Bible:
Filter: String:

OT-HISTORY.filter - rwp double:

rwp@2Thessalonians:2:3 @{Let no man beguile you in any wise} (\m tis humas exapatsi kata mdena tropon\). First aorist active subjunctive of \exapata\ (old verb to deceive, strengthened form of simple verb \apata\) with double negative (\m tis, mdena\) in accord with regular Greek idiom as in strkjv@1Corinthians:16:11| rather than the aorist imperative which does occur sometimes in the third person as in strkjv@Mark:13:15| (\m katabat\). Paul broadens the warning to go beyond conversation and letter. He includes "tricks" of any kind. It is amazing how gullible some of the saints are when a new deceiver pulls off some stunts in religion. {For it will not be} (\hoti\). There is an ellipse here of \ouk estai\ (or \gensetai\) to be supplied after \hoti\. Westcott and Hort make an anacoluthon at the end of verse 4|. The meaning is clear. \Hoti\ is causal, because, but the verb is understood. The second coming not only is not "imminent," but will not take place before certain important things take place, a definite rebuff to the false enthusiasts of verse 2|. {Except the falling away come first} (\ean m elthi h apostasia prton\). Negative condition of the third class, undetermined with prospect of determination and the aorist subjunctive. \Apostasia\ is the late form of \apostasis\ and is our word apostasy. Plutarch uses it of political revolt and it occurs in I Macc. strkjv@2:15 about Antiochus Epiphanes who was enforcing the apostasy from Judaism to Hellenism. In strkjv@Joshua:22:22| it occurs for rebellion against the Lord. It seems clear that the word here means a religious revolt and the use of the definite article (\h\) seems to mean that Paul had spoken to the Thessalonians about it. The only other New Testament use of the word is in strkjv@Acts:21:21| where it means apostasy from Moses. It is not clear whether Paul means revolt of the Jews from God, of Gentiles from God, of Christians from God, or of the apostasy that includes all classes within and without the body of Christians. But it is to be {first} (\prton\) before Christ comes again. Note this adverb when only two events are compared (cf. strkjv@Acts:1:1|). {And the man of sin be revealed, the son of perdition} (\kai apokaluphthi ho anthrpos ts anomias, ho huios ts apleias\). First aorist passive subjunctive after \ean m\ and same condition as with \elthi\. The use of this verb \apokalupt\, like \apokalupsin\ of the second coming in strkjv@1:7|, seems to note the superhuman character (Milligan) of the event and the same verb is repeated in verses 6,8|. The implication is that {the man of sin} is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2Corinthians:11:13ff.|), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in verse 8|) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (verse 4|). He seems to be the Antichrist of strkjv@1John:2:18|. The terrible phrase, the son of perdition, is applied to Judas in strkjv@John:17:12| (like Judas doomed to perdition), but here to the lawless one (\ho anomos\, verse 8|), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time.

rwp@2Thessalonians:3:14 @{And if any one obeyeth not our word by this epistle} (\ei de tis ouch hupakouei ti logi hmn dia ts epistols\). Paul sums up the issue bluntly with this ultimatum. Condition of the first class, with negative \ou\, assuming it to be true. {Note that man} (\touton smeiousthe\). Late verb \smeio\, from \smeion\, sign, mark, token. Put a tag on that man. Here only in N.T. "The verb is regularly used for the signature to a receipt or formal notice in the papyri and the ostraca of the Imperial period" (Moulton & Milligan's _Vocabulary_). How this is to be done (by letter or in public meeting) Paul does not say. {That ye have no company with him} (\m sunanamignusthai auti\). The MSS. are divided between the present middle infinitive as above in a command like strkjv@Romans:12:15; strkjv@Phillipians:3:16| or the present middle imperative \sunanamignusthe\ (\-ai\ and \-e\ often being pronounced alike in the _Koin_). The infinitive can also be explained as an indirect command. This double compound verb is late, in LXX and Plutarch, in N.T. only here and strkjv@1Corinthians:5:9,11|. \Auti\ is in associative instrumental case. {To the end that he may be ashamed} (\hina entrapi\). Purpose clause with \hina\. Second aorist passive subjunctive of \entrep\, to turn on, middle to turn on oneself or to put to shame, passive to be made ashamed. The idea is to have one's thoughts turned in on oneself.

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

rwp@2Timothy:1:8 @{Be not ashamed of} (\m epaischunthis\). First aorist (ingressive) passive subjunctive (in prohibition) of \epaischunomai\, old word, to be ashamed. Again in verse 16| without augment (\epaischunthn\), transitive use of the passive voice as often in the _Koin_ (Robertson, _Grammar_, p. 818). See strkjv@Romans:1:16; strkjv@6:21|. "Do not become ashamed" (as he had not). {The testimony of our Lord} (\to marturion tou kuriou\). For the old word \marturion\ see strkjv@1Corinthians:1:6; strkjv@2:1|. Paul probably has in mind the saying of Jesus preserved in strkjv@Mark:8:38| (Luke:9:26|). See also strkjv@2:12|. {His prisoner} (\ton desmion autou\). As in strkjv@Phillipians:1:12; strkjv@Philemon:1:1,9; strkjv@Ephesians:3:1; strkjv@4:1| (the first Roman captivity). Paul is in his last captivity and refers to it again in verse 16; strkjv@2:9|. {Suffer hardship with} (\sunkakopathson\). First aorist active imperative of the double compound \sunkakopathe\, first known use and in N.T. only here and strkjv@2:3| (in eccles. writers). But \kakopathe\, to suffer evil, is old verb (2:9; strkjv@4:5|). Paul is fond of compounds of \sun\. Paul challenges Timothy by this verb which he apparently coins for the purpose to a joint (\sun\) suffering with the Lord Jesus and Paul "for the gospel" (\ti euaggelii\, dative case rather than associative instrumental "with"). {According to the power of God} (\kata dunamin theou\). Given by God (2Corinthians:6:7|).

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:2:15 @{Give diligence} (\spoudason\). First aorist active imperative of \spoudaz\, old word, as in strkjv@1Thessalonians:2:17; strkjv@Galatians:2:10|. {To present} (\parastsai\). First aorist active infinitive of \paristmi\ as in strkjv@Colossians:1:22,28|. {Approved unto God} (\dokimon ti thei\). Dative case \thei\ with \dokimon\, predicate accusative, old adjective (from \dechomai\), for which see strkjv@1Corinthians:11:19; strkjv@2Corinthians:10:18|. {A workman} (\ergatn\). See strkjv@2Corinthians:11:3; strkjv@Phillipians:3:2|. {That needeth not to be ashamed} (\anepaischunton\). Late double compound verbal adjective (\a\ privative, \epaischun\), in Josephus and here alone. {Handling aright} (\orthotomounta\). Present active participle of \orthotome\, late and rare compound (\orthotomos\), cutting straight, \orthos\ and \temn\), here only in N.T. It occurs in strkjv@Proverbs:3:6; strkjv@11:5| for making straight paths (\hodous\) with which compare strkjv@Hebrews:12:13| and "the Way" in strkjv@Acts:9:2|. Theodoret explains it to mean ploughing a straight furrow. Parry argues that the metaphor is the stone mason cutting the stones straight since \temn\ and \orthos\ are so used. Since Paul was a tent-maker and knew how to cut straight the rough camel-hair cloth, why not let that be the metaphor? Certainly plenty of exegesis is crooked enough (crazy-quilt patterns) to call for careful cutting to set it straight.

rwp@2Timothy:2:20 @{In a great house} (\en megali oikii\). Metaphor of a palace. He doubtless has the Kingdom of God in mind, but he works out the metaphor of a great house of the rich and mighty. {Vessels} (\skeu\). Old word \skeuos\. See strkjv@Romans:9:21| for the same double use as here. {Of gold} (\chrus\). Old contracted adjective \chruseos\, only here by Paul. {Of silver} (\argur\). Old contracted adjective \argureos\, in N.T. here, strkjv@Acts:19:24; strkjv@Revelation:9:20|. {Of wood} (\xulina\). Old adjective, in N.T. only here and strkjv@Revelation:9:20|. {Of earth} (\ostrakina\). Late adjective, from \ostrakon\, baked clay, in LXX, in N.T. only here and strkjv@2Corinthians:4:7|.

rwp@2Timothy:2:25 @{Correcting} (\paideuonta\). See strkjv@Titus:2:12|. "Schooling" (Parry). {Oppose themselves} (\antidiatithemenous\). Present middle (direct) participle of \antidiatithmi\, late double compound (Diodorus, Philo) to place oneself in opposition, here only in N.T. {If peradventure God may give} (\m pote di ho theos\). Here Westcott and Hort read the late form of the second aorist active optative of \didmi\ for the usual \doi\ as they do in strkjv@1:18|. But there it is a wish for the future and so regular, while here the optative with \m pote\ in a sort of indirect question is used with a primary tense \dei\ (present) and parallel with an undoubted subjunctive \ananpssin\, while in strkjv@Luke:3:15| \m pote eie\ is with a secondary tense. Examples of such an optative do occur in the papyri (Robertson, _Grammar_, p. 989) so that we cannot go as far as Moulton does and say that we "must" read the subjunctive \di\ here (_Prolegomena_, pp. 55, 193). {Repentance} (\metanoian\). "Change of mind" (2Corinthians:7:10; strkjv@Romans:2:4|). {Unto the knowledge of the truth} (\eis epignsin altheias\). Paul's word "full knowledge" (Co strkjv@1:9|).

rwp@2Timothy:4:10 @{Forsook me} (\me egkateleipen\). Imperfect (MSS. also have aorist, \egkatelipen\) active of the old double compound verb \egkataleip\, for which see strkjv@Romans:9:29|. Clearly in contrast to verse 9| and in the sense of strkjv@1Timothy:6:17|, wilful desertion. Only mentioned elsewhere in strkjv@Colossians:4:14|. {Crescens} (\Krsks\). No other mention of him. {Titus to Dalmatia} (\Titos eis Dalmatian\). Titus had been asked to rejoin Paul in Nicopolis where he was to winter, probably the winter previous to this one (Titus:3:12|). He came and has been with Paul.

rwp@3John:1:4 @{Greater} (\meizoteran\). A double comparative with \-teros\ added to \meizn\, like our "lesser" and like \mallon kreisson\ (more better) in strkjv@Phillipians:1:23|. In strkjv@Ephesians:3:8| we have \elachistoteri\, a comparative on a superlative. Like forms occur in the vernacular papyri and even in Homer (\cheiroteros\, more worse) as also in Shakespeare. {Joy} (\charan\). B reads \charin\ (grace). {Than this} (\toutn\). Ablative neuter plural after the comparative. {To hear of} (\hina akou\). Object clause (epexegetic) with \hina\ and \akou\, the present active subjunctive (keep on hearing of) in apposition with \toutn\, {Walking in truth} (\en altheii peripatounta\). As in strkjv@2John:1:4|, which see. By the use of \tekna\ John may mean that Gaius is one of his converts (1Timothy:1:1|).

