OT-POET.filter - rwp 4:
rwp@
1Corinthians:3:19 @{Foolishness with God} (\mria para ti thei\). Whose standard does a church (temple) of God wish, that of this world or of God? The two standards are not the same. It is a pertinent inquiry with us all whose idea rules in our church. Paul quotes strkjv@Job:5:13|. {That taketh} (\ho drassomenos\). Old verb \drassomai\, to grasp with the hand, is used here for the less vivid word in the LXX \katalambann\. It occurs nowhere else in the N.T., but appears in the papyri to lay hands on. Job:is quoted in the N.T. only here and in strkjv@Romans:11:35| and both times with variations from the LXX. This word occurs in Ecclesiasticus strkjv@26:7; strkjv@34:2. In strkjv@Psalms:2:12| the LXX has \draxasthe paideias\, lay hold on instruction. {Craftiness} (\panourgii\). The \panourgos\ man is ready for any or all work (if bad enough). Songs:it means versatile cleverness (Robertson and Plummer), _astutia_ (Vulgate).
rwp@1Corinthians:3:20 @{And again} (\kai palin\). Another confirmatory passage from strkjv@Psalms:94:11|. {Reasonings} (\dialogismous\). More than _cogitationes_ (Vulgate), sometimes disputations (Phillipians:2:14|). Paul changes "men" of LXX to wise (\sophn\) in harmony with the Hebrew context. {Vain} (\mataioi\). Useless, foolish, from \mat\, a futile attempt.
rwp@1Corinthians:4:1 @{Ministers of Christ} (\hupretas Christou\). Paul and all ministers (\diakonous\) of the New Covenant (1Corinthians:3:5|) are under-rowers, subordinate rowers of Christ, only here in Paul's Epistles, though in the Gospels (Luke:4:20| the attendant in the synagogue) and the Acts (Acts:13:5|) of John Mark. The {so} (\houts\) gathers up the preceding argument (3:5-23|) and applies it directly by the {as} (\hs\) that follows. {Stewards of the mysteries of God} (\oikonomous mustrin theou\). The steward or house manager (\oikos\, house, \nem\, to manage, old word) was a slave (\doulos\) under his lord (\kurios\, strkjv@Luke:12:42|), but a master (Luke:16:1|) over the other slaves in the house (menservants \paidas\, maidservants \paidiskas\ strkjv@Luke:12:45|), an overseer (\epitropos\) over the rest (Matthew:20:8|). Hence the under-rower (\huprets\) of Christ has a position of great dignity as steward (\oikonomos\) of the mysteries of God. Jesus had expressly explained that the mysteries of the kingdom were open to the disciples (Matthew:13:11|). They were entrusted with the knowledge of some of God's secrets though the disciples were not such apt pupils as they claimed to be (Matthew:13:51; strkjv@16:8-12|). As stewards Paul and other ministers are entrusted with the mysteries (see on ¯1Corinthians:2:7| for this word) of God and are expected to teach them. "The church is the \oikos\ (1Timothy:3:15|), God the \oikodespots\ (Matthew:13:52|), the members the \oikeioi\ (Galatians:6:10; strkjv@Ephesians:2:19|)" (Lightfoot). Paul had a vivid sense of the dignity of this stewardship (\oikonomia\) of God given to him (Colossians:1:25; strkjv@Ephesians:1:10|). The ministry is more than a mere profession or trade. It is a calling from God for stewardship.
rwp@1Corinthians:4:2 @{Here} (\hde\). Either here on earth or in this matter. It is always local. {Moreover} (\loipon\). Like \loipon\ in strkjv@1:16| which see, accusative of general reference, as for what is left, besides. {It is required} (\zteitai\). It is sought. Many MSS. read \zteite\, ye seek, an easy change as \ai\ and \e\ came to be pronounced alike (Robertson, _Grammar_, p. 186). {That a man be found faithful} (\hina pistos tis heurethi\). Non-final use of \hina\ with first aorist passive subjunctive of \heurisk\, the result of the seeking (\zte\). Fidelity is the essential requirement in all such human relationships, in other words, plain honesty in handling money like bank-clerks or in other positions of trust like public office.
rwp@1Corinthians:4:3 @{But with me} (\emoi de\). The ethical dative of personal relation and interest, "as I look at my own case." Cf. strkjv@Phillipians:1:21|. {It is a very small thing} (\eis elachiston estin\). This predicate use of \eis\ is like the Hebrew, but it occurs also in the papyri. The superlative \elachiston\ is elative, very little, not the true superlative, least. "It counts for very little with me." {That I should be judged of you} (\hina huph' humn anakrith\). Same use of \hina\ as in verse 2|. For the verb (first aorist passive subjunctive of \anakrin\) see on ¯1Corinthians:2:14f|. Paul does not despise public opinion, but he denies "the competency of the tribunal" in Corinth (Robertson and Plummer) to pass on his credentials with Christ as his Lord. {Or of man's judgement} (\ hupo anthrpins hmeras\). Or "by human day," in contrast to the Lord's Day (_der Tag_) in strkjv@3:13|. "_That_ is the tribunal which the Apostle recognizes; a _human_ tribunal he does not care to satisfy" (Robertson and Plummer). {Yea, I judge not mine own self} (\all' oude emauton anakrin\). \Alla\ here is confirmatory, not adversative. "I have often wondered how it is that every man sets less value on his own opinion of himself than on the opinion of others" (M. Aurelius, xii. 4. Translated by Robertson and Plummer). Paul does not even set himself up as judge of himself.
rwp@1Corinthians:4:4 @{For I know nothing against myself} (\ouden gar emauti sunoida\). Not a statement of fact, but an hypothesis to show the unreliability of mere complacent self-satisfaction. Note the use of \sunoida\ (second perfect active indicative with dative (disadvantage) of the reflexive pronoun) for guilty knowledge against oneself (cf. strkjv@Acts:5:2; strkjv@12:12; strkjv@14:6|). {Yet} (\all'\). Adversative use of \alla\. {Amos:I not hereby justified} (\ouk en touti dedikaimai\). Perfect passive indicative of state of completion. Failure to be conscious of one's own sins does not mean that one is innocent. Most prisoners plead "not guilty." Who is the judge of the steward of the mysteries of God? It is the Lord "that judgeth me" (\ho anakrinn me\). Probably, who examines me and then passes on my fidelity (\pistos\ in verse 2|).
rwp@1Corinthians:4:5 @{Wherefore} (\hste\). As in strkjv@3:21| which see. {Judge nothing} (\m ti krinete\). Stop passing judgment, stop criticizing as they were doing. See the words of Jesus in strkjv@Matthew:7:1|. The censorious habit was ruining the Corinthian Church. {Before the time} (\pro kairou\). The day of the Lord in strkjv@3:13|. "Do not therefore anticipate the great judgment (\krisis\) by any preliminary investigation (\anakrisis\) which must be futile and incomplete" (Lightfoot). {Until the Lord come} (\hes an elthi ho kurios\). Common idiom of \hes\ and the aorist subjunctive with or without \an\ for a future event. Simple futurity, but held forth as a glorious hope, the Second Coming of the Lord Jesus as Judge. {Who will both bring to light} (\hos kai phtisei\). Future indicative of this late verb (in papyri also) from \phs\ (light), to turn the light on the hidden things of darkness. {And make manifest} (\kai phanersei\). (Ionic and late) causative verb \phanero\ from \phaneros\. By turning on the light the counsels of all hearts stand revealed. {His praise} (\ho epainos\). The praise (note article) due him from God (Romans:2:29|) will come to each then (\tote\) and not till then. Meanwhile Paul will carry on and wait for the praise from God.
rwp@1Corinthians:4:6 @{I have in a figure transferred} (\meteschmatisa\). First aorist active (not perfect) indicative of \meta-schmatiz\, used by Plato and Aristotle for changing the form of a thing (from \meta\, after, and \schma\, form or habit, like Latin _habitus_ from \ech\ and so different from \morph\ as in strkjv@Phillipians:2:7; strkjv@Romans:12:2|). For the idea of refashioning see Field, _Notes_, p. 169f. and Preisigke, _Fachworter_). Both Greek and Latin writers (Quintilian, Martial) used \schma\ for a rhetorical artifice. Paul's use of the word (in Paul only in N.T.) appears also further in strkjv@2Corinthians:11:13-15| where the word occurs three times, twice of the false apostles posing and passing as apostles of Christ and ministers of righteousness, and once of Satan as an angel of light, twice with \eis\ and once with \hs\. In strkjv@Phillipians:3:21| the word is used for the change in the body of our humiliation to the body of glory. But here it is clearly the rhetorical figure for a veiled allusion to Paul and Apollos "for your sakes" (\dia humas\). {That in us ye may learn} (\hina en hmin mathte\). Final clause with \hina\ and the second aorist active subjunctive of \manthan\, to learn. As an object lesson in our cases (\en hmin\). It is no more true of Paul and Apollos than of other ministers, but the wrangles in Corinth started about them. Songs:Paul boldly puts himself and Apollos to the fore in the discussion of the principles involved. {Not to go beyond the things which are written} (\to M huper ha gegraptai\). It is difficult to reproduce the Greek idiom in English. The article \to\ is in the accusative case as the object of the verb \mathte\ (learn) and points at the words "\M huper ha gegraptai\," apparently a proverb or rule, and elliptical in form with no principal verb expressed with \m\, whether "think" (Auth.) or "go" (Revised). There was a constant tendency to smooth out Paul's ellipses as in strkjv@2Thessalonians:2:3; strkjv@1Corinthians:1:26,31|. Lightfoot thinks that Paul may have in mind O.T. passages quoted in strkjv@1Corinthians:1:19,31; strkjv@3:19,20|. {That ye be not puffed up} (\hina m phusiousthe\). Sub-final use of \hina\ (second use in this sentence) with notion of result. It is not certain whether \phusiousthe\ (late verb form like \phusia, phusa\, to blow up, to inflate, to puff up), used only by Paul in the N.T., is present indicative with \hina\ like \zloute\ in strkjv@Galatians:4:17| (cf. \hina ginskomen\ in strkjv@1John:5:20|) or the present subjunctive by irregular contraction (Robertson, _Grammar_, pp. 203, 342f.), probably the present indicative. \Phusio\ is from \phusis\ (nature) and so meant to make natural, but it is used by Paul just like \phusa\ or \phusia\ (from \phusa\, a pair of bellows), a vivid picture of self-conceit. {One for the one against the other} (\heis huper tou henos kata tou heterou\). This is the precise idea of this idiom of partitive apposition. This is the rule with partisans. They are "for" (\huper\) the one and "against" (\kata\, down on, the genitive case) the other (\tou heterou\, not merely another or a second, but the different sort, \heterodox\).
rwp@1Corinthians:4:7 @{Maketh thee to differ} (\se diakrinei\). Distinguishes thee, separates thee. \Diakrin\ means to sift or separate between (\dia\) as in strkjv@Acts:15:9| (which see) where \metaxu\ is added to make it plainer. All self-conceit rests on the notion of superiority of gifts and graces as if they were self-bestowed or self-acquired. {Which thou didst not receive} (\ho ouk elabes\). "Another home-thrust" (Robertson and Plummer). Pride of intellect, of blood, of race, of country, of religion, is thus shut out. {Dost thou glory} (\kauchasai\). The original second person singular middle ending \-sai\ is here preserved with variable vowel contraction, \kauchaesai=kauchasai\ (Robertson, _Grammar_, p. 341). Paul is fond of this old and bold verb for boasting. {As if thou hadst not received it} (\hs m labn\). This neat participial clause (second aorist active of \lamban\) with \hs\ (assumption) and negative \m\ punctures effectually the inflated bag of false pride. What pungent questions Paul has asked. Robertson and Plummer say of Augustine, "Ten years before the challenge of Pelagius, the study of St. Paul's writings, and especially of this verse and of strkjv@Romans:9:16|, had crystallized in his mind the distinctively Augustinian doctrines of man's total depravity, of irresistible grace, and of absolute predestination." Human responsibility does exist beyond a doubt, but there is no foundation for pride and conceit.
rwp@1Corinthians:4:8 @{Already are ye filled?} (\d kekoresmenoi este?\). Perfect passive indicative, state of completion, of \korennumi\, old Greek verb to satiate, to satisfy. The only other example in N.T. is strkjv@Acts:27:38| which see. Paul may refer to strkjv@Deuteronomy:31:20; strkjv@32:15|. But it is keen irony, even sarcasm. Westcott and Hort make it a question and the rest of the sentence also. {Already ye are become rich} (\d eploutsate\). Note change to ingressive aorist indicative of \ploute\, old verb to be rich (cf. strkjv@2Corinthians:8:9|). "The aorists, used instead of perfects, imply indecent haste" (Lightfoot). "They have got a private millennium of their own" (Robertson & Plummer) with all the blessings of the Messianic Kingdom (Luke:22:29f.; strkjv@1Thessalonians:2:12; strkjv@2Timothy:2:12|). {Ye have reigned without us} (\chris hmn ebasileusate\). Withering sarcasm. Ye became kings without our company. Some think that Paul as in strkjv@3:21| is purposely employing Stoic phraseology though with his own meanings. If so, it is hardly consciously done. Paul was certainly familiar with much of the literature of his time, but it did not shape his ideas. {I would that ye did reign} (\kai ophelon ge ebasileusate\). More exactly, "And would at least that ye had come to reign (or become kings)." It is an unfulfilled wish about the past expressed by \ophelon\ and the aorist indicative instead of \ei gar\ and the aorist indicative (the ancient idiom). See Robertson, _Grammar_, p. 1003, for the construction with particle \ophelon\ (an unaugmented second aorist form). {That we also might reign with you} (\hina kai hmeis humin sunbasileusmen\). Ironical contrast to \chris hmn ebasileusate\, just before. Associative instrumental case of \humin\ after \sun-\.
rwp@1Corinthians:4:9 @{Hath set forth us the apostles last} (\hmas tous apostolous eschatous apedeixen\). The first aorist active indicative of \apodeiknumi\, old verb to show, to expose to view or exhibit (Herodotus), in technical sense (cf. strkjv@2Thessalonians:2:4|) for gladiatorial show as in \ethriomachsa\ (1Corinthians:15:32|). In this grand pageant Paul and other apostles come last (\eschatous\, predicate accusative after \apedeixen\) as a grand finale. {As men doomed to die} (\hs epithanatious\). Late word, here alone in N.T. The LXX (Bel and the Dragon 31) has it for those thrown daily to the lions. Dionysius of Halicarnassus (_A.R_. vii. 35) uses it of those thrown from the Tarpeian Rock. The gladiators would say _morituri salutamus_. All this in violent contrast to the kingly Messianic pretensions of the Corinthians. {A spectacle} (\theatron\). Cf. strkjv@Hebrews:11:33-40|. The word, like our theatre, means the place of the show (Acts:19:29,31|). Then, it means the spectacle shown there (\theama\ or \thea\), and, as here, the man exhibited as the show like the verb \theatrizomenoi\, made a spectacle (Hebrews:10:33|). Sometimes it refers to the spectators (\theatai\) like our "house" for the audience. Here the spectators include "the world, both to angels and men" (\ti kosmi kai aggelois kai anthrpois\), dative case of personal interest.
rwp@1Corinthians:4:10 @{We--you} (\hmeis--humeis\). Triple contrast in keenest ironical emphasis. "The three antitheses refer respectively to teaching, demeanour, and worldly position" (Robertson and Plummer). The apostles were fools for Christ's sake (2Corinthians:4:11; strkjv@Phillipians:3:7|). They made "union with Christ the basis of worldly wisdom" (Vincent). There is change of order (chiasm) in the third ironical contrast. They are over strong in pretension. \Endoxos\, illustrious, is one of the 103 words found only in Luke and Paul in the N.T. Notion of display and splendour.
rwp@1Corinthians:4:11 @{Even unto this present hour} (\achri ts arti hras\). \Arti\ (just now, this very minute) accents the continuity of the contrast as applied to Paul. Ten verbs and four participles from 11-13| give a graphic picture of Paul's condition in Ephesus when he is writing this epistle. {We hunger} (\peinmen\), {we thirst} (\dipsmen\), {are naked} (\gumniteuomen\), late verb for scant clothing from \gumnts\, {are buffeted} (\kolaphizometha\), to strike a blow with the fist from \kolaphos\ and one of the few N.T. and ecclesiastical words and see on ¯Matthew:26:67|, {have no certain dwelling place} (\astatoumen\) from \astatos\, strolling about and only here save Anthol. Pal. and Aquila in strkjv@Isaiah:58:7|. Field in _Notes_, p. 170 renders strkjv@1Corinthians:4:11| "and are vagabonds" or spiritual hobos.
rwp@1Corinthians:5:5 @{To deliver such an one unto Satan} (\paradounai ton toiouton ti Satani\). We have the same idiom in strkjv@1Timothy:1:20| used of Hymenius and Alexander. In strkjv@2Corinthians:12:7| Paul speaks of his own physical suffering as a messenger (\aggelos\) of Satan. Paul certainly means expulsion from the church (verse 2|) and regarding him as outside of the commonwealth of Israel (Ephesians:2:11f.|). But we are not to infer that expulsion from the local church means the damnation of the offender. The wilful offenders have to be expelled and not regarded as enemies, but admonished as brothers (2Thessalonians:3:14f.|). {For the destruction of the flesh} (\eis olethron ts sarkos\). Both for physical suffering as in the case of Job:(Job:2:6|) and for conquest of the fleshly sins, remedial punishment. {That the spirit may be saved} (\hina to pneuma sthi\). The ultimate purpose of the expulsion as discipline. Note the use of \to pneuma\ in contrast with \sarx\ as the seat of personality (cf. strkjv@3:15|). Paul's motive is not merely vindictive, but the reformation of the offender who is not named here nor in strkjv@2Corinthians:2:5-11| if the same man is meant, which is very doubtful. The final salvation of the man in the day of Christ is the goal and this is to be attained not by condoning his sin.
rwp@1Corinthians:5:7 @{Purge out} (\ekkatharate\). First aorist (effective) active imperative of \ekkathair\, old verb to cleanse out (\ek\), to clean completely. Aorist tense of urgency, do it now and do it effectively before the whole church is contaminated. This turn to the metaphor is from the command to purge out the old (\palaian\, now old and decayed) leaven before the passover feast (Exodus:12:15f.; strkjv@13:7; strkjv@Zephaniah:1:12|). Cf. modern methods of disinfection after a contagious disease. {A new lump} (\neon phurama\). Make a fresh start as a new community with the contamination removed. \Neos\ is the root for \neaniskos\, a young man, not yet old (\graios\). Songs:new wine (\oinon neon\ strkjv@Matthew:9:17|). \Kainos\ is fresh as compared with the ancient (\palaios\). See the distinction in strkjv@Colossians:3:10; strkjv@Ephesians:4:22ff.; strkjv@2Corinthians:5:17|. {Unleavened} (\azumoi\). Without (\a\ privative) leaven, the normal and ideal state of Christians. Rare word among the ancients (once in Plato). They are a new creation (\kain ktisis\), "exemplifying Kant's maxim that you should treat a man as if he were what you would wish him to be" (Robertson and Plummer). {For our passover also hath been sacrificed, even Christ} (\kai gar to pascha hmn etuth Christos\). First aorist passive indicative of \thu\, old verb to sacrifice. Euphony of consonants, \th\ to \t\ because of \-th\. Reference to the death of Christ on the Cross as the Paschal Lamb (common use of \pascha\ as strkjv@Mark:14:12; strkjv@Luke:22:7|), the figure used long before by the Baptist of Jesus (John:1:29|). Paul means that the Lamb was already slain on Calvary and yet you have not gotten rid of the leaven.
rwp@1Corinthians:5:9 @{I wrote unto you in my epistle} (\egrapsa humin en ti epistoli\). Not the epistolary aorist, but a reference to an epistle to the Corinthians earlier than this one (our First Corinthians), one not preserved to us. What a "find" it would be if a bundle of papyri in Egypt should give it back to us? {To have no company with fornicators} (\m sunanamignusthai pornois\). Present middle infinitive with \m\ in an indirect command of a late double compound verb used in the papyri to mix up with (\sun-ana-mignusthai\, a \mi\ verb). It is in the N.T. only here and verse 11; strkjv@2Thessalonians:3:14| which see. It is used here with the associative instrumental case (\pornois\, from \pera, pernmi\, to sell, men and women who sell their bodies for lust). It is a pertinent question today how far modern views try to put a veneer over the vice in men and women.
rwp@1Corinthians:5:11 @{But now I write unto you} (\nun de egrapsa humin\). This is the epistolary aorist referring to this same epistle and not to a previous one as in verse 9|. As it is (when you read it) I did write unto you. {If any man that is named a brother be} (\ean tis adelphos onomazomenos i\). Condition of the third class, a supposable case. {Or a reviler or a drunkard} (\ loidoros methusos\). \Loidoros\ occurs in Euripides as an adjective and in later writings. In N.T. only here and strkjv@6:10|. For the verb see strkjv@1Corinthians:4:12|. \Methusos\ is an old Greek word for women and even men (cf. \paroinos\, of men, strkjv@1Timothy:3:3|). In N.T. only here and strkjv@6:10|. Cf. strkjv@Romans:13:13|. Deissmann (_Light from the Ancient East_, p. 316) gives a list of virtues and vices on counters for Roman games that correspond remarkably with Paul's list of vices here and in strkjv@6:10|. Chrysostom noted that people in his day complained of the bad company given by Paul for revilers and drunkards as being men with more "respectable" vices! {With such a one, no, not to eat} (\ti toiouti mde sunesthiein\). Associative instrumental case of \toiouti\ after \sunesthiein\, "not even to eat with such a one." Social contacts with such "a brother" are forbidden
rwp@1Corinthians:6:1 @{Dare any of you?} (\tolmi tis humn;\). Does any one of you dare? Rhetorical question with present indicative of \tolma\, old verb from \tolma\, daring. Bengel: _grandi verbo notatur laesa majestas Christianorum_. "The word is an argument in itself" (Robertson and Plummer). Apparently Paul has an actual case in mind as in chapter strkjv@1Corinthians:5| though no name is called. {Having a matter against his neighbour} (\pragma echn pros ton heteron\). Forensic sense of \pragma\ (from \prass\, to do, to exact, to extort as in strkjv@Luke:3:13|), a case, a suit (Demosthenes 1020, 26), with the other or the neighbour as in strkjv@10:24; strkjv@14:17; strkjv@Galatians:6:4; strkjv@Romans:2:1|. {Go to law} (\krinesthai\). Present middle or passive (ch. strkjv@Romans:3:4|) in the same forensic sense as \krithnai\ in strkjv@Matthew:5:40|. \Krits\, judge, is from this verb. {Before the unrighteous} (\epi tn adikn\). This use of \epi\ with the genitive for "in the presence of" is idiomatic as in strkjv@2Corinthians:7:14|, \epi Titou\, in the case of Titus. The Jews held that to bring a lawsuit before a court of idolaters was blasphemy against the law. But the Greeks were fond of disputatious lawsuits with each other. Probably the Greek Christians brought cases before pagan judges.
rwp@1Corinthians:6:2 @{Shall judge the world} (\ton kosmon krinousin\). Future active indicative. At the last day with the Lord Jesus (Matthew:19:28; strkjv@Luke:22:30|). {Are ye unworthy to judge the smallest matters?} (\anaxioi este kritrin elachistn;\). \Anaxios\ is an old word (\an\ and \axios\), though only here in the N.T. There is dispute as to the meaning of \kritria\ here and in verse 4|, old word, but nowhere else in N.T. save in strkjv@James:2:6|. Naturally, like other words in \-trion\ (\akroatrion\, auditorium, strkjv@Acts:25:23|), this word means the place where judgment is rendered, or court. It is common in the papyri in the sense of tribunal. In the _Apost. Const_. ii. 45 we have \m erchesth epi kritrion ethnikon\ (Let him not come before a heathen tribunal). Hence here it would mean, "Are ye unworthy of the smallest tribunals?" That is, of sitting on the smallest tribunals, of forming courts yourselves to settle such things?
rwp@1Corinthians:6:4 @{If then ye have to judge things pertaining to this life} (\bitika men oun kritria ean echte\). Note emphatic position (proleptic) of \bitika kritria\ (tribunals pertaining to this life, as above). "If ye have tribunals pertaining to this life" (condition of third class, \ean echte\). If \kathizete\ (do ye set) is indicative and interrogative, then by "who are of no account in the church" (\tous exouthenmenous en ti ekklsii\) Paul means the heathen as in verse 1|. If \kathizete\ be imperative, then Paul means the least esteemed members of the church for such unwished for work. It is a harsh term for the heathen, but one of indignation toward Christians.
rwp@1Corinthians:6:5 @{I say this to move you to shame} (\pros entropn humin leg\). Old word \entrop\ from \entrep\, to turn in (1Corinthians:4:14| which see). In N.T. only here and strkjv@15:34|. {One wise man} (\sophos\). From sarcasm to pathos Paul turns. {Does there not exist} (\eni\, short form for \enesti\)? With double negative \ouk--oudeis\, expecting the answer yes. Surely {one} such man exists in the church. {Who} (\hos\). Almost consecutive in idea, of such wisdom that he will be able. {To decide between his brethren} (\diakrinai ana meson tou adelphou autou\). \Krinai\ is to judge or decide (first aorist active infinitive of \krin\ and \dia\ (two) carries on the idea of between. Then \ana meson\ makes it still plainer, in the midst as {arbitrator} between brother and brother like \ana meson emou kai sou\ (Genesis:23:15|). It is even so a condensed expression with part of it unexpressed (\ana meson kai tou adelphou autou\) between brother and his brother. The use of \adelphos\ has a sharp reflection on them for their going to heathen judges to settle disputes between brothers in Christ.
rwp@1Corinthians:15:14 @{Vain} (\kenon\). _Inanis_, Vulgate. Old word, empty. Both Paul's preaching and their faith are empty if Christ has not been raised. If the sceptics refuse to believe the fact of Christ's resurrection, they have nothing to stand on.
rwp@1Corinthians:15:17 @{Vain} (\mataia\). Old word from adverb \matn\ (Matthew:15:9|), devoid of truth, a lie. Stronger word than \kenon\ in verse 14|. {Ye are yet in your sins} (\eti este en tais hamartiais humn\). Because the death of Christ has no atoning value if he did not rise from the dead. In that case he was only a man like other men and did not die for our sins (verse 3|).
rwp@1Corinthians:15:23 @{Order} (\tagmati\). Old military term from \tass\, to arrange, here only in N.T. Each in his own division, troop, rank. {At his coming} (\en ti parousii\). The word \parousia\ was the technical word "for the arrival or visit of the king or emperor" and can be traced from the Ptolemaic period into the second century A.D. (Deissmann, _Light from the Ancient East_, p. 368). "Advent-coins were struck after a parousia of the emperor." Paul is only discussing "those that are Christ's" (3:23; strkjv@Galatians:5:24|) and so says nothing about judgment (cf. strkjv@1Thessalonians:2:19; strkjv@3:13; 4:15; strkjv@5:23|).
rwp@1Corinthians:15:24 @{Then cometh the end} (\eita to telos\). No verb \ginetai\ in the Greek. Supply "at his coming," the end or consummation of the age or world (Matthew:13:39,49; strkjv@1Peter:4:7|), {When he shall deliver up} (\hotan paradidi\). Present active subjunctive (not optative) of \paradidmi\ with \hotan\, whenever, and so quite indefinite and uncertain as to time. Present subjunctive rather than aorist \paradi\ because it pictures a future proceeding. {To God, even the Father} (\ti thei kai patri\). Better, "to the God and Father" or to "His God and Father." The Kingdom belongs to the Father. {When he shall have abolished} (\hotan katargsi\). First aorist active subjunctive with \hotan\, indefinite future time. Simply, "whenever he shall abolish," no use in making it future perfect, merely aorist subjunctive. On \katarge\ see strkjv@1Corinthians:6:13; strkjv@13:8,10,11|. {Rule} (\archn\), {authority} (\exousian\), {power} (\dunamin\). All forms of power opposing the will of God. Constative aorist tense covering the whole period of conflict with final victory as climax.
rwp@1Corinthians:15:26 @{The last enemy that shall be abolished is death} (\eschatos echthros katargeitai ho thanatos\). A rather free translation. Literally, "death (note article, and so subject) is done away (prophetic or futuristic use of present tense of same verb as in verse 24|), the last enemy" (predicate and only one "last" and so no article as in strkjv@1John:2:18|).
rwp@1Corinthians:15:29 @{Else} (\epei\). Otherwise, if not true. On this use of \epei\ with ellipsis see on ¯5:10; strkjv@7:14|. {Which are baptized for the dead} (\hoi baptizomenoi huper tn nekrn\). This passage remains a puzzle. Stanley gives thirteen interpretations, no one of which may be correct. Over thirty have been suggested. The Greek expositors took it to be about the dead (\huper\ in sense of \peri\ as often as in strkjv@2Corinthians:1:6|) since baptism is a burial and a resurrection (Romans:6:2-6|). Tertullian tells of some heretics who took it to mean baptized in the place of dead people (unsaved) in order to save them. Some take it to be baptism over the dead. Others take it to mean that Paul and others were in peril of death as shown by baptism (see verse 30|). {At all} (\hols\). See on ¯5:1|.
rwp@1Corinthians:15:31 @{I protest by that glorying in you} (\n tn humeteran kauchsin\). No word for "I protest." Paul takes solemn oath by the use of \n\ (common in Attic) with the accusative. Only here in N.T., but in LXX (Genesis:42:15f.|). For other solemn oaths by Paul see strkjv@2Corinthians:1:18,23; strkjv@11:10f.,31; strkjv@Romans:9:1|. For \kauchsis\ see on ¯1Thessalonians:2:19|. The possessive pronoun (\humeteran\) is objective as \emn\ in strkjv@1Corinthians:11:24|. {I die daily} (\kath' hmeran apothnsk\). I am in daily peril of death (2Corinthians:4:11; strkjv@11:23; strkjv@Romans:8:36|).
rwp@1Corinthians:15:32 @{After the manner of men} (\kata anthrpon\). Like men, for applause, money, etc. (4:9ff.; strkjv@Phillipians:3:7|). {If I fought with wild beasts at Ephesus} (\ei ethriomachsa en Ephesi\). Late verb from \thriomachos\, a fighter with wild beasts. Found in inscriptions and in Ignatius. Those who argue for an Ephesian imprisonment for Paul and Ephesus as the place where he wrote the imprisonment epistles (see Duncan's book just mentioned) take the verb literally. There is in the ruins of Ephesus now a place called St. Paul's Prison. But Paul was a Roman citizen and it was unlawful to make such a one be a \thriomachos\. If he were cast to the lions unlawfully, he could have prevented it by claiming his citizenship. Besides, shortly after this Paul wrote II Corinthians, but he does not mention so unusual a peril in the list in strkjv@2Corinthians:11:23f|. The incident, whatever it was, whether literal or figurative language, took place before Paul wrote I Corinthians. {What doth it profit me?} (\ti moi to ophelos?\). What the profit to me? {Let us eat and drink} (\phagmen kai pimen\). Volitive second aorist subjunctives of \esthi\ and \pin\. Cited from strkjv@Isaiah:22:13|. It is the outcry of the people of Jerusalem during the siege of Jerusalem by the Assyrians. At Anchiale near Tarsus is a statue of Sardanapalus with the inscription: "Eat, drink, enjoy thyself. The rest is nothing." This was the motto of the Epicureans. Paul is not giving his own view, but that of people who deny the resurrection.
rwp@1Thessalonians:2:8 @{Even so, being affectionately desirous of you} (\houts omeiromenoi humn\). Clearly the correct text rather than \himeiromenoi\ from \himeir\, old verb to long for. But the verb \homeiromai\ (Westcott and Hort _om_., smooth breathing) occurs nowhere else except MSS. in strkjv@Job:3:21; strkjv@Psalms:62:2| (Symmachus) and the Lycaonian sepulchral inscription (4th cent. A.D.) about the sorrowing parents \homeiromenoi peri paidos\, {greatly desiring their son} (Moulton and Milligan, _Vocabulary_). Moulton suggests that it comes from a root \smer\, remember, and that \o-\ is a derelict preposition \o\ like \o-duromai, o-kell, -keanos\. Wohlenberg (Zahn, _Kommentar_) calls the word "a term of endearment," "derived from the language of the nursery" (Milligan). {We were well pleased} (\udokoumen\). Imperfect active of \eudoke\, common verb in later Greek and in N.T. (see on strkjv@Matthew:3:17|), picturing Paul's idea of their attitude while in Thessalonica. Paul often has it with the infinitive as here. {To impart} (\metadounai\). Second aorist active infinitive of \metadidmi\, old verb to share with (see on strkjv@Luke:3:11|). Possible zeugma with {souls} (\psuchas\), though Lightfoot renders "lives." Paul and his associates held nothing back. {Because ye were become very dear to us} (\dioti agaptoi hmin egenthte\). Note \dioti\ (double cause, \dia, hoti\, for that), use of \ginomai\ again for become, and dative \hmin\ with verbal \agaptoi\, beloved and so dear. A beautiful picture of the growth of Paul's affection for them as should be true with every pastor.
rwp@1Thessalonians:2:12 @{To the end that} (\eis to\). Final use of \eis\ and the articular infinitive, common idiom in the papyri and Paul uses \eis\ to and the infinitive fifty times (see again in strkjv@3:2|), some final, some sub-final, some result (Robertson, _Grammar_, pp. 989-91). {Walk worthily of God} (\peripatein axis tou theou\). Present infinitive (linear action), and genitive case with adverb \axis\ as in strkjv@Colossians:1:10| (cf. strkjv@Phillipians:1:27; strkjv@Ephesians:4:1|), like a preposition. {Calleth} (\kalountos\). Present active participle, keeps on calling. Some MSS. have \kalesantos\, called. {Kingdom} (\basileian\) here is the future consummation because of glory (\doxan\) as in strkjv@2Thessalonians:1:5; strkjv@1Corinthians:6:9; strkjv@15:50; strkjv@Galatians:5:21; strkjv@2Timothy:4:1,18|), but Paul uses it for the present kingdom of grace also as in strkjv@1Corinthians:4:20; strkjv@Romans:14:17; strkjv@Colossians:1:13|.
