parchments." These in particular would likely be copies of Old Testament books, parchment being more expensive than papyrus, possibly even copies of Christ's sayings (Luke:1:1-4|). We recall that in strkjv@Acts:26:24| Festus referred to Paul's learning (\ta grammata\). He would not waste his time in prison.
rwp@2Timothy:4:16 @{At my first defence} (\en ti prti apologii\). Original sense of "apology" as in strkjv@Phillipians:1:7,16|. Either the first stage in this trial or the previous trial and acquittal at the end of the first Roman imprisonment. Probably the first view is correct, though really there is no way to decide. {No one took my part} (\oudeis moi paregeneto\). "No one came by my side" (second aorist middle indicative of \paraginomai\). See strkjv@1Corinthians:16:3|. {But all forsook me} (\alla pantes me egkateleipon\). Same verb and tense used of Demas above (verse 10|), "But all were forsaking me" (one by one) or, if aorist \egkatelipon\, "all at once left me." {May it not be laid to their account} (\m autois logisthei\). First aorist passive optative in future wish with negative \m\. Common Pauline verb \logizomai\ (1Corinthians:13:5; strkjv@Romans:4:3,5|).
rwp@3John:1:6 @{Before the church} (\enpion ekklsias\). Public meeting as the anarthrous use of \ekklsia\ indicates, like \en ekklsii\ in strkjv@1Corinthians:14:19,35|. {Thou wilt do well} (\kals poiseis\). Future active of \poie\ with adverb \kals\, a common polite phrase in letters (papyri) like our "please." See also strkjv@Acts:10:33; strkjv@James:2:19; strkjv@1Corinthians:7:37f.; strkjv@Phillipians:4:14; strkjv@2Peter:1:19|. {To set forward on their journey} (\propempsas\). First aorist active participle (simultaneous action) of \propemp\, to send forward, "sending forward," old word, in N.T. in strkjv@Acts:15:3; strkjv@20:38; strkjv@21:5; strkjv@1Corinthians:16:6,11; strkjv@2Corinthians:1:16; strkjv@Romans:15:24; strkjv@Titus:3:13|. {Worthily of God} (\axis tou theou\). Precisely this phrase in strkjv@1Thessalonians:2:12| and the genitive with \axis\ also in strkjv@Romans:16:2; strkjv@Phillipians:1:27; strkjv@Colossians:1:10; strkjv@Ephesians:4:1|. See strkjv@John:13:20| for Christ's words on the subject. "Since they are God's representatives, treat them as you would God" (Holtzmann). From Homer's time (_Od_. XV. 74) it was customary to speed the parting guest, sometimes accompanying him, sometimes providing money and food. Rabbis were so escorted and Paul alludes to the same gracious custom in strkjv@Romans:15:24; strkjv@Titus:3:13|.
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@3John:1:14 @{Peace to thee} (\eirn soi\). _Pax tibi_ like the Jewish greeting _shalm_ (Luke:10:5; strkjv@24:36; strkjv@John:20:19,21|). {The friends} (\hoi philoi\). Those in Ephesus. {By name} (\kat' onoma\). John knew the friends in the church (at Pergamum or wherever it was) as the good shepherd calls his sheep by name (John:10:3|, the only other N.T. example of \kat' onoma\). The idiom is common in the papyri letters (Deissmann, _Light_, etc., p. 193, note 21).
rwp@Info_Acts @ THE DATE There are three views about the date of the Acts. Baur and his Tubingen School held the second century to be the date of this late pamphlet as they termed it after the fashion of the Clementine Homilies. But that view is now practically abandoned save by the few who still strangely oppose the Lukan authorship. Probably the majority of those who accept the Lukan authorship place it in the latter part of the first century for two reasons. One is that the Gospel according to Luke is dated by them after the destruction of Jerusalem because of the prophecy by Jesus of the encompassing of the city by armies. Predictive prophecy that would be and so it is considered a prophecy _post eventum_. The other reason is the alleged use of the _Antiquities_ of Josephus by Luke. Josephus finished this work A.D. 93 so that, if Luke did use it, he must have written the Acts after that date. Usually this argument is made to show that Luke could not have written it at all, but some hold that he may have lived to an age that would allow it. But it cannot be assumed that Luke used Josephus because of his mention of Theudas and Judas the Galilean. They differ so widely (Acts:5:36f|. and Josephus, _Ant_. XX. v, 1, 2) that Von Dobschutz (_Dictionary of the Apostolic Church_, art. Josephus) argues that the two accounts are entirely independent of each other. Songs:Luke (Luke:13:1f.|) alludes to a Galilean revolt not mentioned by Josephus and Josephus records three revolts under Pilate not referred to by Luke. A comparison of the accounts of the death of Agrippa I in strkjv@Acts:12:20-23| and _Ant_. XIX. viii, 2 redounds to the credit of Luke. The Josephus phase of the argument may be brushed to one side. The third view, held by Harnack and adopted here, is that Luke wrote the Acts while with Paul in Rome and finished the book before Paul's release, that is by A.D. 63. This is the obvious and natural way to take the language of Luke at the close of Acts. Events had gone no farther and so he ends the narrative right there. It is argued against this that Luke contemplated a third volume and for this reason closed with the arrival of Paul in Rome. But the use of \prton\ (first) in strkjv@Acts:1:1| is a common _Koin_ idiom and does not imply three volumes any more than first and second stories with us means that the house has three. Of course this date for the Acts puts the date of the Gospel further back either in Caesarea (57 to 59) or in Rome (60 to 62). And that means that Mark's Gospel is still earlier since Luke used it for his Gospel and the Logia (Q) earlier still. But all these dates are probable in the light of all the known facts.
rwp@Acts:1:1 @{The former treatise} (\ton men prton\). Literally, the first treatise. The use of the superlative is common enough and by no means implies, though it allows, a third volume. This use of \prtos\ where only two are compared is seen between the Baptist and Jesus (John:1:15|), John and Peter (John:20:4|). The idiom is common in the papyri (Robertson, _Grammar_, pp. 662, 669). The use of \men solitarium\ here, as Hackett notes, is common in Acts. It is by no means true that \men\ requires a following \de\ by contrast. The word is merely a weakened form of \mn\=surely, indeed. The reference is to the "first treatise" and merely emphasizes that. The use of \logos\ (word) for treatise or historical narrative is common in ancient Greek as in Herodotus 6 and 9. Plato (_Phaedo_, p. 61 B) makes a contrast between \muthos\ and \logos\. {I made} (\epoisamn\). Aorist middle indicative, the middle being the usual construction for mental acts with \poie\. {O Theophilus} (\O Theophile\). The interjection \O\ here as is common, though not in strkjv@Luke:1:3|. But the adjective \kratiste\ (most excellent) is wanting here. See remarks on Theophilus on ¯Luke:1:3|. Hackett thinks that he lived at Rome because of the way Acts ends. He was a man of rank. He may have defrayed the expense of publishing both Luke and Acts. Perhaps by this time Luke may have reached a less ceremonious acquaintance with Theophilus. {Which Jesus began} (\hn rxato Isous\). The relative is attracted from the accusative \ha\ to the genitive \hn\ because of the antecedent \pantn\ (all). The language of Luke here is not merely pleonastic as Winer held. Jesus "began" "both to do and to teach" (\poiein te kai didaskein\). Note present infinitives, linear action, still going on, and the use of \te--kai\ binds together the life and teachings of Jesus, as if to say that Jesus is still carrying on from heaven the work and teaching of the disciples which he started while on earth before his ascension. The record which Luke now records is really the Acts of Jesus as much as the Acts of the Apostles. Dr. A. T. Pierson called it "The Acts of the Holy Spirit," and that is true also. The Acts, according to Luke, is a continuation of the doings and teachings of Jesus. "The following writings appear intended to give us, and do, in fact, profess to give us, that which Jesus _continued_ to do and teach after the day in which he was taken up" (Bernard, _Progress of Doctrine in the N.T._).
rwp@Acts:1:2 @{Until the day in which} (\achri hs hmeras\). Incorporation of the antecedent into the relative clause and the change of case \hi\ (locative) to \hs\ (genitive). {Was received up} (\anelmpth\). First aorist passive indicative of \analamban\. Common verb to lift anything up (Acts:10:16|) or person as Paul (Acts:20:13|). Several times of the Ascension of Jesus to heaven (Mark:16:19; strkjv@Acts:1:2,11,22; strkjv@1Timothy:3:16|) with or without "into heaven" (\eis ton ouranon\). This same verb is used of Elijah's translation to heaven in the LXX (2Kings:2:11|). The same idea, though not this word, is in strkjv@Luke:24:51|. See strkjv@Luke:9:51| for \analmpsis\ of the Ascension. {Had given commandment} (\enteilamenos\). First aorist middle participle of \entell\ (from \en\ and \tell\, to accomplish), usually in the middle, old verb, to enjoin. This special commandment refers directly to what we call the commission given the apostles before Christ ascended on high (John:20:21-23; strkjv@Matthew:28:16-20; strkjv@Mark:16:15-18; strkjv@1Corinthians:15:6; strkjv@Luke:24:44-49|). He had given commands to them when they were first chosen and when they were sent out on the tour of Galilee, but the immediate reference is as above. {Through the Holy Spirit} (\dia pneumatos hagiou\). In his human life Jesus was under the guidance of the Holy Spirit. This applies to the choice of the apostles (Luke:6:13|) and to these special commands before the Ascension. {Whom he had chosen} (\hous exelexato\). Aorist middle indicative, not past perfect. The same verb (\eklexamenos\) was used by Luke in describing the choice of the twelve by Jesus (Luke:6:13|). But the aorist does not stand "for" our English pluperfect as Hackett says. That is explaining Greek by English. The Western text here adds: "And ordered to proclaim the gospel."
rwp@Acts:1:3 @{To whom also} (\hois kai\). He chose them and then also manifested himself to these very same men that they might have personal witness to give. {Shewed himself alive} (\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:1:4 @{Being assembled together with them} (\sunalizomenos\). Present passive participle from \sunaliz\, an old verb in Herodotus, Xenophon, etc., from sun, with, and \haliz\, from \hals\, crowded. The margin of both the Authorized and the Revised Versions has "eating with them" as if from \sun\ and \hals\ (salt). Salt was the mark of hospitality. There is the verb \halisthte en auti\ used by Ignatius _Ad Magnes_. X, "Be ye salted in him." But it is more than doubtful if that is the idea here though the Vulgate does have _convescens illis_ "eating with them," as if that was the common habit of Jesus during the forty days (Wendt, Feine, etc.). Jesus did on occasion eat with the disciples (Luke:24:41-43; strkjv@Mark:16:14|). {To wait for the promise of the Father} (\perimenein tn epaggelian tou patros\). Note present active infinitive, to keep on waiting for (around, \peri\). In the Great Commission on the mountain in Galilee this item was not given (Matthew:28:16-20|). It is the subjective genitive, the promise given by the Father (note this Johannine use of the word), that is the Holy Spirit ("the promise of the Holy Spirit," objective genitive). {Which ye heard from me} (\hn kousate mou\). Change from indirect discourse (command), infinitives \chrizesthai\ and \perimenein\ after \parggeilen\ to direct discourse without any \eph\ (said he) as the English (Italics). Luke often does this (_oratior ariata_). Note also the ablative case of \mou\ (from me). Luke continues in verse 5| with the direct discourse giving the words of Jesus.
rwp@Acts:1:5 @{Baptized with water} (\ebaptisen hudati\) {and with the Holy Ghost} (\en pneumati 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:1:6 @{They therefore} (\hoi men oun\). Demonstrative use of \hoi\ with \men oun\ without any corresponding \de\ just as in strkjv@1:1| \men\ occurs alone. The combination \men oun\ is common in Acts (27 times). Cf. strkjv@Luke:3:18|. The \oun\ is resumptive and refers to the introductory verses (1:1-5|), which served to connect the Acts with the preceding Gospel. The narrative now begins. {Asked} (\rtn\). Imperfect active, repeatedly asked before Jesus answered. {Lord} (\kurie\). Here not in the sense of "sir" (Matthew:21:30|), but to Jesus as Lord and Master as often in Acts (19:5,10|, etc.) and in prayer to Jesus (7:59|). {Dost thou restore} (\ei apokathistaneis\). The use of \ei\ in an indirect question is common. We have already seen its use in direct questions (Matthew:12:10; strkjv@Luke:13:23| which see for discussion), possibly in imitation of the Hebrew (frequent in the LXX) or as a partial condition without conclusion. See also strkjv@Acts:7:1; strkjv@19:2; strkjv@21:37; strkjv@22:25|. The form of the verb \apokathistan\ is late (also \apokathista\) omega form for the old and common \apokathistmi\, double compound, to restore to its former state. As a matter of fact the Messianic kingdom for which they are asking is a political kingdom that would throw off the hated Roman yoke. It is a futuristic present and they are uneasy that Jesus may yet fail to fulfil their hopes. Surely here is proof that the eleven apostles needed the promise of the Father before they began to spread the message of the Risen Christ. They still yearn for a political kingdom for Israel even after faith and hope have come back. They need the enlightenment of the Holy Spirit (John:14-16|) and the power of the Holy Spirit (Acts:1:4f.|).
rwp@Acts:1:9 @{As they were looking} (\blepontn autn\). Genitive absolute. The present participle accents the fact that they were looking directly at Jesus. {He was taken up} (eprth). First aorist passive indicative of \epair\, old and common verb meaning to lift up. In strkjv@Luke:24:51| we have "he was borne up" (\anephereto\) and in strkjv@Acts:1:2, strkjv@1:11; strkjv@1Timothy:3:6| "was received up" (\anelmpth\). {Received} (\hupelaben\). Second aorist active indicative of \hupolamban\, literally here "took under him." He seemed to be supported by the cloud. "In glory" Paul adds in strkjv@1Timothy:3:16|. {Out of their sight} (\apo tn ophthalmn autn\). From their eyes (\apo\ with ablative case).
rwp@Acts:1:10 @{Were looking steadfastly} (\atenizontes san\). Periphrastic imperfect active of \ateniz\, a late intensive verb (intensive \a\ and \tein\, to stretch). Common in Acts and also in strkjv@Luke:4:20; strkjv@22:56| as well as strkjv@Acts:10:4|, which see. {As he went} (\poreuomenou autou\). Genitive absolute of present middle participle. They saw him slipping away from their eyes as the cloud bore him away. {Stood by them} (\pareistkeisan autois\). Past perfect active indicative of \paristmi\ and intransitive (note \i\ in B instead of \ei\ for augment, mere itacism).
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:1:14 @{With one accord} (\homothumadon\). Old adverb in \-don\ from adjective \homothumos\ and that from \homos\, same, and \thumos\, mind or spirit, with the same mind or spirit. Common in ancient Greek and papyri. In the N.T. eleven times in Acts and nowhere else save strkjv@Romans:15:6|. See strkjv@Matthew:18:19|. {Continued} (\san proskarterountes\). Periphrastic imperfect active of \proskartere\, old verb from \pros\ (perfective use) and \kartere\ from \karteros\, strong, steadfast, like the English "carry on." Already in strkjv@Mark:3:9| which see and several times in Acts and Paul's Epistles. They "stuck to" the praying (\ti proseuchi\, note article) for the promise of the Father till the answer came. {With the women} (\sun gunaixin\). Associative instrumental case plural of \gun\ after \sun\. As one would expect when praying was the chief work on hand. More women certainly included than in strkjv@Luke:8:2; strkjv@Mark:15:40f.; strkjv@Matthew:27:55f.; strkjv@Luke:23:49; strkjv@Mark:15:47; strkjv@Matthew:27:61; strkjv@Luke:23:55f.; strkjv@Mark:16:1; strkjv@Matthew:28:1; strkjv@Luke:24:1f.; strkjv@John:20:1, 11-18; strkjv@Matthew:28:9f|. There were probably other women also whose testimony was no longer scouted as it had been at first. Codex Bezae adds here "and children." {And Mary the mother of Jesus} (\kai Mariam ti mtri tou Isou\). A delicate touch by Luke that shows Mary with her crown of glory at last. She had come out of the shadow of death with the song in her heart and with the realization of the angel's promise and the prophecy of Simeon. It was a blessed time for Mary. {With his brethren} (\sun tois adelphois autou\). With his brothers, it should be translated. They had once disbelieved in him (John:7:5|). Jesus had appeared to James (1Corinthians:15:7|) and now it is a happy family of believers including the mother and brothers (half-brothers, literally) of Jesus. They continue in prayer for the power from on high.
rwp@Acts:2:1 @{Was now come} (\en ti sunplrousthai\). Luke's favourite idiom of \en\ with the articular present infinitive passive and the accusative of general reference, "in the being fulfilled completely (perfective use of \sun-\) as to the day of Pentecost." Common verb, but only in Luke in N.T. In literal sense of filling a boat in strkjv@Luke:8:23|, about days in strkjv@Luke:9:51| as here. Whether the disciples expected the coming of the Holy Spirit on this day we do not know. Blass holds that the present tense shows that the day had not yet come. It is a Hebrew idiom (Exodus:7:25|) and Luke may mean that the day of Pentecost was not yet over, was still going on, though Hackett takes it for the interval (fifty days) between Passover and Pentecost. Apparently this day of Pentecost fell on the Jewish Sabbath (our Saturday). It was the feast of first fruits. {All together in one place} (\pantes homou epi to auto\). All together in the same place. Note \homou\ here (correct text), not \homothumadon\ as in strkjv@1:14|, and so a bit of tautology.
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; strkjv@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:2:15 @{As ye suppose} (\hs humeis hupolambanete\). Note use of \humeis\ (ye) for decided emphasis. {The third hour} (\hra trit\). Three o'clock in the day Jewish time, nine Roman. Drunkenness belongs to the night (1Thessalonians:5:7|). It was a quick, common sense reply, and complete answer to their suspicion.
rwp@Acts: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:2:20 @{Shall be turned} (\metastraphsetai\). Second future passive of \metastreph\, common verb, but only three times in the N.T. (Acts:2:20| from Joel; strkjv@James:4:9; strkjv@Galatians:1:7|). These are the "wonders" or portents of verse 19|. It is worth noting that Peter interprets these "portents" as fulfilled on the Day of Pentecost, though no such change of the sun into darkness or of the moon into blood is recorded. Clearly Peter does not interpret the symbolism of Joel in literal terms. This method of Peter may be of some service in the Book of Revelation where so many apocalyptic symbols occur as well as in the great Eschatological Discourse of Jesus in strkjv@Matthew:24,25|. In strkjv@Matthew:24:6,29| Jesus had spoken of wars on earth and wonders in heaven. {Before the day of the Lord come, that great and notable day} (\prin elthein hmeran kuriou tn megaln kai epiphan\). The use of \prin\ with the infinitive and the accusative of general reference is a regular Greek idiom. The use of the adjectives with the article is also good Greek, though the article is not here repeated as in strkjv@1:25|. The Day of the Lord is a definite conception without the article. {Notable} (\epiphan\) is the same root as epiphany (\epiphaneia\) used of the Second Coming of Christ (2Thessalonians:2:8; strkjv@1Timothy:6:14; strkjv@2Timothy:4:1; strkjv@Titus:2:13|). It translates here the Hebrew word for "terrible." In the Epistles the Day of the Lord is applied (Knowling) to the Coming of Christ for judgment (1Thessalonians:5:2; strkjv@1Corinthians:1:8; strkjv@2Corinthians:1:14; strkjv@Phillipians:1:10|).
rwp@Acts:2:21 @{Shall call on} (\epikalestai\). First aorist middle subjunctive of \epikale\, common verb, to call to, middle voice for oneself in need. Indefinite relative clause with \ean\ and so subjunctive, punctiliar idea, in any single case, and so aorist.
rwp@Acts:2:23 @{Him} (\touton\). "This one," resumptive and emphatic object of "did crucify and slay." {Being delivered up} (\ekdoton\). Verbal adjective from \ekdidmi\, to give out or over. Old word, but here only in the N.T. Delivered up by Judas, Peter means. {By the determinate counsel and foreknowledge of God} (\ti hrismeni bouli kai prognsi tou theou\). Instrumental case. Note both purpose (\boul\) and foreknowledge (\prognsis\) of God and "determined" (\hrismen\, perfect passive participle, state of completion). God had willed the death of Jesus (John:3:16|) and the death of Judas (Acts:1:16|), but that fact did not absolve Judas from his responsibility and guilt (Luke:22:22|). He acted as a free moral agent. {By the hand} (\dia cheiros\). Luke is fond of these figures (hand, face, etc.) very much like the Hebrew though the vernacular of all languages uses them. {Lawless men} (\anomn\). Men without law, who recognize no law for their conduct, like men in high and low stations today who defy the laws of God and man. Old word, very common in the LXX. {Ye did crucify} (\prospxantes\). First aorist active participle of \prospgnumi\, rare compound word in Dio Cassius and here only in the N.T. One must supply \ti stauri\ and so it means "fastened to the cross," a graphic picture like Paul's "nailed to the cross" (\proslsas ti stauri\) in strkjv@Colossians:2:14|. {Did slay} (\aneilate\). Second aorist active indicative with first aorist vowel \a\ instead of \o\ as is common in the _Koin_. This verb \anaire\, to take up, is often used for kill as in strkjv@Acts:12:2|. Note Peter's boldness now under the power of the Holy Spirit. He charges the people to their faces with the death of Christ.
rwp@Acts:2:25 @{Concerning him} (\eis auton\). Peter interprets strkjv@Psalms:16:8-11| as written by David and with reference to the Messiah. There is but one speaker in this Psalm and both Peter here and Paul in strkjv@Acts:13:36| make it the Messiah. David is giving his own experience which is typical of the Messiah (Knowling). {I beheld} (\proormn\). Imperfect middle without augment of \proora\, common verb, but only twice in the N.T., to see beforehand (Acts:21:29|) or to see right before one as here. This idea of \pro-\ is made plainer by "before my face" (\enpion mou\). {On my right hand} (\ek dexin mou\). The Lord Jehovah like a defender or advocate stands at David's right hand as in trials in court (Psalms:109:31|). {That} (\hina\) here is almost result. {Moved} (\saleuth\). First aorist passive subjunctive of \saleu\, to shake like an earthquake.
rwp@Acts:2:27 @{In Hades} (\eis Hidn\). Hades is the unseen world, Hebrew Sheol, but here it is viewed as death itself "considered as a rapacious destroyer" (Hackett). It does not mean the place of punishment, though both heaven and the place of torment are in Hades (Luke:16:23|). "Death and Hades are strictly parallel terms: he who is dead is in Hades" (Page). The use of \eis\ here=\en\ is common enough. The Textus Receptus here reads \eis Hidou\ (genitive case) like the Attic idiom with \domon\ (abode) understood. "Hades" in English is not translation, but transliteration. The phrase in the Apostles' Creed, "descended into hell" is from this passage in Acts (Hades, not Gehenna). The English word "hell" is Anglo-Saxon from \helan\, to hide, and was used in the Authorized Version to translate both Hades as here and Gehenna as in strkjv@Matthew:5:22|. {Thy Holy One} (\ton hosion sou\). Peter applies these words to the Messiah. {Corruption} (\diaphthoran\). The word can mean destruction or putrefaction from \diaphtheir\, old word, but in N.T. only here and strkjv@Acts:13:34-37|. The Hebrew word in strkjv@Psalms:16| can mean also the pit or the deep.
rwp@Acts:2:35 @{Till I make} (\hes an th\). Second aorist active subjunctive of \tithmi\ with \an\ after \hes\ for the future, a common Greek idiom. This dominion of Christ as Mediator will last till the plan of the kingdom is carried out (1Corinthians:15:23-28|). Complete subjugation will come, perhaps referring to the custom of victorious kings placing their feet upon the necks of their enemies (Joshua:10:24|). {Therefore assuredly} (\Asphals oun\). Assuredly therefore, without any slip or trip (\asphals\ from \a\ privative and \sphall\, to trip, to slip. Peter draws a powerfully pungent conclusion by the use of the adverb \asphals\ and the inferential conjunction \oun\. Peter's closing sentence drives home the point of his sermon: "This very Jesus whom ye crucified (note \humeis\, strongly emphatic {ye}), him God made both Lord and Messiah" (\kai kurion kai Christon\), as David foretold in strkjv@Psalms:110| and as the events of this day have confirmed. The critics are disturbed over how Luke could have gotten the substance of this masterful address spoken on the spur of the moment with passion and power. They even say that Luke composed it for Peter and put the words in his mouth. If so, he made a good job of it. But Peter could have written out the notes of the address afterwards. Luke had plenty of chances to get hold of it from Peter or from others.