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:1:19 @{Language} (\dialekti\). Not a dialect of the Greek, but a different language, the Aramaic. Songs:also in strkjv@2:6; strkjv@21:40|. \Dialektos\ is from \dialegomai\, to converse, to speak between two (\dia\). {Akeldama} (\Hakeldamach\). This Aramaic word Peter explains as "the field of blood." Two traditions are preserved: one in strkjv@Matthew:27:7| which explains that the priests purchased this potter's field with the money which Judas flung down as the price of the blood of Jesus. The other in Acts describes it as the field of blood because Judas poured out his blood there. Hackett and Knowling argue that both views can be true. "The ill-omened name could be used with a double emphasis" (Hackett).

rwp@Acts:1:26 @{He was numbered} (\sunkatepsphisth\). To the Jews the lot did not suggest gambling, but "the O.T. method of learning the will of Jehovah" (Furneaux). The two nominations made a decision necessary and they appealed to God in this way. This double compound \sunkatapsphiz\ occurs here alone in the N.T. and elsewhere only in Plutarch (_Them_. 21) in the middle voice for condemning with others. \Sunpsphiz\ occurs in the middle voice in strkjv@Acts:19:19| for counting up money and also in Aristophanes. \Psphiz\ with \dapann\ occurs in strkjv@Luke:14:28| for counting the cost and in strkjv@Revelation:13:18| for "counting" the number of the beast. The ancients used pebbles (\psphoi\) in voting, black for condemning, white (Revelation:2:17|) in acquitting. Here it is used in much the same sense as \katarithme\ in verse 17|.

rwp@Acts:3:21 @{Restoration} (\apokatastases\). Double compound (\apo, kata, histmi\), here only in the N.T., though common in late writers. In papyri and inscriptions for repairs to temples and this phrase occurs in Jewish apocalyptic writings, something like the new heaven and the new earth of strkjv@Revelation:21:1|. Paul has a mystical allusion also to the agony of nature in strkjv@Romans:8:20-22|. The verb \apokathistmi\ is used by Jesus of the spiritual and moral restoration wrought by the Baptist as Elijah (Matthew:17:11; strkjv@Mark:9:12|) and by the disciples to Jesus in strkjv@Acts:1:6|. Josephus uses the word of the return from captivity and Philo of the restitution of inheritances in the year of jubilee. As a technical medical term it means complete restoration to health. See a like idea in \palingenesia\ (renewal, new birth) in strkjv@Matthew:19:28; strkjv@Titus:3:5|. This universalism of Peter will be clearer to him after Joppa and Caesarea.

rwp@Acts:4:17 @{That it spread no further} (\hina m epi pleion dianemthi\). First aorist passive subjunctive of \dianem\, to distribute with \hina m\, negative purpose. {Let us threaten them} (\apeilsmetha autois\). Hortatory aorist middle subjunctive of \apeile\, old verb (note middle voice). In the N.T. only here and strkjv@1Peter:2:23|. {That they speak henceforth to no man in this name} (\mketi lalein epi ti onomati touti mdeni anthrpn\). Indirect command with the infinitive and double negative (\mketi, mdeni\). They will not say "Jesus," but make a slur at "this name," contemptuous use of \houtos\, though they apparently do mention the name "Jesus" in verse 18|.

rwp@Acts: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:8:1 @{Was consenting} (\n suneudokn\). Periphrastic imperfect of \suneudoke\, a late double compound (\sun, eu, doke\) that well describes Saul's pleasure in the death (\anairesis\, taking off, only here in the N.T., though old word) of Stephen. For the verb see on ¯Luke:23:32|. Paul himself will later confess that he felt so (Acts:22:20|), coolly applauding the murder of Stephen, a heinous sin (Romans:1:32|). It is a gruesome picture. Chapter 7 should have ended here. {On that day} (\en ekeini ti hmeri\). On that definite day, that same day as in strkjv@2:41|. {A great persecution} (\digmos megas\). It was at first persecution from the Sadducees, but this attack on Stephen was from the Pharisees so that both parties are now united in a general persecution that deserves the adjective "great." See on ¯Matthew:13:21| for the old word \digmos\ from \dik\, to chase, hunt, pursue, persecute. {Were all scattered abroad} (\pantes diesparsan\). Second aorist passive indicative of \diaspeir\, to scatter like grain, to disperse, old word, in the N.T. only in strkjv@Acts:8:1,4; strkjv@11:19|. {Except the apostles} (\pln tn apostoln\). Preposition \pln\ (adverb from \pleon\, more) with the ablative often in Luke. It remains a bit of a puzzle why the Pharisees spared the apostles. Was it due to the advice of Gamaliel in strkjv@Acts:5:34-40|? Or was it the courage of the apostles? Or was it a combination of both with the popularity of the apostles in addition?

rwp@Acts:9:30 @{Knew it} (\epignontes\). Second aorist active participle of \epiginsk\, to know fully. The disciples saw it clearly, so they {conducted} (\katgagon\, effective second aorist active indicative of \katag\). {Sent forth} (\exapesteilan\). Double compound (\ex\, out, \apo\, away or off). Sent him out and off {to Tarsus} (\eis Tarson\). Silence is preserved by Luke. But it takes little imagination to picture the scene at home when this brilliant young rabbi, the pride of Gamaliel, returns home a preacher of the despised Jesus of Nazareth whose disciples he had so relentlessly persecuted. What will father, mother, sister think of him now?

rwp@Acts:10:11 @{Beholdeth} (\therei\). Vivid historical present and change from past time. {Opened} (\aneigmenon\, perfect passive participle with double reduplication, state of completion). {Descending} (\katabainon\). Present active participle describing the process. {Sheet} (\othonn\). Old word for linen cloth and only here in the N.T. Accusative case in apposition with \skeuos\ (vessel). {Let down} (\Kathiemenon\). Present passive participle of \Kathimi\. Old verb, but in the N.T. only here and strkjv@Luke:5:19; strkjv@Acts:9:25|. Linear action here picturing the process, "being let down." {By four corners} (\tessarsin archais\). Instrumental case of \arch\, beginning. We say "end" or extremity for this use of the word. The picture is the sheet held up by four cords to which the sheet is fastened. strkjv@Isaiah:11:12| had said that Israel would be gathered from the four corners of the earth. Knowling follows Hobart in taking the four corners of the sheet to be a medical phrase for bandage (the end of a bandage).

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:10:19 @{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:10:41 @{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:11:22 @{Came to the ears} (\kousth eis ta ta\). First aorist passive indicative of \akou\, was heard in the ears. {Of the church which was in Jerusalem} (\ts ekklsias ts en Ierousalm\). Not yet was the term "church" applied to the group of disciples in Antioch as it is in strkjv@11:26; strkjv@13:1|. {They sent forth} (\exapesteilan\). First aorist active indicative of the double compound verb \ex-apo-stell\, to send out and away. The choice of Barnabas was eminently wise. He already had a position of leadership in Jerusalem because of his generosity (4:36f.|) and his championship of Saul after his conversion (9:27|). He was originally from Cyprus and probably had personal friends among some of the leaders in this new movement. He was to investigate the work of the travelling preachers (verse 19|) all the way to Antioch (\hes Antiocheias\).

rwp@Acts:13:1 @{In the church that was there} (\kata tn ousan ekklsian\). Possibly distributed throughout the church (note "in the church" strkjv@11:26|). Now a strong organization there. Luke here begins the second part of Acts with Antioch as the centre of operations, no longer Jerusalem. Paul is now the central figure instead of Peter. Jerusalem had hesitated too long to carry out the command of Jesus to take the gospel to the whole world. That glory will now belong to Antioch. {Prophets and teachers} (\prophtai kai didaskaloi\). All prophets were teachers, but not all teachers were prophets who were for-speakers of God, sometimes fore-speakers like Agabus in strkjv@11:28|. The double use of \te\ here makes three prophets (Barnabas, Symeon, Lucius) and two teachers (Manaen and Saul). Barnabas heads the list (11:22|) and Saul comes last. Symeon Niger may be the Simon of Cyrene who carried the Saviour's cross. Lucius of Cyrene was probably one of the original evangelists (11:20|). The name is one of the forms of Luke, but it is certainly not Luke the Physician. Manaen shows how the gospel was reaching some of the higher classes (home of Herod Antipas). {Foster-brother} (\suntrophos\). Old word for nourished with or brought up with one _collactaneus_ (Vulgate). These are clearly the outstanding men in the great Greek church in Antioch.

rwp@Acts:13:19 @{When he had destroyed} (\katheln\). Second aorist active participle of \kathaire\, to tear down, old verb. {He gave them for an inheritance} (\kateklronomsen\). First aorist active indicative of the double compound verb \kata-klro-nome\, late verb in LXX (Numbers:34:18; strkjv@Deuteronomy:3:28; strkjv@Joshua:14:1|) and only here in the N.T., to distribute by lot, to distribute as an inheritance. This is the correct reading and not \kateklrodotsen\ from \kataklrodote\ of the Textus Receptus. These two verbs were confused in the MSS. of the LXX as well as here. {For about four hundred and fifty years} (\hs etesin tetrakosiois kai pentkonta\). Associative instrumental case with an expression of time as in strkjv@8:11; strkjv@Luke:8:29| (Robertson, _Grammar_, p. 527). The oldest MSS. (Aleph A B C Vg Sah Boh) place these figures before "after these things" and so in verse 19|. This is the true reading and is in agreement with the notation in strkjv@1Kings:6:1|. The difficulty found in the Textus Receptus (King James Version) thus disappears with the true text. The four hundred and fifty years runs therefore from the birth of Isaac to the actual conquest of Canaan and does not cover the period of the Judges. See on ¯Acts:7:6|.

