OT-POET.filter - rwp time:
rwp@
1Corinthians:3:19 @{Foolishness with God} (\mria para ti thei\). Whose standard does a church (temple) of God wish, that of this world or of God? The two standards are not the same. It is a pertinent inquiry with us all whose idea rules in our church. Paul quotes strkjv@Job:5:13|. {That taketh} (\ho drassomenos\). Old verb \drassomai\, to grasp with the hand, is used here for the less vivid word in the LXX \katalambann\. It occurs nowhere else in the N.T., but appears in the papyri to lay hands on. Job:is quoted in the N.T. only here and in strkjv@Romans:11:35| and both times with variations from the LXX. This word occurs in Ecclesiasticus strkjv@26:7; strkjv@34:2. In strkjv@Psalms:2:12| the LXX has \draxasthe paideias\, lay hold on instruction. {Craftiness} (\panourgii\). The \panourgos\ man is ready for any or all work (if bad enough). Songs:it means versatile cleverness (Robertson and Plummer), _astutia_ (Vulgate).
rwp@1Corinthians:3:20 @{And again} (\kai palin\). Another confirmatory passage from strkjv@Psalms:94:11|. {Reasonings} (\dialogismous\). More than _cogitationes_ (Vulgate), sometimes disputations (Phillipians:2:14|). Paul changes "men" of LXX to wise (\sophn\) in harmony with the Hebrew context. {Vain} (\mataioi\). Useless, foolish, from \mat\, a futile attempt.
rwp@1Corinthians:4:5 @{Wherefore} (\hste\). As in strkjv@3:21| which see. {Judge nothing} (\m ti krinete\). Stop passing judgment, stop criticizing as they were doing. See the words of Jesus in strkjv@Matthew:7:1|. The censorious habit was ruining the Corinthian Church. {Before the time} (\pro kairou\). The day of the Lord in strkjv@3:13|. "Do not therefore anticipate the great judgment (\krisis\) by any preliminary investigation (\anakrisis\) which must be futile and incomplete" (Lightfoot). {Until the Lord come} (\hes an elthi ho kurios\). Common idiom of \hes\ and the aorist subjunctive with or without \an\ for a future event. Simple futurity, but held forth as a glorious hope, the Second Coming of the Lord Jesus as Judge. {Who will both bring to light} (\hos kai phtisei\). Future indicative of this late verb (in papyri also) from \phs\ (light), to turn the light on the hidden things of darkness. {And make manifest} (\kai phanersei\). (Ionic and late) causative verb \phanero\ from \phaneros\. By turning on the light the counsels of all hearts stand revealed. {His praise} (\ho epainos\). The praise (note article) due him from God (Romans:2:29|) will come to each then (\tote\) and not till then. Meanwhile Paul will carry on and wait for the praise from God.
rwp@1Corinthians:4:6 @{I have in a figure transferred} (\meteschmatisa\). First aorist active (not perfect) indicative of \meta-schmatiz\, used by Plato and Aristotle for changing the form of a thing (from \meta\, after, and \schma\, form or habit, like Latin _habitus_ from \ech\ and so different from \morph\ as in strkjv@Phillipians:2:7; strkjv@Romans:12:2|). For the idea of refashioning see Field, _Notes_, p. 169f. and Preisigke, _Fachworter_). Both Greek and Latin writers (Quintilian, Martial) used \schma\ for a rhetorical artifice. Paul's use of the word (in Paul only in N.T.) appears also further in strkjv@2Corinthians:11:13-15| where the word occurs three times, twice of the false apostles posing and passing as apostles of Christ and ministers of righteousness, and once of Satan as an angel of light, twice with \eis\ and once with \hs\. In strkjv@Phillipians:3:21| the word is used for the change in the body of our humiliation to the body of glory. But here it is clearly the rhetorical figure for a veiled allusion to Paul and Apollos "for your sakes" (\dia humas\). {That in us ye may learn} (\hina en hmin mathte\). Final clause with \hina\ and the second aorist active subjunctive of \manthan\, to learn. As an object lesson in our cases (\en hmin\). It is no more true of Paul and Apollos than of other ministers, but the wrangles in Corinth started about them. Songs:Paul boldly puts himself and Apollos to the fore in the discussion of the principles involved. {Not to go beyond the things which are written} (\to M huper ha gegraptai\). It is difficult to reproduce the Greek idiom in English. The article \to\ is in the accusative case as the object of the verb \mathte\ (learn) and points at the words "\M huper ha gegraptai\," apparently a proverb or rule, and elliptical in form with no principal verb expressed with \m\, whether "think" (Auth.) or "go" (Revised). There was a constant tendency to smooth out Paul's ellipses as in strkjv@2Thessalonians:2:3; strkjv@1Corinthians:1:26,31|. Lightfoot thinks that Paul may have in mind O.T. passages quoted in strkjv@1Corinthians:1:19,31; strkjv@3:19,20|. {That ye be not puffed up} (\hina m phusiousthe\). Sub-final use of \hina\ (second use in this sentence) with notion of result. It is not certain whether \phusiousthe\ (late verb form like \phusia, phusa\, to blow up, to inflate, to puff up), used only by Paul in the N.T., is present indicative with \hina\ like \zloute\ in strkjv@Galatians:4:17| (cf. \hina ginskomen\ in strkjv@1John:5:20|) or the present subjunctive by irregular contraction (Robertson, _Grammar_, pp. 203, 342f.), probably the present indicative. \Phusio\ is from \phusis\ (nature) and so meant to make natural, but it is used by Paul just like \phusa\ or \phusia\ (from \phusa\, a pair of bellows), a vivid picture of self-conceit. {One for the one against the other} (\heis huper tou henos kata tou heterou\). This is the precise idea of this idiom of partitive apposition. This is the rule with partisans. They are "for" (\huper\) the one and "against" (\kata\, down on, the genitive case) the other (\tou heterou\, not merely another or a second, but the different sort, \heterodox\).
rwp@1Corinthians:4:8 @{Already are ye filled?} (\d kekoresmenoi este?\). Perfect passive indicative, state of completion, of \korennumi\, old Greek verb to satiate, to satisfy. The only other example in N.T. is strkjv@Acts:27:38| which see. Paul may refer to strkjv@Deuteronomy:31:20; strkjv@32:15|. But it is keen irony, even sarcasm. Westcott and Hort make it a question and the rest of the sentence also. {Already ye are become rich} (\d eploutsate\). Note change to ingressive aorist indicative of \ploute\, old verb to be rich (cf. strkjv@2Corinthians:8:9|). "The aorists, used instead of perfects, imply indecent haste" (Lightfoot). "They have got a private millennium of their own" (Robertson & Plummer) with all the blessings of the Messianic Kingdom (Luke:22:29f.; strkjv@1Thessalonians:2:12; strkjv@2Timothy:2:12|). {Ye have reigned without us} (\chris hmn ebasileusate\). Withering sarcasm. Ye became kings without our company. Some think that Paul as in strkjv@3:21| is purposely employing Stoic phraseology though with his own meanings. If so, it is hardly consciously done. Paul was certainly familiar with much of the literature of his time, but it did not shape his ideas. {I would that ye did reign} (\kai ophelon ge ebasileusate\). More exactly, "And would at least that ye had come to reign (or become kings)." It is an unfulfilled wish about the past expressed by \ophelon\ and the aorist indicative instead of \ei gar\ and the aorist indicative (the ancient idiom). See Robertson, _Grammar_, p. 1003, for the construction with particle \ophelon\ (an unaugmented second aorist form). {That we also might reign with you} (\hina kai hmeis humin sunbasileusmen\). Ironical contrast to \chris hmn ebasileusate\, just before. Associative instrumental case of \humin\ after \sun-\.
rwp@1Corinthians:4:9 @{Hath set forth us the apostles last} (\hmas tous apostolous eschatous apedeixen\). The first aorist active indicative of \apodeiknumi\, old verb to show, to expose to view or exhibit (Herodotus), in technical sense (cf. strkjv@2Thessalonians:2:4|) for gladiatorial show as in \ethriomachsa\ (1Corinthians:15:32|). In this grand pageant Paul and other apostles come last (\eschatous\, predicate accusative after \apedeixen\) as a grand finale. {As men doomed to die} (\hs epithanatious\). Late word, here alone in N.T. The LXX (Bel and the Dragon 31) has it for those thrown daily to the lions. Dionysius of Halicarnassus (_A.R_. vii. 35) uses it of those thrown from the Tarpeian Rock. The gladiators would say _morituri salutamus_. All this in violent contrast to the kingly Messianic pretensions of the Corinthians. {A spectacle} (\theatron\). Cf. strkjv@Hebrews:11:33-40|. The word, like our theatre, means the place of the show (Acts:19:29,31|). Then, it means the spectacle shown there (\theama\ or \thea\), and, as here, the man exhibited as the show like the verb \theatrizomenoi\, made a spectacle (Hebrews:10:33|). Sometimes it refers to the spectators (\theatai\) like our "house" for the audience. Here the spectators include "the world, both to angels and men" (\ti kosmi kai aggelois kai anthrpois\), dative case of personal interest.
rwp@1Corinthians:5:8 @{Wherefore let us keep the feast} (\hste heortazmen\). Present active subjunctive (volitive). Let us keep on keeping the feast, a perpetual feast (Lightfoot), and keep the leaven out. It is quite possible that Paul was writing about the time of the Jewish passover, since it was before pentecost (1Corinthians:16:8|). But, if so, that is merely incidental, and his language here is not a plea for the observance of Easter by Christians. {With the leaven of malice and wickedness} (\en zumi kakias kai ponrias\). Vicious disposition and evil deed. {With the unleavened bread of sincerity and truth} (\en azumois eilikrinias kai altheias\). No word for "bread." The plural of \azumois\ may suggest "elements" or "loaves." \Eilikrinia\ (sincerity) does not occur in the ancient Greek and is rare in the later Greek. In the papyri it means probity in one example. The etymology is uncertain. Boisacq inclines to the notion of \heil\ or \hel\, sunlight, and \krin\, to judge by the light of the sun, holding up to the light. \Altheia\ (truth) is a common word from \alths\ (true) and this from \a\ privative and \lth\ (\lathein, lanthan\, to conceal or hide) and so unconcealed, not hidden. The Greek idea of truth is out in the open. Note strkjv@Romans:1:18| where Paul pictures those who are holding down the truth in unrighteousness.
rwp@1Corinthians:5:10 @{Not altogether} (\ou pants\). Not absolutely, not in all circumstances. Paul thus puts a limitation on his prohibition and confines it to members of the church. He has no jurisdiction over the outsiders (this world, \tou kosmou toutou\). {The covetous} (\tois pleonektais\). Old word for the over-reachers, those avaricious for more and more (\pleon, ech\, to have more). In N.T. only here, strkjv@6:10; strkjv@Ephesians:5:5|. It always comes in bad company (the licentious and the idolaters) like the modern gangsters who form a combination of liquor, lewdness, lawlessness for money and power. {Extortioners} (\harpaxin\). An old adjective with only one gender, rapacious (Matthew:7:15; strkjv@Luke:18:11|), and as a substantive robber or extortioner (here and strkjv@6:10|). Bandits, hijackers, grafters they would be called today. {Idolaters} (\eidlolatrais\). Late word for hirelings (\latris\) of the idols (\eidlon\), so our very word idolater. See strkjv@6:9; strkjv@10:7; strkjv@Ephesians:5:5; strkjv@Revelation:21:8; strkjv@22:15|. Nageli regards this word as a Christian formation. {For then must ye needs} (\epei pheilete oun\). This neat Greek idiom of \epei\ with the imperfect indicative (\pheilete\, from \opheil\, to be under obligation) is really the conclusion of a second-class condition with the condition unexpressed (Robertson, _Grammar_, p. 965). Sometimes \an\ is used also as in strkjv@Hebrews:10:2|, but with verbs of obligation or necessity \an\ is usually absent as here (cf. strkjv@Hebrews:9:20|). The unexpressed condition here would be, "if that were true" (including fornicators, the covetous, extortioners, idolaters of the outside world). \Ara\ means in that case.
rwp@1Corinthians:15:8 @{As unto one born out of due time} (\hsperei ti ektrmati\). Literally, as to the miscarriage (or untimely birth). Word first occurs in Aristotle for abortion or miscarriage and occurs in LXX (Numbers:12:12; strkjv@Job:3:16|) and papyri (for miscarriage by accident). The verb \titrsk\ means to wound and \ek\ is out. Paul means that the appearance to him came after Jesus had ascended to heaven.
rwp@1Corinthians:15:9 @{The least} (\ho elachistos\). True superlative, not elative. Explanation of the strong word \ektrma\ just used. See strkjv@Ephesians:3:8| where he calls himself "less than the least of all saints" and strkjv@1Timothy:1:15| the "chief" (\prtos\) of sinners. Yet under attack from the Judaizers Paul stood up for his rank as equal to any apostle (2Corinthians:11:5f.,23|). {Because I persecuted the church of God} (\edixa tn ekklsian tou theou\). There were times when this terrible fact confronted Paul like a nightmare. Who does not understand this mood of contrition?
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:15:25 @{Till he hath put} (\achri hou thi\). Second aorist active subjunctive of \tithmi\, "till he put" (no sense in saying "hath put," merely effective aorist tense for climax. \Achri (hou), mechri (hou), hes (hou)\ all are used for the same idea of indefinite future time.
rwp@1Corinthians:15:30 @{Why do we also stand in jeopardy every hour?} (\ti kai hmeis kinduneuomen pasan hran?\). We also as well as those who receive baptism which symbolizes death. Old verb from \kindunos\ (peril, danger), in N.T. only here and strkjv@Luke:8:23|. Paul's Epistles and Acts (especially chapter strkjv@Acts:19|) throw light on Paul's argument. He was never out of danger from Damascus to the last visit to Rome. There are perils in Ephesus of which we do not know (2Corinthians:1:8f.|) whatever may be true as to an Ephesian imprisonment. G. S. Duncan (_St. Paul's Ephesian Ministry_, 1930) even argues for several imprisonments in Ephesus. The accusative of time (\pasan hran\) naturally means all through every hour (extension).
rwp@1Thessalonians:2:9 @{Travail} (\mochthon\). Old word for difficult labour, harder than \kopos\ (toil). In the N.T. only here, strkjv@2Thessalonians:3:8; strkjv@2Corinthians:11:27|. Note accusative case here though genitive with \mnmoneu\ in strkjv@1:3|. {Night and day} (\nuktos kai hmeras\). Genitive case, both by day and by night, perhaps beginning before dawn and working after dark. Songs:in strkjv@3:10|. {That we might not burden any of you} (\pros to m epibarsai tina humn\). Use of \pros\ with the articular infinitive to express purpose (only four times by Paul). The verb \epibare\ is late, but in the papyri and inscriptions for laying a burden (\baros\) on (\epi-\) one. In N.T. only here and strkjv@2Thessalonians:3:8; strkjv@2Corinthians:2:5|. Paul boasted of his financial independence where he was misunderstood as in Thessalonica and Corinth (2Corinthians:9-12|), though he vindicated his right to remuneration. {We preached} (\ekruxamen\). {We heralded} (from \krux\, herald) to you, common verb for preach.
rwp@1Thessalonians:2:10 @{How holily and righteously and unblameably} (\hs hosis kai dikais kai amempts\). Paul calls the Thessalonians and God as witnesses (\martures\) to his life toward you the believers (\humin tois pisteuousin\) dative of personal interest. He employs three common adverbs that show how holily toward God and how righteously toward men so that they did not blame him and his associates in either respect. Songs:there is a reason for each adverb. All this argues that Paul spent a considerable time in Thessalonica, more than the three sabbaths mentioned by Luke. The pastor ought to live so that his life will bear close inspection.
rwp@1Thessalonians:2:12 @{To the end that} (\eis to\). Final use of \eis\ and the articular infinitive, common idiom in the papyri and Paul uses \eis\ to and the infinitive fifty times (see again in strkjv@3:2|), some final, some sub-final, some result (Robertson, _Grammar_, pp. 989-91). {Walk worthily of God} (\peripatein axis tou theou\). Present infinitive (linear action), and genitive case with adverb \axis\ as in strkjv@Colossians:1:10| (cf. strkjv@Phillipians:1:27; strkjv@Ephesians:4:1|), like a preposition. {Calleth} (\kalountos\). Present active participle, keeps on calling. Some MSS. have \kalesantos\, called. {Kingdom} (\basileian\) here is the future consummation because of glory (\doxan\) as in strkjv@2Thessalonians:1:5; strkjv@1Corinthians:6:9; strkjv@15:50; strkjv@Galatians:5:21; strkjv@2Timothy:4:1,18|), but Paul uses it for the present kingdom of grace also as in strkjv@1Corinthians:4:20; strkjv@Romans:14:17; strkjv@Colossians:1:13|.
rwp@1Thessalonians:2:16 @{Forbidding us} (\kluontn hms\). Explanatory participle of the idea in \enantin\. They show their hostility to Paul at every turn. Right here in Corinth, where Paul is when he writes, they had already shown venomous hostility toward Paul as Luke makes plain (Acts:18:6ff.|). They not simply oppose his work among the Jews, but also to the Gentiles (\ethnesi\, nations outside of the Abrahamic covenant as they understood it). {That they may be saved} (\hina sthsin\). Final use of \hina\ with first aorist passive subjunctive of \sz\ old verb to save. It was the only hope of the Gentiles, Christ alone and not the mystery-religions offered any real hope. {To fill up their sins alway} (\eis to anaplrsai autn tas hamartias pantote\). Another example of \eis to\ and the infinitive as in verse 12|. It may either be God's conceived plan to allow the Jews to go on and fill up (\anaplrsai\, note \ana\, fill up full, old verb) or it may be the natural result from the continual (\pantote\) sins of the Jews. {Is come} (\ephthasen\). First aorist (timeless aorist) active indicative of \phthan\ which no longer means to come before as in strkjv@1Thessalonians:4:15| where alone in the N.T. it retains the old idea of coming before. Some MSS. have the perfect active \ephthaken\, prophetic perfect of realization already. Frame translates it: "But the wrath has come upon them at last." This is the most likely meaning of \eis telos\. Paul vividly foresees and foretells the final outcome of this attitude of hate on the part of the Jews. _Tristis exitus_, Bengel calls it. Paul speaks out of a sad experience.
rwp@1Thessalonians:4:11 @{That ye study to be quiet} (\philotimeisthai hsuchazein\). First infinitive dependent on \parakaloumen\ (verse 10|, we exhort you), the second on \philotimeisthai\ (old verb from \philotimos\, fond of honour, \philos, tim\). The notion of ambition appears in each of the three N.T. examples (1Thessalonians:4:11; strkjv@2Corinthians:5:9; strkjv@Romans:5:20|), but it is ambition to do good, not evil. The word ambition is Latin (_ambitio_ from _ambo, ire_), to go on both sides to accomplish one's aims and often evil). A preacher devoid of ambition lacks power. There was a restless spirit in Thessalonica because of the misapprehension of the second coming. Songs:Paul urges an ambition to be quiet or calm, to lead a quiet life, including silence (Acts:11:18|). {To do your own business} (\prassein ta idia\). Present infinitive like the others, to have the habit of attending to their own affairs (\ta idia\). This restless meddlesomeness here condemned Paul alludes to again in strkjv@2Thessalonians:3:11| in plainer terms. It is amazing how much wisdom people have about other people's affairs and so little interest in their own. {To work with your own hands} (\ergazesthai tais chersin humn\). Instrumental case (\chersin\). Paul gave a new dignity to manual labour by precept and example. There were "pious" idlers in the church in Thessalonica who were promoting trouble. He had commanded them when with them.