rwp@1Thessalonians:2:13 @{And for this cause we also} (\kai dia touto kai hmeis\). Note \kai\ twice. We as well as you are grateful for the way the gospel was received in Thessalonica. {Without ceasing} (\adialeipts\). Late adverb for which see on strkjv@1:2| and for \eucharistoumen\ see on ¯1:2|. {The word of the message} (\logon akos\). Literally, {the word of} hearing, as in Sir. 42:1 and strkjv@Hebrews:4:2| \ho logos ts akos\, the word marked by hearing (genitive case), the word which you heard. Here with \tou theou\ (of God) added as a second descriptive genitive which Paul expands and justifies. {Ye received it so} (\paralabontes\) and {accepted or welcomed it} (\edexasthe\) so, {not as the word of men} (\ou logou anthrpn\), {but as the word of God} (\alla logon theou\), {as it is in truth} (\kaths alths estin\). This last clause is literally, {as it truly is}. Paul had not a doubt that he was proclaiming God's message. Should any preacher preach his doubts if he has any? God's message can be found and Paul found it. {Worketh in you} (\energeitai en humin\). Perhaps middle voice of \energe\ (\en, ergon\, work) late verb, not in ancient Greek or LXX, but in papyri and late writers (Polybius, etc.) and in N.T. only by Paul and James. If it is passive, as Milligan thinks, it means "is set in operation," as Polybius has it. The idea then is that the word of God is set in operation in you that believe.
rwp@1Thessalonians:2:14 @{Imitators of the churches of God which are in Judea} (\mimtai tn ekklsin tou theou tn ousn en ti Ioudaii\). On \mimtai\ see on ¯1:5|. "This passage, implying an affectionate admiration of the Jewish churches on the part of St. Paul, and thus entirely bearing out the impression produced by the narrative in the Acts, is entirely subversive of the theory maintained by some and based on a misconception of strkjv@Galatians:2|, and by the fiction of the Pseudo-Clementines, of the feud existing between St. Paul and the Twelve" (Lightfoot). {In Christ Jesus} (\en Christi Isou\). It takes this to make a _Christian_ church of God. Note order here {Christ Jesus} as compared with {Jesus Christ} in strkjv@1:1,3|. {Ye also--even as they} (\kai humeis--kai autoi\). Note \kai\ twice (correlative use of \kai\). {Countrymen} (\sumphuletn\). Fellow-countrymen or tribesmen. Late word that refers primarily to Gentiles who no doubt joined the Jews in Thessalonica who instigated the attacks on Paul and Silas so that it "was taken up by the native population, without whose co-operation it would have been powerless" (Lightfoot). {Own} (\idin\) here has apparently a weakened force. Note \hupo\ here with the ablative both with \sumphuletn\ and \Ioudain\ after the intransitive \epathete\ (suffered). The persecution of the Christians by the Jews in Judea was known everywhere.
rwp@1Thessalonians:2:16 @{Forbidding us} (\kluontn hms\). Explanatory participle of the idea in \enantin\. They show their hostility to Paul at every turn. Right here in Corinth, where Paul is when he writes, they had already shown venomous hostility toward Paul as Luke makes plain (Acts:18:6ff.|). They not simply oppose his work among the Jews, but also to the Gentiles (\ethnesi\, nations outside of the Abrahamic covenant as they understood it). {That they may be saved} (\hina sthsin\). Final use of \hina\ with first aorist passive subjunctive of \sz\ old verb to save. It was the only hope of the Gentiles, Christ alone and not the mystery-religions offered any real hope. {To fill up their sins alway} (\eis to anaplrsai autn tas hamartias pantote\). Another example of \eis to\ and the infinitive as in verse 12|. It may either be God's conceived plan to allow the Jews to go on and fill up (\anaplrsai\, note \ana\, fill up full, old verb) or it may be the natural result from the continual (\pantote\) sins of the Jews. {Is come} (\ephthasen\). First aorist (timeless aorist) active indicative of \phthan\ which no longer means to come before as in strkjv@1Thessalonians:4:15| where alone in the N.T. it retains the old idea of coming before. Some MSS. have the perfect active \ephthaken\, prophetic perfect of realization already. Frame translates it: "But the wrath has come upon them at last." This is the most likely meaning of \eis telos\. Paul vividly foresees and foretells the final outcome of this attitude of hate on the part of the Jews. _Tristis exitus_, Bengel calls it. Paul speaks out of a sad experience.
rwp@1Thessalonians:2:18 @{Because} (\dioti\). As in strkjv@2:8|. {We would fain have come to you} (\thelsamen elthein pros humas\). First aorist active indicative of \thel\. Literally, {we desired to come to you. I Paul} (\eg men Paulos\). Clear example of literary plural \thelesamen\ with singular pronoun \eg\. Paul uses his own name elsewhere also as in strkjv@2Corinthians:10:1; strkjv@Galatians:5:2; strkjv@Colossians:1:23; strkjv@Ephesians:3:1; strkjv@Philemon:1:19|. {Once and again} (\kai hapax kai dis\). {Both once and twice} as in strkjv@Phillipians:4:16|. Old idiom in Plato. {And Satan hindered us} (\kai enekopsen hmas ho Satanas\). Adversative use of \kai=\ but or and yet. First aorist active indicative of \enkopt\, late word to cut in, to hinder. Milligan quotes papyrus example of third century, B.C. Verb used to cut in a road, to make a road impassable. Songs:Paul charges Satan with cutting in on his path. Used by Paul in strkjv@Acts:24:4; strkjv@Galatians:5:7| and passive \enekoptomn\ in strkjv@Romans:15:22; strkjv@1Peter:3:7|. This hindrance may have been illness, opposition of the Jews in Corinth, what not.
rwp@1Thessalonians:2:19 @{Crown of glorying} (\stephanos kauchses\). When a king or conqueror came on a visit he was given a chaplet of glorying. Paul is answering the insinuation that he did not really wish to come. {At his coming} (\en ti autou parousii\). This word \parousia\ is untechnical (just _presence_ from \pareimi\) in strkjv@2Thessalonians:2:9; strkjv@1Corinthians:16:17; strkjv@2Corinthians:7:6f.; strkjv@10:10; strkjv@Phillipians:1:26; strkjv@2:12|. But here (also strkjv@1Thessalonians:3:13; 4:15; strkjv@5:23; strkjv@2Thessalonians:2:1,8; strkjv@1Corinthians:15:23|) we have the technical sense of the second coming of Christ. Deissmann (_Light from the Ancient East_, pp. 372ff.) notes that the word in the papyri is almost technical for the arrival of a king or ruler who expects to receive his "crown of coming." The Thessalonians, Paul says, will be his crown, glory, joy when Jesus comes.
rwp@1Thessalonians:3:1 @{When we could no longer forbear} (\mketi stegontes\). \Steg\ is old verb to cover from \steg\, roof (Mark:2:4|), to cover with silence, to conceal, to keep off, to endure as here and strkjv@1Corinthians:9:12; strkjv@13:7|. In the papyri in this sense (Moulton and Milligan's _Vocabulary_). \Mketi\ usual negative with participle in the _Koin_ rather than \ouketi\. {We thought it good} (\udoksamen\). Either literary plural as in strkjv@2:18| or Paul and Silas as more likely. If so, both Timothy and Silas came to Athens (Acts:17:15f.|), but Timothy was sent ({we sent}, \epempsamen\, verse 2|) right back to Thessalonica and later Paul sent Silas on to Beroea or Thessalonica (verse 5|, {I sent}, \epempsa\). Then both Silas and Timothy came from Macedonia to Corinth (Acts:18:5|). {Alone} (\monoi\). Including Silas. {God's minister} (\diakonon tou theou\). See on ¯Matthew:22:13| for this interesting word, here in general sense not technical sense of deacon. Some MSS. have {fellow-worker} (\sunergon\). Already {apostle} in strkjv@2:7| and now {brother, minister} (and possibly {fellow-worker}).
rwp@1Thessalonians:3:4 @{We told you beforehand} (\proelegomen humin\). Imperfect active, we used to tell you beforehand. Old verb, rare in N.T. (only in Paul). {That we are to suffer persecution} (\hoti mellomen thlibesthai\). \Mell\ and present passive infinitive. Not mere prediction, but God's appointed will as it turned out in Thessalonica.
rwp@1Thessalonians:3:5 @{That I might know} (\eis to gnnai\). Paul's common idiom (verse 2|), \eis to\ and the infinitive of purpose (second aorist ingressive active of \ginsk\, come to know). {Lest by any means the tempter had tempted you} (\m ps epeirasen hums ho peirazn\). Findlay takes this as a question with negative answer, but most likely negative final clause with \m ps\ about a past action with aorist indicative according to the classic idiom as in strkjv@Galatians:2:2| (\m ps--edramon\) and strkjv@Galatians:4:11| after verb of fearing (Robertson, _Grammar_, p. 988). It is a fear that the thing may turn out to be so about the past. {Should be} (\gentai\). Here the usual construction appears (aorist subjunctive with \m ps\) about the future.
rwp@1Thessalonians:3:10 @{Exceedingly} (\huperekperissou\). Double compound adverb, only in strkjv@1Thessalonians:3:10; strkjv@5:13| (some MSS. \-s\). Like piling Ossa on Pelion, \perisss\, abundantly, \ek perissou\, out of bounds, \huperekperissou\, more than out of bounds (overflowing all bounds). {And perfect} (\kai katartisai\). First aorist active articular infinitive of purpose (\eis to idein--kai\) of \katartiz\, to mend nets (Matthew:4:21|) or men (Galatians:6:1|) repair. Chiefly late. {That which is lacking in} (\ta hustermata\). The shortcomings, the lacks or left-overs (Colossians:1:24|). From \hustere\ (\husteron\), to be late.
rwp@1Thessalonians:4:1 @{Finally} (\loipon\). Accusative of general reference of \loipos\, as for the rest. It does not mean actual conclusion, but merely a colloquial expression pointing towards the end (Milligan) as in strkjv@2Corinthians:13:11; strkjv@2Timothy:4:8|. Songs:\to loipon\ in strkjv@2Thessalonians:3:1; strkjv@Phillipians:3:1; 4:8|. {We beseech} (\ertmen\). Not "question" as in ancient Greek, but as often in N.T. (1Thessalonians:5:12; strkjv@2Thessalonians:2:1; strkjv@Phillipians:4:3|) and also in papyri to make urgent request of one. {How ye ought} (\to ps dei hums\). Literally, explanatory articular indirect question (\to ps\) after \parelabte\ according to common classic idiom in Luke (Luke:1:62; strkjv@22:2,4,23,24|) and Paul (Romans:8:26|). {That ye abound} (\hina perisseute\). Loose construction of the \hina\ clause with present subjunctive after two subordinate clauses with \kaths\ (as, even as) to be connected with "beseech and exhort." {More and more} (\mallon\). Simply {more}, but added to same idea in \perisseute\. See also verse 11|.
rwp@1Thessalonians:4:2 @{What charge} (\tinas paraggelias\). Plural, charges or precepts, command (Acts:16:24|), prohibition (Acts:5:28|), right living (1Timothy:1:5|). Military term in Xenophon and Polybius.
rwp@1Thessalonians:4:3 @{Your sanctification} (\ho hagiasmos humn\). Found only in the Greek Bible and ecclesiastical writers from \hagiaz\ and both to take the place of the old words \hagiz, hagismos\ with their technical ideas of consecration to a god or goddess that did not include holiness in life. Songs:Paul makes a sharp and pointed stand here for the Christian idea of sanctification as being "the will of God" (apposition) and as further explained by the epexegetic infinitive {that ye abstain from fornication} (\apechesthai humas apo ts porneias\). Pagan religion did not demand sexual purity of its devotees, the gods and goddesses being grossly immoral. Priestesses were in the temples for the service of the men who came.
rwp@1Thessalonians:4:4 @{That each one of you know how} (\eidenai hekaston humn\). Further epexegetic infinitive (second perfect active), learn how and so know how (learn the habit of purity). {To possess himself of his own vessel} (\to heautou skeuos ktasthai\). Present middle infinitive of \ktaomai\, to acquire, not \kektsthai\, to possess. But what does Paul mean by "his own vessel"? It can only mean his own body or his own wife. Objections are raised against either view, but perhaps he means that the man shall acquire his own wife "in sanctification and honour," words that elevate the wife and make it plain that Paul demands sexual purity on the part of men (married as well as unmarried). There is no double standard here. When the husband comes to the marriage bed, he should come as a chaste man to a chaste wife.
rwp@1Thessalonians:4:5 @{Not in the passion of lust} (\m en pathei epithumias\). Plain picture of the wrong way for the husband to come to marriage. {That know not God} (\ta m eidota ton theon\). Second perfect participle of \oida\. The heathen knew gods as licentious as they are themselves, but not God. One of the reasons for the revival of paganism in modern life is professedly this very thing that men wish to get rid of the inhibitions against licentiousness by God.
rwp@1Thessalonians:4:6 @{That no man transgress} (\to m huperbainein\). Old verb to go beyond. Final use of \to\ (accusative of general reference) and the infinitive (negative \m\), parallel to \apechesthai\ and \eidenai ktasthai\ above. {And wrong his brother} (\kai pleonektein ton adelphon autou\). To take more, to overreach, to take advantage of, to defraud. {In the matter} (\en ti pragmati\). The delicacy of Paul makes him refrain from plainer terms and the context makes it clear enough as in strkjv@2Corinthians:7:11| (\ti pragmati\). {An avenger} (\ekdikos\). Regular term in the papyri for legal avenger. Modern men and women need to remember that God is the avenger for sexual wrongs both in this life and the next.
rwp@1Thessalonians:4:7 @{Not for uncleanness, but in sanctification} (\epi akatharsii all' en hagiasmi\). Sharp contrast made still sharper by the two prepositions \epi\ (on the basis of) and \en\ (in the sphere of). God has "called" us all for a decent sex life consonant with his aims and purposes. It was necessary for Paul to place this lofty ideal before the Thessalonian Christians living in a pagan world. It is equally important now.
rwp@1Thessalonians:4:8 @{Therefore} (\toigaroun\). This old triple compound particle (\toi, gar, oun\) is in the N.T. only here and strkjv@Hebrews:12:1|. Paul applies the logic of the case. {He that rejecteth} (\ho athetn\). This late verb (Polybius and LXX) is from \a-thetos\ (\a\ privative and verbal of \tithmi\, to proscribe a thing, to annul it. {But God} (\alla ton theon\). Paul sees this clearly and modern atheists see it also. In order to justify their licentiousness they do not hesitate to set aside God.
rwp@1Thessalonians:4:9 @{Concerning love of the brethren} (\peri ts philadelphias\). Late word, love of brothers or sisters. In profane Greek (one papyrus example) and LXX the word means love of those actually kin by blood, but in the N.T. it is the kinship in the love of Christ as here. {Are taught by God} (\theodidaktoi este\). Only here and ecclesiastical writers. Passive verbal adjective in \-tos\ from \didask\ as if \theo-\ in ablative case like \didaktoi theou\ (John:6:45|). {To love one another} (\eis to agapin alllous\). Another example of \eis to\ and the infinitive. Only those taught of God keep on loving one another, love neighbours and even enemies as Jesus taught (Matthew:5:44|). Note the use of \agapa\, not \phile\.
rwp@1Thessalonians:4:10 @{Ye do it} (\poieite auto\). The \auto\ refers to \to agapin alllous\ (to love one another). Delicate praise.
rwp@1Thessalonians:4:11 @{That ye study to be quiet} (\philotimeisthai hsuchazein\). First infinitive dependent on \parakaloumen\ (verse 10|, we exhort you), the second on \philotimeisthai\ (old verb from \philotimos\, fond of honour, \philos, tim\). The notion of ambition appears in each of the three N.T. examples (1Thessalonians:4:11; strkjv@2Corinthians:5:9; strkjv@Romans:5:20|), but it is ambition to do good, not evil. The word ambition is Latin (_ambitio_ from _ambo, ire_), to go on both sides to accomplish one's aims and often evil). A preacher devoid of ambition lacks power. There was a restless spirit in Thessalonica because of the misapprehension of the second coming. Songs:Paul urges an ambition to be quiet or calm, to lead a quiet life, including silence (Acts:11:18|). {To do your own business} (\prassein ta idia\). Present infinitive like the others, to have the habit of attending to their own affairs (\ta idia\). This restless meddlesomeness here condemned Paul alludes to again in strkjv@2Thessalonians:3:11| in plainer terms. It is amazing how much wisdom people have about other people's affairs and so little interest in their own. {To work with your own hands} (\ergazesthai tais chersin humn\). Instrumental case (\chersin\). Paul gave a new dignity to manual labour by precept and example. There were "pious" idlers in the church in Thessalonica who were promoting trouble. He had commanded them when with them.
rwp@1Thessalonians:4:12 @{That ye may walk honestly} (\hina peripatte euschmons\). Present subjunctive (linear action). Old adverb from \euschmn\ (\eu, schma\, Latin _habitus_, graceful figure), becomingly, decently. In N.T. only here and strkjv@Romans:13:13|. This idea includes honest financial transactions, but a good deal more. People outside the churches have a right to watch the conduct of professing Christians in business, domestic life, social life, politics.
rwp@1Thessalonians:4:13 @{We would not have} (\ou thelomen\). We do not wish. {You ignorant} (\humas agnoein\). Old word, not to know (\a\ privative, \gno-\, root of \ginsk\). No advantage in ignorance of itself. {Concerning them that fall asleep} (\peri tn koimmenn\). Present passive (or middle) participle (Aleph B) rather than the perfect passive \kekoimmenn\ of many later MSS. From old \koima\, to put to sleep. Present tense gives idea of repetition, from time to time fall asleep. Greeks and Romans used this figure of sleep for death as Jesus does (John:11:11|) and N.T. generally (cf. our word _cemetery_). Somehow the Thessalonians had a false notion about the dead in relation to the second coming. {Even as the rest which have no hope} (\kaths hoi loipoi hoi m echontes elpida\). This picture of the hopelessness of the pagan world about the future life is amply illustrated in ancient writings and particularly by inscriptions on tombs (Milligan). Some few pagans clung to this hope, but most had none.
rwp@1Thessalonians:4:14 @{For if we believe} (\ei gar pisteuomen\). Condition of first class, assuming the death and resurrection of Jesus to be true. {In Jesus} (\dia tou Isou\). Literally, through or by means of Jesus. It is amphibolous in position and can be taken either with \tous koimthentas\ (that are fallen asleep in or through Jesus) like \hoi koimthentes en Christi\ in strkjv@1Corinthians:15:18| and probably correct or with \axei\ (through Jesus with God). {With him} (\sun auti\). Together with Jesus. Jesus is the connecting link (\dia\) for those that sleep (\koimthentas\ first aorist passive, but with middle sense) and their resurrection.
rwp@1Thessalonians:4:15 @{By the word of the Lord} (\en logi Kuriou\). We do not know to what word of the Lord Jesus Paul refers, probably Paul meaning only the point in the teaching of Christ rather than a quotation. He may be claiming a direct revelation on this important matter as about the Lord's Supper in strkjv@1Corinthians:11:23|. Jesus may have spoken on this subject though it has not been preserved to us (cf. strkjv@Mark:9:1|). {Ye that are alive} (\hmeis hoi zntes\). Paul here includes himself, but this by no means shows that Paul knew that he would be alive at the Parousia of Christ. He was alive, not dead, when he wrote. {Shall in no wise precede} (\ou m phthasmen\). Second aorist active subjunctive of \phthan\, to come before, to anticipate. This strong negative with \ou m\ (double negative) and the subjunctive is the regular idiom (Robertson, _Grammar_, p. 929). Hence there was no ground for uneasiness about the dead in Christ.
rwp@1Thessalonians:4:16 @{With a shout} (\en keleusmati\). Note this so-called instrumental use of \en\. Old word, here only in N.T., from \keleu\, to order, command (military command). Christ will come as Conqueror. {With the voice of the archangel} (\en phni archaggelou\). Further explanation of \keleusmati\ (command). The only archangel mentioned in N.T. is Michael in strkjv@Jude:1:9|. But note absence of article with both \phni\ and \archaggelou\. The reference may be thus indefinite. {With the trump of God} (\en salpiggi theou\). Trumpet. See same figure in strkjv@1Corinthians:15:52|. {The dead in Christ shall rise first} (\hoi nekroi en Christi anastsontai prton\). {First} here refers plainly to the fact that, so far from the dead in Christ having no share in the Parousia, they will rise before those still alive are changed.
rwp@1Thessalonians:4:17 @{Then} (\epeita\). The next step, not the identical time (\tote\), but immediately afterwards. {Together with them} (\hama sun autois\). Note both \hama\ (at the same time) and \sun\ (together with) with the associative instrumental case \autois\ (the risen saints). {Shall be caught up} (\harpagsometha\). Second future passive indicative of \harpaz\, old verb to seize, to carry off like Latin _rapio_. {To meet the Lord in the air} (\eis apantsin tou Kuriou eis aera\). This special Greek idiom is common in the LXX like the Hebrew, but Polybius has it also and it occurs in the papyri (Moulton, _Proleg_., p. 14, n. 3). This rapture of the saints (both risen and changed) is a glorious climax to Paul's argument of consolation. {And so} (\kai houts\). This is the outcome, to be forever with the Lord, whether with a return to earth or with an immediate departure for heaven Paul does not say. To be with Christ is the chief hope of Paul's life (1Thessalonians:5:10; strkjv@Phillipians:1:23; strkjv@Colossians:3:4; strkjv@2Corinthians:5:8|).
rwp@1Thessalonians:4:18 @{With these words} (\en tois logois toutois\). In these words. They were a comfort to the Thessalonians as they still comfort the people of God.
rwp@1Thessalonians:5:2 @{Know perfectly} (\akribs oidate\). Accurately know, not "the times and the seasons," but their own ignorance. {As a thief in the night} (\hs klepts en nukti\). As a thief at night, suddenly and unexpectedly. Reminiscence of the word of Jesus (Matthew:24:43; strkjv@Luke:12:39|), used also in strkjv@2Peter:3:10; strkjv@Revelation:3:3; strkjv@16:15|. {Cometh} (\erchetai\). Prophetic or futuristic present tense.
rwp@1Thessalonians:5:3 @{When they are saying} (\hotan legsin\). Present active subjunctive picturing these false prophets of {peace and safety} like strkjv@Ezekiel:13:10| (Peace, and there is no peace). \Asphaleia\ only in N.T. in strkjv@Luke:1:4| (which see); strkjv@Acts:5:23| and here. {Sudden destruction} (\aiphnidios olethros\). \Olethros\ old word from \ollumi\, to destroy. See also strkjv@2Thessalonians:1:9|. \Aiphnidios\, old adjective akin to \aphn\ and in N.T. only here and strkjv@Luke:21:34| where Westcott and Hort spell it \ephnidios\. {Cometh upon them} (\autois epistatai\). Unaspirated form instead of the usual \ephistatai\ (present middle indicative) from \ephistmi\ perhaps due to confusion with \epistamai\. {As travail upon a woman with child} (\hsper h din ti en gastri echousi\). Earlier form \dis\ for birth-pang used also by Jesus (Mark:13:8; strkjv@Matthew:24:8|). Technical phrase for pregnancy, {to the one who has it in belly} (cf. strkjv@Matthew:1:18| of Mary). {They shall in no wise escape} (\ou m ekphugsin\). Strong negative like that in 4:15| \ou m\ (double negative) and the second aorist active subjunctive.
rwp@1Thessalonians:5:4 @{As a thief} (\hs klepts\). As in verse 2|, but A B Bohairic have \kleptas\ (thieves), turning the metaphor round.
rwp@1Thessalonians:5:8 @{Putting on the breastplate of faith and love} (\endusamenoi thraka pistes kai agaps\). First aorist (ingressive) middle participle of \endu\. The same figure of breastplate in strkjv@Ephesians:6:14|, only there "of righteousness." The idea of watchfulness brings the figure of a sentry on guard and armed to Paul's mind as in strkjv@Romans:13:12| "the weapons of light." The word \thrax\ (breastplate) is common in the LXX. {For a helmet, the hope of salvation} (\perikephalaian elpida strias\). Same figure in strkjv@Ephesians:6:17| and both like strkjv@Isaiah:59:17|. Late word meaning around (\peri\) the head (\kephal\) and in Polybius, LXX, and in the papyri. \Strias\ is objective genitive.
rwp@2Corinthians:10:9 @{As if I would terrify you by my letters} (\hs an ekphobein humas dia tn epistoln\). This use of \hs an\ with the infinitive is seen in the papyri (Moulton, _Prolegomena_, p. 167) and it is not \an\ in the apodosis (Robertson, _Grammar_, pp. 974, 1040). The active of this old compound verb means to frighten, to terrify. Here only in N.T. It is common in the LXX (Job:7:14; strkjv@33:16|). Note plural (letters) here and cf. strkjv@1Corinthians:5:9; strkjv@2Corinthians:2:3|.
rwp@2Corinthians:10:10 @{They say} (\phasin\). Reading of B old Latin Vulgate, but Westcott and Hort prefer \phsin\ (says one, the leader). This charge Paul quotes directly. {Weighty and strong} (\bareiai kai ischurai\). These adjectives can be uncomplimentary and mean "severe and violent" instead of "impressive and vigorous." The adjectives bear either sense. {His bodily presence} (\h parousia tou smatos\). This certainly is uncomplimentary. "The presence of his body." It seems clear that Paul did not have a commanding appearance like that of Barnabas (Acts:14:12|). He had some physical defect of the eyes (Galatians:4:14|) and a thorn in the flesh (2Corinthians:12:7|). In the second century _Acts of Paul and Thecla_ he is pictured as small, short, bow-legged, with eye-brows knit together, and an aquiline nose. A forgery of the fourth century in the name of Lucian describes Paul as "the bald-headed, hook-nosed Galilean." However that may be, his accusers sneered at his personal appearance as "weak" (\asthens\). {His speech of no account} (\ho logos exouthenmenos\). Perfect passive participle of \exouthene\, to treat as nothing (cf. strkjv@1Corinthians:1:28|). The Corinthians (some of them) cared more for the brilliant eloquence of Apollos and did not find Paul a trained rhetorician (1Corinthians:1:17; strkjv@2:1,4; strkjv@2Corinthians:11:6|). He made different impressions on different people. "Seldom has any one been at once so ardently hated and so passionately loved as St. Paul" (Deissmann, _St. Paul_, p. 70). "At one time he seemed like a man, and at another he seemed like an angel" (_Acts of Paul and Thecla_). He spoke like a god at Lystra (Acts:14:8-12|), but Eutychus went to sleep on him (Acts:20:9|). Evidently Paul winced under this biting criticism of his looks and speech.
rwp@2Corinthians:10:13 @{Beyond our measure} (\eis ta ametra\). "Into the unmeasured things," "the illimitable." Old word, here only in N.T. {Of the province} (\tou kanonos\). Old word (\kanna\ like Hebrew) a reed, a measuring rod. Numerous papyri examples for measuring rod and rules (our word canon). Only twice in N.T., here (also verse 15,16|) and strkjv@Galatians:6:16| (rule to walk by). {To reach even unto you} (\ephikesthai achri kai humn\). Second aorist middle infinitive of \ephikneomai\, old verb, only here and verse 14| in N.T. Paul's measuring-rod extends to Corinth.
rwp@2Corinthians:10:14 @{We stretch not ourselves overmuch} (\ou huperekteinomen heautous\). Apparently Paul made this double compound verb to express his full meaning (only in Gregory Nazianzen afterwards). "We do not stretch ourselves out beyond our rights." {We came even as far as unto you} (\achri kai humn ephthasamen\). First aorist active indicative of \phthan\, to come before, to precede, the original idea which is retained in strkjv@Matthew:12:28| (Luke:11:20|) and may be so here. If so, it means "We were the first to come to you" (which is true, strkjv@Acts:18:1-18|).
rwp@2Corinthians:10:15 @{In other men's labours} (\en allotriois kopois\). \Allotrios\ means belonging to another as in strkjv@Luke:16:12|. Paul founded the church in Corinth. {As your faith groweth} (\auxanomens ts pistes\). Genitive absolute of the present passive participle of \auxan\, to grow. {We shall be magnified} (\megalunthnai\). First aorist passive infinitive of \megalun\, old verb (Luke:1:46|) to make great (cf. strkjv@Phillipians:1:20| of Christ). Indirect discourse after \elpida\ (hope) with the construction of \elpiz\, to hope.
rwp@2Corinthians:11:1 @{Would that ye could bear with me} (\ophelon aneichesthe mou\). _Koin_ way of expressing a wish about the present, \ophelon\ (as a conjunction, really second aorist active indicative of \opheil\ without augment) and the imperfect indicative instead of \eithe\ or \ei gar\ (Robertson, _Grammar_, p. 1003). Cf. strkjv@Revelation:3:15|. See strkjv@Galatians:5:12| for future indicative with \ophelon\ and strkjv@1Corinthians:4:8| for aorist. \Mou\ is ablative case after \aneichesthe\ (direct middle, hold yourselves back from me). There is a touch of irony here. {Bear with me} (\anechesthe mou\). Either imperative middle or present middle indicative (ye do bear with me). Same form. {In a little foolishness} (\mikron ti aphrosuns\). Accusative of general reference (\mikron ti\). "Some little foolishness" (from \aphrn\, foolish). Old word only in this chapter in N.T.
rwp@2Corinthians:11:4 @{Another Jesus} (\allon Isoun\). Not necessarily a different Jesus, but any other "Jesus" is a rival and so wrong. That would deny the identity. {A different spirit} (\pneuma heteron\). This is the obvious meaning of \heteron\ in distinction from \allon\ as seen in strkjv@Acts:4:12; strkjv@Galatians:1:6f|. But this distinction in nature or kind is not always to be insisted on. {A different gospel} (\euaggelion heteron\). Similar use of \heteron\. {Ye do well to bear with him} (\kals anechesthe\). Ironical turn again. "Well do you hold yourselves back from him" (the coming one, whoever he is). Some MSS. have the imperfect \aneichesthe\ (did bear with).
rwp@2Corinthians:11:6 @{Rude in speech} (\idits ti logi\). Locative case with \idits\ for which word see on ¯Acts:4:13; strkjv@1Corinthians:14:16,23,24|. The Greeks regarded a man as \idits\ who just attended to his own affairs (\ta idia\) and took no part in public life. Paul admits that he is not a professional orator (cf. strkjv@10:10|), but denies that he is unskilled in knowledge (\all' ou ti gnsei\). {Among all men} (\en psin\). He has made his mastery of the things of Christ plain among all men. He knew his subject.
rwp@2Corinthians:11:13 @{False apostles} (\pseudapostoloi\). From \pseuds\, false, and \apostolos\. Paul apparently made this word (cf. strkjv@Revelation:2:2|). In verse 26| we have \pseudadelphos\, a word of like formation (Galatians:2:4|). See also \pseudochristoi\ and \pseudoprophtai\ in strkjv@Mark:13:22|. {Deceitful} (\dolioi\). Old word from \dolos\ (lure, snare), only here in N.T. (cf. strkjv@Romans:16:18|). {Fashioning themselves} (\metaschmatizomenoi\). Present middle (direct) participle of the old verb \metaschmatiz\ for which see on strkjv@1Corinthians:4:6|. Masquerading as apostles of Christ by putting on the outward habiliments, posing as ministers of Christ ("gentlemen of the cloth," nothing but cloth). Paul plays with this verb in verses 13,14,15|.
rwp@2Corinthians:11:14 @{An angel of light} (\aggelon phtos\). The prince of darkness puts on the garb of light and sets the fashion for his followers in the masquerade to deceive the saints. "Like master like man." Cf. strkjv@2:11; strkjv@Galatians:1:8|. This terrible portrayal reveals the depth of Paul's feelings about the conduct of the Judaizing leaders in Corinth. In strkjv@Galatians:2:4| he terms those in Jerusalem "false brethren."
rwp@2Corinthians:11:19 @{Gladly} (\hdes\). Irony again. Cf. \kalos\ in strkjv@11:4| (Mark:7:9|). Songs:as to \phronimoi ontes\ (being wise).
rwp@2Corinthians:11:23 @{As one beside himself} (\paraphronn\). Present active participle of \paraphrone\. Old verb from \paraphrn\ (\para, phrn\), beside one's wits. Only here in N.T. Such open boasting is out of accord with Paul's spirit and habit. {I more} (\huper eg\). This adverbial use of \huper\ appears in ancient Greek (Euripides). It has no effect on \eg\, not "more than I," but "I more than they." He claims superiority now to these "superextra apostles." {More abundant} (\perissoters\). See on ¯7:15|. No verbs with these clauses, but they are clear. {In prisons} (\en phulakais\). Plural also in strkjv@6:5|. Clement of Rome (_Cor_. V.) says that Paul was imprisoned seven times. We know of only five (Philippi, Jerusalem, Caesarea, twice in Rome), and only one before II Corinthians (Philippi). But Luke does not tell them all nor does Paul. Had he been in prison in Ephesus? Songs:many think and it is possible as we have seen. {Above measure} (\huperballonts\). Old adverb from the participle \huperballontn\ (\huperball\, to hurl beyond). Here only in N.T. {In deaths oft} (\en thanatois pollakis\). He had nearly lost his life, as we know, many times (1:9f.; 4:11|).
rwp@2Corinthians:11:24 @{Five times received I forty stripes save one} (\pentakis tesserakonta para mian elabon\). The Acts and the Epistles are silent about these Jewish floggings (Matthew:27:36|). See on ¯Luke:12:47| for omission of \plgas\ (stripes). Thirty-nine lashes was the rule for fear of a miscount (Deuteronomy:25:1-3|). Cf. Josephus (_Ant_. IV. 8, 1, 21).