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:13:41 @{Ye despisers} (\hoi kataphrontai\). Not in the Hebrew, but in the LXX. It is pertinent for Paul's purpose. {Perish} (\aphanisthte\). Or vanish away. First aorist passive imperative. Added by the LXX to the Hebrew. {If one declare it unto you} (\ean tis ekdigtai humin\). Condition of third class with present middle subjunctive, if one keep on outlining (double compound, \ek-di-geomai\) it unto you. Paul has hurled a thunderbolt at the close.

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:15:37 @{Was minded to take with them} (\ebouleto sunparalabein\). Imperfect middle (\ebouleto\), not aorist middle \ebouleusato\ of the Textus Receptus. Barnabas willed, wished and stuck to it (imperfect tense). \Sunparalabein\ is second aorist active infinitive of the double compound \sunparalamban\, old verb to take along together with, used already about John Mark in strkjv@12:25| and by Paul in strkjv@Galatians:2:1| about Titus. Nowhere else in the N.T. Barnabas used the ingressive aorist in his suggestion.

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:16:22 @{Rose up together} (\sunepest\). Second aorist (ingressive) active of the double compound \sunephistmi\, intransitive, old verb, but only here in the N.T. (cf. \katepestsan\ in strkjv@18:12|). There was no actual attack of the mob as Paul and Silas were in the hands of the officers, but a sudden and violent uprising of the people, the appeal to race and national prejudice having raised a ferment. {Rent their garments off them} (\perirxantes autn ta himatia\). First aorist active participle of \perirgnumi\, old verb, to break off all around, to strip or rend all round. Here only in the N.T. The duumvirs probably gave orders for Paul and Silas to be stripped of their outer garments (\himatia\), though not actually doing it with their own hands, least of all not stripping off their own garments in horror as Ramsay thinks. That would call for the middle voice. In II Macc. strkjv@4:38 the active voice is used as here of stripping off the garments of others. Paul in strkjv@1Thessalonians:2:2| refers to the shameful treatment received in Philippi, "insulted" (\hubristhentas\). As a Roman citizen this was unlawful, but the duumvirs looked on Paul and Silas as vagabond and seditious Jews and "acted with the highhandedness characteristic of the fussy provincial authorities" (Knowling). {Commanded} (\ekeleuon\). Imperfect active, repeatedly ordered. The usual formula of command was: "Go, lictors; strip off their garments; let them be scourged." {To beat them with rods} (\rhabdizein\). Present active infinitive of \rhabdiz\, old verb, but in the N.T.=_virgis caedere_ only here and strkjv@2Corinthians:11:25| where Paul alludes to this incident and two others not given by Luke (\tris erhabdisthn\). He came near getting another in Jerusalem (Acts:22:25|). Why did not Paul say here that he was a Roman citizen as he does later (verse 37|) and in Jerusalem (22:26f.|)? It might have done no good in this hubbub and no opportunity was allowed for defence of any kind.

rwp@Galatians:3:15 @{After the manner of men} (\kata anthrpon\). After the custom and practice of men, an illustration from life. {Though it be but a man's covenant, yet when it hath been confirmed} (\homs anthrpou kekurmenn diathkn\). Literally, "Yet a man's covenant ratified." On \Diathk\ as both covenant and will see on ¯Matthew:26:28; strkjv@1Corinthians:11:25; strkjv@2Corinthians:3:6; strkjv@Hebrews:9:16f|. On \kuro\, to ratify, to make valid, see on ¯2Corinthians:2:8|. Perfect passive participle here, state of completion, authoritative confirmation. {Maketh it void} (\athetei\). See on ¯2:21| for this verb. Both parties can by agreement cancel a contract, but not otherwise. {Addeth thereto} (\epidiatassetai\). Present middle indicative of the double compound verb \epidiatassomai\, a word found nowhere else as yet. But inscriptions use \diatassomai, diataxis, diatag, diatagma\ with the specialized meaning to "determine by testamentary disposition" (Deissmann, _Light from the Ancient East_, p. 90). It was unlawful to add (\epi\) fresh clauses or specifications (\diataxeis\).

rwp@Galatians:5:16 @{Ye shall not fulfil} (\ou m teleste\). Rather, "Ye will not fulfil." Strong double negative with aorist active subjunctive. {The lust of the flesh} (\epithumian sarkos\). Bad sense here as usual in Paul, but not so in strkjv@1Thessalonians:2:17; strkjv@Phillipians:1:23|. The word is just craving or longing (from \epi, thumos\, yearning after).

rwp@Hebrews:7:19 @{Made nothing perfect} (\ouden eteleisen\). Another parenthesis. First aorist active indicative of \teleio\. See verse 11|. And yet law is necessary. {A bringing in thereupon} (\epeisagg\). An old double compound (\epi\, additional, \eisagg\, bringing in from \eisag\). Here only in N.T. Used by Josephus (_Ant_. XI. 6, 2) for the introduction of a new wife in place of the repudiated one. {Of a better hope} (\kreittonos elpidos\). This better hope (6:18-20|) does bring us near to God (\eggizomen ti thei\) as we come close to God's throne through Christ (4:16|).

rwp@Hebrews:7:24 @{Because he abideth} (\dia to menein auton\). Same idiom as in verse 23|, "because of the abiding as to him" (accusative of general reference, \auton\). {Unchangeable} (\aparabaton\). Predicate adjective in the accusative (feminine of compound adjective like masculine), late double compound verbal adjective in Plutarch and papyri, from alpha privative and \parabain\, valid or inviolate. The same idea in verse 3|. God placed Christ in this priesthood and no one else can step into it. See verse 11| for \hiersun\.

rwp@Hebrews:8:11 @{They shall not teach} (\ou m didaxsin\). Strong double negative (\ou m\) with the first aorist active (futuristic) subjunctive of \didask\. {His fellow-citizen} (\ton politn autou\). See strkjv@Luke:15:15; strkjv@19:14|. {Know the Lord} (\Gnthi ton kurion\). Second aorist active imperative of \ginsk\. In the new covenant all will be taught of God (Isaiah:54:13; strkjv@John:6:45|), whereas under the old only the educated scribe could understand the minutiae of the law (Dods). See Paul's comparison in strkjv@2Corinthians:3:7-18|. {Shall know} (\eidsousin\). Future perfect active, old form of \oida\ (note \ginsk\ just before of recognizing God), one of the rare future perfects (cf. strkjv@2:13|, \esomai pepoiths\).

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:9:16 @{A testament} (\diathk\). The same word occurs for covenant (verse 15|) and will (verse 16|). This double sense of the word is played upon also by Paul in strkjv@Galatians:3:15f|. We say today "The New Testament" (_Novum Testamentum_) rather than " The New Covenant." Both terms are pertinent. {That made it} (\tou diathemenou\). Genitive of the articular second aorist middle participle of \diatithmi\ from which \diathk\ comes. The notion of will here falls in with \klronomia\ (inheritance, strkjv@1Peter:1:4|) as well as with \thanatos\ (death). {Of force} (\bebaia\). Stable, firm as in strkjv@3:6,14|. {Where there hath been death} (\epi nekrois\). "In the case of dead people." A will is only operative then. {For doth it ever avail while he that made it liveth?} (\epei m pote ischuei hote zi ho diathemenos;\). This is a possible punctuation with \m pote\ in a question (John:7:26|). Without the question mark, it is a positive statement of fact. Aleph and D read \tote\ (then) instead of \pote\. The use of \m\ in a causal sentence is allowable (John:3:18|, \hoti m\).

rwp@Hebrews:9:22 @{I may almost say} (\schedon\). Old adverb, only three times in the N.T., here, strkjv@Acts:13:44; strkjv@19:26|. Here it qualifies the entire clause, not just \panta\. {With blood} (\en haimati\). In blood. There were exceptions (Exodus:19:10; strkjv@32:30f.; strkjv@Leviticus:5:11f.; strkjv@15:5; strkjv@Numbers:16:46f.; strkjv@31:23f.|, etc.). {Apart from shedding of blood} (\chris haimatekchusias\). A double compound first found here (coined by the writer) and later in ecclesiastical writers (\haima\, blood, \ek\, out, \che\, to pour, like \ekchusis haimatos\ strkjv@1Kings:18:28|). "Pouring out of blood." The author seems to have in mind Christ's words in strkjv@Matthew:26:28|: "This is my blood of the covenant which is shed for many for the forgiveness of sins." The blood is the vital principle and is efficacious as an atonement. The blood of Christ sets aside all other plans for pardon.

rwp@Hebrews:10:25 @{Not forsaking} (\m egkataleipontes\). "Not leaving behind, not leaving in the lurch" (2Timothy:4:10|). {The assembling of yourselves together} (\tn episunaggn heautn\). Late double compound from \episunag\, to gather together (\sun\) besides (\epi\) as in strkjv@Matthew:23:37; strkjv@Luke:17:27|. In N.T. only here and strkjv@2Thessalonians:2:1|. In an inscription 100 B.C. for collection of money (Deissmann, _Light_, etc., p. 103). {As the custom of some is} (\kaths ethos tisin\). "As is custom to some." For \ethos\ (custom) see strkjv@Luke:22:39; strkjv@John:19:40|. Already some Christians had formed the habit of not attending public worship, a perilous habit then and now. {Songs:much the more as} (\tosouti mallon hosi\). Instrumental case of measure or degree, "by so much the more as," both with \tosouti\ and \hosi\. {The day drawing nigh} (\eggizousan tn hmeran\). The Second Coming of Christ which draws nearer all the time (Romans:13:12|).

rwp@Hebrews:10:27 @{Expectation} (\ekdoch\). Usually reception or interpretation from \ekdechomai\ (Hebrews:11:10|), only here in N.T. and in unusual sense like \prosdokia\, like \apekdechomai\ (Romans:8:19,23,25|), this sense apparently "coined by the writer" (Moffatt) from his use of \ekdechomai\ in strkjv@10:13|. The papyri have it in the sense of interpretation. {A fierceness of fire} (\puros zlos\). An anger (zeal, jealousy) marked (genitive) by fire. Language kin to that in strkjv@Isaiah:26:11; strkjv@Zephaniah:1:19; strkjv@Psalms:79:5|. See also strkjv@2Thessalonians:1:8-10| for a like picture of destined doom. {Devour} (\esthiein\). "To eat" (figuratively), present active infinitive. {The adversaries} (\tous hupenantious\). Old double compound adjective (\hupo, en, antios\), in N.T. only here and strkjv@Colossians:2:14|. Those directly opposite.

