OT-POET.filter - rwp Rather:
rwp@
1Corinthians:6:7 @{Nay, already it is altogether a defect among you} (\d men oun hols httma humin estin\). "Indeed therefore there is to you already (to begin with, \d\, before any question of courts) wholly defeat." \Httma\ (from \httaomai\) is only here, strkjv@Romans:11:12; strkjv@Isaiah:31:8| and ecclesiastical writers. See \httaomai\ (from \httn\, less) in strkjv@2Corinthians:12:13; strkjv@2Peter:2:19f.| \Nik\ was victory and \htta\ defeat with the Greeks. It is defeat for Christians to have lawsuits (\krimata\, usually decrees or judgments) with one another. This was proof of the failure of love and forgiveness (Colossians:3:13|). {Take wrong} (\adikeisthe\). Present middle indicative, of old verb \adike\ (from \adikos\, not right). Better undergo wrong yourself than suffer {defeat} in the matter of love and forgiveness of a brother. {Be defrauded} (\apostereisthe\). Permissive middle again like \adikeisthe\. Allow yourselves to be robbed (old verb to deprive, to rob) rather than have a lawsuit.
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@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: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: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:4:15 @{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:5:1 @{But concerning the times and the seasons} (\peri de tn chronn kai tn kairn\). See both words used also in strkjv@Titus:1:2f|. \Chronos\ is rather an extended period and \kairos\ a definite space of time.
rwp@2Corinthians:10:11 @{What we are} (\hoioi esmen\). Rather, "what sort" (\hoioi\), not \ho\ (what) nor \hoi\ (who). Literary plural. \Hoios\ is qualitative just as \toioutoi\ (such). Paul's quality in his letters when absent (\apontes\) and in his deeds when present (\parontes\) is precisely the same.
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:13:7 @{Though we be as reprobate} (\hmeis de hs adokimoi men\). Literally, "And that" (\hina de\). Paul wishes them to do no wrong (\kakon mden\). He has no desire to exercise his apostolic authority and "appear approved" (\dokimoi phanmen\, second aorist passive subjunctive of \phain\). He had far rather see them do "the noble thing" (\to kalon\) even if it should make him appear disapproved after all that he has said.
rwp@2Corinthians:13:9 @{For we rejoice} (\chairomen gar\). Paul had far rather be weak in the sense of failing to exercise his apostolic power because they did the noble thing. He is no Jonah who lamented when Ninevah repented. {Your perfecting} (\humn katartisin\). Late word from \katartiz\, to fit, to equip (see verb in verse 11|). In Plutarch, only here in N.T.
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 @ THE RESEMBLANCE TO THE EPISTLE OF JUDE This is undoubted, particularly between Jude:and the second chapter of II Peter. Kuhl argues that strkjv@2Peter:2:1-3:2| is an interpolation, though the same style runs through out the Epistle. "The theory of interpolation is always a last and desperate expedient" (Bigg). In II Peter 2 we have the fallen angels, the flood, the cities of the plain with Lot, Balaam. In Jude:we have Israel in the wilderness, the fallen angels, the cities of the plain (with no mention of Lot, Cain, Balaam, Korah). Jude:mentions the dispute between Michael and Satan, quotes Enoch by name. There is rather more freshness in Jude:than in II Peter, though II Peter is more intelligible. Evidently one had the other before him, besides other material. Which is the earlier? There is no way to decide this point clearly. Every point is looked at differently and argued differently by different writers. My own feeling is that Jude:was before (just before) II Peter, though it is only a feeling and not a conviction.
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:1:12 @{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: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:2:10 @{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: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: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: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:21:7 @{Had finished} (\dianusantes\). First aorist active participle of \dianu\, old verb to accomplish (\anu\) thoroughly (\dia\), only here in the N.T. {From Tyre} (\apo Turou\). Page takes (Hackett also) with \katntsamen\ (we arrived) rather than with "\ton ploun\" (the voyage) and with good reason: "And we, having (thereby) finished the voyage, arrived from Tyre at Ptolemais." Ptolemais is the modern Acre, called Accho in strkjv@Judges:1:31|. The harbour is the best on the coast of Palestine and is surrounded by mountains. It is about thirty miles south of Tyre. It was never taken by Israel and was considered a Philistine town and the Greeks counted it a Phoenician city. It was the key to the road down the coast between Syria and Egypt and had successively the rule of the Ptolemies, Syrians, Romans. {Saluted} (\aspasamenoi\). Here greeting as in strkjv@21:19| rather than farewell as in strkjv@20:1|. The stay was short, one day (\hmeran mian\, accusative), but "the brethren" Paul and his party found easily. Possibly the scattered brethren (Acts:11:19|) founded the church here or Philip may have done it.
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:21:18 @{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:21:25 @{We wrote} (\epesteilamen\). First aorist active of \epistell\, to send to and so to write like our epistle (\epistol\). Old verb, but in the N.T. only here and strkjv@Acts:15:20; strkjv@Hebrews:13:22|. It is the very word used by James in this "judgment" at the Conference (Acts:15:20|, \episteilai\). B D here read \apesteilamen\ from \apostell\, to send away, to give orders. Wendt and Schuerer object to this as a gloss. Rather is it an explanation by James that he does not refer to the Gentile Christians whose freedom from the Mosaic ceremonial law was guaranteed at the Jerusalem Conference. James himself presided at that Conference and offered the resolution that was unanimously adopted. James stands by that agreement and repeats the main items (four: anything sacrificed to idols, blood, anything strangled, fornication, for discussion see strkjv@Acts:15|) from which they are to keep themselves (direct middle \phulassesthai\ of \phulass\, indirect command after \krinantes\ with accusative, \autous\, of general reference). James has thus again cleared the air about the Gentiles who have believed (\pepisteukotn\, perfect active participle genitive plural of \pisteu\). He asks that Paul will stand by the right of Jewish Christians to keep on observing the Mosaic law. He has put the case squarely and fairly.
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: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:22:9 @{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: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:23:35 @{I will hear thy cause} (\diakousomai\). "I will hear thee fully" (\dia\). {When--are come} (\paragenntai\). Second aorist middle subjunctive of \paraginomai\ with temporal conjunction \hotan\, indefinite temporal clause of future time (Robertson, _Grammar_, p. 972), "whenever thine accusers come." {In Herod's palace} (\en ti praitrii\). The Latin word \praetorium\. The word meant the camp of the general, then the palace of the governor as here and strkjv@Matthew:27:27| which see, and then the camp of praetorian soldiers or rather the praetorian guard as in strkjv@Phillipians:1:13|.
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:25:10 @{I am standing before Caesar's judgment-seat} (\Hests epi tou bmatos Kaisaros eimi\). Periphrastic present perfect indicative (\hests eimi\), second perfect participle \hests\ of \histmi\ (intransitive). Paul means to say that he is a Roman citizen before a Roman tribunal. Festus was the representative of Caesar and had no right to hand him over to a Jewish tribunal. Festus recognized this by saying to Paul "wilt thou" (\theleis\). {Where I ought to be judged} (\hou me dei krinesthai\). Rather, "Where I must be judged," for \dei\ expresses necessity (it is necessary). Paul exposes the conduct of Festus with merciless precision. {As thou also very well knowest} (\hs kai su kallion epiginskeis\). "As thou also dost understand (hast additional knowledge, \epiginskeis\) better" (than thou art willing to admit). That this is Paul's meaning by the use of the comparative \kallion\ (positive \kals\) is made plain by the confession of Festus to Agrippa in verse 18|. Paul says that Festus knows that he has done no wrong to the Jews at all (\ouden dikka\) and yet he is trying to turn him over to the wrath of the Jews in Jerusalem.
rwp@Acts:25:22 @{I also could wish} (\eboulomn kai autos\). The imperfect for courtesy, rather than the blunt \boulomai\, I wish, I want. Literally, "I myself also was wishing" (while you were talking), a compliment to the interesting story told by Festus. The use of \an\ with the imperfect would really mean that he does not wish (a conclusion of the second class condition, determined as unfulfilled). \An\ with the optative would show only a languid desire. The imperfect is keen enough and yet polite enough to leave the decision with Festus if inconvenient for any reason (Robertson, _Grammar_, pp. 885-7). Agrippa may have heard much about Christianity.
rwp@Acts:25:24 @{Which are here present with us} (\hoi sunparontes hmin\). Present articular participle of \sunpareimi\ (only here in N.T.) with associative instrumental case \hmin\. {Made suit to me} (\enetuchon moi\). Second aorist active indicative of \entugchan\, old verb to fall in with a person, to go to meet for consultation or supplication as here. Common in old Greek and _Koin_. Cf. strkjv@Romans:8:27,34|. See \enteuxis\ (petition) strkjv@1Timothy:2:1|. Papyri give many examples of the technical sense of \enteuxis\ as petition (Deissmann, _Bible Studies_, p. 121). Some MSS. have plural here \enetuchon\ rather than the singular \enetuchen\. {Crying} (\bontes\). Yelling and demanding with loud voices. {That he ought not to live any longer} (\m dein auton zin mketi\). Indirect command (demand) with the infinitive \dein\ for \dei\ (it is necessary). The double negative (\m--mketi\) with \zin\ intensifies the demand.
rwp@Acts:26:14 @{When we were all fallen} (\pantn katapesontn hmn\). Genitive absolute with second aorist active participle of \katapipt\. In the Hebrew language (\ti Ebraidi dialekti\). Natural addition here, for Paul is speaking in Greek, not Aramaic as in strkjv@22:2|. {It is hard for thee to kick against the goad} (\sklron soi pros kentra laktizein\). Genuine here, but not in chapters 9,22|. A common proverb as Aeschylus _Ag_. 1624: \Pros kentra m laktize\. "It is taken from an ox that being pricked with a goad kicks and receives a severer wound" (Page). Cf. the parables of Jesus (Matthew:13:35|). Blass observes that Paul's mention of this Greek and Latin proverb is an indication of his culture. Besides he mentions (not invents) it here rather than in chapter 22| because of the culture of this audience. \Kentron\ means either sting as of bees (II Macc. strkjv@14:19) and so of death (1Corinthians:15:55|) or an iron goad in the ploughman's hand as here (the only two N.T. examples). Note plural here (goads) and \laktizein\ is present active infinitive so that the idea is "to keep on kicking against goads." This old verb means to kick with the heel (adverb \lax\, with the heel), but only here in the N.T. There is a papyrus example of kicking (\laktiz\) with the feet against the door.