rwp@1Thessalonians:4:13 @{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:4:17 @{Then} (\epeita\). The next step, not the identical time (\tote\), but immediately afterwards. {Together with them} (\hama sun autois\). Note both \hama\ (at the same time) and \sun\ (together with) with the associative instrumental case \autois\ (the risen saints). {Shall be caught up} (\harpagsometha\). Second future passive indicative of \harpaz\, old verb to seize, to carry off like Latin _rapio_. {To meet the Lord in the air} (\eis apantsin tou Kuriou eis aera\). This special Greek idiom is common in the LXX like the Hebrew, but Polybius has it also and it occurs in the papyri (Moulton, _Proleg_., p. 14, n. 3). This rapture of the saints (both risen and changed) is a glorious climax to Paul's argument of consolation. {And so} (\kai houts\). This is the outcome, to be forever with the Lord, whether with a return to earth or with an immediate departure for heaven Paul does not say. To be with Christ is the chief hope of Paul's life (1Thessalonians:5:10; strkjv@Phillipians:1:23; strkjv@Colossians:3:4; strkjv@2Corinthians:5:8|).
rwp@1Thessalonians: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@1Thessalonians:5:2 @{Know perfectly} (\akribs oidate\). Accurately know, not "the times and the seasons," but their own ignorance. {As a thief in the night} (\hs klepts en nukti\). As a thief at night, suddenly and unexpectedly. Reminiscence of the word of Jesus (Matthew:24:43; strkjv@Luke:12:39|), used also in strkjv@2Peter:3:10; strkjv@Revelation:3:3; strkjv@16:15|. {Cometh} (\erchetai\). Prophetic or futuristic present tense.
rwp@1Thessalonians:5:7 @{They that be drunken are drunken in the night} (\hoi methuskomenoi nuktos methuousin\). No need of "be" here, they that are drunken. No real difference in meaning between \methusk\ and \methu\, to be drunk, except that \methusk\ (inceptive verb in \-sk\) means to get drunk. {Night} (\nuktos\, genitive by night) is the favourite time for drunken revelries.
rwp@2Corinthians:10:10 @{They say} (\phasin\). Reading of B old Latin Vulgate, but Westcott and Hort prefer \phsin\ (says one, the leader). This charge Paul quotes directly. {Weighty and strong} (\bareiai kai ischurai\). These adjectives can be uncomplimentary and mean "severe and violent" instead of "impressive and vigorous." The adjectives bear either sense. {His bodily presence} (\h parousia tou smatos\). This certainly is uncomplimentary. "The presence of his body." It seems clear that Paul did not have a commanding appearance like that of Barnabas (Acts:14:12|). He had some physical defect of the eyes (Galatians:4:14|) and a thorn in the flesh (2Corinthians:12:7|). In the second century _Acts of Paul and Thecla_ he is pictured as small, short, bow-legged, with eye-brows knit together, and an aquiline nose. A forgery of the fourth century in the name of Lucian describes Paul as "the bald-headed, hook-nosed Galilean." However that may be, his accusers sneered at his personal appearance as "weak" (\asthens\). {His speech of no account} (\ho logos exouthenmenos\). Perfect passive participle of \exouthene\, to treat as nothing (cf. strkjv@1Corinthians:1:28|). The Corinthians (some of them) cared more for the brilliant eloquence of Apollos and did not find Paul a trained rhetorician (1Corinthians:1:17; strkjv@2:1,4; strkjv@2Corinthians:11:6|). He made different impressions on different people. "Seldom has any one been at once so ardently hated and so passionately loved as St. Paul" (Deissmann, _St. Paul_, p. 70). "At one time he seemed like a man, and at another he seemed like an angel" (_Acts of Paul and Thecla_). He spoke like a god at Lystra (Acts:14:8-12|), but Eutychus went to sleep on him (Acts:20:9|). Evidently Paul winced under this biting criticism of his looks and speech.
rwp@2Corinthians:11:23 @{As one beside himself} (\paraphronn\). Present active participle of \paraphrone\. Old verb from \paraphrn\ (\para, phrn\), beside one's wits. Only here in N.T. Such open boasting is out of accord with Paul's spirit and habit. {I more} (\huper eg\). This adverbial use of \huper\ appears in ancient Greek (Euripides). It has no effect on \eg\, not "more than I," but "I more than they." He claims superiority now to these "superextra apostles." {More abundant} (\perissoters\). See on ¯7:15|. No verbs with these clauses, but they are clear. {In prisons} (\en phulakais\). Plural also in strkjv@6:5|. Clement of Rome (_Cor_. V.) says that Paul was imprisoned seven times. We know of only five (Philippi, Jerusalem, Caesarea, twice in Rome), and only one before II Corinthians (Philippi). But Luke does not tell them all nor does Paul. Had he been in prison in Ephesus? Songs:many think and it is possible as we have seen. {Above measure} (\huperballonts\). Old adverb from the participle \huperballontn\ (\huperball\, to hurl beyond). Here only in N.T. {In deaths oft} (\en thanatois pollakis\). He had nearly lost his life, as we know, many times (1:9f.; strkjv@4:11|).
rwp@2Corinthians:11:24 @{Five times received I forty stripes save one} (\pentakis tesserakonta para mian elabon\). The Acts and the Epistles are silent about these Jewish floggings (Matthew:27:36|). See on ¯Luke:12:47| for omission of \plgas\ (stripes). Thirty-nine lashes was the rule for fear of a miscount (Deuteronomy:25:1-3|). Cf. Josephus (_Ant_. IV. 8, 1, 21).
rwp@2Corinthians:11:32 @{The governor under Aretas} (\ho ethnarchs Hareta\). How it came to pass that Damascus, ruled by the Romans after B.C. 65, came at this time to be under the rule of Aretas, fourth of the name, King of the Nabatheans (II Macc. strkjv@5:8), we do not know. There is an absence of Roman coins in Damascus from A.D. 34 to 62. It is suggested (Plummer) that Caligula, to mark his dislike for Antipas, gave Damascus to Aretas (enemy of Antipas). {Guarded} (\ephrourei\). Imperfect active of \phroure\, old verb (from \phrouros\, a guard) to guard by posting sentries. In strkjv@Acts:9:24| we read that the Jews kept watch to seize Paul, but there is no conflict as they cooperated with the guard set by Aretas at their request. {To seize} (\piasai\). Doric first aorist active infinitive of \piez\ (Luke:6:38|) for which see on ¯Acts:3:7|.
rwp@2Corinthians:12:10 @{Wherefore I take pleasure} (\dio eudok\). For this noble word see on ¯Matthew:3:17; strkjv@2Corinthians:5:8|. The enemies of Paul will have a hard time now in making Paul unhappy by persecutions even unto death (Phillipians:1:20-26|). He is not courting martyrdom, but he does not fear it or anything that is "for Christ's sake" (\huper Christou\). {For when} (\hotan gar\). "For whenever," indefinite time. {Then I am strong} (\tote dunatos eimi\). At that very time, but not in myself, but in the fresh access of power from Christ for the emergency.
rwp@2Corinthians:12:14 @{Third time I am ready to come} (\triton touto hetoims ech\). Had he been already twice or only once? He had changed his plans once when he did not go (1:15f.|). He will not change his plans now. This looks as if he had only been once (that in strkjv@Acts:18|). Note the third use of \katanarka\ (11:9; strkjv@12:13,14|). They need not be apprehensive. He will be as financially independent of them as before. "I shall not sponge on you." {Not yours, but you} (\ou ta humn, alla humas\). The motto of every real preacher. {To lay up} (\thsaurizein\). For this use of the verb see strkjv@1Corinthians:16:2| (Matthew:6:19-21; strkjv@James:5:3|).
rwp@2Corinthians:12:15 @{I will most gladly spend and be spent} (\hdista dapans kai ekdapanthsomai\). Both future active of old verb \dapana\ (Mark:5:26|) to spend money, time, energy, strength and the future passive of \ekdapana\, late compound to spend utterly, to spend out, (\ek-\), to spend wholly. Only here in N.T.
rwp@2Corinthians:12:19 @{Ye think all this time} (\palai dokeite\). Progressive present indicative, "for a long time ye have been thinking." {We are excusing ourselves} (\apologoumetha\). He is not just apologizing, but is in deadly earnest, as they will find out when he comes.
rwp@2Corinthians:13:1 @{The third time I am coming} (\triton erchomai\). Either the third that he had planned to come or that he had been twice. The warning is made by quoting strkjv@Deuteronomy:19:15|.
rwp@2Corinthians:13:2 @{As when I was present the second time} (\hs parn to deuteron\). This translation assumes the second visit as already made. It is a natural way to take the Greek \hs parn\. But \hs\ with \parn\ can also mean "as if present" the second time (Authorized Version). Probably "as when" is the more natural rendering, but the other cannot be ruled entirely out in view of strkjv@1:15-23|. {If I come again} (\ean elth eis to palin\). Condition of third class. The use of \palin\ of itself suits the idea that Paul had not yet made the second visit as it means simply "again" or "back," but in strkjv@Matthew:26:44| we find \palin ek tritou\ (again a third time) and so it is not decisive.
rwp@Info_2Peter @ AND PERSONAL EXPERIENCES OF PETER The writer makes use of his own contact with Jesus, especially at the Transfiguration of Christ (Mark:9:2-8; strkjv@Matthew:17:1-8; strkjv@Luke:9:28-36|). This fact has been used against the genuineness of the Epistle on the plea that the writer is too anxious, anyhow, to show that he is Symeon Peter (2Peter:1:1|). But Bigg rightly replies that, if he had only given his name with no personal contacts with Jesus, the name would be called "a forged addition." It is possible also that the experience on the Mount of Transfiguration may have been suggested by Peter's use of \exodos\ for his own death (2Peter:1:15|), the very word used by Luke (Luke:9:31|) as the topic of discussion between Jesus and Moses and Elijah. There is also in strkjv@2Peter:1:13| the use of "tent" (\sknoma\) for the life in the body, like Peter's use of "tents" (\sknas\) to Jesus at that very time (Mark:9:5; strkjv@Matthew:17:4; strkjv@Luke:9:33|). In strkjv@2Peter:1:14| Peter also refers to the plain words of Jesus about his coming death (John:21:18f.|). In strkjv@2Peter:1:15| Peter speaks of his own plan for preserving the knowledge of Jesus when he is gone (possibly by Mark's Gospel). All this is in perfect keeping with Peter's own nature.
rwp@Info_2Peter @ AND YET THE EPISTLE DIFFERS IN STYLE FROM FIRST PETER This is a fact, though one greatly exaggerated by some scholars. There are many points of similarity, for one thing, like the habit of repeating words (\epichorge\ in strkjv@2Peter:1:10,19, \bebaios\ in strkjv@2Peter:1:12,13,15|, \prophteia\ in strkjv@2Peter:1:20; strkjv@3:3|, etc.). These repetitions occur all through the Epistle as in I Peter. "This is a matter of very high importance" (Bigg). Again in both Epistles there is a certain dignity of style with a tendency to iambic rhythm. There is more quotation of the Old Testament in I Peter, but frequent allusion to words and phrases in II Peter. There are more allusions to words and facts in the Gospels in I Peter than in II Peter, though some do occur in II Peter. Besides those already given, note strkjv@2Peter:1:8| (Luke:13:7f.|), strkjv@2Peter:2:1| (Matthew:10:33|), strkjv@2Peter:2:20| (Matthew:12:45; strkjv@Luke:11:26|), strkjv@2Peter:3:4| (Matthew:24:1ff.|), and possibly strkjv@2Peter:1:3| to Christ's calling the apostles. Both appear to know and use the O.T. Apocrypha. Both are fond of the plural of abstract substantives. Both make sparing use of Greek particles. Both use the article similarly, idiomatically, and sometimes not using it. There are some 361 words in 1 Peter not in II Peter, 231 in II Peter not in I Peter. There are 686 \hapax legomena\ in N.T., 54 in II Peter instead of the average of 62, a large number when the brevity of the Epistle is considered. There are several ways of explaining these variations. One way is to say that they are written by different men, but difference of subject has to be borne in mind. All writers and artists have an early and a later manner. Another solution is that Peter employed different amanuenses. Silvanus was the one for I Peter (1Peter:5:12|). Mark was Peter's usual interpreter, but we do not know who was the amanuensis for II Peter, if indeed one was used. We know from strkjv@Acts:4:13| that Peter and John were considered unlettered men (\agrammatoi kai iditai\). II Peter and the Apocalypse illustrate this statement. II Peter may have more of Peter's real style than I Peter.
rwp@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:2:5 @{The ancient world} (\archaiou kosmou\). Genitive case after \epheisato\ (with \ei\ understood) repeated (the second example, the deluge). This example not in Jude. Absence of the article is common in the prophetic style like II Peter. For \archaios\ see strkjv@Luke:9:8|. {Preserved} (\ephulaxen\). Still part of the long protasis with \ei\, first aorist active indicative of \phulass\. {With seven others} (\ogdoon\). "Eighth," predicate accusative adjective (ordinal), classic idiom usually with \auton\. See strkjv@1Peter:3:20| for this same item. Some take \ogdoon\ with \kruka\ (eighth preacher), hardly correct. {A preacher of righteousness} (\dikaiosuns kruka\). "Herald" as in strkjv@1Timothy:2:7; strkjv@2Timothy:1:11| alone in N.T., but \kruss\ is common. It is implied in strkjv@1Peter:3:20| that Noah preached to the men of his time during the long years. {When he brought} (\epaxas\). First aorist active participle (instead of the common second aorist active \epagagn\) of \eisag\, old compound verb to bring upon, in N.T. only here and strkjv@Acts:5:28| (by Peter here also). {A flood} (\kataklusmon\). Old word (from \katakluz\, to inundate), only of Noah's flood in N.T. (Matthew:24:38ff.; strkjv@Luke:17:27; strkjv@2Peter:2:5|). {Upon the world of the ungodly} (\kosmoi asebn\). Anarthrous and dative case \kosmi\. The whole world were "ungodly" (\asebeis\ as in strkjv@1Peter:4:18|) save Noah's family of eight.
rwp@2Peter:2:7 @{And delivered} (\kai erusato\). First aorist middle of \ruomai\ as in strkjv@Matthew:6:13|, still part of the protasis with \ei\. {Righteous Lot} (\dikaion Lot\). This adjective \dikaios\ occurs three times in verses 7,8|. See Wisdom strkjv@10:6. {Sore distressed} (\kataponoumenon\). Present passive participle of \katapone\, late and common verb, to work down, to exhaust with labor, to distress, in N.T. only here and strkjv@Acts:7:24|. {By the lascivious life of the wicked} (\hupo ts tn athesmn en aselgeii anastrophs\). "By the life in lasciviousness of the lawless." \Athesmos\ (alpha privative and \thesmos\), late and common adjective (cf. \athemitos\ strkjv@1Peter:4:3|) for rebels against law (of nature and conscience here). \Anastroph\ is frequent in I Peter.
rwp@2Peter:2:8 @{For} (\gar\). Parenthetical explanation in verse 8| of the remark about Lot. {Dwelling} (\enkatoikn\). Present active participle of \enkatoike\, old but rare double compound, here only in N.T. {In seeing and hearing} (\blemmati kai akoi\). "By sight (instrumental case of \blemma\, old word, from \blep\ to see, here only in N.T.) and hearing" (instrumental case of \ako\ from \akou\, to hear, common as strkjv@Matthew:13:14|). {From day to day} (\hmeran ex hmers\). "Day in day out." Accusative of time and ablative with \ex\. Same idiom in strkjv@Psalms:96:2| for the more common \ex hmeras eis hmeran\. {Vexed} (\ebasanizen\). Imperfect active (kept on vexing) of \basaniz\, old word, to test metals, to torment (Matthew:8:29|). {With their lawless deeds} (\anomois ergois\). Instrumental case of cause, "because of their lawless (contrary to law) deeds." For \anomos\ see strkjv@2Thessalonians:2:8|.
rwp@Acts:13:13 @{Paul and his company} (\hoi peri Paulon\). Neat Greek idiom as in Plato, Cratylus 440 C \hoi peri Herakleiton\. On this idiom see Gildersleeve, _Syntax_, p. 264. It means a man and his followers, "those around Paul." Now Paul ranks first always in Acts save in strkjv@14:2; strkjv@15:12,25| for special reasons. Heretofore Saul (Paul) held a secondary position (9:27; strkjv@11:30; strkjv@13:1f.|). "In nothing is the greatness of Barnabas more manifest than in his recognition of the superiority of Paul and acceptance of a secondary position for himself" (Furneaux). {Set sail} (\anachthentes\). First aorist passive participle of \anag\. Thirteen times in the Acts and strkjv@Luke:8:22| which see. They sailed up to sea and came down (\katag, katabain\) to land. Songs:it looks. {Departed from them} (\apochrsas ap' autn\). First aorist active participle of \apochre\, old verb to withdraw, go away from. In the N.T. only here and strkjv@Matthew:7:23; strkjv@Luke:9:39|. He is called John there as in verse 5| and Mark in strkjv@15:39|, though John Mark in strkjv@12:12,25|. This may be accidental or on purpose (Deissmann, _Bible Studies_, p. 317). Luke is silent on John's reasons for leaving Paul and Barnabas. He was the cousin of Barnabas and may not have relished the change in leadership. There may have been change in plans also now that Paul is in command. Barnabas had chosen Cyprus and Paul has led them to Perga in Pamphylia and means to go on into the highlands to Antioch in Pisidia. There were perils of many sorts around them and ahead (2Corinthians:11:26|), perils to which John Mark was unwilling to be exposed. Paul will specifically charge him at Antioch with desertion of his post (Acts:15:39|). It is possible, as Ramsay suggests, that the mosquitoes at Perga gave John malaria. If so, they bit Paul and Barnabas also. He may not have liked Paul's aggressive attitude towards the heathen. At any rate he went home to Jerusalem instead of to Antioch, _zu seiner Mutter_ (Holtzmann). It was a serious breach in the work, but Paul and Barnabas stuck to the work.