rwp@Hebrews:10:36 @{Which} (\htis\). Your boldness of verse 35|. {Recompense of reward} (\misthapodosian\). Late double compound, like \misthapodots\ (Hebrews:11:6|), from \misthos\ (reward, wages) and \apodidmi\, to give back, to pay (repay). In N.T. only here, strkjv@2:2; strkjv@11:26|. {Of patience} (\hupomons\). Old word for remaining under trial (Luke:8:15|). This was the call of the hour then as now. {Having done the will of God} (\to thelma tou theou\). This is an essential prerequisite to the exercise of patience and to obtain the promised blessing. There is no promise to those who patiently keep on doing wrong. {That ye may receive the promise} (\hina komissthe tn epaggelian\) Purpose clause with \hina\ and the first aorist middle subjunctive of \komiz\, old verb to carry (Luke:7:37|), in the middle to get back one's own (Matthew:25:27|), to receive. See also strkjv@11:39|. Now the author is ready to develop this great idea of receiving the promise in Christ.

rwp@Hebrews:11:6 @{Impossible} (\adunaton\). Strong word as in strkjv@6:4,18|. See strkjv@Romans:8:8| for same idea with \aresai\ (\aresk\, strkjv@Galatians:1:10|). {Must believe} (\pisteusai dei\). Moral necessity to have faith (trust, \pisteu\). This is true in business also (banks, for instance). {That he is} (\hoti estin\). The very existence of God is a matter of intelligent faith (Romans:1:19ff.|) Songs:that men are left without excuse. {He is a rewarder} (\misthapodots ginetai\). Rather, "becomes a rewarder" (present middle indicative of \ginomai\, not of \eimi\). Only N.T. example of \misthapodots\, late and rare double compound (one papyrus example, from \misthos\ (reward) and \apodidmi\ (to pay back) like \misthapodosia\ (10:35; strkjv@11:26|). {Seek after} (\ekztousin\). That seek out God.

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:11:13 @{In faith} (\kata pistin\). Here a break in the routine \pistei\ (by faith), "according to faith," either for literary variety "or to suggest \pistis\ as the sphere and standard of their characters" (Moffatt). {These all} (\houtoi pantes\). Those in verses 9-12| (Abraham, Sarah, Isaac, Jacob). {Not having the promises} (\m komisamenoi tas epaggelias\). First aorist middle participle of \komiz\, to obtain, as in strkjv@10:36; strkjv@11:39|. And yet the author mentions Abraham (6:15|) as having obtained the promise. He received the promise of the Messiah, but did not live to see the Messiah come as we have done. It is in this sense that we have "better promises." {Greeted them} (\aspasamenoi\). First aorist middle participle of \aspazomai\, to salute (Matthew:5:47|). Abraham rejoiced to see Christ's day in the dim distance (John:8:56|). {Strangers} (\zenoi\). Foreigners. "To reside abroad carried with it a certain stigma" (Moffatt). But they "confessed" it (Genesis:23:4; strkjv@47:9|). {Pilgrims} (\parepidmoi\). Late double compound (\para, epi, dmos\), a sojourner from another land, in N.T. only here and strkjv@1Peter:1:1; strkjv@2:11|.

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:12:1 @{Therefore} (\toigaroun\). Triple compound inferential participle (\toi, gar, oun\) like the German _doch denn nun_, a conclusion of emphasis, old particle, in N.T. only here and strkjv@1Thessalonians:4:8|. There should be no chapter division here, since strkjv@12:1-3| really is the climax in the whole argument about the better promises (10:19-12:3|) with a passionate appeal for loyalty to Christ. {Us also} (\kai hmeis\). We as well as "these all" of strkjv@11:39| and all the more because of the "something better" given us in the actual coming of Christ. {Compassed about} (\echontes perikeimenon\). Literally, "having (\echontes\, present active participle of \ech\) lying around us" (\perikeimenon\, present middle participle of \perikeimai\, old verb as in strkjv@Luke:17:2|). {Cloud of witnesses} (\nephos marturn\). Old word (Latin _nubes_), here only in the N.T., for vast mass of clouds. \Nephel\ is a single cloud. The metaphor refers to the great amphitheatre with the arena for the runners and the tiers upon tiers of seats rising up like a cloud. The \martures\ here are not mere spectators (\theatai\), but testifiers (witnesses) who testify from their own experience (11:2,4,5,33,39|) to God's fulfilling his promises as shown in chapter strkjv@Hebrews:11|. {Laying aside} (\apothemenoi\). Second aorist-middle (indirect, from ourselves) participle of \apotithmi\, old verb as in strkjv@Colossians:3:8| (laying off old clothes). The runners ran in the stadium nearly naked. {Every weight} (\ogkon panta\). Old word (kin to \enegkein, pher\) like \phortos, baros\. Here every encumbrance that handicaps like doubt, pride, sloth, anything. No trailing garment to hinder or trip one. {The sin which doth so easily beset us} (\tn euperistaton hamartian\). "The easily besetting sin." There are a dozen possible renderings of this double compound verbal from \eu\, well, and \periistmi\, to place around or to stand around (intransitive). The Vulgate has _circumstans nos peccatum_ (the sin standing around us). Probably this is the true idea here, "the easily encompassing (or surrounding) sin." In this case apostasy from Christ was that sin. In our cases it may be some other sin. The verbal adjective reminds one of the ring of wild beasts in the jungle that encircle the camp-fire at night each ready to pounce upon a careless victim. {Let us run} (\trechmen\). Present active volitive subjunctive of \trech\, "let us keep on running." {With patience} (\di' hupomons\). Not with impatience, doubt, or despair. {The race that is set before us} (\ton prokeimenon hmin agna\). Note the article and the present middle participle of \prokeimai\, old compound (already in strkjv@6:18|, and also in strkjv@12:2|). Dative case (\hmin\) of personal interest.

rwp@Hebrews:12:4 @{Resisted} (\antikatestte\). Second aorist active indicative (intransitive) of the double compound \antikathistmi\, old verb to stand in opposition against in line of battle, intransitively to stand face to face (\anti\) against (\kata\), here only in the N.T. {Unto blood} (\mechris haimatos\). "Up to blood." As was true of Jesus and many of the other heroes of faith in chapter strkjv@Hebrews:11|. {Striving} (\antagnizomenoi\). Present middle participle of \antagnizomai\, old verb with the same figure in \antikatestte\. {Against sin} (\pros hamartian\). Face to face with sin as in verse 1|.

rwp@Hebrews:13:5 @{Be ye free from the love of money} (\aphilarguros ho tropos\). No copula, but supply \esto\: "Let your manner of life (\tropos\, way, strkjv@Matthew:23:37|), be without love of money" (\aphilarguros\, double compound), once found only in the N.T., here and strkjv@1Timothy:3:3|, but now several times--or the adverb \aphilargurs\ --in papyri and inscriptions (Deissmann, _Light_, etc., pp. 85f.). Alpha privative and \philos\ and \arguros\. The N.T. is full of the peril of money on the character as modern life is also. {Content with such things as ye have} (\arkoumenoi tois parousin\). Present passive participle of \arke\, to suffice, to be content as in strkjv@Luke:3:14|. Cf. \autarks\ in strkjv@Phillipians:4:11|. Here in the nominative plural with no substantive or pronoun (anacoluthon, as in strkjv@2Corinthians:1:7|) or the participle used as a principal verb as in strkjv@Romans:12:16|. "Contented with the present things" (\tois parousin\, associative instrumental case of \ta paronta\, present active neuter plural participle of \pareimi\, to be present or on hand). {For himself hath said} (\autos gar eirken\). God himself as in strkjv@Acts:20:33| of Christ. Perfect active indicative as in strkjv@1:13; strkjv@4:3f.; strkjv@10:9|. The quotation is a free paraphrase of strkjv@Genesis:28:15; strkjv@Deuteronomy:31:8; strkjv@Joshua:1:5; strkjv@1Chronicles:28:20|. Philo (de Confus. Ling. 32) has it in this form, "a popular paraphrase" (Moffatt). Note the five negatives strengthening each other (\ou m\ with the second aorist active subjunctive \an\ from \animi\, to relate, as in strkjv@Acts:16:26|; \oud' ou m\ with second aorist active subjunctive \egkatalip\ from \egkataleip\, to leave behind, as in strkjv@Matthew:27:46; strkjv@2Timothy:4:10|). A noble promise in times of depression.

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:13:19 @{That I may be restored to you the sooner} (\hina tacheion apokatastath humin\). Purpose clause with \hina\ and the first aorist passive subjunctive of \apokathistmi\, an old double compound as in strkjv@Matthew:12:13|. What is meant by \tacheion\ (John:13:27; strkjv@20:4|) we do not know, possibly sickness. See verse 23| also for \tacheion\.

rwp@James:1:8 @{Man} (\anr\). Instead of \anthrpos\ (general term) in verse 7|, perhaps for variety (Ropes), but often in James (1:12,23; strkjv@2:2; strkjv@3:2|), though in other Epistles usually in distinction from \gun\ (woman). {Double-minded} (\dipsuchos\). First appearance of this compound known and in N.T. only here and strkjv@4:8|. Apparently coined by James, but copied often in early Christian writings and so an argument for the early date of James' Epistle (Moulton and Milligan's _Vocabulary_). From \dis\ twice and \psuch\ soul, double-souled, double-minded, Bunyan's "Mr. Facing-both-ways." Cf. the rebuke to Peter (\edistasas\) in strkjv@Matthew:14:31|. {Unstable} (\akatastatos\). Late double compound (alpha privative and \katastatos\ verbal from \kathistmi\), in LXX once (Is strkjv@54:11|) and in Polybius, in N.T. only here and strkjv@3:8|. It means unsteady, fickle, staggering, reeling like a drunken man. Surely to James such "doubt" is no mark of intellectuality.