rwp@Ephesians:4:10 @{Is the same also} (\autos estin\). Rather, "the one who came down (\ho katabas\, the Incarnation) is himself also the one who ascended (\ho anabas\, the Ascension)." {Far above} (\huperan\). See strkjv@1:21|. {All the heavens} (\pantn tn ourann\). Ablative case after \huperan\. For the plural used of Christ's ascent see strkjv@Hebrews:4:14; strkjv@7:27|. Whether Paul has in mind the Jewish notion of a graded heaven like the third heaven in strkjv@2Corinthians:12:2| or the seven heavens idea one does not know. {That he might fill all things} (\hina plrsi ta panta\). This purpose we can understand, the supremacy of Christ (Colossians:2:9f.|).
rwp@Info_Hebrews @ THE STYLE It is called an epistle and so it is, but of a peculiar kind. In fact, as has been said, it begins like a treatise, proceeds like a sermon, and concludes like a letter. It is, in fact, more like a literary composition than any other New Testament book as Deissmann shows: "It points to the fact that the Epistle to the Hebrews, with its more definitely artistic, more literary language (corresponding to its more theological subject matter), constituted an epoch in the history of the new religion. Christianity is beginning to lay hands on the instruments of culture; the literary and theological period has begun" (_Light from the Ancient East_, pp. 70f.). But Blass (_Die Rhythmen der asianischen und romischen Kunstprosa_, 1905) argues that the author of Hebrews certainly and Paul probably were students of Greek oratory and rhetoric. He is clearly wrong about Paul and probably so about the author of Hebrews. There is in Hebrews more of "a studied rhetorical periodicity" (Thayer), but with many "parenthetical involutions" (Westcott) and with less of "the impetuous eloquence of Paul." The eleventh chapter reveals a studied style and as a whole the Epistle belongs to the literary _Koin_ rather than to the vernacular. Moulton (_Cambridge Biblical Essays_, p. 483) thinks that the author did not know Hebrew but follows the Septuagint throughout in his abundant use of the Old Testament.
rwp@Hebrews:1:3 @{Being} (\n\). Absolute and timeless existence (present active participle of \eimi\) in contrast with \genomenos\ in verse 4| like \n\ in strkjv@John:1:1| (in contrast with \egeneto\ in strkjv@1:14|) and like \huparchn\ and \genomenos\ in strkjv@Phillipians:2:6f|. {The effulgence of his glory} (\apaugasma ts doxs\). The word \apaugasma\, late substantive from \apaugaz\, to emit brightness (\aug, augaz\ in strkjv@2Corinthians:4:4|), here only in the N.T., but in Wisdom strkjv@7:26 and in Philo. It can mean either reflected brightness, refulgence (Calvin, Thayer) or effulgence (ray from an original light body) as the Greek fathers hold. Both senses are true of Christ in his relation to God as Jesus shows in plain language in strkjv@John:12:45; strkjv@14:9|. "The writer is using metaphors which had already been applied to Wisdom and the Logos" (Moffatt). The meaning "effulgence" suits the context better, though it gives the idea of eternal generation of the Son (John:1:1|), the term Father applied to God necessarily involving Son. See this same metaphor in strkjv@2Corinthians:4:6|. {The very image of his substance} (\charaktr ts hupostases\). \Charaktr\ is an old word from \charass\, to cut, to scratch, to mark. It first was the agent (note ending \=tr\) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by \charagma\ (Acts:17:29; strkjv@Revelation:13:16f.|). Menander had already used (Moffatt) \charaktr\ in the sense of our "character." The word occurs in the inscriptions for "person" as well as for "exact reproduction" of a person. The word \hupostasis\ for the being or essence of God "is a philosophical rather than a religious term" (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In strkjv@11:1| \hypostasis\ is like the "title-deed" idea found in the papyri. Athanasius rightly used strkjv@Hebrews:1:1-4| in his controversy with Arius. Paul in strkjv@Phillipians:2:5-11| pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul's simpler phrase \morph theou\ (the form of God) has difficulties of its own. The use of \Logos\ in strkjv@John:1:1-18| is parallel to strkjv@Hebrews:1:1-4|. {And upholding} (\phern te\). Present active participle of \pher\ closely connected with \n\ (being) by \te\ and like strkjv@Colossians:1:17| in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented. {By the word of his power} (\ti rmati ts dunames autou\). Instrumental case of \rma\ (word). See strkjv@11:3| for \rmati theou\ (by the word of God) as the explanation of creation like Genesis, but here \autou\ refers to God's Son as in strkjv@1:2|. {Purification of sins} (\katharismon tn hamartin\). \Katharismos\ is from \kathariz\, to cleanse (Matthew:8:3; strkjv@Hebrews:9:14|), here only in Hebrews, but in same sense of cleansing from sins, strkjv@2Peter:1:9; strkjv@Job:7:21|. Note middle participle \poisamenos\ like \heuramenos\ in strkjv@9:12|. This is the first mention of the priestly work of Christ, the keynote of this Epistle. {Sat down} (\ekathisen\). First aorist active of \kathiz\, "took his seat," a formal and dignified act. {Of the Majesty on high} (\ts megalosuns en hupslois\). Late word from \megas\, only in LXX (Deuteronomy:32:3; strkjv@2Samuel:7:23|, etc.), Aristeas, strkjv@Hebrews:1:3; strkjv@8:1; strkjv@Jude:1:25|. Christ resumed his original dignity and glory (John:17:5|). The phrase \en hupslois\ occurs in the Psalms (Psalms:93:4|), here only in N.T., elsewhere \en hupsistois\ in the highest (Matthew:21:9; strkjv@Luke:2:14|) or \en tois epouraniois\ in the heavenlies (Ephesians:1:3,20|). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God.
rwp@James:1:13 @{Let no one say} (\mdeis leget\). Present active imperative, prohibiting such a habit. {When he is tempted} (\peirazomenos\). Present passive participle of \peiraz\, here in evil sense of tempt, not test, as in strkjv@Matthew:4:1|. Verses 12-18| give a vivid picture of temptation. {I am tempted of God} (\apo theou peirazomai\). The use of \apo\ shows origin (\apo\ with ablative case), not agency (\hupo\), as in strkjv@Mark:1:13|, of Satan. It is contemptible, but I have heard wicked and weak men blame God for their sins. Cf. strkjv@Proverbs:19:3|; Sirach strkjv@15:11f. Temptation does not spring "from God." {Cannot be tempted with evil} (\apeirastos kakn\). Verbal compound adjective (alpha privative and \peiraz\), probably with the ablative case, as is common with alpha privative (Robertson, _Grammar_, p. 516), though Moulton (_Prolegomena_, p. 74) treats it as the genitive of definition. The ancient Greek has \apeiratos\ (from \peira\), but this is the earliest example of \apeirastos\ (from \peiraz\) made on the same model. Only here in the N.T. Hort notes \apeiratos kakn\ as a proverb (Diodorus, Plutarch, Josephus) "free from evils." That is possible here, but the context calls for "untemptable" rather than "untempted." {And he himself tempteth no man} (\peirazei de autos oudena\). Because "untemptable."
rwp@James:1:15 @{Then} (\eita\). The next step. {The lust} (\h epithumia\). Note article, the lust (verse 14|) which one has. {When it hath conceived} (\sullabousa\). Second aorist active participle of \sullamban\, old word to grasp together, in hostile sense (Acts:26:21|), in friendly sense of help (Phillipians:4:3|), in technical sense of a woman taking a man's seed in conception (Luke:1:24|), here also of lust (as a woman), "having conceived." The will yields to lust and conception takes place. {Beareth sin} (\tiktei hamartian\). Present active indicative of \tikt\ to bring forth as a mother or fruit from seed, old verb, often in N.T., here only in James. Sin is the union of the will with lust. See strkjv@Psalms:7:14| for this same metaphor. {The sin} (\h hamartia\). The article refers to \hamartia\ just mentioned. {When it is full-grown} (\apotelestheisa\). First aorist passive participle of \apotele\, old compound verb with perfective use of \apo\, in N.T. only here and strkjv@Luke:13:32|. It does not mean "full-grown" like \teleio\, but rather completeness of parts or functions as opposed to rudimentary state (Hort) like the winged insect in contrast with the chrysalis or grub (Plato). The sin at birth is fully equipped for its career (Romans:6:6; strkjv@Colossians:3:5|). {Bringeth forth death} (\apokuei thanaton\). Late compound (\kue\ to be pregnant, perfective use of \apo\) to give birth to, of animals and women, for normal birth (papyrus example) and abnormal birth (Hort). A medical word (Ropes) rather than a literary one like \tikt\. The child of lust is sin, of sin is death, powerful figure of abortion. The child is dead at birth. For death as the fruit of sin see strkjv@Romans:6:21-23; strkjv@8:6|. "The birth of death follows of necessity when one sin is fully formed" (Hort).