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; strkjv@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:2:42 @{They continued steadfastly} (\san proskarturountes\). Periphrastic active imperfect of \proskarture\ as in strkjv@Acts:1:14| (same participle in verse 46|). {Fellowship} (\koinnii\). Old word from \koinnos\ (partner, sharer in common interest) and this from \koinos\ what is common to all. This partnership involves participation in, as the blood of Christ (Phillipians:2:1|) or co-operation in the work of the gospel (Phillipians:1:5|) or contribution for those in need (2Corinthians:8:4; strkjv@9:13|). Hence there is wide diversity of opinion concerning the precise meaning of \koinnia\ in this verse. It may refer to the distribution of funds in verse 44| or to the oneness of spirit in the community of believers or to the Lord's Supper (as in strkjv@1Corinthians:10:16|) in the sense of communion or to the fellowship in the common meals or \agapae\ (love-feasts). {The breaking of bread} (\ti klasei tou artou\). The word \klasis\ is an old word, but used only by Luke in the N.T. (Luke:24:35; strkjv@Acts:2:42|), though the verb \kla\ occurs in other parts of the N.T. as in verse 46|. The problem here is whether Luke refers to the ordinary meal as in strkjv@Luke:24:35| or to the Lord's Supper. The same verb \kla\ is used of breaking bread at the ordinary meal (Luke:24:30|) or the Lord's Supper (Luke:22:19|). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord's Supper at first, a combination called \agapai\ or love-feasts. "There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted" (Hackett). This led to some abuses as in strkjv@1Corinthians:11:20|. Hence it is possible that what is referred to here is the Lord's Supper following the ordinary meal. "To simply explain \ti klasei tou artou\ as='The Holy Communion' is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers" (Page). But in strkjv@Acts:20:7| they seem to have come together especially for the observance of the Lord's Supper. Perhaps there is no way to settle the point conclusively here. {The prayers} (\tais proseuchais\). Services where they prayed as in strkjv@1:14|, in the temple (Acts:3:1|), in their homes (4:23|).
rwp@Acts:2:44 @{Were together} (\san epi to auto\). Some MSS. \san kai\ (were and). But they were together in the same place as in strkjv@2:1|. {And had} (\kai eichon\). Imperfect active, kept on having, a habit in the present emergency. {Common} (\koina\). It was not actual communism, but they held all their property ready for use for the common good as it was needed (4:32|). This situation appears nowhere else except in Jerusalem and was evidently due to special conditions there which did not survive permanently. Later Paul will take a special collection for the poor saints in Jerusalem.
rwp@Acts:2:45 @{Sold} (\epipraskon\). Imperfect active, a habit or custom from time to time. Old and common verb, \piprask\. {Parted} (\diemerizon\). Imperfect again of \diameriz\, old verb for dividing or distributing between (\dia\) people. {According as any man had need} (\kathoti an tis chreian eichen\). Regular Greek idiom for comparative clause with \an\ and imperfect indicative corresponding precisely with the three preceding imperfects (Robertson, _Grammar_, p. 967).
rwp@Acts:2:46 @{With one accord in the temple} (\homothumadon en ti hieri\). See on ¯1:14| for \homothumadon\. They were still worshipping in the temple for no breach had yet come between Christians and Jews. Daily they were here and daily breaking bread at home (\kat' oikon\) which looks like the regular meal. {They did take their food} (\metelambanon trophs\). Imperfect tense again and clearly referring to the regular meals at home. Does it refer also to the possible \agapai\ or to the Lord's Supper afterwards as they had common meals "from house to house" (\kat' oikon\)? We know there were local churches in the homes where they had "worship rooms," the church in the house. At any rate it was "with singleness" (\aphelotti\) of heart. The word occurs only here in the N.T., though a late _Koin_ word (papyri). It comes from \aphels\, free from rock (\phelleus\ is stony ground), smooth. The old form was \apheleia\.
rwp@Acts:3:11 @The Codex Bezae adds "as Peter and John went out." {As he held} (\kratountos autou\). Genitive absolute of \krate\, to hold fast, with accusative rather than genitive to get hold of (Acts:27:13|). Old and common verb from \kratos\ (strength, force). Perhaps out of gratitude and partly from fear (Luke:8:38|). {In the porch that is called Solomon's} (\epi ti stoi ti kaloumeni Solomntos\). The adjective Stoic (\stoikos\) is from this word \stoa\ (porch). It was on the east side of the court of the Gentiles (Josephus, _Ant_. XX. 9, 7) and was so called because it was built on a remnant of the foundations of the ancient temple. Jesus had once taught here (John:10:23|). {Greatly wondering} (\ekthamboi\). Wondering out of (\ek\) measure, already filled with wonder (\thambous\, verse 10|). Late adjective. Construction according to sense (plural, though \laos\ singular) as in strkjv@5:16; strkjv@6:7; strkjv@11:1|, etc.
rwp@Acts:3:16 @{By faith in his name} (\ti pistei tou onomatos autou\). Instrumental case of \pistei\ (Aleph and B do not have \epi\) and objective genitive of \onomatos\. {His name} (\to onoma autou\). Repeats the word name to make the point clear. Cf. verse 6| where Peter uses "the name of Jesus Christ of Nazareth" when he healed the man. {Made strong} (\esteresen\). Same verb used in verse 7| (and strkjv@16:5|). Nowhere else in the N.T. Old verb from \stereos\, firm, solid. {Through him} (\di' autou\). Through Jesus, the object of faith and the source of it. {Perfect soundness} (\holoklrian\). Perfect in all its parts, complete, whole (from \holos\, whole, \klros\, allotment). Late word (Plutarch) once in LXX (Isaiah:1:6|) and here alone in the N.T., but adjective \holoklros\, old and common (James:1:4; strkjv@1Thessalonians:5:23|).
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:3:23 @{That prophet} (\tou prophtou ekeinou\). Emphasizes the future prophet as on "him" (\autou\) before "hearken." They had refused to "hearken" to Moses and now, alas, many had refused to "hearken" to Christ. {Shall be utterly destroyed} (\exolethreuthsetai\). First future passive of \exole-\ (\o\) \threu\, a late verb, to destroy utterly (\ex\), only here in the N.T., common in the LXX.
rwp@Acts:4:13 @{The boldness} (\tn parrsian\). Telling it all (\pan, rsia\). See also verses 29,31|. Actually Peter had turned the table on the Sanhedrin and had arraigned them before the bar of God. {Had perceived} (\katalabomenoi\). Second aorist middle participle of \katalamban\, common verb to grasp strongly (\kata\), literally or with the mind (especially middle voice), to comprehend. The rulers recalled Peter and John from having seen them often with Jesus, probably during the temple teaching, etc. {They were unlearned} (\agrammatoi eisin\). Present indicative retained in indirect discourse. Unlettered men without technical training in the professional rabbinical schools of Hillel or Shammai. Jesus himself was so regarded (John:7:15|, "not having learned letters"). {And ignorant} (\kai iditai\). Old word, only here in the N.T. and strkjv@1Corinthians:14:24; strkjv@2Corinthians:11:6|. It does not mean "ignorant," but a layman, a man not in office (a private person), a common soldier and not an officer, a man not skilled in the schools, very much like \agrammatos\. It is from \idios\ (one's own) and our "idiosyncracy" is one with an excess of such a trait, while "idiot" (this very word) is one who has nothing but his idiosyncracy. Peter and John were men of ability and of courage, but they did not belong to the set of the rabbis. {They marvelled} (\ethaumazon\). Imperfect (inchoative) active, began to wonder and kept it up. {Took knowledge of them} (\epeginskon autous\). Imperfect (inchoative) active again, they began to recognize them as men that they had seen with Jesus.
rwp@Acts:4:32 @{Of one heart and soul} (\kardia kai psuch mia\). It is not possible to make sharp distinction between heart and soul here (see strkjv@Mark:12:30|), only that there was harmony in thought and affection. But the English translation is curiously unlike the Greek original. "There was one heart and soul (nominative case, not genitive as the English has it) in the multitude (\tou plthous\, subjective genitive) of those who believed." {Not one of them} (\oude heis\). More emphatic than \oudeis\, "not even one." {Common} (\koina\). In the use of their property, not in the possession as Luke proceeds to explain. The word \koinos\ is kin to \sun\ (together with)=\xun\ (Epic) and so \xunos=koinos\. See this word already in strkjv@2:44|. The idea of unclean (Acts:10:15|) is a later development from the original notion of common to all.
rwp@Acts:5:14 @{Were the more added} (\mllon prosetithento\). Rather (\mllon\) instead of decrease as one might expect. Imperfect passive indicative of \prostithmi\ common \mi\ verb, kept on being added. {Both of men and women} (\andrn te kai gunaikn\). The distinction between \andres\ and \gunaikes\ and to be considered in connection with \andres\ in strkjv@4:4| which see.
rwp@Acts:5:15 @{Insomuch that} (\hste\). With the present infinitive \ekpherein\ and \tithenai\, regular Greek idiom for result. {Into the streets} (\eis tas plateias\). Supply \hodous\ (ways), into the broad ways. {On beds and couches} (\epi klinarin kai krabattn\). Little beds (\klinaria\ diminutive of \klin\) and camp beds or pallets (see on ¯Mark:2:4,9,11|). {As Peter came by} (\erchomenou Petrou\). Genitive absolute with present middle participle. {At the least his shadow might overshadow} (\kan h skia episkiasei\). Future active indicative with \hina\ (common with \hops\ in ancient Greek) and \kan\ (crasis for \kai ean\=even if), even if only the shadow. The word for shadow (\skia\, like our "sky") is repeated in the verb and preserved in our "overshadow." There was, of course, no virtue or power in Peter's shadow. That was faith with superstition, of course, just as similar cases in the Gospels occur (Matthew:9:20; strkjv@Mark:6:56; strkjv@John:9:5|) and the use of Paul's handkerchief (Acts:19:12|). God honours even superstitious faith if it is real faith in him. Few people are wholly devoid of superstition.
rwp@Acts:5:18 @{With jealousy} (\zlou\). Genitive case. Old word from ze, to boil, our zeal. In itself it means only warmth, ardour, zeal, but for a bad cause or from a bad motive, jealousy, envy, rivalry results (Acts:13:45|). Common in the epistles. {In public ward} (\en trsei dmosii\). As in strkjv@4:3| only with \dmosii\ (public) added, in the public prison, perhaps not the "common" prison, but any prison is bad enough. In verse 19| it is called "the prison" (\ts phulaks\), the guardhouse.
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:5:36 @{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:6:1 @{When the number of the disciples was multiplying} (\plthunontn tn mathtn\). Genitive absolute of \plthun\, old verb from \plthos\, fulness, to increase. The new freedom from the intercession of Gamaliel was bearing rich fruit. {A murmuring of the Grecian Jews} (\goggusmos tn Hellnistn\). Late onomatopoetic word (LXX) from the late verb \gogguz\, to mutter, to murmur. The substantive occurs also in strkjv@John:7:12; strkjv@Phillipians:2:14; strkjv@1Peter:4:9|. It is the secret grumblings that buzz away till they are heard. These "Grecian Jews" or Hellenists are members of the church in Jerusalem who are Jews from outside of Palestine like Barnabas from Cyprus. These Hellenists had points of contact with the Gentile world without having gone over to the habits of the Gentiles, the Jews of the Western Dispersion. They spoke Greek. {Against the Hebrews} (\pros tous Ebraious\). The Jewish Christians from Jerusalem and Palestine. The Aramaean Jews of the Eastern Dispersion are usually classed with the Hebrew (speaking Aramaic) as distinct from the Grecian Jews or Hellenists. {Were neglected} (\paretherounto\). Imperfect passive of \parathere\, old verb, to examine things placed beside (\para\) each other, to look beyond (\para\ also), to overlook, to neglect. Here only in the N.T. These widows may receive daily (\kathmerini\, late adjective from \kath' hmeran\, only here in the N.T.) help from the common fund provided for all who need it (Acts:4:32-37|). The temple funds for widows were probably not available for those who have now become Christians. Though they were all Christians here concerned, yet the same line of cleavage existed as among the other Jews (Hebrew or Aramaean Jews and Hellenists). It is not here said that the murmuring arose among the widows, but because of them. Women and money occasion the first serious disturbance in the church life. There was evident sensitiveness that called for wisdom.
rwp@Acts:6:2 @{The multitude} (\to plthos\). The whole church, not just the 120. {Fit} (\areston\). Pleasing, verbal adjective from \aresk\, to please, old word, but in the N.T. only here and strkjv@Acts:12:3; strkjv@John:8:29; strkjv@1John:3:22|. _Non placet_. {Should forsake} (\kataleipsantas\). Late first aorist active participle for usual second aorist \katalipontas\ from \kataleip\, to leave behind. {Serve tables} (\diakonein trapezais\). Present active infinitive of \diakone\ from \diakonos\ (\dia\ and \konis\, dust), to raise a dust in a hurry, to serve, to minister either at table (John:12:20|), or other service (John:12:25f.|), to serve as deacon (1Timothy:3:10,13|). "Tables" here hardly means money-tables as in strkjv@John:2:15|, but rather the tables used in the common daily distribution of the food (possibly including the love-feasts, strkjv@Acts:2:43-47|). This word is the same root as \diakonia\ (ministration) in verse 1| and \diakonos\ (deacon) in strkjv@Phillipians:1:1; strkjv@1Timothy:3:8-13|. It is more frequently used in the N.T. of ministers (preachers) than of deacons, but it is quite possible, even probable, that the office of deacon as separate from bishop or elder grew out of this incident in strkjv@Acts:6:1-7|. Furneaux is clear that these "seven" are not to be identified with the later "deacons" but why he does not make clear.
rwp@Acts:6:9 @{The synagogue of the Libertines} (\ek ts sunaggs ts legomens Libertinn\). The Libertines (Latin _libertinus_, a freedman or the son of a freedman) were Jews, once slaves of Rome (perhaps descendants of the Jews taken to Rome as captives by Pompey), now set free and settled in Jerusalem and numerous enough to have a synagogue of their own. Schuerer calls a Talmudic myth the statement that there were 480 synagogues in Jerusalem. There were many, no doubt, but how many no one knows. These places of worship and study were in all the cities of the later times where there were Jews enough to maintain one. Apparently Luke here speaks of five such synagogues in Jerusalem (that of the Libertines, of the Cyrenians, of the Alexandrians, of Cilicia, and of Asia). There probably were enough Hellenists in Jerusalem to have five such synagogues. But the language of Luke is not clear on this point. He may make only two groups instead of five since he uses the article \tn\ twice (once before \Libertinn kai Kurnain kai Alexandren\, again before \apo Kilikias kai Asias\). He also changes from the genitive plural to \apo\ before Cilicia and Asia. But, leaving the number of the synagogues unsettled whether five or two, it is certain that in each one where Stephen appeared as a Hellenist preaching Jesus as the Messiah he met opposition. Certain of them "arose" (\anestsan\) "stood up" after they had stood all that they could from Stephen, "disputing with Stephen" (\sunztountes ti Stephani\). Present active participle of \sunzte\, to question together as the two on the way to Emmaus did (Luke:24:15|). Such interruptions were common with Jews. They give a skilled speaker great opportunity for reply if he is quick in repartee. Evidently Stephen was fully equipped for the emergency. One of their synagogues had men from Cilicia in it, making it practically certain that young Saul of Tarsus, the brilliant student of Gamaliel, was present and tried his wits with Stephen. His ignominious defeat may be one explanation of his zest in the stoning of Stephen (Acts:8:1|).
rwp@Acts:7:5 @{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; strkjv@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:7:21 @{When he was cast out} (\ektethentos autou\). Genitive absolute with first aorist passive participle of \ektithmi\. {Took up} (\aneilato\). Second aorist middle indicative (with first aorist vowel \a\ instead of \e\ as often in the _Koin_) of \anaire\, common in the N.T. in the sense of take up and make away with, to kill as in verse 28|, but here only in the N.T. in the original sense of taking up from the ground and with the middle voice (for oneself). Quoted here from strkjv@Exodus:2:5|. The word was used of old for picking up exposed children as here. Vincent quotes Aristophanes (_Clouds_, 531): "I exposed (the child), and some other women, having taken it, adopted (\aneileto\) it." Vulgate has _sustulit_. "Adopted" is the idea here. "After the birth of a child the father took it up to his bosom, if he meant to rear it; otherwise it was doomed to perish" (Hackett). {Nourished him for her own son} (\anethrepsato auton heauti eis huion\). Literally, "she nursed him up for herself (\heauti\ besides middle voice) as a son." This use of \eis\=as occurs in the old Greek, but is very common in the LXX as a translation of the Hebrew _le_. The tradition is that she designed Moses for the throne as the Pharaoh had no son (Josephus, _Ant_. ii. 9, 7).
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:7:24 @{Suffer wrong} (\adikoumenon\). Present passive participle of \adiko\. By blows (Exodus:2:11|). {Avenged} (\epoisen ekdiksin\). First aorist active indicative of \poie\. This idiom occurs in strkjv@Luke:18:7| with \ekdiksin\ (this from \ekdike\ and that from \ekdikos\ without right or law \dik\ and then exacting law of right out of \ek\ one, exacting vengeance). {Him that was oppressed} (\ti kataponoumeni\). Present passive articular participle in the dative case of \kataponeo\, to tire down with toil, to treat roughly, common in late Greek, in the N.T. only here and strkjv@2Peter:2:7| (sore distressed). The man was on the point of being overcome. {Smiting} (\pataxas\). First aorist active participle of \patass\, in the old Greek the beat of the heart, only in the LXX and N.T. to smite a deadly blow as here like \plss\.
rwp@Acts:7:26 @{The day following} (\ti epiousi hmeri\). Locative case, "on the following day" (from \epeimi\, to come upon, to approach, present active participle \epin -ousa, -on\). Common phrase in old Greek both with \hmera\ (day) as here and without as strkjv@16:11|. Only in Acts in the N.T. {Appeared} (\phth\). First aorist passive indicative of \hora\ not with idea that only a vision but rather that it was sudden or unexpected. {As they strove} (\machomenois\). Present middle participle of \machomai\, actually fighting. {Would have set them at one again} (\sunllassen autous eis eirnen\). Better, he tried to reconcile them (or change them into peace). It is the conative imperfect active as in strkjv@Matthew:3:14| of \sunallass\, only here in the N.T. though common in the old Greek. Vulgate has _reconciliabat_. The usual word in the N.T. for reconcile is \katallass\. {Do ye wrong one to another} (\adikeite alllous\). The same word used in verse 24| of the wrong done one of the Hebrews by the Egyptian, but here both are "brethren."
rwp@Acts:7:27 @{Thrust him away} (\apsato auton\). First aorist middle indicative (_Koin_ for Attic \apesato\) of \apthe\, to push away from oneself in middle voice as here, common in old Greek. Again in verse 39; strkjv@13:46; strkjv@Romans:11:1; strkjv@1Timothy:1:19|. It is always the man who is doing the wrong who is hard to reconcile.
rwp@Acts:7:38 @{In the church in the wilderness} (\en ti ekklsii en ti ermi\). Better rendered "congregation" here as in strkjv@Hebrews:2:12| (Psalms:22:22|), the people of Israel gathered at Mt. Sinai, the whole nation. Moses is here represented as receiving the law from an angel as in strkjv@Hebrews:2:2; strkjv@Galatians:3:19| (Deuteronomy:33:2|, LXX) and so was a mediator (\mesits\) or middle man between the angel and the people whereas Jesus is the Mediator of a better covenant (Hebrews:8:6|). But Exodus does not speak of an angel. {Living oracles} (\logia znta\). A \logion\ is a little word (diminutive of \logos\). Common in the old Greek, LXX, Philo, in ecclesiastical writers for sayings of Christ, Papias (for instance) saying that Matthew wrote in Hebrew (Aramaic) "Logia of Jesus." Oxyrhynchus papyri fragments called "Logia of Jesus" are of much interest though only fragments. The Greeks used it of the "oracles" or brief sayings from Delphi. In the N.T. the word occurs only four times (Acts:7:38; strkjv@Romans:3:2; strkjv@Hebrews:5:12; strkjv@1Peter:4:11|). Here the participle \znta\, living, is the same used by Peter (1Peter:2:4f|.), stone (\lithos\) of Christ and Christians. The words from God to Moses are still "living" today. In strkjv@1Peter:4:11| the word is applied to one who speaks \logia theou\ (oracles of God). In strkjv@Romans:3:2| Paul refers to the substance of the law and of prophecy. In strkjv@Hebrews:5:12| the writer means the substance of the Christian religious teaching.