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:4:8 @{Draw nigh to God} (\eggisate ti thei\). First aorist active imperative of \eggiz\, late verb from \eggus\ (near) as in strkjv@Matthew:3:2|. With dative case again of personal relation. The priests in the sanctuary drew nigh to God (Exodus:19:22|), as we should now. {Cleanse your hands} (\katharisate cheiras\). First aorist active imperative of \kathariz\, to cleanse, from dirt in a ritual sense (Exodus:30:19-21; strkjv@Mark:7:3,19|). Here it is figurative, as in strkjv@Hosea:1:16; strkjv@Psalms:24:4|. If we always had clean (from sin) hands and hearts? {Ye sinners} (\hamartloi\). A sharp term to strike the conscience, "a reproach meant to startle and sting" (Ropes). {Purify your hearts} (\hagnisate kardias\). First aorist active imperative of \hagniz\, old verb from \hagnos\ (James:3:17|), ceremonially (Acts:21:24,26|), but here morally as in strkjv@1Peter:1:22; strkjv@1John:3:3|. Anarthrous use of \kardias\ as of \cheiras\ (wash hands, purify hearts). {Ye double-minded} (\dipsuchoi\). As in strkjv@1:8|.

rwp@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:6:22 @{Which stood} (\ho hestks\). Perfect active (intransitive) participle of \histmi\, to put, to stand. Jesus had sent the multitudes away the evening before (Mark:6:45; strkjv@Matthew:14:22|), but evidently some did not go very far, still lingering in excitement on the eastern side of the lake next morning. {Boat} (\ploiarion\). Diminutive of \ploion\, little boat (Mark:3:9|). {Entered not with} (\ou suneislthen\). Second aorist active of the double compound verb \suneiserchomai\, followed by associative instrumental case \mathtais\. {Went away alone} (\monoi aplthon\). Second aorist active indicative of \aperchomai\, to go away or off. \Monoi\ is predicate nominative. These people noted these three items.

rwp@John:6:24 @{When the multitude therefore saw} (\hote oun eiden ho ochlos\). Resumption and clarification of the complicated statements of verse 22|. {That Jesus was not there} (\hoti Isous ouk estin ekei\). Present indicative retained in indirect discourse. They still did not understand how Jesus had crossed over, but they acted on the basis of the plain fact. {They themselves got into} (\enebsan autoi eis\). Second aorist active indicative of \embain\ followed by \eis\ (both \en\ and \eis\ together as often in N.T.). {Seeking Jesus} (\ztountes ton Isoun\). Present active participle of \zte\. They had a double motive apart from the curiosity explained in verse 22|. They had clearly not given up the impulse of the evening before to make Jesus king (6:15|) and they had hopes of still another bountiful repast at the hands of Jesus as he said (6:26|).

rwp@John:6:35 @{I am the bread of life} (\Eg eimi ho artos ts zs\). This sublime sentence was startling in the extreme to the crowd. Philo does compare the manna to the \theios logos\ in an allegorical sense, but this language is far removed from Philo's vagueness. In the Synoptics (Mark:14:22; strkjv@Matthew:26:26; strkjv@Luke:22:19|) Jesus uses bread (\artos\) as the symbol of his body in the Lord's Supper, but here Jesus offers himself in place of the loaves and fishes which they had come to seek (24,26|). He is the bread of life in two senses: it has life in itself, the living bread (51|), and it gives life to others like the water of life, the tree of life. John often has Jesus saying "I am" (\eg eimi\). As also in strkjv@6:41,48,51; strkjv@8:12; strkjv@10:7,9,11,14; strkjv@11:25; strkjv@14:6; strkjv@15:1,5|. {He that cometh to me} (\ho erchomenos pros eme\). The first act of the soul in approaching Jesus. See also verse 37|. {Shall not hunger} (\ou m peinasi\). Strong double negative \ou me\ with first aorist (ingressive) active subjunctive, "shall not become hungry." {He that believeth on me} (\ho pisteun eis eme\). The continuous relation of trust after coming like \pisteute\ (present tense) in verse 29|. See both verbs used together also in strkjv@7:37f|. {Shall never thirst} (\ou m dipssei ppote\). Songs:the old MSS. the future active indicative instead of the aorist subjunctive as above, an even stronger form of negation with \ppote\ (1:18|) added.

rwp@John:6:37 @{All that} (\pn ho\). Collective use of the neuter singular, classic idiom, seen also in strkjv@6:39; strkjv@17:2,24; strkjv@1John:5:4|. Perhaps the notion of unity like \hen\ in strkjv@17:21| underlies this use of \pn ho\. {Giveth me} (\didsin moi\). For the idea that the disciples are given to the Son see also strkjv@6:39,65; strkjv@10:29; strkjv@17:2,6,9,12,24; strkjv@18:9|. {I will in no wise cast out} (\ou m ekbal ex\). Strong double negation as in verse 35| with second aorist active subjunctive of \ball\. Definite promise of Jesus to welcome the one who comes.

rwp@John:8:19 @{Where is thy Father?} (\pou estin ho patr sou;\). "The testimony of an unseen and unheard witness would not satisfy them" (Vincent). Bernard understands the Pharisees to see that Jesus claims God the Father as his second witness and so ask "where," not "who" he is. Augustine has it: _Patrem Christi carnaliter acceperunt_, Christ's human father, as if the Pharisees were "misled perhaps by the Lord's use of \anthrpon\ (verse 17|)" (Dods). Cyril even took it to be a coarse allusion to the birth of Jesus as a bastard according to the Talmud. Perhaps the Pharisees used the question with _double entendre_, even with all three ideas dancing in their hostile minds. {Ye would know my Father also} (\kai ton patera mou an ideite\). Conclusion of second-class condition determined as unfulfilled with \an\ and second perfect active of \oida\ used as imperfect in both condition and conclusion. See this same point made to Philip in strkjv@14:9|. In strkjv@14:7| Jesus will use \ginsk\ in the condition and \oida\ in the conclusion. The ignorance of the Pharisees about Jesus proves it and is due to their ignorance of the Father. See this point more fully stated in strkjv@5:36-38| when Jesus had his previous controversy in Jerusalem. In strkjv@7:28| Jesus said that they knew his home in Nazareth, but he denied then that they knew the Father who sent him. Jesus will again on this occasion (8:55|) deny their knowledge of the Father. Later he will deny their knowledge of the Father and of the Son (16:3|). The Pharisees are silenced for the moment.

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:12:14 @{Found} (\heurn\). Second aorist active participle of \heurisk\. Through the disciples, of course, as in strkjv@Mark:11:2-6| (Matthew:21:2-3,6; strkjv@Luke:19:30f.|). {A young ass} (\onarion\). Late diminutive of \onos\, in Epictetus and the papyri (even the double diminitive, \onaridion\), only here in the N.T. See discussion of ¯Matthew:21:5| where \kai\ has been wrongly rendered "and" instead of "even." Rightly understood Matthew has Jesus riding only the colt like the rest.

rwp@John:12:39 @{For this cause they could not believe} (\dia touto ouk edunanto pisteuein\). \Touto\ (this) seems to have a double reference (to what precedes and to what follows) as in strkjv@8:47|. The negative imperfect (double augment, \edunanto\) of \dunamai\. John is not absolving these Jews from moral responsibility, but only showing that the words of Isaiah "had to be fulfilled, for they were the expression of Divine foreknowledge " (Bernard).

rwp@John:13:8 @{Thou shalt never wash my feet} (\ou m nipsis mou tous podas eis ton aina\). Strong double negative \ou m\ with first aorist active subjunctive of \nipt\ with \eis ton aina\ (for ever) added and \mou\ (my) made emphatic by position. Peter's sudden humility should settle the issue, he felt. {If I wash thee not} (\ean m nips se\). Third-class condition with \ean m\ (negative). Jesus picks up the challenge of Peter whose act amounted to irreverence and want of confidence. "The first condition of discipleship is self-surrender" (Westcott). Songs:"Jesus, waiting with the basin" (Dods), concludes. {Thou hast no part with me} (\ouk echeis meros met' emou\). Not simply here at the supper with its fellowship, but in the deeper sense of mystic fellowship as Peter was quick to see. Jesus does not make foot-washing essential to spiritual fellowship, but simply tests Peter's real pride and mock-humility by this symbol of fellowship.

rwp@John:13:38 @{Wilt thou lay down?} (\thseis;\). Jesus picks up Peter's very words and challenges his boasted loyalty. See such repetition in strkjv@16:16f.,31; strkjv@21:17|. {Shall not crow} (\phnsi\). Aorist active subjunctive of \phne\, to use the voice, used of animals and men. Note strong double negative \ou m\. Mark adds \dis\ (twice). John's report is almost identical with that in strkjv@Luke:22:34|. The other disciples joined in Peter's boast (Mark:14:31; strkjv@Matthew:26:35|). {Till thou hast denied} (\hes hou arnsi\). Future middle indicative or aorist middle subjunctive second person singular (form identical) with compound conjunction \hes hou\ (until which time), "till thou deny or deniest" (_futurum exactum_ needless). Peter is silenced for the present. They all "sat astounded and perplexed" (Dods).