rwp@James:1:17 @{Gift} (\dosis\) {--boon} (\drma\). Both old substantives from the same original verb (\didmi\), to give. \Dosis\ is the act of giving (ending \-sis\), but sometimes by metonymy for the thing given like \ktisis\ for \ktisma\ (Colossians:1:15|). But \drma\ (from \dre\, from \dron\ a gift) only means a gift, a benefaction (Romans:5:16|). The contrast here argues for "giving" as the idea in \dosis\. Curiously enough there is a perfect hexameter line here: \psa do / sis aga / th kai / pn d / rma te / leion\. Such accidental rhythm occurs occasionally in many writers. Ropes (like Ewald and Mayor) argues for a quotation from an unknown source because of the poetical word \drma\, but that is not conclusive. {From above} (\anthen\). That is, from heaven. Cf. strkjv@John:3:31; strkjv@19:11|. {Coming down} (\katabainon\). Present active neuter singular participle of \katabain\ agreeing with \drma\, expanding and explaining \anthen\ (from above). {From the Father of lights} (\apo tou patros tn phtn\). "Of the lights" (the heavenly bodies). For this use of \patr\ see strkjv@Job:38:28| (Father of rain); strkjv@2Corinthians:1:3; strkjv@Ephesians:1:17|. God is the Author of light and lights. {With whom} (\par' hi\). For \para\ (beside) with locative sense for standpoint of God see \para ti thei\ (Mark:10:27; strkjv@Romans:2:11; strkjv@9:14; strkjv@Ephesians:6:9|. {Can be no} (\ouk eni\). This old idiom (also in strkjv@Galatians:3:28; strkjv@Colossians:3:11|) may be merely the original form of \en\ with recessive accent (Winer, Mayor) or a shortened form of \enesti\. The use of \eni en\ in strkjv@1Corinthians:6:5| argues for this view, as does the use of \eine\ (\einai\) in Modern Greek (Robertson, _Grammar_, p. 313). {Variation} (\parallag\). Old word from \parallass\, to make things alternate, here only in N.T. In Aristeas in sense of alternate stones in pavements. Dio Cassius has \parallaxis\ without reference to the modern astronomical parallax, though James here is comparing God (Father of the lights) to the sun (Malachi:4:2|), which does have periodic variations. {Shadow that is cast by turning} (\trops aposkiasma\). \Trop\ is an old word for "turning" (from \trep\ to turn), here only in N.T. \Aposkiasma\ is a late and rare word (\aposkiasmos\ in Plutarch) from \aposkiaz\ (\apo, skia\) a shade cast by one object on another. It is not clear what the precise metaphor is, whether the shadow thrown on the dial (\aposkiaz\ in Plato) or the borrowed light of the moon lost to us as it goes behind the earth. In fact, the text is by no means certain, for Aleph B papyrus of fourth century actually read \h trops aposkiasmatos\ (the variation of the turning of the shadow). Ropes argues strongly for this reading, and rather convincingly. At any rate there is no such periodic variation in God like that we see in the heavenly bodies.
rwp@James:1:21 @{Wherefore} (\dio\). Because of this principle. See strkjv@Ephesians:4:25|. {Putting away} (\apothemenoi\). Second aorist middle participle of \apotithmi\, to put off, metaphor of removing clothing as in strkjv@Romans:13:12; strkjv@Colossians:3:8; strkjv@Ephesians:4:22,25; strkjv@1Peter:2:1|. {Filthiness} (\ruparian\). Late word (Plutarch) from \ruparos\, dirty (James:2:2|), here only in N.T. Surely a dirty garment. {Overflowing of wickedness} (\perisseian kakias\). \Perisseia\ is a late word (from \perissos\, abundant, exceeding), only four times in N.T., in strkjv@2Corinthians:8:2| with \charas\ (of joy), in strkjv@Romans:5:17| with \charitos\ (of grace). \Kakia\ (from \kakos\, evil) can be either general like \ruparia\ (filthiness, naughtiness), or special like "malice." But any of either sense is a "superfluity." {With meekness} (\en pratti\). In docility. "The contrast is with \org\ rather than \kakias\" (Ropes). {The implanted word} (\ton emphuton logon\). This old verbal adjective (from \emphu\ to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not \emphuteuton\ (engrafted). It is "the rooted word" (verse 18|), sown in the heart as the soil or garden of God (Matthew:13:3-23; strkjv@15:13; strkjv@1Corinthians:3:6|). {Able to save} (\dunamenon ssai\). Cf. strkjv@1Peter:1:9; strkjv@James:2:14; strkjv@4:12; strkjv@5:20; strkjv@Romans:1:16|. Ultimate salvation (effective aorist active infinitive \ssai\ from \sz\).
rwp@James:1:22 @{But be ye} (\ginesthe de\). Rather, "But keep on becoming" (present middle imperative of \ginomai\). {Doers of the word} (\poitai logou\). Old word for agent (\-ts\) from \poie\ to do as in strkjv@4:11; strkjv@Romans:2:13|, but in strkjv@Acts:17:28| our "poet" (long regarded as a "doer" or "maker"). {Hearers} (\akroatai\). Old word for agent again from \akroamai\ (to be a hearer), in N.T. only here and strkjv@Romans:2:13|. {Deluding yourselves} (\paralogizomenoi heautous\). Present middle (direct) participle of \paralogizomai\, to reckon aside (\para\) and so wrong, to cheat, to deceive. Redundant reflexive \heautous\ with the middle. In N.T. only here and strkjv@Colossians:2:4|. Such a man does not delude anyone but himself.
rwp@James:1:23 @{And not a doer} (\kai ou poits\). Condition of first class, assumed as true, and \ou\ (rather than \m\) contrasts \poits\ with \akroats\. {Unto a man beholding} (\andri katanoounti\). Associative instrumental case after \eoiken\ as in strkjv@1:6|. Note \andri\ as in strkjv@1:8| in contrast with \gunaiki\ (woman), not \anthrpi\ (general term for man). Present active participle of \katanoe\ to put the mind down on (\kata, nous\), to consider attentively, to take note of, as in verse 24| (\katenosen\). {His natural face} (\to prospon ts geneses autou\). "The face of his birth" (origin, lineage, nativity). For this use of \genesis\ see strkjv@3:6; strkjv@Matthew:1:1,18; strkjv@Luke:1:13|. {In a mirror} (\en esoptri\). Old word (from \eis, opt\) in N.T. only here and strkjv@1Corinthians:13:12|. The mirrors of the ancients were not of glass, but of polished metal (of silver or usually of copper and tin). See \katoptrizomai\ in strkjv@2Corinthians:3:18|.
rwp@James:1:25 @{He that looketh into} (\ho parakupsas\). First aorist active articular participle of \parakupt\, old verb, to stoop and look into (John:20:5,11|), to gaze carefully by the side of, to peer into or to peep into (1Peter:1:12|). Here the notion of beside (\para\) or of stooping (\kupt\) is not strong. Sometimes, as Hort shows, the word means only a cursory glance, but the contrast with verse 24| seems to preclude that here. {The perfect law} (\nomon teleion\). For \teleion\ see strkjv@1:17|. See strkjv@Romans:7:12| for Paul's idea of the law of God. James here refers to the word of truth (1:18|), the gospel of grace (Galatians:6:2; strkjv@Romans:12:2|). {The law of liberty} (\ton ts eleutherias\). "That of liberty," explaining why it is "perfect" (2:12| also), rests on the work of Christ, whose truth sets us free (John:8:32; strkjv@2Corinthians:3:16; strkjv@Romans:8:2|). {And so continueth} (\kai parameinas\). First aorist active articular participle again of \paramen\, parallel with \parakupsas\. \Paramen\ is to stay beside, and see strkjv@Phillipians:1:25| for contrast with the simplex \men\. {Being} (\genomenos\). Rather, "having become" (second aorist middle participle of \ginomai\ to become). {Not a hearer that forgetteth} (\ouk akroats epilsmons\). "Not a hearer of forgetfulness" (descriptive genitive, marked by forgetfulness). \Epilsmon\ is a late and rare word (from \epilsmn\, forgetful, from \epilanthomai\, to forget, as in verse 24|), here only in N.T. {But a doer that worketh} (\alla poits ergou\). "But a doer of work," a doer marked by work (descriptive genitive \ergou\), not by mere listening or mere talk. {In his doing} (\en ti poisei autou\). Another beatitude with \makarios\ as in strkjv@1:12|, like the Beatitudes in strkjv@Matthew:5:3-12|. \Poisis\ is an old word (from \poie\ for the act of doing), only here in N.T.
rwp@James:5:12 @{Above all things} (\pro pantn\). No connection with what immediately precedes. Probably an allusion to the words of Jesus (Matthew:5:34-37|). It is not out of place here. See the same phrase in strkjv@1Peter:4:8|. Robinson (_Ephesians_, p. 279) cites like examples from the papyri at the close of letters. Here it means "But especially" (Ropes). {Swear not} (\m omnuete\). Prohibition of the habit (or to quit doing it if guilty) with \m\ and the present active imperative of \omnu\. The various oaths (profanity) forbidden (\mte\, thrice) are in the accusative case after \omnuete\, according to rule (\ouranon, gn, horkon\). The Jews were wont to split hairs in their use of profanity, and by avoiding God's name imagine that they were not really guilty of this sin, just as professing Christians today use "pious oaths" which violate the prohibition of Jesus. {Let be} (\t\). Imperative active third singular of \eimi\, late form (1Corinthians:16:22|) for \est\. "Your yea be yea" (and no more). A different form from that in strkjv@Matthew:5:37|. {That ye fall not under judgment} (\hina m hupo krisin peste\). Negative purpose with \hina m\ and the second aorist active subjunctive of \pipt\, to fall. See \hina m krithte\ in verse 9|. \Krisis\ (from \krin\) is the act of judging rather than the judgment rendered (\krima\ strkjv@James:3:1|).