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:7:45 @{Which} (\hn\). Agreeing with \sknn\, not with \tupon\. {In their turn} (\diadexamenoi\). First aorist middle participle of \diadechomai\, to receive through another, to receive in sucession or in turn. Late Greek, only here in N.T. Deissmann (_Bible Studies_, p. 115) argues from a second century B.C. papyrus that \diadochos\ means rather deputy or court official than successor. {With Joshua} (\meta Isou\). With Jesus, the Greek form of Joshua (contracted from Jehoshua, strkjv@Matthew:1:21|), as in strkjv@Hebrews:4:8|. {When they entered on the possession of the nations} (\en ti kataschesei tn ethnn\). Literally "in (or at the time of) the possession of the nations." See on ¯7:5| for the only other N.T. instance of \kataschesis\. {Which} (\hn\). The nations, genitive by attraction to case of \ethnn\. {Thrust out} (\exsen\). First aorist active indicative of \exthe\, to push out, common verb, here, only in N.T. save some MSS. in strkjv@Acts:27:39|.
rwp@Acts:7:48 @{Howbeit} (\all'\). By contrast with what Solomon did and David planned. Note emphatic position of "not" (\all' ouch\), "But not does the Most High dwell." The presence of the Most High is not confined in any building, even one so splendid as Solomon's Temple as Solomon himself foresaw and acknowledged in his prayer (1Kings:8:27; strkjv@2Chronicles:6:18|). {In houses made with hands} (\en cheiropoitois\). No word here for "houses" or "temples" in correct text (\naois\ temples in Textus Receptus). Literally, "In things made with hands" (\cheir\, hand, \poitos\, verbal adjective of \poie\). It occurs in strkjv@Mark:14:58| of the temple and of the sanctuary of Moab (Isaiah:16:12|). It occurs also in strkjv@Acts:7:24; strkjv@Hebrews:9:11,24; strkjv@Ephesians:2:11|. Common in the old Greek. {The prophet} (\ho prophts\). strkjv@Isaiah:66:1|. Isaiah taught plainly that heaven is God's throne.
rwp@Acts:7:51 @{Stiffnecked} (\sklrotrachloi\). From \sklros\ (hard) and \trachlos\, neck, both old words, but this compound only in the LXX and here alone in the N.T. Critics assume that Stephen was interrupted at this point because of the sharp tone of the speech. That may be true, but the natural climax is sufficient explanation. {Uncircumcised in heart} (\aperitmtoi kardiais\). Late adjective common in LXX and here only in the N.T. Verbal of \peritemn\, to cut around and \a\ privative. Both of these epithets are applied to the Jews in the O.T. (Exodus:32:9; strkjv@33:3,5; strkjv@34:9; strkjv@Leviticus:26:41; strkjv@Deuteronomy:9:6; strkjv@Jeremiah:6:10|). \Kardiais\ is locative plural like \sin\ (ears), but some MSS. have genitive singular \kardias\ (objective genitive). No epithet could have been more galling to these Pharisees than to be turned "uncircumcised in heart" (Romans:2:29|). They had only the physical circumcision which was useless. {Ye always} (\humeis aei\). Emphatic position of humeis and "always" looks backward over the history of their forefathers which Stephen had reviewed. {Resist} (\antipiptete\). Old word to fall against, to rush against. Only here in the N.T., but used in the O.T. which is here quoted (Numbers:27:14|). Their fathers had made "external worship a substitute for spiritual obedience" (Furneaux). Stephen has shown how God had revealed himself gradually, the revelation sloping upward to Christ Jesus. "And as he saw his countrymen repeating the old mistake--clinging to the present and the material, while God was calling them to higher spiritual levels--and still, as ever, resisting the Holy Spirit, treating the Messiah as the patriarchs had treated Joseph, and the Hebrews Moses--the pity of it overwhelmed him, and his mingled grief and indignation broke out in words of fire, such as burned of old on the lips of the prophets" (Furneaux). Stephen, the accused, is now the accuser, and the situation becomes intolerable to the Sanhedrin.
rwp@Acts:7:60 @{Kneeled down} (\theis ta gonata\). Second aorist active participle of \tithmi\, placing the knees (on the ground). This idiom is not in the old Greek for kneeling, but Luke has it five times (Luke:22:41; strkjv@Acts:7:60; strkjv@9:40; strkjv@22:36; strkjv@21:5|) and Mark once (15:19|). Jesus was standing at the right hand of God and Stephen knelt before him in worship and called on him in prayer. {Lay not this sin to their charge} (\m stsis autois tautn tn hamartian\). First aorist (ingressive) active subjunctive with \m\, regular Greek idiom, Place not to them or against them (dative \autois\) this sin. The very spirit of Jesus towards his enemies as he died upon the Cross (Luke:23:34|). {He fell asleep} (\ekoimth\). First aorist passive indicative of \koima\, to put to sleep. Old verb and the metaphor of sleep for death is common in all languages, but it is peculiarly appropriate here as Jesus used it of Lazarus. See also strkjv@Acts:13:36; strkjv@1Corinthians:15:18|, etc. Our word cemetery (\koimtrion\) is the sleeping place of the dead. Knowling calls \ekoimth\ here "a picture word of rest and calmness which stands in dramatic contrast to the rage and violence of the scene."
rwp@Acts:8:4 @{They therefore} (\hoi men oun\). Demonstrative \hoi\ as often (1:6|, etc.) though it will make sense as the article with the participle \diasparentes\. The general statement is made here by \men\ and a particular instance (\de\) follows in verse 5|. The inferential particle (\oun\) points back to verse 3|, the persecution by young Saul and the Pharisees. Jesus had commanded the disciples not to depart from Jerusalem till they received the Promise of the Father (1:4|), but they had remained long after that and were not carrying the gospel to the other peoples (1:8|). Now they were pushed out by Saul and began as a result to carry out the Great Commission for world conquest, that is those "scattered abroad" (\diasparentes\, second aorist passive participle of \diaspeir\). This verb means disperse, to sow in separate or scattered places (\dia\) and so to drive people hither and thither. Old and very common verb, especially in the LXX, but in the N.T. only in strkjv@Acts:8:1,4; strkjv@11:19|. {Went about} (\dilthon\). Constative second aorist active of \dierchomai\, to go through (from place to place, \dia\). Old and common verb, frequent for missionary journeys in the Acts (5:40; strkjv@8:40; strkjv@9:32; strkjv@11:19; strkjv@13:6|). {Preaching the word} (\euaggelizomenoi ton logon\). Evangelizing or gospelizing the word (the truth about Christ). In strkjv@11:19| Luke explains more fully the extent of the labours of these new preachers of the gospel. They were emergency preachers, not ordained clergymen, but men stirred to activity by the zeal of Saul against them. The blood of the martyrs (Stephen) was already becoming the seed of the church. "The violent dispersion of these earnest disciples resulted in a rapid diffusion of the gospel" (Alvah Hovey).
rwp@Acts:8:9 @{Simon} (\Simn\). One of the common names (Josephus, _Ant_. XX. 7, 2) and a number of messianic pretenders had this name. A large number of traditions in the second and third centuries gathered round this man and Baur actually proposed that the Simon of the Clementine Homilies is really the apostle Paul though Paul triumphed over the powers of magic repeatedly (Acts:13:6-12; strkjv@19:11-19|), "a perfect absurdity" (Spitta, _Apostelgeschichte_, p. 149). One of the legends is that this Simon Magus of Acts is the father of heresy and went to Rome and was worshipped as a god (so Justin Martyr). But a stone found in the Tiber A.D. 1574 has an inscription to _Semoni Sanco Deo Fidio Sacrum_ which is (Page) clearly to Hercules, Sancus being a Sabine name for Hercules. This Simon in Samaria is simply one of the many magicians of the time before the later gnosticism had gained a foothold. "In his person Christianity was for the first time confronted with superstition and religious imposture, of which the ancient world was at this period full" (Furneaux). {Which beforetime used sorcery} (\prouprchen mageun\). An ancient idiom (periphrastic), the present active participle \mageun\ with the imperfect active verb from \prouparch\, the idiom only here and strkjv@Luke:23:12| in the N.T. Literally "Simon was existing previously practising magic." This old verb \mageu\ is from \magos\ (a \magus\, seer, prophet, false prophet, sorcerer) and occurs here alone in the N.T. {Amazed} (existann). Present active participle of the verb \existan\, later form of \existmi\, to throw out of position, displace, upset, astonish, chiefly in the Gospels in the N.T. Same construction as \mageun\. {Some great one} (\tina megan\). Predicate accusative of general reference (infinitive in indirect discourse). It is amazing how gullible people are in the presence of a manifest impostor like Simon. The Magi were the priestly order in the Median and Persian empires and were supposed to have been founded by Zoroaster. The word \magoi\ (magi) has a good sense in strkjv@Matthew:2:1|, but here and in strkjv@Acts:13:6| it has the bad sense like our "magic."
rwp@Acts:8:20 @{Perish with thee} (\sun soi ei eis apleian\). Literally, Be with thee for destruction. Optative for a future wish. The use of \eis\ with the accusative in the predicate is especially common in the LXX. The wish reveals Peter's indignation at the base offer of Simon. Peter was no grafter to accept money for spiritual power. He spurned the temptation. The natural meaning of Peter's language is that Simon was on the road to destruction. It is a warning and almost a curse on him, though verse 22| shows that there was still room for repentance. {To obtain} (\ktsthai\). To acquire. Usual meaning of the present tense (infinitive middle) of \ktaomai\.
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:9:26 @{He assayed} (\epeirazen\). Imperfect active of conative action. {To join himself} (\kollasthai\). Present middle (direct) infinitive of conative action again. Same word \kolla\ in strkjv@Luke:15:15; strkjv@Acts:10:28|. See on ¯Matthew:19:5| for discussion. {Were all afraid of him} (\pantes ephobounto auton\). They were fearing him. Imperfect middle picturing the state of mind of the disciples who had vivid recollections of his conduct when last here. What memories Saul had on this return journey to Jerusalem after three years. He had left a conquering hero of Pharisaism. He returns distrusted by the disciples and regarded by the Pharisees as a renegade and a turncoat. He made no effort to get in touch with the Sanhedrin who had sent him to Damascus. He had escaped the plots of the Jews in Damascus only to find himself the object of suspicion by the disciples in Jerusalem who had no proof of his sincerity in his alleged conversion. {Not believing} (\m pisteuontes\). They had probably heard of his conversion, but they frankly disbelieved the reports and regarded him as a hypocrite or a spy in a new role to ruin them. {Was} (\estin\). The present tense is here retained in indirect discourse according to the common Greek idiom.
rwp@Acts:9:27 @{Took him} (\epilabomenos\). Second aorist middle (indirect) participle of \epilamban\, common verb to lay hold of. Barnabas saw the situation and took Saul to himself and listened to his story and believed it. It is to the credit of Barnabas that he had the insight and the courage to stand by Saul at the crucial moment in his life when the evidence seemed to be against him. It is a pleasing hypothesis that this influential disciple from Cyprus had gone to the University of Tarsus where he met Saul. If so, he would know more of him than those who only knew his record as a persecutor of Christians. That fact Barnabas knew also, but he was convinced that Jesus had changed the heart of Saul and he used his great influence (Acts:4:36; strkjv@11:22|) to win the favour of the apostles, Peter in particular (Galatians:1:19|) and James the half-brother of Jesus. The other apostles were probably out of the city as Paul says that he did not see them. {To the apostles} (\pros tous apostolous\). Both Barnabas and James are termed apostles in the general sense, though not belonging to the twelve, as Paul did not, though himself later a real apostle. Songs:Barnabas introduced Saul to Peter and vouched for his story, declared it fully (\digsato\, in detail) including Saul's vision of Jesus (\eiden ton kurion\) as the vital thing and Christ's message to Saul (\elalsen auti\) and Saul's bold preaching (\parrsiasato\, first aorist middle indicative of \parrsiaz\ from \pan--rsia\ telling it all as in strkjv@Acts:2:29|). Peter was convinced and Saul was his guest for two weeks (Galatians:1:18|) with delightful fellowship (\historsai\). He had really come to Jerusalem mainly "to visit" (to see) Peter, but not to receive a commission from him. He had that from the Lord (Galatians:1:1f.|). Both Peter and James could tell Saul of their special experiences with the Risen Christ. Furneaux thinks that Peter was himself staying at the home of Mary the mother of John Mark (Acts:12:12|) who was a cousin of Barnabas (Colossians:4:10|). This is quite possible. At any rate Saul is now taken into the inner circle of the disciples in Jerusalem.
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:10:14 @{Not so, Lord} (\Mdams, kurie\). The negative \mdams\ calls for the optative \ei\ (may it not be) or the imperative \est\ (let it be). It is not \oudams\, a blunt refusal (I shall not do it). And yet it is more than a mild protest as Page and Furneaux argue. It is a polite refusal with a reason given. Peter recognizes the invitation to slay (\thuson\) the unclean animals as from the Lord (\kurie\) but declines it three times. {For I have never eaten anything} (\hoti oudepote ephagon pan\). Second aorist active indicative, I never did anything like this and I shall not do it now. The use of \pan\ (everything) with \oudepote\ (never) is like the Hebrew (_lo--kl_) though a like idiom appears in the vernacular _Koin_ (Robertson, _Grammar_, p. 752). {Common and unclean} (\koinon kai akatharton\). \Koinos\ from epic \xunos\ (\xun, sun\, together with) originally meant common to several (Latin _communis_) as in strkjv@Acts:2:44; strkjv@4:32; strkjv@Titus:1:4; strkjv@Jude:1:3|. The use seen here (also strkjv@Mark:7:2,5; strkjv@Romans:14:14; strkjv@Hebrews:10:29; strkjv@Revelation:21:27; strkjv@Acts:10:28; strkjv@11:8|), like Latin _vulgaris_ is unknown in ancient Greek. Here the idea is made plain by the addition of \akatharton\ (unclean), ceremonially unclean, of course. We have the same double use in our word "common." See on ¯Mark:7:18f.| where Mark adds the remarkable participle \katharizn\ (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God's plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil.
rwp@Acts:10:15 @{Make not thou common} (\su m koinou\). Note emphatic position of \su\ (thou). Do thou stop making common what God cleansed (\ekatharisen\). The idiom of \m\ with the present active imperative \koinou\ means precisely this. Peter had just called "common" what God had invited him to slay and eat.
rwp@Acts:10:19 @{Thought} (\dienthumoumenou\). Genitive absolute of present middle participle of \dienthumeomai\, a double compound (\dia\ and \en-\ with \thumos\) and another \hapax legomenon\ save in ecclesiastical writers, though \enthumeomai\ is common enough and Textus Receptus so reads here. Peter was revolving in his mind, through and through, in and out, to find the meaning of the strange vision.
rwp@Acts:10:20 @{But} (\alla\). Songs:usually, though it is open to question whether \alla\ is adversative here and not rather, "Now then." {Get thee down} (\katabthi\). Second aorist active imperative, at once. {Go} (\poreuou\). Present middle imperative, go on. {Nothing doubting} (\mden diakrinomenos\). Another compound of \dia\, old and common verb for a divided mind (\dia\ like \duo\, two). Note usual negative of the present middle participle, the subjective \mden\. The notion of wavering (James:1:6|) is common with this verb in the middle voice. In strkjv@Acts:11:12| the aorist active (\mden diakrinanta\) is used perhaps with the idea of conduct towards others rather than his own internal doubt as here (Page). {For I} (\hoti eg\). The Holy Spirit assumes responsibility for the messengers from Cornelius and thus connects their mission with the vision which was still troubling Peter. Peter had heard his name called by the man (verse 19|).
rwp@Acts:10:21 @{Cause} (\aitia\). Or reason. Common in this sense. See on ¯Matthew:19:3|.
rwp@Acts:10:24 @{Was waiting} (\n prosdokn\). Periphrastic imperfect active, in eager expectation and hope, directing the mind (\doka\) towards (\pros\) anything. Old and common verb. {Near} (\anagkaious\). Only instance in the N.T. of this sense of \anagkaios\ from \anagk\, necessity, what one cannot do without, necessary (1Corinthians:12:22|), duty (Acts:13:46|), or blood relations as here. The ancient Greek writers combined these two words (\suggeneis\, kinsmen, \anagkaious\, necessary friends) as here. It was a homogeneous group of Gentiles close to Cornelius and predisposed to hear Peter favourably.
rwp@Acts:10:27 @{As he talked with him} (\sunomiln auti\). Present active participle of \sunomile\, rare compound and here alone in the N.T., with associative instrumental case. The uncompounded verb is common enough though in the N.T. only in strkjv@Luke:24:14| which see and strkjv@Acts:20:11; strkjv@24:26|. {Findeth} (\heuriskei\). Vivid historical present indicative active. {Come together} (\sunelluthotas\). Second perfect active participle of \sunerchomai\. It was an expectant group of Gentiles eager for Peter's interpretation of the vision of Cornelius.
rwp@Acts:10:28 @{How that it is an unlawful thing} (\hs athemiton estin\). The conjunction \hs\ is sometimes equivalent to \hoti\ (that). The old form of \athemitos\ was \athemistos\ from \themisto\ (\themiz, themis\, law custom) and \a\ privative. In the N.T. only here and strkjv@1Peter:4:3| (Peter both times). But there is no O.T. regulation forbidding such social contact with Gentiles, though the rabbis had added it and had made it binding by custom. There is nothing more binding on the average person than social custom. On coming from the market an orthodox Jew was expected to immerse to avoid defilement (Edersheim, _Jewish Social Life_, pp. 26-28; Taylor's _Sayings of the Jewish Fathers_, pp. 15, 26, 137, second edition). See also strkjv@Acts:11:3; strkjv@Galatians:2:12|. It is that middle wall of partition between Jew and Gentile (Ephesians:2:14|) which Jesus broke down. {One of another nation} (\allophuli\). Dative case of an old adjective, but only here in the N.T. (\allos\, another, \phulon\, race). Both Juvenal (_Sat_. XIV. 104, 105) and Tacitus (_History_, V. 5) speak of the Jewish exclusiveness and separation from Gentiles. {And yet unto} (\kamoi\). Dative of the emphatic pronoun (note position of prominence) with \kai\ (\crasis\) meaning here "and yet" or adversative "but" as often with \kai\ which is by no means always merely the connective "and" (Robertson, _Grammar_, pp. 1182f.). Now Peter takes back both the adjectives used in his protest to the Lord (verse 14|) "common and unclean." It is a long journey that Peter has made. He here refers to "no one" (\mdena\), not to "things," but that is great progress.
rwp@Acts:10:39 @{And we are witnesses} (\kai hmeis martures\). Compare "ye yourselves know" (verse 37|). Peter thus appeals to what the audience know and to what the disciples know. He made the same claim about personal witnesses of the Resurrection of Jesus at Pentecost (2:32|). Here Peter affirms full knowledge of the work of Jesus in Judea (for whole country including Galilee and Perea) and Jerusalem (given mainly in John's Gospel). In the Greek \hn\ (which) is attracted into the genitive case to agree with the antecedent \pantn\ (all), a common enough idiom. {Whom also they slew} (\hon kai aneilan\). Second aorist active indicative of \anaire\ with \a\ as often in Acts (2:23; strkjv@5:30|). But note \kai\ (also) in the old MSS., not in the Textus Receptus. They "also" slew him, went that far, "this crowning atrocity" (Vincent), \kai\ could here be "even." {Hanging him on a tree} (\kremasantes epi xulou\). This same expression used by Peter in strkjv@5:30| which see for discussion.
rwp@Acts:10:41 @{Chosen before} (\prokecheirotonmenois\). Perfect passive participle dative plural from \procheirotone\, to choose or designate by hand (\cheirotone, cheir\, hand, and \tein\, to stretch, as in strkjv@Acts:14:23; strkjv@2Corinthians:8:19|), beforehand (\pro\), a double compound as old as Plato, but here alone in the N.T. Peter is evidently stating the thing as it happened and not trying to make a convincing story by saying that both friends and foes saw him after his resurrection. It is the "historian's candour" (Paley) in Luke here that adds to the credibility of the narrative. The sceptical Jews would not have believed and Jesus was kept from open contact with the world of sin after his Passion. {To us who did eat and drink with him} (\hmin hoitines sunephagomen kai sunepiomen auti\). The "who" (\hoitines\) is first person agreeing with "us" (\hmin\). Second aorist active indicative of the common verbs \sunesthi\ and \sumpin\. \Auti\ is associative instrumental case. There are difficulties to us in understanding how Jesus could eat and drink after the resurrection as told here and in strkjv@Luke:24:41-3|, but at any rate Peter makes it clear that it was no hallucination or ghost, but Jesus himself whom they saw after he rose from the dead, "after the rising as to him" (\meta to anastnai auton\, \meta\ with the accusative articular infinitive second aorist active and the accusative \auton\ of general reference). Furneaux dares to think that the disciples misunderstood Jesus about eating after the resurrection. But that is to deny the testimony merely because we cannot explain the transition state of the body of Jesus.
rwp@Acts:11:2 @{They that were of the circumcision} (\hoi ek peritoms\). Literally, those of circumcision (on the side of circumcision, of the circumcision party). The phrase in strkjv@10:46| is confined to the six brethren with Peter in Caesarea (11:12|). That can hardly be the meaning here for it would mean that they were the ones who brought the charge against Peter though Hort takes this view. All the disciples in Jerusalem were Jews so that it can hardly mean the whole body. In strkjv@Galatians:2:12| the phrase has the narrower sense of the Judaizing or Pharisaic wing of the disciples (Acts:15:5|) who made circumcision necessary for all Gentile converts. Probably here by anticipation Luke so describes the beginning of that great controversy. The objectors probably did not know of Peter's vision at Joppa, but only of the revolutionary conduct of Peter in Caesarea. These extremists who spoke probably had abundant sympathy in their protest. The apostles are mentioned in verse 1|, but are not referred to in verse 2|. Apparently they are in contrast with the circumcision party in the church. {Contended} (\diekrinonto\). Imperfect middle of the common verb \diakrin\, to {separate}. Here to separate oneself apart (\dia\), to take sides against, to make a cleavage (\dia\, two, in two) as in strkjv@Jude:1:9|. Songs:Peter is at once put on the defensive as the contention went on. It is plain that Peter was not regarded as any kind of pope or overlord.
rwp@Acts:11:16 @{I remembered} (\emnsthn\). First aorist passive indicative of the common verb \mimnsk\, to remind. Peter recalls the very words of Jesus as reported in strkjv@Acts:1:5|. Peter now understands this saying of Jesus as he had not done before. That is a common experience with us all as new experiences of grace open richer veins in God's truth (John:12:16|). Peter clearly sees that the water baptism is merely the symbol or picture of the spiritual baptism in the heart.