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

rwp@John:18:11 @{Into the sheath} (\eis tn thkn\). Old word from \tithmi\, to put for box or sheath, only here in N.T. In strkjv@Matthew:26:52| Christ's warning is given. {The cup} (\to potrion\). Metaphor for Christ's death, used already in reply to request of James and John (Mark:10:39; strkjv@Matthew:20:22|) and in the agony in Gethsemane before Judas came (Mark:14:36; strkjv@Matthew:26:39; strkjv@Luke:22:42|), which is not given by John. The case of \to potrion\ is the suspended nominative for note \auto\ (it) referring to it. {Shall I not drink?} (\ou m pi;\). Second aorist active subjunctive of \pin\ with the double negative \ou m\ in a question expecting the affirmative answer. Abbott takes it as an exclamation and compares strkjv@6:37; strkjv@Mark:14:25|.

rwp@John:18:15 @{Followed} (\kolouthei\). Imperfect active of \akolouthe\, "was following," picturesque and vivid tense, with associative instrumental case \ti Isou\. {Another disciple} (\allos mathts\). Correct text without article \ho\ (genuine in verse 16|). Peter's companion was the Beloved Disciple, the author of the book (John:21:24|). {Was known unto the high priest} (\n gnstos ti archierei\). Verbal adjective from \ginsk\, to know (Acts:1:19|) with dative case. How well known the word does not say, not necessarily a personal friend, well enough known for the portress to admit John. "The account of what happened to Peter might well seem to be told from the point of view of the servants' hall" (Sanday, _Criticism of the Fourth Gospel_, p. 101). {Entered in with Jesus} (\suneislthen ti Isou\). Second aorist active indicative of the double compound \suneiserchomai\, old verb, in N.T. here and strkjv@6:22|. With associative instrumental case. {Into the court} (\eis tn auln\). It is not clear that this word ever means the palace itself instead of the courtyard (uncovered enclosure) as always in the papyri (very common). Clearly courtyard in strkjv@Mark:14:66| (Matthew:26:69; strkjv@Luke:22:55|). Apparently Annas had rooms in the official residence of Caiaphas.

rwp@John:19:31 @{The Preparation} (\paraskeu\). Friday. See verse 14|. {Might not remain} (\m meini\). Negative final clause with \hina m\ and first aorist active (constative) subjunctive of \men\. {A high day} (\megal\). A "great" day, since "the sabbath day following synchronized with the first day of unleavened bread which was a 'great' day" (Bernard). A double reason therefore for wanting the bodies removed before sunset when the Sabbath began. {That their legs might be broken} (\hina kateagsin auton ta skel\). Purpose clause with \hina\ and the second aorist passive subjunctive of \katagnumi\ with the augment retained in the subjunctive, a "false augment" common in later Greek as in the future in strkjv@Matthew:12:20| with this verb (Robertson, _Grammar_, p. 365). This _crurifragium_ was done with a heavy mallet and ended the sufferings of the victim. {Legs} (\skel\). Old word, here only in N.T. {Might be taken away} (\arthsin\). First aorist passive subjunctive of \air\ with \hina\ also.

rwp@John:20:24 @{Didymus} (\Didumos\). The same expression applied to Thomas in strkjv@11:16; strkjv@21:2|, but nowhere else in N.T. Old word for twin (double), "the pessimist of the apostolic band" (Bernard). The term twelve is still applied to the group, though Judas, the traitor, is dead.

rwp@Luke:1:64 @{Immediately} (\parachrma\). Nineteen times in the N.T., seventeen in Luke. {Opened} (\aneichth\). First aorist passive indicative with double augment. The verb suits "mouth," but not "tongue" (\glssa\). It is thus a zeugma with tongue. Loosed or some such verb to be supplied.

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

rwp@Luke:5:3 @{To put out a little} (\epanagagein oligon\). Second aorist infinitive of the double compound verb \ep-an-ag\, found in Xenophon and late Greek writers generally. Only twice in the N.T. In strkjv@Matthew:21:18| in the sense of leading back or returning and here in the sense of leading a ship up upon the sea, to put out to sea, a nautical term. {Taught} (\edikasken\). Imperfect active, picturing Jesus teaching from the boat in which he was seated and so safe from the jam of the crowd. "Christ uses Peter's boat as a pulpit whence to throw the net of the Gospel over His hearers" (Plummer).

rwp@Luke:5:4 @{Had left speaking} (\epausato laln\). He ceased speaking (aorist middle indicative and present active participle, regular Greek idiom). {Put out into the deep} (\epanagage eis to bathos\). The same double compound verb as in verse 3|, only here second aorist active imperative second person singular. {Let down} (\chalasate\). Peter was master of the craft and so he was addressed first. First aorist active imperative second person plural. Here the whole crew are addressed. The verb is the regular nautical term for lowering cargo or boats (Acts:27:17,30|). But it was used for lowering anything from a higher place (Mark:2:4; strkjv@Acts:9:25; strkjv@2Corinthians:11:33|). For a catch (\eis agran\). This purpose was the startling thing that stirred up Simon.

rwp@Luke:6:10 @{He looked round about on them all} (\periblepsamenos\). First aorist middle participle as in strkjv@Mark:3:5|, the middle voice giving a personal touch to it all. Mark adds "with anger" which Luke here does not put in. All three Gospels have the identical command: {Stretch forth thy hand} (\exteinon tn cheira sou\). First aorist active imperative. {Stretch out}, clean out, full length. All three Gospels also have the first aorist passive indicative \apekatestath\ with the double augment of the double compound verb \apokathistmi\. As in Greek writers, so here the double compound means complete restoration to the former state.

rwp@Luke:6:37 @{And judge not} (\kai m krinete\). \M\ and the present active imperative, forbidding the habit of criticism. The common verb \krin\, to separate, we have in our English words critic, criticism, criticize, discriminate. Jesus does not mean that we are not to form opinions, but not to form them rashly, unfairly, like our prejudice. {Ye shall not be judged} (\ou m krithte\). First aorist passive subjunctive with double negative ou \m\, strong negative. {Condemn not} (\m katadikazete\). To give judgment (\dik, dixaz\) against (\kata\) one. \M\ and present imperative. Either cease doing or do not have the habit of doing it. Old verb. {Ye shall not be condemned} (\ou m katadikasthte\). First aorist passive indicative again with the double negative. Censoriousness is a bad habit. {Release} (\apoluete\). Positive command the opposite of the censoriousness condemned.

rwp@Luke:6:38 @{Pressed down} (\pepiesmenon\). Perfect passive participle from \piez\, old verb, but here alone in the N.T., though the Doric form \piaz\, to seize, occurs several times (John:7:30,32,44|). {Shaken together} (\sesaleumenon\). Perfect passive participle again from common verb \saleu\. {Running over} (\huperekchunnomenon\). Present middle participle of this double compound verb not found elsewhere save in A Q in strkjv@Joel:2:24|. \Chun\ is a late form of \che\. There is asyndeton here, no conjunction connecting these participles. The present here is in contrast to the two preceding perfects. The participles form an epexegesis or explanation of the "good measure" (\metron kalon\). Into your bosom (\eis ton kolpon humn\). The fold of the wide upper garment bound by the girdle made a pocket in common use (Exodus:4:6; strkjv@Proverbs:6:27; strkjv@Psalms:79:12; strkjv@Isaiah:65:6f.; strkjv@Jeremiah:32:18|). Songs:Isaiah:65:7|: {I will measure their former work unto their bosom. Shall be measured to you again} (\antimetrthsetai\). Future passive indicative of the verb here only in the N.T. save late MSS. in strkjv@Matthew:7:2|. Even here some MSS. have \metrthsetai\. The \anti\ has the common meaning of in turn or back, measured back to you in requital.

rwp@Matthew:13:5 @{The rocky places} (\ta petrd\). In that limestone country ledges of rock often jut out with thin layers of soil upon the layers of rock. {Straightway they sprang up} (\euthes exaneteilen\). "Shot up at once" (Moffatt). Double compound (\ex\, out of the ground, \ana\, up). Ingressive aorist of \exanatell\.

rwp@Matthew:16:4 @Same words in strkjv@12:39| except \tou prophtou\, a real doublet.

rwp@Revelation:7:16 @{They shall hunger no more} (\ou peinasousin eti\). Future tense of \peina\, old verb with late form instead of \peinsousin\ like strkjv@Luke:6:25|. It is a free translation of strkjv@Isaiah:49:10| (not quotation from the LXX). {Neither thirst any more} (\oude dipssousin eti\). Future tense of \dipsa\, the two strong human appetites will be gone, a clear refutation of a gross materialistic or sensual conception of the future life. Cf. strkjv@John:6:35|. {Neither shall strike} (\oude m pesi\). Strong double negative \oude m\ with second aorist active subjunctive of \pipt\, to fall. They will no longer be under the rays of the sun as upon earth. {Nor any heat} (\oude pn kauma\). Old word from \kai\, to burn, painful and burning heat, in N.T. only here and strkjv@16:9| (picture of the opposite condition). The use of the negative with \pn\ (all) for "not any" is common in N.T. Cf. strkjv@Psalms:121:6|.

rwp@Revelation:8:13 @{An eagle} (\henos aetou\). "One eagle," perhaps \henos\ (\heis\) used as an indefinite article (9:13; strkjv@18:21; strkjv@19:17|). See strkjv@4:7| also for the flying eagle, the strongest of birds, sometimes a symbol of vengeance (Deuteronomy:28:49; strkjv@Hosea:8:1; strkjv@Habbakkuk:1:8|). {Flying in mid-heaven} (\petomenou en mesouranmati\). Like the angel in strkjv@14:6| and the birds in strkjv@19:17|. \Mesouranma\ (from \mesourane\ to be in mid-heaven) is a late word (Plutarch, papyri) for the sun at noon, in N.T. only these three examples. This eagle is flying where all can see, and crying so that all can hear. {Woe, woe, woe} (\ouai, ouai, ouai\). Triple because three trumpets yet to come. In strkjv@18:10,16,19| the double \ouai\ is merely for emphasis. {For them that dwell on the earth} (\tous katoikountas\). Accusative of the articular present active participle of \katoike\, is unusual (Aleph Q here and also in strkjv@12:12|) as in strkjv@Matthew:11:21|. There is even a nominative in strkjv@18:10|. {By reason of the other voices} (\ek tn loipn phnn\). "As a result of (\ek\) the rest of the voices." There is more and worse to come, "of the three angels who are yet to sound" (\tn trin aggeln tn mellontn salpizein\).

rwp@Revelation:9:6 @{Men} (\hoi anthrpoi\). Generic use of the article (men as a class). {Shall not find it} (\ou m heursousin auton\). Strong double negative \ou m\ with the future active indicative according to Aleph Q, but \heursin\ (second aorist active subjunctive) according to A P (either construction regular). The idea here is found in strkjv@Job:3:21; strkjv@Jeremiah:8:3|. "Such a death as they desire, a death which will end their sufferings, is impossible; physical death is no remedy for the \basanismos\ of an evil conscience" (Swete). {They shall desire to die} (\epithumsousin apothanein\). Future active of \epithume\, a climax to \ztsousin\ (they shall seek), to desire vehemently. Paul in strkjv@Phillipians:1:23| shows a preference for death if his work is done, in order to be with Christ, a very different feeling from what we have here. {Fleeth} (\pheugei\). Vivid futuristic present active indicative of \pheug\. Even death does not come to their relief.