rwp@James:5:14 @{Is any among you sick?} (\asthenei tis en humin;\). Present active indicative of \asthene\, old verb, to be weak (without strength), often in N.T. (Matthew:10:8|). {Let him call for} (\proskalesasth\). First aorist (ingressive) middle imperative of \proskale\. Note change of tense (aorist) and middle (indirect) voice. Care for the sick is urged in strkjv@1Thessalonians:5:14| ("help the sick"). Note the plural here, "elders of the church, as in strkjv@Acts:20:17; strkjv@15:6,22; strkjv@21:18; strkjv@Phillipians:1:1| (bishops). {Let them pray over him} (\proseuxasthsan ep' auton\). First aorist middle imperative of \proseuchomai\. Prayer for the sick is clearly enjoined. {Anointing him with oil} (\aleipsantes elaii\). First aorist active participle of \aleiph\, old verb, to anoint, and the instrumental case of \elaion\ (oil). The aorist participle can be either simultaneous or antecedent with \proseuxasthsan\ (pray). See the same use of \aleiph elaii\ in strkjv@Mark:6:13|. The use of olive oil was one of the best remedial agencies known to the ancients. They used it internally and externally. Some physicians prescribe it today. It is clear both in strkjv@Mark:6:13| and here that medicinal value is attached to the use of the oil and emphasis is placed on the worth of prayer. There is nothing here of the pagan magic or of the later practice of "extreme unction" (after the eighth century). It is by no means certain that \aleiph\ here and in strkjv@Mark:6:13| means "anoint" in a ceremonial fashion rather than "rub" as it commonly does in medical treatises. Trench (N.T. Synonyms) says: "\Aleiphein\ is the mundane and profane, \chriein\ the sacred and religious, word." At bottom in James we have God and medicine, God and the doctor, and that is precisely where we are today. The best physicians believe in God and want the help of prayer.
rwp@John:1:9 @{There was} (\n\). Imperfect indicative. Emphatic position at the beginning of the sentence and so probably not periphrastic conjugation with \erchomenon\ (coming) near the end, though that is possible. {The true light} (\to phs to althinon\). "The light the genuine," not a false light of wreckers of ships, but the dependable light that guides to the harbor of safety. This true light had been on hand all the time in the darkness (\n\ imperfect, linear action) before John came. {Even the light} (not in the Greek). Added in the English to make plain this interpretation. {Lighteth every man} (\phtizei panta anthrpon\). Old verb (from \phs\) to give light as in strkjv@Revelation:22:5; strkjv@Luke:11:35f|. The Quakers appeal to this phrase for their belief that to every man there is given an inner light that is a sufficient guide, the Quaker's text it is called. But it may only mean that all the real light that men receive comes from Christ, not necessarily that each one receives a special revelation. {Coming} (\erchomenon\). This present middle participle of \erchomai\ can be taken with \anthrpon\ just before (accusative masculine singular), "every man as he comes into the world." It can also be construed with \phs\ (nominative neuter singular). This idea occurs in strkjv@John:3:19; strkjv@11:27; strkjv@12:46|. In the two last passages the phrase is used of the Messiah which makes it probable here. But even so the light presented in strkjv@11:27; strkjv@12:46| is that of the Incarnate Messiah, not the Pre-incarnate Logos. Here \kosmos\ rather than \panta\ occurs in the sense of the orderly universe as often in this Gospel. See strkjv@Ephesians:1:4|.
rwp@John:1:10 @{He was in the world} (\en ti kosmi n\). Imperfect tense of continuous existence in the universe before the Incarnation as in verses 1,2|. {Was made by him} (\di' autou egeneto\). "Through him." Same statement here of "the world" (\ho kosmos\) as that made in verse 3| of \panta\. {Knew him not} (\auton ouk egn\). Second aorist active indicative of common verb \ginosk\, what Gildersleeve called a negative aorist, refused or failed to recognize him, his world that he had created and that was held together by him (Colossians:1:16|). Not only did the world fail to know the Pre-incarnate Logos, but it failed to recognize him when he became Incarnate (John:1:26|). Two examples in this sentence of John's fondness for \kai\ as in verses 1,4,5,14|, the paratactic rather than the hypotactic construction, like the common Hebrew use of _wav_.
rwp@John:1:14 @{And the Word became flesh} (\kai ho logos sarx egeneto\). See verse 3| for this verb and note its use for the historic event of the Incarnation rather than \n\ of verse 1|. Note also the absence of the article with the predicate substantive \sarx\, so that it cannot mean "the flesh became the Word." The Pre-existence of the Logos has already been plainly stated and argued. John does not here say that the Logos entered into a man or dwelt in a man or filled a man. One is at liberty to see an allusion to the birth narratives in strkjv@Matthew:1:16-25; strkjv@Luke:1:28-38|, if he wishes, since John clearly had the Synoptics before him and chiefly supplemented them in his narrative. In fact, one is also at liberty to ask what intelligent meaning can one give to John's language here apart from the Virgin Birth? What ordinary mother or father ever speaks of a child "becoming flesh"? For the Incarnation see also strkjv@2Corinthians:8:9; strkjv@Galatians:4:4; strkjv@Romans:1:3; strkjv@8:3; strkjv@Phillipians:2:7f.; strkjv@1Timothy:3:16; strkjv@Hebrews:2:14|. "To explain the exact significance of \egeneto\ in this sentence is beyond the powers of any interpreter" (Bernard). Unless, indeed, as seems plain, John is referring to the Virgin Birth as recorded in Matthew and Luke. "The Logos of philosophy is, John declares, the Jesus of history" (Bernard). Thus John asserts the deity and the real humanity of Christ. He answers the Docetic Gnostics who denied his humanity. {Dwelt among us} (\esknsen en hmin\). First aorist ingressive aorist active indicative of \skno\, old verb, to pitch one's tent or tabernacle (\sknos\ or \skn\), in N.T. only here and strkjv@Revelation:7-15; strkjv@12:12; strkjv@13:6; strkjv@21:3|. In Revelation it is used of God tabernacling with men and here of the Logos tabernacling, God's Shekinah glory here among us in the person of his Son. {We beheld his glory} (\etheasametha tn doxan autou\). First aorist middle indicative of \theaomai\ (from \thea\, spectacle). The personal experience of John and of others who did recognize Jesus as the Shekinah glory (\doxa\) of God as James, the brother of Jesus, so describes him (James:2:1|). John employs \theaomai\ again in strkjv@1:32| (the Baptist beholding the Spirit coming down as a dove) and strkjv@1:38| of the Baptist gazing in rapture at Jesus. Songs:also strkjv@4:35; strkjv@11:45; strkjv@1John:1:1f.; strkjv@4:12,14|. By this word John insists that in the human Jesus he beheld the Shekinah glory of God who was and is the Logos who existed before with God. By this plural John speaks for himself and all those who saw in Jesus what he did. {As of the only begotten from the Father} (\hs monogenous para patros\). Strictly, "as of an only born from a father," since there is no article with \monogenous\ or with \patros\. In strkjv@John:3:16; strkjv@1John:4:9| we have \ton monogen\ referring to Christ. This is the first use in the Gospel of \patr\ of God in relation to the Logos. \Monogens\ (only born rather than only begotten) here refers to the eternal relationship of the Logos (as in strkjv@1:18|) rather than to the Incarnation. It distinguishes thus between the Logos and the believers as children (\tekna\) of God. The word is used of human relationships as in strkjv@Luke:7:12; strkjv@8:42; strkjv@9:38|. It occurs also in the LXX and strkjv@Hebrews:11:17|, but elsewhere in N.T. only in John's writings. It is an old word in Greek literature. It is not clear whether the words \para patros\ (from the Father) are to be connected with \monogenous\ (cf. strkjv@6:46; strkjv@7:29|, etc.) or with \doxan\ (cf. strkjv@5:41,44|). John clearly means to say that "the manifested glory of the Word was as it were the glory of the Eternal Father shared with His only Son" (Bernard). Cf. strkjv@8:54; strkjv@14:9; strkjv@17:5|. {Full} (\plrs\). Probably indeclinable accusative adjective agreeing with \doxan\ (or genitive with \monogenous\) of which we have papyri examples (Robertson, _Grammar_, p. 275). As nominative \plrs\ can agree with the subject of \esknsen\. {Of grace and truth} (\charitos kai altheias\). Curiously this great word \charis\ (grace), so common with Paul, does not occur in John's Gospel save in strkjv@1:14,16,17|, though \altheia\ (truth) is one of the keywords in the Fourth Gospel and in 1John, occurring 25 times in the Gospel and 20 in the Johannine Epistles, 7 times in the Synoptics and not at all in Revelation (Bernard). In strkjv@1:17| these two words picture the Gospel in Christ in contrast with the law of Moses. See Epistles of Paul for origin and use of both words.
rwp@John:3:19 @{And this is the judgment} (\haut de estin h krisis\). A thoroughly Johannine phrase for sequence of thought (15:12; strkjv@17:3; strkjv@1John:1:5; strkjv@5:11,14; strkjv@3John:1:6|). It is more precisely the process of judging (\kri-sis\) rather than the result (\kri-ma\) of the judgment. "It is no arbitrary sentence, but the working out of a moral law" (Bernard). {The light is come} (\to phs elluthen\). Second perfect active indicative of \erchomai\, a permanent result as already explained in the Prologue concerning the Incarnation (1:4,5,9,11|). Jesus is the Light of the world. {Loved darkness} (\gapsan to skotos\). Job:(Job:24:13|) spoke of men rebelling against the light. Here \to skotos\, common word for moral and spiritual darkness (1Thessalonians:5:5|), though \h skotia\ in strkjv@John:1:5|. "Darkness" is common in John as a metaphor for the state of sinners (8:12; strkjv@12:35, 46; strkjv@1John:1:6; strkjv@2:8,9,11|). Jesus himself is the only moral and spiritual light of the world (8:12|) as he dared claim to his enemies. The pathos of it all is that men fall in love with the darkness of sin and rebel against the light like denizens of the underworld, "for their works were evil (\ponra\)." When the light appears, they scatter to their holes and dens. \Ponros\ (from \ponos\, toil, \pone\, to toil) is used of the deeds of the world by Jesus (7:7|). In the end the god of this world blinds men's eyes so that they do not see the light (2Corinthians:4:4|). The fish in the Mammoth Cave have no longer eyes, but only sockets where eyes used to be. The evil one has a powerful grip on the world (1John:5:19|).