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:11:20 @{Spake} (\elaloun\). Inchoative imperfect active, began to speak. For them it was an experiment. {Unto the Greeks also} (\kai pros tous Hellnas\). This is undoubtedly the correct reading in spite of Hellenists (\Hellnistas\) or Grecian Jews in B E H L P. \Hellnas\ is read by A and D and a corrector of Aleph. The presence of "also" or "even" (\kai\) in Aleph A B makes no sense unless "Greeks" is correct. Hellenists or Grecian Jews as Christians were common enough as is seen in strkjv@Acts:2; 6|. Saul also had preached to the Hellenists in Jerusalem (9:29|). Hellenists were merely one kind of Jews in contrast with those who spoke Aramaic (Acts:6|). It is true that the case of Cornelius was first in importance, but it is not clear that it was before the work in Antioch. Probably the report of the work among the Greeks in Antioch reached Jerusalem after Peter's defence in strkjv@11:1-18|. That explains the calm tone about it and also why Barnabas and not Peter was sent to investigate. Peter and John (Acts:8|) had condoned Philip's work in Samaria and Peter was the agent in the work among the Romans in Caesarea. His position was now well-known and his services discounted for this new crisis. These Greeks in Antioch were apparently in part pure heathen and not "God-fearers" like Cornelius. A man of wisdom was called for. These preachers were themselves Hellenists (verse 19|) and open to the lessons from their environment without a vision such as Peter had at Joppa. "It was a departure of startling boldness" (Furneaux) by laymen outside of the circle of official leaders.
rwp@Acts:11:21 @{The hand of the Lord was with them} (\n cheir kuriou met' autn\). This O.T. phrase (Exodus:9:3; strkjv@Isaiah:59:1|) is used by Luke (Luke:1:66; strkjv@Acts:4:28,30; strkjv@13:11|). It was proof of God's approval of their course in preaching the Lord Jesus to Greeks. {Turned unto the Lord} (\epestrepsen epi ton kurion\). First aorist active indicative of \epistreph\, common verb to turn. The usual expression for Gentiles turning to the true God (14:15; strkjv@15:3,19; strkjv@26:18,20; strkjv@1Thessalonians:1:9|). Here "Lord" refers to "the Lord Jesus" as in verse 20|, though "the hand of the Lord" is the hand of Jehovah, clearly showing that the early disciples put Jesus on a par with Jehovah. His deity was not a late development read back into the early history.
rwp@Acts:11:24 @{For} (\hoti\). Because. This is the explanation of the conduct of Barnabas. The facts were opposed to the natural prejudices of a Jew like Barnabas, but he rose above such racial narrowness. He was a really good man (\agathos\). See strkjv@Romans:5:7| for distinction between \agathos\ and \dikaios\, righteous, where \agathos\ ranks higher than \dikaios\. Besides, Barnabas was full of the Holy Spirit (like Peter) and of faith and so willing to follow the leading of God's Spirit and take some risks. This is a noble tribute paid by Luke. One wonders if Barnabas was still living when he wrote this. Certainly he was not prejudiced against Barnabas though he will follow the fortunes of Paul after the separation (15:36; 41|). {Was added unto the Lord} (\proseteth ti kurii\). First aorist passive indicative of \prostithmi\, common verb to add to. These people were added to the Lord Jesus before they were added to the church. If that were always true, what a difference it would make in our churches.
rwp@Acts:11:25 @{To seek for Saul} (\anaztsai Saulon\). First aorist (effective) active infinitive of purpose. \Anazte\ is a common verb since Plato, but in the N.T. only here and strkjv@Luke:2:44,45|, to seek up and down (\ana\), back and forth, to hunt up, to make a thorough search till success comes. It is plain from strkjv@Galatians:1:21| that Saul had not been idle in Cilicia. Tarsus was not very far from Antioch. Barnabas probably knew that Saul was a vessel of choice (Acts:9:15|) by Christ for the work among the Gentiles. He knew, of course, of Saul's work with the Hellenists in Jerusalem (9:29|) and echoes of his work in Cilicia and Syria had probably come to him. Songs:to Tarsus he goes when he saw the need for help. "He had none of the littleness which cannot bear the presence of a possible rival" (Furneaux). Barnabas knew his own limitations and knew where the man of destiny for this crisis was, the man who already had the seal of God upon him. The hour and the man met when Barnabas brought Saul to Antioch. The door was open and the man was ready, far more ready than when Jesus called him on the road to Damascus. The years in Cilicia and Syria were not wasted for they had not been idle. If we only knew the facts, it is probable that Saul also had been preaching to Hellenes as well as to Hellenists. Jesus had definitely called him to work among the Gentiles (9:15|). In his own way he had come to the same place that Peter reached in Caesarea and that Barnabas now holds in Antioch. God always has a man prepared for a great emergency in the kingdom. The call of Barnabas was simply the repetition of the call of Christ. Songs:Saul came.
rwp@Acts:11:26 @{Even for a whole year} (\kai eniauton holon\). Accusative of extent of time, probably the year A.D. 44, the year preceding the visit to Jerusalem (11:30|), the year of the famine. The preceding years with Tarsus as headquarters covered A.D. 37 (39) to 44. {They were gathered together with the church} (\sunachthnai en ti ekklsii\). First aorist passive infinitive of \sunag\, old verb, probably here to meet together as in strkjv@Matthew:28:12|. In strkjv@Acts:14:27| the verb is used of gathering together the church, but here \en ti ekklsii\ excludes that idea. Barnabas met together "in the church" (note first use of the word for the disciples at Antioch). This peculiar phrase accents the leadership and co-operation of Barnabas and Saul in teaching (\didaxai\, first aorist active infinitive) much people. Both infinitives are in the nominative case, the subject of \egeneto\ (it came to pass). {And that the disciples were called Christians first in Antioch} (\chrmatisai te prts en Antiocheii tous mathtas Christianous\). This first active infinitive \chrmatisai\ is also a subject of \egeneto\ and is added as a separate item by the use of \te\ rather than \kai\. For the word itself in the sense of divine command see on ¯Matthew:2:12,22; strkjv@Luke:2:26; strkjv@Acts:10:22|. Here and in strkjv@Romans:7:3| it means to be called or named (assuming a name from one's business, \chrma\, from \chraomai\, to use or to do business). Polybius uses it in this sense as here. \Tous mathtas\ (the disciples) is in the accusative of general reference with the infinitive. \Christianous\ (Christians) is simply predicate accusative. This word is made after the pattern of \Herodianus\ (Matthew:22:16|, \Heridianoi\, followers of Herod), \Caesarianus\, a follower of Caesar (Deissmann, _Light from the Ancient East_, p. 377, gives papyri examples of the genitive \Kaisaros\ meaning also "belonging to Caesar" like the common adjective \Caesarianus\). It is made thus like a Latin adjective, though it is a Greek word, and it refers to the Hebrew belief in a Messiah (Page). The name was evidently given to the followers of Christ by the Gentiles to distinguish them from the Jews since they were Greeks, not Grecian Jews. The Jews would not call them Christians because of their own use of \Christos\ the Messiah. The Jews termed them Galileans or Nazarenes. The followers of Christ called themselves disciples (learners), believers, brethren, saints, those of the Way. The three uses of Christian in the N.T. are from the heathen standpoint (here), strkjv@Acts:26:28| (a term of contempt in the mouth of Agrippa), and strkjv@1Peter:4:16| (persecution from the Roman government). It is a clear distinction from both Jews and Gentiles and it is not strange that it came into use first here in Antioch when the large Greek church gave occasion for it. Later Ignatius was bishop in Antioch and was given to the lions in Rome, and John Chrysostom preached here his wonderful sermons.
rwp@Acts:11:28 @{Signified} (\esmainen\). Imperfect active in Westcott and Hort, but aorist active \esmnen\ in the margin. The verb is an old one from \sma\ (\smeion\) a sign (cf. the symbolic sign in strkjv@21:11|). Here Agabus (also in strkjv@21:10|) does predict a famine through the Holy Spirit. {Should be} (\mellein esesthai\). \Mell\ occurs either with the present infinitive (16:27|), the aorist infinitive (12:6|), or the future as here and strkjv@24:15; strkjv@27:10|. {Over all the world} (\eph' holn tn oikoumenn\). Over all the inhabited earth (\gn\, understood). Probably a common hyperbole for the Roman empire as in strkjv@Luke:2:1|. Josephus (_Ant_. VIII. 13, 4) appears to restrict it to Palestine. {In the days of Claudius} (\epi Klaudiou\). He was Roman Emperor A.D. 41-44. The Roman writers (Suetonius, Dio Cassius, Tacitus) all tell of dearths (_assiduae sterilitates_) during the brief reign of Claudius who was preceded by Caligula and followed by Nero.
rwp@Acts:12:1 @{About that time} (\kat' ekeinon ton kairon\). Same phrase in strkjv@Romans:9:9|. That is, the early part of A.D. 44 since that is the date of Herod's death. As already suggested, Barnabas and Saul came down from Antioch to Jerusalem after the persecution by Herod at the end of 44 or the beginning of 45. {Herod the king} (\Hrids ho basileus\). Accurate title at this particular time. Herod Agrippa I, grandson of Herod the Great, was King of Palestine A.D. 42 to 44; only for these three years was a Herod king over Palestine since the death of Herod the Great and never afterwards. Archelaus never actually became king though he had the popular title at first (Matthew:2:22|). {Put forth his hands} (\epebalen tas cheiras\). Second aorist active indicative of \epiball\, old verb, to cast upon or against. The same idiom with \tas cheiras\ (the hands, common Greek idiom with article rather than possessive pronoun) in strkjv@4:3; strkjv@5:18|. {To afflict} (\kaksai\). First aorist active infinitive of \kako\, old word to do harm or evil to (\kakos\), already in strkjv@7:6,19|. Outside of Acts in the N.T. only strkjv@1Peter:5:13|. Infinitive of purpose. Probably the first who were afflicted were scourged or imprisoned, not put to death. It had been eight years or more since the persecution over the death of Stephen ceased with the conversion of Saul. But the disciples were not popular in Jerusalem with either Sadducees or Pharisees. The overtures to the Gentiles in Caesarea and Antioch may have stirred up the Pharisees afresh (cf. strkjv@6:14|). Herod Agrippa I was an Idumean through his grandfather Herod the Great and a grandson of Mariamne the Maccabean princess. He was a favourite of Caligula the Roman Emperor and was anxious to placate his Jewish subjects while retaining the favour of the Romans. Songs:he built theatres and held games for the Romans and Greeks and slew the Christians to please the Jews. Josephus (_Ant_. XIX. 7, 3) calls him a pleasant vain man scrupulously observing Jewish rites. Here we have for the first time political power (after Pilate) used against the disciples.
rwp@Acts:12:4 @{When he had taken him} (\piasas\). See on ¯3:7| for same form. {He put him in prison} (\etheto eis phulakn\). Second aorist middle indicative of \tithmi\, common verb. This is the third imprisonment of Peter (4:3; strkjv@5:18|). {To four quaternions of soldiers} (\tessarsin tetradiois stratitn\). Four soldiers in each quaternion (\tetradion\ from \tetras\, four), two on the inside with the prisoner (chained to him) and two on the outside, in shifts of six hours each, sixteen soldiers in all, the usual Roman custom. Probably Agrippa had heard of Peter's previous escape (5:19|) and so took no chances for connivance of the jailors. {After the passover} (\meta to pascha\). The passover feast of eight days. "The stricter Jews regarded it as a profanation to put a person to death during a religious festival" (Hackett). Songs:Agrippa is more scrupulous than the Sanhedrin was about Jesus. {To bring him forth} (\anagagein auton\). Second aorist active infinitive of \anag\, to lead up, old verb, used literally here. Peter was in the inner prison or lower ward and so would be led up to the judgment seat where Herod Agrippa would sit (cf. strkjv@John:19:13|). {To the people} (\ti lai\). Ethical dative, in the presence of and for the pleasure of the Jewish people.
rwp@Acts:12:8 @{Gird thyself} (\zsai\). Direct middle first aorist (ingressive) imperative (Robertson, _Grammar_, pp. 806f.) from \znnumi\ (\znnu\). Old verb, but in the N.T. only here and strkjv@John:21:18| (twice to Peter) where the active voice and the reflexive pronoun occur in the first example. The girdle was worn round the \chitn\ or undergarment. {Bind on} (\hupodsai\). Indirect middle (by yourself or for yourself) first aorist imperative of \hupode\, to bind under, old verb, only three times in the N.T. (Mark:6:9; strkjv@Acts:12:8; strkjv@Ephesians:6:15| (middle)). {Sandals} (\sandalia\). Persian word common from Herodotus on, a sole made of wood or leather covering the bottom of the foot and bound on with thongs. In the N.T. only here and strkjv@Mark:6:9|. In the LXX used indiscriminately with \hupodma\. {Cast about thee} (\peribalou\). Second aorist middle (indirect) imperative of \periball\, old and common verb to throw around, especially clothing around the body as here. The \himation\ (outer garment) was put over the \chitn\. It was not a hurried flight. {Follow me} (\akolouthei moi\). Present (linear) active imperative, keep on following me (associative instrumental case).
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:12:21 @{Upon a set day} (\takti hmeri\). Locative case and the verbal adjective of \tass\, to arrange, appoint, old word, here only in the N.T. Josephus (_Ant_. XVII. 6, 8; XIX. 8, 2) gives a full account of the occasion and the death of Herod Agrippa. It was the second day of the festival in honour of the Emperor Claudius, possibly his birthday rather than the _Quinquennalia_. The two accounts of Luke and Josephus supplement each other with no contradiction. Josephus does not mention the name of Blastus. {Arrayed himself in royal apparel} (\endusamenos esthta basilikn\). First aorist middle (indirect) participle of \endun\ or \endu\, common verb to put on. Literally, having put royal apparel on himself (a robe of silver tissue, Josephus says). The rays of the sun shone on this brilliant apparel and the vast crowd in the open amphitheatre became excited as Herod began to speak. {Made an oration} (\edmgorei\). Imperfect active of \dmgore\, old verb from \dmgoros\ (haranguer of the people), and that from \dmos\ (people) and \agoreu\, to harangue or address the people. Only here in the N.T. He kept it up.
rwp@Acts:13:2 @{As they ministered to the Lord} (\leitourgountn autn toi kurii\). Genitive absolute of \leitourge\, old verb, used of the Attic orators who served the state at their own cost \les\ or \laos\, people, and \ergon\, work or service). Common in the LXX of the priests who served in the tabernacle (Exodus:28:31,39|) like \leitourgia\ (Luke:1:23|) which see. Songs:in strkjv@Hebrews:10:11|. In strkjv@Romans:15:27| of aiding others in poverty. Here of worship (prayer, exhortation, fasting). The word liturgy grows out of this use. {And fasted} (\kai nsteuontn\). Genitive absolute also. Christian Jews were keeping up the Jewish fast (Luke:18:12|). Note fasting also in the choice of elders for the Mission Churches (Acts:14:23|). Fasting was not obligatory on the Christians, but they were facing a great emergency in giving the gospel to the Gentile world. {Separate me} (\aphorisate d moi\). First aorist active imperative of \aphoriz\, old verb to mark off boundaries or horizon, used by Paul of his call (Romans:1:1; strkjv@Galatians:1:15|). The Greek has \d\, a shortened form of \d\ and like Latin _jam_ and German _doch_, now therefore. It ought to be preserved in the translation. Cf. strkjv@Luke:2:15; strkjv@Acts:15:36; strkjv@1Corinthians:6:20|. \Moi\ is the ethical dative. As in verse 1| Barnabas is named before Saul. Both had been called to ministry long ago, but now this call is to the special campaign among the Gentiles. Both had been active and useful in such work. {Whereunto} (\ho\). Here \eis\ has to be repeated from \eis to ergon\ just before, "for which" as Jesus sent the twelve and the seventy in pairs, so here. Paul nearly always had one or more companions.
rwp@Acts:13:10 @{Of all guile} (\pantos dolou\). From \del\, to catch with bait, old word, already seen in strkjv@Matthew:26:4; strkjv@Mark:7:22; strkjv@14:1|. Paul denounces Elymas as a trickster. {All villainy} (\pss rhidiourgias\). Late compound from \rhidiourgos\ (\rhidios\, easy, facile, \ergon\, deed, one who does a thing adroitly and with ease). Songs:levity in Xenophon and unscrupulousness in Polybius, Plutarch, and the papyri. Only here in the N.T., though the kindred word \rhidiourgma\ occurs in strkjv@Acts:18:14|. With deadly accuracy Paul pictured this slick rascal. {Thou son of the devil} (\huie diabolou\). Damning phrase like that used by Jesus of the Pharisees in strkjv@John:8:44|, a slanderer like the \diabolos\. This use of son (\huios\) for characteristic occurs in strkjv@Acts:3:25; strkjv@4:36|, a common Hebrew idiom, and may be used purposely by Paul in contrast with the name Barjesus (son of Jesus) that Elymas bore (13:6|). {Enemy of all righteousness} (\echthre pss dikaiosuns\). Personal enemy to all justice, sums up all the rest. Note triple use of "all" (\pantos, pss, pss\), total depravity in every sense. {Wilt thou not cease?} (\ou pausi\). An impatient rhetorical question, almost volitive in force (Robertson, _Grammar_, p. 874). Note \ou\, not \m\, {To pervert} (\diastrephn\). Present active participle describing the actual work of Elymas as a perverter or distorter (see verse 8|). More exactly, Wilt thou not cease perverting? {The right ways of the Lord} (\tas hodous tou kuriou tas eutheias\). The ways of the Lord the straight ones as opposed to the crooked ways of men (Isaiah:40:4; strkjv@42:16; strkjv@Luke:3:5|). The task of John the Baptist as of all prophets and preachers is to make crooked paths straight and to get men to walk in them. This false prophet was making even the Lord's straight ways crooked. Elymas has many successors.
rwp@Acts:13:22 @{When he had removed him} (\metastsas auton\). First aorist active participle of \methistmi\, old verb to transfer, to transpose (note force of \meta\). This verb occurs in strkjv@Luke:16:4| by the unjust steward about his removal from office. Cf. strkjv@1Samuel:15:16|. {To be} (\eis\). As or for, Greek idiom like the Hebrew _le_, common in the LXX. {A man after my heart} (\andra kata tn kardian mou\). The words quoted by Paul as a direct saying of God are a combination of strkjv@Psalms:89:20, 21; strkjv@1Samuel:13:14| (the word of the Lord to Samuel about David). Knowling thinks that this free and rather loose quotation of the substance argues for the genuineness of the report of Paul's sermon. Hackett observes that the commendation of David is not absolute, but, as compared with the disobedient Saul, he was a man who did God's will in spite of the gross sin of which he repented (Psalms:51|). Note "wills" (\thelmata\), plural, of God.
rwp@Acts:13:26 @{To us} (\hmin\). Both Jews and Gentiles, both classes in Paul's audience, dative of advantage. {Is sent forth} (\exapestal\). Second aorist passive indicative of the double compound verb \exapostell\, common verb to send out (\ex\) and forth (\apo\). It is a climacteric or culminative aorist tense. It has come to us in one day, this glorious promise. {The word of this salvation} (\ho logos ts strias tauts\). The message of Jesus as Saviour (verse 23|), long ago promised and now come to us as Saviour.
rwp@Acts:13:29 @{From the tree} (\apo tou xulou\). Not here strictly a tree, but wood as already in strkjv@5:30; strkjv@10:29| and later in strkjv@Galatians:3:13|. Strictly speaking, it was Joseph of Arimathea and Nicodemus who took the body of Jesus down from the cross, though the Jews had asked Pilate to have the bones of Jesus broken that his body should not remain on the cross during the Sabbath (John:19:31|). Paul does not distinguish the details here. {Laid} (\ethkan\). First (kappa) aorist active indicative third plural of \tithmi\ in place of \ethesan\ the usual second aorist active plural form. {Tomb} (\mnmeion\). Memorial, common in the Gospels.
rwp@Acts:13:31 @{Was seen for many days} (\phth epi hmeras pleious\). The common verb (first aorist passive indicative of \hora\, to see) for the appearance of the Risen Christ, the one used by Paul of his own vision of Christ (1Corinthians:15:8|), which is not reported by Luke here. For more days (than a few), the language means, forty in all (1:3|). {Of them that came up with him} (\tois sunanabsin auti\). Dative (after \phth\) articular participle (second aorist active of \sunanabain\) with associative instrumental case (\auti\), the very men who knew him best and who could not be easily deceived about the reality of his resurrection. But this fact rules Paul out on this point, for he had not fellowshipped with Jesus from Galilee to Jerusalem. {Who are now his witnesses} (\hoitines nun eisin martures autou\). The very point that Peter used to clinch his argument with such powerful effect (2:32; strkjv@3:15|).
rwp@Acts:13:34 @{Now no more to return to corruption} (\mketi mellonta hupostrephein eis diaphthoran\). No longer about to return as Lazarus did. Jesus did not die again and so is the first fruits of the resurrection (1Corinthians:15:23; strkjv@Romans:6:9|). {He hath spoken} (\eirken\). Present perfect active indicative, common way of referring to the permanent utterances of God which are on record in the Scriptures. {The holy and sure blessings of David} (\ta hosia Daueid ta pista\). See strkjv@2Samuel:7:13|. Literally, "the holy things of David the trustworthy things." He explains "the holy things" at once.
rwp@Acts:13:44 @{The next Sabbath} (\ti erchomeni sabbati\). Locative case, on the coming (\erchomeni\, present middle participle of \erchomai\) Sabbath. Songs:the best MSS., though some have \echomeni\ (present middle participle of \ech\ in sense of near, bordering, following as in strkjv@Luke:13:33; strkjv@Acts:29:15|). {Almost} (\schedon\). Old word, but in N.T. only here, strkjv@Acts:19:26; strkjv@Hebrews:9:22|. {Was gathered together} (\sunchth\). First aorist (effective) passive indicative of \sunag\, old and common verb. The "whole city" could hardly all gather in the synagogue. Perhaps Paul spoke in the synagogue and Barnabas to the overflow outside (see verse 46|). It was an eager and earnest gathering "to hear (\akousai\, first aorist active infinitive of purpose) the word of God" and a great opportunity for Paul and Barnabas. The Codex Bezae has it "to hear Paul." It was the new preacher (Paul) that drew the big crowd. It was a crowd such as will later hang on the words of John Wesley and George Whitfield when they preach Jesus Christ.
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:13:46 @{Spake out boldly} (\parrsiasamenoi\). First aorist middle participle of \parrsiazomai\, to use freedom in speaking, to assume boldness. Both Paul and Barnabas accepted the challenge of the rabbis. They would leave their synagogue, but not without a word of explanation. {It was necessary to you first} (\Humin n anagkaion prton\). They had done their duty and had followed the command of Jesus (1:8|). They use the very language of Peter in strkjv@3:26| (\humin prton\) "to you first." This position Paul as the apostle to the Gentiles will always hold, the Jew first in privilege and penalty (Romans:1:16; strkjv@2:9,10|). {Ye thrust it from you} (\aptheisthe auton\). Present middle (indirect, from yourselves) indicative of \apthe\, to push from. Vigorous verb seen already in strkjv@Acts:7:27,39| which see. {Judge yourselves unworthy} (\ouk axious krinete heautous\). Present active indicative of the common verb \krin\, to judge or decide with the reflexive pronoun expressed. Literally, Do not judge yourselves worthy. By their action and their words they had taken a violent and definite stand. {Lo, we turn to the Gentiles} (\idou strephometha eis ta ethn\). It is a crisis (\idou\, lo): "Lo, we turn ourselves to the Gentiles." Probably also aoristic present, we now turn (Robertson, _Grammar_, pp. 864-70). \Strephometha\ is probably the direct middle (Robertson, _Grammar_, pp. 806-08) though the aorist passive \estraphn\ is so used also (7:39|). It is a dramatic moment as Paul and Barnabas turn from the Jews to the Gentiles, a prophecy of the future history of Christianity. In strkjv@Romans:9-11| Paul will discuss at length the rejection of Christ by the Jews and the calling of the Gentiles to be the real (the spiritual) Israel.