rwp@Revelation:18:6 @{Render as she rendered} (\apodote hs apedken\). Second aorist (effective) active imperative and first aorist (effective) active of \apodidmi\, old and common verb for requital, to give back, the _lex talionis_ which is in the O.T. (Jeremiah:50:15,29; strkjv@51:24,56; strkjv@Psalms:137:8|), and in the N.T. also (Matthew:7:2|). Here the reference is to persecutions by Rome, particularly the martyrdom of the saints (18:24; strkjv@19:2|). {Double the double} (\diplsate ta dipla\). First aorist imperative of \diplo\, old verb (from \diploos\, double, strkjv@Matthew:23:15|), here only in N.T. \Dipl\ is simply the neuter plural accusative (cognate) contract form for \diploa\ (not \dipl\). Requite here in double measure, a full requital (Exodus:22:4,7,9; strkjv@Isaiah:40:2; strkjv@Jeremiah:16:18; strkjv@17:18; strkjv@Zechariah:9:12|). The double recompense was according to the Levitical law. {Which she mingled} (\hi ekerasen\). First aorist active indicative of \kerannumi\. The relative \hi\ is attracted to the locative case of its antecedent \potrii\ (cup), for which see strkjv@14:8,10; strkjv@17:4; strkjv@18:3|. {Mingle unto her double} (\kerasate auti diploun\). First aorist active imperative of the same verb \kerannumi\, with the same idea of double punishment.

rwp@Revelation:18:7 @{How much soever} (\hosa\). Indefinite quantitative relative pronoun \hosos\ in the accusative (cognate) neuter plural object of \edoxasen\ (first aorist active indicative of \doxaz\). {Herself} (\hautn\). Reflexive pronoun, accusative also with \edoxasen\. {Waxed wanton} (\estrniasen\). First aorist (ingressive) active indicative of \strnia\ (to live luxuriously), verb in late comedy instead of \trupha\ (James:5:5|), from \strnos\ (Revelation:18:3|), only here in N.T. {Songs:much give her of torment and mourning} (\tosouton dote auti basanismon kai penthos\). Second aorist active imperative of \didmi\, to give. The correlative pronoun \tosouton\ is masculine singular accusative, agreeing with \basanismon\, for which see strkjv@9:5; strkjv@14:11|, and is understood with the neuter word \penthos\ (mourning), in N.T. only in strkjv@James:4:9; strkjv@Revelation:18:7ff.; strkjv@21:4| (kin to \pathos, penomai\). {I sit a queen} (\kathmai basilissa\). Predicate nominative for the old form \basileia\ (\basilis\), as in strkjv@Matthew:12:42|. Babylon and Tyre had preceded Rome in such boasting (Isaiah:47:7-9; strkjv@Ezekiel:27:3; strkjv@28:2; strkjv@Zephaniah:2:15|). {And am no widow} (\kai chra ouk eimi\). Feminine of the adjective \chros\ (barren), old word (Mark:12:40|). {Shall in no wise see mourning} (\penthos ou m id\). Confident boast of security with emphatic position of \penthos\ (see above) and double negative \ou m\ with the second aorist active subjunctive of \hora\ (defective verb).

rwp@Revelation:18:14 @{The fruits} (\h opra\). The ripe autumn fruit (Jeremiah:40:10,12|). Here only in N.T. Of uncertain etymology (possibly \opos\, sap, \hra\, hour, time for juicy sap). See strkjv@Jude:1:12| for \dendra phthinoprinos\ (autumn trees). {Which thy soul lusteth after} (\sou ts epithumias ts psuchs\). "Of the lusting of thy soul." {Are gone from thee} (\aplthen apo sou\). Prophetic aorist active indicative of \aperchomai\ with repetition of \apo\. {All things that were dainty and sumptuous} (\panta ta lipara kai ta lampra\). "All the dainty and the gorgeous things." \Liparos\ is from \lipos\ (grease) and so fat, about food (here only in N.T.), while \lampros\ is bright and shining (James:2:2f.|), about clothing. {Are perished from thee} (\apleto apo sou\). Prophetic second aorist middle indicative of \apollumi\ (intransitive). {Shall find them no more at all} (\ouketi ou m auta heursousin\). Doubled double negative with future active, as emphatic a negation as the Greek can make.

rwp@Revelation:18:21 @{A strong angel} (\heis aggelos ischuros\). Here \heis\ = a, just an indefinite article, not "one" as a numeral. {Took up} (\ren\). First aorist active indicative of \air\. {As it were a great millstone} (\hs mulinon megan\). Late adjective, in inscriptions, here only in N.T., made of millstone (\mulos\, strkjv@Matthew:18:6; strkjv@Revelation:18:22|), while \mulikos\ (Luke:17:2|) means belonging to a mill. This is not a small millstone turned by women (Matthew:24:41|), but one requiring an ass to turn it (Mark:9:42|), and so "a great" one. {Cast} (\ebalen\). Second aorist active of \ball\, to hurl. {With a mighty fall} (\hormmati\). Instrumental case (manner) of \hormma\, a rush, old word from \horma\, to rush (Matthew:8:32|), here only in N.T. {Shall be cast down} (\blethsetai\). Future (first) passive of \ball\, the same verb (\ebalen\), effective punctiliar future. Like a boulder hurled into the sea. {Shall be found no more at all} (\ou m heurethi eti\). Double negative with first aorist passive subjunctive of \heurisk\. See strkjv@9:6| for \ou m\ with the active voice of \heurisk\. Already the old Babylon was a desert waste (Strabo, XVI. 1073).

rwp@Revelation:18:22 @{The voice} (\phn\). Cf. strkjv@Ezekiel:26:13|. Or "sound" as in strkjv@1Corinthians:14:8| with \salpigx\ (trumpet). For this song of judgment see strkjv@Jeremiah:25:10|. {Of harpers} (\kitharidn\). Old word (from \kithara\, harp, and \idos\, singer) as in strkjv@14:2|. {Of minstrels} (\mousikn\). Old word (from \mousa\, music), here only in N.T., one playing on musical instruments. {Of flute-players} (\aultn\). Old word (from \aule\, to play on a flute, strkjv@Matthew:11:17|, \aulos\, flute, strkjv@1Corinthians:14:7|), in N.T. only here and strkjv@Matthew:9:23|. {Of trumpeters} (\salpistn\). Late form for the earlier \salpigkts\ (from \salpiz\), here only in N.T. {Shall be heard no more at all} (\ou m akousthi\). First aorist passive subjunctive of \akou\ with the double negative as below, with \phn mulou\ (sound of the millstone), and as in verse 21| with \ou me heurethi\ and again with \ps technits\ (craftsman). This old word is from \techn\, art, as here in some MSS. ("of whatsoever craft," \pass techns\). \Technits\ occurs also in this sense in strkjv@Acts:19:24,38|; and in strkjv@Hebrews:11:10| of God as the Architect. There is power in this four-fold sonorous repetition of \ou m\ and the subjunctive with two more examples in verse 23|.

rwp@Revelation:20:4 @{And they sat upon them} (\kai ekathisan ep' autous\). First aorist active indicative of \kathiz\. Another period here apparently synchronous (verse 7|) with the confinement of Satan in the abyss. No subject is given for this plural verb. Apparently Christ and the Apostles (Matthew:19:28; strkjv@Luke:22:30|) and some of the saints (1Corinthians:6:3|), martyrs some hold. {Judgment was given unto them} (\krima edoth autois\). First aorist passive of \didmi\. Picture of the heavenly court of assizes. {The souls} (\tas psuchas\). Accusative after \eidon\ at the beginning of the verse. {Of them that had been beheaded} (\tn pepelekismenn\). Genitive of the articular perfect passive participle of \pelekiz\, old word (from \pelekus\ an axe, the traditional instrument for execution in republican Rome, but later supplanted by the sword), to cut off with an axe, here only in N.T. See strkjv@6:9; strkjv@18:24; strkjv@19:2| for previous mention of these martyrs for the witness of Jesus (1:9; strkjv@12:17; strkjv@19:10|). Others also besides martyrs shared in Christ's victory, those who refused to worship the beast or wear his mark as in strkjv@13:15; strkjv@14:9ff.; strkjv@16:2; strkjv@19:20|. {And they lived} (\kai ezsan\). First aorist active indicative of \za\. If the ingressive aorist, it means "came to life" or "lived again" as in strkjv@2:8| and so as to verse 5|. If it is the constative aorist here and in verse 5|, then it could mean increased spiritual life. See strkjv@John:5:21-29| for the double sense of life and death (now literal, now spiritual) precisely as we have the second death in strkjv@Revelation:2:11; strkjv@20:6,14|. {And reigned with Christ} (\kai ebasileusan meta tou Christou\). Same use of the first aorist active indicative of \basileu\, but more clearly constative. Beckwith and Swete take this to apply solely to the martyrs, the martyrs' reign with Christ.

rwp@Revelation:21:25 @{Shall in no wise be shut} (\ou m kleisthsin\). Double negative with the first aorist passive subjunctive of \klei\. {By day} (\hmeras\). Genitive of time. Mentioned alone without \nuktos\ (by night), "for there shall be no night there" (\nux gar ouk estai ekei\). This looks like a continued picture of heaven.

rwp@Revelation:21:27 @{There shall in no wise enter into it} (\ou m eiselthi eis autn\). Double negative again with the second aorist active subjunctive of \eiserchomai\ with \eis\ repeated. Like strkjv@Isaiah:52:1; strkjv@Ezekiel:44:9|. {Anything unclean} (\pn koinon\). Common use of \pn\ with negative like \ouden\, and the use of \koinos\ for defiled or profane as in strkjv@Mark:7:2; strkjv@Acts:10:14|, not just what is common to all (Titus:1:4|). {Or he that} (\kai ho\). "And he that." {Maketh an abomination and a lie} (\poin bdelugma kai pseudos\). Like Babylon (17:4| which see for \bdelugma\) and strkjv@21:8| for those in the lake of fire and brimstone, and strkjv@22:15| for "every one loving and doing a lie." These recurrent glimpses of pagan life on earth and of hell in contrast to heaven in this picture raise the question already mentioned whether John is just running parallel pictures of heaven and hell after the judgment or whether, as Charles says: "The unclean and the abominable and the liars are still on earth, but, though the gates are open day and night, they cannot enter." In apocalyptic writing literalism and chronology cannot be insisted on as in ordinary books. The series of panoramas continue to the end. {But only they which are written} (\ei m hoi gegrammenoi\). "Except those written." For "the book of life" see strkjv@3:5; strkjv@13:8; strkjv@20:15|. Cf. strkjv@Daniel:12:1|.