rwp@Acts:16:24 @{Into the inner prison} (\eis tn esteran phulakn\). The comparative form from the adverb \es\ (within), Ionic and old Attic for \eis\. In the LXX, but in the N.T. only here and strkjv@Hebrews:6:19|. The Roman public prisons had a vestibule and outer prison and behind this the inner prison, a veritable dungeon with no light or air save what came through the door when open. One has only to picture modern cells in our jails, the dungeons in feudal castles, London prisons before the time of Howard, to appreciate the horrors of an inner prison cell in a Roman provincial town of the first century A.D. {Made their feet fast} (\tous podas sphalisato autn\). First aorist (effective) middle of \asphaliz\, from \asphals\ (safe), common verb in late Greek, in the N.T. only here and strkjv@Matthew:24:64ff|. The inner prison was safe enough without this refinement of cruelty. {In the stocks} (\eis to xulon\). \Xulon\, from \xu\, to scrape or plane, is used for a piece of wood whether a cross or gibbet (Acts:5:30; strkjv@10:39; strkjv@13:29; strkjv@Galatians:3:13; strkjv@1Peter:2:24|) or a log or timber with five holes (four for the wrists and ankles and one for the neck) or two for the feet as here, \xuloped\, Latin _vervus_, to shackle the feet stretched apart (Job:33:11|). This torment was practiced in Sparta, Athens, Rome, and Adonirom Judson suffered it in Burmah. \Xulon\ is also used in the N.T. for stick or staff (Matthew:26:47|) and even a tree (Luke:23:31|). Tertullian said of Christians in the stocks: _Nihil crus sentit in vervo, quum animus in caelo est_ (Nothing the limb feels in the stocks when the mind is in heaven).
rwp@Acts:17:26 @{And he made of one} (\epoisen te ex henos\). The word \haimatos\ (blood) is absent from Aleph A B and is a later explanatory addition. What Paul affirms is the unity of the human race with a common origin and with God as the Creator. This view runs counter to Greek exclusiveness which treated other races as barbarians and to Jewish pride which treated other nations as heathen or pagan (the Jews were \laos\, the Gentiles \ethn\). The cosmopolitanism of Paul here rises above Jew and Greek and claims the one God as the Creator of the one race of men. The Athenians themselves claimed to be \antochthonous\ (indigenous) and a special creation. Zeno and Seneca did teach a kind of cosmopolitanism (really pantheism) far different from the personal God of Paul. It was Rome, not Greece, that carried out the moral ideas of Zeno. Man is part of the universe (verse 24|) and God created (\epoisen\) man as he created (\poisas\) the all. {For to dwell} (\katoikein\). Infinitive (present active) of purpose, so as to dwell. {Having determined} (\horisas\). First aorist active participle of \horiz\, old verb to make a horizon as already in strkjv@19:42| which see. Paul here touches God's Providence. God has revealed himself in history as in creation. His hand appears in the history of all men as well as in that of the Chosen People of Israel. {Appointed seasons} (\prostetagmenous kairous\). Not the weather as in strkjv@14:17|, but "the times of the Gentiles" (\kairoi ethnn\) of which Jesus spoke (Luke:21:24|). The perfect passive participle of \prostass\, old verb to enjoin, emphasizes God's control of human history without any denial of human free agency as was involved in the Stoic Fate (\Heirmarmen\). {Bounds} (\horothesias\). Limits? Same idea in strkjv@Job:12:23|. Nations rise and fall, but it is not blind chance or hard fate. Thus there is an interplay between God's will and man's activities, difficult as it is for us to see with our shortened vision.
rwp@Acts:20:31 @{Wherefore watch ye} (\dio grgoreite\). Paul has concluded his defence of himself and his warning. Now he exhorts on the basis of it (\dio\) because of which thing. The very command of Jesus concerning the perils before his return as in strkjv@Mark:13:35| (\grgoreite\), the very form (late present imperative from the second perfect \egrgora\ of \egeir\, to arouse). Stay awake. {I ceased not to admonish} (\ouk epausamn nouthetn\). Participle describes Paul, I did not cease admonishing, night and day (\nukta kai hmeran\, accusative of extent of time, for three years \trietian\, accusative of extent of time also). \Nouthetn\ is from \nouthete\, to put sense into one. Songs:Paul kept it up with tears (verse 19|) if so be he could save the Ephesians from the impending perils. Forewarned is to be forearmed. Paul did his duty by them.
rwp@Acts:20:36 @{He kneeled down} (\theis ta gonata autou\). Second aorist active participle of \tithmi\, to place. The very idiom used in strkjv@7:60| of Stephen. Not in ancient writers and only six times in the N.T. (Mark:15:19; strkjv@Luke:22:41; strkjv@Acts:7:60; strkjv@9:40; strkjv@20:36; strkjv@21:5|). Certainly kneeling in prayer is a fitting attitude (cf. Jesus, strkjv@Luke:22:41|), though not the only proper one (Matthew:6:5|). Paul apparently prayed aloud (\prosuxato\).
rwp@Acts:21:1 @{Were parted from them} (\apospasthentas ap' autn\). First aorist passive participle of \apospa\ same verb as in strkjv@20:30; strkjv@Luke:22:41|. {Had set sail} (\anachthnai\). First aorist passive of \anag\, the usual verb to put out (up) to sea as in verse 2| (\anchthmen\). {We came with a straight course} (\euthudromsantes lthomen\). The same verb (aorist active participle of \euthudrome\) used by Luke in strkjv@16:11| of the voyage from Troas to Samothrace and Neapolis, which see. {Unto Cos} (\eis tn Ko\). Standing today, about forty nautical miles south from Miletus, island famous as the birthplace of Hippocrates and Apelles with a great medical school. Great trading place with many Jews. {The next day} (\ti hexs\). Locative case with \hmeri\ (day) understood. The adverb \hexs\ is from \ech\ (future \hex\) and means successively or in order. This is another one of Luke's ways of saying "on the next day" (cf. three others in strkjv@20:15|). {Unto Rhodes} (\eis tn Rhodon\). Called the island of roses. The sun shone most days and made roses luxuriant. The great colossus which represented the sun, one of the seven wonders of the world, was prostrate at this time. The island was at the entrance to the Aegean Sea and had a great university, especially for rhetoric and oratory. There was great commerce also. {Unto Patara} (\eis Patara\). A seaport on the Lycian coast on the left bank of the Xanthus. It once had an oracle of Apollo which rivalled that at Delphi. This was the course taken by hundreds of ships every season.
rwp@Acts:21:8 @{On the morrow} (\ti epaurion\). Another and the more common way of expressing this idea of "next day" besides the three in strkjv@20:15| and the one in strkjv@21:1|. {Unto Caesarea} (\eis Kaisarian\). Apparently by land as the voyage (\ploun\) ended at Ptolemais (verse 7|). Caesarea is the political capital of Judea under the Romans where the procurators lived and a city of importance, built by Herod the Great and named in honour of Augustus. It had a magnificent harbour built Most of the inhabitants were Greeks. This is the third time that we have seen Paul in Caesarea, on his journey from Jerusalem to Tarsus (Acts:9:30|), on his return from Antioch at the close of the second mission tour (18:22|) and now. The best MSS. omit \hoi peri Paulou\ (we that were of Paul's company) a phrase like that in strkjv@13:13|. {Into the house of Philip the evangelist} (\eis ton oikon Philippou tou euaggelistou\). Second in the list of the seven (6:5|) after Stephen and that fact mentioned here. By this title he is distinguished from "Philip the apostle," one of the twelve. His evangelistic work followed the death of Stephen (Acts:8|) in Samaria, Philistia, with his home in Caesarea. The word "evangelizing" (\euggelizeto\) was used of him in strkjv@8:40|. The earliest of the three N.T. examples of the word "evangelist" (Acts:21:8; strkjv@Ephesians:4:11; strkjv@2Timothy:4:5|). Apparently a word used to describe one who told the gospel story as Philip did and may have been used of him first of all as John was termed "the baptizer" (\ho baptizn\, strkjv@Mark:1:4|), then "the Baptist" (\ho baptists\, strkjv@Matthew:3:1|). It is found on an inscription in one of the Greek islands of uncertain date and was used in ecclesiastical writers of later times on the Four Gospels as we do. As used here the meaning is a travelling missionary who "gospelized" communities. This is probably Paul's idea in strkjv@2Timothy:4:5|. In strkjv@Ephesians:4:11| the word seems to describe a special class of ministers just as we have them today. Men have different gifts and Philip had this of evangelizing as Paul was doing who is the chief evangelist. The ideal minister today combines the gifts of evangelist, herald, teacher, shepherd. "{We abode with him}" (\emeinamen par' auti\). Constative aorist active indicative. \Par auti\ (by his side) is a neat idiom for "at his house." What a joyful time Paul had in conversation with Philip. He could learn from him much of value about the early days of the gospel in Jerusalem. And Luke could, and probably did, take notes from Philip and his daughters about the beginnings of Christian history. It is generally supposed that the "we" sections of Acts represent a travel document by Luke (notes made by him as he journeyed from Troas to Rome). Those who deny the Lukan authorship of the whole book usually admit this. Songs:we may suppose that Luke is already gathering data for future use. If so, these were precious days for him.
rwp@Acts:21:10 @{As we tarried} (\epimenontn hmn\). Genitive absolute. Note \epi\ (additional) with \men\ as in strkjv@12:16|. {Many days} (\hmeras pleious\). More days (than we expected), accusative of time. {A certain prophet named Agabus} (\prophts onomati Agabos\). A prophet like the daughters of Philip, mentioned already in connection with the famine predicted by him (Acts:11:28|), but apparently not a man of prominence like Barnabas, and so no allusion to that former prophecy.
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:21:19 @{He rehearsed} (\exgeito\). Imperfect middle of \exgeomai\, old verb to lead out, to draw out in narrative, to recount. Songs:Paul is pictured as taking his time for he had a great story to tell of what had happened since they saw him last. {One by one} (\kath' hena hekaston\). According to each one (item) and the adverbial phrase used as an accusative after the verb \exgeito\ as Demosthenes does (1265), though it could be like \kath' hena hekastos\ in strkjv@Ephesians:5:33|. {Which} (\hn\). Genitive attracted from \ha\ (accusative) into the case of the unexpressed antecedent \toutn\. {God had wrought} (\epoisen ho theos\). Summary constative aorist active indicative that gathers up all that God did and he takes pains to give God the glory. It is possible that at this formal meeting Paul observed an absence of warmth and enthusiasm in contrast with the welcome accorded by his friends the day before (verse 17|). Furneaux thinks that Paul was coldly received on this day in spite of the generous offering brought from the Gentile Christians. "It looks as though his misgiving as to its reception (Romans:15:31|) was confirmed. Nor do we hear that the Christians of Jerusalem later put in so much as a word on his behalf with either the Jewish or the Roman authorities, or expressed any sympathy with him during his long imprisonment at Caesarea" (Furneaux). The most that can be said is that the Judaizers referred to by James do not appear actively against him. The collection and the plan proposed by James accomplished that much at any rate. It stopped the mouths of those lions.
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:21:26 @{Took the men} (\paralabn tous andras\). The very phrase used in verse 24| to Paul. {The next day} (\ti echomeni\). One of the phrases in strkjv@20:15| for the coming day. Locative case of time. {Purifying himself with them} (\sun autois hagnistheis\, first aorist passive participle of \hagniz\). The precise language again of the recommendation in verse 24|. Paul was conforming to the letter. {Went into the temple} (\eisiei eis to hieron\). Imperfect active of \eiseimi\ as in verse 18| which see. Went on into the temple, descriptive imperfect. Paul joined the four men in their vow of separation. {Declaring} (\diaggelln\). To the priests what day he would report the fulfilment of the vow. The priests would desire notice of the sacrifice. This verb only used by Luke in N.T. except strkjv@Romans:11:17| (quotation from the LXX). It is not necessary to assume that the vows of each of the five expired on the same day (Rackham). {Until the offering was offered for every one of them} (\hes hou prosnechth huper henos hekastou autn h prosphora\). This use of \hes hou\ (like \hes\, alone) with the first aorist passive indicative \prosnechth\ of \prospher\, to offer, contemplates the final result (Robertson, _Grammar_, pp. 974f.) and is probably the statement of Luke added to Paul's announcement. He probably went into the temple one day for each of the brethren and one for himself. The question arises whether Paul acted wisely or unwisely in agreeing to the suggestion of James. What he did was in perfect harmony with his principle of accommodation in strkjv@1Corinthians:9:20| when no principle was involved. It is charged that here on this occasion Paul was unduly influenced by considerations of expediency and was willing for the Jewish Christians to believe him more of a Jew than was true in order to placate the situation in Jerusalem. Furneaux calls it a compromise and a failure. I do not so see it. To say that is to obscure the whole complex situation. What Paul did was not for the purpose of conciliating his opponents, the Judaizers, who had diligently spread falsehoods about him in Jerusalem as in Corinth. It was solely to break the power of these "false apostles" over the thousands in Jerusalem who have been deluded by Paul's accusers. Songs:far as the evidence goes that thing was accomplished. In the trouble that comes in Jerusalem and Caesarea the Judaizers cut no figure at all. The Jewish Christians do not appear in Paul's behalf, but there was no opportunity for them to do so. The explosion that came on the last day of Paul's appearance in the temple was wholly disconnected from his offerings for the four brethren and himself. It must be remembered that Paul had many kinds of enemies. The attack on him by these Jews from Asia had no connexion whatever with the slanders of the Judaizers about Paul's alleged teachings that Jewish Christians in the dispersion should depart from the Mosaic law. That slander was put to rest forever by his following the advice of James and justifies the wisdom of that advice and Paul's conduct about it.
rwp@Acts:21:29 @{For} (\gar\). Luke adds the reason for the wild charges made against Paul. {They had before seen} (\san proerakotes\). Periphrastic past perfect of \proora\, old verb to see before, whether time or place. Only twice in the N.T., here and strkjv@Acts:2:25| quoted from strkjv@Psalms:15:8|. Note the double reduplication in \-e-\ as in Attic (Robertson, _Grammar_, p. 364). {With him in the city Trophimus the Ephesian} (\Trophimon ton Ephesion en ti polei sun auti\). The Jews from Asia (Ephesus) knew Trophimus by sight as well as Paul. One day they saw both of them together (\sun\) in the city. That was a fact. They had just seized Paul in the temple (\hieron\). That was another fact. {They supposed} (\enomizon\). Imperfect active of \nomiz\, common to think or suppose. Perfectly harmless word, but they did, as so many people do, put their supposed inference on the same basis with the facts. They did not see Trophimus with Paul now in the temple, nor had they ever seen him there. They simply argued that, if Paul was willing to be seen down street with a Greek Christian, he would not hesitate to bring him (therefore, did bring him, \eisgagen\ as in verse 28|) into the temple, that is into the court of Israel and therefore both Paul and Trophimus were entitled to death, especially Paul who had brought him in (if he had) and, besides, they now had Paul. This is the way of the mob-mind in all ages. Many an innocent man has been rushed to his death by the fury of a lynching party.
rwp@Acts:22:1 @{Brethren and fathers} (\Andres adelphoi kai pateres\) Men, brethren, and fathers. The very language used by Stephen (7:2|) when arraigned before the Sanhedrin with Paul then present. Now Paul faces a Jewish mob on the same charges brought against Stephen. These words are those of courtesy and dignity (_amoris et honoris nomina_, Page). These men were Paul's brother Jews and were (many of them) official representatives of the people (Sanhedrists, priests, rabbis). Paul's purpose is conciliatory, he employs "his ready tact" (Rackham). {The defence which I now make unto you} (\mou ts pros humas nuni apologias\). Literally, My defence to you at this time. \Nuni\ is a sharpened form (by \-i\) of \nun\ (now), just now. The term \apologia\ (apology) is not our use of the word for apologizing for an offence, but the original sense of defence for his conduct, his life. It is an old word from \apologeomai\, to talk oneself off a charge, to make defence. It occurs also in strkjv@Acts:25:16| and then also in strkjv@1Corinthians:9:3; strkjv@2Corinthians:7:11; strkjv@Phillipians:1:7,16; strkjv@2Timothy:4:16; strkjv@1Peter:3:15|. Paul uses it again in strkjv@Acts:25:16| as here about his defence against the charges made by the Jews from Asia. He is suspected of being a renegade from the Mosaic law and charged with specific acts connected with the alleged profanation of the temple. Songs:Paul speaks in Aramaic and recites the actual facts connected with his change from Judaism to Christianity. The facts make the strongest argument. He first recounts the well-known story of his zeal for Judaism in the persecution of the Christians and shows why the change came. Then he gives a summary of his work among the Gentiles and why he came to Jerusalem this time. He answers the charge of enmity to the people and the law and of desecration of the temple. It is a speech of great skill and force, delivered under remarkable conditions. The one in chapter strkjv@Acts:26| covers some of the same ground, but for a slightly different purpose as we shall see. For a discussion of the three reports in Acts of Paul's conversion see chapter strkjv@Acts:9|. Luke has not been careful to make every detail correspond, though there is essential agreement in all three.
rwp@Acts:22:3 @{I am a Jew} (\Eg eimi anr Ioudaios\). Note use of \Eg\ for emphasis. Paul recounts his Jewish advantages or privileges with manifest pride as in strkjv@Acts:26:4f.; strkjv@2Corinthians:11:22; strkjv@Galatians:1:14; strkjv@Phillipians:3:4-7|. {Born} (\gegennmenos\). Perfect passive participle of \genna\. See above in strkjv@21:39| for the claim of Tarsus as his birth-place. He was a Hellenistic Jew, not an Aramaean Jew (cf. strkjv@Acts:6:1|). {Brought up} (\anatethrammenos\). Perfect passive participle again of \anatreph\, to nurse up, to nourish up, common old verb, but in the N.T. only here, strkjv@7:20ff.|, and MSS. in strkjv@Luke:4:16|. The implication is that Paul was sent to Jerusalem while still young, "from my youth" (26:4|), how young we do not know, possibly thirteen or fourteen years old. He apparently had not seen Jesus in the flesh (2Corinthians:5:16|). {At the feet of Gamaliel} (\pros tous podas Gamalil\). The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter strkjv@5:34ff|. He was one of the seven Rabbis to whom the Jews gave the highest title \Rabban\ (our Rabbi). \Rabbi\ (my teacher) was next, the lowest being \Rab\ (teacher). "As Aquinas among the schoolmen was called _Doctor Angelicus_, and Bonaventura _Doctor Seraphicus_, so Gamaliel was called _the Beauty of the Law_" (Conybeare and Howson). {Instructed} (\pepaideumenos\). Perfect passive participle again (each participle beginning a clause), this time of \paideu\, old verb to train a child (\pais\) as in strkjv@7:22| which see. In this sense also in strkjv@1Timothy:1:20; strkjv@Titus:2:12|. Then to chastise as in strkjv@Luke:23:16,22| (which see); strkjv@2Timothy:2:25; strkjv@Hebrews:12:6f|. {According to the strict manner} (\kata akribeian\). Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in strkjv@26:5|. See also strkjv@Romans:10:2; Gal strkjv@1:4; strkjv@Phillipians:3:4-7|. {Of our fathers} (\patriou\). Old adjective from \pater\, only here and strkjv@24:14| in N.T. Means descending from father to son, especially property and other inherited privileges. \Patrikos\ (patrician) refers more to personal attributes and affiliations. {Being zealous for God} (\zlts huparchn tou theou\). Not adjective, but substantive {zealot} (same word used by James of the thousands of Jewish Christians in Jerusalem, strkjv@21:20| which see) with objective genitive \tou theou\ (for God). See also verse 14; strkjv@28:17; strkjv@2Timothy:1:3| where he makes a similar claim. Songs:did Peter (Acts:3:13; strkjv@5:30|) and Stephen (7:32|). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally "a zealot for God" "even as ye all are this day" (\kaths pantes humeis este smeron\). In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct.