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:14:8 @{At Lystra} (\en Lustrois\). Neuter plural as in strkjv@16:2; strkjv@2Timothy:3:11| while feminine singular in strkjv@14:6,21; strkjv@16:1|. There was apparently no synagogue in Lystra and so not many Jews. Paul and Barnabas had to do open-air preaching and probably had difficulty in being understood by the natives though both Greek and Latin inscriptions were discovered here by Professor Sterrett in 1885. The incident narrated here (verses 8-18|) shows how they got a real hearing among these rude heathen. {There sat} (\ekathto\). Imperfect middle of \kathmai\. Was sitting. This case is very much like that in strkjv@3:1-11|, healed by Peter. Possibly outside the gate (verse 13|) or some public place. {Impotent in his feet} (\adunatos tois posin\). Old verbal, but only here in the N.T. in this sense except figuratively in strkjv@Romans:15:1|. Elsewhere it means "impossible" (Matthew:19:26|). Locative case. Common in medical writers in the sense of "impotent." Songs:Tobit strkjv@2:10; strkjv@5:9. {Had walked} (\periepatsen\). Songs:best MSS., first aorist active indicative "walked," not \periepepatkei\, "had walked" (past perfect active).
rwp@Acts:14:10 @{Upright} (\orthos\). Predicate adjective. In this sense Galen and Hippocrates frequently use \orthos\ (erect, straight). Paul spoke in a loud (\megali\) voice so that all could hear and know. {He leaped up and walked} (\hlato kai periepatei\). Rather, He leaped up with a single bound and began to walk. The second aorist middle indicative (with first aorist vowel \a\) of \hallomai\ (late verb, in papyri) and inchoative imperfect active of \peripate\, common verb to walk around. This graphic picture is concealed by the usual English rendering. It is possible that Luke obtained the vivid report of this incident from Timothy who may have witnessed it and who was probably converted during Paul's stay here (16:3|). His father was a prominent Greek and his mother Eunice, possibly a widow, may have lived here with her mother Lois (2Timothy:1:5|).
rwp@Acts:14:13 @{Whose temple was before the city} (\tou ontos pro ts ples\). The god (Zeus) is identified with his temple. He had a statue and temple there. {Oxen and garlands} (\taurous kai stemmata\). Probably garlands to put on the oxen before they were slain. It was common to sacrifice bullocks to Jupiter and Mercury. {Would have done sacrifice} (\thelen thuein\). Imperfect indicative, wanted to offer sacrifice. He was planning to do it, and his purpose now became plain to Paul and Barnabas.
rwp@Acts:14:26 @{They sailed away to Antioch} (\apepleusan eis Antiocheian\). Effective aorist active indicative of \apople\, to sail off. They had been gone some eighteen months. {They had been committed} (\san paradedomenoi\). Periphrastic past perfect passive of \paradidmi\, old and common verb. High and serious thoughts filled the hearts of these first returned missionaries as they neared home. The grace of God had been with them. They had fulfilled (\eplrsan\) the work to which they had been set apart by the Holy Spirit with the prayers of the Antioch church. They now had a wondrous story to tell.
rwp@Acts: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:15:19 @{Wherefore} (\dio\). "Because of which," this plain purpose of God as shown by Amos and Isaiah. {My judgment is} (\eg krin\). Note expression of \eg\. {I give my judgment}. (\Ego censeo\). James sums up the case as President of the Conference in a masterly fashion and with that consummate wisdom for which he is noted. It amounts to a resolution for the adoption by the assembly as happened (verse 33|). {That we trouble not} (\m parenochlein\). Present active infinitive with \m\ in an indirect command (Robertson, _Grammar_, p. 1046) of \parenochle\, a common late verb, occurring here alone in the N.T. This double compound (\para, en\) is from the old compound \enochle\ (\en\ and \ochlos\, crowd, annoyance) seen in strkjv@Luke:6:18; strkjv@Hebrews:12:15|, and means to cause trouble beside (\para\) one or in a matter. This is the general point of James which he explains further concerning "those who are turning from the Gentiles unto God," the very kind of people referred to in Amos.
rwp@Acts:15:22 @{Then it seemed good} (\Tote edoxen\). First aorist active indicative of \doke\. A regular idiom at the beginning of decrees. This Eirenicon of James commended itself to the whole assembly. Apparently a vote was taken which was unanimous, the Judaizers probably not voting. The apostles and the elders (\tois apostolois kai tois presbuterois\, article with each, dative case) probably all vocally expressed their position. {With the whole church} (\sun holei ti ekklsii\). Probably by acclamation. It was a great victory. But James was a practical leader and he did not stop with speeches and a vote. {To choose men out of their company} (\eklezamenous andras ex autn\). Accusative case, though dative just before (\tois apostolois\, etc.), of first aorist middle participle of \ekleg\, to select. This loose case agreement appears also in \grapsantes\ in verse 23| and in MSS. in verse 25|. It is a common thing in all Greek writers (Paul, for instance), especially in the papyri and in the Apocalypse of John. {Judas called Barsabbas} (\Ioudan ton kaloumenon Barsabban\). Not otherwise known unless he is a brother of Joseph Barsabbas of strkjv@1:23|, an early follower of Jesus. The other, Silas, is probably a shortened form of Silvanus (\Silouanos\, strkjv@1Peter:5:12|), the companion of Paul in his second mission tour (Acts:15:32,41; strkjv@16:25|). {Chief men} (\hgoumenous\). Leaders, leading men (participle from \hgeomai\, to lead).
rwp@Acts:15:24 @{Certain which went from us} (\tines ex hmn\, Aleph B omit \exelthontes\). A direct blow at the Judaizers, put in delicate language (we heard \kousamen\) as if only at Antioch (15:1|), and not also in Jerusalem in open meeting (15:5|). {Have troubled you with words} (\etaraxan humas logois\). What a picture of turmoil in the church in Antioch, words, words, words. Aorist tense of the common verb \tarass\, to agitate, to make the heart palpitate (John:14:1,27|) and instrumental case of \logois\. {Subverting your souls} (\anaskeuazontes tas psuchas humn\). Present active participle of \anaskeuaz\, old verb (\ana\ and \skeuos\, baggage) to pack up baggage, to plunder, to ravage. Powerful picture of the havoc wrought by the Judaizers among the simple-minded Greek Christians in Antioch. {To whom we gave no commandment} (\hois ou diesteilametha\). First aorist middle indicative of \diastell\, old verb to draw asunder, to distinguish, to set forth distinctly, to command. This is a flat disclaimer of the whole conduct of the Judaizers in Antioch and in Jerusalem, a complete repudiation of their effort to impose the Mosaic ceremonial law upon the Gentile Christians.
rwp@Acts:15:25 @{It seemed good unto us} (\edoxen hmin\). See statement by Luke in verse 22|, and now this definite decision is in the epistle itself. It is repeated in verse 28|. {Having come to one accord} (\genomenois homothumadon\). On this adverb, common in Acts, see on ¯1:14|. But \genomenois\ clearly means that the final unity was the result of the Conference (private and public talks). The Judaizers are here brushed to one side as the defeated disturbers that they really were who had lacked the courage to vote against the majority. {To choose out men and send them} (\eklexamenois andras pempsai\ A B L, though Aleph C D read \eklexamenous\ as in verse 22|). Precisely the same idiom as in verse 22|, "having chosen out to send." {With our beloved Barnabas and Paul} (\sun tois agaptois hmn Barnabi kai Pauli\). The verbal adjective \agaptois\ (common in the N.T.) definitely sets the seal of warm approval on Barnabas and Paul. Paul (Galatians:2:9|) confirms this by his statement concerning the right hand of fellowship given.
rwp@Acts:15:29 @{Than these necessary things} (\pln toutn tn epanagkes\). This old adverb (from \epi\ and \anagk\) means on compulsion, of necessity. Here only in the N.T. For discussion of these items see on verses 20,21|. In comparison with the freedom won this "burden" is light and not to be regarded as a compromise in spite of the arguments of Lightfoot and Ramsay. It was such a concession as any converted Gentile would be glad to make even if "things strangled" be included. This "necessity" was not a matter of salvation but only for fellowship between Jews and Gentiles. The Judaizers made the law of Moses essential to salvation (15:16|). {It shall be well with you} (\eu praxete\). Ye shall fare well. A classical idiom used here effectively. The peace and concord in the fellowship of Jews and Gentiles will justify any slight concession on the part of the Gentiles. This letter is not laid down as a law, but it is the judgment of the Jerusalem Christians for the guidance of the Gentiles (16:4|) and it had a fine effect at once (15:30-35|). Trouble did come later from the Judaizers who were really hostile to the agreement in Jerusalem, but that opposition in no way discredits the worth of the work of this Conference. No sane agreement will silence perpetual and professional disturbers like these Judaizers who will seek to unsettle Paul's work in Antioch, in Corinth, in Galatia, in Jerusalem, in Rome. {Fare ye well} (\Errsthe\). _Valete_. Perfect passive imperative of \rhnnumi\, to make strong. Common at the close of letters. Be made strong, keep well, fare well. Here alone in the N.T. though some MSS. have it in strkjv@23:30|.
rwp@Acts:15:30 @{Songs:they} (\hoi men oun\). As in verse 3|. {When they were dismissed} (\apoluthentes\). First aorist passive participle of \apolu\, common verb to loosen, to dismiss. Possibly (Hackett) religious services were held as in verse 33| (cf. strkjv@13:3|) and perhaps an escort for part of the way as in verse 3|. {The multitude} (\to plthos\). Public meeting of the church as in verses 1-3|. Deissmann (_Bible Studies_, p. 232) gives illustrations from the inscriptions of the use of \plthos\ for official, political, and religious gatherings. The committee formally "delivered" (\epedkan\) the epistle to the church authorities.
rwp@Acts:16:5 @{Were strengthened} (\estereounto\). Imperfect passive of \stereo\, old verb to make firm and solid like the muscles (Acts:3:7,16|), these three the only examples in the N.T. {Increased} (\eperisseuon\). Imperfect active of the old and common verb \perisseu\ from \perissos\ (overplus). The blessing of God was on the work of Paul, Silas, and Timothy in the form of a continuous revival.
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:16:14 @{Lydia} (\Ludia\). Her birthplace was Thyatira in Lydia. She may have been named after the land, though Lydia is a common female name (see Horace). Lydia was itself a Macedonian colony (Strabo, XIII. 4). Thyatira (note plural form like Philippi and one of the seven churches of Asia here strkjv@Revelation:2:18|) was famous for its purple dyes as old as Homer (Iliad, IV. 141) and had a guild of dyers (\hoi bapheis\) as inscriptions show. {A seller of purple} (\porphuroplis\). A female seller of purple fabrics (\porphura, plis\). Late word, masculine form in an inscription. There was a great demand for this fabric as it was used on the official toga at Rome and in Roman colonies. We still use the term "royal purple." See on ¯Luke:16:19|. Evidently Lydia was a woman of some means to carry on such an important enterprise from her native city. She may have been a freed-woman, since racial names were often borne by slaves. {One that worshipped God} (\sebomen ton theon\). A God-fearer or proselyte of the gate. There was a Jewish settlement in Thyatira which was especially interested in the dyeing industry. She probably became a proselyte there. Whether this was true of the other women we do not know. They may have been Jewesses or proselytes like Lydia, probably all of them employees of hers in her business. When Paul writes to the Philippians he does not mention Lydia who may have died meanwhile and who certainly was not Paul's wife. She was wealthy and probably a widow. {Heard us} (\kouen\). Imperfect active of \akou\, was listening, really listening and she kept it up, listening to each of these new and strange preachers. {Opened} (\dinoixen\). First aorist active indicative of \dianoig\, old word, double compound (\dia, ana, oig\) to open up wide or completely like a folding door (both sides, \dia\, two). Only the Lord could do that. Jesus had opened (the same verb) the mind of the disciples to understand the Scriptures (Luke:24:45|). {To give heed} (\prosechein\). To hold the mind (\ton noun\ understood), present active infinitive. She kept her mind centred on the things spoken by Paul whose words gripped her attention. She rightly perceived that Paul was the foremost one of the group. He had personal magnetism and power of intellect that the Spirit of God used to win the heart of this remarkable woman to Christ. It was worth coming to Philippi to win this fine personality to the Kingdom of God. She will be the chief spirit in this church that will give Paul more joy and co-operation than any of his churches. It is not stated that she was converted on the first Sabbath, though this may have been the case. "One solitary convert, a woman, and she already a seeker after God, and a native of that very Asia where they had been forbidden to preach" (Furneaux). But a new era had dawned for Europe and for women in the conversion of Lydia.
rwp@Acts:16:24 @{Into the inner prison} (\eis tn esteran phulakn\). The comparative form from the adverb \es\ (within), Ionic and old Attic for \eis\. In the LXX, but in the N.T. only here and strkjv@Hebrews:6:19|. The Roman public prisons had a vestibule and outer prison and behind this the inner prison, a veritable dungeon with no light or air save what came through the door when open. One has only to picture modern cells in our jails, the dungeons in feudal castles, London prisons before the time of Howard, to appreciate the horrors of an inner prison cell in a Roman provincial town of the first century A.D. {Made their feet fast} (\tous podas sphalisato autn\). First aorist (effective) middle of \asphaliz\, from \asphals\ (safe), common verb in late Greek, in the N.T. only here and strkjv@Matthew:24:64ff|. The inner prison was safe enough without this refinement of cruelty. {In the stocks} (\eis to xulon\). \Xulon\, from \xu\, to scrape or plane, is used for a piece of wood whether a cross or gibbet (Acts:5:30; strkjv@10:39; strkjv@13:29; strkjv@Galatians:3:13; strkjv@1Peter:2:24|) or a log or timber with five holes (four for the wrists and ankles and one for the neck) or two for the feet as here, \xuloped\, Latin _vervus_, to shackle the feet stretched apart (Job:33:11|). This torment was practiced in Sparta, Athens, Rome, and Adonirom Judson suffered it in Burmah. \Xulon\ is also used in the N.T. for stick or staff (Matthew:26:47|) and even a tree (Luke:23:31|). Tertullian said of Christians in the stocks: _Nihil crus sentit in vervo, quum animus in caelo est_ (Nothing the limb feels in the stocks when the mind is in heaven).
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:17:19 @{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:17:23 @{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:17:26 @{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:3:13 @{Redeemed us} (\hmas exgorasen\). First aorist active of the compound verb \exagoraz\ (Polybius, Plutarch, Diodorus), to buy from, to buy back, to ransom. The simple verb \agoraz\ (1Corinthians:6:20; strkjv@7:23|) is used in an inscription for the purchase of slaves in a will (Deissmann, _Light from the Ancient East_, p. 324). See also strkjv@Galatians:4:5; strkjv@Colossians:4:5; strkjv@Ephesians:5:16|. Christ purchased us {from the curse of the law} (\ek ts kataras tou nomou\). "Out from (\ek\ repeated) under (\hupo\ in verse 10|) the curse of the law." {Having become a curse for us} (\genomenos huper hmn katara\). Here the graphic picture is completed. We were under (\hupo\) a curse, Christ became a curse {over} (\huper\) us and so between us and the overhanging curse which fell on him instead of on us. Thus he bought us out (\ek\) and we are free from the curse which he took on himself. This use of \huper\ for substitution is common in the papyri and in ancient Greek as in the N.T. (John:11:50; strkjv@2Corinthians:5:14f.|). {That hangeth on a tree} (\ho kremamenos epi xulou\). Quotation from strkjv@Deuteronomy:21:23| with the omission of \hupo theou\ (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua:10:26|). \Xulon\ means wood, not usually tree, though so in strkjv@Luke:23:31| and in later Greek. It was used of gallows, crosses, etc. See strkjv@Acts:5:30; strkjv@10:39; strkjv@1Peter:2:24|. On the present middle participle from the old verb \kremannumi\, to hang, see on ¯Matthew:18:6; strkjv@Acts:5:30|.
rwp@Galatians:3:19 @{What then is the law?} (\ti oun ho nomos?\). Or, why then the law? A pertinent question if the Abrahamic promise antedates it and holds on afterwards. {It was added because of transgressions} (\tn parabasen charin proseteth\). First aorist passive of \prostithmi\, old verb to add to. It is only in apparent contradiction to verses 15ff.|, because in Paul's mind the law is no part of the covenant, but a thing apart "in no way modifying its provisions" (Burton). \Charin\ is the adverbial accusative of \charis\ which was used as a preposition with the genitive as early as Homer, in favour of, for the sake of. Except in strkjv@1John:3:12| it is post-positive in the N.T. as in ancient Greek. It may be causal (Luke:7:47; strkjv@1John:3:12|) or telic (Titus:1:5,11; strkjv@Jude:1:16|). It is probably also telic here, not in order to create transgressions, but rather "to make transgressions palpable" (Ellicott), "thereby pronouncing them to be from that time forward transgressions of the law" (Rendall). \Parabasis\, from \parabain\, is in this sense a late word (Plutarch on), originally a slight deviation, then a wilful disregarding of known regulations or prohibitions as in strkjv@Romans:2:23|. {Till the seed should come} (\achris an elthi to sperma\). Future time with \achris an\ and aorist subjunctive (usual construction). Christ he means by \to sperma\ as in verse 16|. {The promise hath been made} (\epggeltai\). Probably impersonal perfect passive rather than middle of \epaggellomai\ as in II Macc. strkjv@4:27. {Ordained through angels} (\diatageis di' aggeln\). Second aorist passive participle of \diatass\ (see on ¯Matthew:11:1|). About angels and the giving of the law see on strkjv@Deuteronomy:33:2| (LXX); strkjv@Acts:7:38,52; strkjv@Hebrews:2:2|; Josephus (_Ant_. XV. 5. 3). {By the hand of a mediator} (\en cheiri mesitou\). \En cheiri\ is a manifest Aramaism or Hebraism and only here in the N.T. It is common in the LXX. \Mesits\, from \mesos\ is middle or midst, is a late word (Polybius, Diodorus, Philo, Josephus) and common in the papyri in legal transactions for arbiter, surety, etc. Here of Moses, but also of Christ (1Timothy:2:5; strkjv@Hebrews:8:6; strkjv@9:15; strkjv@12:24|).
rwp@Galatians:3:24 @{Our tutor unto Christ} (\paidaggos humn eis Christon\). See strkjv@1Corinthians:4:15| for the only other N.T. example of this old and common word for the slave employed in Greek and Roman families of the better class in charge of the boy from about six to sixteen. The paedagogue watched his behaviour at home and attended him when he went away from home as to school. Christ is our Schoolmaster and the law as paedagogue kept watch over us till we came to Christ. {That we might be justified by faith} (\hina ek pistes dikaithmen\). This is the ultimate purpose of the law as paedagogue. {Now that faith is come} (\elthouss ts pistes\). Genitive absolute, "the faith (the time of the faith spoken of in verse 23|) having come." {Under a tutor} (\hupo paidaggon\). The pedagogue is dismissed. We are in the school of the Master.
rwp@Galatians:3:27 @{Were baptized into Christ} (\eis Christon ebaptisthte\). First aorist passive indicative of \baptiz\. Better, "were baptized unto Christ" in reference to Christ. {Did put on Christ} (\Christon enedusasthe\). First aorist middle indicative of \endu\ (\-n\). As a badge or uniform of service like that of the soldier. This verb is common in the sense of putting on garments (literally and metaphorically as here). See further in Paul (Romans:13:14; strkjv@Colossians:3:9f.; strkjv@Ephesians:4:22-24; strkjv@6:11,14|). In strkjv@1Thessalonians:5:8| Paul speaks of "putting on the breastplate of righteousness." He does not here mean that one enters into Christ and so is saved by means of baptism after the teaching of the mystery religions, but just the opposite. We are justified by faith in Christ, not by circumcision or by baptism. But baptism was the public profession and pledge, the soldier's _sacramentum_, oath of fealty to Christ, taking one's stand with Christ, the symbolic picture of the change wrought by faith already (Romans:6:4-6|).
rwp@Galatians:4:2 @{Under guardians} (\hupo epitropous\). Old word from \epitrep\, to commit, to intrust. Songs:either an overseer (Matthew:20:8|) or one in charge of children as here. It is common as the guardian of an orphan minor. Frequent in the papyri as guardian of minors. {Stewards} (\oikonomous\). Old word for manager of a household whether freeborn or slave. See strkjv@Luke:12:42; strkjv@1Corinthians:4:2|. Papyri show it as manager of an estate and also as treasurer like strkjv@Romans:16:23|. No example is known where this word is used of one in charge of a minor and no other where both occur together. {Until the time appointed of the father} (\achri ts prothesmias tou patros\). Supply \hmeras\ (day), for \prothesmios\ is an old adjective "appointed beforehand" (\pro, thesmos\, from \tithmi\). Under Roman law the _tutor_ had charge of the child till he was fourteen when the curator took charge of him till he was twenty-five. Ramsay notes that in Graeco-Phrygia cities the same law existed except that the father in Syria appointed both tutor and curator whereas the Roman father appointed only the tutor. Burton argues plausibly that no such legal distinction is meant by Paul, but that the terms here designate two functions of one person. The point does not disturb Paul's illustration at all.
rwp@Galatians:4:4 @{The fulness of the time} (\to plrma tou chronou\). Old word from \plro\, to fill. Here the complement of the preceding time as in strkjv@Ephesians:1:10|. Some examples in the papyri in the sense of complement, to accompany. God sent forth his preexisting Son (Phillipians:2:6|) when the time for his purpose had come like the \prothesmia\ of verse 2|. {Born of a woman} (\genomenon ek gunaikos\). As all men are and so true humanity, "coming from a woman." There is, of course, no direct reference here to the Virgin Birth of Jesus, but his deity had just been affirmed by the words "his Son" (\ton huion autou\), so that both his deity and humanity are here stated as in strkjv@Romans:1:3|. Whatever view one holds about Paul's knowledge of the Virgin Birth of Christ one must admit that Paul believed in his actual personal preexistence with God (2Corinthians:8:9; strkjv@Phillipians:2:5-11|), not a mere existence in idea. The fact of the Virgin Birth agrees perfectly with the language here. {Born under the law} (\genomenon hupo nomon\). He not only became a man, but a Jew. The purpose (\hina\) of God thus was plainly to redeem (\exagorasi\, as in strkjv@3:13|) those under the law, and so under the curse. The further purpose (\hina\) was that we (Jew and Gentile) might receive (\apolabmen\, second aorist active subjunctive of \apolamban\), not get back (Luke:15:27|), but get from (\apo\) God the adoption (\tn huiothesian\). Late word common in the inscriptions (Deissmann, _Bible Studies_, p. 239) and occurs in the papyri also and in Diogenes Laertes, though not in LXX. Paul adopts this current term to express his idea (he alone in the N.T.) as to how God takes into his spiritual family both Jews and Gentiles who believe. See also strkjv@Romans:8:15,23; strkjv@9:4; strkjv@Ephesians:1:5|. The Vulgate uses _adoptio filiorum_. It is a metaphor like the others above, but a very expressive one.
rwp@Galatians:4:22 @{By the handmaid} (\ek ts paidisks\). From strkjv@Genesis:16:1|. Feminine diminutive of \pais\, boy or slave. Common word for damsel which came to be used for female slave or maidservant (Luke:12:45|) or doorkeeper like strkjv@Matthew:26:29|. Songs:in the papyri.
rwp@Galatians:5:1 @{With freedom} (\ti eleutherii\). Rather dative case instead of instrumental, "for freedom," "for the (article) freedom that belongs to us children of the freewoman" (4:31|). {Did Christ set us free} (\hmas Christos leuthersen\). Effective aorist active indicative of \eleuthero\ (from \erchomai\, to go, go free). {Stand fast therefore} (\stkete oun\). See on strkjv@Mark:3:31; strkjv@1Corinthians:16:13| for this late word from perfect stem of \histmi\, "keep on standing therefore," "stay free since Christ set you free." {Be not entangled again} (\m palin enechesthe\). "Stop being held in by a yoke of bondage." Common word for ensnare by trap. The Judaizers were trying to lasso the Galatians for the old yoke of Judaism.
rwp@Galatians:5:3 @{A debtor} (\opheilets\). Common word from \opheil\, to owe for one who has assumed an obligation. See on ¯Matthew:6:12|. See strkjv@Galatians:3:10|. He takes the curse on himself.
rwp@Galatians:5:15 @{If ye bite and devour one another} (\ei alllous daknete kai katesthiete\). Condition of first class assumed as true. Two common and old verbs often used together of wild animals, or like cats and dogs. {That ye be not consumed one of another} (\m hup' allln analthte\). Negative final clause with first aorist passive subjunctive of \analisk\, old word to consume or spend. In N.T. only here and strkjv@Luke:9:54|. There is a famous story of two snakes that grabbed each other by the tail and each swallowed the other.
rwp@Galatians:6:7 @{Be not deceived} (\m plansthe\). Present passive imperative with \m\, "stop being led astray" (\plana\, common verb to wander, to lead astray as in strkjv@Matthew:24:4f.|). {God is not mocked} (\ou muktrizetai\). This rare verb (common in LXX) occurs in Lysias. It comes from \muktr\ (nose) and means to turn the nose up at one. That is done towards God, but never without punishment, Paul means to say. In particular, he means "an evasion of his laws which men think to accomplish, but, in fact, cannot" (Burton). {Whatsoever a man soweth} (\ho ean speiri anthrpos\). Indefinite relative clause with \ean\ and the active subjunctive (either aorist or present, form same here). One of the most frequent of ancient proverbs (Job:4:8|; Arist., _Rhet_. iii. 3). Already in strkjv@2Corinthians:9:6|. Same point in strkjv@Matthew:7:16; strkjv@Mark:4:26f|. {That} (\touto\). That very thing, not something different. {Reap} (\therisei\). See on ¯Matthew:6:26| for this old verb.
rwp@Hebrews:7:2 @{A tenth} (\dekatn\). It was common to offer a tenth of the spoils to the gods. Songs:Abraham recognized Melchizedek as a priest of God. {Divided} (\emerisen\). First aorist active of \meriz\, from \meros\ (portion), to separate into parts. From this point till near the end of verse 3| (the Son of God) is a long parenthesis with \houtos\ of verse 1| as the subject of \menei\ (abideth) as the Revised Version punctuates it. Philo had made popular the kind of exegesis used here. The author gives in Greek the meaning of the Hebrew words Melchizedek (King of righteousness, cf. strkjv@1:8|) and Salem (peace).