rwp@2Corinthians:11:25 @{Thrice was I beaten with rods} (\tris errabdisthn\). Roman (Gentile) punishment. It was forbidden to Roman citizens by the _Lex Porcia_, but Paul endured it in Philippi (Acts:16:23,37|), the only one of the three named in Acts. First aorist passive of \rabdiz\, from \rabdos\, rod, _Koin_ word, in N.T. only here and strkjv@Acts:16:22| which see. {Once was I stoned} (\hapax elithasthn\). Once for all \hapax\ means. At Lystra (Acts:14:5-19|). On \lithaz\ _Koin_ verb from \lithos\, see on ¯Acts:5:26|. {Thrice I suffered shipwreck} (\tris enauagsa\). First aorist active of \nauage\, from \nauagos\, shipwrecked (\naus\, ship, \agnumi\, to break). Old and common verb, in N.T. only here and strkjv@1Timothy:1:19|. We know nothing of these. The one told in strkjv@Acts:27| was much later. What a pity that we have no data for all these varied experiences of Paul. {Night and day} (\nuchthmeron\) Rare word. Papyri give \nuktmar\ with the same idea (night-day). {Have I been in the deep} (\en ti buthi pepoika\). Vivid dramatic perfect active indicative of \poie\, "I have done a night and day in the deep." The memory of it survives like a nightmare. \Buthos\ is old word (only here in N.T.) for bottom, depth of the sea, then the sea itself. Paul does not mean that he was a night and day under the water, not a Jonah experience, only that he was far out at sea and shipwrecked. This was one of the three shipwrecks-already named.
rwp@2Corinthians:11:26 @{In journeyings} (\hodoiporiais\). Locative case of old word, only here in N.T. and strkjv@John:4:6|, from \hodoiporos\, wayfarer. {In perils} (\kindunois\). Locative case of \kindunos\, old word for danger or peril. In N.T. only this verse and strkjv@Romans:8:35|. The repetition here is very effective without the preposition \en\ (in) and without conjunctions (asyndeton). They are in contrasted pairs. The rivers of Asia Minor are still subject to sudden swellings from floods in the mountains. Cicero and Pompey won fame fighting the Cilician pirates and robbers (note \listn\, not \kleptn\, thieves, brigands or bandits on which see ¯Matthew:26:55|). The Jewish perils (\ek genous\, from my race) can be illustrated in strkjv@Acts:9:23,29; strkjv@13:50; strkjv@14:5; strkjv@17:5,13; strkjv@18:12; strkjv@23:12; strkjv@24:27|, and they were all perils in the city also. Perils from the Gentiles (\ex ethnn\) we know in Philippi (Acts:16:20|) and in Ephesus (Acts:19:23f.|). Travel in the mountains and in the wilderness was perilous in spite of the great Roman highways. {Among false brethren} (\en pseudadelphois\). Chapters strkjv@2Corinthians:10; 11| throw a lurid light on this aspect of the subject.
rwp@2Corinthians:11:27 @{In labour and travail} (\kopi kai mochthi\). Both old words for severe work, combined here as in strkjv@1Thessalonians:2:9; strkjv@2Thessalonians:3:8|, "by toil and moil" (Plummer). The rest of the list is like the items in strkjv@2Corinthians:6:4ff|. {In cold} (\en psuchei\). Old word from \psuch\, to cool by blowing. See strkjv@Acts:28:2|. See the picture of the aged Paul later in the Roman dungeon (2Timothy:4:9-18|).
rwp@2Corinthians:11:28 @{Besides those things that are without} (\chris tn parektos\). Probably, "apart from those things beside these just mentioned." Surely no man ever found glory in such a peck of troubles as Paul has here recounted. His list should shame us all today who are disposed to find fault with our lot. {That which presseth upon me daily} (\h epistasis moi h kath' hmeran\). For this vivid word \epistasis\ see strkjv@Acts:24:12|, the only other place in the N.T. where it occurs. It is like the rush of a mob upon Paul. {Anxiety for all the churches} (\h merimna pasn tn ekklsin\). Objective genitive after \merimna\ (distractions in different directions, from \meriz\) for which word see on ¯Matthew:13:22|. Paul had the shepherd heart. As apostle to the Gentiles he had founded most of these churches.
rwp@2Corinthians:11:32 @{The governor under Aretas} (\ho ethnarchs Hareta\). How it came to pass that Damascus, ruled by the Romans after B.C. 65, came at this time to be under the rule of Aretas, fourth of the name, King of the Nabatheans (II Macc. strkjv@5:8), we do not know. There is an absence of Roman coins in Damascus from A.D. 34 to 62. It is suggested (Plummer) that Caligula, to mark his dislike for Antipas, gave Damascus to Aretas (enemy of Antipas). {Guarded} (\ephrourei\). Imperfect active of \phroure\, old verb (from \phrouros\, a guard) to guard by posting sentries. In strkjv@Acts:9:24| we read that the Jews kept watch to seize Paul, but there is no conflict as they cooperated with the guard set by Aretas at their request. {To seize} (\piasai\). Doric first aorist active infinitive of \piez\ (Luke:6:38|) for which see on ¯Acts:3:7|.
rwp@2Corinthians:11:33 @{Through a window} (\dia thuridos\). For this late word see on ¯Acts:20:9|, the only N.T. example. {Was I let down} (\echalasthn\). First aorist passive of \chala\, the very word used by Luke in strkjv@Acts:9:25|. {In a basket} (\en sargani\). Old word for rope basket whereas Luke (Acts:9:25|) has \en sphuridi\ (the word for the feeding of the 4,000 while \kophinos\ is the one for the 5,000). This was a humiliating experience for Paul in this oldest city of the world whither he had started as a conqueror over the despised Christians.
rwp@2Corinthians:12:1 @{I must needs glory} (\kauchasthai dei\). This is the reading of B L Latin Syriac, but Aleph D Bohairic have \de\ while K M read \d\. The first is probably correct. He must go on with the glorying already begun, foolish as it is, though it is not expedient (\ou sumpheron\). {Visions} (\optasias\). Late word from \optaz\. See on ¯Luke:1:22; strkjv@Acts:26:19|. {Revelations of the Lord} (\apokalupseis Kuriou\). Unveilings (from \apokalupt\ as in strkjv@Revelation:1:1|). See on ¯2Thessalonians:1:7; strkjv@1Corinthians:1:7; strkjv@14:26|. Paul had both repeated visions of Christ (Acts:9:3; strkjv@16:9; strkjv@18:9; strkjv@22:17; strkjv@27:23f.|) and revelations. He claimed to speak by direct revelation (1Corinthians:11:23; strkjv@15:3; strkjv@Galatians:1:12; strkjv@Ephesians:3:3|, etc.).
rwp@2Corinthians:12:4 @{Into Paradise} (\eis paradeison\). See on ¯Luke:23:43| for this interesting word. Paul apparently uses paradise as the equivalent of the third heaven in verse 2|. Some Jews (_Book of the Secrets of Enoch_, chapter viii) make Paradise in the third heaven. The rabbis had various ideas (two heavens, three, seven). We need not commit Paul to any "celestial gradation" (Vincent). {Unspeakable words} (\arrta rmata\). Old verbal adjective (\a\ privative, \rtos\ from \re\), only here in N.T. {Not lawful} (\ouk exon\). Copula \estin\ omitted. Hence Paul does {not} give these words.
rwp@2Corinthians:12:6 @{I shall not be foolish} (\ouk esomai aphrn\). Apparent contradiction to strkjv@11:1,16|. But he is here speaking of the Paul "caught up" in case he should tell the things heard (condition of the third class, \ean\ and first aorist subjunctive \thels\). {Of me} (\eis eme\). To my credit, almost like dative (cf. \en emoi\ in strkjv@1Corinthians:14:11|).
rwp@2Corinthians:12:7 @{By reason of the exceeding greatness} (\ti huperboli\). Instrumental case, "by the excess." {That I should not be exalted overmuch} (\hina m huperairmai\). Present passive subjunctive in final clause of \huperair\, old verb to lift up beyond, only here in N.T. This clause is repeated at the end of the sentence. {A thorn in the flesh} (\skolops ti sarki\). This old word is used for splinter, stake, thorn. In the papyri and inscriptions examples occur both for splinter and thorn as the meaning. In the LXX it is usually thorn. The case of \ti sarki\ can be either locative (in) or dative (for). What was it? Certainly it was some physical malady that persisted. All sorts of theories are held (malaria, eye-trouble, epilepsy, insomnia, migraine or sick-headache, etc.). It is a blessing to the rest of us that we do not know the particular affliction that so beset Paul. Each of us has some such splinter or thorn in the flesh, perhaps several at once. {Messenger of Satan} (\aggelos Satana\). Angel of Satan, the affliction personified. {Buffet} (\kolaphizi\). See on ¯Matthew:26:67; strkjv@1Corinthians:4:11| for this late and rare word from \kolaphos\, fist. The messenger of Satan kept slapping Paul in the face and Paul now sees that it was God's will for it to be so.
rwp@2Corinthians:12:9 @{He hath said} (\eirken\). Perfect active indicative, as if a final word. Paul probably still has the thorn in his flesh and needs this word of Christ. {Is sufficient} (\arkei\). Old word of rich meaning, perhaps kin to Latin _arceo_, to ward off against danger. Christ's grace suffices and abides. {Is perfected} (\teleitai\). Present passive indicative of \tele\, to finish. It is linear in idea. Power is continually increased as the weakness grows. See strkjv@Phillipians:4:13| for this same noble conception. The human weakness opens the way for more of Christ's power and grace. {Most gladly rather} (\hdista mallon\). Two adverbs, one superlative (\hdista\), one comparative (\mallon\). "Rather" than ask any more (thrice already) for the removal of the thorn or splinter "most gladly will I glory in my weaknesses." Slowly Paul had learned this supreme lesson, but it will never leave him (Romans:5:2; strkjv@2Timothy:4:6-8|). {May rest upon me} (\episknsi ep' eme\). Late and rare verb in first aorist active subjunctive with \hina\ (final clause), to fix a tent upon, here upon Paul himself by a bold metaphor, as if the Shechinah of the Lord was overshadowing him (cf. strkjv@Luke:9:34|), the power (\dunamis\) of the Lord Jesus.
rwp@2Corinthians:12:12 @{Of an apostle} (\tou apostolou\). "Of the apostle" (definite article). Note the three words here for miracles wrought by Paul (\smeia\, signs, \terata\, wonders, \dunameis\, powers or miracles) as in strkjv@Hebrews:2:4|.
rwp@2Corinthians:12:13 @{Wherein ye were made inferior} (\ho hssthte\). First aorist passive indicative of \hssoomai\, the text of Aleph B D instead of the usual \httthte\ from the common \httaomai\ to be inferior or less from the comparative \httn\. See \hssn\ in verse 15|. \Ho\ is the neuter accusative with the passive verb (Robertson, _Grammar_, p. 479). {Forgive me this wrong} (\charisasthe moi tn adikian tautn\). Consummate irony to the stingy element in this church (cf. strkjv@11:9|).
rwp@2Corinthians:12:14 @{Third time I am ready to come} (\triton touto hetoims ech\). Had he been already twice or only once? He had changed his plans once when he did not go (1:15f.|). He will not change his plans now. This looks as if he had only been once (that in strkjv@Acts:18|). Note the third use of \katanarka\ (11:9; strkjv@12:13,14|). They need not be apprehensive. He will be as financially independent of them as before. "I shall not sponge on you." {Not yours, but you} (\ou ta humn, alla humas\). The motto of every real preacher. {To lay up} (\thsaurizein\). For this use of the verb see strkjv@1Corinthians:16:2| (Matthew:6:19-21; strkjv@James:5:3|).
rwp@2Corinthians:12:20 @{Lest by any means, when I come, I should find you not such as I would} (\m ps elthn ouch hoious thel heur humas\). An idiomatic construction after the verb of fearing (\phoboumai\) with \m ps\ as the conjunction and with \ouch\ as the negative of the verb \heur\ (second aorist active subjunctive of \heurisk\), \m\ the conjunction, \ouch\ the negative. See Robertson, _Grammar_, p. 995. {And I be found} (\kag heureth\). Same construction with first aorist passive subjunctive. {Such as ye would not} (\hoion ou thelete\). Neat change in voice just before and position of the negative here. {Lest by any means} (\m ps\). Still further negative purpose by repeating the conjunction. With graphic pen pictures Paul describes what had been going on against him during his long absence. {Backbitings} (\katalaliai\). Late and rare word. In N.T. only here and strkjv@1Peter:2:1|. If it only existed nowhere else! {Whisperings} (\psithurismoi\). Late word from \psithuriz\, to whisper into one's ear. An onomatopoetic word for the sibilant murmur of a snake charmer (Ecclesiastes:10:11|). Only here in N.T. {Swellings} (\phusiseis\). From \phusio\, to swell up, late word only here and in ecclesiastical writers. Did Paul make up the word for the occasion? See on ¯1Corinthians:4:6| for verb. {Tumults} (\akatastasiai\). See on strkjv@2Corinthians:6:5|.
rwp@2Corinthians:13:2 @{As when I was present the second time} (\hs parn to deuteron\). This translation assumes the second visit as already made. It is a natural way to take the Greek \hs parn\. But \hs\ with \parn\ can also mean "as if present" the second time (Authorized Version). Probably "as when" is the more natural rendering, but the other cannot be ruled entirely out in view of strkjv@1:15-23|. {If I come again} (\ean elth eis to palin\). Condition of third class. The use of \palin\ of itself suits the idea that Paul had not yet made the second visit as it means simply "again" or "back," but in strkjv@Matthew:26:44| we find \palin ek tritou\ (again a third time) and so it is not decisive.
rwp@2Corinthians:13:4 @{But we shall live with him through the power of God} (\alla zsomen sun auti ek dunames theou\). Songs:real is Paul's sense of his union with Christ.
rwp@Info_2John @ SECOND JOHN ABOUT A.D. 85 TO 90 BY WAY OF INTRODUCTION There is little to add to what was said about the First Epistle except that here the author terms himself "the elder" (\ho presbuteros\) and writes to "the elect lady" (\eklekti kurii\). There is dispute about both of these titles. Some hold that it is the mythical "presbyter John" of whom Papias may speak, if so understood, but whose very existence is disproved by Dom Chapman in _John the Presbyter and the Fourth Gospel_ (1911). Peter the apostle (1Peter:1:1|) calls himself "fellow-elder" (\sunpresbuteros\) with the other elders (1Peter:5:1|). The word referred originally to age (Luke:15:25|), then to rank or office as in the Sanhedrin (Matthew:16:21; strkjv@Acts:6:12|) and in the Christian churches (Acts:11:30; strkjv@20:17; strkjv@1Timothy:5:17,19|) as here also. A few even deny that the author is the same as in the First Epistle of John, but just an imitator. But the bulk of modern scholarly opinion agrees that the same man wrote all three Epistles and the Fourth Gospel (the Beloved Disciple, and many still say the Apostle John) whatever is true of the Apocalypse. There is no way of deciding whether "the elect lady" is a woman or a church. The obvious way of taking it is to a woman of distinction in one of the churches, as is true of "the co-elect lady in Babylon" (1Peter:5:13|), Peter's wife, who travelled with him (1Corinthians:9:5|). Some even take \kuria\ to be the name of the lady (Cyria). Some also take it to be "Eklecta the lady." Dr. Findlay (_Fellowship in the Life Eternal_, p. 31) holds that Pergamum is the church to which the letter was sent. The same commentaries treat I, II, and III John as a rule, though Poggel has a book on II, III John (1896) and Bresky (1906) has _Das Verhaltnis des Zweiten Johannesbriefes zum dritten_. Dr. J. Rendel Harris has an interesting article in _The Expositor_ of London for March, 1901, on "The Problem of the Address to the Second Epistle of John," in which he argues from papyri examples that \kuria\ here means "my dear" or "my lady." But Findlay (_Fellowship in the Life Eternal_, p. 26) argues that "the qualifying adjunct 'elect' lifts us into the region of Christian calling and dignity." It is not certain that II John was written after I John, though probable. Origen rejected it and the Peshitta Syriac does not have II and III John. strkjv@2John:1:1 @{And her children} (\kai tois teknois auts\). As with \eklekt kuria\, so here \tekna\ may be understood either literally as in strkjv@1Timothy:3:4|, or spiritually, as in strkjv@Galatians:4:19,25; strkjv@1Timothy:1:2|. For the spiritual sense in \teknia\ see strkjv@1John:2:1,12|. {Whom} (\hous\). Masculine accusative plural, though \teknois\ is neuter plural (dative), construction according to sense, not according to grammatical gender, "embracing the mother and the children of both sexes" (Vincent). See thus \hous\ in strkjv@Galatians:4:19|. {I} (\Eg\). Though \ho presbuteros\ is third person, he passes at once after the Greek idiom to the first and there is also special emphasis here in the use of \agap\ with the addition of \en altheii\ (in truth, in the highest sphere, as in strkjv@John:17:19; strkjv@3John:1:1|) and \ouk eg monos\ (not I only, "not I alone"). Brooke argues that this language is unsuitable if to a single family and not to a church. But Paul employs this very phrase in sending greetings to Prisca and Aquila (Romans:16:4|). {That know} (\hoi egnkotes\). Perfect active articular participle of \ginsk\, "those that have come to know and still know."
rwp@2John:1:4 @{I rejoice} (\echarn\). Second aorist passive of \chair\ as in strkjv@3John:1:3|, "of a glad surprise" (D. Smith), as in strkjv@Mark:14:11|, over the discovery about the blessing of their godly home on these lads. {Greatly} (\lian\). Only here and strkjv@3John:1:3| in John's writings. {I have found} (\heurka\). Perfect active indicative of \heurisk\ as in strkjv@John:1:41|, our "eureka," here with its usual force, a continued discovery. "He sits down at once and writes to Kyria. How glad she would be that her lads, far away in the great city, were true to their early faith" (David Smith). {Certain of thy children} (\ek tn teknn\). No \tinas\ as one would expect before \ek\, a not infrequent idiom in the N.T. (John:16:17|). {Walking} (\peripatountas\). Present active accusative supplementary participle agreeing with \tinas\ understood. Probably members of the church off here in Ephesus. {In truth} (\en altheii\). As in verse 1; strkjv@3John:1:4|. {We received} (\elabomen\). Second aorist active (possibly, though not certainly, literary plural) of \lamban\. This very idiom (\entoln lamban\) in strkjv@John:10:18; strkjv@Acts:17:15; Co 4:10|. Perhaps the reference here is to strkjv@1John:2:7f.; strkjv@3:23|.
rwp@2John:1:6 @{Love} (\h agap\). The love just mentioned. {That we should walk} (\hina peripatmen\). Object clause in nominative case in apposition with \agap\, with \hina\ and the present active subjunctive of \peripate\, "that we keep on walking." {The commandment} (\h entol\). The one just mentioned with the same construction with \hina\ as in strkjv@1John:3:23|. John changes from the first person plural to the second (\kousate\ as in strkjv@1John:2:7|, \peripatte\) as in strkjv@1John:2:5,7|. {In it} (\en auti\). Either to \altheii\ (truth) of verse 4|, \agap\ of this verse, or \entol\ of this verse. Either makes good sense, probably "in love." With \peripate\ (walk) we have often \en\ (1John:1:7,11|, etc.) or \kata\ (according to) as in strkjv@Mark:7:5; strkjv@1Corinthians:3:3; strkjv@2Corinthians:10:2|, etc.
rwp@2John:1:7 @{Deceivers} (\planoi\). Late adjective (Diodorus, Josephus) meaning wandering, roving (1Timothy:4:1|). As a substantive in N.T. of Jesus (Matthew:27:63|), of Paul (2Corinthians:6:8|), and here. See the verb (\tn planontn hums\) in strkjv@1John:2:26| of the Gnostic deceivers as here and also of Jesus (John:7:12|). Cf. strkjv@1John:1:8|. {Are gone forth} (\exlthan\, alpha ending). Second aorist active indicative of \exerchomai\, perhaps an allusion to the crisis when they left the churches (1John:2:19|, same form). {Even they that confess not} (\hoi m homologountes\). "The ones not confessing" (\m\ regular negative with the participle). The articular participle describes the deceivers (\planoi\). {That Jesus Christ cometh in the flesh} (\Isoun Christon erchomenon en sarki\). "Jesus Christ coming in the flesh." Present middle participle of \erchomai\ treating the Incarnation as a continuing fact which the Docetic Gnostics flatly denied. In strkjv@1John:4:2| we have \elluthota\ (perfect active participle) in this same construction with \homologe\, because there the reference is to the definite historical fact of the Incarnation. There is no allusion here to the second coming of Christ. {This} (\houtos\). See strkjv@1John:2:18,22; strkjv@5:6,20|. {The deceiver and the antichrist} (\ho planos kai ho antichristos\). Article with each word, as in strkjv@Revelation:1:17|, to bring out sharply each separate phrase, though one individual is referred to. The one _par excellence_ in popular expectation (1John:2:22|), though many in reality (1John:2:18; strkjv@3John:1:7|).
rwp@2John:1:8 @{Look to yourselves} (\blepete heautous\). Imperative active with reflexive pronoun as in strkjv@Mark:13:9|. The verb often used absolutely (Phillipians:3:2|) like our "look out." {That ye lose not} (\hina m apoleste\). Negative purpose with \hina m\ and first aorist active subjunctive of \apollumi\. This is the correct text (B), not \apolesmen\ (we). Likewise \apolabte\ (that ye receive), not \apolabmen\ (we). {Which we have wrought} (\ha rgasametha\). This is also correct, first aorist middle indicative of \ergazomai\, to work (John:6:27f.|). John does not wish his labour to be lost. See strkjv@Romans:1:27| for this use of \apolamban\ for receiving. See strkjv@John:4:36| for \misthos\ in the harvest. The "full reward" (\misthon plr\) is the full day's wages which each worker will get (1Corinthians:3:8|). John is anxious that they shall hold on with him to the finish.
rwp@2John:1:11 @{Partaketh in his evil works} (\koinnei tois ergois autou tois ponrois\). Associative instrumental case with \koinnei\ as in strkjv@1Timothy:5:22|, common verb from \koinnos\ (partner). It is to be borne in mind that the churches often met in private homes (Romans:16:5; strkjv@Colossians:4:15|), and if these travelling deceivers were allowed to spread their doctrines in these homes and then sent on with endorsement as Apollos was from Ephesus to Corinth (Acts:18:27|), there was no way of escaping responsibility for the harm wrought by these propagandists of evil. It is not a case of mere hospitality to strangers.
rwp@2John:1:12 @{I would not} (\ouk eboulthn\). Epistolary aorist (first passive indicative). {With paper and ink} (\dia chartou kai melanos\). The \charts\ was a leaf of papyrus prepared for writing by cutting the pith into strips and pasting together, old word (Jeremiah:43:23|), here only in N.T. \Melas\ is old adjective for black (Matthew:5:36; strkjv@Revelation:6:5,12|), and for black ink here, strkjv@3John:1:13; strkjv@2Corinthians:3:3|. Apparently John wrote this little letter with his own hand. {To come} (\genesthai\). Second aorist middle infinitive of \ginomai\ after \elpiz\, I hope. {Face to face} (\stoma pros stoma\). "Mouth to mouth." Songs:in strkjv@3John:1:14; strkjv@Numbers:12:8|. "Face to face" (\prospon pros prospon\) we have in strkjv@1Corinthians:13:12|. {Your} (\humn\). Or "our" (\hmn\). Both true. {That may be fulfilled} (\hina peplrmen i\). Purpose clause with \hina\ and the periphrastic perfect passive subjunctive of \plro\, as in strkjv@1John:1:4|, which see.
rwp@2John:1:13 @{Of thine elect sister} (\ts adelphs sou ts eklekts\). Same word \eklekt\ as in verse 1; strkjv@Revelation:17:4|. Apparently children of a deceased sister of the lady of verse 1| who lived in Ephesus and whom John knew as members of his church there.
rwp@Info_2Peter @ CLAIMS PETRINE AUTHORSHIP Not only so, but in fuller form than strkjv@1Peter:1:1|, for the writer terms himself "Simon (Symeon in some MSS.) Peter," a fact that has been used against the genuineness. If no claim had been made, that would have been considered decisive against him. Simon (Symeon was the Jewish form as used by James in strkjv@Acts:15:14|) is the real name (John:1:42|) and Peter merely the Greek for Cephas, the nickname given by Christ. There is no reason why both could not properly be employed here. But the claim to Petrine authorship, if not genuine, leaves the Epistle pseudonymous. That was a custom among some Jewish writers and even Christian writers, as the spurious Petrine literature testifies (Gospel of Peter, Apocalypse of Peter, etc.), works of a heretical or curious nature. Whatever the motive for such a pious fraud, the fact remains that II Peter, if not genuine, has to take its place with this pseudonymous literature and can hardly be deemed worthy of a place in the New Testament. And yet there is no heresy in this Epistle, no startling new ideas that would lead one to use the name of Simon Peter. It is the rather full of edifying and orthodox teaching.
rwp@Info_2Peter @ AND PERSONAL EXPERIENCES OF PETER The writer makes use of his own contact with Jesus, especially at the Transfiguration of Christ (Mark:9:2-8; strkjv@Matthew:17:1-8; strkjv@Luke:9:28-36|). This fact has been used against the genuineness of the Epistle on the plea that the writer is too anxious, anyhow, to show that he is Symeon Peter (2Peter:1:1|). But Bigg rightly replies that, if he had only given his name with no personal contacts with Jesus, the name would be called "a forged addition." It is possible also that the experience on the Mount of Transfiguration may have been suggested by Peter's use of \exodos\ for his own death (2Peter:1:15|), the very word used by Luke (Luke:9:31|) as the topic of discussion between Jesus and Moses and Elijah. There is also in strkjv@2Peter:1:13| the use of "tent" (\sknoma\) for the life in the body, like Peter's use of "tents" (\sknas\) to Jesus at that very time (Mark:9:5; strkjv@Matthew:17:4; strkjv@Luke:9:33|). In strkjv@2Peter:1:14| Peter also refers to the plain words of Jesus about his coming death (John:21:18f.|). In strkjv@2Peter:1:15| Peter speaks of his own plan for preserving the knowledge of Jesus when he is gone (possibly by Mark's Gospel). All this is in perfect keeping with Peter's own nature.
rwp@Info_2Peter @ AND YET THE EPISTLE DIFFERS IN STYLE FROM FIRST PETER This is a fact, though one greatly exaggerated by some scholars. There are many points of similarity, for one thing, like the habit of repeating words (\epichorge\ in strkjv@2Peter:1:10,19, \bebaios\ in strkjv@2Peter:1:12,13,15|, \prophteia\ in strkjv@2Peter:1:20; strkjv@3:3|, etc.). These repetitions occur all through the Epistle as in I Peter. "This is a matter of very high importance" (Bigg). Again in both Epistles there is a certain dignity of style with a tendency to iambic rhythm. There is more quotation of the Old Testament in I Peter, but frequent allusion to words and phrases in II Peter. There are more allusions to words and facts in the Gospels in I Peter than in II Peter, though some do occur in II Peter. Besides those already given, note strkjv@2Peter:1:8| (Luke:13:7f.|), strkjv@2Peter:2:1| (Matthew:10:33|), strkjv@2Peter:2:20| (Matthew:12:45; strkjv@Luke:11:26|), strkjv@2Peter:3:4| (Matthew:24:1ff.|), and possibly strkjv@2Peter:1:3| to Christ's calling the apostles. Both appear to know and use the O.T. Apocrypha. Both are fond of the plural of abstract substantives. Both make sparing use of Greek particles. Both use the article similarly, idiomatically, and sometimes not using it. There are some 361 words in 1 Peter not in II Peter, 231 in II Peter not in I Peter. There are 686 \hapax legomena\ in N.T., 54 in II Peter instead of the average of 62, a large number when the brevity of the Epistle is considered. There are several ways of explaining these variations. One way is to say that they are written by different men, but difference of subject has to be borne in mind. All writers and artists have an early and a later manner. Another solution is that Peter employed different amanuenses. Silvanus was the one for I Peter (1Peter:5:12|). Mark was Peter's usual interpreter, but we do not know who was the amanuensis for II Peter, if indeed one was used. We know from strkjv@Acts:4:13| that Peter and John were considered unlettered men (\agrammatoi kai iditai\). II Peter and the Apocalypse illustrate this statement. II Peter may have more of Peter's real style than I Peter.
rwp@Info_2Peter @ ANACHRONISMS It used to be said that it was impossible for II Peter to have been written in the first century, because it had the atmosphere of the second. But one fact is strongly against that argument. In strkjv@2Peter:3:8| occurs the quotation of strkjv@Psalms:90:4| about the thousand years without any chiliastic turn at all, a thing sure to happen in the second century after chiliasm had come to have such a swing. Peter's use of it suits the first century, not the second. As a matter of fact, the false teachers described in II Peter suit the first century precisely if one recalls Paul's troubles with the Judaizers in Galatia and Corinth and with the Gnostics in Colossae and Ephesus. "Every feature in the description of the false teachers and mockers is to be found in the apostolic age" (Bigg).
rwp@Info_2Peter @ THE DATE If we accept the Petrine authorship, it must come before his death, which was probably A.D. 67 or 68. Hence the Epistle cannot be beyond this date. There are those who argue for A.D. 64 as the date of Peter's death, but on insufficient grounds in my opinion.
rwp@Info_2Peter @ BOOKS ON II PETER BESIDES THOSE ON I PETER ALSO Abbott, E. A., _The Expositor_ (Jan. to March, 1822). Chase, F. H., _Hastings D B_ (Second Peter). Deuteronomy:Zwaan, _2 Peter en Judas_ (1909). Dietlein, W. O., _Der 2 Brief Petri_ (1851). Grosch, H., _Die Echtheit des zweiten Briefes Petri_ (1889). Henkel, K., _Der zweite Brief des Apostelfursten Petrus_ (1904). Hofmann, J. C., _Der zweite Brief Petri und der Brief Juda (1875) Hundhausen, _Das zweite Pontifkalschreiben des Apostels Petrus_ (1873). James, M. R., _The Second Epistle of Peter and the Epistle of Jude_ (Cambridge Greek Testament, 1912). Lumby, J. R., _2 Peter and Jude_ (in Bible Commentary). Mayor, J. B., _The Epistle of St. Jude:and the Second Epistle of St. Peter_ (1907). Plummer, A., _The Second Epistle of Peter and the Epistle of Jude_ (Vol. 3, N.T. Commentary for English Readers by Ellicott). Robson, E. I., _Studies in the Second Epistle of St. Peter_ (1915). Schott, Th., _Der zweite Brief Petri und der Brief Juda_ (1863). Schott, _Der 2 Br. Petri und der Br. Juda Erkl_. (1863). Schweenhorst, H., _Das Verhaltnis des Judasbriefes zum zweiten Petrusbriefe_ (1904). Snyman, D. R., _The Authenticity of the Second Epistle of Peter_ (thesis in 1923 for Th.D. degree at Southern Baptist Theological Seminary). Spitta, F, _Der zweite Brief des Petrus und der Brief des Judas_ (1885). Strachan, R. D., _Expositor's Greek Testament_ (1910), Ullman, C., _Der 2 Brief Petri Krit. untersuch._ (1821). Warfield, B. B., _A Defence of 2 Peter_ (Southern Presbyterian Review, January, 1882).,_Dr. Edwin A. Abbott on the Genuineness of Second Peter (Southern Presbyterian Review_, 1883). Werdermann, _H., Die Irrlehrer des Judasbriefes und 2 Petrusbriefes_ (1913). Wiesinger, J. T. A., _Der zweite Brief des Apostels Petrus und der Brief des Judas_ (1862). strkjv@2Peter:1:1 @{Simon Peter} (\Simn Petros\). Aleph A K L P have \Symen\ as in strkjv@Acts:15:14|, while B has \Simn\. The two forms occur indifferently in I Macc. strkjv@2:3, 65 for the same man. {Servant and apostle} (\doulos kai apostolos\). Like strkjv@Romans:1:1; strkjv@Titus:1:1|. {To them that have obtained} (\tois lachousin\). Dative plural articular participle second aorist active of \lagchan\, old verb, to obtain by lot (Luke:1:9|), here with the accusative (\pistin\) as in strkjv@Acts:1:17|. {Like precious} (\isotimon\). Late compound adjective (\isos\, equal, \tim\, honor, price), here only in N.T. But this adjective (Field) is used in two ways, according to the two ideas in \tim\ (value, honor), either like in value or like in honor. This second idea is the usual one with \isotimos\ (inscriptions and papyri, Josephus, Lucian), while \polutimos\ has the notion of price like \tim\ in strkjv@1:7,19; strkjv@2:4,6f|. The faith which they have obtained is like in honor and privilege with that of Peter or any of the apostles. {With us} (\hmin\). Associative-instrumental case after \isotimon\. Equal to \ti hmn\ (the faith of us). {In the righteousness} (\en dikaiosuni\). Definite because of the preposition \en\ and the following genitive even though anarthrous. The O.T. sense of \dikaiosun\ applied to God (Romans:1:17|) and here to Christ. {Of our God and Saviour Jesus Christ} (\tou theou hmn kai stros Isou Christou\). Songs:the one article (\tou\) with \theou\ and \stros\ requires precisely as with \tou kuriou hmn kai stros Isou Christou\ (of our Lord and Saviour Jesus Christ), one person, not two, in strkjv@1:11| as in strkjv@2:20; strkjv@3:2,18|. Songs:in strkjv@1Peter:1:3| we have \ho theos kai patr\ (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, _Grammar_, p. 786), as even Schmiedel (Winer-Schmiedel, _Grammatik_, p. 158) admits: "Grammar demands that one person be meant." Moulton (_Prol._, p. 84) cites papyri examples of like usage of \theos\ for the Roman emperors. See the same idiom in strkjv@Titus:2:13|. The use of \theos\ by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in strkjv@John:1:1| disproves the Johannine authorship of the Fourth Gospel and the same use in strkjv@Titus:2:13| disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John:20:28|) and he himself had called him the Son of God (Matthew:16:16|).