rwp@Acts:22:5 @{Doth bear me witness} (\marturei moi\). Present active indicative as if still living. Caiaphas was no longer high priest now, for Ananias is at this time (23:2|), though he may be still alive. {All the estate of the elders} (\pan to presbuterion\). All the eldership or the Sanhedrin (4:5|) of which Paul was probably then a member (26:10|). Possibly some of those present were members of the Sanhedrin then (some 20 odd years ago). {From whom} (\par' hn\). The high priest and the Sanhedrin. {Letters unto the brethren} (\epistalas pros tous adelphous\). Paul still can tactfully call the Jews his "brothers" as he did in strkjv@Romans:9:3|. There is no bitterness in his heart. {Journeyed} (\eporeuomn\). Imperfect middle indicative of \poreuomai\, and a vivid reality to Paul still as he was going on towards Damascus. {To bring also} (\axn kai\). Future active participle of \ag\, to express purpose, one of the few N.T. examples of this classic idiom (Robertson, _Grammar_, p. 1118). {Them which were there} (\tous ekeise ontas\). _Constructio praegnans_. The usual word would be \ekei\ (there), not \ekeise\ (thither). Possibly the Christians who had fled to Damascus, and so were there (Robertson, _Grammar_, p. 548). {In bonds} (\dedemenous\). Perfect passive participle of \de\, predicate position, "bound." {For to be punished} (\hina timrthsin\). First aorist passive subjunctive of \timre\, old verb to avenge, to take vengeance on. In the N.T. only here, and strkjv@26:11|. Pure final clause with \hina\. He carried his persecution outside of Palestine just as later he carried the gospel over the Roman empire.
rwp@Acts:22:6 @{And it came to pass} (\egeneto de\). Rather than the common \kai egeneto\ and with the infinitive (\periastrapsai\), one of the three constructions with \kai (de) egeneto\ by Luke (Robertson, _Grammar_, pp. 1042f.), followed by \kai\, by finite verb, by subject infinitive as here. {As I made my journey} (\moi poreuomeni\). To me (dative after \egeneto\, happened to me) journeying (participle agreeing with \moi\). See this same idiom in verse 17|. Luke uses \egeneto de\ seventeen times in the gospel and twenty-one in the Acts. {Unto Damascus} (\ti Damaski\). Dative after \eggizonti\ (drawing nigh to). {About noon} (\peri mesmbrian\). Mid (\mesos\) day (\hmera\), old word, in the N.T. only here and strkjv@8:26| which see where it may mean "toward the south." An item not in ch. 9. {Shone round about me} (\periastrapsai peri eme\). First aorist active infinitive of \periastrapt\, to flash around, in LXX and late Greek, in the N.T. only here and strkjv@9:3| which see. Note repetition of \peri\. {A great light} (\phs hikanon\). Luke's favourite word \hikanon\ (considerable). Accusative of general reference with the infinitive.
rwp@Acts:22:7 @{I fell} (\epesa\). Second aorist active indicative with \-a\ rather than \epeson\, the usual form of \pipt\. {Unto the ground} (\eis to edaphos\). Old word, here alone in N.T. Songs:the verb \edaphiz\, is in strkjv@Luke:19:44| alone in the N.T. {A voice saying} (\phns legouss\). Genitive after \kousa\, though in strkjv@26:14| the accusative is used after \kousa\, as in strkjv@22:14| after \akousai\, either being allowable. See on ¯9:7| for discussion of the difference in case. Saul's name repeated each time (9:4; strkjv@22:7; strkjv@26:14|). Same question also in each report: "Why persecuted thou me?" (\Ti me dikeis?\). These piercing words stuck in Paul's mind.
rwp@Acts:22:8 @{Of Nazareth} (\ho Nazraios\). The Nazarene, not in strkjv@9:5; strkjv@26:15| and here because Jesus is mentioned now for the first time in the address. The form \Nazraios\ as in strkjv@Matthew:2:23| (which see) is used also in strkjv@24:5| for the followers of Jesus instead of \Nazarnos\ as in strkjv@Mark:1:24|, etc. (which see).
rwp@Acts:22:20 @{Was shed} (\exechunneto\). Imperfect passive of \ekchunn\ (see on ¯Matthew:23:35|), was being shed. {Witness} (\marturos\). And "martyr" also as in strkjv@Revelation:2:13; strkjv@17:6|. Transition state for the word here. {I also was standing by} (\kai autos mn ephests\). Periphrastic second past perfect in form, but imperfect (linear) in sense since \hests=histamenos\ (intransitive). {Consenting} (\suneudokn\). The very word used by Luke in strkjv@Acts:8:1| about Paul. _Koin_ word for being pleased at the same time with (cf. strkjv@Luke:11:48|). Paul adds here the item of "guarding the clothes of those who were slaying (\anairountn\ as in strkjv@Luke:23:32; strkjv@Acts:12:2|) him" (Stephen). Paul recalls the very words of protest used by him to Jesus. He did not like the idea of running away to save his own life right where he had helped slay Stephen. He is getting on dangerous ground.
rwp@Acts:23:11 @{The night following} (\ti epiousi nukti\). Locative case, on the next (following) night. {The Lord} (\ho kurios\). Jesus. Paul never needed Jesus more than now. On a previous occasion the whole church prayed for Peter's release (12:5|), but Paul clearly had no such grip on the church as that, though he had been kindly welcomed (21:18|). In every crisis Jesus appears to him (cf. strkjv@Acts:18:9|). It looked dark for Paul till Jesus spoke. Once before in Jerusalem Jesus spoke words of cheer (22:18|). Then he was told to leave Jerusalem. Now he is to have "cheer" or "courage" (\tharsei\). Jesus used this very word to others (Matthew:9:2,22; strkjv@Mark:10:49|). It is a brave word. {Thou hast testified} (\diemartur\). First aorist middle indicative second person singular of \diamarturomai\, strong word (see on ¯22:18|). {Must thou} (\se dei\). That is the needed word and on this Paul leans. His hopes (19:21|) of going to Rome will not be in vain. He can bide Christ's time now. And Jesus has approved his witness in Jerusalem.
rwp@Acts:23:24 @{Provide beasts} (\kten parastsai\). Change from direct to indirect discourse just the opposite of that in verse 22|. {Beasts} (\ktn\). For riding as here or for baggage. See on ¯Luke:10:34|. Asses or horses, but not war-horses. Since Paul was chained to a soldier, another animal would be required for baggage. It was also seventy miles and a change of horses might be needed. The extreme precaution of Lysias is explained in some Latin MSS. as due to fear of a night attack with the result that he might be accused to Felix of bribery. Luke also probably accompanied Paul. {To bring safe} (\hina diasssin\). Final clause with \hina\ and the first aorist active subjunctive of \diasz\, old verb, to save through (\dia\) to a finish. Eight times in the N.T. (Matthew:14:36; strkjv@Luke:7:3; strkjv@Acts:23:24; strkjv@27:43,44; strkjv@28:1,4; strkjv@1Peter:3:20|). {Unto Felix the governor} (\pros Phlika ton hgemona\). Felix was a brother of Pallas, the notorious favourite of Claudius. Both had been slaves and were now freedmen. Felix was made procurator of Judea by Claudius A.D. 52. He held the position till Festus succeeded him after complaints by the Jews to Nero. He married Drusilla the daughter of Herod Agrippa I with the hope of winning the favour of the Jews. He was one of the most depraved men of his time. Tacitus says of him that "with all cruelty and lust he exercised the power of a king with the spirit of a slave." The term "governor" (\hgemn\) means "leader" from \hgeomai\, to lead, and was applied to leaders of all sorts (emperors, kings, procurators). In the N.T. it is used of Pilate (Matthew:27:2|), of Felix, (Acts:23:24,26,33; strkjv@24:1|), of Festus (26:30|).
rwp@Acts:23:35 @{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:24:15 @{That there shall be a resurrection} (\anastasin mellein esesthai\). Indirect assertion with infinitive and accusative of general reference (\anastasin\) after the word \elpida\ (hope). The future infinitive \esesthai\ after \mellein\ is also according to rule, \mell\ being followed by either present, aorist, or future infinitive (Robertson, _Grammar_, pp. 870, 877, 878). {Both of the just and the unjust} (\dikain te kai adikn\). Apparently at the same time as in strkjv@John:5:29| (cf. strkjv@Acts:17:31f.|). Gardner thinks that Luke here misrepresents Paul who held to no resurrection save for those "in Christ," a mistaken interpretation of Paul in my opinion. The Talmud teaches the resurrection of Israelites only, but Paul was more than a Pharisee.
rwp@Acts:24:25 @{Was terrified} (\emphobos genomenos\). Ingressive aorist middle of \ginomai\, "becoming terrified." \Emphobos\ (\en\ and \phobos\) old word, in the N.T. only strkjv@Luke:24:5; strkjv@Acts:10:5; strkjv@24:25; strkjv@Revelation:11:13|. Paul turned the tables completely around and expounded "the faith in Christ Jesus" as it applied to Felix and Drusilla and discoursed (\dialegomenou autou\, genitive absolute) concerning "righteousness" (\dikaiosuns\) which they did not possess, "self-control" or temperance (\egkrateias\) which they did not exhibit, and "the judgment to come" (\tou krimatos tou mellontos\) which was certain to overtake them. Felix was brought under conviction, but apparently not Drusilla. Like another Herodias her resentment was to be feared (Knowling). {Go thy way for this time} (\to nun echon poreuou\). The ancient Greek has this use of \to nun echon\ (Tobit strkjv@7:11) in the accusative of time, "as for the present or holding the now." {When I have a convenient season} (\kairon metalabn\). Second aorist active participle of the old verb \metalamban\, to find a share in, to obtain. It was his "excuse" for dodging the personal turn that Paul had given.
rwp@Acts:24:26 @{He hoped withal} (\hama kai elpizn\). "At the same time also hoping." Paul had mentioned the "alms" (24:17|) and that excited the avarice of Felix for "money" (\chrmata\). Roman law demanded exile and confiscation for a magistrate who accepted bribes, but it was lax in the provinces. Felix had doubtless received them before. Josephus (_Ant_. XX. 8, 9) represents Felix as greedy for money. {The oftener} (\puknoteron\). Comparative adverb of \puknos\, old word, in N.T. only here and strkjv@Luke:5:33| which see and strkjv@1Timothy:5:23|. Kin to \pugm\ (Mark:7:3|) which see from \puk\, thick, dense, compact. Paul kept on not offering a bribe, but Felix continued to have hopes (present tense \elpizn\), kept on sending for him (present tense \metapempomenos\), and kept on communing (imperfect active \hmilei\ from \homile\, old word as in strkjv@Acts:20:11; strkjv@Luke:24:14|, which see, only N.T. examples of this word). But he was doomed to disappointment. He was never terrified again.
rwp@Acts:24:27 @{But when two years were fulfilled} (\dietias de plrtheiss\). Genitive absolute first aorist passive of \plro\, common verb to fill full. \Dietia\, late word in LXX and Philo, common in the papyri, in N.T. only here and strkjv@Acts:28:30|. Compound of \dia\, two (\duo, dis\) and \etos\, year. Songs:Paul lingered on in prison in Caesarea, waiting for the second hearing under Felix which never came. Caesarea now became the compulsory headquarters of Paul for two years. With all his travels Paul spent several years each at Tarsus, Antioch, Corinth, Ephesus, though not as a prisoner unless that was true part of the time at Ephesus for which there is some evidence though not of a convincing kind. We do not know that Luke remained in Caesarea all this time. In all probability he came and went with frequent visits with Philip the Evangelist. It was probably during this period that Luke secured the material for his Gospel and wrote part or all of it before going to Rome. He had ample opportunity to examine the eyewitnesses who heard Jesus and the first attempts at writing including the Gospel of Mark (Luke:1:1-4|). {Was succeeded by} (\elaben diadochon\). Literally, "received as successor." \Diadochos\ is an old word from \diadechomai\, to receive in succession (\dia, duo\, two) and occurs here alone in the N.T. Deissmann (_Bible Studies_, p. 115) gives papyri examples where \hoi diadochoi\ means "higher officials at the court of the Ptolemies," probably "deputies," a usage growing out of the "successors" of Alexander the Great (Moulton and Milligan's _Vocabulary_), though here the original notion of "successor" occurs (cf. Josephus, _Ant_. XX. 8, 9). Luke does not tell why Felix "received" a successor. The explanation is that during these two years the Jews and the Gentiles had an open fight in the market-place in Caesarea. Felix put the soldiers on the mob and many Jews were killed. The Jews made formal complaint to the Emperor with the result that Felix was recalled and Porcius Festus sent in his stead. {Porcius Festus} (\Porkion Phston\). We know very little about this man. He is usually considered a worthier man than Felix, but Paul fared no better at his hands and he exhibits the same insincerity and eagerness to please the Jews. Josephus (_Ant_. XX. 8, 9) says that "Porcius Festus was sent as a successor to Felix." The precise year when this change occurred is not clear. Albinus succeeded Festus by A.D. 62, so that it is probable that Festus came A.D. 58 (or 59). Death cut short his career in a couple of years though he did more than Felix to rid the country of robbers and _sicarii_. Some scholars argue for an earlier date for the recall of Felix. Nero became Emperor Oct. 13, A.D. 54. Poppaea, his Jewish mistress and finally wife, may have had something to do with the recall of Felix at the request of the Jews. {Desiring to gain favour with the Jews} (\theln te charita katathesthai tois Ioudaiois\). Reason for his conduct. Note second aorist (ingressive) middle infinitive \katathesthai\ from \katatithmi\, old verb to place down, to make a deposit, to deposit a favour with, to do something to win favour. Only here and strkjv@25:9| in N.T., though in some MSS. in strkjv@Mark:15:46|. It is a banking figure. {Left Paul in bonds} (\katelipe ton Paulon dedemenon\). Effective aorist active indicative of \kataleip\, to leave behind. Paul "in bonds" (\dedemenon\, perfect passive participle of \de\, to bind) was the "deposit" (\katathesthai\) for their favour. Codex Bezae adds that Felix left Paul in custody "because of Drusilla" (\dia Drousillan\). She disliked Paul as much as Herodias did John the Baptist. Songs:Pilate surrendered to the Jews about the death of Jesus when they threatened to report him to Caesar. Some critics would date the third group of Paul's Epistles (Philippians, Philemon, Colossians, Ephesians) to the imprisonment here in Caesarea, some even to one in Ephesus. But the arguments for either of these two views are more specious than convincing. Furneaux would even put strkjv@2Timothy:4:9-22| here in spite of the flat contradiction with strkjv@Acts:21:29| about Trophimus being in Jerusalem instead of Miletus (2Timothy:4:20|), a "mistake" which he attributes to Luke! That sort of criticism can prove anything.
rwp@Acts:25:6 @{On the morrow} (\ti epaurion\). Locative case of the article with \hmeri\ understood (\epaurion\, adverb, tomorrow). Festus lost no time for the chief men had come down with him. {Sat on the judgment seat} (\kathisas epi tou bmatos\). A legal formality to give weight to the decision. Ingressive aorist active participle. For this use of \bma\ for judgment seat see on ¯Mt. strkjv@27:19; strkjv@John:19:13; Acts strkjv@12:21; strkjv@18:12; strkjv@25:10,17|. Same phrase repeated in strkjv@25:17|. {To be brought} (\achthnai\). First aorist passive infinitive of \ag\ after \ekeleusen\ (commanded). Same words repeated in strkjv@25:17| by Festus.
rwp@Acts:25:7 @{When he was come} (\paragenomenou autou\). Genitive absolute of common verb \paraginomai\ (cf. strkjv@24:24|). {Which had come down} (\hoi katabebkotes\). Perfect active participle of \katabain\. They had come down on purpose at the invitation of Festus (verse 5|), and were now ready. {Stood round about him} (\periestsan auton\). Second aorist (ingressive) active (intransitive) of \periistmi\, old verb, "Took their stand around him," "_periculum intentantes_" (Bengel). Cf. strkjv@Luke:23:10| about Christ. They have no lawyer this time, but they mass their forces so as to impress Festus. {Bringing against him} (\katapherontes\). Bearing down on. See on ¯20:9; strkjv@26:10|, only N.T. examples of this ancient verb. {Many and grievous charges} (\polla kai barea aitimata\). This word \aitima\ for old form \aitiama\ is found in one papyrus (Moulton and Milligan's _Vocabulary_) in sense of "blame." But the charges were no "heavier" than those made by Tertullus (24:5-8|). Paul's reply proves this and they were also probably on court record (Furneaux). See this adjective \barus\ (heavy) used with \lukoi\ (wolves) in strkjv@20:29|. {Which they could not prove} (\ha ouk ischuon apodeixai\). Imperfect active of \ischu\, to have strength or power as in strkjv@19:16,20|. Repetition and reiteration and vehemence took the place of proof (\apodeixai\, first aorist active infinitive of \apodeiknumi\, to show forth, old verb, in N.T. only here, strkjv@Acts:2:22| which see and strkjv@1Corinthians:4:9|).
rwp@Acts:25:8 @{While Paul said in his defence} (\tou Paulou apologoumenou\). Genitive absolute again, present middle participle of \apologeomai\, old verb to make defence as in strkjv@19:33; strkjv@24:10; strkjv@26:1,2|. The recitative \hoti\ of the Greek before a direct quotation is not reproduced in English. {Have I sinned at all} (\ti hmarton\). Constative aorist active indicative of \hamartan\, to miss, to sin. The \ti\ is cognate accusative (or adverbial accusative). Either makes sense. Paul sums up the charges under the three items of law of the Jews, the temple, the Roman state (Caesar). This last was the one that would interest Festus and, if proved, would render Paul guilty of treason (\majestas\). Nero was Emperor A.D. 54-68, the last of the emperors with any hereditary claim to the name "Caesar." Soon it became merely a title like Kaiser and Czar (modern derivatives). In Acts only "Caesar" and "Augustus" are employed for the Emperor, not "King" (\Basileus\) as from the time of Domitian. Paul's denial is complete and no proof had been presented. Luke was apparently present at the trial.