rwp@Hebrews:7:9 @{Songs:to say} (\hs epos eipein\). An old idiom, here only in the N.T., common in Philo, used to limit a startling statement, an infinitive for conceived result with \hs\. {Hath paid tithes} (\dedekattai\). Perfect passive indicative of \dekato\, "has been tithed." This could only be true of Levi "so to speak."
rwp@Hebrews:7:18 @{A disannulling} (\athetsis\). Late word from \athete\ (alpha privative and \tithmi\), to set aside (Mark:6:26|), in N.T. only here and strkjv@9:26|. Common in the papyri in a legal sense of making void. Involved in \metathesis\ (change in verse 12|). {Foregoing} (\proagouss\). Present active participle of \proag\, to go before (1Timothy:1:18|). {Because of its weakness} (\dia to auts asthenes\). Neuter abstract adjective with article for quality as in verse 7| with \dia\ and accusative case for reason. {Unprofitableness} (\anpheles\). Old compound (alpha privative and \ophelos\) useless, and neuter singular like \asthenes\. In N.T. only here and strkjv@Titus:3:9|.
rwp@Hebrews:7:25 @{Wherefore} (\hothen\). Since he alone holds this priesthood. {To the uttermost} (\eis to panteles\). Old idiom, in N.T. only here and strkjv@Luke:13:10|. Vulgate renders it _in perpetuum_ (temporal idea) or like \pantote\. This is possible, but the common meaning is completely, utterly. {Draw near} (\proserchomenous\). Present middle participle of \proserchomai\, the verb used in strkjv@4:16| which see. {To make intercession} (\eis to entugchanein\). Purpose clause with \eis\ and the articular present active infinitive of \entugchan\ for which verb see strkjv@Romans:8:34|. "His intercession has red blood in it, unlike Philo's conception" (Moffatt).
rwp@Hebrews:8:1 @{In the things which we are saying} (\epi tois legomenois\). Locative case of the articular present passive participle of \leg\ after \epi\ as in strkjv@Luke:5:5; strkjv@Hebrews:11:4|, "in the matter of the things being discussed." {The chief point} (\kephalaion\). Neuter singular of the adjective \kephalaios\ (from \kephal\, head), belonging to the head. Vulgate _capitulum_, nominative absolute in old and common sense, the main matter (even so without the article as in Thucydides), "the pith" (Coverdale), common in the papyri as in Greek literature. The word also occurs in the sense of the sum total or a sum of money (Acts:22:28|) as in Plutarch, Josephus, and also in the papyri (Moulton and Milligan's _Vocabulary_). {Such an high priest} (\toiouton archierea\). As the one described in chapters strkjv@4:16-7:28| and in particular strkjv@7:26| (\toioutos\) strkjv@7:27,28|. But the discussion of the priestly work of Jesus continues through strkjv@12:3|. \Toioutos\ is both retrospective and prospective. Here we have a summary of the five points of superiority of Jesus as high priest (8:1-6|). He is himself a better priest than Aaron (\toioutos\ in strkjv@8:1| such as shown in strkjv@4:16-7:28|); he works in a better sanctuary (8:2,5|); he offers a better sacrifice (8:3f.|); he is mediator of a better covenant (8:6|); his work rests on better promises (8:6|); hence he has obtained a better ministry as a whole (8:6|). In this resum (\kephelaion\) the author gives the pith (\kephalaion\) of his argument, curiously enough with both senses of \kephalaion\ (pith, summary) pertinent. He will discuss the four points remaining thus: (1) the better covenant, strkjv@8:7-13|. (2) The better sanctuary, strkjv@9:1-12|. (3) The better sacrifice, strkjv@9:13-10:18|. (4) The better promises, strkjv@10:19-12:3|. One point (the better high priest, like Melchizedek) has already been discussed (4:16-7:28|). {Sat down} (\ekathisen\). Repetition of strkjv@1:3| with \tou thronou\ (the throne) added. This phrase prepares the way for the next point.
rwp@Hebrews:8:3 @{Is appointed} (\kathistatai\). As in strkjv@5:1|. {To offer} (\eis to prospherein\). Articular infinitive accusative case with \eis\ as is common while \hina prospheri\ (\hina\ with present active subjunctive) for purpose in strkjv@5:1|, with \dra te kai thusias\ as there. {It is necessary} (\anagkaion\). A moral and logical necessity (from \anagk\ necessity) as seen in strkjv@Acts:13:46; strkjv@Phillipians:1:24|. {This high priest also} (\kai touton\). "This one also," no word for high priest, accusative of general reference with the infinitive \echein\ (have). {Somewhat to offer} (\ti h prosenegki\). Second aorist active subjunctive of \prospher\ (verse 3|). Vulgate _aliquid quod offerat_. The use of the subjunctive in this relative clause is probably volitive as in strkjv@Acts:21:16; strkjv@Hebrews:12:28| (possibly here merely futuristic), but note \ho prospherei\ (present indicative) in strkjv@9:7|. See Robertson, _Grammar_, p. 955.
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:8:12 @{Merciful} (\hiles\). Old Attic adjective for \hilaos\, common in the LXX, only here in N.T., from which \hilaskomai\ comes (Luke:18:13|). {Will I remember no more} (\ou m mnsth eti\). Double negative \ou m\ with first aorist passive subjunctive (volitive) of \mimnsk\, to recall.
rwp@Hebrews:9:13 @{Ashes} (\spodos\). Old word, in N. T. only here, strkjv@Matthew:11:21; strkjv@Luke:10:13|. Common in LXX. {Of a heifer} (\damales\). Old word (\damalis\), a red heifer whose ashes mingled with water (\meta hudatos\, verse 19|) were sprinkled (\rantizousa\, present active participle of \rantiz\, in LXX, though \rain\ more common) on the contaminated or defiled ones (Numbers:19|) as the blood of bulls and goats was offered for sins (Leviticus:16|). {Sanctify} (\hagiazei\). First-class condition, assumed as true. This ceremonial ritual does serve "for the cleansing (\katharotta\, old word here only in N.T.) of the flesh," but not for the conscience (verse 9|). The cow was \ammon\, the individual \katharos\.
rwp@Hebrews:9:26 @{Else must he often have suffered} (\epei edei auton pollakis pathein\). A common elliptical use of \epei\ after which one must supply "if that were true" or "in that case," a protasis of a condition of the second class assumed to be untrue. The conclusion with \edei\ is without \an\ (verbs of necessity, obligation, etc.). See Robertson, _Grammar_, p. 963. The conclusion with \an\ occurs in strkjv@10:2|. See also strkjv@1Corinthians:5:10|. "Since, if that were true, it would be necessary for him to suffer often." {Since the foundation of the world} (\apo katabols kosmou\). See strkjv@4:3| for this phrase. The one sacrifice of Christ is of absolute and final value (1Peter:1:19f.; strkjv@Revelation:13:8|). {At the end} (\epi sunteleii\). Consummation or completion as in strkjv@Matthew:13:39f.| which see. {Hath he been manifested} (\pephanertai\). Perfect passive indicative of \phanero\, permanent state. See "the primitive hymn or confession of faith" (Moffatt) in strkjv@1Timothy:3:16| and also strkjv@1Peter:1:20|. Jesus came once for all (Hebrews:1:2|). {To put away sin} (\eis athetsin ts hamartias\). See strkjv@7:18| for the word \athetsis\. "The sacrifice of Christ dealt with sin as a principle: the Levitical sacrifices with individual transgressions" (Vincent).
rwp@Hebrews:10:4 @{Should take away} (\aphairein\). Present active infinitive of \aphaire\. Old verb and common in N.T., only here and strkjv@Romans:11:27| with "sins". Cf. 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:10:15 @{And the Holy Ghost also beareth witness to us} (\marturei de hmin kai to pneuma to hagion\). \Marture\ is common in Philo for Scripture quotation. The author confirms his interpretation of strkjv@Psalms:40:7-9| by repeating from Jeremiah (Jeremiah:31:31ff.|) what he had already quoted (8:8-12|). {After he hath said} (\meta to eirkenai\). Accusative case after \meta\ of the articular infinitive perfect active, "after the having said."
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:10:23 @{Let us hold fast} (\katechmen\). Present (keep on holding fast) active volitive subjunctive of \katech\ as in strkjv@3:6,14|. {That it waver not} (\aklin\). Common compound adjective (alpha privative and \klin\, unwavering, not leaning, here only in N.T. It is a confession of hope, not of despair. {That promised} (\ho epaggeilamenos\). First aorist middle articular participle of \epaggell\. This is the argument remaining to be discussed (10:26-12:3|) and already alluded to (6:13f.; strkjv@8:6|). The ministry of Jesus rests upon "better promises." How better? God is "faithful," but he made the other promises also. We shall see.
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:10:29 @{How much} (\posi\). Instrumental case of degree or measure. An argument from the less to the greater, "the first of Hillel's seven rules for exegesis" (Moffatt). {Think ye} (\dokeite\). An appeal to their own sense of justice about apostates from Christ. {Sorer} (\cheironos\). "Worse," comparative of \kakos\ (bad). {Punishment} (\timrias\). Genitive case with \axithsetai\ (first future passive of \axio\, to deem worthy). The word \timria\ originally meant vengeance. Old word, in LXX, only here in N.T. {Who hath trodden under foot the Son of God} (\ho ton huion tou theou katapatsas\). First aorist active articular participle of \katapate\, old verb (Matthew:5:13|) for scornful neglect like strkjv@Zechariah:12:3|. See same idea in strkjv@Hebrews:6:6|. {Wherewith he was sanctified} (\en hi hgiasth\). First aorist passive indicative of \hagiaz\. It is an unspeakable tragedy that should warn every follower of Christ not to play with treachery to Christ (cf. strkjv@6:4-8|). {An unholy thing} (\koinon\). Common in the sense of uncleanness as Peter used it in strkjv@Acts:10:14|. Think of one who thus despises "the blood of Christ wherewith he was sanctified." And yet there are a few today who sneer at the blood of Christ and the gospel based on his atoning sacrifice as "a slaughter house" religion! {Hath done despite} (\enubrisas\). First aorist active participle of \enubriz\, old verb to treat with contumely, to give insult to, here only in the N.T. It is a powerful word for insulting the Holy Spirit after receiving his blessings (6:4|).
rwp@Hebrews:10:34 @{Ye had compassion on} (\sunepathsate\). First aorist active indicative of \sunpathe\, old verb to have a feeling with, to sympathize with. {Them that were in bonds} (\tois desmiois\). Associative instrumental case, "with the prisoners" (the bound ones). Used of Paul (Ephesians:3:1; strkjv@2Timothy:1:8|). {Took joyfully} (\meta charas prosedexasthe\). First aorist middle (indirect) indicative, "ye received to yourselves with joy." See strkjv@Romans:13:1,3; strkjv@15:7|. {The spoiling} (\tn harpagn\). "The seizing," "the plundering." Old word from \harpaz\. See strkjv@Matthew:23:35|. {Of your possessions} (\tn huparchontn humn\). "Of your belongings." Genitive of the articular present active neuter plural participle of \huparch\ used as a substantive (cf. \humn\ genitive) as in strkjv@Matthew:19:21|. {That ye yourselves have} (\echein heautous\). Infinitive (present active of \ech\) in indirect discourse after \ginskontes\ (knowing) with the accusative of general reference (\heautous\, as to yourselves), though some MSS. omit \heautous\, some have \heautois\ (dative, for yourselves), and some \en heautois\ (in yourselves). The predicate nominative \autoi\ could have been used agreeing with \ginskontes\ (cf. strkjv@Romans:1:22|). {A better possession} (\kreissona huparxin\). Common word in the same sense as \ta huparchonta\ above, in N.T. only here and strkjv@Acts:2:45|. In place of their plundered property they have treasures in heaven (Matthew:6:20|). {Abiding} (\menousan\). Present active participle of \men\. No oppressors (legal or illegal) can rob them of this (Matthew:6:19ff.|).
rwp@Hebrews:11:1 @{Now faith is} (\estin de pistis\). He has just said that "we are of faith" (10:39|), not of apostasy. Now he proceeds in a chapter of great eloquence and passion to illustrate his point by a recital of the heroes of faith whose example should spur them to like loyalty now. {The assurance of things hoped for} (\elpizomenn hupostasis\). {Hupostasis} is a very common word from Aristotle on and comes from \huphistmi\ (\hupo\, under, \histmi\, intransitive), what stands under anything (a building, a contract, a promise). See the philosophical use of it in strkjv@1:3|, the sense of assurance (une assurance certaine, Mngoz) in strkjv@3:14|, that steadiness of mind which holds one firm (2Corinthians:9:4|). It is common in the papyri in business documents as the basis or guarantee of transactions. "And as this is the essential meaning in strkjv@Hebrews:11:1| we venture to suggest the translation 'Faith is the _title-deed_ of things hoped for'" (Moulton and Milligan, _Vocabulary_, etc.). {The proving of things not seen} (\pragmatn elegchos ou blepomenn\). The only N.T. example of \elegchos\ (except Textus Receptus in strkjv@2Timothy:3:16| for \elegmon\). Old and common word from \elegch\ (Matthew:18:15|) for "proof" and then for "conviction." Both uses occur in the papyri and either makes sense here, perhaps "conviction" suiting better though not in the older Greek.
rwp@Hebrews: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:11:5 @{Was translated} (\meteteth\). First aorist passive indicative of \metatithmi\, old verb to transpose, to change as in strkjv@7:12; strkjv@Acts:7:16|. {That he should not see death} (\tou m idein thanaton\). Here again \tou\ with the infinitive usually expresses purpose, but in this case result is the idea as in strkjv@Matthew:21:23; strkjv@Romans:1:24; strkjv@7:3|, etc. (Robertson, _Grammar_, p. 1002). {He was not found} (\ouch hurisketo\). Imperfect passive of \heurisk\ from strkjv@Genesis:5:24|. Was still not found. {Translated} (\metethken\). First aorist active of same verb as \meteteth\ just before. {Translation} (\metatheses\). Substantive from the same verb \metatithmi\, used already in strkjv@7:12| for change. See also strkjv@12:27|. Our very word "metathesis." {He hath had witness borne him} (\memarturtai\). Perfect passive indicative of \marture\, stands on record still, "he has been testified to." {That he had been well-pleasing unto God} (\euarestkenai ti thei\). Perfect active infinitive of \euareste\, late compound from \euarestos\ (well-pleasing), in N.T. only in strkjv@Hebrews:11:5f.; strkjv@13:16|. With dative case \thei\. Quoted here from strkjv@Genesis:5:22,24|. The word is common of a servant pleasing his master.
rwp@Hebrews:11:8 @{Not knowing whither he went} (\m epistamenos pou erchetai\). Usual negative \m\ with a participle (present middle from \epistamai\, old and common verb to put the mind on). Present middle indicative (\erchetai\) preserved in the indirect question after the secondary tense \exlthen\ (went out) from which \epistamenos\ gets its time. Abraham is a sublime and graphic example of faith. He did not even know where the land was that he was going to receive "as an inheritance" (\eis klronomian\).
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; strkjv@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:11:25 @{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:11:27 @{Not fearing} (\m phobtheis\). Negative \m\ with first aorist passive participle of \phobe\ here used transitively with the accusative as in strkjv@Matthew:10:26|. Moses did flee from Egypt after slaying the Egyptian (Exodus:2:15|), but the author omits that slaughter and ignores it as the dominant motive in the flight of Moses. \Thumon\ (wrath) is common in the N.T. (Luke:4:28|), though here only in Hebrews. {He endured} (\ekartersen\). First aorist (constative) active indicative of \kartere\, old word from \karteros\, strong, here only in N.T. Moses had made his choice before slaying the Egyptian. He stuck to its resolutely. {As seeing him who is invisible} (\ton aoraton hs horn\). This is the secret of his choice and of his loyalty to God and to God's people. This is the secret of loyalty in any minister today who is the interpreter of God to man (2Corinthians:4:16-18|).
rwp@Hebrews:11:36 @{Of mockings and scourgings} (\empaigmn kai mastign\). \Empaigmos\ is from \empaiz\ (Matthew:20:19|), late word, in LXX, here alone in N.T. \Mastign\ (\mastix\, a whip, a scourge) is old and common enough (Acts:22:24|).
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:13:4 @{Let marriage be} (\ho gamos\). No verb in the Greek. The copula can be supplied either \estin\ (is) or \est\ (let be, imperative). {Had in honour} (\timios\). Old adjective from \tim\ (honour) as in strkjv@Acts:5:34|. \Gamos\ elsewhere in the N.T., means the wedding or wedding feast (Matthew:22:29; strkjv@John:2:1|). {Undefiled} (\amiantos\). Old compound word (alpha privative and verbal of \miain\, to defile), already in strkjv@Hebrews:7:26|. \Miain tn koitn\ is a common expression for adultery. {Fornicators} (\pornous\). Unmarried and impure. {Adulterers} (\moichous\). Impure married persons. God will judge both classes whether men do or not.
rwp@Hebrews:13:15 @{Through him} (\di' autou\). That is Jesus. He is our Priest and Sacrifice, the only efficient and sufficient one. {Let us offer up} (\anaphermen\). Present active volitive subjunctive of \anapher\, "let us keep on offering up." Jesus is living and let us go to him. {A sacrifice of praise} (\thusian aineses\). This phrase occurs in strkjv@Leviticus:7:12; strkjv@Psalms:54:8|. The word \ainesis\ (from \aine\, to praise), common in LXX, is only here in N.T. {The fruit of lips} (\karpon cheilen\). In apposition (\tout 'estin\) and explanation of \thusian aineses\. Cf. strkjv@Hosea:14:3; strkjv@Isaiah:57:19|. {Which made confession to his name} (\homologountn ti onomati autou\). This use of \homologe\ with the dative in the sense of praise like \exomologe\ is unique, though the papyri furnish examples in the sense of gratitude (Moulton and Milligan, _Vocabulary_).
rwp@Hebrews:13:16 @{To do good} (\ts eupoiias\). Genitive case. Late compound from \eupoios\ (\eupoie\), common in Epictetus, but here only in N.T., a doing good. {To communicate} (\koinnias\). Genitive case. See strkjv@2Corinthians:9:13| for use for contribution, beneficence. Moffatt notes that the three great definitions of worship and religious service in the N.T. (here, strkjv@Romans:12:1f.; strkjv@James:1:27|) are all inward and ethical. {Forget not} (\m epilanthanesthe\). Prohibition with \m\ and the present middle imperative of \epilanthan\ (6:10; strkjv@13:2|). Here with the genitive case. {Is well pleased} (\euaresteitai\). Present passive indicative of \euareste\ (Hebrews:11:5|). With the associative instrumental case \thusiais\ (sacrifices).
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:13:22 @{Bear with} (\anechesthe\). Present middle imperative (some MSS. have \anechesthai\, infinitive) of \anech\ with the ablative, "hold yourselves back from" as in strkjv@Colossians:3:13|. {The word of exhortation} (\tou logou ts paraklses\). His description of the entire Epistle. It certainly is that, a powerful appeal in fact. {I have written} (\epesteila\). First aorist active indicative (epistolary aorist) of \epistell\, old word to send a letter (\epistol\) as in strkjv@Acts:15:20|. {In few words} (\dia brachen\). Common Greek idiom, here only in N.T. (from \brachus\, brief, short). Cf. \di' olign egrapsa\ in strkjv@1Peter:5:12|.
rwp@Info_James @ THE STYLE James assumes the doctrinal features of Christianity, but he is concerned mainly with the ethical and social aspects of the gospel that Jewish followers of Christ may square their lives with the gospel which they believe and profess. But this fact does not justify Luther in calling the Epistle of James "a veritable Epistle of straw." Luther imagined that James contradicted Paul's teaching of justification by faith. That is not true and the criticism of Luther is unjust. We shall see that, though James and Paul use the same words (faith, works, justify), they mean different things by them. It is possible that both Paul and Peter had read the Epistle of James, though by no means certain. M. Jones (_New Testament in the Twentieth Century_, p. 316) thinks that the author was familiar with Stoic philosophy. This is also possible, though he may have learned it only indirectly through the Wisdom of Solomon and Philo. What is true is that the author writes in the easy and accurate _Koin_ Greek of a cultivated Jew (the literary _Koin_, not the vernacular), though not the artificial or stilted language of a professional stylist. Principal Patrick (_James the Lord's Brother_, p. 298) holds that he "had a wide knowledge of Classical Greek." This does not follow, though he does use the manner "of the Hellenistic diatribe" (Ropes, _Int. and Crit. Comm_., p. 19) so common at that time. Ropes (pp. 10-22) points out numerous parallels between James and the popular moral addresses of the period, familiar since the days of Socrates and at its height in Seneca and Epictetus. The use of an imaginary interlocutor is one instance (James:2:18f.; strkjv@5:13f.|) as is the presence of paradox (James:1:2,10; strkjv@2:5|; etc.). But the style of James is even more kin to that seen in the Jewish wisdom literature like Proverbs, the Wisdom of Solomon, etc. It is thus both tract and Epistle, a brief Christian sermon on a high plane for a noble purpose. But it is all natural and not artificial. The metaphors are many, but brief and remind one constantly of the Master's use of them in the Sermon on the Mount. Did not Mary the mother of Jesus and James make frequent use of such homely parables? The author shows acquaintance with the LXX, but there are few Hebraisms in the language, though the style is Hebraic, as is the whole tone of the book (Hebraic and Christian). "The style is especially remarkable for constant hidden allusions to our Lord's sayings, such as we find in the first three Gospels" (Hort).