rwp@2Peter:1:3 @{Seeing that his divine power hath granted unto us} (\hs hmin ts theias dunames autou dedrmens\). Genitive absolute with the causal particle \hs\ and the perfect middle participle of \dre\, old verb, to bestow (\drea\, gift), usually middle as here, in N.T. elsewhere only strkjv@Mark:15:45|. \Autou\ refers to Christ, who has "divine power" (\ts theias dunames\), since he is \theos\ (1:1|). \Theios\ (from \theos\) is an old adjective in N.T. here and verse 4| only, except strkjv@Acts:17:29|, where Paul uses \to theion\ for deity, thus adapting his language to his audience as the papyri and inscriptions show. The use of \theios\ with an imperial connotation is very common in the papyri and the inscriptions. Deissmann (_Bible Studies_, pp. 360-368) has shown the singular linguistic likeness between strkjv@2Peter:1:3-11| and a remarkable inscription of the inhabitants of Stratonicea in Caria to Zeus Panhemerios and Hecate dated A.D. 22 (in full in C I H ii No. 2715 a b). One of the likenesses is the use of \ts theias dunames\. Peter may have read this inscription (cf. Paul in Athens) or he may have used "the familiar forms and formulae of religious emotion" (Deissmann), "the official liturgical language of Asia Minor." Peter is fond of \dunamis\ in this Epistle, and the \dunamis\ of Christ "is the sword which St. Peter holds over the head of the False Teachers" (Bigg). {All things that pertain unto life and godliness} (\panta ta pros zn kai eusebeian\). "All the things for life and godliness." The new life in Christ who is the mystery of godliness (1Timothy:3:16|). \Eusebeia\ with its cognates (\eusebs, eusebs, eusebe\) occurs only in this Epistle, Acts, and the Pastoral Epistles (from \eu\, well, and \sebomai\, to worship). {Of him that called us} (\tou kalesantos\). Genitive of the articular first aorist active participle of \kale\. Christ called Peter and all other Christians. {By his own glory and virtue} (\dia doxs kai arets\). Songs:B K L, but Aleph A C P read \idii doxi kai areti\ (either instrumental case "by" or dative "to"). Peter is fond of \idios\ (own, strkjv@1Peter:3:1,5; strkjv@2Peter:2:16,22|, etc.). "Glory" here is the manifestation of the Divine Character in Christ. For \aret\ see on ¯1Peter:2:9| and strkjv@Phillipians:4:8; strkjv@2Peter:1:5|.
rwp@2Peter:1:4 @{Whereby} (\di' hn\). Probably the "glory and virtue" just mentioned, though it is possible to take it with \panta ta pros\, etc., or with \hmin\ (unto us, meaning "through whom"). {He hath granted} (\dedrtai\). Perfect middle indicative of \dre\, for which see verse 3|. {His precious and exceeding great promises} (\ta timia kai megista epaggelmata\). \Epaggelma\ is an old word (from \epaggell\) in place of the common \epaggelia\, in N.T. only here and strkjv@3:13|. \Timios\ (precious, from \tim\, value), three times by Peter (1Peter:1:7| of faith; strkjv@1:19| of the blood of Christ; strkjv@2Peter:1:4| of Christ's promises). \Megista\ is the elative superlative used along with a positive adjective (\timia\). {That ye may become} (\hina gensthe\). Purpose clause with \hina\ and second aorist middle subjunctive of \ginomai\. {Through these} (\dia toutn\). The promises. {Partakers} (\koinnoi\). Partners, sharers in, for which word see strkjv@1Peter:5:1|. {Of the divine nature} (\theias phuses\). This phrase, like \to theion\ in strkjv@Acts:17:29|, "belongs rather to Hellenism than to the Bible" (Bigg). It is a Stoic phrase, but not with the Stoic meaning. Peter is referring to the new birth as strkjv@1Peter:1:23| (\anagegennmenoi\). The same phrase occurs in an inscription possibly under the influence of Mithraism (Moulton and Milligan's _Vocabulary_). {Having escaped} (\apophugontes\). Second aorist active participle of \apopheug\, old compound verb, in N.T. only here and strkjv@2:18-20|, with the ablative here (\phthors\, old word from \phtheir\, moral decay as in strkjv@2:12|) and the accusative there. {By lust} (\en epithumii\). Caused by, consisting in, lust. "Man becomes either regenerate or degenerate" (Strachan).
rwp@2Peter:1:5 @{Yea, and for this very cause} (\kai auto touto de\). Adverbial accusative (\auto touto\) here, a classic idiom, with both \kai\ and \de\. Cf. \kai touto\ (Phillipians:1:29|), \touto men--touto de\ (Hebrews:10:33|). "The soul of religion is the practical part" (Bunyan). Because of the new birth and the promises we have a part to play. {Adding on your part} (\pareisenegkantes\). First aorist active participle of \pareispher\, old double compound, to bring in (\eispher\), besides (\para\), here only in N.T. {All diligence} (\spoudn psan\). Old word from \speud\ to hasten (Luke:19:5f.|). This phrase (\psan spoudn\) occurs in strkjv@Jude:1:3| with \poioumenos\ and on the inscription in Stratonicea (verse 3|) with \ispheresthai\ (certainly a curious coincidence, to say the least, though common in the _Koin_). {In your faith} (\en ti pistei humn\). Faith or \pistis\ (strong conviction as in strkjv@Hebrews:11:1,3|, the root of the Christian life strkjv@Ephesians:2:8|) is the foundation which goes through various steps up to love (\agap\). See similar lists in strkjv@James:1:30; strkjv@1Thessalonians:1:3; strkjv@2Thessalonians:1:3f.; strkjv@Galatians:5:22f.; strkjv@Romans:5:3f.; strkjv@8:29f|. Hermas (Vis. iii. 8. 1-7) has a list called "daughters" of one another. Note the use of \en\ (in, on) with each step. {Supply} (\epichorgsate\). First aorist active imperative of \epichorge\, late and rare double compound verb (\epi\ and \chorge\ strkjv@1Peter:4:11| from \chorgos\, chorus-leader, \choros\ and \hgeomai\, to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In strkjv@1:11| and already in strkjv@2Corinthians:9:10; strkjv@Galatians:3:5; strkjv@Colossians:2:19|. {Virtue} (\aretn\). Moral power, moral energy, vigor of soul (Bengel). See 3|. {Knowledge} (\gnsin\). Insight, understanding (1Corinthians:16:18; strkjv@John:15:15|).
rwp@2Peter:1:6 @{Temperance} (\tn egkrateian\). Self-control. Old word (from \egkrats\, \en\ and \kratos\, one holding himself in as in strkjv@Titus:1:8|), in N.T. only here, strkjv@Acts:24:25; strkjv@Galatians:5:23|. The opposite of the \pleonexia\ of the heretics. {Patience} (\tn hupomonn\). For which see strkjv@James:1:3|. {Godliness} (\tn eusebeian\). For which see verse 3|.
rwp@2Peter:1:7 @{Love of the brethren} (\tn philadelphian\). See strkjv@1Peter:1:22|. {Love} (\tn agapn\). By deliberate choice (Matthew:5:44|). Love for Christ as the crown of all (1Peter:1:8|) and so for all men. Love is the climax as Paul has it (1Corinthians:13:13|).
rwp@2Peter:1:9 @{He that lacketh these things} (\hi m parestin tauta\). "To whom (dative case of possession) these things are not (\m\ because a general or indefinite relative clause)." {Seeing only what is near} (\mupazn\). Present active participle of \mupaz\, a rare verb from \mups\ (in Aristotle for a near-sighted man) and that from \mue tous pas\ (to close the eyes in order to see, not to keep from seeing). The only other instance of \mupaz\ is given by Suicer from Ps. Dion. Eccl. Hier. ii. 3 (\mupasousi kai apostrephomeni\) used of a soul on which the light shines (blinking and turning away). Thus understood the word here limits \tuphlos\ as a short-sighted man screwing up his eyes because of the light. {Having forgotten} (\lthn labn\). "Having received forgetfulness." Second aorist active participle of \lamban\ and accusative \lthn\, old word, from \lthomai\, to forget, here only in N.T. See strkjv@2Timothy:1:5| for a like phrase \hupomnsin labn\ (having received remembrance). {The cleansing} (\tou katharismou\). See strkjv@Hebrews:1:3| for this word for the expiatory sacrifice of Christ for our sins as in strkjv@1Peter:1:18; strkjv@2:24; strkjv@3:18|. In strkjv@1Peter:3:21| Peter denied actual cleansing of sin by baptism (only symbolic). If there is a reference to baptism here, which is doubtful, it can only be in a symbolic sense. {Old} (\palai\). Of the language as in strkjv@Hebrews:1:1|.
rwp@2Peter:1:10 @{Wherefore} (\dio\). Because of the exhortation and argument in verses 5-9|. {Give the more diligence} (\mllon spoudasate\). "Become diligent (first aorist ingressive active imperative of \spoudaz\ as in strkjv@2Timothy:2:15; strkjv@2Peter:1:15|) the more" (\mallon\, not less). {To make} (\poieisthai\). Present middle infinitive of \poie\, to make for yourselves. {Calling and election} (\klsin kai eklogn\). Both words (\klsin\, the invitation, \eklogn\, actual acceptance). See for \eklog\ strkjv@1Thessalonians:1:4; strkjv@Romans:9:11|. {If ye do} (\poiountes\). Present active circumstantial (conditional) participle of \poie\, "doing." {Ye shall never stumble} (\ou m ptaiste pote\). Strong double negative (\ou m pote\) with first aorist active subjunctive of \ptai\, old verb to stumble, to fall as in strkjv@James:2:10; strkjv@3:2|.
rwp@2Peter:1:11 @{Thus} (\houts\). As shown in verse 10|. {Shall be supplied} (\epichorgthsetai\). Future passive of \epichorge\, for which see verse 5|. You supply the virtues above and God will supply the entrance (\h eisodos\, old word already in strkjv@1Thessalonians:1:9|, etc.). {Richly} (\plousis\). See strkjv@Colossians:3:16| for this adverb. {Into the eternal kingdom} (\eis tn ainion basileian\). The believer's inheritance of strkjv@1Peter:1:4| is here termed kingdom, but "eternal" (\ainion\ feminine same as masculine). Curiously again in the Stratonicea inscription we find \ts ainiou archs\ (of the eternal rule) applied to "the lords of Rome." But this is the spiritual reign of God in men's hearts here on earth (1Peter:2:9|) and in heaven. {Of our Lord and Saviour Jesus Christ} (\tou kuriou hmn kai stros Isou Christou\). For which idiom see on ¯1:1|.
rwp@2Peter:1:12 @{Wherefore} (\dio\). Since they are possessed of faith that conduces to godliness which they are diligently practising now he insists on the truth and proposes to do his part by them about it. {I shall be ready always} (\mells aei\). Future active of \mell\ (Matthew:24:6|), old verb, to be on the point of doing and used with the infinitive (present, aorist, or future). It is not here a periphrastic future, but rather the purpose of Peter to be ready in the future as in the past and now (Zahn). {To put you in remembrance} (\humas hupomimnskein\). Present active infinitive of \hupomimnsk\, old causative compound (\hupo, mimnsk\, like our suggest), either with two accusatives (John:14:26|) or \peri\ with the thing as here), "to keep on reminding you of those things" (\peri toutn\). {Though ye know them} (\kaiper eidotas\). Second perfect active concessive participle of \oida\, agreeing (acc. plural), with \humas\. Cf. strkjv@Hebrews:5:8|. {Are established} (\estrigmenous\). Perfect passive concessive participle of \striz\ (1Peter:5:10|). The very verb (\strison\) used by Jesus to Peter (Luke:22:32|). {In the truth which is with you} (\en ti parousi altheii\). "In the present truth" (the truth present to you), \parousi\ present active participle of \pareimi\, to be beside one. See strkjv@Colossians:1:6| for this use of \parn\. Firmly established in the truth, but all the same Peter is eager to make them stronger.
rwp@2Peter:1:13 @{I think it right} (\dikaion hgoumai\). Peter considers this to be his solemn duty, "right" (\dikaion\). Cf. strkjv@Phillipians:3:1; strkjv@Ephesians:6:1|. {Songs:long as} (\eph' hoson\). For this phrase see strkjv@Matthew:9:15; strkjv@Romans:11:13|. {Tabernacle} (\sknmati\). Old word, in literal sense in strkjv@Deuteronomy:33:18| for the usual \skn\ (Peter's word at the Transfiguration, strkjv@Mark:9:5|), earliest use (in N.T. only here, verse 14; strkjv@Acts:7:46| of the tabernacle of the covenant) in this metaphorical sense of life as a pilgrimage (1Peter:1:1; strkjv@2:11|), though Paul has \sknos\, so in strkjv@2Corinthians:5:1,4|. Peter feels the nearness of death and the urgency upon him. {To stir you up} (\diegeirein humas\). Present active infinitive of \diegeir\, late (Arist., Hippocr., Herodian, papyri), perfective (\dia\ = thoroughly) compound, to wake out of sleep (Mark:4:39|), "to keep on rousing you up." {By putting you in remembrance} (\en hupomnsei\). Old word, from \hupomimnsk\ (verse 12|), in N.T. only here, strkjv@3:1; strkjv@2Timothy:1:5|. "By way of reminding you."
rwp@2Peter:1:14 @{The putting off of my tabernacle} (\h apothesis tou sknnmatos mou\). For \apothesis\ see on ¯1Peter:3:21| and for \sknma\ verse 13|. For the metaphor see strkjv@2Corinthians:5:3f|. {Cometh swiftly} (\tachin estin\). Late adjective (Theocritus, LXX, inscription), in N.T. only here and strkjv@2:1|. It is not clear whether \tachinos\ means soon or speedy as in strkjv@Isaiah:59:7| and like \tachus\ in strkjv@James:1:19|, or sudden, like \tachus\ in Plato (_Republ_. 553 D). Either sense agrees with the urgent tone of Peter here, whether he felt his death to be near or violent or both. {Signified unto me} (\edlsen moi\). First aorist active indicative of \dlo\, old verb (from \delos\), as in strkjv@1Peter:1:11|. Peter refers to the incident told in strkjv@John:21:18f.|, which he knew by personal experience before John wrote it down.
rwp@2Peter:2:4 @{For if God spared not} (\ei gar ho theos ouk epheisato\). First instance (\gar\) of certain doom, that of the fallen angels. Condition of the first class precisely like that in strkjv@Romans:11:21| save that here the normal apodosis (\humn ou pheisetai\) is not expressed as there, but is simply implied in verse 9| by \oiden kurios ruesthai\ (the Lord knows how to deliver) after the parenthesis in verse 8|. {Angels when they sinned} (\aggeln hamartsantn\). Genitive case after \epheisato\ (first aorist middle indicative of \pheidomai\) and anarthrous (so more emphatic, even angels), first aorist active participle of \hamartan\, "having sinned." {Cast them down to hell} (\tartarsas\). First aorist active participle of \tartaro\, late word (from \tartaros\, old word in Homer, Pindar, LXX strkjv@Job:40:15; 41:23|, Philo, inscriptions, the dark and doleful abode of the wicked dead like the Gehenna of the Jews), found here alone save in a scholion on Homer. \Tartaros\ occurs in Enoch strkjv@20:2 as the place of punishment of the fallen angels, while Gehenna is for apostate Jews. {Committed} (\paredken\). First aorist active indicative of \paradidmi\, the very form solemnly used by Paul in strkjv@Romans:1:21,26,28|. {To pits of darkness} (\seirois zophou\). \Zophos\ (kin to \gnophos, nephos\) is an old word, blackness, gloom of the nether world in Homer, in N.T. only here, verse 17; strkjv@Jude:1:13; strkjv@Hebrews:12:18|. The MSS. vary between \seirais\ (\seira\, chain or rope) and \seirois\ (\seiros\, old word for pit, underground granary). \Seirois\ is right (Aleph A B C), dative case of destination. {To be reserved unto judgment} (\eis krisin troumenous\). Present (linear action) passive participle of \tre\. "Kept for judgment." Cf. strkjv@1Peter:1:4|. Aleph A have \kolazomenous trein\ as in verse 9|. Note \krisis\ (act of judgment).
rwp@2Peter:2:5 @{The ancient world} (\archaiou kosmou\). Genitive case after \epheisato\ (with \ei\ understood) repeated (the second example, the deluge). This example not in Jude. Absence of the article is common in the prophetic style like II Peter. For \archaios\ see strkjv@Luke:9:8|. {Preserved} (\ephulaxen\). Still part of the long protasis with \ei\, first aorist active indicative of \phulass\. {With seven others} (\ogdoon\). "Eighth," predicate accusative adjective (ordinal), classic idiom usually with \auton\. See strkjv@1Peter:3:20| for this same item. Some take \ogdoon\ with \kruka\ (eighth preacher), hardly correct. {A preacher of righteousness} (\dikaiosuns kruka\). "Herald" as in strkjv@1Timothy:2:7; strkjv@2Timothy:1:11| alone in N.T., but \kruss\ is common. It is implied in strkjv@1Peter:3:20| that Noah preached to the men of his time during the long years. {When he brought} (\epaxas\). First aorist active participle (instead of the common second aorist active \epagagn\) of \eisag\, old compound verb to bring upon, in N.T. only here and strkjv@Acts:5:28| (by Peter here also). {A flood} (\kataklusmon\). Old word (from \katakluz\, to inundate), only of Noah's flood in N.T. (Matthew:24:38ff.; strkjv@Luke:17:27; strkjv@2Peter:2:5|). {Upon the world of the ungodly} (\kosmoi asebn\). Anarthrous and dative case \kosmi\. The whole world were "ungodly" (\asebeis\ as in strkjv@1Peter:4:18|) save Noah's family of eight.
rwp@2Peter:2:6 @{Turning into ashes} (\tephrsas\). First aorist participle of \tephro\, late word from \tephra\, ashes (in Dio Cassius of an eruption of Vesuvius, Philo), here alone in N.T. {The cities of Sodom and Gomorrah} (\poleis Sodomn kai Gomorrs\). Genitive of apposition after \poleis\ (cities), though it makes sense as possessive genitive, for strkjv@Jude:1:7| speaks of the cities around these two. The third example, the cities of the plain. See strkjv@Genesis:19:24f|. {Condemned them} (\katekrinen\). First aorist active indicative of \katakrin\, still part of the protasis with \ei\. {With an overthrow} (\katastrophi\). Instrumental case or even dative like \thanati\ with \katakrin\ in strkjv@Matthew:20:18|. But Westcott and Hort reject the word here because not in B C Coptic. {Having made them} (\tetheiks\). Perfect active participle of \tithmi\. {An example} (\hupodeigma\). For which see strkjv@James:5:10; strkjv@John:13:15|. Cf. strkjv@1Peter:2:21|. {Unto those that should live ungodly} (\mellontn asebesin\). Rather, "unto ungodly men of things about to be" (see strkjv@Hebrews:11:20| for this use of \mellontn\). But Aleph A C K L read \asebein\ (present active infinitive) with \mellontn\=\asebsontn\ (future active participle of \asebe\), from which we have our translation.
rwp@2Peter:2:7 @{And delivered} (\kai erusato\). First aorist middle of \ruomai\ as in strkjv@Matthew:6:13|, still part of the protasis with \ei\. {Righteous Lot} (\dikaion Lot\). This adjective \dikaios\ occurs three times in verses 7,8|. See Wisdom strkjv@10:6. {Sore distressed} (\kataponoumenon\). Present passive participle of \katapone\, late and common verb, to work down, to exhaust with labor, to distress, in N.T. only here and strkjv@Acts:7:24|. {By the lascivious life of the wicked} (\hupo ts tn athesmn en aselgeii anastrophs\). "By the life in lasciviousness of the lawless." \Athesmos\ (alpha privative and \thesmos\), late and common adjective (cf. \athemitos\ strkjv@1Peter:4:3|) for rebels against law (of nature and conscience here). \Anastroph\ is frequent in I Peter.
rwp@2Peter:2:8 @{For} (\gar\). Parenthetical explanation in verse 8| of the remark about Lot. {Dwelling} (\enkatoikn\). Present active participle of \enkatoike\, old but rare double compound, here only in N.T. {In seeing and hearing} (\blemmati kai akoi\). "By sight (instrumental case of \blemma\, old word, from \blep\ to see, here only in N.T.) and hearing" (instrumental case of \ako\ from \akou\, to hear, common as strkjv@Matthew:13:14|). {From day to day} (\hmeran ex hmers\). "Day in day out." Accusative of time and ablative with \ex\. Same idiom in strkjv@Psalms:96:2| for the more common \ex hmeras eis hmeran\. {Vexed} (\ebasanizen\). Imperfect active (kept on vexing) of \basaniz\, old word, to test metals, to torment (Matthew:8:29|). {With their lawless deeds} (\anomois ergois\). Instrumental case of cause, "because of their lawless (contrary to law) deeds." For \anomos\ see strkjv@2Thessalonians:2:8|.
rwp@2Peter:2:9 @{The Lord knoweth how} (\oiden kurios\). The actual apodosis of the long protasis begun in verse 4|. God can deliver his servants as shown by Noah and Lot and he will deliver you. The idiomatic use of \oida\ and the infinitive (\ruesthai\ present middle and see verse 7|) for knowing how as in strkjv@Matthew:7:11; strkjv@James:4:17|. {The godly} (\eusebeis\). Old anarthrous adjective (from \eu\ and \sebomai\, to worship), in N.T. only here and strkjv@Acts:10:2,7| (by Peter). For {temptation} (\peirasmou\) see strkjv@James:1:2,12; strkjv@1Peter:1:6|. {To keep} (\trein\). Present active infinitive of \tre\ after \oiden\. {Unrighteous} (\adikous\). As in strkjv@1Peter:3:18|. {Under punishment} (\kolazomenous\). Present passive participle of \kolaz\, old verb (from \kolos\, lopped off), in N.T. only here and strkjv@Acts:4:21|. Present tense emphasises continuity of the punishment. See \kolasin ainion\ in strkjv@Matthew:25:46|.
rwp@2Peter:2:10 @{Chiefly} (\malista\). Especially. He turns now to the libertine heretics (verses 2,7|). {After the flesh} (\opis sarkos\). Hebraistic use of \opis\ as with \hamartin\ (sins) in strkjv@Isaiah:65:2|. Cf. strkjv@Matthew:4:19; strkjv@1Timothy:5:15|. {Of defilement} (\miasmou\). Old word (from \miain\ strkjv@Titus:1:15|), here only in N.T. {Despise dominion} (\kuriottos kataphronountas\). \Kuriots\ is late word for lordship (perhaps God or Christ) (from \Kurios\), in strkjv@Colossians:1:16; strkjv@Ephesians:1:21; strkjv@Jude:1:8|. Genitive case after \kataphrountas\ (thinking down on, strkjv@Matthew:6:24|). {Daring} (\tolmtai\). Old substantive (from \tolma\, to dare), daring men, here only in N.T. {Self-willed} (\authadeis\). Old adjective (from \autos\ and \hdomai\), self-pleasing, arrogant, in N.T. only here and strkjv@Titus:1:7|. {They tremble not to rail at dignities} (\doxas ou tremousin blasphmountes\). "They tremble not blaspheming dignities." \Trem\ is old verb (Mark:5:33|), used only in present as here and imperfect. Here with the complementary participle \blasphmountes\ rather than the infinitive \blasphmein\. See strkjv@Jude:1:8|. Perhaps these dignities (\doxas\) are angels (\evil\).
rwp@Acts:8:23 @{That thou art} (\se onta\). Participle in indirect discourse after \hor\ (I see). {In the gall of bitterness} (\eis choln pikrias\). Old word from \cholas\ either from \che\, to pour, or \chlo\, yellowish green, bile or gall. In the N.T. only in strkjv@Matthew:27:34| and here. In LXX in sense of wormwood as well as bile. See strkjv@Deuteronomy:29:18; strkjv@32:32; strkjv@Lamentations:3:15; strkjv@Job:16:14|. "Gall and bitterness" in strkjv@Deuteronomy:29:18|. Here the gall is described by the genitive \pikrias\ as consisting in "bitterness." In strkjv@Hebrews:12:15| "a root of bitterness," a bitter root. This word \pikria\ in the N.T. only here and strkjv@Hebrews:12:15; strkjv@Romans:3:14; strkjv@Ephesians:4:31|. The "bond of iniquity" (\sundesmon adikias\) is from strkjv@Isaiah:58:6|. Paul uses this word of peace (Ephesians:4:3|), of love (Colossians:3:14|), of the body (Colossians:2:19|). Peter describes Simon's offer as poison and a chain.
rwp@Acts:8:24 @{Pray ye for me} (\Dethte humeis huper emou\). Emphasis on \humeis\ (you). First aorist passive imperative. Simon is thoroughly frightened by Peter's words, but shows no sign of personal repentance or change of heart. He wants to escape the penalty for his sin and hopes that Peter can avert it. Peter had clearly diagnosed his case. He was an unconverted man in spite of his profession of faith and baptism. There is no evidence that he ever changed his life at all. {Which} (\hn\). Genitive by attraction of the accusative relative \ha\ to case of the unexpressed antecedent \toutn\ (of those things), a common Greek idiom.
rwp@Acts:13:11 @{Upon thee} (\epi se\). The use of \epi\ with the accusative is rich and varied, the precise shade of meaning depending on the content. The "hand of the Lord" might be kindly (Acts:11:21|) or hostile (Hebrews:10:31|), but when God's hand touches one's life (Job:19:21|) it may be in judgment as here with Elymas. He has not humbled himself under the mighty hand of God (1Peter:5:6|). {Not seeing} (\m blepn\). Repeating with negative participle the negative idea in "blind" (\tuphlos\). "It was a judicial infliction; blindness for blindness, darkness without for wilful darkness within" (Furneaux). He was an example of the blind leading the blind that was to cease and Sergius Paulus was to be led into the light. The blindness was to be "for a season" (\achri kairou\, strkjv@Luke:4:13|), if it should please God to restore his sight. Paul apparently recalls his own blindness as he entered Damascus. {A mist} (\achlus\). Especially a dimness of the eyes, old poetic word and late prose, in LXX, only here in N.T. Galen uses it of the opacity of the eye caused by a wound. {He went about seeking some one to lead him by the hand} (\periagn eztei cheiraggous\). A rather free rendering. Literally, "going about (\periagn\, present active participle of \periag\) he was seeking (\eztei\, imperfect active of \zte\) guides (\cheiraggous\, from \cheir\, hand, and \aggos\, guide, from \ag\, one who leads by the hand)." The very verb \cheiragge\, to lead by the hand, Luke uses of Paul in strkjv@9:8|, as he entered Damascus.
rwp@Acts:13:13 @{Paul and his company} (\hoi peri Paulon\). Neat Greek idiom as in Plato, Cratylus 440 C \hoi peri Herakleiton\. On this idiom see Gildersleeve, _Syntax_, p. 264. It means a man and his followers, "those around Paul." Now Paul ranks first always in Acts save in strkjv@14:2; strkjv@15:12,25| for special reasons. Heretofore Saul (Paul) held a secondary position (9:27; strkjv@11:30; strkjv@13:1f.|). "In nothing is the greatness of Barnabas more manifest than in his recognition of the superiority of Paul and acceptance of a secondary position for himself" (Furneaux). {Set sail} (\anachthentes\). First aorist passive participle of \anag\. Thirteen times in the Acts and strkjv@Luke:8:22| which see. They sailed up to sea and came down (\katag, katabain\) to land. Songs:it looks. {Departed from them} (\apochrsas ap' autn\). First aorist active participle of \apochre\, old verb to withdraw, go away from. In the N.T. only here and strkjv@Matthew:7:23; strkjv@Luke:9:39|. He is called John there as in verse 5| and Mark in strkjv@15:39|, though John Mark in strkjv@12:12,25|. This may be accidental or on purpose (Deissmann, _Bible Studies_, p. 317). Luke is silent on John's reasons for leaving Paul and Barnabas. He was the cousin of Barnabas and may not have relished the change in leadership. There may have been change in plans also now that Paul is in command. Barnabas had chosen Cyprus and Paul has led them to Perga in Pamphylia and means to go on into the highlands to Antioch in Pisidia. There were perils of many sorts around them and ahead (2Corinthians:11:26|), perils to which John Mark was unwilling to be exposed. Paul will specifically charge him at Antioch with desertion of his post (Acts:15:39|). It is possible, as Ramsay suggests, that the mosquitoes at Perga gave John malaria. If so, they bit Paul and Barnabas also. He may not have liked Paul's aggressive attitude towards the heathen. At any rate he went home to Jerusalem instead of to Antioch, _zu seiner Mutter_ (Holtzmann). It was a serious breach in the work, but Paul and Barnabas stuck to the work.
rwp@Acts:13:14 @{Passing through} (\dielthontes\). It is not clear why Paul and Barnabas left Perga so soon nor why they went to Antioch in Pisidia. Ramsay suggests malaria that spurred them on to the hills after the desertion of John Mark. They preached at Perga on the return (14:25|) and apparently hurried away now. Farrar thinks that the hot weather had driven the population to the hills. At any rate it is not difficult to imagine the perils of this climb over the rough mountain way from Perga to Pisidian Antioch to which Paul apparently refers in strkjv@2Corinthians:11:26|. {Sat down} (\ekathisan\). Ingressive aorist active indicative, took their seats as visiting Jews, possibly in the seats of the rabbis (J. Lightfoot). Whether they expected to be called on or not, they were given the opportunity as prominent visitors. The Pisidian Antioch was really in Phrygia, but towards Pisidia to distinguish it from Antioch on the Maeander (Ramsay, _Church in the Roman Empire_, p. 25). It was a colony like Philippi and so a free city. If Paul is referring to South Galatia and not North Galatia in strkjv@Galatians:4:13| when he says that his preaching in Galatia at first was due to illness, then it was probably here at Pisidian Antioch. What it was we have no means of knowing, though it was a temptation in his flesh to them so severe that they were willing to pluck out their eyes for him (Galatians:4:14f.|). Opthalmia, malaria, epilepsy have all been suggested as this stake in the flesh (2Corinthians:12:7|). But Paul was able to preach with power whatever his actual physical condition was.
rwp@Acts:13:15 @{After the reading of the law and the prophets} (\meta tn anagnsin tou nomou kai tn prophtn\). The law was first read in the synagogues till B.C. 163 when Antiochus Epiphones prohibited it. Then the reading of the prophets was substituted for it. The Maccabees restored both. There was a reading from the law and one from the prophets in Hebrew which was interpreted into the Aramaic or the Greek _Koin_ for the people. The reading was followed by the sermon as when Jesus was invited to read and to preach in Nazareth (Luke:4:16f.|). For the service in the synagogue see Schuerer, _History of the Jewish People_, Div. II, Vol. II, pp. 79ff. It was the duty of the rulers of the synagogue (\archisunaggoi\) to select the readers and the speakers for the service (Mark:5:22,35-38; strkjv@Luke:8:49; strkjv@13:14; strkjv@Acts:13:15; strkjv@18:8,17|). Any rabbi or distinguished stranger could be called on to speak. {If ye have any word of exhortation for the people} (\ei tis estin en humin logos paraklses pros ton laon\). Literally, if there is among you any word of exhortation for the people. It is a condition of the first class and assumed to be true, a polite invitation. On "exhortation" (\paraklsis\) see strkjv@9:31|. It may be a technical phrase used in the synagogue (Hebrews:13:22; strkjv@1Timothy:4:13|).
rwp@Acts:13:16 @{Paul stood up} (\anastas Paulos\). The Jewish custom was to sit while speaking (Luke:4:20|), but the Greek and Roman was to stand (Acts:17:22|). It is possible as Lewin (_Life of St. Paul_, Vol. 1, p. 141) suggests that here Paul stepped upon the platform and then took his seat as he began to speak or he may have followed the Greek and Roman custom. Paul is the leader now and the more gifted speaker (Acts:14:12|), so that he responds to the courteous invitation of the rulers. {Beckoning} (\kataseisas\). First aorist active participle of \katasei\, old verb to shake down, a dramatic gesture for quiet and order like Peter in strkjv@12:17| and Paul on the steps of the tower of Antonia (21:40|). {And ye that fear God} (\kai hoi phoboumenoi ton theon\). Evidently large numbers of these Gentiles like Cornelius in Caesarea were present. They offered Paul a great opportunity for reaching the purely pagan Gentiles. This (verses 16-41|) is the first full report of a sermon of Paul's that Luke has preserved for us. He is now a practised preacher of the gospel that he began proclaiming at Damascus, that Jesus of Nazareth is the Messiah of promise and the Saviour of the whole world both Jew and Gentile if they will only believe on him and be saved. It is possible that Paul here based his sermon on the passages of the law and the prophets that had just been read. He uses two words from the LXX, one in verse 19| from strkjv@Deuteronomy:1:31| \etrophophorsen\ (as a nursing-father bare he them), the reading of many old MSS. and the one preferred by the American Committee, the other in verse 17| from strkjv@Isaiah:1:2| \hupssen\ (exalted). At any rate it is clear that Paul spoke in Greek so that all could understand his sermon. He may have written out notes of this sermon afterwards for Luke. The keynotes of Paul's theology as found in his Epistles appear in this sermon. It is interesting to observe the steady growth of Paul's Christology as he faced the great problems of his day. Here we see Paul's gospel for the Jews and the God-fearers (Gentiles friendly to the Jews).
rwp@Acts:16:24 @{Into the inner prison} (\eis tn esteran phulakn\). The comparative form from the adverb \es\ (within), Ionic and old Attic for \eis\. In the LXX, but in the N.T. only here and strkjv@Hebrews:6:19|. The Roman public prisons had a vestibule and outer prison and behind this the inner prison, a veritable dungeon with no light or air save what came through the door when open. One has only to picture modern cells in our jails, the dungeons in feudal castles, London prisons before the time of Howard, to appreciate the horrors of an inner prison cell in a Roman provincial town of the first century A.D. {Made their feet fast} (\tous podas sphalisato autn\). First aorist (effective) middle of \asphaliz\, from \asphals\ (safe), common verb in late Greek, in the N.T. only here and strkjv@Matthew:24:64ff|. The inner prison was safe enough without this refinement of cruelty. {In the stocks} (\eis to xulon\). \Xulon\, from \xu\, to scrape or plane, is used for a piece of wood whether a cross or gibbet (Acts:5:30; strkjv@10:39; strkjv@13:29; strkjv@Galatians:3:13; strkjv@1Peter:2:24|) or a log or timber with five holes (four for the wrists and ankles and one for the neck) or two for the feet as here, \xuloped\, Latin _vervus_, to shackle the feet stretched apart (Job:33:11|). This torment was practiced in Sparta, Athens, Rome, and Adonirom Judson suffered it in Burmah. \Xulon\ is also used in the N.T. for stick or staff (Matthew:26:47|) and even a tree (Luke:23:31|). Tertullian said of Christians in the stocks: _Nihil crus sentit in vervo, quum animus in caelo est_ (Nothing the limb feels in the stocks when the mind is in heaven).