rwp@Romans:2:17 @{Bearest the name} (\eponomazi\). Present passive indicative in condition of first class of \eponomaz\, old word, to put a name upon (\epi\), only here in N.T. "Thou art surnamed Jew" (Lightfoot). Jew as opposed to Greek denoted nationality while Hebrew accented the idea of language. {Restest upon the law} (\epanapaui nomi\). Late and rare double compound, in LXX and once in the Didache. In N.T. only here and strkjv@Luke:10:6| which see. It means to lean upon, to refresh oneself back upon anything, here with locative case (\nomi\). It is the picture of blind and mechanical reliance on the Mosaic law. {Gloriest in God} (\kauchsai en thei\). _Koin_ vernacular form for \kauchi\ (\kauchaesai, kauchsai\) of \kauchaomai\ as in verse 23; strkjv@1Corinthians:4:7| and \katakauchsai\ in strkjv@Romans:11:18|. The Jew gloried in God as a national asset and private prerogative (2Corinthians:10:15; strkjv@Galatians:6:13|). {Approvest the things that are excellent} (\dokimazeis ta diapheronta\). Originally, "Thou testest the things that differ," and then as a result comes the approval for the excellent things. As in strkjv@Phillipians:1:10| it is difficult to tell which stage of the process Paul has in mind. {Instructed out of the law} (\katchoumenos ek tou nomou\). Present passive participle of \katche\, a rare verb to instruct, though occurring in the papyri for legal instruction. See on ¯Luke:1:4; strkjv@1Corinthians:14:19|. The Jew's "ethical discernment was the fruit of catechetical and synagogical instruction in the Old Testament" (Shedd).

rwp@Romans:3:8 @{And why not} (\kai m\). We have a tangled sentence which can be cleared up in two ways. One is (Lightfoot) to supply \gentai\ after \m\ and repeat \ti\ (\kai ti m gentai\, deliberative subjunctive in a question): And why should it not happen? The other way (Sanday and Headlam) is to take \m\ with \poismen\ and make a long parenthesis of all in between. Even so it is confusing because \hoti\ also (recitative \hoti\) comes just before \poismen\. The parenthesis is necessary anyhow, for there are two lines of thought, one the excuse brought forward by the unbeliever, the other the accusation that Paul affirms that very excuse that we may do evil that good may come. Note the double indirect assertion (the accusative and the infinitive \hms legein\ after \phasin\ and then the direct quotation with recitative \hoti\ after \legein\, a direct quotation dependent on the infinitive in indirect quotation. {Let us do evil that good may come} (\poismen ta kaka hina elthi ta agatha\). The volitive aorist subjunctive (\poismen\) and the clause of purpose (\hina\ and the aorist subjunctive \elthi\). It sounds almost uncanny to find this maxim of the Jesuits attributed to Paul in the first century by Jews. It was undoubtedly the accusation of Antinomianism because Paul preached justification by faith and not by works.

rwp@Romans:3:18 @{Before} (\apenanti\). Late double compound (\apo, en, anti\) adverbial preposition in LXX and Polybius, papyri and inscriptions. With genitive as here.

rwp@Romans:4:8 @{To whom} (\hi\). But the best MSS. read \hou\ like the LXX and so Westcott and Hort, "whose sin." {Will not reckon} (\ou m logistai\). Strong negation by double negative and aorist middle subjunctive.

rwp@Romans:5:20 @{Came in beside} (\pareislthen\). Second aorist active indicative of double compound \pareiserchomai\, late verb, in N.T. only here and strkjv@Galatians:2:4| which see. See also \eislthen\ in verse 12|. The Mosaic law came into this state of things, in between Adam and Christ. {That the trespass might abound} (\hina pleonasi to paraptma\). It is usual to explain \hina\ here as final, as God's ultimate purpose. Songs:Denney who refers to strkjv@Galatians:3:19ff.; strkjv@Romans:7:7f|. But Chrysostom explains \hina\ here as \ekbasis\ (result). This is a proper use of \hina\ in the _Koin_ as we have seen. If we take it so here, the meaning is "so that the trespass abounded" (aorist active subjunctive of \pleonas\, late verb, see on ¯2Thessalonians:1:3; strkjv@2Corinthians:8:15|). This was the actual effect of the Mosaic law for the Jews, the necessary result of all prohibitions. {Did abound more exceedingly} (\hupereperisseusen\). First aorist active indicative of \huperperisseu\. Late verb, in N.T. only here and strkjv@2Corinthians:7:4| which see. A strong word. If \pleonaz\ is comparative (\pleon\) \perisseu\ is superlative (Lightfoot) and then \huperperisseu\ goes the superlative one better. See \huperpleonaz\ in strkjv@1Timothy:1:14|. The flood of grace surpassed the flood of sin, great as that was (and is).

rwp@Romans:8:15 @{The spirit of adoption} (\pneuma huiothesias\). See on this term \huiothesia\, strkjv@Galatians:4:5|. Both Jews and Gentiles receive this "adoption" into the family of God with all its privileges. "{Whereby we cry, Abba, Father}" (\en hi krazomen Abb ho patr\). See strkjv@Galatians:4:6| for discussion of this double use of Father as the child's privilege.

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

rwp@Romans:8:17 @{Joint-heirs with Christ} (\sunklronomoi Christou\). A late rare double compound, in Philo, an Ephesian inscription of the imperial period (Deissmann, _Light from the Ancient East_, p. 92), papyri of the Byzantine period. See strkjv@8:29| for this idea expanded. Paul is fond of compounds of \sun\, three in this verse (\sunklronomoi, sunpaschmen, sundoxasthmen\). The last (first aorist passive subjunctive of \sundoxaz\ with \hina\ (purpose), late and rare, here only in N.T.

rwp@Romans:8:19 @{The earnest expectation of creation} (\h apokaradokia ts ktises\). This substantive has so far been found nowhere save here and strkjv@Phillipians:1:20|, though the verb \apokaradoke\ is common in Polybius and Plutarch. Milligan (_Vocabulary_) thinks that Paul may have made the substantive from the verb. It is a double compound (\apo\, off from, \kara\, head, \doke\, Ionic verb, to watch), hence to watch eagerly with outstretched head. {Waiteth for} (\apekdechetai\). See on ¯1Corinthians:1:7; strkjv@Galatians:5:5| for this rare word (possibly formed by Paul, Milligan). "To wait it out" (Thayer). {The revealing of the sons of God} (\tn apokalupsin tn huin tou theou\). Cf. strkjv@1John:3:2; strkjv@2Thessalonians:2:8; strkjv@Colossians:3:4|. This mystical sympathy of physical nature with the work of grace is beyond the comprehension of most of us. But who can disprove it?

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

rwp@Romans:9:20 @{Nay, but, O man, who art thou?} (\O anthrpe, men oun ge su tis ei?\). "O man, but surely thou who art thou?" Unusual and emphatic order of the words, prolepsis of \su\ (thou) before \tis\ (who) and \men oun ge\ (triple particle, \men\, indeed, \oun\, therefore, \ge\, at least) at the beginning of clause as in strkjv@Romans:10:18; strkjv@Phillipians:3:8| contrary to ancient idiom, but so in papyri. {That repliest} (\ho antapokrinomenos\). Present middle articular participle of double compound verb \antapokrinomai\, to answer to one's face (\anti-\) late and vivid combination, also in strkjv@Luke:14:6|, nowhere else in N.T., but in LXX. {The thing formed} (\to plasma\). Old word (Plato, Aristophanes) from \plass\, to mould, as with clay or wax, from which the aorist active participle used here (\ti plasanti\) comes. Paul quotes these words from strkjv@Isaiah:29:16| verbatim. It is a familiar idea in the Old Testament, the absolute power of God as Creator like the potter's use of clay (Isaiah:44:8; strkjv@45:8-10; strkjv@Jeremiah:18:6|). \M\ expects a negative answer. {Why didst thou make me thus?} (\ti me epoisas houts?\). The original words in Isaiah dealt with the nation, but Paul applies them to individuals. This question does not raise the problem of the origin of sin for the objector does not blame God for that but why God has used us as he has, made some vessels out of the clay for this purpose, some for that. Observe "thus" (\houts\). The potter takes the clay as he finds it, but uses it as he wishes.

rwp@Romans:11:9 @{David says} (\Daueid legei\). From strkjv@Psalms:69:23f|; (68:23f| LXX); strkjv@34:8; strkjv@28:4| (combined quotation). {Table} (\trapeza\). For what is on the table, "a feast." {A snare} (\eis pagida\). From \pgnumi\, to make fast, old word for snares for birds and beasts. See on ¯Luke:21:35|. \Eis\ in predicate with \ginomai\ is a translation-Hebraism. {A trap} (\eis thran\). Old word for hunting of wild beasts, then a trap. Only here in N.T. {A stumbling-block} (\eis skandalon\). A third word for trap, snare, trap-stick or trigger over which they fall. See on ¯1Corinthians:1:23; strkjv@Romans:9:33|. {A recompense} (\eis antapodoma\). Late word from double compound verb \antapodidmi\, to repay (both \anti\ and \apo\). Ancient Greeks used \antapodosis\. In LXX and Didache. In N.T. only here (bad sense) and strkjv@Luke:14:12| (good sense).

rwp@Romans:11:16 @{First fruit} (\aparch\). See on ¯1Corinthians:15:20,23|. The metaphor is from strkjv@Numbers:15:19f|. The LXX has \aparchn phuramatos\, first of the dough as a heave offering. {The lump} (\to phurama\). From which the first fruit came. See on ¯9:21|. Apparently the patriarchs are the first fruit. {The root} (\h riza\). Perhaps Abraham singly here. The metaphor is changed, but the idea is the same. Israel is looked on as a tree. But one must recall and keep in mind the double sense of Israel in strkjv@9:6f|. (the natural and the spiritual).