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:1:3 @{Knowing} (\ginskontes\). Present active participle of \ginsk\ (experimental knowledge, the only way of getting this view of "trials" as "all joy"). {The proof} (\to dokimion\). Now known (Deissmann, _Bible Studies_, pp. 259ff.) from the papyri examples of \dokimios\ as an adjective in the same sense (good gold, standard gold) as \dokimos\ proved or tested (James:1:12|). The use of \to dokimion\ (neuter article with neuter single adjective) here and in strkjv@1Peter:1:7|, clearly means "the genuine element in your faith," not "crucible" nor "proving." Your faith like gold stands the test of fire and is approved as standard. James here, as in verse 6; strkjv@2:1; strkjv@5:15|, regards faith (\pistis\) like Paul "as the very foundation of religion" (Mayor). {Worketh} (\katergazetai\). Present (durative) middle indicative of the compound verb with the perfective sense of \kata\ as in strkjv@Phillipians:2:12|, which see. {Patience} (\hupomonn\). Old and common word for remaining under (\hupomen\), "staying power" (Ropes), as in strkjv@Colossians:1:11|.
rwp@James:1:5 @{Lacketh wisdom} (\leipetai sophias\). Condition of first class, assumed as true, \ei\ and present passive indicative of \leip\ to be destitute of, with ablative case \sophias\. "If any one falls short of wisdom." A banking figure, to have a shortage of wisdom (not just knowledge, \gnses\, but wisdom \sophias\, the practical use of knowledge). {Let him ask} (\aiteit\). Present active imperative of \aite\, "let him keep on asking." {Of God} (\para tou theou\). "From (from beside) God," ablative case with \para\. Liberally (\hapls\). This old adverb occurs here only in the N.T. (from \haplous\, single-fold, strkjv@Matthew:6:22|, and \haplots\, simplicity, generosity, is common-- strkjv@2Corinthians:8:2; strkjv@Romans:12:8|). But the adverb is common in the papyri by way of emphasis as simply or at all (Moulton and Milligan's _Vocabulary_). Mayor argues for the sense of "unconditionally" (the logical moral sense) while Hort and Ropes agree and suggest "graciously." The other sense of "abundantly" or "liberally" suits the idea in \haplots\ in strkjv@2Corinthians:8:2; strkjv@Romans:12:8|, but no example of the adverb in this sense has been found unless this is one here. See strkjv@Isaiah:55:1| for the idea of God's gracious giving and the case of Solomon (1Kings:3:9-12; strkjv@Proverbs:2:3|). {Upbraideth not} (\m oneidizontos\). Present active participle of \oneidiz\ (old verb to reproach, to cast in one's teeth, strkjv@Matthew:5:11|) in the ablative case like \didontos\ agreeing with \theou\ and with the usual negative of the participle (\me\). This is the negative statement of \didontos hapls\ (giving graciously). The evil habit of giving stinging words along with the money is illustrated in Sirach strkjv@41:22 and Plutarch (_Deuteronomy:adulat._, p. 64A). ] Cf. strkjv@Hebrews:4:16|. {And it shall be given him} (\kai dothsetai auti\). First future passive of \didmi\, a blessed promise in accord with the words of Jesus (Matthew:7:7,11; strkjv@Luke:11:13|), meaning here not only "wisdom," but all good gifts, including the Holy Spirit. There are frequent reminiscences of the words of Jesus in this Epistle.
rwp@James:3:4 @{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:3:5 @{A little member} (\mikron melos\). \Melos\ is old and common word for members of the human body (1Corinthians:12:12, etc.; strkjv@Romans:6:13|, etc.). {Boasteth great things} (\megala auchei\). Present active indicative of \auche\, old verb, here only in N.T. The best MSS. here separate \megala\ from \auche\, though \megalauche\ does occur in Aeschylus, Plato, etc. \Megala\ is in contrast with \mikron\. {How much--how small} (\hlikon--hlikn\). The same relative form for two indirect questions together, "What-sized fire kindles what-sized forest?" For double interrogatives see strkjv@Mark:15:24|. The verb \anaptei\ is present active indicative of \anapt\, to set fire to, to kindle (Luke:12:49|, only other N.T. example except some MSS. in strkjv@Acts:28:2|). \Huln\ is accusative case, object of \anaptei\, and occurs here only in N.T., though old word for forest, wood. Forest fires were common in ancient times as now, and were usually caused by small sparks carelessly thrown.
rwp@James:3:11 @{The fountain} (\h pg\). Old word for spring (John:4:14|). {Opening} (\ops\). Old word for fissure in the earth, in N.T. only here and strkjv@Hebrews:11:38| (caves). {Send forth} (\bruei\). Present active indicative of \bru\, old verb, to bubble up, to gush forth, here only in N.T. The use of \mti\ shows that a negative answer is expected in this rhetorical question. {The sweet and the bitter} (\to gluku kai to pikron\). Cognate accusatives with \bruei\. Separate articles to distinguish sharply the two things. The neuter singular articular adjective is a common way of presenting a quality. \Glukus\ is an old adjective (in N.T. only here and strkjv@Revelation:10:9f.|), the opposite of \pikron\ (from old root, to cut, to prick), in N.T. only here and verse 14| (sharp, harsh).
rwp@James:3:12 @{Can?} (\m dunatai;\). Negative answer expected. See the same metaphor in strkjv@Matthew:7:16f|. {Fig-tree} (\suk\). Old and common word (Matthew:21:19f.|). {Figs} (\suka\). Ripe fruit of \h suk\. {Olives} (\elaias\). Elsewhere in the N.T. for olive-trees as strkjv@Matthew:21:1|. {Vine} (\ampelos\). Old word (Matthew:26:29|). {Salt water} (\halukon\). Old adjective from \hals\ (\halas\ salt), here only in N.T.
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:4:4 @{Ye adulteresses} (\moichalides\). \Moichoi kai\ (ye adulterers) is spurious (Syrian text only). The feminine form here is a common late word from the masculine \moichoi\. It is not clear whether the word is to be taken literally here as in strkjv@Romans:7:3|, or figuratively for all unfaithful followers of Christ (like an unfaithful bride), as in strkjv@2Corinthians:11:1f.; strkjv@Ephesians:5:24-28| (the Bride of Christ). Either view makes sense in this context, probably the literal view being more in harmony with the language of verses 2f|. In that case James may include more than Christians in his view, though Paul talks plainly to church members about unchastity (Ephesians:5:3-5|). {Enmity with God} (\echthra tou theou\). Objective genitive \theou\ with \echthra\ (predicate and so without article), old word from \echthros\, enemy (Romans:5:10|), with \eis theon\ (below and strkjv@Romans:8:7|). {Whosoever therefore would be} (\hos ean oun boulthi\). Indefinite relative clause with \hos\ and modal \ean\ and the first aorist passive (deponent) subjunctive of \boulomai\, to will (purpose). {A friend of the world} (\philos tou kosmou\). Predicate nominative with infinitive \einai\ agreeing with \hos\. See strkjv@2:23| for \philos theou\ (friend of God). {Maketh himself} (\kathistatai\). Present passive (not middle) indicative as in strkjv@3:6|, "is constituted," "is rendered." {An enemy of God} (\echthros tou theou\). Predicate nominative and anarthrous and objective genitive (\theou\).
rwp@James:4:10 @{Humble yourselves} (\tapeinthte\). First aorist passive imperative of \tapeino\, old verb from \tapeinos\ (1:9|), as in strkjv@Matthew:18:4|. The passive here has almost the middle or reflexive sense. The middle voice was already giving way to the passive. See strkjv@1Peter:5:6| for this same form with the same promise of exaltation. {He shall exalt you} (\hupssei humas\). Future active indicative of \hupso\, common verb from \hupsos\ (height), used by Jesus in contrast with \tapeino\ as here (Matthew:23:12; strkjv@Luke:14:11; strkjv@18:14|).
rwp@James:4:12 @{One only} (\heis\). No "only" in the Greek, but \heis\ here excludes all others but God. {The lawgiver} (\ho nomothets\). Old compound (from \nomos, tithmi\), only here in N.T. In strkjv@Psalms:9:20|. Cf. \nomothete\ in strkjv@Hebrews:7:11; strkjv@8:6|. {To save} (\ssai\, first aorist active infinitive of \sz\) {and to destroy} (\kai apolesai\, first aorist active infinitive of \apollumi\ to destroy). Cf. the picture of God's power in strkjv@Matthew:10:28|, a common idea in the O.T. (Deuteronomy:32:39; strkjv@1Samuel:2:16; strkjv@2Kings:5:7|). {But who art thou?} (\su de tis ei;\). Proleptic and emphatic position of \su\ (thou) in this rhetorical question as in strkjv@Romans:9:20; strkjv@14:4|. {Thy neighbour} (\ton plsion\). "The neighbour" as in strkjv@James:2:8|.
rwp@James:4:13 @{Go to now} (\age nun\). Interjectional use of \age\ (from \ag\) as in strkjv@5:1| (only N.T. instances) with a plural verb (\hoi legontes\, present active articular participle, ye that say) as is common in ancient Greek like \ide nun kousate\ (Matthew:26:65|). {Today or tomorrow} (\smeron aurion\). Correct text (Aleph B), not \kai\ (and). {Into this city} (\eis tnde tn polin\). Old demonstrative \hode\, rare in N.T. (Luke:10:39|) save in neuter plural \tade\ (these things strkjv@Acts:21:11|). One would point out the city on the map (Mayor) as he made the proposal (we will go, \poreusometha\). {And spend a year there} (\kai poisomen ekei eniauton\). Another future (active of \poie\). "We will do a year there." {And trade} (\kai emporeusometha\). Future middle of \emporeuomai\ (\en, poreuomai\, to go in), old verb from \emporos\ (a merchant or trader, a drummer, one going in and getting the trade, strkjv@Matthew:13:45|), a vivid picture of the Jewish merchants of the time. {And get gain} (\kai kerdsomen\). Future (Ionic form) active of \kerdain\, old verb from \kerdos\ (gain, strkjv@Phillipians:1:21|), as in strkjv@Matthew:16:26|.
rwp@James:4:15 @{For that ye ought to say} (\anti tou legein hums\). "Instead of the saying as to you" (genitive of the articular infinitive with the preposition \anti\ and the accusative of general reference with \legein\), "instead of your saying." {If the Lord will} (\ean ho kurios theli\). Condition of the third class with \ean\ and the present active subjunctive (or first aorist active \thelesi\ in some MSS). The proper attitude of mind (Acts:18:21; strkjv@1Corinthians:4:19; strkjv@16:7; strkjv@Romans:1:19; strkjv@Phillipians:2:19,24; strkjv@Hebrews:6:3|), not to be uttered always in words like a charm. This Hellenistic formula was common among the ancient heathen, as today among modern Arabs like the Latin _deo volente_. {This or that} (\touto ekeino\). Applicable to every act.
rwp@James:4:16 @{In your vauntings} (\en tais alazoniais humn\). Old word for braggart talk (from \alazoneuomai\, to act the \alazn\ empty boaster strkjv@Romans:1:30|), common in Aristophanes, in N.T. only here and strkjv@1John:2:16|. {Glorying} (\kauchsis\). Act of glorying, late word from \kauchaomai\, good if for Christ (1Thessalonians:2:19|), bad if for self as here.
rwp@John:4:38 @{I sent} (\eg apesteila\). Emphatic use of \eg\ and first aorist active indicative of \apostell\ common in John for to send. {Whereon ye have not laboured} (\ho ouch humeis kekopiakate\). Perfect active indicative of \kopia\ for which see strkjv@4:6|. Songs:also \kekopiakasin\ in next line. The disciples had done no sowing here in Sychar, only Jesus and the woman. {Others} (\alloi\: Jesus, the Baptist, the prophets). {And ye} (\kai humeis\). Emphatic contrast. {Have entered} (\eiselluthate\). Perfect active indicative of \eiserchomai\. {Into their labour} (\eis ton kopon autn\). Into the fruit and blessed results of their toil (\kopos\). This is always true as seen in strkjv@Acts:8:5-7,14f|.
rwp@John:4:47 @{When he heard} (\akousas\). First aorist active participle of \akou\. The news spread rapidly about Jesus. {Was come} (\hkei\). Present active indicative of \hk\, one of the perfective presents, retained in indirect discourse. He had heard the people talk about the miracles in Jerusalem and the first one in Cana. {Went and besought} (\aplthen kai rta\). Ingressive aorist indicative (went off at once) and imperfect active (\rta\, began to beg and kept it up). {That he would come down} (\hina katabi\, \hina\ and second aorist active subjunctive of \katabain\, come down at once) {and heal his son} (\kai iastai autou ton huion\, \hina\ construction, sub-final use or object clause, with first aorist middle subjunctive of \iaomai\, completely heal). {For he was at the point of death} (\mellen gar apothnskein\). Reason (\gar\) for the urgency. Imperfect active of \mell\ with present active infinitive old and common verb for what is about to be and it is used with the infinitive present as here, the aorist infinitive (Revelation:13:16|), or the future infinitive (Acts:11:28|). The idiom is used of the impending death of Jesus (John:11:51; strkjv@12:33; strkjv@18:32|).
rwp@John:4:48 @{Except ye see} (\ean m idte\). Condition of the third class (\ean m\, negative, with second aorist active subjunctive of \hora\). Jesus is not discounting his "signs and wonders" (\smeia kai terata\, both words together here only in John, though common in N.T. as in strkjv@Matthew:24:24; strkjv@Mark:13:22; strkjv@Acts:2:19,22,43; strkjv@2Thessalonians:2:9; strkjv@Hebrews:2:4|), though he does seem disappointed that he is in Galilee regarded as a mere miracle worker. {Ye will in no wise believe} (\ou m pisteuste\). Strong double negative with aorist active subjunctive of \pisteu\, picturing the stubborn refusal of people to believe in Christ without miracles.
rwp@John:5:18 @{Sought the more} (\mallon eztoun\). Imperfect active of \zte\, graphic picture of increased and untiring effort "to kill him" (\auton apokteinai\, first aorist active, to kill him off and be done with him). John repeats this clause "they sought to kill him" in strkjv@7:1,19,25; strkjv@8:37,40|. Their own blood was up on this Sabbath issue and they bend every energy to put Jesus to death. If this is a passover, this bitter anger, murderous wrath, will go on and grow for two years. {Not only brake the Sabbath} (\ou monon elue to sabbaton\). Imperfect active of \lu\. He was now a common and regular Sabbath-breaker. \Lu\ means to loosen, to set at naught. The papyri give examples of \lu\ in this sense like \luein ta penth\ (to break the period of mourning). This was the first grudge against Jesus, but his defence had made the offence worse and had given them a far graver charge. {But also called God his own Father} (\alla kai patera idion elege ton theon\). "His own" (\idion\) in a sense not true of others. That is precisely what Jesus meant by "My Father." See strkjv@Romans:8:32| for \ho idios huios\, "his own Son." {Making himself equal with God} (\ison heauton poin ti thei\). \Isos\ is an old common adjective (in papyri also) and means {equal}. In strkjv@Phillipians:2:6| Paul calls the Pre-incarnate Christ \isa thei\, "equal to God" (plural \isa\, attributes of God). Bernard thinks that Jesus would not claim to be \isos thei\ because in strkjv@John:14:28| he says: "The Father is greater than I." And yet he says in strkjv@14:7| that the one who sees him sees in him the Father. Certainly the Jews understood Jesus to claim equality with the Father in nature and privilege and power as also in strkjv@10:33; strkjv@19:7|. Besides, if the Jews misunderstood Jesus on this point, it was open and easy for him to deny it and to clear up the misapprehension. This is precisely what he does not do. On the contrary Jesus gives a powerful apologetic in defence of his claim to equality with the Father (verses 19-47|).
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:5:35 @{He} (\ekeinos\). "That one" (John of 33|). Common demonstrative (that one) in John to point out the subject. Used in strkjv@1:8| of the Baptist as here. John was now in prison and so Christ uses \n\ (was). His active ministry is over. {The lamp} (\ho luchnos\). The lamp in the room (Mark:4:21|). Old word for lamp or candle as in strkjv@Matthew:5:15|. Used of Christ (the Lamb) as the Lamp of the New Jerusalem (Revelation:21:23|). \Lampas\ (Matthew:25:1,3|, etc.) is a torch whose wick is fed with oil. The Baptist was not the Light (\to phs\, strkjv@1:8|), but a lamp shining in the darkness. "When the Light comes, the lamp is no longer needed" (Bernard). "_Non Lux iste, sed lucerna_." Jesus by his own claim is the Light of the World (8:12; strkjv@9:5; strkjv@12:46|). And yet all believers are in a sense "the light of the world" (Matthew:5:14|) since the world gets the Light of Christ through us. {That burneth} (\ho kaiomenos\). See strkjv@Matthew:5:15| for this verb used with \luchnos\ (lighting a candle or lamp). The lamp that is lit and is burning (present passive participle of \kai\, and so is consumed). {And shineth} (\kai phainn\). See strkjv@1:4| for this verb used of the Logos shining in the darkness. Cf. strkjv@1John:2:8|. John was giving light as he burned for those in darkness like these Jews. {And ye were willing} (\humeis de thelsate\). "But ye became willing." Ingressive aorist active indicative of \thel\. Reference again to strkjv@1:19|. Cf. also for the temporary popularity of the Baptist strkjv@Mark:1:5; strkjv@Matthew:3:5; strkjv@11:7; strkjv@21:26|. The Jews were attracted to John "like moths to a candle" (Bernard). {To rejoice} (\agalliathnai\). First aorist passive infinitive of \agalliaomai\, late word for \agallomai\ for which see strkjv@Matthew:5:12|. "They were attracted by his brightness, not by his warmth" (Bengel). Even so the brightness of John's shining did not really enlighten their minds. "The interest in the Baptist was a frivolous, superficial, and short-lived excitement" (Vincent). It was only "for an hour" (\pros hran\) when they turned against him.
rwp@John: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: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:6:9 @{A lad here} (\paidarion hde\). Old word, diminutive of \pais\, here only in N.T., not genuine in strkjv@Matthew:11:16|. How he came to have this small supply we do not know. {Barley} (\krithinous\). Adjective, here and verse 13| only in N.T., in the papyri, from \krith\, barley (Revelation:6:6|). Considered an inferior sort of bread. {Fishes} (\opsaria\). Late diminutive of \opson\, common in papyri and inscriptions for delicacies with bread like fish. In N.T. only here, verse 11; strkjv@21:9-13|. Synoptics have \ichthuas\.
rwp@John:6:14 @{Saw the sign which he did} (\idontes ha epoisen smeia\). "Signs" oldest MSS. have. This sign added to those already wrought (verse 2|). Cf. strkjv@2:23; strkjv@3:2|. {They said} (\elegon\). Inchoative imperfect, began to say. {Of a truth} (\alths\). Common adverb (from \alths\) in John (7:40|). {The prophet that cometh} (\ho prophts ho erchomenos\). There was a popular expectation about the prophet of strkjv@Deuteronomy:18:15| as being the Messiah (John:1:21; strkjv@11:27|). The phrase is peculiar to John, but the idea is in Acts (3:22; strkjv@7:37|). The people are on the tiptoe of expectation and believe that Jesus is the political Messiah of Pharisaic hope.
rwp@John:6:61 @{Knowing in himself} (\eids en heauti\). Second perfect active participle of \oida\. See strkjv@2:25| for this supernatural insight into men's minds. {Murmured} (\gogguzousin\). Present active indicative retained in indirect discourse. See 41| for \gogguz\. {At this} (\peri toutou\). "Concerning this word." {Cause to stumble} (\skandalizei\). Common Synoptic verb from \skandalon\ for which see strkjv@Matthew:5:29|. In John again only in strkjv@16:1|.
rwp@John:7:4 @{In secret} (\en krupti\). See strkjv@Matthew:6:4,6| for this phrase. {Openly} (\en parrsii\). "In public" (\pn, rsis\, telling it all). See on ¯Matthew:8:32|. Common in John (7:13,26; strkjv@10:24; strkjv@16:25,29; strkjv@18:20|; here again contrasted with \en krupti\). It is wise advice in the abstract that a public teacher must allow inspection of his deeds, but the motive is evil. They might get Jesus into trouble. \If thou doest these things\ (\ei tauta poieis\). This condition of the first class assumes the reality of the deeds of Jesus, but the use of the condition at all throws doubt on it all as in strkjv@Matthew:4:3,6|. {Manifest thyself} (\phanerson seauton\). First aorist active imperative of \phanero\. {To the world} (\ti kosmi\). Not just to "thy disciples," but to the public at large as at the feast of tabernacles. See strkjv@8:26; strkjv@14:22| for this use of \kosmos\.
rwp@John:7:8 @{Go ye up to the feast} (\humeis anabte eis tn heortn\). The emphatic word by position is \humeis\ (ye) in contrast with \eg\ (I). Second aorist active imperative of \anabain\, old and common verb for going up to the feast (2:13|) or anywhere. Take your own advice (7:3|). {I go not up yet} (\eg oup anabain\). Songs:Westcott and Hort after B W L (Neutral) while \ou\ (not) is read by Aleph D, African Latin, Vulgate, Coptic (Western). Some of the early Greek Fathers were puzzled over the reading \ouk\ (I go not up) as contradictory to verse 10| wherein it is stated that Jesus did go up. Almost certainly \ouk\ (not) is correct and is not really contradictory when one notes in verse 10| that the manner of Christ's going up is precisely the opposite of the advice of the brothers in verses 3,4|. "Not yet" (\oup\) is genuine before "fulfilled" (\peplrtai\, perfect passive indicative of \plro\). One may think, if he will, that Jesus changed his plans after these words, but that is unnecessary. He simply refused to fall in with his brothers' sneering proposal for a grand Messianic procession with the caravan on the way to the feast. He will do that on the journey to the last passover.
rwp@John:7:13 @{Howbeit} (\mentoi\). See strkjv@4:27| for this compound particle (\men, toi\), by way of exception, but yet. {Spake} (\elalei\). Imperfect active of \lale\, "was speaking," picturing the whispering or secret talk ({no man openly}, \oudeis parrsii\). Best MSS. do not have \en\ here with \parrsii\ (locative or instrumental case of manner) as in strkjv@7:26; strkjv@10:24; strkjv@11:54|, but \en\ genuine in strkjv@7:4; strkjv@Colossians:2:15|. This adverbial use of \parrsii\ is common enough (Mark:8:37|). {For fear of the Jews} (\dia ton phobon tn Ioudain\). Objective genitive. The crowds really feared the Jewish leaders and evidently did not wish to involve Jesus or themselves. See the same phrase and attitude on the part of the disciples in strkjv@19:38; strkjv@20:19|.
rwp@John:7:20 @{The multitude} (\ho ochlos\). Outside of Jerusalem (the Galilean crowd as in verses 11f.|) and so unfamiliar with the effort to kill Jesus recorded in strkjv@5:18|. It is important in this chapter to distinguish clearly the several groups like the Jewish leaders (7:13,15,25,26,30,32|, etc.), the multitude from Galilee and elsewhere (10-13,20,31,40,49|), the common people of Jerusalem (25|), the Roman soldiers (45f.|). {Thou hast a devil} (\daimonion echeis\). "Demon," of course, as always in the Gospels. These pilgrims make the same charge against Jesus made long ago by the Pharisees in Jerusalem in explanation of the difference between John and Jesus (Matthew:11:18; strkjv@Luke:7:33|). It is an easy way to make a fling like that. "He is a monomaniac labouring under a hallucination that people wish to kill him" (Dods).
rwp@John:7:30 @{They sought therefore} (\eztoun oun\). Imperfect active of \zte\, inchoative or conative, they began to seek. Either makes sense. The subject is naturally some of the Jerusalemites (Westcott) rather than some of the leaders (Bernard). {To take him} (\auton piasai\). First aorist active infinitive, Doric form from \piaz\, from the usual \piez\, occasionally so in the papyri, but \piaz\ always in N.T. except strkjv@Luke:6:38|. {And} (\kai\). Here = "but." {Laid his hand} (\epebalen tn cheira\). Second aorist active indicative of \epiball\, to cast upon. Old and common idiom for arresting one to make him a prisoner (Matthew:26:50|). See repetition in verse 44|. {His hour} (\h hra autou\). In strkjv@13:1| we read that "the hour" had come, but that was "not yet" (\oup\). "John is at pains to point out at every point that the persecution and death of Jesus followed a predestined course" (Bernard), as in strkjv@2:4; strkjv@7:6,8; strkjv@8:10; strkjv@10:39; strkjv@13:1|, etc. {Was not yet come} (\oup elluthei\). Past perfect active of \erchomai\, as John looks back on the story.
rwp@John:7:33 @{Yet a little while} (\eti chronon mikron\). Accusative of extent of time. It was only six months to the last passover of Christ's ministry and he knew that the end was near. {I go unto him that sent me} (\hupag pros ton pempsanta me\). See the same words in strkjv@16:5|. \Hupag\, old compound (\hupo, ag\), has the notion of withdrawing (literally, go under). See strkjv@16:7-10| for three words for going common in John (\poreuomai\, go for a purpose, \aperchomai\, to go away, \hupag\, to withdraw personally). \Hupag\ often in John of going to the Father or God (8:14,21; strkjv@13:3,33,36; strkjv@14:4,5,28; strkjv@15:16; strkjv@16:4,7,10,17|). See strkjv@6:21|. It was enigmatic language to the hearers.