rwp@Acts:16:25 @{About midnight} (\kata de mesonuktion\). Middle of the night, old adjective seen already in strkjv@Mark:13:35; strkjv@Luke:11:5| which see. {Were praying and singing} (\proseuchomenoi humnoun\). Present middle participle and imperfect active indicative: Praying they were singing (simultaneously, blending together petition and praise). \Humne\ is an old verb from \humnos\ (cf. strkjv@Isaiah:12:4; strkjv@Daniel:3:23|). Paul and Silas probably used portions of the Psalms (cf. strkjv@Luke:1:39f.,67f.; strkjv@2:28f.|) with occasional original outbursts of praise. {Were listening to them} (\epkronto autn\). Imperfect middle of \epakroaomai\. Rare verb to listen with pleasure as to a recitation or music (Page). It was a new experience for the prisoners and wondrously attractive entertainment to them.
rwp@Acts:17:26 @{And he made of one} (\epoisen te ex henos\). The word \haimatos\ (blood) is absent from Aleph A B and is a later explanatory addition. What Paul affirms is the unity of the human race with a common origin and with God as the Creator. This view runs counter to Greek exclusiveness which treated other races as barbarians and to Jewish pride which treated other nations as heathen or pagan (the Jews were \laos\, the Gentiles \ethn\). The cosmopolitanism of Paul here rises above Jew and Greek and claims the one God as the Creator of the one race of men. The Athenians themselves claimed to be \antochthonous\ (indigenous) and a special creation. Zeno and Seneca did teach a kind of cosmopolitanism (really pantheism) far different from the personal God of Paul. It was Rome, not Greece, that carried out the moral ideas of Zeno. Man is part of the universe (verse 24|) and God created (\epoisen\) man as he created (\poisas\) the all. {For to dwell} (\katoikein\). Infinitive (present active) of purpose, so as to dwell. {Having determined} (\horisas\). First aorist active participle of \horiz\, old verb to make a horizon as already in strkjv@19:42| which see. Paul here touches God's Providence. God has revealed himself in history as in creation. His hand appears in the history of all men as well as in that of the Chosen People of Israel. {Appointed seasons} (\prostetagmenous kairous\). Not the weather as in strkjv@14:17|, but "the times of the Gentiles" (\kairoi ethnn\) of which Jesus spoke (Luke:21:24|). The perfect passive participle of \prostass\, old verb to enjoin, emphasizes God's control of human history without any denial of human free agency as was involved in the Stoic Fate (\Heirmarmen\). {Bounds} (\horothesias\). Limits? Same idea in strkjv@Job:12:23|. Nations rise and fall, but it is not blind chance or hard fate. Thus there is an interplay between God's will and man's activities, difficult as it is for us to see with our shortened vision.
rwp@Acts:17:27 @{That they should seek God} (\Ztein ton theon\). Infinitive (present active) of purpose again. Seek him, not turn away from him as the nations had done (Romans:1:18-32|). {If haply they might feel after him} (\ei ara ge pslaphseian auton\). First aorist active (Aeolic form) optative of \pslapha\, old verb from \psa\, to touch. Songs:used by the Risen Jesus in his challenge to the disciples (Luke:24:39|), by the Apostle John of his personal contact with Jesus (1John:1:1|), of the contact with Mount Sinai (Hebrews:12:18|). Here it pictures the blind groping of the darkened heathen mind after God to "find him" (\heuroien\, second aorist active optative) whom they had lost. One knows what it is in a darkened room to feel along the walls for the door (Deuteronomy:28:29; strkjv@Job:5:14; strkjv@12:25; strkjv@Isaiah:59:10|). Helen Keller, when told of God, said that she knew of him already, groping in the dark after him. The optative here with \ei\ is due to the condition of the fourth class (undetermined, but with vague hope of being determined) with aim also present (Robertson, _Grammar_, p. 1021). Note also \ara ge\ the inferential particle \ara\ with the delicate intensive particle \ge\. {Though he is not far from each one of us} (\kai ge ou makran apo henos hekastou hmn huparchonta\). More exactly with B L (\kai ge\ instead of \kaitoi\ or \kaitoi ge\), "and yet being not far from each one of us," a direct statement rather than a concessive one. The participle \huparchonta\ agrees with \auton\ and the negative \ou\ rather than the usual \me\ with the participle makes an emphatic negative. Note also the intensive particle \ge\.
rwp@Acts:20:28 @{Take heed unto yourselves} (\prosechete heautois\). The full phrase had \ton noun\, hold your mind on yourselves (or other object in the dative), as often in old writers and in strkjv@Job:7:17|. But the ancients often used the idiom with \noun\ understood, but not expressed as here and strkjv@Acts:5:35; strkjv@Luke:12:1; strkjv@17:3; strkjv@21:34; strkjv@1Timothy:1:4; strkjv@3:8; 4:13|. \Epeche\ is so used in strkjv@1Timothy:4:16|. {To all the flock} (\panti ti poimnii\). Contracted form of \poimenion = poimn\ (John:10:16|) already in strkjv@Luke:12:32| and also in strkjv@Acts:20:29; strkjv@1Peter:5:2,3|. Common in old Greek. {Hath made} (\etheto\). Did make, second aorist middle indicative of \tithmi\, did appoint. Paul evidently believed that the Holy Spirit calls and appoints ministers. {Bishops} (\episkopous\). The same men termed elders in verse 17| which see. {To shepherd} (\poimainein\). Present active infinitive of purpose of \poimain\, old verb to feed or tend the flock (\poimn, poimnion\), to act as shepherd (\poimn\). These ministers are thus in Paul's speech called elders (verse 17|), bishops (verse 28|), and shepherds (verse 28|). Jesus had used this very word to Peter (John:21:16|, twice \boske\, feed, strkjv@21:15,17|) and Peter will use it in addressing fellow-elders (1Peter:5:2|) with memories, no doubt of the words of Jesus to him. The "elders" were to watch over as "bishops" and "tend and feed as shepherds" the flock. Jesus is termed "the shepherd and bishop of your souls" in strkjv@1Peter:2:25| and "the great Shepherd of the sheep" in strkjv@Hebrews:13:20|. Jesus called himself "the good Shepherd" in strkjv@John:10:11|. {The church of God} (\tn ekklsian tou theou\). The correct text, not "the church of the Lord" or "the church of the Lord and God" (Robertson, _Introduction to Textual Criticism of the N.T._, p. 189). {He purchased} (\periepoisato\). First aorist middle of \peripoie\, old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke strkjv@17:33; strkjv@Acts:20:28; strkjv@1Timothy:3:13|. The substantive \peripoisin\ (preservation, possession) occurs in strkjv@1Peter:2:9| ("a peculiar people" = a people for a possession) and in strkjv@Ephesians:1:14|. {With his own blood} (\dia tou haimatos tou idiou\). Through the agency of (\dia\) his own blood. Whose blood? If \tou theou\ (Aleph B Vulg.) is correct, as it is, then Jesus is here called "God" who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have strkjv@Romans:9:5; strkjv@Colossians:2:9; strkjv@Titus:2:13| where he does that very thing, besides strkjv@Colossians:1:15-20; strkjv@Phillipians:2:5-11|.
rwp@Acts:20:30 @{From among your own selves} (\ex humn autn\). In sheep's clothing just as Jesus had foretold. The outcome fully justified Paul's apprehensions as we see in Colossians, Ephesians, I and II Timothy, Revelation. False philosophy, immorality, asceticism will lead some astray (Colossians:2:8,18; strkjv@Ephesians:4:14; strkjv@5:6|). John will picture "antichrists" who went out from us because they were not of us (1John:2:18f.|). There is a false optimism that is complacently blind as well as a despondent pessimism that gives up the fight. {Perverse things} (\diestrammena\). Perfect passive participle of \diastreph\, old verb to turn aside, twist, distort as in strkjv@Acts:13:8,10|. {To draw away} (\tou apospin\). Articular genitive present active participle of purpose from \apospa\, old verb used to draw the sword (Matthew:26:51|), to separate (Luke:22:41; strkjv@Acts:21:1|). The pity of it is that such leaders of dissension can always gain a certain following. Paul's long residence in Ephesus enabled him to judge clearly of conditions there.
rwp@Acts:20:32 @{And now} (\kai ta nun\). Same phrase as in verses 22,25| save that \idou\ (behold) is wanting and the article \ta\ occurs before \nun\, accusative of general reference. And as to the present things (or situation) as in 4:29|. {I commend} (\paratithemai\). Present middle indicative of \paratithmi\, old verb to place beside, middle, to deposit with one, to interest as in strkjv@1Timothy:1:18; strkjv@2Timothy:2:2|. Paul can now only do this, but he does it hopefully. Cf. strkjv@1Peter:4:19|. {The word of his grace} (\ti logi ts charitos autou\). The instrumentality through preaching and the Holy Spirit employed by God. Cf. strkjv@Colossians:4:6; strkjv@Ephesians:4:29|. {Which is able to build up} (\ti dunameni oikodomsai\). God works through the word of his grace and so it is able to build up (edify); a favourite Pauline word (1Corinthians:3:10-14; strkjv@3:9; strkjv@2Corinthians:5:1; strkjv@Ephesians:2:20-22; strkjv@2Timothy:3:15|; etc.), and strkjv@James:1:21|. The very words "build" and "inheritance among the sanctified" will occur in strkjv@Ephesians:1:11; strkjv@2:30; strkjv@3:18| and which some may recall on reading. Cf. strkjv@Colossians:1:12|. Stephen in strkjv@Acts:7:5| used the word "inheritance" (\klronomian\), nowhere else in Acts, but in strkjv@Ephesians:1:14,18; strkjv@5:5|. In strkjv@Ephesians:1:18| the very expression occurs "his inheritance among the saints " (\tn klronomian autou en tois hagiois\).
rwp@Acts:20:33 @{No man's silver or gold or apparel} (\arguriou chrusiou himatismou oudenos\). Genitive case after \epethumsa\. One of the slanders against Paul was that he was raising this collection, ostensibly for the poor, really for himself (2Corinthians:12:17f.|). He includes "apparel" because oriental wealth consisted largely in fine apparel (not old worn out clothes). See strkjv@Genesis:24:53; strkjv@2Kings:5:5; strkjv@Psalms:45:13f.; strkjv@Matthew:6:19|. Paul did not preach just for money.
rwp@Acts:20:34 @{Ye yourselves} (\autoi\). Intensive pronoun. Certainly they knew that the church in Ephesus had not supported Paul while there. {These hands} (\hai cheires hautai\). Paul was not above manual labour. He pointed to his hands with pride as proof that he toiled at his trade of tent-making as at Thessalonica and Corinth for his own needs (\chreiais\) and for those with him (probably Aquila and Priscilla) with whom he lived and probably Timothy because of his often infirmities (1Timothy:5:23|). {Ministered} (\hupretsan\). First aorist active of \huprete\, to act as under rower, old verb, but in the N.T. only in strkjv@Acts:13:36; strkjv@20:34; strkjv@24:23|. While in Ephesus Paul wrote to Corinth: "We toil, working with our own hands" (1Corinthians:4:12|). "As he held them up, they saw a tongue of truth in every seam that marked them" (Furneaux).
rwp@Acts:20:35 @{I gave you an example} (\hupedeixa\). First aorist active indicative of \hupodeiknumi\, old verb to show under one's eyes, to give object lesson, by deed as well as by word (Luke:6:47|). \Hupodeigma\ means example (John:13:15; strkjv@James:5:10|). Songs:Paul appeals to his example in strkjv@1Corinthians:11:1; strkjv@Phillipians:3:17|. \Panta\ is accusative plural of general reference (in all things). {Songs:labouring ye ought to help} (\houts kopintas dei antilambanesthai\). So, as I did. Necessity (\dei\). Toiling (\kopintas\) not just for ourselves, but to help (\antilambanesthai\), to take hold yourselves (middle voice) at the other end (\anti\). This verb common in the old Greek, but in the N.T. only in strkjv@Luke:1:54; strkjv@Acts:20:35; strkjv@1Timothy:6:2|. This noble plea to help the weak is the very spirit of Christ (1Thessalonians:5:14; strkjv@1Corinthians:12:28; strkjv@Romans:5:6; strkjv@14:1|). In strkjv@1Thessalonians:5:14| \antechesthe tn asthenountn\ we have Paul's very idea again. Every Community Chest appeal today re-echoes Paul's plea. {He himself said} (\autos eipen\). Not in the Gospels, one of the sayings of Jesus in current use that Paul had received and treasured. Various other _Agrapha_ of Jesus have been preserved in ancient writers and some in recently discovered papyri which may be genuine or not. We are grateful that Paul treasured this one. This Beatitude (on \makarion\ see on strkjv@Matthew:5:3-11|) is illustrated by the whole life of Jesus with the Cross as the culmination. Aristotle (Eth. IV. I) has a saying somewhat like this, but assigns the feeling of superiority as the reason (Page), an utterly different idea from that here. This quotation raises the question of how much Paul personally knew of the life and sayings of Jesus.
rwp@Acts:20:36 @{He kneeled down} (\theis ta gonata autou\). Second aorist active participle of \tithmi\, to place. The very idiom used in strkjv@7:60| of Stephen. Not in ancient writers and only six times in the N.T. (Mark:15:19; strkjv@Luke:22:41; strkjv@Acts:7:60; strkjv@9:40; strkjv@20:36; strkjv@21:5|). Certainly kneeling in prayer is a fitting attitude (cf. Jesus, strkjv@Luke:22:41|), though not the only proper one (Matthew:6:5|). Paul apparently prayed aloud (\prosuxato\).
rwp@Acts:20:37 @{They all wept sore} (\hikanos klauthmos egeneto pantn\). Literally, There came considerable weeping of all (on the part of all, genitive case). {Kissed him} (\katephiloun auton\). Imperfect active of \kataphile\, old verb, intensive with \kata\ and repetition shown also by the tense: They kept on kissing or kissed repeatedly, probably one after the other falling on his neck. Cf. also strkjv@Matthew:26:49|.
rwp@Acts:20:38 @{Sorrowing} (\odunmenoi\). Present middle participle of \oduna\, old verb to cause intense pain, to torment (Luke:16:24|), middle to distress oneself (Luke:2:48; strkjv@Acts:20:38|). Nowhere else in N.T. {Which he had spoken} (\hi eirkei\). Relative attracted to the case of the antecedent \logi\ (word). Past perfect indicative of \eipon\. {They brought him on his way} (\proepempon auton\). Imperfect active of \propemp\, old verb to send forward, to accompany as in strkjv@Acts:15:3; strkjv@20:38; strkjv@21:5; strkjv@1Corinthians:16:6,11; strkjv@2Corinthians:1:16; strkjv@Titus:3:13; strkjv@3John:1:6|. Graphic picture of Paul's departure from this group of ministers.
rwp@Acts:21:1 @{Were parted from them} (\apospasthentas ap' autn\). First aorist passive participle of \apospa\ same verb as in strkjv@20:30; strkjv@Luke:22:41|. {Had set sail} (\anachthnai\). First aorist passive of \anag\, the usual verb to put out (up) to sea as in verse 2| (\anchthmen\). {We came with a straight course} (\euthudromsantes lthomen\). The same verb (aorist active participle of \euthudrome\) used by Luke in strkjv@16:11| of the voyage from Troas to Samothrace and Neapolis, which see. {Unto Cos} (\eis tn Ko\). Standing today, about forty nautical miles south from Miletus, island famous as the birthplace of Hippocrates and Apelles with a great medical school. Great trading place with many Jews. {The next day} (\ti hexs\). Locative case with \hmeri\ (day) understood. The adverb \hexs\ is from \ech\ (future \hex\) and means successively or in order. This is another one of Luke's ways of saying "on the next day" (cf. three others in strkjv@20:15|). {Unto Rhodes} (\eis tn Rhodon\). Called the island of roses. The sun shone most days and made roses luxuriant. The great colossus which represented the sun, one of the seven wonders of the world, was prostrate at this time. The island was at the entrance to the Aegean Sea and had a great university, especially for rhetoric and oratory. There was great commerce also. {Unto Patara} (\eis Patara\). A seaport on the Lycian coast on the left bank of the Xanthus. It once had an oracle of Apollo which rivalled that at Delphi. This was the course taken by hundreds of ships every season.
rwp@Acts:21:3 @{When we had come in sight of Cyprus} (\anaphanantes tn Kupron\). First aorist active participle of \anaphain\ (Doric form \-phanntes\ rather than the Attic \-phnantes\), old verb to make appear, bring to light, to manifest. Having made Cyprus visible or rise up out of the sea. Nautical terms. In the N.T. only here and strkjv@Luke:19:11| which see. {On the left hand} (\eunumon\). Compound feminine adjective like masculine. They sailed south of Cyprus. {We sailed} (\epleomen\). Imperfect active of common verb \ple\, kept on sailing till we came to Syria. {Landed at Tyre} (\katlthomen eis Turon\). Came down to Tyre. Then a free city of Syria in honour of its former greatness (cf. the long siege by Alexander the Great). {There} (\ekeise\). Thither, literally. Only one other instance in N.T., strkjv@22:5| which may be pertinent = \ekei\ (there). {Was to unlade} (\n apophortizomenon\). Periphrastic imperfect middle of \apophortiz\, late verb from \apo\ and \phortos\, load, but here only in the N.T. Literally, "For thither the boat was unloading her cargo," a sort of "customary" or "progressive" imperfect (Robertson, _Grammar_, p. 884). {Burden} (\gomon\). Cargo, old word, from \gem\, to be full. Only here and strkjv@Revelation:18:11f.| in N.T. Probably a grain or fruit ship. It took seven days here to unload and reload.
rwp@Acts:21:4 @{Having found} (\aneurontes\). Second aorist active participle of \aneurisk\, to seek for, to find by searching (\ana\). There was a church here, but it was a large city and the number of members may not have been large. Probably some of those that fled from Jerusalem who came to Phoenicia (Acts:11:19|) started the work here. Paul went also through Phoenicia on the way to the Jerusalem Conference (15:3|). As at Troas and Miletus, so here Paul's indefatigible energy shows itself with characteristic zeal. {Through the Spirit} (\dia tou pneumatos\). The Holy Spirit undoubtedly who had already told Paul that bonds and afflictions awaited him in Jerusalem (20:23|). {That he should not set foot in Jerusalem} (\m epibainein eis Ierosoluma\). Indirect command with \m\ and the present active infinitive, not to keep on going to Jerusalem (Robertson, _Grammar_, p. 1046). In spite of this warning Paul felt it his duty as before (20:22|) to go on. Evidently Paul interpreted the action of the Holy Spirit as information and warning although the disciples at Tyre gave it the form of a prohibition. Duty called louder than warning to Paul even if both were the calls of God.
rwp@Acts:21:5 @{That we had accomplished the days} (\exartisai hms tas hmeras\). First aorist active infinitive of \exartiz\, to furnish perfectly, rare in ancient writers, but fairly frequent in the papyri. Only twice in the N.T., here and strkjv@2Timothy:3:17|. Finish the exact number of days (seven) of verse 4|. The accusative of general reference \hms\ is the usual construction and the infinitive clause is the subject of \egeneto\. We departed and went on our journey (\exelthontes eporeuometha\). Sharp distinction between the first aorist active participle \exelthontes\ (from \exerchomai\, to go out) and the imperfect middle \eporeuometha\ from \poreu\ (we were going on). {And they all, with wives and children, brought us on our way} (\propempontn hms pantn sun gunaixi kai teknois\). No "and" in the Greek, simply genitive absolute, "They all with wives and children accompanying us," just as at Miletus (20:28|), same verb \propemp\ which see. The first mention of children in connection with the apostolic churches (Vincent). Vivid picture here as at Miletus, evident touch of an eyewitness. {Till we were out of the city} (\hes ex ts poles\). Note both adverbial prepositions (\hes ex\) clear outside of the city.
rwp@Acts:21:8 @{On the morrow} (\ti epaurion\). Another and the more common way of expressing this idea of "next day" besides the three in strkjv@20:15| and the one in strkjv@21:1|. {Unto Caesarea} (\eis Kaisarian\). Apparently by land as the voyage (\ploun\) ended at Ptolemais (verse 7|). Caesarea is the political capital of Judea under the Romans where the procurators lived and a city of importance, built by Herod the Great and named in honour of Augustus. It had a magnificent harbour built Most of the inhabitants were Greeks. This is the third time that we have seen Paul in Caesarea, on his journey from Jerusalem to Tarsus (Acts:9:30|), on his return from Antioch at the close of the second mission tour (18:22|) and now. The best MSS. omit \hoi peri Paulou\ (we that were of Paul's company) a phrase like that in strkjv@13:13|. {Into the house of Philip the evangelist} (\eis ton oikon Philippou tou euaggelistou\). Second in the list of the seven (6:5|) after Stephen and that fact mentioned here. By this title he is distinguished from "Philip the apostle," one of the twelve. His evangelistic work followed the death of Stephen (Acts:8|) in Samaria, Philistia, with his home in Caesarea. The word "evangelizing" (\euggelizeto\) was used of him in strkjv@8:40|. The earliest of the three N.T. examples of the word "evangelist" (Acts:21:8; strkjv@Ephesians:4:11; strkjv@2Timothy:4:5|). Apparently a word used to describe one who told the gospel story as Philip did and may have been used of him first of all as John was termed "the baptizer" (\ho baptizn\, strkjv@Mark:1:4|), then "the Baptist" (\ho baptists\, strkjv@Matthew:3:1|). It is found on an inscription in one of the Greek islands of uncertain date and was used in ecclesiastical writers of later times on the Four Gospels as we do. As used here the meaning is a travelling missionary who "gospelized" communities. This is probably Paul's idea in strkjv@2Timothy:4:5|. In strkjv@Ephesians:4:11| the word seems to describe a special class of ministers just as we have them today. Men have different gifts and Philip had this of evangelizing as Paul was doing who is the chief evangelist. The ideal minister today combines the gifts of evangelist, herald, teacher, shepherd. "{We abode with him}" (\emeinamen par' auti\). Constative aorist active indicative. \Par auti\ (by his side) is a neat idiom for "at his house." What a joyful time Paul had in conversation with Philip. He could learn from him much of value about the early days of the gospel in Jerusalem. And Luke could, and probably did, take notes from Philip and his daughters about the beginnings of Christian history. It is generally supposed that the "we" sections of Acts represent a travel document by Luke (notes made by him as he journeyed from Troas to Rome). Those who deny the Lukan authorship of the whole book usually admit this. Songs:we may suppose that Luke is already gathering data for future use. If so, these were precious days for him.
rwp@Acts:21:9 @{Virgins which did prophesy} (\parthenoi prophteusai\). Not necessarily an "order" of virgins, but Philip had the honour of having in his home four virgin daughters with the gift of prophecy which was not necessarily predicting events, though that was done as by Agabus here. It was more than ordinary preaching (cf. strkjv@19:6|) and was put by Paul above the other gifts like tongues (1Corinthians:14:1-33|). The prophecy of Joel (2:28f.|) about their sons and daughters prophesying is quoted by Peter and applied to the events on the day of Pentecost (Acts:2:17|). Paul in strkjv@1Corinthians:11:5| gives directions about praying and prophesying by the women (apparently in public worship) with the head uncovered and sharply requires the head covering, though not forbidding the praying and prophesying. With this must be compared his demand for silence by the women in strkjv@1Corinthians:14:34-40; strkjv@1Timothy:2:8-15| which it is not easy to reconcile. One wonders if there was not something known to Paul about special conditions in Corinth and Ephesus that he has not told. There was also Anna the prophetess in the temple (Luke:2:36|) besides the inspired hymns of Elizabeth (Luke:1:42-45|) and of Mary (Luke:1:46-55|). At any rate there was no order of women prophets or official ministers. There were Old Testament prophetesses like Miriam, Deborah, Huldah. Today in our Sunday schools the women do most of the actual teaching. The whole problem is difficult and calls for restraint and reverence. One thing is certain and that is that Luke appreciated the services of women for Christ as is shown often in his writings (Luke:8:1-3|, for instance) before this incident.
rwp@Acts:21:11 @{Coming} (\elthn\, second aorist active participle of \erchomai\), taking (\aras\, first aorist active participle of \air\, to take up), {binding} (\dsas\, first aorist active participle of \de\, to bind). Vivid use of three successive participles describing the dramatic action of Agabus. {Paul's girdle} (\tn znn tou Paulou\). Old word from \znnumi\, to gird. See on ¯12:8|. {His own feet and hands} (\heautou tous podas kai tas cheiras\). Basis for the interpretation. Old Testament prophets often employed symbolic deeds (1Kings:22:11; strkjv@James:2:2; strkjv@Jeremiah:13:1-7; strkjv@Ezekiel:4:1-6|). Jesus interpreted the symbolism of Peter's girding himself (John:21:18|). {So} (\houts\). As Agabus had bound himself. Agabus was just from Jerusalem and probably knew the feeling there against Paul. At any rate the Holy Spirit revealed it to him as he claims. {Shall deliver} (\paradsousin\). Like the words of Jesus about himself (Matthew:20:19|). He was "delivered" into the hands of the Gentiles and it took five years to get out of those hands.
rwp@Acts:21:12 @{Both we and they of that place} (\hmeis te kai hoi entopioi\). Usual use of \te kai\ (both--and). \Entopioi\, old word, only here in N.T. {Not to go up} (\tou m anabainein\). Probably ablative of the articular present active infinitive with redundant negative \me\ after \parekaloumen\ (imperfect active, conative). We tried to persuade him from going up. It can be explained as genitive, but not so likely: We tried to persuade him in respect to not going up. Vincent cites the case of Regulus who insisted on returning from Rome to Carthage to certain death and that of Luther on the way to the Diet of Worms. Spalatin begged Luther not to go on. Luther said: "Though devils be as many in Worms as tiles upon the roofs, yet thither will I go." This dramatic warning of Agabus came on top of that in Tyre (21:4|) and Paul's own confession in Miletus (20:23|). It is small wonder that Luke and the other messengers together with Philip and his daughters (prophetesses versus prophet?) joined in a chorus of dissuasion to Paul.
rwp@Acts:21:13 @{What are you doing weeping?} (\Ti poieite klaiontes?\) Strong protest as in strkjv@Mark:11:5|. {Breaking my heart} (\sunthruptontes mou tn kardian\). The verb \sunthrupt\, to crush together, is late _Koin_ for \apothrupt\, to break off, both vivid and expressive words. Songs:to enervate and unman one, weakening Paul's determination to go on with his duty. {I am ready} (\Eg hetoims ech\). I hold (myself) in readiness (adverb, \hetoims\). Same idiom in strkjv@2Corinthians:12:14|. {Not only to be bound} (\ou monon dethnai\). First aorist passive infinitive of \de\ and note \ou monon\ rather than \m monon\, the usual negative of the infinitive because of the sharp contrast (Robertson, _Grammar_, p. 1095). Paul's readiness to die, if need be, at Jerusalem is like that of Jesus on the way to Jerusalem the last time. Even before that Luke (9:51|) said that "he set his face to go on to Jerusalem." Later the disciples will say to Jesus, "Master, the Jews were but now seeking to stone thee; and goest thou thither?" (John:11:8|). The stature of Paul rises here to heroic proportions "for the name of the Lord Jesus" (\huper tou onomatos tou kuriou Isou\).
rwp@Acts:21:14 @{When he would not be persuaded} (\m peithomenou autou\). Genitive absolute of the present passive participle of \peith\. Literally, "he not being persuaded." That was all. Paul's will (\kardia\) was not broken, not even bent. {We ceased} (\hsuchasamen\). Ingressive aorist active indicative of \hsuchaz\, old verb to be quiet, silent. {The will of the Lord be done} (\tou kuriou to thelma ginesth\). Present middle imperative of \ginomai\. There is a quaint naivete in this confession by the friends of Paul. Since Paul would not let them have their way, they were willing for the Lord to have his way, acquiescence after failure to have theirs.
rwp@Acts:21:18 @{The day following} (\ti epiousi\). As in strkjv@20:15| which see. {Went in} (\eisiei\). Imperfect active of \eiseimi\, old classic verb used only four times in the N.T. (Acts:3:3; strkjv@21:18,26; strkjv@Hebrews:9:6|), a mark of the literary style rather than the colloquial _Koin_ use of \eiserchomai\. Together with us to James (\sun hmin pros Iakbon\). Songs:then Luke is present. The next use of "we" is in strkjv@27:1| when they leave Caesarea for Rome, but it is not likely that Luke was away from Paul in Jerusalem and Caesarea. The reports of what was done and said in both places is so full and minute that it seems reasonable that Luke got first hand information here whatever his motive was for so full an account of these legal proceedings to be discussed later. There are many details that read like an eye witness's story (21:30,35,40; strkjv@22:2,3; strkjv@23:12|, etc.). It was probably the house of James (\pros\ and \para\ so used often). {And all the elders were present} (\pantes te paregenonto hoi presbuteroi\). Clearly James is the leading elder and the others are his guests in a formal reception to Paul. It is noticeable that the apostles are not mentioned, though both elders and apostles are named at the Conference in chapter 15. It would seem that the apostles are away on preaching tours. The whole church was not called together probably because of the known prejudice against Paul created by the Judaizers.
rwp@Acts:21:20 @{Glorified} (\edoxazon\). Inchoative imperfect, began to glorify God, though without special praise of Paul. {How many thousands} (\posai muriades\). Old word for ten thousand (Acts:19:19|) and then an indefinite number like our "myriads" (this very word) as strkjv@Luke:12:1; strkjv@Acts:21:20; strkjv@Jude:1:14; strkjv@Revelation:5:11; strkjv@9:16|. But it is a surprising statement even with allowable hyperbole, but one may recall strkjv@Acts:4:4| (number of the men--not women--about five thousand); strkjv@5:14| (multitudes both of men and women); strkjv@6:7|. There were undoubtedly a great many thousands of believers in Jerusalem and all Jewish Christians, some, alas, Judaizers (Acts:11:2; strkjv@15:1,5|). This list may include the Christians from neighbouring towns in Palestine and even some from foreign countries here at the Feast of Pentecost, for it is probable that Paul arrived in time for it as he had hoped. But we do not have to count the hostile Jews from Asia (verse 27|) who were clearly not Christians at all. {All zealous for the law} (\pantes zltai tou nomou\). Zealots (substantive) rather than zealous (adjective) with objective genitive (\tou nomou\). The word zealot is from \zlo\, to burn with zeal, to boil. The Greek used \zlts\ for an imitator or admirer. There was a party of Zealots (developed from the Pharisees), a group of what would be called "hot-heads," who brought on the war with Rome. One of this party, Simon Zelotes (Acts:1:13|), was in the number of the twelve apostles. It is important to understand the issues in Jerusalem. It was settled at the Jerusalem Conference (Acts:15; strkjv@Galatians:2|) that the Mosaic ceremonial law was not to be imposed upon Gentile Christians. Paul won freedom for them, but it was not said that it was wrong for Jewish Christians to go on observing it if they wished. We have seen Paul observing the passover in Philippi (Acts:20:6|) and planning to reach Jerusalem for Pentecost (20:16|). The Judaizers rankled under Paul's victory and power in spreading the gospel among the Gentiles and gave him great trouble in Galatia and Corinth. They were busy against him in Jerusalem also and it was to undo the harm done by them in Jerusalem that Paul gathered the great collection from the Gentile Christians and brought it with him and the delegates from the churches. Clearly then Paul had real ground for his apprehension of trouble in Jerusalem while still in Corinth (Romans:15:25|) when he asked for the prayers of the Roman Christians (verses 30-32|). The repeated warnings along the way were amply justified.
rwp@Acts:21:21 @{They have been informed concerning thee} (\katchthsan peri sou\). First aorist passive indicative of \katche\. A word in the ancient Greek, but a few examples survive in the papyri. It means to sound (echo, from \ch\, our word) down (\kata\), to resound, re-echo, to teach orally. Oriental students today (Arabs learning the Koran) often study aloud. In the N.T. only in strkjv@Luke:1:4| which see; strkjv@Acts:18:25; strkjv@21:21; strkjv@1Corinthians:14:19; strkjv@Galatians:6:6; strkjv@Romans:2:18|. This oral teaching about Paul was done diligently by the Judaizers who had raised trouble against Peter (Acts:11:2|) and Paul (15:1,5|). They had failed in their attacks on Paul's world campaigns. Now they try to undermine him at home. In Paul's long absence from Jerusalem, since strkjv@18:22|, they have had a free hand, save what opposition James would give, and have had great success in prejudicing the Jerusalem Christians against Paul. Songs:James, in the presence of the other elders and probably at their suggestion, feels called upon to tell Paul the actual situation. {That thou teachest all the Jews which are among the Gentiles to forsake Moses} (\hoti apostasian didaskeis apo Muses tous kata ta ethn pantas Ioudaious\). Two accusatives with \didaskeis\ (verb of teaching) according to rule. Literally, "That thou art teaching all the Jews among (\kata\) the Gentiles (the Jews of the dispersion as in strkjv@2:9|) apostasy from Moses." That is the point, the dreadful word \apostasian\ (our apostasy), a late form (I Macc. strkjv@2:15) for the earlier \apostasis\ (cf. strkjv@2Thessalonians:2:3| for \apostasia\). "In the eyes of the church at Jerusalem this was a far more serious matter than the previous question at the Conference about the status of Gentile converts" (Furneaux). Paul had brought that issue to the Jerusalem Conference because of the contention of the Judaizers. But here it is not the Judaizers, but the elders of the church with James as their spokesman on behalf of the church as a whole. They do not believe this false charge, but they wish Paul to set it straight. Paul had made his position clear in his Epistles (I Corinthians, Galatians, Romans) for all who cared to know. {Telling them not to circumcise their children} (\legn m peritemnein autous ta tekna\). The participle \legn\ agrees with "thou" (Paul), the subject of \didaskeis\. This is not indirect assertion, but indirect command, hence the negative \m\ instead of \ou\ with the infinitive (Robertson, _Grammar_, p.1046). The point is not that Paul stated what the Jewish Christians in the dispersion do, but that he says that they (\autous\ accusative of general reference) are not to go on circumcising (\peritemnein\, present active infinitive) their children. Paul taught the very opposite (1Corinthians:7:18|) and had Timothy circumcised (Acts:16:3|) because he was half Jew and half Greek. His own practice is stated in strkjv@1Corinthians:9:19| ("to the Jews as a Jew"). {Neither to walk after the customs} (\mde tois ethesin peripatein\). Locative case with infinitive \peripatein\. The charge was here enlarged to cover it all and to make Paul out an enemy of Jewish life and teachings. That same charge had been made against Stephen when young Saul (Paul) was the leader (6:14|): "Will change the customs (\eth\ the very word used here) which Moses delivered unto us." It actually seemed that some of the Jews cared more for Moses than for God (Acts:6:11|). Songs:much for the charge of the Judaizers.