rwp@John:5:19 @{The Son} (\ho huios\). The absolute use of the Son in relation to the Father admitting the charge in verse 18| and defending his equality with the Father. {Can do nothing by himself} (\ou dunatai poiein aph'heautou ouden\). True in a sense of every man, but in a much deeper sense of Christ because of the intimate relation between him and the Father. See this same point in strkjv@5:30; strkjv@7:28; strkjv@8:28; strkjv@14:10|. Jesus had already made it in strkjv@5:17|. Now he repeats and defends it. {But what he seeth the Father doing} (\an m ti blepi ton patera poiounta\). Rather, "unless he sees the Father doing something." Negative condition (\an m\=\ean m\, if not, unless) of third class with present (habit) subjunctive (\blepi\) and present active participle (\poiounta\). It is a supreme example of a son copying the spirit and work of a father. In his work on earth the Son sees continually what the Father is doing. In healing this poor man he was doing what the Father wishes him to do. {For what things soever he doeth, these the Son also doeth in like manner} (\ha gar an ekeinos poii tauta kai ho huios homois poiei\). Indefinite relative clause with \an\ and the present active subjunctive (\poii\). Note \ekeinos\, emphatic demonstrative, that one, referring to the Father. This sublime claim on the part of Jesus will exasperate his enemies still more.
rwp@John:5:27 @{Because he is the Son of man} (\hoti huios anthrpou estin\). Rather, "because he is a son of man" (note absence of articles and so not as the Messiah), because the judge of men must partake of human nature himself (Westcott). Bernard insists that John is here giving his own reflections rather than the words of Jesus and uses \huios anthrpou\ in the same sense as \ho huios tou anthrpou\ (always in the Gospels used by Jesus of himself). But that in my opinion is a wrong view since we have here ostensibly certainly the words of Jesus himself. Songs:in strkjv@Revelation:1:13; strkjv@4:14| \huion anthrpou\ means "a son of man."
rwp@John:5:39 @{Ye search} (\eraunte\). Proper spelling as the papyri show rather than \ereunte\, the old form (from \ereuna\, search) as in strkjv@7:52|. The form here can be either present active indicative second person plural or the present active imperative second person plural. Only the context can decide. Either makes sense here, but the reason given "because ye think" (\hoti humeis dokeite\, clearly indicative), supports the indicative rather than the imperative. Besides, Jesus is arguing on the basis of their use of "the Scriptures" (\tas graphas\). The plural with the article refers to the well-known collection in the Old Testament (Matthew:21:42; strkjv@Luke:24:27|). Elsewhere in John the singular refers to a particular passage (2:22; strkjv@7:38; strkjv@10:35|). {In them ye have eternal life} (\en autais zn ainion echein\). Indirect assertion after \dokeite\ without "ye" expressed either as nominative (\humeis\) or accusative (\humas\). Bernard holds that in John \doke\ always indicates a mistaken opinion (5:45; strkjv@11:13,31; strkjv@13:29; strkjv@16:20; strkjv@20:15|). Certainly the rabbis did make a mechanical use of the letter of Scripture as a means of salvation. {These are they} (\ekeinai eisin hai\). The true value of the Scriptures is in their witness to Christ (of me, \peri emou\). Luke (24:27,45|) gives this same claim of Jesus, and yet some critics fail to find the Messiah in the Old Testament. But Jesus did.
rwp@John:5:40 @{And ye will not come to me} (\kai ou thelete elthein pros me\). "And yet" (\kai\) as often in John. "This is the tragedy of the rejection of Messiah by the Messianic race" (Bernard). See strkjv@John:1:11; strkjv@Matthew:23:37| (\kai ouk thelsate\, and ye would not). Men loved darkness rather than light (John:3:19|). {That ye may have life} (\hina zn echte\). Life in its simplest form as in strkjv@3:36| (cf. strkjv@3:16|). This is the purpose of John in writing the Fourth Gospel (20:31|). There is life only in Christ Jesus.
rwp@John:6:38 @{I am come down} (\katabebka\). Perfect active indicative of \katabain\. See on ¯33| for frequent use of this phrase by Jesus. Here \apo\ is correct rather than \ek\ with \tou ouranou\. {Not to do} (\ouch hina poi\). "Not that I keep on doing" (final clause with \hina\ and present active subjunctive of \poie\). {But the will} (\alla to thelma\). Supply \hina poi\ after \alla\, "but that I keep on doing." This is the fulness of joy for Jesus, to do his Father's will (4:34; strkjv@5:30|).
rwp@John:11:22 @{And even now I know} (\kai nun oida\). Rather just, "Even now I know." \Alla\ (but) of the Textus Receptus is not genuine. {Whatsoever thou shalt ask of God} (\hosa an aitsi ton theon\). Indefinite relative (\hosa\, as many things as) with \an\ and the first aorist middle (indirect middle, thou thyself asking) subjunctive of \aite\. Martha uses \aite\ (usual word of prayer of men to God) rather than \erta\ (usual word of Jesus praying to the Father), but in strkjv@16:23| we have \erta\ used of prayer to Jesus and \aite\ of prayer to God. But the distinction is not to be pressed. "As many things as thou dost ask of God." {God will give} (\dsei soi ho theos\). Repetition of \ho theos\ for emphasis. Martha still has courageous faith in the power of God through Jesus and Jesus in verse 41| says practically what she has said here.
rwp@John:11:38 @{Again groaning in himself} (\palin embrimmenos en heauti\). Direct reference to the use of this same word (present middle participle here) in verse 33|, only with \en heauti\ (in himself) rather than \ti pneumati\ (in his spirit), practically the same idea. The speculation concerning his power stirred the depths of his nature again. {Cometh to the tomb} (\erchetai eis to mnmeion\). Vivid historical present. {A cave} (\splaion\). Old word (from \speos\, cavern). Cf. strkjv@Matthew:21:13|. {Lay against it} (\epekeito ep' auti\). Imperfect middle of \epikeimai\, old verb to lie upon as in strkjv@21:9| and figuratively (1Corinthians:9:16|). Note repetition of \epi\ with locative case. The use of a cave for burial was common (Genesis:23:19|). Either the body was let down through a horizontal opening (hardly so here) or put in a tomb cut in the face of the rock (if so, \epi\ can mean "against"). The stones were used to keep away wild animals from the bodies.
rwp@John:12:7 @{Suffer her to keep it against the day of my burying} (\Aphes autn, hina eis tn hmeran tou entaphiasmou mou trsi auto\). This reading (\hina trsi\, purpose clause with \hina\ and first aorist active subjunctive of \tre\) rather than that of the Textus Receptus (just \tetreken\, perfect active indicative) is correct. It is supported by Aleph B D L W Theta. The \hina\ can be rendered as above after \aphes\ according to _Koin_ idiom or more probably: "Let her alone: it was that," etc. (supplying "it was"). Either makes good sense. The word \entaphiasmos\ is a later and rare substantive from the late verb \entaphiaz\, to prepare for burial (Matthew:26:12; strkjv@John:19:40|), and means preparation for burial. In N.T. only here and strkjv@Mark:14:8|. "Preparation for my burial" is the idea here and in Mark. The idea of Jesus is that Mary had saved this money to use in preparing his body for burial. She is giving him the flowers before the funeral. We can hardly take it that Mary did not use all of the ointment for Mark (Mark:14:3|) says that she broke it and yet he adds (Mark:14:8|) what John has here. It is a paradox, but Jesus is fond of paradoxes. Mary has kept this precious gift by giving it now beforehand as a preparation for my burial. We really keep what we give to Christ. This is Mary's glory that she had some glimmering comprehension of Christ's death which none of the disciples possessed.
rwp@John:12:9 @{The common people} (\ho ochlos polus\). This is the right reading with the article \ho\, literally, "the people much or in large numbers." One is reminded of the French idiom. Gildersleeve (_Syntax_, p. 284) gives a few rare examples of the idiom \ho anr agathos\. Westcott suggests that \ochlos polus\ came to be regarded as a compound noun. This is the usual order in the N.T. rather than \polus ochlos\ (Robertson, _Grammar_, p. 774). Mark (Mark:12:37|) has \ho polus ochlos\. Moulton (_Proleg_., p. 84) terms \ho ochlos polus\ here and in verse 12| "a curious misplacement of the article." John's use of \ochlos\ is usually the common crowd as "riff-raff." {That he was} (\hoti estin\). Present active indicative retained in indirect discourse after the secondary tense (\egn\, second aorist active indicative of \ginsk\). These "Jews" are not all hostile to Jesus as in strkjv@5:10; strkjv@6:41|, etc., but included some who were friendly (verse 11|). {But that they might see Lazarus also} (\all' hina kai ton Lazaron idsin\). Purpose clause with \hina\ and second aorist active subjunctive of \hora\. Motive enough to gather a great crowd, to see one raised from the dead (cf. verse 1| for the same phrase, "whom he had raised from the dead"). Some of the very witnesses of the raising of Lazarus will bear witness later (verse 17|). It was a tense situation.
rwp@John:12:16 @{Understood not} (\ouk egnsan\). Second aorist active indicative of \ginsk\. Another comment by John concerning the failure of the disciples to know what was happening (cf. strkjv@2:22; strkjv@7:39|). {At the first} (\to prton\). Adverbial accusative, as in strkjv@10:40; strkjv@19:39|. {Was glorified} (\edoxasth\). First aorist passive indicative of \doxaz\, to glorify, used of his death already in strkjv@7:39| and by Jesus himself of his death, resurrection, and ascension in strkjv@12:23; strkjv@13:31|. {Then remembered they} (\tote emnsthsan\). First aorist passive indicative of \mimnsk\. It was easier to understand then and they had the Holy Spirit to help them (16:13-15|). {Were written of him} (\n ep' auti gegrammena\). Periphrastic past perfect passive of \graph\ with neuter plural participle agreeing with \tauta\ (these things) and singular verb, though the plural \san\ could have been used. Note the threefold repetition of \tauta\ in this verse, "clumsy" Bernard calls it, but making for clarity. The use of \ep' auti\ for "of him" rather than \peri autou\ is unusual, but occurs in strkjv@Revelation:10:11; strkjv@22:16|. {They had done} (\epoisan\). First aorist active indicative of \poie\, simply, "they did."