rwp@John:7:35 @{Among themselves} (\pros heautous\). These Jewish leaders of verse 32| talk among themselves about what Jesus said in a spirit of contempt (this man or fellow, \houtos\). {That} (\hoti\). Almost result like \hoti\ in strkjv@Matthew:8:27|. {Will he go?} (\m mellei poreuesthai;\). Negative answer expected in an ironical question, "Is he about to go?" {Unto the Dispersion among the Greeks} (\eis tn diasporan tn Hellnn\). Objective genitive \tn Hellnn\ (of the Greeks) translated here "among," because it is the Dispersion of Jews among the Greeks. \Diaspora\ is from \diaspeir\, to scatter apart (Acts:8:1,4|). It occurs in Plutarch and is common in the LXX, in the N.T. only here, strkjv@James:1:1; strkjv@1Peter:1:1|. There were millions of these scattered Jews. {And teach the Greeks} (\kai didaskein tous Hellnas\). Confessing his failure to teach the Jews in Palestine, "thus ignorantly anticipating the course Christianity took; what seemed unlikely and impossible to them became actual" (Dods).
rwp@John:7:38 @{He that believeth on me} (\ho pisteun eis eme\). Nominative absolute as is not uncommon. {The scripture} (\h graph\). No precise passage can be quoted, though similar idea in several (Isaiah:55:1; strkjv@58:11; strkjv@Zechariah:13:1; strkjv@14:8; strkjv@Ezekiel:47:1; strkjv@Joel:3:18|). Chrysostom confines it to strkjv@Isaiah:28:16| by punctuation (only the nominative absolute as the Scripture). {Out of his belly shall flow rivers of living water} (\potamoi ek ts koilias autou reusousin hudatos zntos\). Some ancient Western writers connect \pinet\ of verse 37| with \ho pisteun\ in verse 38|. By this arrangement \autou\ (his) with \koilias\ is made to refer to Christ, not to the believer. Burney argues that \koilia\ is a mistranslation of the Aramaic (fountain, not belly) and that the reference is to strkjv@Ezekiel:47:1|. C.C. Torrey refers to strkjv@Zechariah:14:8|. But the Eastern writers refer \autou\ (his) to the believer who not only quenches in Christ his own thirst, but becomes a source of new streams for others (John:4:14|). It is a difficult question and Westcott finally changed his view and held \autou\ to refer to Christ. \Reusousin\ is future active indicative of \re\, old verb, to flow, here only in the N.T.
rwp@John:7:40 @{Some of the multitude} (\ek tou ochlou\). \Tines\ (some) to be supplied, a common Greek idiom. {Of a truth} (\alths\). "Truly." See strkjv@1:47|. {The prophet} (\ho prophts\). The one promised to Moses (Deuteronomy:18:15|) and long expected. See on John ¯1:21|. Proof of the deep impression made by Jesus.
rwp@John:7:49 @{This multitude} (\ho ochlos houtos\). The Pharisees had a scorn for the _amhaaretz_ or "people of the earth" (cf. our "clod-hoppers") as is seen in rabbinic literature. It was some of the \ochlos\ (multitude at the feast especially from Galilee) who had shown sympathy with Jesus (7:12,28f.|). {Which knoweth not the law} (\ho m ginoskn\). Present active articular participle of \ginsk\ with \m\ usual negative of the participle in the _Koin_. "No brutish man is sin-fearing, nor is one of the people of the earth pious" (_Aboth_, II. 6). See the amazement of the Sanhedrin at Peter and John in strkjv@Acts:4:13| as "unlettered and private men" (\agrammatoi kai iditai\). No wonder the common people (\ochlos\) heard Jesus gladly (Mark:12:37|). The rabbis scouted and scorned them. {Are accursed} (\eparatoi eisin\). Construction according to sense (plural verb and adjective with collective singular \ochlos\). \Eparatoi\ is old verbal adjective from \eparaomai\, to call down curses upon, here only in the N.T.
rwp@John:7:51 @{Doth our law judge a man?} (\m ho nomos hmn krinei ton anthrpon;\). Negative answer expected and "the man," not "a man." These exponents of the law (verse 49|) were really violating the law of criminal procedure (Exodus:23:1; strkjv@Deuteronomy:1:16|). Probably Nicodemus knew that his protest was useless, but he could at least show his colours and score the point of justice in Christ's behalf. {Except it first hear from himself} (\ean m akousi prton par' autou\). Third-class negative condition with \ean m\ and first aorist active subjunctive of \akou\. That is common justice in all law, to hear a man's side of the case ("from him," \par' autou\). {And know what he doeth} (\kai gni ti poiei\). Continuation of the same condition with second aorist active subjunctive of \ginsk\ with indirect question and present active indicative (\ti poiei\). There was no legal answer to the point of Nicodemus.
rwp@John:8:3 @{The scribes and the Pharisees} (\hoi grammateis kai hoi Pharisaioi\). John does not mention "scribes," though this combination (note two articles) is common enough in the Synoptics (Luke:5:30; strkjv@6:7|, etc.). {Bring} (\agousin\). Vivid dramatic present active indicative of \ag\. Dods calls this "in itself an unlawful thing to do" since they had a court for the trial of such a case. Their purpose is to entrap Jesus. {Taken in adultery} (\epi moicheii kateilemmenn\). Perfect passive participle of \katalamban\, old compound to seize (Mark:9:18|), to catch, to overtake (John:12:35|), to overcome (or overtake) in strkjv@1:5|. {Having let her in the midst} (\stsantes autn en mesi\). First aorist active (transitive) participle of \histmi\. Here all could see her and what Jesus did with such a case. They knew his proneness to forgive sinners.
rwp@John:8:6 @{Tempting him} (\peirazontes auton\). Evil sense of this present active participle of \peiraz\, as so often (Mark:8:11; strkjv@10:2|, etc.). {That they might have whereof to accuse him} (\hina echsin katgorein autou\). Purpose clause with \hina\ and present active subjunctive of \ech\. This laying of traps for Jesus was a common practice of his enemies (Luke:11:16|, etc.). Note present active infinitive of \katgore\ (see strkjv@Matthew:12:10| for the verb) to go on accusing (with genitive \autou\). It was now a habit with these rabbis. {Stooped down} (\kat kupsas\). First aorist active participle of \kupt\, old verb to bow the head, to bend forward, in N.T. only here and verse 8; strkjv@Mark:1:7|. The use of \kat\ (down) gives a vivid touch to the picture. {With his finger} (\ti daktuli\). Instrumental case of \daktulos\ for which see strkjv@Matthew:23:4|. {Wrote on the ground} (\kategraphen eis tn gn\). Imperfect active of \katagraph\, old compound, here only in N.T., to draw, to delineate, to write down, apparently inchoative, began to write on the sand as every one has done sometimes. The only mention of writing by Jesus and the use of \katagraph\ leaves it uncertain whether he was writing words or drawing pictures or making signs. If we only knew what he wrote! Certainly Jesus knew how to write. And yet more books have been written about this one who wrote nothing that is preserved than any other person or subject in human history. There is a tradition that Jesus wrote down the names and sins of these accusers. That is not likely. They were written on their hearts. Jesus alone on this occasion showed embarrassment over this woman's sin.
rwp@John:8:9 @{Went out} (\exrchonto\). Inchoative imperfect. Graphic picture. {One by one} (\heis kath' heis\). Not a Johannine phrase, but in strkjv@Mark:14:19| where also the second nominative is retained as if \kath'\ (\kata\) is regarded as a mere adverb and not as a preposition. {Beginning from the eldest} (\arxamenoi apo tn presbutern\). "From the elder (comparative form, common in _Koin_ as superlative) men," as was natural for they had more sins of this sort which they recalled. "They are summoned to judge themselves rather than the woman" (Dods). {Was left alone} (\kateleiphth monos\). First aorist effective passive indicative of \kataleip\, to leave behind, with predicate nominative \monos\. "Jesus was left behind alone." {And the woman, where she was, in the midst} (\kai h gun en mesi ousa\). The woman was left behind also "being in the midst" as they had placed her (verse 3|) before they were conscience stricken and left.
rwp@John:8:10 @{Lifted up himself} (\anakupsas\). First aorist active participle of \anakupt\ as in verse 7|. {Where are they?} (\Pou eisin;\). Jesus had kept on writing on the ground as the accusers had slipped away one by one. {Did no man condemn thee?} (\oudeis se katekrinen;\). First aorist active indicative of \katakrin\, old and common verb to give judgment against (down on) one, but not in John. No one dared to cast a stone at the woman on Christ's terms.
rwp@John:8:36 @{If therefore the son shall make you free} (\ean oun ho huios humas eleuthersi\). Condition of third class with \ean\ and first aorist (ingressive) active subjunctive. "If therefore the Son set you free," as he has the power to do. {Ye shall be free indeed} (\onts eleutheroi esesthe\). Old and common adverb from participle \ontn\, actually, really (cf. strkjv@Luke:24:34|). But this spiritual freedom was beyond the concept or wish of these Jews.
rwp@John:8:38 @{With my Father} (\para ti patri\). Locative case of \patr\ and article used as possessive (common idiom), "by the side of my Father," picture of intimate fellowship like \pros ton theon\ (face to face with God) in strkjv@1:1|. {From your father} (\para tou patros\). Ablative case with \para\ (from the side of) and same possessive use of \tou\ in each instance, though "the" will really answer both times. But \ho patr\ does not mean the same person. Christ's Father by contrast is not their father.
rwp@John:8:44 @{Ye are of your father the devil} (\humeis ek tou patros tou diabolou\). Certainly they can "understand" (\ginskete\ in 43|) this "talk" (\lalian\) though they will be greatly angered. But they had to hear it (\akouein\ in 43|). It was like a bombshell in spite of the preliminary preparation. {Your will to do} (\thelete poiein\). Present active indicative of \thel\ and present active infinitive, "Ye wish to go on doing." This same idea Jesus presents in strkjv@Matthew:13:38| (the sons of the evil one, the devil) and strkjv@23:15| (twofold more a son of Gehenna than you). See also strkjv@1John:3:8| for "of the devil" (\ek tou diabolou\) for the one who persists in sinning. In strkjv@Revelation:12:9| the devil is one who leads all the world astray. The Gnostic view that Jesus means "the father of the devil" is grotesque. Jesus does not, of course, here deny that the Jews, like all men, are children of God the Creator, like Paul's offspring of God for all men in strkjv@Acts:17:28|. What he denies to these Pharisees is that they are spiritual children of God who do his will. They do the lusts and will of the devil. The Baptist had denied this same spiritual fatherhood to the merely physical descendants of Abraham (Matthew:3:9|). He even called them "broods of vipers" as Jesus did later (Matthew:12:34|). {A murderer} (\anthrpoktonos\). Old and rare word (Euripides) from \anthrpos\, man, and \ktein\, to kill. In N.T. only here and strkjv@1John:3:15|. The Jews were seeking to kill Jesus and so like their father the devil. {Stood not in the truth} (\en ti altheii ouk estken\). Since \ouk\, not \ouch\, is genuine, the form of the verb is \esteken\ the imperfect of the late present stem \stk\ (Mark:11:25|) from the perfect active \hestka\ (intransitive) of \histmi\, to place. {No truth in him} (\ouk estin altheia en auti\). Inside him or outside (environment). The devil and truth have no contact. {When he speaketh a lie} (\hotan lali to pseudos\). Indefinite temporal clause with \hotan\ and the present active subjunctive of \lale\. But note the article \to\: "Whenever he speaks the lie," as he is sure to do because it is his nature. Hence "he speaks out of his own" (\ek tn idin lalei\) like a fountain bubbling up (cf. strkjv@Matthew:12:34|). {For he is a liar} (\hoti pseusts estin\). Old word for the agent in a conscious falsehood (\pseudos\). See strkjv@1John:1:10; strkjv@Romans:3:4|. Common word in John because of the emphasis on \altheia\ (truth). {And the father thereof} (\kai ho patr autou\). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. {Autou} in the genitive can be either neuter or masculine. Westcott takes it thus, "because he is a liar and his father (the devil) is a liar," making "one," not the devil, the subject of "whenever he speaks," a very doubtful expression.
rwp@John:8:51 @{If a man keep my word} (\ean tis ton emon logon trsi\). Condition of third class with \ean\ and constative aorist active subjunctive of \tre\. Repeated in verse 52|. See verse 43| about hearing the word of Christ. Common phrase in John (8:51,52,55; strkjv@14:23,24; strkjv@15:20; strkjv@17:6; strkjv@1John:2:5|). Probably the same idea as keeping the commands of Christ (14:21|). {He shall never see death} (\thanaton ou m thersi eis ton aiona\). Spiritual death, of course. Strong double negative \ou m\ with first aorist active subjunctive of \there\. The phrase "see death" is a Hebraism (Psalms:89:48|) and occurs with \idein\ (see) in strkjv@Luke:2:26; strkjv@Hebrews:11:5|. No essential difference meant between \hora\ and \there\. See strkjv@John:14:23| for the blessed fellowship the Father and the Son have with the one who keeps Christ's word.
rwp@John:9:1 @{As he passed by} (\paragn\). Present active participle of \parag\, old verb to go along, by, or past (Matthew:20:30|). Only example in this Gospel, but in strkjv@1John:2:8,17|. The day was after the stirring scenes in chapter 8, but not at the feast of dedication as Westcott argues. That comes three months later (10:22|). {From his birth} (\ek genets\). Ablative case with \ek\ of old word from \gen, ginomai\. Here alone in N.T., but the phrase \tuphlos ek genets\ is common in Greek writers. Probably a well-known character with his stand as a beggar (verse 5|).
rwp@John:9:2 @{Who did sin?} (\tis hmarten;\). Second aorist active indicative of \hamartan\. See strkjv@Acts:3:2; strkjv@14:8| for two examples of lameness from birth. Blindness is common in the Orient and Jesus healed many cases (cf. strkjv@Mark:8:23; strkjv@10:46|) and mentions this fact as one of the marks of the Messiah in the message to the Baptist (Matthew:11:5|). This is the only example of congenital blindness healed. It is not clear that the disciples expected Jesus to heal this case. They are puzzled by the Jewish notion that sickness was a penalty for sin. The Book of Job:had shown that this was not always the case and Jesus shows it also (Luke:13:1-5|). If this man was guilty, it was due to prenatal sin on his part, a curious notion surely. The other alternative charged it upon his parents. That is sometimes true (Exodus:20:5|, etc.), but by no means always. The rabbinical casuists loved to split hairs on this problem. Ezekiel (Ezekiel:18:20|) says: "The soul that sinneth it shall die" (individual responsibility for sin committed). There is something in heredity, but not everything. {That he should be born blind} (\hina tuphlos gennthi\). Probably consecutive (or sub-final) use of \hina\ with first aorist passive subjunctive of \genna\.
rwp@John:9:30 @{Why, herein is the marvel} (\en touti gar to thaumaston estin\). This use of \gar\ (\ge + ara\, accordingly indeed) to bring out an affirmation from the previous words is common enough. "Why in this very point is the wonder" (\thaumaston\, old verbal adjective from \thaumaz\ as in strkjv@Matthew:21:42|). The man is angry now and quick in his insight and reply. You confess your ignorance of whence he is, ye who know everything, "and yet (adversative use of \kai\ again) he opened my eyes" (\kai noixen mou tous ophthalmous\). That stubborn fact stands.
rwp@John:12:6 @{Not because he cared for the poor} (\ouch hoti peri tn ptchn emelen auti\). Literally, "not because it was a care to him concerning the poor" (impersonal imperfect of \melei\, it was a care). John often makes explanatory comments of this kind as in strkjv@2:21f.; strkjv@7:22,39|. {But because he was a thief} (\alle hoti klepts n\). Clearly the disciples did not know then that Judas was a petty thief. That knowledge came later after he took the bribe of thirty pieces of silver for betraying Jesus (Matthew:26:15|), for the disciples did not suspect Judas of treachery (13:28f.|), let alone small peculations. There is no reason for thinking that John is unfair to Judas. "Temptation commonly comes through that for which we are naturally fitted" (Westcott). In this case Judas himself was "the poor beggar" who wanted this money. {And having the bag took away what was put therein} (\kai to glssokomon echn ta ballomena ebastazen\). This is the correct text. This compound for the earlier \glssokomeion\ (from \glssa\, tongue, and \kome\, to tend) was originally a receptacle for the tongues or mouth-pieces of wind instruments. The shorter form is already in the Doric inscriptions and is common in the papyri for "money-box" as here. It occurs also in Josephus, Plutarch, etc. In N.T. only here and strkjv@13:29| in same sense about Judas. \Ballomena\ is present passive participle (repeatedly put in) of \ball\, to cast or fling. The imperfect active (custom) of \bastaz\, old verb to pick up (John:10:31|), to carry (19:17|), but here and strkjv@20:15| with the sense to bear away as in Polybius, Josephus, Diogenes Laertes, and often so in the papyri.
rwp@John:12:9 @{The common people} (\ho ochlos polus\). This is the right reading with the article \ho\, literally, "the people much or in large numbers." One is reminded of the French idiom. Gildersleeve (_Syntax_, p. 284) gives a few rare examples of the idiom \ho anr agathos\. Westcott suggests that \ochlos polus\ came to be regarded as a compound noun. This is the usual order in the N.T. rather than \polus ochlos\ (Robertson, _Grammar_, p. 774). Mark (Mark:12:37|) has \ho polus ochlos\. Moulton (_Proleg_., p. 84) terms \ho ochlos polus\ here and in verse 12| "a curious misplacement of the article." John's use of \ochlos\ is usually the common crowd as "riff-raff." {That he was} (\hoti estin\). Present active indicative retained in indirect discourse after the secondary tense (\egn\, second aorist active indicative of \ginsk\). These "Jews" are not all hostile to Jesus as in strkjv@5:10; strkjv@6:41|, etc., but included some who were friendly (verse 11|). {But that they might see Lazarus also} (\all' hina kai ton Lazaron idsin\). Purpose clause with \hina\ and second aorist active subjunctive of \hora\. Motive enough to gather a great crowd, to see one raised from the dead (cf. verse 1| for the same phrase, "whom he had raised from the dead"). Some of the very witnesses of the raising of Lazarus will bear witness later (verse 17|). It was a tense situation.
rwp@John:12:12 @{On the morrow} (\ti epaurion\). Locative case. Supply \hmeri\ (day) after the adverb \epaurion\ ("on the tomorrow day"). That is on our Sunday, Palm Sunday. {A great multitude} (\ho ochlos polus\). Same idiom rendered "the common people" in verse 9| and should be so translated here. {That had come} (\ho elthn\). Second aorist active participle, masculine singular of \erchomai\ agreeing with \ochlos\, "that came." {When they heard} (\akousantes\). First aorist active masculine plural participle of \akou\, construction according to sense (plural, though \ochlos\ singular). {Was coming} (\erchetai\). Present middle indicative of \erchomai\ retained in indirect discourse after a secondary tense. It is a vivid picture. What they heard was: "Jesus is coming into Jerusalem." He is defying the Sanhedrin with all their public advertisement for him.
rwp@John:12:20 @{Certain Greeks} (\Hellnes tines\). Real Greeks, not Greek-speaking Jews (Hellenists, strkjv@Acts:6:1|), but Greeks like those in Antioch (Acts:11:20|, correct text \pros tous Hellnas\) to whom Barnabas was sent. These were probably proselytes of the gate or God-fearers like those worshipping Greeks in Thessalonica whom Paul won to Christ (Acts:17:4|). {To worship at the feast} (\hina proskunssin en ti heorti\). Purpose clause with \hina\ and the first aorist active subjunctive of \proskune\, old and common verb to kiss the hand in reverence, to bow the knee in reverence and worship. We do not know whence they came, whether from Decapolis, Galilee, or further away. They found the pilgrims and the city ringing with talk about Jesus. They may even have witnessed the triumphal entry.
rwp@John:13:5 @{Poureth} (\ballei\). Vivid present again. Literally, "putteth" (as in verse 2|, \ball\). {Into the basin} (\eis ton niptra\). From verb \nipt\ (later form of \niz\ in this same verse and below) to wash, found only here and in quotations of this passage. Note the article, "the basin" in the room. {Began to wash} (\rxato niptein\). Back to the aorist again as with \diezsen\ (verse 4|). \Nipt\ was common for washing parts of the body like the hands or the feet. {To wipe} (\ekmassein\). "To wipe off" as in strkjv@12:3|. {With the towel} (\ti lentii\). Instrumental case and the article (pointing to \lention\ in verse 4|). {Wherewith} (\hi\). Instrumental case of the relative \ho\. {He was girded} (\n diezsmenos\). Periphrastic past perfect of \diaznnu\ for which verb see verse 4|.
rwp@John:13:15 @{An example} (\hupodeigma\). For the old \paradeigma\ (not in N.T.), from \hupodeiknumi\, to show under the eyes as an illustration or warning (Matthew:3:7|), common in the papyri for illustration, example, warning, here only in John, but in strkjv@James:5:10; strkjv@2Peter:2:6; strkjv@Hebrews:4:11; strkjv@8:5; strkjv@9:26|. Peter uses \tupoi\ (1Peter:5:3|) with this incident in mind. In strkjv@Jude:1:7| \deigma\ (without \hupo\) occurs in the sense of example. {That ye also should do} (\hina kai humeis poite\). Purpose clause with \hina\ and the present active subjunctive of \poie\ (keep on doing). Doing what? Does Jesus here institute a new church ordinance as some good people today hold? If so, it is curious that there is no record of it in the N.T. Jesus has given the disciples an object lesson in humility to rebuke their jealousy, pride, and strife exhibited at this very meal. The lesson of the "example" applies to all the relations of believers with each other. It is one that is continually needed.
rwp@John:13:26 @{He} (\ekeinos\). Emphatic pronoun again. {For whom I shall dip the sop} (\hi eg baps to psmion\). Dative case of the relative (\hi\) and future active of \bapt\, to dip (Luke:16:24|). \Psmion\ is a diminutive of \psmos\, a morsel, a common _Koin_ word (in the papyri often), in N.T. only in this passage. It was and is in the orient a token of intimacy to allow a guest to dip his bread in the common dish (cf. strkjv@Ruth:2:14|). Songs:Mark:14:20|. Even Judas had asked: "Is it I?" (Mark:14:19; strkjv@Matthew:26:22|). {Giveth it to Judas} (\didsin Ioudi\). Unobserved by the others in spite of Christ's express language, because "it was so usual a courtesy" (Bernard), "the last appeal to Judas' better feeling" (Dods). Judas now knew that Jesus knew his plot.
rwp@John:13:33 @{Little children} (\teknia\). Diminutive of \tekna\ and affectionate address as Jesus turns to the effect of his going on these disciples. Only here in this Gospel, but common in I John (1John:2:1|, etc.), and nowhere else in N.T. {Yet a little while} (\eti mikron\). Accusative of extent of time. See also strkjv@7:33; strkjv@8:21| (to which Jesus here refers); strkjv@16:16-19|. {Songs:now I say unto you} (\kai humin leg arti\). This juncture point (\arti\) of time relatively to the past and the future (9:25; strkjv@16:12,31|).
rwp@John:14:18 @{I will not leave} (\ouk aphs\). Future active of \aphimi\, to send away, to leave behind. {Desolate} (\orphanous\). Old word (\orphos\, Latin _orbus_), bereft of parents, and of parents bereft of children. Common in papyri of orphan children. In strkjv@13:33| Jesus called the disciples \teknia\ (little children), and so naturally the word means "orphans" here, but the meaning may be "helpless" (without the other Paraclete, the Holy Spirit). The only other N.T. example is in strkjv@James:1:27| where it means "fatherless." {I come} (\erchomai\). Futuristic present as in verse 3|.
rwp@John:14:22 @{Not Iscariot} (\ouch ho Iskarits\). Judas Iscariot had gone (13:30|), but John is anxious to make it clear that this Judas (common name, two apostles also named James) was not the infamous traitor. He is also called Thaddaeus or Lebbaeus (Mark:3:17; ![[pBiblx2]](/img/pbiblx2_logo3.png){kind=logo}