rwp@Acts:21:22 @{What is it therefore?} (\Ti oun estin?\). See this form of question by Paul (1Corinthians:14:15,26|). What is to be done about it? Clearly James and the elders do not believe these misrepresentations of Paul's teaching, but many do. {They will certainly hear} (\pants akousontai\). \Pants\ is old adverb, by all means, altogether, wholly, certainly as here and strkjv@28:4; strkjv@Luke:4:23; strkjv@1Corinthians:9:10|. This future middle of \akou\ is the usual form instead of \akous\. There was no way to conceal Paul's arrival nor was it wise to do so. B C and several cursives omit \dei plthos sunelthein\ (The multitude must needs come together).
rwp@Acts:21:24 @{These take} (\toutous paralabn\). Second aorist active participle of \paralamban\. Taking these alone. {Purify thyself with them} (\hagnisthti sun autois\). First aorist passive imperative of \hagniz\, old verb to purify, to make pure (\hagnos\). See the active voice in strkjv@James:4:8; strkjv@1Peter:1:22; strkjv@1John:3:3|. It is possible to see the full passive force here, "Be purified." But a number of aorist passives in the _Koin_ supplant the aorist middle forms and preserve the force of the middle (Robertson, _Grammar_, p. 819). That is possible here. Hence, "Purify thyself" is allowable. The word occurs in strkjv@Numbers:6:1| for taking the Nazarite vow. The point is that Paul takes the vow with them. Note \hagnismou\ in verse 26|. {Be at charges for them} (\dapanson ep' autois\). First aorist active imperative of old verb \dapana\, to incur expense, expend. Spend (money) upon (\ep'\) them. Ramsay (_St. Paul the Traveller_, etc., p. 310) argues that Paul had use of considerable money at this period, perhaps from his father's estate. The charges for five men would be considerable. "A poor man would not have been treated with the respect paid him at Caesarea, on the voyage, and at Rome" (Furneaux). {That they may shave their heads} (\hina xursontai tn kephaln\). Note \tn kephaln\, the head (singular). Future middle indicative of \xura\, late form for the old \xure\, to shave, middle to shave oneself or (causative) to get oneself shaved. This use of \hina\ with the future indicative is like the classic \hops\ with the future indicative and is common in the N.T. as in the _Koin_ (Robertson, _Grammar_, p. 984). {And all shall know} (\kai gnsontai\). This future middle indicative of \ginsk\ (cf. \akousontai\ in verse 22|) may be independent of \hina\ or dependent on it like \xursontai\, though some MSS. (H L P) have \gnsin\ (second aorist subjunctive, clearly dependent on \hina\). {Of which} (\hn\). Genitive plural of the relative \ha\ (accusative) object of the perfect passive verb \katchntai\ (cf. verse 21| \katchthsan\) attracted into the case of the omitted antecedent \toutn\. The instruction still in effect. {But that thou thyself walkest orderly} (\alla stoicheis kai autos\). \Stoicheis\ is an old verb to go in a row (from \stoichos\, row, rank, series), to walk in a line or by rule. In the N.T. only here and strkjv@Galatians:5:25; strkjv@Romans:4:12; strkjv@Phillipians:3:16|. The rule is the law and Paul was not a sidestepper. The idea of the verb is made plain by the participle \phulassn ton nomon\ (keeping or observing the law).
rwp@Acts:21:26 @{Took the men} (\paralabn tous andras\). The very phrase used in verse 24| to Paul. {The next day} (\ti echomeni\). One of the phrases in strkjv@20:15| for the coming day. Locative case of time. {Purifying himself with them} (\sun autois hagnistheis\, first aorist passive participle of \hagniz\). The precise language again of the recommendation in verse 24|. Paul was conforming to the letter. {Went into the temple} (\eisiei eis to hieron\). Imperfect active of \eiseimi\ as in verse 18| which see. Went on into the temple, descriptive imperfect. Paul joined the four men in their vow of separation. {Declaring} (\diaggelln\). To the priests what day he would report the fulfilment of the vow. The priests would desire notice of the sacrifice. This verb only used by Luke in N.T. except strkjv@Romans:11:17| (quotation from the LXX). It is not necessary to assume that the vows of each of the five expired on the same day (Rackham). {Until the offering was offered for every one of them} (\hes hou prosnechth huper henos hekastou autn h prosphora\). This use of \hes hou\ (like \hes\, alone) with the first aorist passive indicative \prosnechth\ of \prospher\, to offer, contemplates the final result (Robertson, _Grammar_, pp. 974f.) and is probably the statement of Luke added to Paul's announcement. He probably went into the temple one day for each of the brethren and one for himself. The question arises whether Paul acted wisely or unwisely in agreeing to the suggestion of James. What he did was in perfect harmony with his principle of accommodation in strkjv@1Corinthians:9:20| when no principle was involved. It is charged that here on this occasion Paul was unduly influenced by considerations of expediency and was willing for the Jewish Christians to believe him more of a Jew than was true in order to placate the situation in Jerusalem. Furneaux calls it a compromise and a failure. I do not so see it. To say that is to obscure the whole complex situation. What Paul did was not for the purpose of conciliating his opponents, the Judaizers, who had diligently spread falsehoods about him in Jerusalem as in Corinth. It was solely to break the power of these "false apostles" over the thousands in Jerusalem who have been deluded by Paul's accusers. Songs:far as the evidence goes that thing was accomplished. In the trouble that comes in Jerusalem and Caesarea the Judaizers cut no figure at all. The Jewish Christians do not appear in Paul's behalf, but there was no opportunity for them to do so. The explosion that came on the last day of Paul's appearance in the temple was wholly disconnected from his offerings for the four brethren and himself. It must be remembered that Paul had many kinds of enemies. The attack on him by these Jews from Asia had no connexion whatever with the slanders of the Judaizers about Paul's alleged teachings that Jewish Christians in the dispersion should depart from the Mosaic law. That slander was put to rest forever by his following the advice of James and justifies the wisdom of that advice and Paul's conduct about it.
rwp@Acts:21:27 @{The seven days} (\hai hepta hmerai\). For which Paul had taken the vow, though there may be an allusion to the pentecostal week for which Paul had desired to be present (20:16|). There is no necessary connexion with the vow in strkjv@18:15|. In strkjv@24:17| Paul makes a general reference to his purpose in coming to Jerusalem to bring alms and offerings (\prosphoras\, sacrifices). Paul spent seven days in Troas (20:6|), Tyre (21:4|), and had planned for seven here if not more. It was on the last of the seven days when Paul was completing his offerings about the vows on all five that the incident occurred that was to make him a prisoner for five years. {When they saw him in the temple} (\theasamenoi auton en ti hieri\). First aorist middle participle of \theaomai\ (from \thea\, a view, cf. theatre) to behold. In the very act of honouring the temple these Jews from Asia raise a hue and cry that he is dishonouring it. Paul was not known by face now to many of the Jerusalem Jews, though once the leader of the persecution after the death of Stephen and the outstanding young Jew of the day. But the Jews in Ephesus knew him only too well, some of whom are here at the pentecostal feast. They had plotted against him in Ephesus to no purpose (Acts:19:23-41; strkjv@20:19|), but now a new opportunity had come. It is possible that the cry was led by Alexander put forward by the Jews in Ephesus (19:33|) who may be the same as Alexander the coppersmith who did Paul so much harm (2Timothy:4:14|). Paul was not in the inner sanctuary (\ho naos\), but only in the outer courts (\to hieron\). {Stirred up all the multitude} (\sunecheon panta ton ochlon\). Imperfect (kept on) active of \sunche\ or \sunchun\ (\-unn\), to pour together, to confuse as in strkjv@Acts:2:6; strkjv@9:22; strkjv@19:31,32; strkjv@21:31| and here to stir up by the same sort of confusion created by Demetrius in Ephesus where the same word is used twice (19:31,32|). The Jews from Ephesus had learned it from Demetrius the silversmith. {Laid hands on him} (\epebalan ep' auton tas cheiras\). Second aorist (ingressive, with endings of the first aorist, \-an\) active indicative of \epiball\, old verb to lay upon, to attack (note repetition of \epi\). They attacked and seized Paul before the charge was made.
rwp@Acts:21:28 @{Help} (\botheite\). Present active imperative of \bothe\, to run (\the\) at a cry (\bo\), as if an outrage had been committed like murder or assault. {All men everywhere} (\panta pantachi\). Alliterative. \Pantachi\ is a variation in MSS., often \pantachou\, and here only in the N.T. The charges against Paul remind one of those against Stephen (Acts:6:13|) in which Paul had participated according to his confession (22:20|). Like the charges against Stephen and Jesus before him truth and falsehood are mixed. Paul had said that being a Jew would not save a man. He had taught the law of Moses was not binding on Gentiles. He did hold, like Jesus and Stephen, that the temple was not the only place to worship God. But Paul gloried himself in being a Jew, considered the Mosaic law righteous for Jews, and was honouring the temple at this very moment. {And moreover also he brought Greeks also into the temple} (\eti te kai Hellnas eisgagen eis to hieron\). Note the three particles (\eti te kai\), {and} (\te\) {still more} (\eti\) {also} or {even} (\kai\). Worse than his teaching (\didaskn\) is his dreadful deed: he actually brought (\eisgagen\, second aorist active indicative of \eisag\). This he had a right to do if they only went into the court of the Gentiles. But these Jews mean to imply that Paul had brought Greeks beyond this court into the court of Israel. An inscription was found by Clermont-Ganneau in Greek built into the walls of a mosque on the Via Dolorosa that was on the wall dividing the court of Israel from the court of the Gentiles. Death was the penalty to any Gentile who crossed over into the Court of Israel (_The Athenaeum_, July, 1871). {Hath defiled this holy place} (\kekoinken ton hagion topon touton\). Present perfect active of \koino\, to make common (see on ¯10:14|). Note vivid change of tense, the defilement lasts (state of completion). All this is the substance of the call of these shrewd conspirators from Ephesus, Jews (not Jewish Christians, not even Judaizers) who hated him for his work there and who probably "spoke evil of the Way before the multitude" there so that Paul had to separate the disciples from the synagogue and go to the School of Tyrannus (19:9f.|). These enemies of Paul had now raised the cry of "fire" and vanish from the scene completely (24:19|). This charge was absolutely false as we shall see, made out of inferences of hate and suspicion.
rwp@Acts:21:29 @{For} (\gar\). Luke adds the reason for the wild charges made against Paul. {They had before seen} (\san proerakotes\). Periphrastic past perfect of \proora\, old verb to see before, whether time or place. Only twice in the N.T., here and strkjv@Acts:2:25| quoted from strkjv@Psalms:15:8|. Note the double reduplication in \-e-\ as in Attic (Robertson, _Grammar_, p. 364). {With him in the city Trophimus the Ephesian} (\Trophimon ton Ephesion en ti polei sun auti\). The Jews from Asia (Ephesus) knew Trophimus by sight as well as Paul. One day they saw both of them together (\sun\) in the city. That was a fact. They had just seized Paul in the temple (\hieron\). That was another fact. {They supposed} (\enomizon\). Imperfect active of \nomiz\, common to think or suppose. Perfectly harmless word, but they did, as so many people do, put their supposed inference on the same basis with the facts. They did not see Trophimus with Paul now in the temple, nor had they ever seen him there. They simply argued that, if Paul was willing to be seen down street with a Greek Christian, he would not hesitate to bring him (therefore, did bring him, \eisgagen\ as in verse 28|) into the temple, that is into the court of Israel and therefore both Paul and Trophimus were entitled to death, especially Paul who had brought him in (if he had) and, besides, they now had Paul. This is the way of the mob-mind in all ages. Many an innocent man has been rushed to his death by the fury of a lynching party.
rwp@Acts:21:30 @{All the city was shaken} (\ekinth h polis hol\). First aorist passive of \kine\, common verb for violent motion and emotion. See also strkjv@24:5| where the word is used by Tertullus of Paul as the stirrer up of riots! {The people ran together} (\egeneto sundrom tou laou\). Rather, There came a running together (\sun-drom\ from \sun-trech\) of the people. The cry spread like wildfire over the city and there was a pell-mell scramble or rush to get to the place of the disturbance. {They laid hold on Paul} (\epilabomenoi tou Paulou\). Second aorist middle participle of \epilambanomai\ with the genitive (cf. \epebalan\ in verse 27|). {Dragged} (\heilkon\). Imperfect active of \helk\ (and also \helku\), old verb to drag or draw. Imperfect tense vividly pictures the act as going on. They were saving the temple by dragging Paul outside. Curiously enough both \epilabomenoi\ and \heilkusan\ occur in strkjv@16:19| about the arrest of Paul and Silas in Philippi. {Straightway the doors were shut} (\euthes ekleisthsan hai thurai\). With a bang and at once. First aorist (effective) passive of \klei\. The doors between the inner court and the court of the Gentiles. But this was only the beginning, the preparation for the real work of the mob. They did not wish to defile the holy place with blood. The doors were shut by the Levites.
rwp@Acts:21:32 @{Forthwith} (\exauts\). Common in the _Koin_ (\ex auts\, supply \hras\, hour). {He took} (\paralabn\). See verses 24,26|. {Centurions} (\hekatontarchas\). See on ¯Luke:7:2| for discussion. Plural shows that Lysias the chiliarch took several hundred soldiers along (a centurion with each hundred). {Ran down} (\katedramen\). Effective second aorist active indicative of \katatrech\. From the tower of Antonia, vivid scene. {And they} (\hoi de\). Demonstrative use of \hoi\. The Jewish mob who had begun the work of killing Paul (verse 31|). {Left off beating Paul} (\epausanto tuptontes ton Paulon\). The participle with \pauomai\ describes what they were already doing, the supplementary participle (Robertson, _Grammar_, p. 1121). They stopped before the job was over because of the sudden onset of the Roman soldiers. Some ten years before in a riot at the passover the Roman guard marched down and in the panic several hundred were trampled to death.
rwp@Acts:21:33 @{Came near} (\eggisas\). First aorist active participle of \eggiz\, to draw near, _Koin_ verb from \eggus\, near, and common in the N.T. {Laid hold on him} (\epelabeto antou\). See same verb in verse 30|. {To be bound} (\dethnai\). First aorist passive infinitive of \de\ (see verse 11|). {With two chains} (\halusesi dusi\). Instrumental case of \halusis\, old word from \a\ privative and \lu\ (not loosing, i.e. chaining). With two chains as a violent and seditious person, probably leader of a band of assassins (verse 38|). See on ¯Mark:5:4|. {Inquired} (\epunthaneto\). Imperfect middle of \punthanomai\, old and common verb used mainly by Luke in the N.T. Lysias repeated his inquiries. {Who he was} (\tis ei\). Present active optative of \eimi\ changed from \estin\ (present indicative) in the indirect question, a change not obligatory after a past tense, but often done in the older Greek, rare in the N.T. (Robertson, _Grammar_, p. 1043f.). {And what he had done} (\kai ti estin pepoiks\). Periphrastic perfect active indicative of \poie\ here retained, not changed to the optative as is true of \ei\ from \estin\ in the same indirect question, illustrating well the freedom about it.
rwp@Acts:21:34 @{Some shouting one thing, some another} (\alloi allo ti epephnoun\). Same idiom of \alloi allo\ as in strkjv@19:32| which see. The imperfect of \epiphne\, to call out to, suits well the idiom. This old verb occurs in the N.T. only in Luke and Acts (already in strkjv@12:22|). {When he could not know} (\m dunamenou autou gnnai\). Genitive absolute of present middle participle of \dunamai\ with negative \m\ and second aorist active infinitive of \ginsk\. {The certainty} (\to asphales\). Neuter articular adjective from \a\ privative and \sphall\, to make totter or fall. Old word, in the N.T. only in strkjv@Acts:21:34; strkjv@22:30; strkjv@25:26; strkjv@Phillipians:3:1; strkjv@Hebrews:6:19|. {Into the castle} (\eis tn paremboln\). _Koin_ word from \paremball\, to cast in by the side of, to assign soldiers a place, to encamp (see on ¯Luke:19:43|). Songs:\parembol\ comes to mean an interpolation, then an army drawn up (Hebrews:11:34|), but mainly an encampment (Hebrews:13:11,13|), frequent in Polybius and LXX. Songs:here barracks of the Roman soldiers in the tower of Antonia as in verse 37; strkjv@22:24; strkjv@23:10,16,32|.
rwp@Acts:21:35 @{Upon the stairs} (\epi tous anabathmous\). From \ana\, up, and \bain\, to go. Late word, in LXX and _Koin_ writers. In the N.T. only here and verse 40|. {Songs:it was} (\suneb\). Second aorist active of \sumbain\, to happen (see on ¯20:19|) with infinitive clause as subject here as often in the old Greek. {He was borne} (\bastazesthai auton\). Accusative of general reference with this subject infinitive, present passive of \bastaz\, to take up with the hands, literally as here. {Violence} (\bian\). See on ¯Acts:5:26|. \Biaz\, to use force, is from \bia\.
rwp@Acts:21:36 @{Followed after} (\kolouthei\). Imperfect active of \akoluthe\, was following. Cheated of their purpose to lynch Paul, they were determined to have his blood. {Crying out} (\krazontes\). Construction according to sense, plural masculine participle agreeing with neuter singular substantive \plthos\ (Robertson, _Grammar_, p. 401). {Away with him} (\Aire auton\). The very words used by the mob to Pilate when they chose Barabbas in preference to Jesus (Luke:23:18|, \Aire touton\). He will hear it again from this same crowd (Acts:22:22|). It is the present imperative (\aire\) as in strkjv@Luke:23:18|, but some may have used the urgent aorist active imperative as also in the case of Jesus strkjv@John:19:15|, \ron, ron\ with \staurson\ added). Luke does not say that this mob demanded crucifixion for Paul. He was learning what it was to share the sufferings of Christ as the sullen roar of the mob's yells rolled on and on in his ears.
rwp@Acts:21:37 @{May I say something unto thee?} (\Ei exestin moi eipein ti pros se?\). On this use of \ei\ in a direct question see on ¯1:6|. The calm self-control of Paul in the presence of this mob is amazing. His courteous request to Lysias was in Greek to the chiliarch's amazement. {Dost thou know Greek?} (\Hellnisti ginskeis?\). Old Greek adverb in \-i\ from \Hellniz\, meaning "in Greek." "Do you know it in Greek?" In the N.T. only here and strkjv@John:19:20|. {Art thou not then the Egyptian?} (\Ouk ara su ei ho Aiguptios?\). Expects the answer _Yes_ and \ara\ argues the matter (therefore). The well-known (\ho\) Egyptian who had given the Romans so much trouble. {Stirred up to sedition} (\anastatsas\). First aorist active participle of \anastato\, a late verb from \anastatos\, outcast, and so to unsettle, to stir up, to excite, once known only in LXX and strkjv@Acts:17:6| (which see); strkjv@21:38; strkjv@Galatians:5:12|, but now found in several papyri examples with precisely this sense to upset. {Of the Assassins} (\tn sikarin\). Latin word _sicarius_, one who carried a short sword \sica\ under his cloak, a cutthroat. Josephus uses this very word for bands of robbers under this Egyptian (_War_ II. 17,6 and 13,5; _Ant_. XX. 8,10). Josephus says that there were 30,000 who gathered on the Mount of Olives to see the walls of Jerusalem fall down and not merely 4,000 as Lysias does here. But Lysias may refer to the group that were armed thus (banditti) the core of the mob of 30,000. Lysias at once saw by Paul's knowledge of Greek that he was not the famous Egyptian who led the Assassins and escaped himself when Felix attacked and slew the most of them.
rwp@Acts:21:40 @{When he had given him leave} (\epitrepsantos autou\). Genitive absolute of aorist active participle of the same verb \epitrep\. {Standing on the stairs} (\hests epi tn anabathmn\). Second perfect active participle of \histmi\, to place, but intransitive to stand. Dramatic scene. Paul had faced many audiences and crowds, but never one quite like this. Most men would have feared to speak, but not so Paul. He will speak about himself only as it gives him a chance to put Christ before this angry Jewish mob who look on Paul as a renegade Jew, a turncoat, a deserter, who went back on Gamaliel and all the traditions of his people, who not only turned from Judaism to Christianity, but who went after Gentiles and treated Gentiles as if they were on a par with Jews. Paul knows only too well what this mob thinks of him. {Beckoned with the hand} (\kateseise ti cheiri\). He shook down to the multitude with the hand (instrumental case \cheiri\), while Alexander, Luke says (19:33|), "shook down the hand" (accusative with the same verb, which see). In strkjv@26:1| Paul reached out the hand (\ekteinas tn cheira\). {When there was made a great silence} (\polls sigs genomens\). Genitive absolute again with second aorist middle participle of \ginomai\, "much silence having come." Paul waited till silence had come. {In the Hebrew language} (\ti Ebraidi dialekti\). The Aramaean which the people in Jerusalem knew better than the Greek. Paul could use either tongue at will. His enemies had said in Corinth that "his bodily presence was weak and his speech contemptible" (2Corinthians:10:10|). But surely even they would have to admit that Paul's stature and words reach heroic proportions on this occasion. Self-possessed with majestic poise Paul faces the outraged mob beneath the stairs.
rwp@Acts:22:1 @{Brethren and fathers} (\Andres adelphoi kai pateres\) Men, brethren, and fathers. The very language used by Stephen (7:2|) when arraigned before the Sanhedrin with Paul then present. Now Paul faces a Jewish mob on the same charges brought against Stephen. These words are those of courtesy and dignity (_amoris et honoris nomina_, Page). These men were Paul's brother Jews and were (many of them) official representatives of the people (Sanhedrists, priests, rabbis). Paul's purpose is conciliatory, he employs "his ready tact" (Rackham). {The defence which I now make unto you} (\mou ts pros humas nuni apologias\). Literally, My defence to you at this time. \Nuni\ is a sharpened form (by \-i\) of \nun\ (now), just now. The term \apologia\ (apology) is not our use of the word for apologizing for an offence, but the original sense of defence for his conduct, his life. It is an old word from \apologeomai\, to talk oneself off a charge, to make defence. It occurs also in strkjv@Acts:25:16| and then also in strkjv@1Corinthians:9:3; strkjv@2Corinthians:7:11; strkjv@Phillipians:1:7,16; strkjv@2Timothy:4:16; strkjv@1Peter:3:15|. Paul uses it again in strkjv@Acts:25:16| as here about his defence against the charges made by the Jews from Asia. He is suspected of being a renegade from the Mosaic law and charged with specific acts connected with the alleged profanation of the temple. Songs:Paul speaks in Aramaic and recites the actual facts connected with his change from Judaism to Christianity. The facts make the strongest argument. He first recounts the well-known story of his zeal for Judaism in the persecution of the Christians and shows why the change came. Then he gives a summary of his work among the Gentiles and why he came to Jerusalem this time. He answers the charge of enmity to the people and the law and of desecration of the temple. It is a speech of great skill and force, delivered under remarkable conditions. The one in chapter strkjv@Acts:26| covers some of the same ground, but for a slightly different purpose as we shall see. For a discussion of the three reports in Acts of Paul's conversion see chapter strkjv@Acts:9|. Luke has not been careful to make every detail correspond, though there is essential agreement in all three.
rwp@Acts:22:2 @{He spake} (\prosephnei\). Imperfect active, was speaking. See aorist active \prosephnsen\ in strkjv@21:40|. {They were the more quiet} (\mllon pareschon hsuchian\). Literally, The more (\mllon\) they furnished or supplied (second aorist active indicative of \parech\) quietness (\hsuchian\, old word, in the N.T. only here and strkjv@2Thessalonians:3:12; strkjv@1Timothy:2:11ff.|). Precisely this idiom occurs in Plutarch (_Cor_. 18) and the LXX (Job:34:29|). Knowling notes the fondness of Luke for words of silence (\sig, siga, hsuchaz\) as in strkjv@Luke:14:4; strkjv@15:26; strkjv@Acts:11:18; strkjv@12:17; strkjv@15:12; strkjv@21:14,40|. It is a vivid picture of the sudden hush that swept over the vast mob under the spell of the Aramaic. They would have understood Paul's _Koin_ Greek, but they much preferred the Aramaic. It was a masterstroke.
rwp@Acts:22:3 @{I am a Jew} (\Eg eimi anr Ioudaios\). Note use of \Eg\ for emphasis. Paul recounts his Jewish advantages or privileges with manifest pride as in strkjv@Acts:26:4f.; strkjv@2Corinthians:11:22; strkjv@Galatians:1:14; strkjv@Phillipians:3:4-7|. {Born} (\gegennmenos\). Perfect passive participle of \genna\. See above in strkjv@21:39| for the claim of Tarsus as his birth-place. He was a Hellenistic Jew, not an Aramaean Jew (cf. strkjv@Acts:6:1|). {Brought up} (\anatethrammenos\). Perfect passive participle again of \anatreph\, to nurse up, to nourish up, common old verb, but in the N.T. only here, strkjv@7:20ff.|, and MSS. in strkjv@Luke:4:16|. The implication is that Paul was sent to Jerusalem while still young, "from my youth" (26:4|), how young we do not know, possibly thirteen or fourteen years old. He apparently had not seen Jesus in the flesh (2Corinthians:5:16|). {At the feet of Gamaliel} (\pros tous podas Gamalil\). The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter strkjv@5:34ff|. He was one of the seven Rabbis to whom the Jews gave the highest title \Rabban\ (our Rabbi). \Rabbi\ (my teacher) was next, the lowest being \Rab\ (teacher). "As Aquinas among the schoolmen was called _Doctor Angelicus_, and Bonaventura _Doctor Seraphicus_, so Gamaliel was called _the Beauty of the Law_" (Conybeare and Howson). {Instructed} (\pepaideumenos\). Perfect passive participle again (each participle beginning a clause), this time of \paideu\, old verb to train a child (\pais\) as in strkjv@7:22| which see. In this sense also in strkjv@1Timothy:1:20; strkjv@Titus:2:12|. Then to chastise as in strkjv@Luke:23:16,22| (which see); strkjv@2Timothy:2:25; strkjv@Hebrews:12:6f|. {According to the strict manner} (\kata akribeian\). Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in strkjv@26:5|. See also strkjv@Romans:10:2; Gal strkjv@1:4; strkjv@Phillipians:3:4-7|. {Of our fathers} (\patriou\). Old adjective from \pater\, only here and strkjv@24:14| in N.T. Means descending from father to son, especially property and other inherited privileges. \Patrikos\ (patrician) refers more to personal attributes and affiliations. {Being zealous for God} (\zlts huparchn tou theou\). Not adjective, but substantive {zealot} (same word used by James of the thousands of Jewish Christians in Jerusalem, strkjv@21:20| which see) with objective genitive \tou theou\ (for God). See also verse 14; strkjv@28:17; strkjv@2Timothy:1:3| where he makes a similar claim. Songs:did Peter (Acts:3:13; strkjv@5:30|) and Stephen (7:32|). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally "a zealot for God" "even as ye all are this day" (\kaths pantes humeis este smeron\). In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct.
rwp@Acts:22:4 @{And I} (\hos\). {I who}, literally. {This Way} (\tautn tn hodon\). The very term used for Christianity by Luke concerning Paul's persecution (9:2|), which see. Here it "avoids any irritating name for the Christian body" (Furneaux) by using this Jewish terminology. {Unto the death} (\achri thanatou\). Unto death, actual death of many as strkjv@26:10| shows. {Both men and women} (\andras te kai gunaikas\). Paul felt ashamed of this fact and it was undoubtedly in his mind when he pictured his former state as "a blasphemer, and a persecutor, and injurious (1Timothy:1:13|), the first of sinners" (1Timothy:1:15|). But it showed the lengths to which Paul went in his zeal for Judaism.
rwp@Acts:22:5 @{Doth bear me witness} (\marturei moi\). Present active indicative as if still living. Caiaphas was no longer high priest now, for Ananias is at this time (23:2|), though he may be still alive. {All the estate of the elders} (\pan to presbuterion\). All the eldership or the Sanhedrin (4:5|) of which Paul was probably then a member (26:10|). Possibly some of those present were members of the Sanhedrin then (some 20 odd years ago). {From whom} (\par' hn\). The high priest and the Sanhedrin. {Letters unto the brethren} (\epistalas pros tous adelphous\). Paul still can tactfully call the Jews his "brothers" as he did in strkjv@Romans:9:3|. There is no bitterness in his heart. {Journeyed} (\eporeuomn\). Imperfect middle indicative of \poreuomai\, and a vivid reality to Paul still as he was going on towards Damascus. {To bring also} (\axn kai\). Future active participle of \ag\, to express purpose, one of the few N.T. examples of this classic idiom (Robertson, _Grammar_, p. 1118). {Them which were there} (\tous ekeise ontas\). _Constructio praegnans_. The usual word would be \ekei\ (there), not \ekeise\ (thither). Possibly the Christians who had fled to Damascus, and so were there (Robertson, _Grammar_, p. 548). {In bonds} (\dedemenous\). Perfect passive participle of \de\, predicate position, "bound." {For to be punished} (\hina timrthsin\). First aorist passive subjunctive of \timre\, old verb to avenge, to take vengeance on. In the N.T. only here, and strkjv@26:11|. Pure final clause with \hina\. He carried his persecution outside of Palestine just as later he carried the gospel over the Roman empire.
rwp@Acts:22:6 @{And it came to pass} (\egeneto de\). Rather than the common \kai egeneto\ and with the infinitive (\periastrapsai\), one of the three constructions with \kai (de) egeneto\ by Luke (Robertson, _Grammar_, pp. 1042f.), followed by \kai\, by finite verb, by subject infinitive as here. {As I made my journey} (\moi poreuomeni\). To me (dative after \egeneto\, happened to me) journeying (participle agreeing with \moi\). See this same idiom in verse 17|. Luke uses \egeneto de\ seventeen times in the gospel and twenty-one in the Acts. {Unto Damascus} (\ti Damaski\). Dative after \eggizonti\ (drawing nigh to). {About noon} (\peri mesmbrian\). Mid (\mesos\) day (\hmera\), old word, in the N.T. only here and strkjv@8:26| which see where it may mean "toward the south." An item not in ch. 9. {Shone round about me} (\periastrapsai peri eme\). First aorist active infinitive of \periastrapt\, to flash around, in LXX and late Greek, in the N.T. only here and strkjv@9:3| which see. Note repetition of \peri\. {A great light} (\phs hikanon\). Luke's favourite word \hikanon\ (considerable). Accusative of general reference with the infinitive.
rwp@Acts:22:7 @{I fell} (\epesa\). Second aorist active indicative with \-a\ rather than \epeson\, the usual form of \pipt\. {Unto the ground} (\eis to edaphos\). Old word, here alone in N.T. Songs:the verb \edaphiz\, is in strkjv@Luke:19:44| alone in the N.T. {A voice saying} (\phns legouss\). Genitive after \kousa\, though in strkjv@26:14| the accusative is used after \kousa\, as in strkjv@22:14| after \akousai\, either being allowable. See on ¯9:7| for discussion of the difference in case. Saul's name repeated each time (9:4; strkjv@22:7; strkjv@26:14|). Same question also in each report: "Why persecuted thou me?" (\Ti me dikeis?\). These piercing words stuck in Paul's mind.
rwp@Acts:22:8 @{Of Nazareth} (\ho Nazraios\). The Nazarene, not in strkjv@9:5; strkjv@26:15| and here because Jesus is mentioned now for the first time in the address. The form \Nazraios\ as in strkjv@Matthew:2:23| (which see) is used also in strkjv@24:5| for the followers of Jesus instead of \Nazarnos\ as in strkjv@Mark:1:24|, etc. (which see).
rwp@Acts:22:9 @{But they heard not the voice} (\tn de phnn ouk kousan\). The accusative here may be used rather than the genitive as in verse 7| to indicate that those with Paul did not understand what they heard (9:7|) just as they beheld the light (22:9|), but did not see Jesus (9:7|). The difference in cases allows this distinction, though it is not always observed as just noticed about strkjv@22:14; strkjv@26:14|. The verb \akou\ is used in the sense of understand (Mark:4:33; strkjv@1Corinthians:14:2|). It is one of the evidences of the genuineness of this report of Paul's speech that Luke did not try to smooth out apparent discrepancies in details between the words of Paul and his own record already in ch. 9. The Textus Receptus adds in this verse: "And they became afraid" (\kai emphoboi egenonto\). Clearly not genuine.
rwp@Acts:22:14 @{Hath appointed thee} (\proecheirisato\). First aorist middle indicative of \procheiriz\, old verb to put forth into one's hands, to take into one's hands beforehand, to plan, propose, determine. In the N.T. only in strkjv@Acts:3:20; strkjv@22:14; strkjv@26:16|. Three infinitives after this verb of God's purpose about Paul: {to know} (\gnnai\, second aorist active of \ginsk\) his will, {to see} (\idein\, second aorist active of \hora\) the Righteous One (cf. strkjv@3:14|), {to hear} (\akousai\, first aorist active of \akou\) a voice from his mouth.
rwp@Acts:22:16 @{By baptized} (\baptisai\). First aorist middle (causative), not passive, Get thyself baptized (Robertson, _Grammar_, p. 808). Cf. strkjv@1Corinthians:10:2|. Submit yourself to baptism. Songs:as to \apolousai\, Get washed off as in strkjv@1Corinthians:6:11|. It is possible, as in strkjv@2:38|, to take these words as teaching baptismal remission or salvation by means of baptism, but to do so is in my opinion a complete subversion of Paul's vivid and picturesque language. As in strkjv@Romans:6:4-6| where baptism is the picture of death, burial and resurrection, so here baptism pictures the change that had already taken place when Paul surrendered to Jesus on the way (verse 10|). Baptism here pictures the washing away of sins by the blood of Christ.