rwp@Acts:25:14 @{Tarried} (\dietribon\). Imperfect active of \diatrib\, common verb for spending time (Acts:12:19|, etc.). {Many days} (\pleious hmeras\). More days (than a few). Accusative case for extent of time. {Laid Paul's case} (\anetheto ta kata ton Paulon\). Second aorist middle indicative of \anatithmi\, old verb to set before, to place up, as if for consultation in conference. Only twice in N.T. here and strkjv@Galatians:2:2|. The motive of Festus is not given, though it was natural enough in view of the quandary of Festus about Paul (the things about Paul) and Agrippa's interest in and responsibility for Jewish worship in the temple in Jerusalem. It is quite possible that Festus had a bit of \ennui\ over the visit of these Jewish dignitaries as "more days" went by. Hence the tone of Festus about Paul in this proposal for the entertainment of Agrippa and Bernice is certainly one of superficial and supremely supercilious indifference. {Left a prisoner} (\katalelimmenos desmios\). Perfect passive participle of \kataleip\, to leave behind. Paul is one of Felix's left overs (left behind), a sort of "junk" left on his hands. This cowardly Roman procurator thus pictures the greatest of living men and the greatest preacher of all time to this profligate pair (brother and sister) of sinners. Undoubtedly today in certain circles Christ and his preachers are held up to like contempt.
rwp@Acts:25:18 @{Brought} (\epheron\). Imperfect active of \pher\, referring to their repeated charges. {Of such evil things as I supposed} (\hn eg hupenooun ponrn\). Incorporation of the antecedent \ponrn\ into the relative clause and change of the case of the relative from the accusative \ha\ object of \hupenooun\ to the genitive like \ponrn\ (Robertson, _Grammar_, p. 719). Note the imperfect active \hupenooun\ of \huponoe\ to emphasize Festus's state of mind about Paul before the trial. This old verb only three times in the N.T. (here, strkjv@Acts:13:25| which see; strkjv@27:27|).
rwp@Acts:25:21 @{When Paul had appealed} (\tou Paulou epikalesamenou\). Genitive absolute with first aorist middle participle of \epikaleomai\, the technical word for appeal (verses 11,12|). The first aorist passive infinitive \trthnai\ (to be kept) is the object of the participle. {For the decision of the emperor} (\eis tn tou Sebastou diagnsin\). \Diagnsin\ (cf. \diagnsomai\ strkjv@24:22|, I will determine) is the regular word for a legal examination (\cognitio\), thorough sifting (\dia\), here only in N.T. Instead of "the Emperor" it should be "the Augustus," as \Sebastos\ is simply the Greek translation of _Augustus_, the adjective (Revered, Reverent) assumed by Octavius B.C. 27 as the \agnomen\ that summed up all his various offices instead of _Rex_ so offensive to the Romans having led to the death of Julius Caesar. The successors of Octavius assumed _Augustus_ as a title. The Greek term \Sebastos\ has the notion of worship (cf. \sebasma\ in Acts strkjv@17:25|). In the N.T. only here, verse 25; strkjv@27:1| (of the legion). It was more imposing than "Caesar" which was originally a family name (always official in the N.T.) and it fell in with the tendency toward emperor-worship which later played such a large part in Roman life and which Christians opposed so bitterly. China is having a revival of this idea in the insistence on bowing three times to the picture of Sun-Yat-Sen. {Till I should send him to Caesar} (\hes an anapemps auton pros Kaisara\). Here \anapemps\ can be either future indicative or first aorist subjunctive (identical in first person singular), aorist subjunctive the usual construction with \hes\ for future time (Robertson, _Grammar_, p. 876). Literally, "send up" (\ana\) to a superior (the emperor). Common in this sense in the papyri and _Koin_ writers. Here "Caesar" is used as the title of Nero instead of "Augustus" as \Kurios\ (Lord) occurs in verse 26|.
rwp@Acts:25:23 @{When Agrippa was come and Bernice} (\elthontos tou Agrippa kai ts Berniks\). Genitive absolute, the participle agreeing in number and gender (masculine singular, \elthontos\) with \Agrippa\, \Berniks\ being added as an afterthought. {With great pomp} (\meta polls phantasias\). \Phantasia\ is a _Koin_ word (Polybius, Diodorus, etc.) from the old verb \phantaz\ (Hebrews:12:21|) and it from \phain\, common verb to show, to make an appearance. This is the only N.T. example of \phantasia\, though the kindred common word \phantasma\ (appearance) occurs twice in the sense of apparition or spectre (Matthew:14:26; strkjv@Mark:6:49|). Herodotus (VII. 10) used the verb \phantaz\ for a showy parade. Festus decided to gratify the wish of Agrippa by making the "hearing" of Paul the prisoner (verse 22|) an occasion for paying a compliment to Agrippa (Rackham) by a public gathering of the notables in Caesarea. Festus just assumed that Paul would fall in with this plan for a grand entertainment though he did not have to do it. {Into the place of hearing} (\eis to akroatrion\). From \akroaomai\ (to be a hearer) and, like the Latin _auditorium_, in Roman law means the place set aside for hearing, and deciding cases. Here only in the N.T. Late word, several times in Plutarch and other _Koin_ writers. The hearing was "semi-official" (Page) as is seen in verse 26|. {With the chief captains} (\sun te chiliarchois\). \Chiliarchs\, each a leader of a thousand. There were five cohorts of soldiers stationed in Caesarea. {And the principal men of the city} (\kai andrasin tois kat' exochn\). The use of \kat' exochn\, like our French phrase _par excellence_, occurs here only in the N.T., and not in the ancient Greek, but it is found in inscriptions of the first century A.D. (Moulton and Milligan's _Vocabulary_). \Exoch\ in medical writers is any protuberance or swelling. Cf. our phrase "outstanding men." {At the command of Festus} (\keleusantos tou Phstou\). Genitive absolute again, "Festus having commanded."
rwp@Acts:26:3 @{Especially because thou art expert} (\malista gnstn onta se\). Or like the margin, "because thou art especially expert," according as \malista\ is construed. \Gnstn\ is from \ginsk\ and means a knower, expert, connoisseur. Plutarch uses it and Deissmann (_Light_, etc., p. 367) restores it in a papyrus. Agrippa had the care of the temple, the appointment of the high priest, and the care of the sacred vestments. But the accusative \onta se\ gives trouble here coming so soon after \sou\ (genitive with \epi\). Some MSS. insert \epistamenos\ or \eids\ (knowing) but neither is genuine. Page takes it as "governed by the sense of thinking or considering." Knowling considers it an anacoluthon. Buttmann held it to be an accusative absolute after the old Greek idiom. \Tuchon\ is such an instance though used as an adverb (1Corinthians:16:6|). It is possible that one exists in strkjv@Ephesians:1:18|. See other examples discussed in Robertson's _Grammar_, pp. 490f. {Customs and questions} (\ethn te kai ztmatn\). Both _consuetudinum in practicis_ and _quaestionum in theoreticis_ (Bengel). Agrippa was qualified to give Paul an understanding and a sympathetic hearing. Paul understands perfectly the grand-stand play of the whole performance, but he refused to be silent and chose to use this opportunity, slim as it seemed, to get a fresh hearing for his own case and to present the claims of Christ to this influential man. His address is a masterpiece of noble apologetic. {Patiently} (\makrothums\). Adverb from \makrothumos\. Only here in the N.T., though \makrothumia\ occurs several times. Vulgate has _longanimiter_. Long spirit, endurance, opposite of impatience. Songs:Paul takes his time.
rwp@Acts:26:13 @{At midday} (\hmeras mess\). Genitive of time and idiomatic use of \mesos\, in the middle of the day, more vivid than \mesmbrian\ (22:6|). {Above the brightness of the sun} (\huper tn lamprotta tou hliou\). Here alone not in strkjv@Acts:9; 22|, though implied in strkjv@9:3; strkjv@22:6|, "indicating the supernatural character of the light" (Knowling). Luke makes no effort to harmonize the exact phrases here with those in the other accounts and Paul here (verse 16|) blends together what Jesus said to him directly and the message of Jesus through Ananias (9:15|). The word \lamprots\, old word, is here alone in the N.T. {Shining round about me} (\perilampsan me\). First aorist active participle of \perilamp\, common _Koin_ verb, in N.T. only here and strkjv@Luke:2:9|.
rwp@Acts:26:16 @{Arise and stand} (\anastthi kai stthi\). "Emphatic assonance" (Page). Second aorist active imperative of compound verb (\anistmi\) and simplex (\histmi\). "Stand up and take a stand." {Have I appeared unto thee} (\phthn soi\). First aorist passive indicative of \hora\. See on ¯Luke:22:43|. {To appoint thee} (\procheirisasthai se\). See strkjv@3:30; strkjv@22:14| for this verb. {Both of the things wherein thou hast seen me} (\hn te eides me\). The reading \me\ (not in all MSS.) makes it the object of \eides\ (didst see) and \hn\ is genitive of \ha\ (accusative of general reference) attracted to the case of the unexpressed antecedent \toutn\. Paul is thus a personal eyewitness of the Risen Christ (Luke:1:1; strkjv@1Corinthians:4:1; strkjv@9:1|). {And of the things wherein I will appear unto thee} (\hn te ophthsomai soi\). Here again \hn\ is genitive of the accusative (general reference) relative \ha\ attracted to the case of the antecedent \toutn\ or \ekeinn\ as before. But \ophthsomai\ is first future passive of \hora\ and cannot be treated as active or middle. Page takes it to mean "the visions in which I shall be seen by you," the passive form bringing out the agency of God. See those in strkjv@Acts:18:9; strkjv@23:11; strkjv@2Corinthians:12:2|. The passive voice, however, like \apekrithn\ and \ephobthn\, did become sometimes transitive in the _Koin_ (Robertson, _Grammar_, p. 819).
rwp@Ephesians:4:11 @{And he gave} (\kai autos edken\). First aorist active indicative of \didmi\. In strkjv@1Corinthians:12:28| Paul uses \etheto\ (more common verb, appointed), but here repeats \edken\ from the quotation in verse 8|. There are four groups (\tous men\, \tous de\ three times, as the direct object of \edken\). The titles are in the predicate accusative (\apostolous, prophtas, poimenas kai didaskalous\). Each of these words occurs in strkjv@1Corinthians:12:28| (which see for discussion) except \poimenas\ (shepherds). This word \poimn\ is from a root meaning to protect. Jesus said the good shepherd lays down his life for the sheep (John:10:11|) and called himself the Good Shepherd. In strkjv@Hebrews:13:20| Christ is the Great Shepherd (cf. strkjv@1Peter:2:25|). Only here are preachers termed shepherds (Latin _pastores_) in the N.T. But the verb \poimain\, to shepherd, is employed by Jesus to Peter (John:21:16|), by Peter to other ministers (1Peter:5:2|), by Paul to the elders (bishops) of Ephesus (Acts:20:28|). Here Paul groups "shepherds and teachers" together. All these gifts can be found in one man, though not always. Some have only one.
rwp@Ephesians:4:14 @{That we may be no longer children} (\hina mketi men npioi\). Negative final clause with present subjunctive. Some Christians are quite content to remain "babes" in Christ and never cut their eye-teeth (Hebrews:5:11-14|), the victims of every charlatan who comes along. {Tossed to and fro} (\kludnizomenoi\). Present passive participle of \kludnizomai\, late verb from \kludn\ (wave, strkjv@James:1:6|), to be agitated by the waves, in LXX, only here in N.T. One example in Vettius Valens. {Carried about} (\peripheromenoi\). Present passive participle of \peripher\, old verb, to carry round, whirled round "by every wind (\anemi\, instrumental case) of teaching." In some it is all wind, even like a hurricane or a tornado. If not anchored by full knowledge of Christ, folks are at the mercy of these squalls. {By the sleight} (\en ti kubii\). "In the deceit," "in the throw of the dice" (\kubia\, from \kubos\, cube), sometimes cheating. {In craftiness} (\en panourgii\). Old word from \panourgos\ (\pan, ergon\, any deed, every deed), cleverness, trickiness. {After the wiles of error} (\pros tn methodian ts plans\). \Methodia\ is from \methodeu\ (\meta, hodos\) to follow after or up, to practise deceit, and occurs nowhere else (Ephesians:4:13; strkjv@6:11|) save in late papyri in the sense of method. The word \plans\ (wandering like our "planet") adds to the evil idea in the word. Paul has covered the whole ground in this picture of Gnostic error.
rwp@Ephesians:4:30 @{Grieve not the Holy Spirit of God} (\m lupeite to pneuma to hagion tou theou\). "Cease grieving" or "do not have the habit of grieving." Who of us has not sometimes grieved the Holy Spirit? {In whom} (\en hi\). Not "in which." {Ye were sealed} (\esphragisthte\). See strkjv@1:13| for this verb, and strkjv@1:14| for \apolutrses\, the day when final redemption is realized.
rwp@Ephesians:5:12 @{In secret} (\kruphi\). Old adverb, only here in N.T. Sin loves the dark. {Even to speak of} (\kai legein\). And yet one must sometimes speak out, turn on the light, even if to do so is disgraceful (\aischron\, like strkjv@1Corinthians:11:6|).
rwp@Galatians:6:9 @{Let us not be weary in well-doing} (\to kalon poiountes m enkakmen\). Volitive present active subjunctive of \enkake\ on which see strkjv@Luke:18:1; strkjv@2Thessalonians:3:13; strkjv@2Corinthians:4:1,16| (\en, kakos\, evil). Literally, "Let us not keep on giving in to evil while doing the good." It is curious how prone we are to give in and to give out in doing the good which somehow becomes prosy or insipid to us. {In due season} (\kairi idii\). Locative case, "at its proper season" (harvest time). Cf. strkjv@1Timothy:2:6; strkjv@6:15| (plural). {If we faint not} (\m ekluomenoi\). Present passive participle (conditional) with \m\. Cf. \eklu\, old verb to loosen out. Literally, "not loosened out," relaxed, exhausted as a result of giving in to evil (\enkakmen\).
rwp@Galatians:6:10 @{As we have opportunity} (\hs kairon echmen\). Indefinite comparative clause (present subjunctive without \an\). "As we have occasion at any time." {Let us work that which is good} (\ergazmetha to agathon\). Volitive present middle subjunctive of \ergazomai\, "Let us keep on working the good deed." {Of the household of faith} (\tous oikeious ts pistes\). For the obvious reason that they belong to the same family with necessary responsibility.
rwp@Galatians:6:17 @{From henceforth} (\tou loipou\). Usually \to loipon\, the accusative of general reference, "as for the rest" (Phillipians:3:1; strkjv@4:8|). The genitive case (as here and strkjv@Ephesians:6:10|) means "in respect of the remaining time." {The marks of Jesus} (\ta stigmata tou Isou\). Old word from \stiz\, to prick, to stick, to sting. Slaves had the names or stamp of their owners on their bodies. It was sometimes done for soldiers also. There were devotees also who stamped upon their bodies the names of the gods whom they worshipped. Today in a round-up cattle are given the owner's mark. Paul gloried in being the slave of Jesus Christ. This is probably the image in Paul's mind since he bore in his body brandmarks of suffering for Christ received in many places (2Corinthians:6:4-6; strkjv@11:23ff.|), probably actual scars from the scourgings (thirty-nine lashes at a time). If for no other reason, listen to me by reason of these scars for Christ and "let no one keep on furnishing trouble to me."
rwp@Info_Hebrews @ THE PICTURE OF CHRIST At once we are challenged by the bold stand taken by the author concerning the Person of Christ as superior to the prophets of the Old Testament because he is the Son of God through whom God has spoken in the new dispensation (Hebrews:1:1-3|), this Son who is God's Agent in the work of creation and of grace as we see it stated in strkjv@Phillipians:2:5-11; strkjv@Colossians:1:13-20; strkjv@John:1:1-18|. This high doctrine of Jesus as God's Son with the glory and stamp of God's nature is never lowered, for as God's Son he is superior to angels (Hebrews:1:4-2:4|), though the humanity of Jesus is recognized as one proof of the glory of Jesus (Hebrews:2:5-18|). Jesus is shown to be superior to Moses as God's Son over God's house (Hebrews:3:1-4:13|), But the chief portion of the Epistle is devoted to the superiority of Jesus Christ as priest to the work of Aaron and the whole Levitical line (Hebrews:4:14-12:3|). Here the author with consummate skill, though with rabbinical refinements at times, shows that Jesus is like Melchizedek and so superior to Aaron (Hebrews:4:14-7:28|), works under a better covenant of grace (Hebrews:8:1-13|), works in a better sanctuary which is in heaven (Hebrews:9:1-12|), offers a better sacrifice which is his own blood (Hebrews:9:13-10:18|), and gives us better promises for the fulfilment of his task (Hebrews:10:19-12:3|). Hence this Epistle deserves to be called the Epistle of the Priesthood of Christ. Songs:W. P. Du Bose calls his exposition of the book, _High Priesthood and Sacrifice_ (1908). This conception of Christ as our Priest who offered himself on the Cross and as our Advocate with the Father runs all through the New Testament (Mark:10:46; strkjv@Matthew:20:28; strkjv@John:10:17; strkjv@Matthew:26:28; strkjv@Romans:8:32; strkjv@1Peter:1:18f.; strkjv@1John:2:1f.; strkjv@Revelation:5:9|, etc.). But it is in Hebrews that we have the full-length portrait of Jesus Christ as our Priest and Redeemer. The Glory of Jesus runs through the whole book.
rwp@Info_Hebrews @ THE AUTHOR Origen bluntly wrote: "Who wrote the Epistle God only knows certainly" as quoted by Eusebius. Origen held that the thoughts were Paul's while Clement of Rome or Luke may have written the book. Clement of Alexandria (Eusebius says) thought that Paul wrote it in Hebrew and that Luke translated it into Greek. No early writer apparently attributed the Greek text to Paul. Eusebius thought it was originally written in Hebrew whether by Paul or not and translated by Clement of Rome. But there is no certainty anywhere in the early centuries. It was accepted first in the east and later in the west which first rejected it. But Jerome and Augustine accepted it. When the Renaissance came Erasmus had doubts, Luther attributed it to Apollos, Calvin denied the Pauline authorship. In North Africa it was attributed to Barnabas. In modern times Harnack has suggested Priscilla, but the masculine participle in strkjv@Hebrews:11:32| (\me digoumenon\) disposes of that theory. The oldest Greek MSS. (Aleph A B) have simply \Pros Hebraious\ as the title, but they place it before the Pastoral Epistles, while the Textus Receptus puts it after the Pastoral Epistles and Philemon. In the light of all the facts one can only make a guess without a sense of certainty. For myself I should with Luther guess Apollos as the most likely author of this book which is full of the Spirit of God.