rwp@John:12:24 @{Except} (\ean m\). Negative condition of third class (undetermined, supposable case) with second aorist active participle \pesn\ (from \pipt\, to fall) and the second aorist active subjunctive of \apothnsk\, to die. {A grain of wheat} (\ho kokkos tou sitou\). Rather, "the grain of wheat." {By itself alone} (\autos monos\). Both predicate nominatives after \menei\. It is not necessary to think (nor likely) that Jesus has in mind the Eleusinian mysteries which became a symbol of the mystery of spring. Paul in strkjv@1Corinthians:15:36| uses the same illustration of the resurrection that Jesus does here. Jesus shows here the paradox that life comes through death. Whether the Greeks heard him or not we do not know. If so, they heard something not in Greek philosophy, the Christian ideal of sacrifice, "and this was foreign to the philosophy of Greece" (Bernard). Jesus had already spoken of himself as the bread of life (6:35-65|). {But if it die} (\ean de apothani\). Parallel condition of the third class. Grains of wheat have been found in Egyptian tombs three or four thousand years old, but they are now dead. They bore no fruit.
rwp@John:12:32 @{And I, if I be lifted from the earth} (\kag an hupsth ek ts gs\). Note proleptic position of \eg\ (I). Condition of third class (undetermined with prospect) with \an\ (=\ean\ here) with first aorist passive subjunctive of \hupso\, the verb used in strkjv@3:14| of the brazen serpent and of the Cross of Christ as here and also in strkjv@8:28|. Westcott again presses \ek\ instead of \apo\ to make it refer to the ascension rather than to the Cross, a wrong interpretation surely. {Will draw all men unto myself} (\pantas helkus pros emauton\). Future active of \helku\, late form of \helk\, to draw, to attract. Jesus had already used this verb of the Father's drawing power (6:44|). The magnetism of the Cross is now known of all men, however little they understand the mystery of the Cross. By "all men" (\pantas\) Jesus does not mean every individual man, for some, as Simeon said (Luke:2:34|) are repelled by Christ, but this is the way that Greeks (verse 22|) can and will come to Christ, by the way of the Cross, the only way to the Father (14:6|).
rwp@John:12:33 @{Signifying} (\smainn\). Present active participle of \semain\, old verb to give a sign (\smeion\) as in strkjv@Acts:25:27|, and the whole phrase repeated in strkjv@18:32| and nearly so in strkjv@21:19|. The indirect question here and in strkjv@18:32| has the imperfect \emellen\ with present infinitive rather than the usual present \mellei\ retained while in strkjv@21:19| the future indicative \doxasei\ occurs according to rule. The point in \poii\ (qualitative relative in the instrumental case with \thanati\) is the Cross (lifted up) as the kind of death before Christ.
rwp@Luke:1:1 @{Forasmuch as} (\epeidper\). Here alone in the N.T., though common in literary Attic. Appears in the papyri. A triple compound (\epei\ = since, \d\ = admittedly true, \per\ = intensive particle to emphasize importance). {Many} (\polloi\). How many no one knows, but certainly more than two or three. We know that Luke used the Logia of Jesus written by Matthew in Aramaic (Papias) and Mark's Gospel. Undoubtedly he had other written sources. {Have taken in hand} (\epecheirsan\). A literal translation of \epicheire\ (from \cheir\, hand and \epi\, upon). Both Hippocrates and Galen use this word in their introduction to their medical works. Here only in the N.T., though a common literary word. Common in the papyri for undertaking with no idea of failure or blame. Luke does not mean to cast reflection on those who preceded him. The apocryphal gospels were all much later and are not in his mind. Luke had secured fuller information and planned a book on a larger scale and did surpass them with the result that they all perished save Mark's Gospel and what Matthew and Luke possess of the Logia of Jesus. There was still room for Luke's book. That motive influences every author and thus progress is made. {To draw up, a narrative} (\anataxasthai digsin\). Ingressive aorist middle infinitive. This verb \anataxasthai\ has been found only in Plutarch's _Moral_. 968 CD about an elephant "rehearsing" by moonlight certain tricks it had been taught (Moulton and Milligan, _Vocabulary_). That was from memory going regularly through the thing again. But the idea in the word is plain enough. The word is composed of \tass\, a common verb for arranging things in proper order and \ana\, again. Luke means to say that those before him had made attempts to rehearse in orderly fashion various matters about Christ. "The expression points to a connected series of narratives in some order (\taxis\), topical or chronological rather than to isolated narratives" (Bruce). "They had produced something more than mere notes or anecdotes" (Plummer). \Digsis\ means leading or carrying a thing through, not a mere incident. Galen applies this word some seventy-five times to the writing of Hippocrates. {Which have been fulfilled} (\tn peplrphormenn\). Perfect passive participle from \plrophore\ and that from \plrs\ (full) and \pher\ (to bring). Hence to bring or make full. The verb is rare outside of the LXX and the N.T. Papyri examples occur for finishing off a legal matter or a financial matter in full. Deissmann (_Light from the Ancient East_, pp. 86f.) gives examples from the papyri and inscriptions for completing a task or being convinced or satisfied in mind. The same ambiguity occurs here. When used of persons in the N.T. the meaning is to be convinced, or fully persuaded (Romans:4:21; strkjv@14:5; strkjv@Hebrews:6:11; strkjv@10:22|). When used of things it has the notion of completing or finishing (2Timothy:4:5,17|). Luke is here speaking of "matters" (\pragmatn\). Luke may refer to the matters connected with Christ's life which have been brought to a close among us or accomplished. Bruce argues plausibly that he means fulness of knowledge "concerning the things which have become widely known among us Christians." In strkjv@Colossians:2:2| we have "fulness of understanding" (\ts plrophorias ts suneses\). In modern Greek the verb means to inform. The careful language of Luke here really pays a tribute to those who had preceded him in their narratives concerning Christ.
rwp@Luke:18:14 @{This man} (\houtos\). This despised publican referred to contemptuously in verse 11| as "this" (\houtos\) publican. {Rather than the other} (\par' ekeinon\). In comparison with (placed beside) that one. A neat Greek idiom after the perfect passive participle \dedikaiomenos\. {For} (\hoti\). This moral maxim Christ had already used in strkjv@14:11|. Plummer pertinently asks: "Why is it assumed that Jesus did not repeat his sayings?"
rwp@Luke:18:28 @{Our own} (\ta idia\). Our own things (home, business, etc.). Right here is where so many fail. Peter speaks here not in a spirit of boastfulness, but rather with his reactions from their consternation at what has happened and at the words of Jesus (Plummer).
rwp@Luke:19:40 @{If these shall hold their peace} (\ean houtoi sipsousin\). A condition of the first class, determined as fulfilled. The use of \ean\ rather than \ei\ cuts no figure in the case (see strkjv@Acts:8:31; strkjv@1Thessalonians:3:8; strkjv@1John:5:15|). The kind of condition is determined by the mode which is here indicative. The future tense by its very nature does approximate the aorist subjunctive, but after all it is the indicative. {The stones will cry out} (\hoi lithoi kraxousin\). A proverb for the impossible happening.
rwp@Luke:20:7 @{That they knew not} (\m eidenai\). Accusative and infinitive in indirect assertion again with the negative \m\ rather than \ou\.
rwp@Luke:20:18 @{Shall be broken to pieces} (\sunthlasthsetai\). Future passive indicative of \sunthla\, a rather late compound, only here in the N.T. unless strkjv@Matthew:21:44| is genuine. It means to shatter. {Will scatter him as dust} (\likmsei\). From \likma\, an old verb to winnow and then to grind to powder. Only here in the N.T. unless in strkjv@Matthew:21:44| is genuine, which see.
rwp@Luke:21:14 @{Not to meditate beforehand} (\m promeletin\). The classical word for conning a speech beforehand. strkjv@Mark:13:11| has \promerimna\, a later word which shows previous anxiety rather than previous preparation. {How to answer} (\apologthnai\). First aorist passive infinitive. It is the preparation for the speech of defence (apology) that Jesus here forbids, not the preparation of a sermon.
rwp@Luke:21:34 @{Lest haply your hearts be overcharged} (\m pote barthsin hai kardiai humn\). First aorist passive subjunctive of \bare\, an old verb to weigh down, depress, with \m pote\. {With surfeiting} (\en krepali\). A rather late word, common in medical writers for the nausea that follows a debauch. Latin _crapula_, the giddiness caused by too much wine. Here only in the N.T. {Drunkenness} (\methi\). From \methu\ (wine). Old word but in the N.T. only here and strkjv@Romans:13:13; strkjv@Galatians:5:21|. {Cares of this life} (\merimnais bitikais\). Anxieties of life. The adjective \bitikos\ is late and in the N.T. only here and strkjv@1Corinthians:6:3f|. {Come on you} (\episti\). Second aorist active subjunctive of \ephistmi\, ingressive aorist. Construed also with \m pote\. {Suddenly} (\ephnidios\). Adjective in predicate agreeing with \hmera\ (day). {As a snare} (\hs pagis\). Old word from \pgnumi\, to make fast a net or trap. Paul uses it several times of the devil's snares for preachers (1Timothy:3:7; strkjv@2Timothy:2:26|).
rwp@Luke:22:6 @{Consented} (\exmologsen\). Old verb, but the ancients usually used the simple form for promise or consent rather than the compound. This is the only instance of this sense in the N.T. It is from \homologos\ (\homos\, same, and \leg\, to say), to say the same thing with another and so agree. {Opportunity} (\eukarian\). From \eukairos\ (\eu, kairos\), a good chance. Old word, but in the N.T. only here and parallel passage strkjv@Matthew:26:16|. {In the absence of the multitude} (\ater ochlou\). \Ater\ is an old preposition, common in the poets, but rare in prose. Also in verse 35|. It means "without," "apart from," like \chris\. The point of Judas was just this. He would get Jesus into the hands of the Sanhedrin during the feast in spite of the crowd. It was necessary to avoid tumult (Matthew:26:5|) because of the popularity of Jesus.