rwp@Acts:22:17 @{When I had returned} (\moi hupostrepsanti\), {while I prayed} (\proseuchomenou mou\), {I fell} (\genesthai me\). Note dative \moi\ with \egeneto\ as in verse 6|, genitive \mou\ (genitive absolute with \proseuchomenou\), accusative of general reference \me\ with \genesthai\, and with no effort at uniformity, precisely as in strkjv@15:22,23| which see. The participle is especially liable to such examples of anacolutha (Robertson, _Grammar_, p. 439).
rwp@Acts:22:20 @{Was shed} (\exechunneto\). Imperfect passive of \ekchunn\ (see on ¯Matthew:23:35|), was being shed. {Witness} (\marturos\). And "martyr" also as in strkjv@Revelation:2:13; strkjv@17:6|. Transition state for the word here. {I also was standing by} (\kai autos mn ephests\). Periphrastic second past perfect in form, but imperfect (linear) in sense since \hests=histamenos\ (intransitive). {Consenting} (\suneudokn\). The very word used by Luke in strkjv@Acts:8:1| about Paul. _Koin_ word for being pleased at the same time with (cf. strkjv@Luke:11:48|). Paul adds here the item of "guarding the clothes of those who were slaying (\anairountn\ as in strkjv@Luke:23:32; strkjv@Acts:12:2|) him" (Stephen). Paul recalls the very words of protest used by him to Jesus. He did not like the idea of running away to save his own life right where he had helped slay Stephen. He is getting on dangerous ground.
rwp@Acts:22:21 @{I will send thee forth far hence unto the Gentiles} (\Eg eis ethn makran exapostel se\). Future active of the double (\ex\, out, \apo\, off or away) compound of \exapostell\, common word in the _Koin_ (cf. strkjv@Luke:24:49|). This is a repetition by Jesus of the call given in Damascus through Ananias (9:15|). Paul had up till now avoided the word Gentiles, but at last it had to come, "the fatal word" (Farrar).
rwp@Acts:22:24 @{That he be examined by scourging} (\mastixin anetazesthai auton\). The present passive infinitive of \anetaz\ in indirect command after \eipas\ (bidding). This verb does not occur in the old Greek (which used \exetaz\ as in strkjv@Matthew:2:8|), first in the LXX, in the N.T. only here and verse 29|, but Milligan and Moulton's _Vocabulary_ quotes an Oxyrhynchus papyrus of A.D. 127 which has a prefect using the word directing government clerks to "examine" (\anetazein\) documents and glue them together into volumes (\tomoi\). The word was evidently in use for such purposes. It was a kind of "third degree" applied to Paul by the use of scourges (\mastixin\), instrumental plural of \mastix\, old word for whip, as in strkjv@Hebrews:11:36|. But this way of beginning an inquiry by torture (inquisition) was contrary to Roman law (Page): _Non esse a tormentis incipiendum, Divus Augustus statuit_. {That he might know} (\hina epigni\). Final clause with \hina\ and second aorist active subjunctive of \epignsk\ (full knowledge). Lysias was as much in the dark as ever, for Paul's speech had been in Aramaic and this second explosion was a mystery to him like the first. {They so shouted} (\houtos epephnoun\). Imperfect active progressive imperfect had been so shouting.
rwp@Acts:22:25 @{When they had tied him up} (\hos proeteinan auton\). First aorist active indicative of \protein\, old verb to stretch forward, only here in the N.T. Literally, "When they stretched him forward." {With the thongs} (\tois himasin\). If the instrumental case of \himas\, old word for strap or thong (for sandals as strkjv@Mark:1:7|, or for binding criminals as here), then Paul was bent forward and tied by the thongs to a post in front to expose his back the better to the scourges. But \tois himasin\ may be dative case and then it would mean "for the lashes." In either case it is a dreadful scene of terrorizing by the chiliarch. {Unto the centurion that stood by} (\pros ton hestta hekatontarchon\). He was simply carrying out the orders of the chiliarch (cf. strkjv@Matthew:27:54|). Why had not Paul made protest before this? {Is it lawful?} (\ei exestin?\). This use of \ei\ in indirect questions we have had before (1:6|). {A Roman and uncondemned} (\Romaion kai akatakriton\). Just as in strkjv@16:37| which see. Blass says of Paul's question: _Interrogatio subironica est confidentiae plena_.
rwp@Acts:22:30 @{To know the certainty} (\gnnai to asphales\). Same idiom in strkjv@21:34| which see. {Wherefore he was accused} (\to ti kategoreitai\). Epexegetical after to \asphales\. Note article (accusative case) with the indirect question here as in strkjv@Luke:22:1,23,24| (which see), a neat idiom in the Greek. {Commanded} (\ekeleusen\). Songs:the Sanhedrin had to meet, but in the Tower of Antonia, for he brought Paul down (\katagagn\, second aorist active participle of \katag\). {Set him} (\estsen\). First aorist active (transitive) indicative of \histmi\, not the intransitive second aorist \est\. Lysias is determined to find out the truth about Paul, more puzzled than ever by the important discovery that he has a Roman citizen on his hands in this strange prisoner.
rwp@Acts:23:2 @{Ananias} (\Hananias\). Not the one in strkjv@Luke:3:2; strkjv@John:18:13; strkjv@Acts:4:7|, but the son of Nebedaeus, nominated high priest by Herod, King of Chalcis, A.D. 48 and till A.D. 59. He was called to Rome A.D. 52 to answer "a charge of rapine and cruelty made against him by the Samaritans, but honourably acquitted" (Page). Though high priest, he was a man of bad character. {Them that stood by him} (\tois parestsin auti\). Dative case of second perfect participle of \paristmi\, to place, and intransitive. See the same form in verse 4| (\paresttes\). {To smite him on the mouth} (\tuptein autou to stoma\). See on ¯12:45; strkjv@18:17|. Cf. the treatment of Jesus (John:18:22|). Ananias was provoked by Paul's self-assertion while on trial before his judges. "The act was illegal and peculiarly offensive to a Jew at the hands of a Jew" (Knowling). More self-control might have served Paul better. Smiting the mouth or cheek is a peculiarly irritating offence and one not uncommon among the Jews and this fact gives point to the command of Jesus to turn the other check (Luke:6:29| where \tupt\ is also used).
rwp@Acts:23:4 @{Of God} (\tou theou\). As God's representative in spite of his bad character (Deuteronomy:17:8f.|). Here was a charge of irreverence, to say the least. The office called for respect.
rwp@Acts:23:6 @{But when Paul perceived} (\gnous de ho Paulos\). Perceiving (second aorist ingressive of \ginsk\). Paul quickly saw that his cause was ruined before the Sanhedrin by his unwitting attack on the high priest. It was impossible to get a fair hearing. Hence, Vincent says, "Paul, with great tact, seeks to bring the two parties of the council into collision with each other." Songs:Alford argues with the motto "divide and conquer." Farrar condemns Paul and takes strkjv@24:21| as a confession of error here, but that is reading into Paul's word about the resurrection more than he says. Page considers Luke's report meagre and unsatisfactory. Rackham thinks that the trial was already started and that Paul repeated part of his speech of the day before when "the Sadducees received his words with ostentatious scepticism and ridicule: this provoked counter-expressions of sympathy and credulity among the Pharisees." But all this is inference. We do not have to adopt the Jesuitical principle that the end justifies the means in order to see shrewdness and hard sense in what Paul said and did. Paul knew, of course, that the Sanhedrin was nearly evenly divided between Pharisees and Sadducees, for he himself had been a Pharisee. {I am a Pharisee, a son of Pharisees} (\Eg Pharisaios eimi huios Pharisain\). This was strictly true as we know from his Epistles (Phillipians:3:5|). {Touching the hope and resurrection of the dead I am called in question} (\peri elpidos kai anastases nekrn krinomai\). This was true also and this is the point that Paul mentions in strkjv@24:21|. His failure to mention again the fact that he was a Pharisee throws no discredit on Luke's report here. The chief point of difference between Pharisees and Sadducees was precisely this matter of the resurrection. And this was Paul's cardinal doctrine as a Christian minister. It was this fact that convinced him that Jesus was the Messiah and was "the very centre of his faith" (Page) and of his preaching. It was not a mere trick for Paul to proclaim this fact here and so divide the Sanhedrin. As a matter of fact, the Pharisees held aloof when the Sadducees persecuted Peter and the other apostles for preaching resurrection in the case of Jesus and even Gamaliel threw cold water on the effort to punish them for it (Acts:5:34-39|). Songs:then Paul was really recurring to the original cleavage on this point and was able to score a point against the Sadducees as Gamaliel, his great teacher, had done before him. Besides, "Paul and Pharisaism seem to us such opposite ideas that we often forget that to Paul Christianity was the natural development of Judaism" (Page). Paul shows this in strkjv@Galatians:3; strkjv@Romans:9-11|.
rwp@Acts:23:7 @{When he had so said} (\touto autou lalountos\). Genitive absolute of present participle (Westcott and Hort) rather than aorist (\eipontos\). While he was saying this. {A dissension} (\stasis\). This old word for standing or station (Hebrews:9:8|) from \histmi\, to place, we have seen already to mean insurrection (Acts:19:40| which see). Here it is strife as in strkjv@15:2|. {Was divided} (\eschisth\). See on ¯14:4|.
rwp@Acts:23:8 @{There is no resurrection, neither angel, nor spirit} (\m einai anastasin mte aggelon mte pneuma\). Infinitive with negative \m\ in indirect assertion. These points constitute the chief doctrinal differences between the Pharisees and the Sadducees. {Both} (\amphotera\). Here used though three items of belief are mentioned as in strkjv@19:16| where the seven sons of Sceva are thus described. This idiom is common enough in papyri and Byzantine Greek (Robertson, _Grammar_, p. 745).
rwp@Acts:23:10 @{When there arose a great dissension} (\polls ts ginomens stases\). Present middle participle (genitive absolute). Literally, "dissension becoming much." {Lest Paul should be torn in pieces by them} (\m diaspasthi ho Paulos\). First aorist passive subjunctive of \diaspa\, to draw in two, to tear in pieces, old verb, in the N.T. only here and strkjv@Mark:5:4| of tearing chains in two. The subjunctive with \m\ is the common construction after a verb of fearing (Robertson, _Grammar_, p. 995). {The soldiers} (\to strateuma\). The army, the band of soldiers and so in verse 27|. {To go down} (\kataban\). Second aorist active participle of \katabain\, having gone down. {Take him by force} (\harpasai\). To seize. The soldiers were to seize and save Paul from the midst of (\ek mesou\) the rabbis or preachers (in their rage to get at each other). Paul was more of a puzzle to Lysias now than ever.
rwp@Acts:23:11 @{The night following} (\ti epiousi nukti\). Locative case, on the next (following) night. {The Lord} (\ho kurios\). Jesus. Paul never needed Jesus more than now. On a previous occasion the whole church prayed for Peter's release (12:5|), but Paul clearly had no such grip on the church as that, though he had been kindly welcomed (21:18|). In every crisis Jesus appears to him (cf. strkjv@Acts:18:9|). It looked dark for Paul till Jesus spoke. Once before in Jerusalem Jesus spoke words of cheer (22:18|). Then he was told to leave Jerusalem. Now he is to have "cheer" or "courage" (\tharsei\). Jesus used this very word to others (Matthew:9:2,22; strkjv@Mark:10:49|). It is a brave word. {Thou hast testified} (\diemartur\). First aorist middle indicative second person singular of \diamarturomai\, strong word (see on ¯22:18|). {Must thou} (\se dei\). That is the needed word and on this Paul leans. His hopes (19:21|) of going to Rome will not be in vain. He can bide Christ's time now. And Jesus has approved his witness in Jerusalem.
rwp@Acts:23:12 @{Banded together} (\poisantes sustrophn\). See on strkjv@19:40| (riot), but here conspiracy, secret combination, binding together like twisted cords. {Bound themselves under a curse} (\anethematisan heautous\). First aorist active indicative of \anathematiz\, a late word, said by Cremer and Thayer to be wholly Biblical or ecclesiastical. But Deissmann (_Light from the Ancient East_, p. 95) quotes several examples of the verb in an Attic cursing tablet from Megara of the first or second century A.D. This proof shows that the word, as well as \anathema\ (substantive) from which the verb is derived, was employed by pagans as well as by Jews. Deissmann suggests that Greek Jews like the seven sons of Sceva may have been the first to coin it. It occurs in the LXX as well as strkjv@Mark:14:71| (which see and Luke strkjv@21:5|); strkjv@Acts:23:12,14,21|. They placed themselves under an anathema or curse, devoted themselves to God (cf. strkjv@Leviticus:27:28f.; strkjv@1Corinthians:16:22|). {Drink} (\pein=piein\). Second aorist active infinitive of \pin\. For this shortened form see Robertson, _Grammar_, p. 343. {Till they had killed} (\hes hou apokteinsin\). First aorist active subjunctive of \apoktein\, common verb. No reason to translate "had killed," simply "till they should kill," the aorist merely punctiliar action, the subjunctive retained instead of the optative for vividness as usual in the _Koin_ (Robertson, _Grammar_, pp. 974-6). Same construction in verse 14|. King Saul took an "anathema" that imperilled Jonathan (1Samuel:14:24|). Perhaps the forty felt that the rabbis could find some way to absolve the curse if they failed. See this verse repeated in verse 21|.
rwp@Acts:23:13 @{More than forty} (\pleious tesserakonta\). Without "than" (\\) as in verse 21; strkjv@24:11| and often in the ancient Greek. {Conspiracy} (\sunmosian\). Old word from \sunomnumi\, to swear together. Only here in the N.T.
rwp@Acts:23:14 @{Came to the chief priests and the elders} (\proselthontes tois archiereusin kai tois presbuterois\). The Sanhedrin, just as Judas did (Luke:22:4|). {With a great curse} (\anathemati\). This use of the same word as the verb repeated in the instrumental case is in imitation of the Hebrew absolute infinitive and common in the LXX, the very idiom and words of strkjv@Deuteronomy:13:15; strkjv@20:17|, an example of translation Greek, though found in other languages (Robertson, _Grammar_, p. 531). See on ¯Luke:21:5| for the distinction between \anathema\ and \anathma\. Jesus had foretold: "Whoso killeth you will think that he doeth God service" (John:16:2|).
rwp@Acts:23:15 @{Ye} (\humeis\). Emphatic. {Signify} (\emphanisate\). First aorist active imperative of \emphaniz\. Make plain from \emphans\, chiefly in Acts. Repeated in verse 22|. The authority is with the chiliarch not with the Sanhedrin, but he had appealed to the Sanhedrin for advice. {As though ye would judge of his case more exactly} (\hs mellontas diaginskein akribesteron ta peri autou\). \Hs\ with the participle gives the alleged reason as here. Songs:also in verse 20|. \Diagnosk\, old verb to distinguish accurately, only here in N.T. and strkjv@24:22|. {Or ever come near} (\pro tou eggisai auton\). "Before the coming near as to him." \Pro\ and the genitive of the articular infinitive of \eggiz\ with accusative of general reference. {We are ready to slay him} (\hetoimoi esmen tou anelein auton\). Genitive of purpose of the articular infinitive after the adjective \hetoimoi\ (Robertson, _Grammar_, p. 1061). \Anelein\, second aorist active of \anaire\.
rwp@Acts:23:19 @{Took him by the hand} (\epilabomenos ts cheiros autou\). Kindly touch in Lysias, _ut fiduciam adolescentis confirmaret_ (Bengel). Note genitive with the second aorist middle (indirect, to himself) of \epilamban\ as in strkjv@Luke:8:54| with \kratsas\ which see. How old the young man (\neanias\) was we do not know, but it is the very word used of Paul in strkjv@7:58| when he helped in the killing of Stephen, a young man in the twenties probably. See also strkjv@20:9| of Eutychus. He is termed \neaniskos\ in verse 22|. {Asked him privately} (\kat' idian epunthaneto\). Imperfect middle, began to ask (inchoative).
rwp@Acts:23:20 @{The Jews} (\hoi Ioudaioi\). As if the whole nation was in the conspiracy and so in verse 12|. The conspirators may have belonged to the Zealots, but clearly they represented the state of Jewish feeling toward Paul in Jerusalem. {Have agreed} (\sunethento\). Second aorist middle indicative of \suntithmi\, old verb to join together, to agree. Already this form in strkjv@Luke:22:5| which see. See also strkjv@John:9:22; strkjv@Acts:24:9|. {To bring down} (\hops katagagis\). Very words of the conspirators in verse 15| as if the young man overheard. Second aorist active subjunctive of \katag\ with \hops\ in final clause, still used, but nothing like so common as \hina\ though again in verse 23| (Robertson, _Grammar_, p. 985). {As though thou wouldest inquire} (\hs melln punthanesthai\). Just as in verse 15| except that here \melln\ refers to Lysias instead of to the conspirators as in verse 15|. The singular is used by the youth out of deference to the authority of Lysias and so modifies a bit the scheming of the conspirators, not "absurd" as Page holds.
rwp@Acts:23:21 @{Do not therefore yield unto them} (\Su oun m peisthis autois\). First aorist passive subjunctive of \peith\, common verb, here to be persuaded by, to listen to, to obey, to yield to. With negative and rightly. Do not yield to them (dative) at all. On the aorist subjunctive with \m\ in prohibitions against committing an act see Robertson, _Grammar_, pp. 851-4. {For there lie in wait} (\enedreuousin gar\). Present active indicative of \enedreu\, old verb from \enedra\ (verse 16|), in the N.T. only here and strkjv@Luke:11:54| which see. {Till they have slain him} (\hes hou anelsin auton\). Same idiom as in verse 12| save that here we have \anelsin\ (second aorist active subjunctive) instead of \apokteinsin\ (another word for kill), "till they slay him." {Looking for the promise from thee} (\prosdechomenoi tn apo sou epaggelian\). This item is all that is needed to put the scheme through, the young man shrewdly adds.
rwp@Acts:23:22 @{Tell no man} (\mdeni eklalsai\). Indirect command (_oratio obliqua_) after \paraggeilas\ (charging) with first aorist active infinitive of \eklale\ (in ancient Greek, but here only in N.T.), but construction changed to direct in rest of the sentence (_oratio recta_) as in strkjv@1:4|, "that thou hast signified these things to me" (\hoti tauta enephanisas pros eme\). Same verb here as in verse 15|. This change is common in the N.T. (Robertson, _Grammar_, p. 1047).
rwp@Acts:23:24 @{Provide beasts} (\kten parastsai\). Change from direct to indirect discourse just the opposite of that in verse 22|. {Beasts} (\ktn\). For riding as here or for baggage. See on ¯Luke:10:34|. Asses or horses, but not war-horses. Since Paul was chained to a soldier, another animal would be required for baggage. It was also seventy miles and a change of horses might be needed. The extreme precaution of Lysias is explained in some Latin MSS. as due to fear of a night attack with the result that he might be accused to Felix of bribery. Luke also probably accompanied Paul. {To bring safe} (\hina diasssin\). Final clause with \hina\ and the first aorist active subjunctive of \diasz\, old verb, to save through (\dia\) to a finish. Eight times in the N.T. (Matthew:14:36; strkjv@Luke:7:3; strkjv@Acts:23:24; strkjv@27:43,44; strkjv@28:1,4; strkjv@1Peter:3:20|). {Unto Felix the governor} (\pros Phlika ton hgemona\). Felix was a brother of Pallas, the notorious favourite of Claudius. Both had been slaves and were now freedmen. Felix was made procurator of Judea by Claudius A.D. 52. He held the position till Festus succeeded him after complaints by the Jews to Nero. He married Drusilla the daughter of Herod Agrippa I with the hope of winning the favour of the Jews. He was one of the most depraved men of his time. Tacitus says of him that "with all cruelty and lust he exercised the power of a king with the spirit of a slave." The term "governor" (\hgemn\) means "leader" from \hgeomai\, to lead, and was applied to leaders of all sorts (emperors, kings, procurators). In the N.T. it is used of Pilate (Matthew:27:2|), of Felix, (Acts:23:24,26,33; strkjv@24:1|), of Festus (26:30|).
rwp@Acts:23:26 @{Most excellent} (\kratisti\). See on ¯Luke:1:3| to Theophilus though not in strkjv@Acts:1:1|. It is usual in addressing men of rank as here, like our "Your Excellency" in strkjv@24:3| and Paul uses it to Festus in strkjv@26:25|. {Greeting} (\chairein\). Absolute infinitive with independent or absolute nominative (\Klaudios Lusias\) as is used in letters (Acts:15:23; strkjv@James:1:1|) and in countless papyri (Robertson, _Grammar_, p. 1092).
rwp@Acts:23:27 @{Was seized} (\sullmphthenta\). First aorist passive participle of \sullamban\. {Rescued him having learned that he was a Roman} (\exeilamen mathn hoti Romaios estin\). Wendt, Zoeckler, and Furneaux try to defend this record of two facts by Lysias in the wrong order from being an actual lie as Bengel rightly says. Lysias did rescue Paul and he did learn that he was a Roman, but in this order. He did not first learn that he was a Roman and then rescue him as his letter states. The use of the aorist participle (\mathn\ from \manthan\) after the principal verb \exeilamen\ (second aorist middle of \exaire\, to take out to oneself, to rescue) can be either simultaneous action or antecedent. There is in Greek no such idiom as the aorist participle of subsequent action (Robertson, _Grammar_, pp. 1112-14). Lysias simply reversed the order of the facts and omitted the order for scourging Paul to put himself in proper light with Felix his superior officer and actually poses as the protector of a fellow Roman citizen.
rwp@Acts:23:29 @{Concerning questions of their law} (\peri ztmata tou nomou autn\). The very distinction drawn by Gallio in Corinth (Acts:18:14f.|). On the word see on strkjv@15:2|. {But to have nothing laid to his charge worthy of death or of bonds} (\mden de axion thanatou desmn echonta enklma\). Literally, "having no accusation (or crime) worthy of death or of bonds." This phrase here only in the N.T. \Egklma\ is old word for accusation or crime from \egkale\ used in verse 28| and in the N.T. only here and strkjv@25:16|. Lysias thus expresses the opinion that Paul ought to be set free and the lenient treatment that Paul received in Caesarea and Rome (first imprisonment) is probably due to this report of Lysias. Every Roman magistrate before whom Paul appears declares him innocent (Gallio, Lysias, Felix, Festus).
rwp@Acts:23:30 @{When it was shown to me that there would be a plot} (\mnutheiss moi epibouls esesthai\). Two constructions combined; genitive absolute (\mnutheiss epibouls\, first aorist passive participle of \mnu\) and future infinitive (\esesthai\ as if \epibouln\ accusative of general reference used) in indirect assertion after \mnu\ (Robertson, _Grammar_, p. 877). {Charging his accusers also} (\paraggeilas kai tois katgorois\). First aorist active participle of \paraggell\ with which compare \mathn\ above (verse 27|), not subsequent action. Dative case in \katgorois\. {Before thee} (\epi sou\). Common idiom for "in the presence of" when before a judge (like Latin _apud_) as in strkjv@24:20,21; strkjv@25:26; strkjv@26:2|. What happened to the forty conspirators we have no way of knowing. Neither they nor the Jews from Asia are heard of more during the long five years of Paul's imprisonment in Caesarea and Rome.
rwp@Acts:23:34 @{When he had read it} (\anagnous\). Second aorist active participle of \anaginsk\, to know again, to read. {Of what province he was} (\ek poias eparcheias estin\). Tense of \estin\ (is) retained in indirect question. \Poias\ is strictly "of what kind of" province, whether senatorial or imperial. Cilicia, like Judea, was under the control of the propraetor of Syria (imperial province). Paul's arrest was in Jerusalem and so under the jurisdiction of Felix unless it was a matter of insurrection when he could appeal to the propraetor of Syria.
rwp@Acts:24:1 @{And with an Orator, one Tertullus} (\kai rhtoros Tertullou tinos\). A deputation of elders along with the high priest Ananias, not the whole Sanhedrin, but no hint of the forty conspirators or of the Asian Jews. The Sanhedrin had become divided so that now it is probably Ananias (mortally offended) and the Sadducees who take the lead in the prosecution of Paul. It is not clear whether after five days is from Paul's departure from Jerusalem or his arrival in Caesarea. If he spent nine days in Jerusalem, then the five days would be counted from then (verse 11|). The employment of a Roman lawyer (Latin _orator_) was necessary since the Jews were not familiar with Roman legal procedure and it was the custom in the provinces (Cicero _pro Cael_. 30). The speech was probably in Latin which Paul may have understood also. \Rhtr\ is a common old Greek word meaning a forensic orator or advocate but here only in the N.T. The Latin _rhetor_ was a teacher of rhetoric, a very different thing. Tertullus is a diminutive of Tertius (Romans:16:22|). {Informed} (\enephanisan\). Same verb as in strkjv@23:15,22|, somewhat like our modern "indictment," certainly accusations "against Paul" (\kata tou Paulou\). They were down on Paul and the hired barrister was prosecuting attorney. For the legal form see _Oxyrhynchus Papyri_, Vol. II., p. 162, line 19.
rwp@Acts:24:2 @{When he (Paul) was called} (\klthentos autou\). Genitive absolute (as so often in Acts) with first aorist passive participle of \kale\. Seeing that by thee we enjoy much peace (\polls eirns tugchanontes dia sou\). Literally, obtaining much peace by thee. A regular piece of flattery, _captatio benevolentiae_, to ingratiate himself into the good graces of the governor. Felix had suppressed a riot, but Tacitus (_Ann_. XII. 54) declares that Felix secretly encouraged banditti and shared the plunder for which the Jews finally made complaint to Nero who recalled him. But it sounded well to praise Felix for keeping peace in his province, especially as Tertullus was going to accuse Paul of being a disturber of the peace. {And that by thy providence} (\kai dia ts pronoias\). Forethought, old Greek word from \pronoos\ (\pronoe\ in strkjv@1Timothy:5:8; strkjv@Romans:12:17; strkjv@2Corinthians:8:21|), in N.T. only here and strkjv@Romans:13:14|. "Providence" is Latin _Providentia_ (foreseeing, _provideo_). Roman coins often have _Providentia Caesaris_. Post-Augustan Latin uses it of God (Deus). {Evils are corrected for this nation} (\diorthmatn ginomenn ti ethnei touti\). Genitive absolute again, \ginomenn\, present middle participle describing the process of reform going on for this nation (dative case of personal interest). \Diorthma\ (from \diortho\, to set right) occurs from Aristotle on of setting right broken limbs (Hippocrates) or reforms in law and life (Polybius, Plutarch). "Reform continually taking place for this nation." Felix the Reform Governor of Judea! It is like a campaign speech, but it doubtless pleased Felix.
rwp@Acts:24:3 @{In all ways and in all places} (\panti te kai pantachou\). \Panti\, old adverb of manner only here in N.T. \Pantachou\ also old adverb of place, several times in N.T. But these adverbs most likely go with the preceding clause about "reforms" rather than as here translated with "we accept" (\apodechometha\). But "with all gratitude" (\meta pass eucharistias\) does naturally go with \apodechometha\.
rwp@Acts:24:4 @{That I be not further tedious unto thee} (\hina m epi pleion se enkopt\). _Koin_ verb (Hippocrates, Polybius) to cut in on (or into), to cut off, to impede, to hinder. Our modern telephone and radio illustrate it well. In the N.T. (Acts:24:4; strkjv@1Thessalonians:2:18; strkjv@Galatians:5:7; strkjv@Romans:15:22; strkjv@1Peter:3:7|). "That I may not cut in on or interrupt thee further (\epi pleion\) in thy reforms." Flattery still. {Of thy clemency} (\ti si epieikeii\). Instrumental case of old word from \epieiks\ and this from \epi\ and \eikos\ (reasonable, likely, fair). "Sweet Reasonableness" (Matthew Arnold), gentleness, fairness. An \epieiks\ man is "one who makes reasonable concessions" (Aristotle, _Eth_. V. 10), while \dikaios\ is "one who insists on his full rights" (Plato, _Leg_. 757 D) as translated by Page. {A few words} (\suntoms\). Old adverb from \suntemn\, to cut together (short), abbreviate. Like \dia brachen\ in strkjv@Hebrews:13:22|. In N.T. only here and strkjv@Mark:16| (shorter conclusion).
rwp@Acts:24:5 @{For we have found} (\heurontes gar\). Second aorist active participle of \heurisk\, but without a principal verb in the sentence. Probably we have here only a "summary of the charges against Paul" (Page). {A pestilent fellow} (\loimon\). An old word for pest, plague, pestilence, Paul the pest. In N.T. only here and strkjv@Luke:21:11| (\loimoi kai limoi\, pestilences and famines) which see. Latin _pestis_. Think of the greatest preacher of the ages being branded a pest by a contemporary hired lawyer. {A mover of insurrections} (\kinounta staseis\). This was an offence against Roman law if it could be proven. "Plotted against at Damascus, plotted against at Jerusalem, expelled from Pisidian Antioch, stoned at Lystra, scourged and imprisoned at Philippi, accused of treason at Thessalonica, haled before the proconsul at Corinth, cause of a serious riot at Ephesus, and now finally of a riot at Jerusalem" (Furneaux). Specious proof could have been produced, but was not. Tertullus went on to other charges with which a Roman court had no concern (instance Gallio in Corinth). {Throughout the world} (\kata tn oikoumenn\). The Roman inhabited earth (\gn\) as in strkjv@17:6|. {A ringleader of the sect of the Nazarenes} (\prtostatn ts tn Nazrain haireses\). \Prtostats\ is an old word in common use from \prtos\ and \histmi\, a front-rank man, a chief, a champion. Here only in the N.T. This charge is certainly true. About "sect" (\hairesis\) see on ¯5:17|. \Nazraioi\ here only in the plural in the N.T., elsewhere of Jesus (Matthew:2:23; strkjv@26:71; strkjv@Luke:18:37; strkjv@John:18:5,7; strkjv@19:19; strkjv@Acts:2:22; strkjv@3:6; 4:10; strkjv@6:14; strkjv@22:8; strkjv@26:9|). The disciple is not above his Master. There was a sneer in the term as applied to Jesus and here to his followers.
rwp@Acts:24:6 @{Assayed to profane} (\epeirasen beblsai\). A flat untruth, but the charge of the Asian Jews (21:28-30|). _Verbum optum ad calumnian_ (Bengel). {We seized} (\ekratsamen\). As if the Sanhedrin had arrested Paul, Tertullus identifying himself with his clients. But it was the mob (21:28-31|) that attacked Paul and Lysias who rescued him (21:32ff.|).
rwp@Acts:24:7 @This whole verse with some words at the end of verse 6| and the beginning of verse 8| in the Textus Receptus ("And would have judged according to our law. But the chief captain Lysias came upon us, and with great violence took him away out of our hands, commanding his accusers to come unto thee") is absent from Aleph A B H L P 61 (many other cursives) Sahidic Bohairic. It is beyond doubt a later addition to the incomplete report of the speech of Tertullus. As the Revised Version stands, verse 8| connects with verse 6|. The motive of the added words is clearly to prejudice Felix against Lysias and they contradict the record in strkjv@Acts:21|. Furneaux holds them to be genuine and omitted because contradictory to strkjv@Acts:21|. More likely they are a clumsy attempt to complete the speech of Tertullus.
rwp@Acts:24:8 @{From whom} (\par' hou\). Referring to Paul, but in the Textus Receptus referring to Lysias. {By examining him thyself} (\autos anakrinas\). Not by torture, since Paul was a Roman citizen, but by hearing what Paul has to say in defence of himself. \Anakrin\ is to examine thoroughly up and down as in strkjv@Luke:23:14|.
rwp@Acts:24:9 @{Joined in the charge} (\sunepethento\). Second aorist middle indicative of \sunepitithmi\, old verb, double compound, to place upon (\epi\) together with (\sun\), to make a joint attack, here only in the N.T. {Affirming} (\phaskontes\). Alleging, with the accusative in indirect assertion as in strkjv@25:19; strkjv@Romans:1:22| (nominative with infinitive, Robertson, _Grammar_, p. 1038). {Were so} (\houts echein\), "held thus," common idiom.
rwp@Acts:24:10 @{When the governor had beckoned to him} (\neusantos auti tou hgemonos\). Genitive absolute again with first aorist active participle of \neu\, to give a nod, old word, in N.T. only here and strkjv@John:13:24|. "The governor nodding to him." {Forasmuch as I know} (\epistamenos\). Knowing, from \epistamai\. {That thou hast been of many years a judge} (\ek polln etn onta se kritn\). The participle in indirect assertion after \epistamenos\ (Robertson, _Grammar_, p. 1041). Paul goes as far as he can in the way of a compliment. For seven years Felix has been governor, \onta\ being a sort of progressive present participle with \ek polln etn\ (Robertson, _Grammar_, p. 892). {Cheerfully} (\euthums\). Old adverb from \euthumos\ (\eu\ and \thumos\, good spirit), here only in N.T. {Make my defence} (\apologoumai\). Old and regular word for this idea as in strkjv@Luke:21:14| which see.
rwp@Acts:24:11 @{Seeing that thou canst take knowledge} (\dunamenou sou epignnai\). Genitive absolute again. The same word and form (\epignnai\) used by Tertullus, if in Greek, in verse 8| to Felix. Paul takes it up and repeats it. {Not more than twelve days} (\ou pleious hmerai ddeka\). Here \\ (than) is absent without change of case to the ablative as usually happens. But this idiom is found in the _Koin_ (Robertson, _Grammar_, p. 666). {Since} (\aph' hs\). Supply \hmeras\, "from which day." {To worship} (\proskunsn\). One of the few examples of the future participle of purpose so common in the old Attic.