rwp@Info_Hebrews @ SOME BOOKS ON HEBREWS ANDEL, _Deuteronomy:Brief aan de Hebraer_ (1906). ANDERSON, R., _The Hebrews Epistle in the Light of the Types_ (1911). AYLES, _Destination, Date and Authorship of the Epistle to the Hebrews_ (1899). BAILEY, _Leading Ideas of the Epistle to the Hebrews_ (1907). BLASS, F., _Brief an die Hebraer, Text, Angabe der Rhythmen_ (1903). BLEEK, F., _Der Hebraerbrief Erklart_ (1840). BRUCE, A. B., _The Epistle to the Hebrews_ (1899). DALE, R. W., _The Jewish Temple in the Christian Church_ (1865). DAVIDSON, A. B., _The Epistle to the Hebrews_ (1882). DELITZSCH, F., _Commentary on the Hebrews_ (1857). DIBELIUS, M., _Der Verfasser des Hebraerbriefes_ (1910). DODS, M., _Expositor's Greek Testament_ (1910). DU BOSE, W. P., _High Priesthood and sacrifice_ (1908). EDWARDS, T. C., _Expositor's Bible_ (1888). FARRAR, F. W., _Cambridge Greek Testament_ (1893). GOODSPEED, E. J., _Bible for Home and School_ (1908). GRIFFTH-THOMAS, W. H., _Let Us Go On_ (1923). HEIGL, _Verfalser und Addresse des Briefes an die Hebraer_ (1905). HOLLMANN, _Schriften d. N. T_. 2 Aufl. (1907). KENDRICK, A. C., _American Commentary_ (1890). LIDGETT, J. S., _Sonship and Salvation_ (1921). LOWRIE, _An Explanation of Hebrews_ (1921). LUNEMANN, G., _Meyer Komm_. (1882). MACFADYEN, J. F., _Through the Eternal Spirit_ (1925). MACNEILL, _The Christology of the Epistle to the Hebrews_ (1914). MENEGOZ, E., _Lamentations:Theologie de l'epitre aux Hebreaux_ (1894). MILLIGAN, G., _The Theology of the Epistle to the Hebrews_ (1899). MOFFATT JAMES, _Int. and Cosit. Comm_. (1924) MOULE, H. C., _Messages from the Epistle to the Hebrews_ (1909). MURRAY, ANDREW, _Devotional Commentary_. NAIRNE, A., _The Epistle of Priesthood_ (1913). NAIRNE, A., _The Alexandrian Gospel_ (1917). PEAKE, A. S., _New Century Bible_ (1904). PORTER, S. J., _The Twelve-Gemmed Crown_ (1913). RENDALL, F., _The Theology of the Hebrew Christians_ (1886). RIGGENBACH, M., _Zoeckler Komm_. 2 Aufl. (1913). ROTHERHAM, _The Epistle to the Hebrews_ (1906). SAPHIR, A., _Exposition of Hebrews_. SCOTT, E. F., _The Epistle to the Hebrews_ (1922). SEEBERG, A., _Der Brief an die Hebraer_ (1912). SLOT, _Deuteronomy:Letterkundige Vorm van den Brief aan de Hebraer (1912). SODEN, VON, _Hand-Comm_. (1899). THOLUCK, A., _Komm. zum Briefe an die Hebraer_. VAUGHAN, C. J., _Epistle to the Hebrews_ (1899). WADE, _The Epistle to the Hebrews_ (1923). WEISS, B., _Meyer-Komm_. 6 Aufl. (1902). WEISS, B., _Der Hebraerbrief in Zeitgeschichtlicher Bekuch- tung_ (1910). WELCH, _Authorship of the Epistle to the Hebrews_ (1899). WESTCOTT, B. F., _Epistle to the Hebrews_ (3rd ed. 1906). WICKHAM, E. C., _Westminster Comm_. (1910). WINDISCH, H., _Handbuch zum N.T_. (1913). WREDE, W., _Das literarisches Ratsel des Hebraerbriefs_ (1906). strkjv@Hebrews:1:1 @{God} (\ho theos\). This Epistle begins like Genesis and the Fourth Gospel with God, who is the Author of the old revelation in the prophets and of the new in his Son. Verses 1-3| are a _proemium_ (Delitzsch) or introduction to the whole Epistle. The periodic structure of the sentence (1-4|) reminds one of strkjv@Luke:1:1-4, strkjv@Romans:1:1-7, strkjv@1John:1:1-4|. The sentence could have concluded with \en huii\ in verse 2|, but by means of three relatives (\hon, di' hou, hos\) the author presents the Son as "the exact counterpart of God" (Moffatt). {Of old time} (\palai\). "Long ago" as in strkjv@Matthew:11:21|. {Having spoken} (\lalsas\). First aorist active participle of \lale\, originally chattering of birds, then used of the highest form of speech as here. {Unto the fathers} (\tois patrasin\). Dative case. The Old Testament worthies in general without "our" or "your" as in strkjv@John:6:58; strkjv@7:22; strkjv@Romans:9:5|. {In the prophets} (\en tois prophtais\). As the quickening power of their life (Westcott). strkjv@Songs:4:7|. {By divers portions} (\polumers\). "In many portions." Adverb from late adjective \polumers\ (in papyri), both in _Vettius Valens_, here only in N.T., but in Wisdom strkjv@7:22 and Josephus (_Ant_. VIII, 3, 9). The Old Testament revelation came at different times and in various stages, a progressive revelation of God to men. {In divers manners} (\polutrops\). "In many ways." Adverb from old adjective \polutropos\, in Philo, only here in N.T. The two adverbs together are "a sonorous hendiadys for 'variously'" (Moffatt) as Chrysostom (\diaphors\). God spoke by dream, by direct voice, by signs, in different ways to different men (Abraham, Jacob, Moses, Elijah, Isaiah, etc.).
rwp@Hebrews:1:2 @{At the end of these days} (\ep' eschatou tn hmern toutn\). In contrast with \palai\ above. {Hath spoken} (\elalsen\). First aorist indicative of \lale\, the same verb as above, "did speak" in a final and full revelation. {In his Son} (\en huii\). In sharp contrast to \en tois prophtais\. "The Old Testament slopes upward to Christ" (J. R. Sampey). No article or pronoun here with the preposition \en\, giving the absolute sense of "Son." Here the idea is not merely what Jesus said, but what he is (Dods), God's Son who reveals the Father (John:1:18|). "The revelation was a _son-revelation_" (Vincent). {Hath appointed} (\ethken\). First aorist (kappa aorist) active of \tithmi\, a timeless aorist. {Heir of all things} (\klronomon pantn\). See strkjv@Mark:12:6| for \ho klronomos\ in Christ's parable, perhaps an allusion here to this parable (Moffatt). The idea of sonship easily passes into that of heirship (Galatians:4:7; strkjv@Romans:8:17|). See the claim of Christ in strkjv@Matthew:11:27; strkjv@28:18| even before the Ascension. {Through whom} (\di' hou\). The Son as Heir is also the Intermediate Agent (\dia\) in the work of creation as we have it in strkjv@Colossians:1:16f.; strkjv@John:1:3|. {The worlds} (\tous ainas\). "The ages" (_secula_, Vulgate). See strkjv@11:3| also where \tous ainas=ton kosmon\ (the world) or the universe like \ta panta\ (the all things) in strkjv@1:3; strkjv@Romans:11:36; strkjv@Colossians:1:16|. The original sense of \ain\ (from \aei\, always) occurs in strkjv@Hebrews:5:20|, but here "by metonomy of the container for the contained" (Thayer) for "the worlds" (the universe) as in LXX, Philo, Josephus.
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@Hebrews:1:7 @{Of the angels} (\pros tous aggelous\). "With reference to" (\pros\) as in strkjv@Luke:20:9|. Songs:"of the Son" in verse 8|. Note \men\ here and \de\ in verse 8| in carefully balanced contrast. The quotation is from strkjv@Psalms:104:4|. {Winds} (\pneumata\). "Spirits" the word also means. The meaning (note article with \aggelous\, not with \pneumata\) apparently is one that can reduce angels to the elemental forces of wind and fire (Moffatt). {A flame of fire} (\puros phloga\). Predicate accusative of \phlox\, old word, in N.T. only here and strkjv@Luke:16:24|. Lunemann holds that the Hebrew here is wrongly rendered and means that God makes the wind his messengers (not angels) and flaming fire his servants. That is all true, but that is not the point of this passage. Preachers also are sometimes like a wind-storm or a fire.
rwp@Hebrews:5:7 @{In the days of his flesh} (\en tais hmerais ts sarkos autou\). Here (verses 7-9|) the author turns to the other requirement of a high priest (human sympathy). Since Jesus was "without sin" (4:15|) he did not have to offer sacrifices "for himself," yet in all other points he felt the sympathy of the human high priest, even more so by reason of his victory over sin. {Having offered up} (\prosenegkas\). Second aorist active (\-a\ form) participle of \prospher\ (cf. verse 3|). An allusion to the Agony of Christ in Gethsemane. {Supplications} (\hiketrias\). Socrates, Polybius, Job:(Job:40:22|) combine this word with \deseis\ (prayers) as here. The older form was \hikesia\. The word \hiketrios\ is an adjective from \hikets\ (a suppliant from \hik\, to come to one) and suggests one coming with an olive-branch (\elaia\). Here only in the N.T. {With strong crying and tears} (\meta kraugs ischuras kai dakrun\). See strkjv@Luke:22:44f|. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John:11:35; strkjv@Luke:19:41|), but Gethsemane chiefly. {To save him from death} (\szein ek thanatou\). A reference to the cry of Jesus in Gethsemane (Matthew:26:39|). {Having been heard for his godly fear} (\eisakoustheis apo ts eulabeias\). Old word from \eulabs\ (taking hold well, strkjv@Luke:2:25| from \eu, lamban\, the verb \eulabeomai\ in N.T. only in strkjv@Hebrews:11:7|), in N.T. only here and strkjv@12:28|. Fine picture of Christ's attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father's will.
rwp@James:1:11 @{Ariseth} (\aneteilen\). Gnomic or timeless aorist active indicative of the old compound \anatell\, used here of plants (cf. \anathall\ in strkjv@Phillipians:4:10|), often of the sun (Matthew:13:6|). {With the scorching wind} (\sun ti kausni\). Associative instrumental case with \sun\. In the LXX this late word (from \kausos\) is usually the sirocco, the dry east wind from the desert (Job:1:19|). In strkjv@Matthew:20:12; strkjv@Luke:12:55| it is the burning heat of the sun. Either makes sense here. {Withereth} (\exranen\). Another gnomic aorist active indicative (Robertson, _Grammar_, p. 837) of \xrain\, old verb (from \xros\, dry or withered, strkjv@Matthew:12:10|), to dry up. Grass and flowers are often used to picture the transitoriness of human life. {Falleth} (\exepesen\). Another gnomic aorist (second aorist active indicative) of \ekpipt\ to fall out (off). {The grace} (\h euprepeia\). Old word (from \eupreps\ well-looking, not in the N.T.), only here in N.T. Goodly appearance, beauty. {Of the fashion of it} (\tou prospou autou\). "Of the face of it." The flower is pictured as having a "face," like a rose or lily. {Perisheth} (\apleto\). Another gnomic aorist (second aorist middle indicative of \apollumi\, to destroy, but intransitive here, to perish). The beautiful rose is pitiful when withered. {Shall fade away} (\maranthsetai\). Future passive indicative of \marain\, old verb, to extinguish a flame, a light. Used of roses in Wisdom strkjv@2:8. {Goings} (\poreiais\). Old word from \poreu\ to journey, in N.T. only here and strkjv@Luke:13:22| (of Christ's journey toward Jerusalem). The rich man's travels will come to "journey's end."
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:1:20 @{The wrath of man} (\org andros\). Here \anr\ (as opposed to \gun\ woman), not \anthrpos\ of verse 19| (inclusive of both man and woman). If taken in this sense, it means that a man's anger (settled indignation in contrast with \thumos\, boiling rage or fury) does not necessarily work God's righteousness. There is such a thing as righteous indignation, but one is not necessarily promoting the cause of God by his own personal anger. See strkjv@Acts:10:35| for "working righteousness," and strkjv@James:2:9| for "working sin" (\ergazomai\ both times).
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:1:25 @{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:2:5 @{Did not God choose?} (\ouch ho theos exelexato;\). Affirmative answer expected. First aorist middle (indirect, God chose for himself) indicative of \ekleg\, the very form used by Paul three times of God's choice in strkjv@1Corinthians:1:27f|. {As to the world} (\ti kosmi\). The ethical dative of interest, as the world looks at it as in strkjv@Acts:7:20; strkjv@1Corinthians:1:18; strkjv@2Corinthians:10:4; strkjv@James:4:4|. By the use of the article (the poor) James does not affirm that God chose all the poor, but only that he did choose poor people (Matthew:10:23-26; strkjv@1Corinthians:1:26-28|). {Rich in faith} (\plousious en pistei\). Rich because of their faith. As he has shown in strkjv@1:9f|. {Which he promised} (\hs epeggeilato\). Genitive of the accusative relative \hn\ attracted to the case of the antecedent \basileias\ (the Messianic kingdom), the same verb and idea already in strkjv@1:12| (\epggeilato\). Cf. the beatitude of Jesus in strkjv@Matthew:5:3| for the poor in spirit.
rwp@James:5:17 @{Of like passions with us} (\homoiopaths hmin\). Associative-instrumental case \hmin\ as with \homoios\. This old compound adjective (\homoios, pasch\), suffering the like with another, in N.T. only here and strkjv@Acts:14:15|. {He prayed fervently} (\proseuchi prosuxato\). First aorist middle indicative of \proseuchomai\ and the instrumental case \proseuchi\ (cognate substantive), after idiom for intensity in classical Greek, like \pheugein phugi\, to flee with all speed (_figura etymologica_), but particularly frequent in the LXX (Genesis:2:17; strkjv@31:30|) in imitation of the Hebrew infinitive absolute. Songs:Luke:22:15; strkjv@John:3:29; strkjv@Acts:4:17|. {That it might not rain} (\tou m brexai\). Genitive of the articular infinitive (\brexai\, first aorist active of \brech\, old verb, to moisten, strkjv@Luke:7:38|, to rain, strkjv@Matthew:5:45|) with negative \m\ used either for direct purpose, for an object clause as here and strkjv@Acts:3:12; strkjv@15:20|, or even for result. {For three years and six months} (\eniautous treis kai mnas hex\). Accusative of extent of time.
rwp@Info_John @ THE FOURTH GOSPEL BY WAY OF INTRODUCTION GREATEST OF BOOKS The test of time has given the palm to the Fourth Gospel over all the books of the world. If Luke's Gospel is the most beautiful, John's Gospel is supreme in its height and depth and reach of thought. The picture of Christ here given is the one that has captured the mind and heart of mankind. It is not possible for a believer in Jesus Christ as the Son of God to be indifferent to modern critical views concerning the authorship and historical value of this Holy of Holies of the New Testament. Here we find _The Heart of Christ_ (E. H. Sears), especially in chapters strkjv@John:14-17|. If Jesus did not do or say these things, it is small consolation to be told that the book at least has symbolic and artistic value for the believer. The language of the Fourth Gospel has the clarity of a spring, but we are not able to sound the bottom of the depths. Lucidity and profundity challenge and charm us as we linger over it.
rwp@Info_John @ THE BELOVED DISCIPLE The book claims to be written by "the disciple whom Jesus loved" (John:21:20|) who is pointedly identified by a group of believers (apparently in Ephesus) as the writer: "This is the disciple which beareth witness of these things, and wrote these things: and we know that his witness is true" (John:21:24|). This is the first criticism of the Fourth Gospel of which we have any record, made at the time when the book was first sent forth, made in a postscript to the epilogue or appendix. Possibly the book closed first with strkjv@John:20:31|, but chapter 21 is in precisely the same style and was probably added before publication by the author. The natural and obvious meaning of the language in strkjv@John:21:24| is that the Beloved Disciple wrote the whole book. He is apparently still alive when this testimony to his authorship is given. There are scholars who interpret it to mean that the Beloved Disciple is responsible for the facts in the book and not the actual writer, but that is a manifest straining of the language. There is in this verse no provision made for a redactor as distinct from the witness as is plausibly set forth by Dr. A. E. Garvie in _The Beloved Disciple_ (1922).
rwp@Info_John @ EARLY AND CLEAR WITNESS TO THE APOSTLE JOHN Ignatius (_ad Philad_. vii. 1) about A.D. 110 says of the Spirit that "he knows whence he comes and whither he is going," a clear allusion to strkjv@John:3:8|. Polycarp (_ad Phil_. S 7) quotes strkjv@1John:4:2,3|. Eusebius states that Papias quoted First John. Irenaeus is quoted by Eusebius (H.E. V, 20) as saying that he used as a boy to hear Polycarp tell "of his intercourse with John and the others who had seen the Lord." Irenaeus accepted all our Four Gospels. Tatian made his _Diatessaron_ out of the Four Gospels alone. Theophilus of Antioch (_Ad Autol_. ii. 22) calls John the author of the Fourth Gospel. This was about A.D. 180. The Muratorian Canon near the close of the second century names John as the author of the Fourth Gospel. Till after the time of Origen no opposition to the Johannine authorship appears outside of Marcion and the Alogi. No other New Testament book has stronger external evidence.
rwp@Info_John @ THE USE OF THE SYNOPTIC GOSPELS As the latest of the Gospels and by the oldest living apostle, it is only natural that there should be an infrequent use of the Synoptic Gospels. Outside of the events of Passion Week and the Resurrection period the Fourth Gospel touches the Synoptic narrative in only one incident, that of the Feeding of the Five Thousand and the walking on the water. The author supplements the Synoptic record in various ways. He mentions two passovers not given by the other Gospels (John:2:23; strkjv@6:4|) and another (John:5:1|) may be implied. Otherwise we could not know certainly that the ministry of Jesus was more than a year in length. He adds greatly to our knowledge of the first year of our Lord's public ministry ("the year of obscurity," Stalker) without which we should know little of this beginning (John:1:19-4:45|). The Synoptics give mainly the Galilean and Perean and Judean ministry, but John adds a considerable Jerusalem ministry which is really demanded by allusions in the Synoptics. The Prologue (John:1:1-18|) relates the Incarnation to God's eternal purpose as in strkjv@Colossians:1:14-20| and strkjv@Hebrews:1:1-3| and employs the language of the intellectuals of the time (\Logos\ -- Word) to interpret Christ as the Incarnate Son of God.
rwp@Info_John @ A DIFFERENT STYLE OF TEACHING Songs:different is it in fact that some men bluntly assert that Jesus could not have spoken in the same fashion as presented in the Synoptics and in the Fourth Gospel. Such critics need to recall the Socrates of Xenophon's _Memorabilia_ and of Plato's _Dialogues_. There is a difference beyond a doubt, but there is also some difference in the reports in the Synoptics. Jesus for the most part spoke in Aramaic, sometimes in Greek, as to the great crowds from around Palestine (the Sermon on the Mount, for instance). There is the Logia of Jesus (Q of criticism) preserved in the non-Markan portions of Matthew and Luke besides Mark, and the rest of Matthew and Luke. Certain natural individualities are preserved. The difference is greater in the Fourth Gospel, because John writes in the ripeness of age and in the richness of his long experience. He gives his reminiscences mellowed by long reflection and yet with rare dramatic power. The simplicity of the language leads many to think that they understand this Gospel when they fail to see the graphic pictures as in chapters strkjv@John:7-11|. The book fairly throbs with life. There is, no doubt, a Johannine style here, but curiously enough there exists in the Logia (Q) a genuine Johannine passage written long before the Fourth Gospel (Matthew:11:25-30; strkjv@Luke:10:21-24|). The use of "the Father" and "the Son" is thoroughly Johannine. It is clear that Jesus used the Johannine type of teaching also. Perhaps critics do not make enough allowance for the versatility and variety in Jesus.