rwp@Luke:23:2 @{Began to accuse} (\rxanto katgorein\). They went at it and kept it up. Luke mentions three, but neither of them includes their real reason nor do they mention their own condemnation of Jesus. They had indulged their hatred in doing it, but they no longer have the power of life and death. Hence they say nothing to Pilate of that. {We found} (\heuramen\). Second aorist active indicative with first aorist vowel \a\. Probably they mean that they had caught Jesus in the act of doing these things (_in flagrante delicto_) rather than discovery by formal trial. {Perverting our nation} (\diastrephonta to ethnos hmn\). Present active participle of \diastreph\, old verb to turn this way and that, distort, disturb. In the N.T. only here and strkjv@Acts:13:10|. The Sanhedrin imply that the great popularity of Jesus was seditious. {Forbidding to give tribute to Caesar}, (\kluonta phorous kaisari didonai\). Note object infinitive \didonai\ after the participle \kluonta\. Literally, hindering giving tribute to Caesar. This was a flat untruth. Their bright young students had tried desperately to get Jesus to say this very thing, but they had failed utterly (Luke:20:25|). {Saying that he himself is Christ a king} (\legonta hauton Christon basilea einai\). Note the indirect discourse here after the participle \legonta\ with the accusative (\hauton\ where \auton\ could have been used), and the infinitive. This charge is true, but not in the sense meant by them. Jesus did claim to be the Christ and the king of the kingdom of God. But the Sanhedrin wanted Pilate to think that he set himself up as a rival to Caesar. Pilate would understand little from the word "Christ," but "King" was a different matter. He was compelled to take notice of this charge else he himself would be accused to Caesar of winking at such a claim by Jesus.
rwp@Mark:5:19 @{Go to thy house unto thy friends} (\Hupage eis ton oikon sou pros tous sous\). "To thy own folks" rather than "thy friends." Certainly no people needed the message about Christ more than these people who were begging Jesus to leave. Jesus had greatly blessed this man and so gave him the hardest task of all, to go home and witness there for Christ. In Galilee Jesus had several times forbidden the healed to tell what he had done for them because of the undue excitement and misunderstanding. But here it was different. There was no danger of too much enthusiasm for Christ in this environment.
rwp@Mark:5:26 @{Had suffered many things of many physicians} (\polla pathousa hupo polln iatrn\). A pathetic picture of a woman with a chronic case who had tried doctor after doctor. {Had spent all that she had} (\dapansasa ta par' auts panta\). Having spent the all from herself, all her resources. For the idiom with \para\ see strkjv@Luke:10:7; strkjv@Phillipians:4:18|. The tragedy of it was that she "was nothing bettered, but rather grew worse" (\mden pheltheisa alla mllon eis to cheiron elthousa\). Her money was gone, her disease was gaining on her, her one chance came now with Jesus. Matthew says nothing about her experience with the doctors and strkjv@Luke:8:43| merely says that she "had spent all her living upon physicians and could not be healed of any," a plain chronic case. Luke the physician neatly takes care of the physicians. But they were not to blame. She had a disease that they did not know how to cure. Vincent quotes a prescription for an issue of blood as given in the Talmud which gives one a most grateful feeling that he is not under the care of doctors of that nature. The only parallel today is Chinese medicine of the old sort before modern medical schools came.
rwp@Mark:7:31 @{Through the midst of the borders of Decapolis} (\ana meson tn horin Dekapoles\). Jesus left Phoenicia, but did not go back into Galilee. He rather went east and came down east of the Sea of Galilee into the region of the Greek cities of Decapolis. He thus kept out of the territory of Herod Antipas. He had been in this region when he healed the Gadarene demoniac and was asked to leave.
rwp@Matthew:6:9 @{After this manner therefore pray ye} (\houts oun proseuchesthe humeis\). "You" expressed in contrast with "the Gentiles." It should be called "The Model Prayer" rather than "The Lord's Prayer." "Thus" pray as he gives them a model. He himself did not use it as a liturgy (cf. strkjv@John:17|). There is no evidence that Jesus meant it for liturgical use by others. In strkjv@Luke:11:2-4| practically the same prayer though briefer is given at a later time by Jesus to the apostles in response to a request that he teach them how to pray. McNeile argues that the form in Luke is the original to which Matthew has made additions: "The tendency of liturgical formulas is towards enrichment rather than abbreviation." But there is no evidence whatever that Jesus designed it as a set formula. There is no real harm in a liturgical formula if one likes it, but no one sticks to just one formula in prayer. There is good and not harm in children learning and saying this noble prayer. Some people are disturbed over the words "Our Father" and say that no one has a right to call God Father who has not been "born again." But that is to say that an unconverted sinner cannot pray until he is converted, an absurd contradiction. God is the Father of all men in one sense; the recognition of Him as the Father in the full sense is the first step in coming back to him in regeneration and conversion.
rwp@Matthew:6:27 @{Unto his stature} (\epi tn hlikian autou\). The word \hlikian\ is used either of height (stature) or length of life (age). Either makes good sense here, though probably "stature" suits the context best. Certainly anxiety will not help either kind of growth, but rather hinder by auto-intoxication if nothing more. This is no plea for idleness, for even the birds are diligent and the flowers grow.
rwp@Matthew:17:24 @{They that received the half-shekel} (\hoi ta didrachma lambanontes\). This temple tax amounted to an Attic drachma or the Jewish half-shekel, about one-third of a dollar. Every Jewish man twenty years of age and over was expected to pay it for the maintenance of the temple. But it was not a compulsory tax like that collected by the publicans for the government. "The tax was like a voluntary church-rate; no one could be compelled to pay" (Plummer). The same Greek word occurs in two Egyptian papyri of the first century A.D. for the receipt for the tax for the temple of Suchus (Milligan and Moulton's _Vocabulary_). This tax for the Jerusalem temple was due in the month Adar (our March) and it was now nearly six months overdue. But Jesus and the Twelve had been out of Galilee most of this time. Hence the question of the tax-collectors. The payment had to be made in the Jewish coin, half-shekel. Hence the money-changers did a thriving business in charging a small premium for the Jewish coin, amounting to some forty-five thousand dollars a year, it is estimated. It is significant that they approached Peter rather than Jesus, perhaps not wishing to embarrass "Your Teacher," "a roundabout hint that the tax was overdue" (Bruce). Evidently Jesus had been in the habit of paying it (Peter's).
rwp@Matthew:18:1 @{Who then is greatest} (\tis ara meizn estin\). The \ara\ seems to point back to the tax-collection incident when Jesus had claimed exemption for them all as "sons" of the Father. But it was not a new dispute, for jealousy had been growing in their hearts. The wonderful words of Jesus to Peter on Mount Hermon (Matthew:16:17-19|) had evidently made Peter feel a fresh sense of leadership on the basis of which he had dared even to rebuke Jesus for speaking of his death (16:22|). And then Peter was one of the three (James and John also) taken with the Master up on the Mount of Transfiguration. Peter on that occasion had spoken up promptly. And just now the tax-collectors had singled out Peter as the one who seemed to represent the group. Mark (Mark:9:33|) represents Jesus as asking them about their dispute on the way into the house, perhaps just after their question in strkjv@Matthew:18:1|. Jesus had noticed the wrangling. It will break out again and again (Matthew:20:20-28; strkjv@Luke:22:24|). Plainly the primacy of Peter was not yet admitted by the others. The use of the comparative \meizn\ (so \ho meizn\ in verse 4|) rather than the superlative \megistos\ is quite in accord with the _Koin_ idiom where the comparative is displacing the superlative (Robertson, _Grammar_, pp. 667ff.). But it is a sad discovery to find the disciples chiefly concerned about their own places (offices) in the political kingdom which they were expecting.
rwp@Matthew:18:14 @{The will of your Father} (\thelma emprosthen\). Observe that Westcott and Hort read \mou\ here rather than \hmn\ after B Sahidic Coptic. Either makes good sense, though "your" carries on the picture of God's care for "each one of these little ones" (\hen tn mikrn toutn\) among God's children. The use of \emprosthen\ with \thelma\ is a Hebraism like \emprosthen sou\ in strkjv@11:25| with \eudokia\, "before the face" of God.
rwp@Matthew:22:24 @{Shall marry} (\epigambreusei\). The Sadducees were "aiming at amusement rather than deadly mischief" (Bruce). It was probably an old conundrum that they had used to the discomfiture of the Pharisees. This passage is quoted from strkjv@Deuteronomy:25:5,6|. The word appears here only in the N.T. and elsewhere only in the LXX. It is used of any connected by marriage as in strkjv@Genesis:34:9; strkjv@1Samuel:18:22|. But in strkjv@Genesis:38:8| and strkjv@Deuteronomy:25:5| it is used specifically of one marrying his brother's widow.
rwp@Matthew:23:15 @{Twofold more a son of hell than yourselves} (\huion geenns diploteron hmn\). It is a convert to Pharisaism rather than Judaism that is meant by "one proselyte" (\hena prosluton\), from \proserchomai\, newcomers, aliens. There were two kinds of proselytes: of the gate (not actual Jews, but God-fearers and well-wishers of Judaism, like Cornelius), of righteousness who received circumcision and became actual Jews. But a very small per cent of the latter became Pharisees. There was a Hellenistic Jewish literature (Philo, Sibylline Oracles, etc.) designed to attract Gentiles to Judaism. But the Pharisaic missionary zeal (compass, \periagte\, go around) was a comparative failure. And success was even worse, Jesus says with pitiless plainness. The "son of Gehenna" means one fitted for and so destined for Gehenna. "The more converted the more perverted" (H.J. Holtzmann). The Pharisees claimed to be in a special sense sons of the kingdom (Matthew:8:12|). They were more partisan than pious. \Diplous\ (twofold, double) is common in the papyri. The comparative here used, as if from \diplos\, appears also in Appian. Note the ablative of comparison hmn. It was a withering thrust.
rwp@Matthew:24:31 @{With a great sound of a trumpet} (\meta salpiggos phns megals\). Some MSS. omit (\phns\) "sound." The trumpet was the signal employed to call the hosts of Israel to march as to war and is common in prophetic imagery (Isaiah:27:13|). Cf. the seventh angel (Revelation:11:15|). Clearly "the coming of the son of man is not to be identified with the judgment of Jerusalem but rather forms its preternatural background" (Bruce).