rwp@Acts:24:12 @{Disputing} (\dialegomenon\). Simply conversing, discussing, arguing, and then disputing, common verb in old Greek and in N.T. (especially in Acts). {Stirring up a crowd} (\epistasin poiounta ochlou\). \Epistasis\ is a late word from \ephistmi\, to make an onset or rush. Only twice in the N.T., strkjv@2Corinthians:11:28| (the pressure or care of the churches) and here (making a rush of a crowd). The papyri give examples also for "onset." Songs:Paul denies the two charges that were serious and the only one that concerned Roman law (insurrection).
rwp@Acts:24:13 @{Prove} (\parastsai\). First aorist active infinitive of \paristmi\, to place beside. They have made "charges," mere assertions. They have not backed up these charges with proof, "nor can they," says Paul. {Now} (\nuni\). As if they had changed their charges from the cries of the mob in Jerusalem which is true. Paul has no hired lawyer to plead for him, but he has made a masterly plea for his freedom.
rwp@Acts:24:14 @{I confess} (\homolog\). The only charge left was that of being a ringleader of the sect of the Nazarenes. This Paul frankly confesses is true. He uses the word in its full sense. He is "guilty" of that. {After the Way} (\kata tn hodon\). This word Paul had already applied to Christianity (22:4|). He prefers it to "sect" (\hairesin\ which means a choosing, then a division). Paul claims Christianity to be the real (whole, catholic) Judaism, not a "sect" of it. But he will show that Christianity is not a deviation from Judaism, but the fulfilment of it (Page) as he has already shown in strkjv@Galatians:3; strkjv@Romans:9|. {Songs:serve I the God of our fathers} (\houts latreu ti patrii thei\). Paul has not stretched the truth at all. He has confirmed the claim made before the Sanhedrin that he is a spiritual Pharisee in the truest sense (23:6|). He reasserts his faith in all the law and the prophets, holding to the Messianic hope. A curious "heretic" surely! {Which these themselves also look for} (\hn kai autoi houtoi prosdechontai\). Probably with a gesture towards his accusers. He does not treat them all as Sadducees. See strkjv@Titus:2:13| for similar use of the verb (\prosdechomenoi tn makarian elpida\, looking for the happy hope).
rwp@Acts:24:15 @{That there shall be a resurrection} (\anastasin mellein esesthai\). Indirect assertion with infinitive and accusative of general reference (\anastasin\) after the word \elpida\ (hope). The future infinitive \esesthai\ after \mellein\ is also according to rule, \mell\ being followed by either present, aorist, or future infinitive (Robertson, _Grammar_, pp. 870, 877, 878). {Both of the just and the unjust} (\dikain te kai adikn\). Apparently at the same time as in strkjv@John:5:29| (cf. strkjv@Acts:17:31f.|). Gardner thinks that Luke here misrepresents Paul who held to no resurrection save for those "in Christ," a mistaken interpretation of Paul in my opinion. The Talmud teaches the resurrection of Israelites only, but Paul was more than a Pharisee.
rwp@Acts:24:16 @{Herein} (\en touti\). His whole confession of belief in verses 14,15|. {Do I also exercise myself} (\kai autos ask\). "Do I also myself take exercise," take pains, labour, strive. Old word in Homer to work as raw materials, to adorn by art, then to drill. Our word ascetic comes from this root, one who seeks to gain piety by rules and severe hardship. Paul claims to be equal to his accusers in efforts to please God. {Void of offence} (\aproskopon\). This word belongs to the papyri and N.T. (only in Paul), not in the ancient writers. The papyri examples (Moulton Milligan, _Vocabulary_) use the word to mean "free from hurt or harm." It is a privative and \proskopt\ (to cut or stumble against). Page likes "void of offence" since that can be either active "not stumbling" as in strkjv@Phillipians:1:10| or passive "not stumbled against" as in strkjv@1Corinthians:10:32| (the first toward God and the second toward men), the only other N.T. examples. Hence the word here appears in both senses (the first towards God, the second towards men). Paul adds "alway" (\dia pantos\), a bold claim for a consistent aim in life. "Certainly his conscience acquitted him of having caused any offence to his countrymen" (Rackham). Furneaux thinks that it must have been wormwood and gall to Ananias to hear Paul repeat here the same words because of which he had ordered Paul to be smitten on the mouth (23:1f.|).
rwp@Acts:24:17 @{After many years} (\di' etn pleionn\). "At an interval (\dia\) of more (\pleionn\) years" (than a few, one must add), not "after many years." If, as is likely Paul went up to Jerusalem in strkjv@Acts:18:22|, that was some five years ago and would justify "\pleionn\" (several years ago or some years ago). {To bring alms} (\elemosunas poison\). Another (see \proskunsn\ in verse 11|) example of the future participle of purpose in the N.T. These "alms" (on \elemosunas\ see on ¯Matthew:6:1,4; strkjv@Acts:10:2|, common in Tobit and is in the papyri) were for the poor saints in Jerusalem (1Corinthians:16:1-4; strkjv@2Corinthians:8; 9; strkjv@Romans:15:26|) who were none the less Jews. "And offerings" (\kai prosphoras\). The very word used in strkjv@21:26| of the offerings or sacrifices made by Paul for the four brethren and himself. It does not follow that it was Paul's original purpose to make these "offerings" before he came to Jerusalem (cf. strkjv@18:18|). He came up to worship (verse 11|) and to be present at Pentecost (20:16|).
rwp@Acts:24:18 @{Amidst which} (\en hail\). That is, "in which offerings" (in presenting which offerings, strkjv@21:27|). {They found me} (my accusers here present, \heuron me\), {purified in the temple} (\hgnismenon en ti hieri\). Perfect passive participle of \hagniz\ (same verb in strkjv@21:24,26|) state of completion of the Jewish sacrifices which had gone on for seven days (21:27|), the very opposite of the charges made. {With no crowd} (\ou meta ochlou\). "Not with a crowd" till the Asiatic Jews gathered one (21:27|). {Nor yet with tumult} (\oude meta thorubou\). They made the tumult (27:30|), not Paul. Till they made the stir, all was quiet.
rwp@Acts:24:19 @{But certain Jews from Asia} (\tines de apo ts Alias Ioudaioi\). No verb appears in the Greek for these words. Perhaps he meant to say that "certain Jews from Asia charged me with doing these things." Instead of saying that, Paul stops to explain that they are not here, a thoroughly Pauline anacoluthon (2Corinthians:7:5|) as in strkjv@26:9|. "The passage as it stands is instinct with life, and seems to exhibit the abruptness so characteristic of the Pauline Epistles" (Page). {Who ought to have been here before thee} (\hous edei epi sou pareinai\). This use of \epi\ with genitive of the person is common. The imperfect indicative with verbs of necessity and obligation to express failure to live up to it is common in Greek (Robertson, _Grammar_, pp. 919-21). "The accusers who were present had not witnessed the alleged offence: those who could have given evidence at first-hand were not present" (Furneaux). There was no case in a Roman court. These Asiatic Jews are never heard of after the riot, though they almost succeeded in killing Paul then. {If they had aught against me} (\ei ti echoien pros eme\). A condition of the fourth class or undetermined with less likelihood of being determined (\ei\ with the optative, Robertson, _Grammar_, p. 1021). This is a "mixed condition" (_op.cit._, p. 1022) with a conclusion of the second class.
rwp@Acts:24:20 @{These men themselves} (\autoi houtoi\). Since the Asiatic Jews are not present and these men are. {Wrong doing} (\adikma\). Or misdeed. Old word from \adike\, to do wrong. In the N.T. only here and strkjv@Acts:18:14; strkjv@Revelation:18:5|. Paul uses "\adikma\" from the standpoint of his accusers. "To a less sensitive conscience his action before the Sanhedrin would have seemed venial enough" (Furneaux). {When I stood} (\stantos mou\). Genitive absolute, second aorist active participle of \histmi\ (intransitive), "when I took my stand." {Before the council} (\epi tou sunedriou\). Same use of \epi\ with genitive as in verse 19|.
rwp@Acts:24:21 @{Except it be} (\e\). Literally, "than," but after interrogative \ti = ti allo\ "what else than." {For this one voice} (\peri mias tauts phns\). The normal Greek idiom with the attributive use of \houtos\ calls for the article before \mias\, though some inscriptions show it as here (Robertson, _Grammar_, p. 702). {That} (\hs\). Genitive of the relative attracted to the case of the antecedent {phns}. {I cried} (\ekekraxa\). Reduplicated aorist as is usual with this verb in the LXX (Judges:3:15|). Robertson, _Grammar_, p. 348. {Touching} (\peri\). Concerning (around, about). {I am called in question} (\krinomai\). As in strkjv@23:6|. {Before you} (\eph' humn\). Same idiom as in verses 19,20|.
rwp@Acts:24:22 @{Having more exact knowledge} (\akribesteron eids\). "Knowing" (second perfect active participle of \oida\) "more accurately" (comparative of adverb \akribs\). More accurately than what? Than the Sanhedrin supposed he had "concerning the Way" (\ta peri ts hodou\, the things concerning the Way, common in Acts for Christianity). How Felix had gained this knowledge of Christianity is not stated. Philip the Evangelist lived here in Caesarea and there was a church also. Drusilla was a Jewess and may have told him something. Besides, it is wholly possible that Felix knew of the decision of Gallio in Corinth that Christianity was a _religio licita_ as a form of Judaism. As a Roman official he knew perfectly well that the Sanhedrin with the help of Tertullus had failed utterly to make out a case against Paul. He could have released Paul and probably would have done so but for fear of offending the Jews whose ruler he was and the hope that Paul (note "alms" in verse 17|) might offer him bribes for his liberty. {Deferred them} (\anebaleto autous\). Second aorist middle indicative of \anaball\, old verb (only here in N.T.) to throw or toss up, to put back or off, in middle to put off from one, to delay, to adjourn. Felix adjourned the case without a decision under a plausible pretext, that he required the presence of Lysias in person, which was not the case. Lysias had already said that Paul was innocent and was never summoned to Caesarea, so far as we know. Since Paul was a Roman citizen, Lysias could have thrown some light on the riot, if he had any. {Shall come down} (\katabi\). Second aorist active subjunctive of \katabain\. {I will determine your matter} (\diagnsomai ta kath' hums\). Future middle of \diaginsk\, old and common verb to know accurately or thoroughly (\dia\). In the N.T. only here (legal sense) and strkjv@23:15|. "The things according to you" (plural, the matters between Paul and the Sanhedrin).
rwp@Acts:24:23 @{And should have indulgence} (\echein te anesin\). From \animi\, to let loose, release, relax. Old word, in the N.T. only here and strkjv@2Thessalonians:1:7; strkjv@2Corinthians:2:13; strkjv@7:5; strkjv@8:13|. It is the opposite of strict confinement, though under guard, "kept in charge" (\treisthai\). {Forbid} (\kluein\). To hinder "no one of his friends" (\mdena tn idin\). No one of Paul's "own" (cf. 4:23; strkjv@John:1:11|) or intimates. Of these we know the names of Luke, Aristarchus, Trophimus, Philip the Evangelist.
rwp@Acts:24:24 @{With Drusilla his wife} (\sun Drousilli ti idii gunaiki\). Felix had induced her to leave her former husband Aziz, King of Emesa. She was one of three daughters of Herod Agrippa I (Drusilla, Mariamne, Bernice). Her father murdered James, her great-uncle Herod Antipas slew John the Baptist, her great-grandfather (Herod the Great) killed the babes of Bethlehem. Perhaps the mention of Drusilla as "his own wife" is to show that it was not a formal trial on this occasion. Page thinks that she was responsible for the interview because of her curiosity to hear Paul. {Sent for} (\metepempsato\). First aorist middle of \metapemp\ as usual (Acts:10:5|).
rwp@Acts:24:25 @{Was terrified} (\emphobos genomenos\). Ingressive aorist middle of \ginomai\, "becoming terrified." \Emphobos\ (\en\ and \phobos\) old word, in the N.T. only strkjv@Luke:24:5; strkjv@Acts:10:5; strkjv@24:25; strkjv@Revelation:11:13|. Paul turned the tables completely around and expounded "the faith in Christ Jesus" as it applied to Felix and Drusilla and discoursed (\dialegomenou autou\, genitive absolute) concerning "righteousness" (\dikaiosuns\) which they did not possess, "self-control" or temperance (\egkrateias\) which they did not exhibit, and "the judgment to come" (\tou krimatos tou mellontos\) which was certain to overtake them. Felix was brought under conviction, but apparently not Drusilla. Like another Herodias her resentment was to be feared (Knowling). {Go thy way for this time} (\to nun echon poreuou\). The ancient Greek has this use of \to nun echon\ (Tobit strkjv@7:11) in the accusative of time, "as for the present or holding the now." {When I have a convenient season} (\kairon metalabn\). Second aorist active participle of the old verb \metalamban\, to find a share in, to obtain. It was his "excuse" for dodging the personal turn that Paul had given.
rwp@Acts:24:26 @{He hoped withal} (\hama kai elpizn\). "At the same time also hoping." Paul had mentioned the "alms" (24:17|) and that excited the avarice of Felix for "money" (\chrmata\). Roman law demanded exile and confiscation for a magistrate who accepted bribes, but it was lax in the provinces. Felix had doubtless received them before. Josephus (_Ant_. XX. 8, 9) represents Felix as greedy for money. {The oftener} (\puknoteron\). Comparative adverb of \puknos\, old word, in N.T. only here and strkjv@Luke:5:33| which see and strkjv@1Timothy:5:23|. Kin to \pugm\ (Mark:7:3|) which see from \puk\, thick, dense, compact. Paul kept on not offering a bribe, but Felix continued to have hopes (present tense \elpizn\), kept on sending for him (present tense \metapempomenos\), and kept on communing (imperfect active \hmilei\ from \homile\, old word as in strkjv@Acts:20:11; strkjv@Luke:24:14|, which see, only N.T. examples of this word). But he was doomed to disappointment. He was never terrified again.
rwp@Acts:24:27 @{But when two years were fulfilled} (\dietias de plrtheiss\). Genitive absolute first aorist passive of \plro\, common verb to fill full. \Dietia\, late word in LXX and Philo, common in the papyri, in N.T. only here and strkjv@Acts:28:30|. Compound of \dia\, two (\duo, dis\) and \etos\, year. Songs:Paul lingered on in prison in Caesarea, waiting for the second hearing under Felix which never came. Caesarea now became the compulsory headquarters of Paul for two years. With all his travels Paul spent several years each at Tarsus, Antioch, Corinth, Ephesus, though not as a prisoner unless that was true part of the time at Ephesus for which there is some evidence though not of a convincing kind. We do not know that Luke remained in Caesarea all this time. In all probability he came and went with frequent visits with Philip the Evangelist. It was probably during this period that Luke secured the material for his Gospel and wrote part or all of it before going to Rome. He had ample opportunity to examine the eyewitnesses who heard Jesus and the first attempts at writing including the Gospel of Mark (Luke:1:1-4|). {Was succeeded by} (\elaben diadochon\). Literally, "received as successor." \Diadochos\ is an old word from \diadechomai\, to receive in succession (\dia, duo\, two) and occurs here alone in the N.T. Deissmann (_Bible Studies_, p. 115) gives papyri examples where \hoi diadochoi\ means "higher officials at the court of the Ptolemies," probably "deputies," a usage growing out of the "successors" of Alexander the Great (Moulton and Milligan's _Vocabulary_), though here the original notion of "successor" occurs (cf. Josephus, _Ant_. XX. 8, 9). Luke does not tell why Felix "received" a successor. The explanation is that during these two years the Jews and the Gentiles had an open fight in the market-place in Caesarea. Felix put the soldiers on the mob and many Jews were killed. The Jews made formal complaint to the Emperor with the result that Felix was recalled and Porcius Festus sent in his stead. {Porcius Festus} (\Porkion Phston\). We know very little about this man. He is usually considered a worthier man than Felix, but Paul fared no better at his hands and he exhibits the same insincerity and eagerness to please the Jews. Josephus (_Ant_. XX. 8, 9) says that "Porcius Festus was sent as a successor to Felix." The precise year when this change occurred is not clear. Albinus succeeded Festus by A.D. 62, so that it is probable that Festus came A.D. 58 (or 59). Death cut short his career in a couple of years though he did more than Felix to rid the country of robbers and _sicarii_. Some scholars argue for an earlier date for the recall of Felix. Nero became Emperor Oct. 13, A.D. 54. Poppaea, his Jewish mistress and finally wife, may have had something to do with the recall of Felix at the request of the Jews. {Desiring to gain favour with the Jews} (\theln te charita katathesthai tois Ioudaiois\). Reason for his conduct. Note second aorist (ingressive) middle infinitive \katathesthai\ from \katatithmi\, old verb to place down, to make a deposit, to deposit a favour with, to do something to win favour. Only here and strkjv@25:9| in N.T., though in some MSS. in strkjv@Mark:15:46|. It is a banking figure. {Left Paul in bonds} (\katelipe ton Paulon dedemenon\). Effective aorist active indicative of \kataleip\, to leave behind. Paul "in bonds" (\dedemenon\, perfect passive participle of \de\, to bind) was the "deposit" (\katathesthai\) for their favour. Codex Bezae adds that Felix left Paul in custody "because of Drusilla" (\dia Drousillan\). She disliked Paul as much as Herodias did John the Baptist. Songs:Pilate surrendered to the Jews about the death of Jesus when they threatened to report him to Caesar. Some critics would date the third group of Paul's Epistles (Philippians, Philemon, Colossians, Ephesians) to the imprisonment here in Caesarea, some even to one in Ephesus. But the arguments for either of these two views are more specious than convincing. Furneaux would even put strkjv@2Timothy:4:9-22| here in spite of the flat contradiction with strkjv@Acts:21:29| about Trophimus being in Jerusalem instead of Miletus (2Timothy:4:20|), a "mistake" which he attributes to Luke! That sort of criticism can prove anything.
rwp@Acts:25:1 @{Having come into the province} (\epibas ti eparcheii\). Second aorist active participle of \epibain\, to set foot upon. Literally, "Having set foot upon his province." \Eparcheia\ is a late word for province, in N.T. only here and strkjv@23:34|. Judea was not strictly a province, but a department (Page) of the province of Syria which was under a _propraetor_ (\legatus Caesaris\) while Judea was under a _procurator_ (\epitropos\). {After three days} (\meta treis hmeras\). Songs:in strkjv@Acts:28:17| in Rome. That is on the third day, with a day of rest in between. Precisely the language used of the resurrection of Jesus "after three days" = "on the third day." Songs:by common usage then and now.
rwp@Acts:25:3 @{Asking favour against him} (\aitoumenoi charin kat' autou\). A favour to themselves (middle voice), not to Paul, but "against" (\kat'\, down, against) him. {That he would send for} (\hops metapempstai\). First aorist middle subjunctive of \metapemp\ (see strkjv@24:24,26|) with final particle \hops\ like \hina\. Aorist tense for single case. {Laying wait} (\enedran poiountes\). See on ¯23:16| for the word \enedra\. Old idiom (Thucydides) for laying a plot or ambush as here. Only these two uses of \enedra\ in N.T. Two years before the Sanhedrin had agreed to the plot of the forty conspirators. Now they propose one on their own initiative. {On the way} (\kata tn hodon\). Down along, up and down along the way. Plenty of opportunity would occur between Caesarea and Jerusalem for ambush and surprise attacks.
rwp@Acts:25:4 @{Howbeit} (\men oun\). No antithesis expressed, though Page considers \de\ in verse 6| to be one. They probably argued that it was easier for one man (Paul) to come to Jerusalem than for many to go down there. But Festus was clearly suspicious (verse 6|) and was wholly within his rights to insist that they make their charges in Caesarea where he held court. {Was kept in charge} (\treisthai\). Present passive infinitive of \tre\ in indirect assertion. \Hoti\ with finite verb is more common after \apokrinomai\, but the infinitive with the accusative of general reference is proper as here (Robertson, _Grammar_, p. 1036). {Shortly} (\en tachei\). In quickness, in speed. Old and common usage, seen already in strkjv@Luke:18:8; strkjv@Acts:12:7; strkjv@22:18|. Festus is clearly within his rights again since his stay in Caesarea had been so brief. He did go down in "eight or ten days" (verse 6|). Luke did not consider the matter important enough to be precise.
rwp@Acts:25:5 @{Them therefore which are of power among you} (\hoi oun en humin dunatoi\). "The mighty ones among you," "the men of power" (\dunatoi\) and authority, "the first men," the Sanhedrin, in other words. Note change here by Luke from indirect discourse in verse 4|, to direct in verse 5| (\phsin\, says he). {Go down with me} (\sunkatabantes\). Double compound (\sun, kata\) second aorist active participle of \sunkatabain\. It was a fair proposal. {If there is anything amiss in the man} (\ei ti estin en ti andri atopon\). Condition of the first class, assuming that there is (to be courteous to them), but not committing himself on the merits of the case. \Atopon\ is an old word, specially common in Plato, meaning "out of place." In N.T. only here and strkjv@Luke:23:41| which see; strkjv@Acts:28:6; strkjv@2Thessalonians:3:2|. Note present tense active voice of \katgoreitsan\ (imperative) of \katgore\, repeat their accusations.
rwp@Acts:25:7 @{When he was come} (\paragenomenou autou\). Genitive absolute of common verb \paraginomai\ (cf. strkjv@24:24|). {Which had come down} (\hoi katabebkotes\). Perfect active participle of \katabain\. They had come down on purpose at the invitation of Festus (verse 5|), and were now ready. {Stood round about him} (\periestsan auton\). Second aorist (ingressive) active (intransitive) of \periistmi\, old verb, "Took their stand around him," "_periculum intentantes_" (Bengel). Cf. strkjv@Luke:23:10| about Christ. They have no lawyer this time, but they mass their forces so as to impress Festus. {Bringing against him} (\katapherontes\). Bearing down on. See on ¯20:9; strkjv@26:10|, only N.T. examples of this ancient verb. {Many and grievous charges} (\polla kai barea aitimata\). This word \aitima\ for old form \aitiama\ is found in one papyrus (Moulton and Milligan's _Vocabulary_) in sense of "blame." But the charges were no "heavier" than those made by Tertullus (24:5-8|). Paul's reply proves this and they were also probably on court record (Furneaux). See this adjective \barus\ (heavy) used with \lukoi\ (wolves) in strkjv@20:29|. {Which they could not prove} (\ha ouk ischuon apodeixai\). Imperfect active of \ischu\, to have strength or power as in strkjv@19:16,20|. Repetition and reiteration and vehemence took the place of proof (\apodeixai\, first aorist active infinitive of \apodeiknumi\, to show forth, old verb, in N.T. only here, strkjv@Acts:2:22| which see and strkjv@1Corinthians:4:9|).
rwp@Acts:25:8 @{While Paul said in his defence} (\tou Paulou apologoumenou\). Genitive absolute again, present middle participle of \apologeomai\, old verb to make defence as in strkjv@19:33; strkjv@24:10; strkjv@26:1,2|. The recitative \hoti\ of the Greek before a direct quotation is not reproduced in English. {Have I sinned at all} (\ti hmarton\). Constative aorist active indicative of \hamartan\, to miss, to sin. The \ti\ is cognate accusative (or adverbial accusative). Either makes sense. Paul sums up the charges under the three items of law of the Jews, the temple, the Roman state (Caesar). This last was the one that would interest Festus and, if proved, would render Paul guilty of treason (\majestas\). Nero was Emperor A.D. 54-68, the last of the emperors with any hereditary claim to the name "Caesar." Soon it became merely a title like Kaiser and Czar (modern derivatives). In Acts only "Caesar" and "Augustus" are employed for the Emperor, not "King" (\Basileus\) as from the time of Domitian. Paul's denial is complete and no proof had been presented. Luke was apparently present at the trial.
rwp@Acts:25:9 @{Desiring to gain favour with the Jews} (\theln tois Ioudaiois charin katathesthai\). Precisely the expression used of Felix by Luke in strkjv@24:27| which see. Festus, like Felix, falls a victim to fear of the Jews. {Before me} (\ep' emou\). Same use of \epi\ with the genitive as in strkjv@23:30; strkjv@24:19,21|. Festus, seeing that it was unjust to condemn Paul and yet disadvantageous to absolve him (Blass), now makes the very proposal to Paul that the rulers had made to him in Jerusalem (verse 3|). He added the words "\ep' emou\" (before me) as if to insure Paul of justice. If Festus was unwilling to give Paul justice in Caesarea where his regular court held forth, what assurance was there that Festus would give it to him at Jerusalem in the atmosphere of intense hostility to Paul? Only two years ago the mob, the Sanhedrin, the forty conspirators had tried to take his life in Jerusalem. Festus had no more courage to do right than Felix, however plausible his language might sound. Festus also, while wanting Paul to think that he would in Jerusalem "be judged of these things before me," in reality probably intended to turn Paul over to the Sanhedrin in order to please the Jews, probably with Festus present also to see that Paul received justice (\me presente\). Festus possibly was surprised to find that the charges were chiefly against Jewish law, though one was against Caesar. It was not a mere change of venue that Paul sensed, but the utter unwillingness of Festus to do his duty by him and his willingness to connive at Jewish vengeance on Paul. Paul had faced the mob and the Sanhedrin in Jerusalem, two years of trickery at the hands of Felix in Caesarea, and now he is confronted by the bland chicanery of Festus. It is too much, the last straw.
rwp@Acts:25:11 @{If I am a wrong-doer} (\ei men oun adik\). Condition of the first class with \ei\ and the present active indicative of \adike\ (\a\ privative and \dik\): "If I am in the habit of doing injustice," assuming it to be true for the sake of argument. {And have committed anything worthy of death} (\kai axion thanatou pepracha\). Same condition with the difference in tense (\pepracha\, perfect active indicative) of a single case instead of a general habit. Assuming either or both Paul draws his conclusion. {I refuse not to die} (\ou paraitoumai to apothanein\). Old verb to ask alongside, to beg from, to deprecate, to refuse, to decline. See on ¯Luke:14:18f|. Josephus (_Life_, 29) has \thanein ou paraitoumai\. Here the articular second aorist active infinitive is in the accusative case the object of \paraitoumai\: "I do not beg off dying from myself." {But if none of these things is} (\ei de ouden estin\). \De\ here is contrasted with \men\ just before. No word for "true" in the Greek. \Estin\ ("is") in the Greek here means "exists." Same condition (first class, assumed as true). {Whereof these accuse me} (\hn houtoi katgorousin mou\). Genitive of relative \hon\ by attraction from \ha\ (accusative with \katgorousin\) to case of the unexpressed antecedent \toutn\ ("of these things"). \Mou\ is genitive of person after \katgorousin\. {No man can give me up to them} (\oudeis me dunatai autois charisasthai\). "Can" legally. Paul is a Roman citizen and not even Festus can make a free gift (\charisasthai\) of Paul to the Sanhedrin. {I appeal unto Caesar} (\Kaisara epikaloumai\). Technical phrase like Latin _Caesarem appello_. Originally the Roman law allowed an appeal from the magistrate to the people (_provocatio ad populum_), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul's expense. No doubt Paul's long desire to see Rome (19:21; strkjv@Romans:15:22-28|) and the promise of Jesus that he would see Rome (Acts:23:11|) played some part in Paul's decision. But he made it reluctantly for he says in Rome (Acts:28:19|): "I was constrained to appeal." But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished.
rwp@Acts:25:12 @{When he had conferred with the council} (\sunlalsas meta tou sumbouliou\). The word \sumboulion\ in the N.T. usually means "counsel" as in strkjv@Matthew:12:14|, but here alone as an assembly of counsellors or council. But the papyri (Milligan and Moulton's _Vocabulary_) furnish a number of instances of this sense of the word as "council." Here it apparently means the chief officers and personal retinue of the procurator, his assessors (\assessores consiliarii\). These local advisers were a necessity. Some discretion was allowed the governor about granting the appeal. If the prisoner were a well-known robber or pirate, it could be refused. {Thou hast appealed unto Caesar} (\Kaisara epikeklsai\). The same technical word, but the perfect tense of the indicative. {Unto Caesar thou shalt go} (\epi Kaisara poreusi\). Perhaps the volitive future (Robertson, _Grammar_, p. 874). Bengel thinks that Festus sought to frighten Paul with these words. Knowling suggests that "they may have been uttered, if not with a sneer, yet with the implication 'thou little knowest what an appeal to Caesar means.'" But embarrassment will come to Festus. He has refused to acquit this prisoner. Hence he must formulate charges against him to go before Caesar.
rwp@Acts:25:13 @{When certain days were passed} (\Hmern diagenomenon\). Genitive absolute of \diaginomai\, to come between, "days intervening." {Agrippa the King} (\Agrippas ho basileus\). Agrippa II son of Agrippa I of strkjv@Acts:12:20-23|. On the death of Herod King of Chalcis A.D. 48, Claudius A.D. 50 gave this Herod Agrippa II the throne of Chalcis so that Luke is correct in calling him king, though he is not king of Judea. But he was also given by Claudius the government of the temple and the right of appointing the high priest. Later he was given also the tetrarchies of Philip and Lysanias. He was the last Jewish king in Palestine, though not king of Judea. He angered the Jews by building his palace so as to overlook the temple and by frequent changes in the high priesthood. He made his capital at Caesarea Philippi which he called Neronias in honour of Nero. Titus visited it after the fall of Jerusalem. {Bernice} (\Bernik\). He was her brother and yet she lived with him in shameful intimacy in spite of her marriage to her uncle Herod King of Chalcis and to Polemon King of Cilicia whom she left. Schuerer calls her both a Jewish bigot and a wanton. She afterwards became the mistress of Titus. {Arrived at Caesarea} (\katntsan eis Kaisarian\). Came down (first aorist active of \katanta\) to Caesarea from Jerusalem. {And saluted Festus} (\aspasamenoi ton Phston\). The Textus Receptus has \aspasomenoi\ the future participle, but the correct text is the aorist middle participle \aspasamenoi\ which cannot possibly mean subsequent action as given in the Canterbury Revision "and saluted." It can only mean contemporaneous (simultaneous) action "saluting" or antecedent action like the margin "having saluted." But antecedent action is not possible here, so that simultaneous action is the only alternative. It is to be noted that the salutation synchronized with the arrival in Caesarea (note \kata\, down, the effective aorist tense), not with the departure from Jerusalem, nor with the whole journey. Rightly understood the aorist participle here gives no trouble at all (Robertson, _Grammar_, pp. 861-3).
rwp@Acts:25:14 @{Tarried} (\dietribon\). Imperfect active of \diatrib\, common verb for spending time (Acts:12:19|, etc.). {Many days} (\pleious hmeras\). More days (than a few). Accusative case for extent of time. {Laid Paul's case} (\anetheto ta kata ton Paulon\). Second aorist middle indicative of \anatithmi\, old verb to set before, to place up, as if for consultation in conference. Only twice in N.T. here and strkjv@Galatians:2:2|. The motive of Festus is not given, though it was natural enough in view of the quandary of Festus about Paul (the things about Paul) and Agrippa's interest in and responsibility for Jewish worship in the temple in Jerusalem. It is quite possible that Festus had a bit of \ennui\ over the visit of these Jewish dignitaries as "more days" went by. Hence the tone of Festus about Paul in this proposal for the entertainment of Agrippa and Bernice is certainly one of superficial and supremely supercilious indifference. {Left a prisoner} (\katalelimmenos desmios\). Perfect passive participle of \kataleip\, to leave behind. Paul is one of Felix's left overs (left behind), a sort of "junk" left on his hands. This cowardly Roman procurator thus pictures the greatest of living men and the greatest preacher of all time to this profligate pair (brother and sister) of sinners. Undoubtedly today in certain circles Christ and his preachers are held up to like contempt.
rwp@Acts:25:16 @{It is not the custom of the Romans} (\hoti ouk estin ethos Rmaiois\). If a direct quotation, \hoti\ is recitative as in Authorized Version. Canterbury Revision takes it as indirect discourse after \apekrithn\ (I answered), itself in a relative clause (\pros hous\) with the present tense (\estin\, is) preserved as is usual. There is a touch of disdain (Furneaux) in the tone of Festus. He may refer to a demand of the Jews before they asked that Paul be brought to Jerusalem (25:3|). At any rate there is a tone of scorn towards the Jews. {Before that the accused have} (\prin ho katgoroumenos echoi\). This use of the optative in this temporal clause with \prin \ instead of the subjunctive \an echi\ is in conformity with literary Greek and occurs only in Luke's writings in the N.T. (Robertson, _Grammar_, p. 970). This sequence of modes is a mark of the literary style occasionally seen in Luke. It is interesting here to note the succession of dependent clauses in verses 14-16|. {The accusers face to face} (\kata prospon tous katgorous\). Same word \katgoros\ as in strkjv@23:30,35; strkjv@25:18|. This all sounds fair enough. {And have had opportunity to make his defence concerning the matter laid against him} (\topon te apologias laboi peri tou egklmatos\). Literally, "And should receive (\laboi\ optative for same reason as \echoi\ above, second aorist active of \lamban\) opportunity for defence (objective genitive) concerning the charge" (\egklmatos\ in N.T. only here and strkjv@23:19| which see).
rwp@Acts:25:19 @{But had} (\de eichon\). Descriptive imperfect active of \ech\ and \de\ of contrast (but). {Concerning their own religion} (\peri ts idias deisidaimonias\). See on ¯17:22| for discussion of this word. Festus would hardly mean "superstition," whatever he really thought, because Agrippa was a Jew. {And of one Jesus} (\kai peri tinos Isou\). This is the climax of supercilious scorn toward both Paul and "one Jesus." {Who was dead} (\tethnkotos\). Perfect active participle of \thnsk\ agreeing with \Isou\ (genitive). As being dead. {Whom Paul affirmed to be alive} (\hon ephasken ho Paulos zin\). Imperfect active of \phask\, old form of \phmi\ to say, in the N.T. only here and strkjv@Acts:24:9; strkjv@Romans:1:22|. Infinitive \zin\ in indirect discourse with \hon\ (whom) the accusative of general reference. With all his top-loftical airs Festus has here correctly stated the central point of Paul's preaching about Jesus as no longer dead, but living.
rwp@Acts:25:20 @{Being perplexed} (\aporoumenos\). Present middle participle of the common verb \apore\ (\a\ privative and \poros\ way), to be in doubt which way to turn, already in ![[pBiblx2]](/img/pbiblx2_logo3.png){kind=logo}