rwp@Info_John @ HISTORICAL VALUE OF THE FOURTH GOSPEL It is just here that the chief attack is made on the Fourth Gospel even by some who admit the Johannine authorship. It is now assumed by some that the Fourth Gospel is not on a par with the Synoptics in historical reliability and some harmonies omit it entirely or place it separately at the close, though certainly Tatian used it with the Synoptics in his _Diatessaron_, the first harmony of the Gospels. Some even follow Schmiedel in seeing only a symbolic or parabolic character in the miracles in the Fourth Gospel, particularly in the narrative of the raising of Lazarus in chapter strkjv@John:11| which occurs here alone. But John makes this miracle play quite an important part in the culmination of events at the end. Clearly the author professes to be giving actual data largely out of his own experience and knowledge. It is objected by some that the Fourth Gospel gives an unnatural picture of Christ with Messianic claims at the very start. But the Synoptics give that same claim at the baptism and temptation, not to mention Luke's account of the Boy Jesus in the temple. The picture of the Jews as hostile to Jesus is said to be overdrawn in the Fourth Gospel. The answer to that appears in the Sermon on the Mount, the Sabbath miracles, the efforts of the Pharisees and lawyers to catch Jesus in his talk, the final denunciation in strkjv@Matthew:23|, all in the Synoptics. The opposition to Jesus grew steadily as he revealed himself more clearly. Some of the difficulties raised are gratuitous as in the early cleansing of the temple as if it could not have happened twice, confounding the draught of fishes in chapter strkjv@John:21| with that in strkjv@Luke:5|, making Mary of Bethany at the feast of a Simon in chapter strkjv@John:12| the same as the sinful woman at the feast of another Simon in strkjv@Luke:7|, making John's Gospel locate the last passover meal a day ahead instead of at the regular time as the Synoptics have it. Rightly interpreted these difficulties disappear. In simple truth, if one takes the Fourth Gospel at its face value, the personal recollections of the aged John phrased in his own way to supplement the narratives in the Synoptics, there is little left to give serious trouble. The Jerusalem ministry with the feasts is a case in point. The narrative of the call of the first disciples in chapter strkjv@John:1| is another. The author followed Simon in bringing also his own brother James to Jesus. John was present in the appearance of Christ before Annas, and Pilate. He was at the Cross when no other apostles were there. He took the mother of Jesus to his home and then returned to the Cross. He saw the piercing of the side of Jesus. He knew and saw the deed of Joseph of Arimathea and Nicodemus. E. H. Askwith has a most helpful discussion of this whole problem in _The Historical Value of the Fourth Gospel_ (1910).
rwp@Info_John @ BUT DIFFERENT FROM THE APOCALYPSE It should be said at once that the Johannine authorship of the Fourth Gospel does not depend on that of the Apocalypse. In fact, some men hold to the Johannine authorship of the Apocalypse who deny that of the Gospel while some hold directly the opposite view. Some deny the Johannine authorship of both Gospel and Apocalypse, while the majority hold to the Johannine authorship of Gospel, Epistles, and Apocalypse as was the general rule till after the time of Origen. The author of the Apocalypse claims to be John (Revelation:1:4,9; strkjv@22:8|), though what John he does not say. Denial of the existence of a "Presbyter John" naturally leads one to think of the Apostle John. Origen says that John, the brother of James, was banished to the Isle of Patmos where he saw the Apocalypse. There is undoubted radical difference in language between the Apocalypse and the other Johannine books which will receive discussion when the Apocalypse is reached. Westcott explained these differences as due to the early date of the Apocalypse in the reign of Vespasian before John had become master of the Greek language. Even J. H. Moulton (_Prolegomena_, p. 9, note 4) says bluntly: "If its date was 95 A.D., the author cannot have written the fourth Gospel only a short time after." Or before, he would say. But the date of the Apocalypse seems definitely to belong to the reign of Domitian. Songs:one ventures to call attention to the statement in strkjv@Acts:4:13| where Peter and John are described as \agrammatoi kai iditai\ (unlettered and private or unschooled men). It is curious also that it is precisely in 2Peter and the Apocalypse that we have so many grammatical solecisms and peculiarities. We know that the Fourth Gospel was reviewed by a group of John's friends in Ephesus, while he was apparently alone in the Isle of Patmos. The excitement of the visions would naturally increase the uncouth vernacular of the Apocalypse so much like that in the Greek papyri as seen in Milligan's _Greek Papyri_, for instance. This being true, one is able, in spite of Moulton's dictum, to hold to the Johannine authorship of both Gospel and Apocalypse and not far apart in date.
rwp@Info_John @ ORIGINAL LANGUAGE OF THE BOOK The late Dr. C. F. Burney of Oxford wrote a volume called, _The Aramaic Origin of the Fourth Gospel_ (1922) in which he tried to prove that the Fourth Gospel is really the first in time and was originally written in Aramaic. The theory excited some interest, but did not convince either Aramaic or Greek scholars to an appreciable extent. Some of the examples cited are plausible and some quite fanciful. This theory cannot be appealed to in any serious interpretation of the Fourth Gospel. The author was beyond doubt a Jew, but he wrote in the _Koin_ Greek of his time that is comparatively free from crude Semiticisms, perhaps due in part to the help of the friends in Ephesus.
rwp@Info_John @ A BRIEF BIBLIOGRAPHY OF RECENT LITERATURE (SINCE 1880) ABBOT, EZRA, _On the Authorship of the Fourth Gospel_ (1880). ABBOT, PEABODY, and LIGHTFOOT, _The Fourth Gospel_ (1891). ABBOTT, E.A., _Johannine Vocabulary_ (1935).,_Johannine Grammar_ (1906). APPEL, _Die Echtheit des Johannesevangeliums_ (1915). ASKWITH, E.H., _The Historical Value of the Fourth Gospel_ (1910). BACON, B.W., _The Fourth Gospel in Research and Debate_ (1910). BALDENSPERGER, W., _Der Prolog des vierten Evangeliums_ (1898). BARTH, K., _The Gospel of John and the Synoptic Gospels_ (1907). BAUER, W., _Das Johannes-Evangelium_. 2 Aufl. (1925). BELZER, _Das Evangelium des heiligen Johannes_ (1905). BERNARD, J. H., _Gospel according to St. John_ (2 vols., 1929), in Int. Crit. Comm. BERT, _Das Evangelium des Johannes_ (1922). BLASS, F., _Evangelium secundum Johannem_ (1902). BROOKE, A. E., _The Historical Value of the Fourth Gospel_ (Cambridge Biblical Essays, pp. 289 to 328. 1909). BURCH, VACHER, _The Structure and Message of St. John's Gospel_ (1928). BURNEY, C. F., _The Aramaic Origin of the Fourth Gospel_ (1922). CALMES, _L'Evangile selon S. Jean_ (1904). CANDLER, W. A., _Practical Studies in the Gospel of John_ (3 vols,, 1912-15). CARPENTER, J. ESTLIN, _The Johannine Writings_ (1927). CHAPMAN, DOM JOHN, _John the Presbyter and the Fourth Gospel_ (1911). CHARNWOOD, LORD, _According to St. John_ (1925). CLEMEN, C., _Die Entstehung des Johannesevangeliums_ (1912). D'ALMA, _Lamentations:Controverse du quatrieme evangile_ (1908).,Philo et le quotrieme evangile_ (1911). DAUSCH' _Das Johannesevangelium_ (1909). DELFF, H., _Das vierte Evangelium wiederhergestellt_ (1890).,Neue Beitrage zur Kritik und Erklarung des vierten Evangeliums (1890). DODS, M., _Expositor's Bible_ (2 vols., 1891).,Expositor's Greek Testament_ (1897). DRUMMOND, JAMES, _An Inquiry into the Character and Author- ship of the Fourth Gospel_ (1904). EVANS, H. H., _St. John the Author of the Fourth Gospel_ (1888). EWALD, P., _Das Hauptproblem der Evangelienfrage und der Weg zu seiner Losung_ (1890). FOUARD, S., _Jean et la hn de l'age apostolique_ (1904). GARDNER, P., _The Ephesian Gospel_ (1915). GARVIE, A. E., _The Beloved Disciple_ (1922). GOBEL, _Die Reden des Herrn nach Johannes_ (2 vols., 1906, 1910). GODET, F., _Comm. on the Gospel of St. John_ (Tr., 2 vols., 1886--90). GOGUEL, M., _Les sources du recit Johannique de la Passion_ (1910).,Leviticus:quatrieme evangile_ (1924). GORDON, S. D., _Quiet Talks on St. John's Gospel_. GORE, C., _Exposition of the Gospel of John_ (1920). GREEN, A. V., _The Ephesian Canonical Writings_ (1910). GREGORY, C. R., _Wellhausen und Johannes_ (1910). GRILL, J., _Untersuchungen uber die Entstehung des vierten Evangeliums_ (1902). GUMBEL, _Das Johannesevangelium Eine Erganzung des Lukas ev_. (1911). HARRIS, J. RENDEL, _The Origin of the Prologue to St. John's Gospel_ (1917). HAYES, D. A., _John and His Writings_ (1917). HOERNLE, E. S., _The Record of the Loved Disciple_ etc. (1913). HOLLAND, H. S., _The Philosophy of Faith and the Fourth Gospel_ (1919).,_The Fourth Gospel_ (1923). HOLTZMANN, H. J., _Evangelium, Briefe, und Offenbarung des Johannes_. 3 Aufl. (1908). HOLTZMANN, _Hand-Comm_. 3 Aufl. von Bauer (1908). HOVEY, A. H., _In American Comm_. (1885). HOWARD, W. F., _The Fourth Gospel in Recent Criticism and Interpretation_ (1931). IVERACH, JAMES, _Gospel of John_ (Int. Stand. Bible Encycl.). JACKSON, H. L., _The Fourth Gospel and Some Recent German Criticism_ (1906).,_The Problem of the Fourth Gospel_ (1918). JOHNSTON, J. S., _The Philosophy of the Fourth Gospel_ (1909). KEISKER, _The Inner Witness of the Fourth Gospel_ (1922). KREYENBUHL, _Neue Losung der Johanneischen Frage_ (1905). LARFIELD, _Die beide Johannes von Ephesus_ (1914). LEATHES, STANLEY, _The Witness of St. John to Christ_. LEPIN, _L'origine du quatrieme evangile_ (1907; 1927).,_Lamentations:valeur historique du quatrieme euangile_ (1910). LEWIS, F. G., _The Irenaeus Testimony to the Fourth Gospel_ (1908). LEWIS, F. G., _Disarrangements in the Fourth Gospel_ (1910). LIGHTFOOT, J. B., _Biblical Essays_ (pages 1-198; I-III, 1893). LLOYD, J. P. D., _The Son of Thunder_ (1932). LOISY, A., _Leviticus:quatrieme evangile_ (1903). LOWRIE, _The Doctrine of John_ (1899). LYMAN, MARY ELY, _The Fourth Gospel and the Life of Today_ (1931). MANSON, W., _The Incarnate Glory_ (1923). MAURICE, F. D., _The Gospel of St. John_ (1906). McGREGoR, G. H., _The Moffatt Commentary_ (1930). MONTGOMERY, J. A., _The Origin of the Gospel According to St. John_ (1923). MOUSE, _Johannes und Paulus_ (1915). MUIRHEAD, L. A., _The Message of the Fourth Gospel_ (1925). NOLLOTH, C. F., _The Fourth Evangelist_ (1925). NUNN, H. P. V., _The Son of Zebedee and the Fourth Gospel (1927). ORR, JAMES, _The Authenticity of St. John's Gospel Deduced from Internal Evidence_. OVERBECK, _Das Johannesevangelium_ (1911). PLUMMER, A., _Cambridge Greek Testament_ (1913). REVILLE, J., _Leviticus:quatrieme evangile_ (1901). REYNOLDS, H. R., _Gospel of John_ (Hastings, D. B., 1899). RICHMOND, W., _The Gospel of the Rejection_ (1906). ROBERTSON, A. T., _The Divinity of Christ in the Gospel of John_ (1916). ROBINSON, A., _The Historical Character of St. John's Gospel_ (1929). ROBINSON, B. W., _The Gospel of John_ (1925). SANDAY, W., _Criticism of the Fourth Gospel_ (1905). SCHLATTER, _Die Sprache und Heimath des vierten Evangelisten_ (1903). SCHMIEDEL, P. W., _The Johannine Writings_ (1908). SCOTT, E. F., _The Fourth Gospel: Its Purpose and Theology_ (1906). SCOTT, E. F., _The Historical and Religious Value of the Fourth Gospel_ (1903). SCOTT-MONCRIEFF, C. E., _St. John, Apostle, Evangelist and Prophet_ (1909). SELBIE, W. B., _Belief and Life: Studies in the Thought of the Fourth Gospel_ (1916). SMITH, J. R., _The Teaching of the Fourth Gospel_ (1903). SMITH, P. V., _The Fourth Gospel: Its Historical Importance_ (1926). SPEER, R. E., _The Greatest Book in the World_ (1915). SPITTA, F., _Das Johannesevangelium als Quelle der Geschichte Jesu_ (1910). STANGE, _Die Eigenart des Johanneischen Produktion_ (1914). STANTON, V. H., _The Fourth Gospel_ (Part III of Gospels as Hist. Documents, 1921). STEVENS, G. B., _The Johannine Theology_ (1898). STRACHAN, R. H., _Gospel of John_ (Hastings, D C G 1906).,The Fourth Gospel: Its Significance and Environ- ment_ (1917).,The Fourth Evangelist: Dramatist or Historian_ (1925). TILLMANN, FRITZ, _Das Johannesevangelium Uebersetzt und Erklart_ (1931). VEDDER, H. C., _The Johannine Writings and the Johannine Problems_ (1917). WARSCHAUER, J., _The Problem of the Fourth Gospel_. WATKINS, W. H., _Modern Criticism Considered in its Rela- tion to the Fourth Gospel_ (1890). WATSON, H. A., _The Mysticism of St. John's Gospel_ (1916). WEARING, _The World View of the Fourth Gospel_ (1918). WEISS, B., _Meyer Komm_. 9 Aufl. (1902).,_Das Johannesevangelium als einheitliches Werk_ (1911). WELLHAUSEN, J., _Das Evangelium Johannis_ (1908). WENDT, H. H., _The Gospel according to St. John: An Inquiry into its Genesis and Historical Value_ (1911).,_Die Schichten im vierten Evangelium_ (1911). WESTCOTT, B. F., _The Gospel according to St. John_ (2 vols., 1908). WHITELAW, _The Gospel of John_ (1888). WINDISCH, H., _Johannes und die Synoptiker_ (1927). WORSLEY, _The Fourth Gospel and the Synoptists_ (1911). WREDE, W., _Charakter und Tendenz del Johannesevangelium_ (1903). ZAHN, TH., _Dal Evangelium Johannis (1908). 6 Aufl. (1921). strkjv@John:1:1 @{In the beginning} (\en archi\). \Arch\ is definite, though anarthrous like our at home, in town, and the similar Hebrew _be reshith_ in strkjv@Genesis:1:1|. But Westcott notes that here John carries our thoughts beyond the beginning of creation in time to eternity. There is no argument here to prove the existence of God any more than in Genesis. It is simply assumed. Either God exists and is the Creator of the universe as scientists like Eddington and Jeans assume or matter is eternal or it has come out of nothing. {Was} (\n\). Three times in this sentence John uses this imperfect of \eimi\ to be which conveys no idea of origin for God or for the Logos, simply continuous existence. Quite a different verb (\egeneto\, became) appears in verse 14| for the beginning of the Incarnation of the Logos. See the distinction sharply drawn in strkjv@8:58| "before Abraham came (\genesthai\) I am" (\eimi\, timeless existence). {The Word} (\ho logos\). \Logos\ is from \leg\, old word in Homer to lay by, to collect, to put words side by side, to speak, to express an opinion. \Logos\ is common for reason as well as speech. Heraclitus used it for the principle which controls the universe. The Stoics employed it for the soul of the world (\anima mundi\) and Marcus Aurelius used \spermatikos logos\ for the generative principle in nature. The Hebrew _memra_ was used in the Targums for the manifestation of God like the Angel of Jehovah and the Wisdom of God in strkjv@Proverbs:8:23|. Dr. J. Rendel Harris thinks that there was a lost wisdom book that combined phrases in Proverbs and in the Wisdom of Solomon which John used for his Prologue (_The Origin of the _Prologue to St. John_, p. 43) which he has undertaken to reproduce. At any rate John's standpoint is that of the Old Testament and not that of the Stoics nor even of Philo who uses the term \Logos\, but not John's conception of personal pre-existence. The term \Logos\ is applied to Christ only in strkjv@John:1:1,14; strkjv@Revelation:19:13; strkjv@1John:1:1| "concerning the Word of life" (an incidental argument for identity of authorship). There is a possible personification of "the Word of God" in strkjv@Hebrews:4:12|. But the personal pre-existence of Christ is taught by Paul (2Corinthians:8:9; strkjv@Phillipians:2:6f.; strkjv@Colossians:1:17|) and in strkjv@Hebrews:1:2f.| and in strkjv@John:17:5|. This term suits John's purpose better than \sophia\ (wisdom) and is his answer to the Gnostics who either denied the actual humanity of Christ (Docetic Gnostics) or who separated the \aeon\ Christ from the man Jesus (Cerinthian Gnostics). The pre-existent Logos "became flesh" (\sarx egeneto\, verse 14|) and by this phrase John answered both heresies at once. {With God} (\pros ton theon\). Though existing eternally with God the Logos was in perfect fellowship with God. \Pros\ with the accusative presents a plane of equality and intimacy, face to face with each other. In strkjv@1John:2:1| we have a like use of \pros\: "We have a Paraclete with the Father" (\paraklton echomen pros ton patera\). See \prospon pros prospon\ (face to face, strkjv@1Corinthians:13:12|), a triple use of \pros\. There is a papyrus example of \pros\ in this sense \to gnston ts pros alllous suntheias\, "the knowledge of our intimacy with one another" (M.&M., _Vocabulary_) which answers the claim of Rendel Harris, _Origin of Prologue_, p. 8) that the use of \pros\ here and in strkjv@Mark:6:3| is a mere Aramaism. It is not a classic idiom, but this is _Koin_, not old Attic. In strkjv@John:17:5| John has \para soi\ the more common idiom. {And the Word was God} (\kai theos n ho logos\). By exact and careful language John denied Sabellianism by not saying \ho theos n ho logos\. That would mean that all of God was expressed in \ho logos\ and the terms would be interchangeable, each having the article. The subject is made plain by the article (\ho logos\) and the predicate without it (\theos\) just as in strkjv@John:4:24| \pneuma ho theos\ can only mean "God is spirit," not "spirit is God." Songs:in strkjv@1John:4:16| \ho theos agap estin\ can only mean "God is love," not "love is God" as a so-called Christian scientist would confusedly say. For the article with the predicate see Robertson, _Grammar_, pp. 767f. Songs:in strkjv@John:1:14| \ho Logos sarx egeneto\, "the Word became flesh," not "the flesh became Word." Luther argues that here John disposes of Arianism also because the Logos was eternally God, fellowship of Father and Son, what Origen called the Eternal Generation of the Son (each necessary to the other). Thus in the Trinity we see personal fellowship on an equality.