rwp@Revelation:6:1 @{And I saw} (\kai eidon\). As in strkjv@4:1; strkjv@5:1|. The vision unfolds without anything being said about opening the book and reading from it. In a more vivid and dramatic fashion the Lamb breaks the seals one by one and reveals the contents and the symbolism. The first four seals have a common note from one of the four \za\ and the appearance of a horse. No effort will be made here to interpret these seals as referring to persons or historical events in the past, present, or future, but simply to relate the symbolism to the other symbols in the book. It is possible that there is some allusion here to the symbolism in the so-called "Little Apocalypse" of strkjv@Mark:13; strkjv@Matthew:24f.; strkjv@Luke:21|. The imagery of the four horses is similar to that in strkjv@Zechariah:1:7-11; strkjv@6:1-8| (cf. strkjv@Jeremiah:14:12; strkjv@24:10; strkjv@42:17|). In the Old Testament the horse is often the emblem of war (Job:39:25; strkjv@Psalms:76:6; strkjv@Proverbs:21:31; strkjv@Ezekiel:26:10|). "Homer pictures the horses of Rhesus as whiter than snow, and swift as the wind" (Vincent). {When the Lamb opened} (\hote noixen to arnion\). First aorist active indicative of \anoig\. This same phrase recurs in rhythmical order at the opening of each seal (6:1,3,5,7,9,12|) till the last (8:1|), where we have \hotan noixen\ (\hotan\ rather than \hote\ calling particular attention to it). {One} (\mian\). Probably used here as an ordinal (the first) as in strkjv@Matthew:28:1|. See Robertson, _Grammar_, p. 671f. {Of} (\ek\). This use of \ek\ with the ablative in the partitive sense is common in the Apocalypse, as twice in this verse (\ek tn\, etc.). Songs:\henos ek tn\ (one of the four living creatures) is "the first of," etc. {In a voice of thunder} (\en phni bronts\). Old word used of John and James (Mark:3:17|) and elsewhere in N.T. only strkjv@John:12:29| and a dozen times in the Apocalypse. {Come} (\Erchou\). Present middle imperative of \erchomai\, but with exclamatory force (not strictly linear). The command is not addressed to the Lamb nor to John (the correct text omits \kai ide\ "and see") as in strkjv@17:1; strkjv@21:9|, but to one of the four horsemen each time. Swete takes it as a call to Christ because \erchou\ is so used in strkjv@22:17,20|, but that is not conclusive.
rwp@Revelation:6:11 @{A white robe} (\stol leuk\). Old word from \stell\, to equip, an equipment in clothes, a flowing robe (Mark:12:38|). For the white robe for martyrs see strkjv@3:4f.; strkjv@4:4; strkjv@7:9,13; strkjv@19:14|. {That they should rest} (\hina anapausontai\). Sub-final clause with \hina\ and the future indicative (as in strkjv@3:9; strkjv@6:4|) middle rather than the aorist middle subjunctive \anapausntai\ of Aleph C. {Yet for a little time} (\eti chronon mikron\). Accusative of extension of time as in strkjv@20:3|. Perhaps rest from their cry for vengeance and also rest in peace (14:13|). For the verb \anapau\ see on ¯Matthew:11:28|. {Until should be fulfilled} (\hes plrthsin\). Future indefinite temporal clause with \hes\ and the first aorist passive subjunctive of \plro\, to fill full (Matthew:23:32; strkjv@Colossians:2:10|), "until be filled full" (the number of), regular Greek idiom. {Which should be killed} (\hoi mellontes apoktennesthai\). Regular construction of articular present active participle of \mell\ (about to be, going to be) with the present passive infinitive of \apoktenn\, Aeolic and late form for \apoktein\, to kill (also in strkjv@Mark:12:5|). John foresees more persecution coming (2:10; strkjv@3:10|).
rwp@Revelation:9:17 @{And thus I saw in the vision} (\kai houts eidon en ti horasei\). Nowhere else does John allude to his own vision, though often in Dan. (Daniel:7:2; strkjv@8:2,15; strkjv@9:21|). {Having} (\echontas\). Accusative masculine plural of \ech\, probably referring to the riders (\tous kathmenous ep' autn\) rather than to the horses (\tous hippous\). {Breastplates as of fire and of hyacinth and of brimstone} (\thrakas purinous kai huakinthinous kai theideis\). There is no \hs\ (as) in the Greek, but that is the idea of these three adjectives which are only metaphors. \Purinos\ is an old adjective (from \pur\, fire), here only in N.T. \Huakinthos\ is also an old word (from \huakinthos\, hyacinth, then of a sapphire stone strkjv@Revelation:21:20|), of a red color bordering on black, here only in the N.T. \Theids\ is a late word (from \theion\, brimstone), sulphurous, here only in N.T. {As the heads of lions} (\hs kephalai leontn\). This of the horses, war-horses as always in the Bible except in strkjv@Isaiah:28:28|. These horses likewise have "fire and smoke and brimstone" (\theion\, brimstone, is old word, in N.T. only in Rev. and strkjv@Luke:17:29|) proceeding (\ekporeuetai\, singular because it comes first and the subjects afterwards) out of their mouths. Both rider and horse are terrible.
rwp@Revelation:12:14 @{There were given} (\edothsan\). As in strkjv@8:2; strkjv@9:1,3|. {The two wings of the great eagle} (\hai duo pteruges tou aetou tou megalou\). Not the eagle of strkjv@8:13|, but the generic use of the article. Every eagle had two wings. Probably here, as in strkjv@Matthew:24:28|, the griffon or vulture rather than the true eagle is pictured. For the eagle in the O.T. see strkjv@Exodus:19:4; strkjv@Isaiah:40:31; strkjv@Job:9:26; strkjv@Proverbs:24:54|. {That she might fly} (\hina pettai\). Purpose clause with \hina\ and present middle subjunctive of \petomai\, old verb, to fly, in N.T. only in the Apocalypse (4:7; strkjv@8:13; strkjv@12:14; strkjv@14:6; strkjv@19:17|). Resumption of the details in verse 6| (which see) about the "wilderness," her "place," the redundant \ekei\ with \hopou\, the "time and times, and half a time" (\kairon kai kairous kai hmisu\), 1260 days, but with \trephetai\ (present passive indicative) instead of \trephsin\ (general plural of the present active subjunctive), and with the addition of "from the face of the serpent" (\apo prospou tou ophes\), because the serpent rules the earth for that period. "To the end of the present order the Church dwells in the wilderness" (Swete), and yet we must carry on for Christ.
rwp@Revelation:16:18 @{And there were} (\kai egenonto\). "And there came" (same verb _ginomai_). See strkjv@8:5; strkjv@11:19| for this list of terrible sounds and lightnings, and for the great earthquake (\seismos megas\) see strkjv@6:12; strkjv@11:13| (cf. strkjv@Luke:21:11|). {Such as was not} (\hoios ouk egeneto\). Qualitative relative with \ginomai\ again, "such as came not." {Since there were men} (\aph' hou anthrpoi egenonto\). "Since which time (\chronou\ understood) men came." {Songs:great an earthquake, so mighty} (\tlikoutos seismos hout megas\). Quantitative correlative \tlikoutos\ rather than the qualitative \toioutos\, to correspond with \hoios\ (not \hosos\). And then \hout megas\ repeats (redundant) \tlikoutos\. Cf. strkjv@Mark:13:19| for \hoia--toiaut\ about like tribulation (\thlipsis\).
rwp@Romans:12:6 @{Differing} (\diaphora\). Old adjective from \diapher\, to differ, to vary. Songs:Hebrews:9:10|. {According to the proportion of our faith} (\kata tn analogian ts pistes\). The same use of \pistis\ (faith) as in verse 3| "the measure of faith." Old word. \analogia\ (our word "analogy") from \analogos\ (analogous, conformable, proportional). Here alone in N.T. The verb \prophteumen\ (present active volitive subjunctive, let us prophesy) must be supplied with which \echontes\ agrees. The context calls for the subjective meaning of "faith" rather than the objective and outward standard though \pistis\ does occur in that sense (Galatians:1:23; strkjv@3:23|).
rwp@Romans:12:19 @{Avenge not} (\m ekdikountes\). Independent participle again of late verb \ekdike\ from \ekdikos\, exacting justice (13:4|). See already strkjv@Luke:18:5; strkjv@2Corinthians:10:6|. {But give place unto wrath} (\alla dote topon ti orgi\). Second aorist active imperative of \didmi\, to give. "Give room for the (note article as in strkjv@5:9; strkjv@1Thessalonians:2:16|) wrath" of God instead of taking vengeance in your own hands. See strkjv@Ephesians:4:27| for \didote topon\. Paul quotes strkjv@Deuteronomy:32:35| (the Hebrew rather than the LXX). Songs:have strkjv@Hebrews:10:30| and the Targum of Onkelos, but the relation between them and Paul we cannot tell. Socrates and Epictetus condemned personal vindictiveness as Paul does here. {I will recompense} (\antapods\). Future active of the double compound verb quoted also in strkjv@11:35|.
rwp@Romans:13:1 @{Every soul} (\psa psuch\). As in strkjv@2:9; strkjv@Acts:2:43|. A Hebraism for \ps anthrpos\ (every man). {To the higher powers} (\exousiais huperechousais\). Abstract for concrete. See strkjv@Mark:2:10| for \exousia\. \Huperech\ is an old verb to have or hold over, to be above or supreme, as in strkjv@1Peter:2:13|. {Except by God} (\ei m hupo theou\). Songs:the best MSS. rather than \apo theou\ (from God). God is the author of order, not anarchy. {The powers that be} (\hai ousai\). "The existing authorities" (supply \exousiai\). Art ordained (\tetagmenai eisin\). Periphrastic perfect passive indicative of \tass\, "stand ordained by God." Paul is not arguing for the divine right of kings or for any special form of government, but for government and order. Nor does he oppose here revolution for a change of government, but he does oppose all lawlessness and disorder.
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