rwp@John:1:2 @{The same} (\houtos\). "This one," the Logos of verse 1|, repeated for clarity, characteristic of John's style. He links together into one phrase two of the ideas already stated separately, "in the beginning he was with God," "afterwards in time he came to be with man" (Marcus Dods). Thus John clearly states of the Logos Pre-existence before Incarnation, Personality, Deity.
rwp@John:1:4 @{In him was life} (\en auti z n\). That which has come into being (verse 3|) in the Logos was life. The power that creates and sustains life in the universe is the Logos. This is what Paul means by the perfect passive verb \ektistai\ (stands created) in strkjv@Colossians:1:16|. This is also the claim of Jesus to Martha (John:11:25|). This is the idea in strkjv@Hebrews:1:3| "bearing (upholding) the all things by the word of his power." Once this language might have been termed unscientific, but not so now after the spiritual interpretation of the physical world by Eddington and Jeans. Usually in John \z\ means spiritual life, but here the term is unlimited and includes all life; only it is not \bios\ (manner of life), but the very principle or essence of life. That is spiritual behind the physical and to this great scientists today agree. It is also personal intelligence and power. Some of the western documents have \estin\ here instead of \n\ to bring out clearly the timelessness of this phrase of the work of the \Logos\. {And the life was the light of men} (\kai h z n to phs tn anthrpn\). Here the article with both \z\ and \phs\ makes them interchangeable. "The light was the life of men" is also true. That statement is curiously like the view of some physicists who find in electricity (both light and power) the nearest equivalent to life in its ultimate physical form. Later Jesus will call himself the light of the world (John:8:12|). John is fond of these words life and light in Gospel, Epistles, Revelation. He here combines them to picture his conception of the Pre-incarnate Logos in his relation to the race. He was and is the Life of men (\tn anthrpon\, generic use of the article) and the Light of men. John asserts this relation of the Logos to the race of men in particular before the Incarnation.
rwp@John:1:7 @{For witness} (\eis marturian\). Old word from \marture\ (from \martus\), both more common in John's writings than the rest of the N.T. This the purpose of the Baptist's ministry. {That he might bear witness} (\hina martursi\). Final clause with \hina\ and aorist active subjunctive of \marture\ to make clearer \eis marturian\. {Of the light} (\peri tou phtos\). "Concerning the light." The light was shining and men with blinded eyes were not seeing the light (John:1:26|), blinded by the god of this world still (2Corinthians:4:4|). John had his own eyes opened so that he saw and told what he saw. That is the mission of every preacher of Christ. But he must first have his own eyes opened. {That all might believe} (\hina pisteussin\). Final clause with \hina\ and first aorist active subjunctive of \pisteu\, ingressive aorist "come to believe." This is one of John's great words (about 100 times), "with nine times the frequency with which it is used by the Synoptists" (Bernard). And yet \pistis\, so common in Paul, John uses only in strkjv@1John:5:4| and four times in the Apocalypse where \pisteu\ does not occur at all. Here it is used absolutely as in strkjv@John:1:50|, etc. {Through him} (\di' autou\). As the intermediate agent in winning men to believe in Christ (the Logos) as the Light and the Life of men. This is likewise the purpose of the author of this book (21:31|). The preacher is merely the herald to point men to Christ.
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:1:12 @{As many as received him} (\hosoi elabon auton\). Effective aorist active indicative of \lamban\ "as many as did receive him," in contrast with \hoi idioi\ just before, exceptional action on the part of the disciples and other believers. {To them} (\autois\). Dative case explanatory of the relative clause preceding, an anacoluthon common in John 27 times as against 21 in the Synoptists. This is a common Aramaic idiom and is urged by Burney (_Aramaic Origin_, etc., p. 64) for his theory of an Aramaic original of the Fourth Gospel. {The right} (\exousian\). In strkjv@5:27| \edken\ (first aorist active indicative of \didmi\) \exousian\ means authority but includes power (\dunamis\). Here it is more the notion of privilege or right. {To become} (\genesthai\). Second aorist middle of \ginomai\, to become what they were not before. {Children of God} (\tekna theou\). In the full spiritual sense, not as mere offspring of God true of all men (Acts:17:28|). Paul's phrase \huioi theou\ (Gal strkjv@3:26|) for believers, used also by Jesus of the pure in heart (Matthew:5:9|), does not occur in John's Gospel (but in strkjv@Revelation:21:7|). It is possible that John prefers \ta tekna tou theou\ for the spiritual children of God whether Jew or Gentile (John:11:52|) because of the community of nature (\teknon\ from root \tek-\, to beget). But one cannot follow Westcott in insisting on "adoption" as Paul's reason for the use of \huioi\ since Jesus uses \huioi theou\ in strkjv@Matthew:5:9|. Clearly the idea of regeneration is involved here as in strkjv@John:3:3|. {Even to them that believe} (\tois pisteuousin\). No "even" in the Greek, merely explanatory apposition with \autois\, dative case of the articular present active participle of \pisteu\. {On his name} (\eis to onoma\). Bernard notes \pisteu eis\ 35 times in John, to put trust in or on. See also strkjv@2:23; strkjv@3:38| for \pisteu eis to onoma autou\. This common use of \onoma\ for the person is an Aramaism, but it occurs also in the vernacular papyri and \eis to onoma\ is particularly common in the payment of debts (Moulton and Milligan's _Vocabulary_). See strkjv@Acts:1:15| for \onomata\ for persons.
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:1:15 @{Beareth witness} (\marturei\). Historical (dramatic) present indicative of this characteristic word in John (cf. strkjv@1:17f.|). See strkjv@1:32,34| for historical examples of John's witness to Christ. This sentence is a parenthesis in Westcott and Hort's text, though the Revised Version makes a parenthesis of most of verse 14|. The witness of John is adduced in proof of the glory full of grace and truth already claimed for the Incarnate Logos. {Crieth} (\kekragen\). Second perfect active indicative of \kraz\, old verb for loud crying, repeated in dramatic form again for emphasis recalling the wonderful Voice in the wilderness which the Beloved Disciple can still hear echoing through the years. {This was} (\houtos n\). Imperfect indicative where John throws the tense back in past time when he looked forward to the coming of the Messiah as in strkjv@Acts:3:10| where we should prefer "is" (\estin\). Gildersleeve (_Syntax_, p. 96) calls this the "imperfect of sudden appreciation of the real state of things." {Of whom I said} (\hon eipon\). But B C and a corrector of Aleph (Westcott and Hort) have \ho eipn\ "the one who said," a parenthetical explanation about the Baptist, not the words of the Baptist about Christ. {After me} (\opis mou\). See also strkjv@1:27|. Later in time John means. He described "the Coming One" (\ho erchomenos\) before he saw Jesus. The language of John here is precisely that in strkjv@Matthew:3:11| \ho opis mou erchomenos\ (cf. strkjv@Mark:1:7|). The Beloved Disciple had heard the Baptist say these very words, but he also had the Synoptic Gospels. {Is become} (\gegonen\). Second perfect active indicative of \ginomai\. It is already an actual fact when the Baptist is speaking. {Before me} (\emprosthen mou\). In rank and dignity, the Baptist means, \ho ischuroteros mou\ "the one mightier than I" (Mark:1:7|) and \ischuroteros mou\ "mightier than I" (Matthew:3:11|). In strkjv@John:3:28| \emprosthen ekeinou\ (before him, the Christ) does mean priority in time, but not here. This superior dignity of the Messiah John proudly recognizes always (John:3:25-30|). {For he was before me} (\hoti prtos mou n\). Paradox, but clear. He had always been (\n imperfect\) before John in his Pre-incarnate state, but "after" John in time of the Incarnation, but always ahead of John in rank immediately on his Incarnation. \Prtos mou\ (superlative with ablative) occurs here when only two are compared as is common in the vernacular _Koin_. Songs:the Beloved Disciple came first (\prtos\) to the tomb, ahead of Peter (20:4|). Songs:also \prton humn\ in strkjv@15:18| means "before you" as if it were \proteron humn\. Verse 30| repeats these words almost exactly.
rwp@John:1:16 @{For} (\hoti\). Correct text (Aleph B C D L) and not \kai\ (and) of the Textus Receptus. Explanatory reason for verse 14|. {Of his fulness} (\ek tou plrmatos\). The only instance of \plrma\ in John's writings, though five times of Christ in Paul's Epistles (Colossians:1:19; strkjv@2:9; strkjv@Ephesians:1:23; strkjv@3:19; strkjv@4:13|). See strkjv@Colossians:1:19| for discussion of these terms of the Gnostics that Paul employs for all the attributes of God summed up in Christ (Colossians:2:9|) and so used here by John of the Incarnate Logos. {We all} (\hmeis pantes\). John is facing the same Gnostic depreciation of Christ of which Paul writes in Colossians. Songs:here John appeals to all his own contemporaries as participants with him in the fulness of the Logos. {Received} (\elabomen\). Second aorist active indicative of \lamban\, a wider experience than beholding (\etheasametha\, verse 14|) and one that all believers may have. {Grace for grace} (\charin anti charitos\). The point is in \anti\, a preposition disappearing in the _Koin_ and here only in John. It is in the locative case of \anta\ (end), "at the end," and was used of exchange in sale. See strkjv@Luke:11:11|, \anti ichthuos ophin\, "a serpent for a fish," strkjv@Hebrews:12:2| where "joy" and "cross" are balanced against each other. Here the picture is "grace" taking the place of "grace" like the manna fresh each morning, new grace for the new day and the new service.
rwp@John:1:17 @{Was given} (\edoth\). First aorist passive indicative of \didmi\. {By Moses} (\dia Muses\). "Through Moses" as the intermediate agent of God. {Came} (\egeneto\). The historical event, the beginning of Christianity. {By Jesus Christ} (\dia Isou Christou\). "Through Jesus Christ," the intermediate agent of God the Father. Here in plain terms John identifies the Pre-incarnate Logos with Jesus of Nazareth, the Messiah. The full historical name "Jesus Christ" is here for the first time in John. See also strkjv@17:3| and four times in 1John and five times in Revelation. Without Christ there would have been no Christianity. John's theology is here pictured by the words "grace and truth" (\h charis kai h altheia\), each with the article and each supplementary to the other. It is grace in contrast with law as Paul sets forth in Galatians and Romans. Paul had made grace "a Christian commonplace" (Bernard) before John wrote. It is truth as opposed to Gnostic and all other heresy as Paul shows in Colossians and Ephesians. The two words aptly describe two aspects of the Logos and John drops the use of \Logos\ and \charis\, but clings to \altheia\ (see strkjv@8:32| for the freedom brought by truth), though the ideas in these three words run all through his Gospel.
rwp@John:1:18 @{No man hath seen God at any time} (\theon oudeis heraken ppote\). "God no one has ever seen." Perfect active indicative of \hora\. Seen with the human physical eye, John means. God is invisible (Exodus:33:20; strkjv@Deuteronomy:4:12|). Paul calls God \aoratos\ (Colossians:1:15; strkjv@1Timothy:1:17|). John repeats the idea in strkjv@John:5:37; strkjv@6:46|. And yet in strkjv@14:7| Jesus claims that the one who sees him has seen the Father as here. {The only begotten Son} (\ho monogens huios\). This is the reading of the Textus Receptus and is intelligible after \hs monogenous para patros\ in verse 14|. But the best old Greek manuscripts (Aleph B C L) read \monogens theos\ (God only begotten) which is undoubtedly the true text. Probably some scribe changed it to \ho monogens huios\ to obviate the blunt statement of the deity of Christ and to make it like strkjv@3:16|. But there is an inner harmony in the reading of the old uncials. The Logos is plainly called \theos\ in verse 1|. The Incarnation is stated in verse 14|, where he is also termed \monogens\. He was that before the Incarnation. Songs:he is "God only begotten," "the Eternal Generation of the Son" of Origen's phrase. {Which is in the bosom of the Father} (\ho n eis ton kolpon tou patros\). The eternal relation of the Son with the Father like \pros ton theon\ in verse 1|. In strkjv@3:13| there is some evidence for \ho n en ti ourani\ used by Christ of himself while still on earth. The mystic sense here is that the Son is qualified to reveal the Father as Logos (both the Father in Idea and Expression) by reason of the continual fellowship with the Father. {He} (\ekinos\). Emphatic pronoun referring to the Son. {Hath declared him} (\exgsato\). First aorist (effective) middle indicative of \exgeomai\, old verb to lead out, to draw out in narrative, to recount. Here only in John, though once in Luke's Gospel (24:35|) and four times in Acts:(10:8; strkjv@15:12,14; strkjv@21:19|). This word fitly closes the Prologue in which the Logos is pictured in marvellous fashion as the Word of God in human flesh, the Son of God with the Glory of God in him, showing men who God is and what he is.
rwp@John:1:22 @{They said therefore} (\eipan oun\). Second aorist active indicative of defective verb \eipon\ with \a\ instead of usual \o\. Note \oun\, inferential here as in verse 21| though often merely transitional in John. {Who art thou?} (\Tis ei;\). Same question as at first (verse 19|), but briefer. {That we give answer} (\hina apokrisin dmen\). Final use of \hina\ with second aorist active subjunctive of \didmi\ with \apokrisin\ from \apokrinomai\, above, old substantive as in strkjv@Luke:2:47|. {To those that sent} (\tois pempsasin\). Dative case plural of the articular participle first aorist active of \pemp\. {What sayest thou of thyself?} (\Ti legeis peri seautou;\). This time they opened wide the door without giving any hint at all.
rwp@John:3:22 @{After these things} (\meta tauta\). Transition after the interview with Nicodemus. For the phrase see strkjv@5:1; strkjv@6:1; strkjv@7:1|. {Into the land of Judea} (\eis tn Ioudaian gn\). Into the country districts outside of Jerusalem. The only example of this phrase in the N.T., but "the region of Judea" (\h Ioudaia chra\) in strkjv@Mark:1:5|. {He tarried} (\dietriben\). Descriptive imperfect active of \diatrib\, old verb to rub between or hard, to spend time (Acts:14:3|). {Baptized} (\ebaptizen\). Imperfect active of \baptiz\. "He was baptizing." The six disciples were with him and in strkjv@4:2| John explains that Jesus did the baptizing through the disciples.
rwp@John:3:32 @{What he hath seen and heard} (\ho heraken kai kousen\). Perfect active indicative followed by aorist active indicative, because, as Westcott shows, the first belongs to the very existence of the Son and the latter to his mission. There is no confusion of tenses here. {No man} (\oudeis\). There were crowds coming to Jesus, but they do not really accept him as Saviour and Lord (1:11; strkjv@2:24|). It is superficial as time will show. But "no one" is not to be pressed too far, for it is the rhetorical use.
rwp@John:4:3 @{Left Judea} (\aphken tn Ioudaian\). Unusual use of \aphimi\. First (\Kappa\) aorist active indicative. Originally the word means to send away, to dismiss, to forsake, to forgive, to allow. Jesus uses it in this sense in strkjv@16:28|. Evidently because Jesus did not wish to bring the coming conflict with the Pharisees to an issue yet. Songs:he mainly avoids Jerusalem and Judea now till the end. Each time hereafter that Jesus appears in Jerusalem and Judea before the last visit there is an open breach with the Pharisees who attack him (John:5:1-47; strkjv@7:14-10:21; strkjv@10:22-42; strkjv@11:17-53|). {Again into Galilee} (\palin eis tn Galilaian\). Reference to strkjv@2:1-12|. The Synoptics tell nothing of this early work in Perea (John:1:19-51|), Galilee, or Judea (2:13-4:2|). John supplements their records purposely.
rwp@John:4:37 @{For herein} (\en gar touti\). In this relation between the sower and the reaper. {The saying} (\ho logos\). Like strkjv@1Timothy:1:15; strkjv@3:1|, etc. Probably a proverb that is particularly true (\althinos\ for which see strkjv@1:9|) in the spiritual realm. {One soweth, and another reapeth} (\allos estin ho speirn kai allos ho therizn\). "One is the sower and another the reaper." It is sad when the sower misses the joy of reaping (Job:31:8|) and has only the sowing in tears (Psalms:126:5f.|). This may be the punishment for sin (Deuteronomy:28:30; strkjv@Micah:6:15|). Sometimes one reaps where he has not sown (Deuteronomy:6:11; strkjv@Joshua:24:13|). It is the prerogative of the Master to reap (Matthew:25:26f.|), but Jesus here lets the disciples share his joy.
rwp@John:4:40 @{Two days} (\duo hmeras\). Accusative of extent of time. They wanted to cultivate the acquaintance of Jesus. Songs:he remained in Sychar in a continuous revival, a most unexpected experience when one recalls the feeling between the Jews and the Samaritans (4:9|). The reaping went on gloriously.
rwp@John:4:42 @{Not because of thy speaking} (\ouketi dia tn sn lalian\). "No longer because of thy talk," good and effective as that was. \Lalia\ (cf. \lale\) is talk, talkativeness, mode of speech, one's vernacular, used by Jesus of his own speech (John:8:43|). {We have heard} (\akkoamen\). Perfect active indicative of \akou\, their abiding experience. {For ourselves} (\autoi\). Just "ourselves." {The Saviour of the world} (\ho str tou kosmou\). See strkjv@Matthew:1:21| for ssei used of Jesus by the angel Gabriel. John applies the term \str\ to Jesus again in strkjv@1John:4:14|. Jesus had said to the woman that salvation is of the Jews (verse 22|). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (verse 26|) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: "At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah." But why "merely"? Was it not natural for these Samaritans who took Jesus as their "Saviour," Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on strkjv@John:4:42|: "That in the first century Messiah was given the title str is not proven." The use of "saviour and god" for Ptolemy in the third century B.C. is well known. "The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East" (Deissmann, _Light_, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke:2:11; strkjv@John:4:42; strkjv@Acts:5:31; strkjv@3:23; strkjv@Phillipians:3:20; strkjv@Ephesians:5:23; strkjv@Titus:1:4; strkjv@2:13; strkjv@3:6; strkjv@2Timothy:1:10; strkjv@2Peter:1:1,11; strkjv@2:20; strkjv@3:2,18|). All these are writings of the first century A.D. The Samaritan villagers rise to the conception that he was the Saviour of the world.
rwp@John:4:46 @{Again} (\palin\). A second time. {Unto Cana} (\eis tn Kana\). Note article, "the Cana of Galilee" already mentioned in strkjv@2:1|. {Where he made the water wine} (\hopou epoisen to hudr oinon\). That outstanding first miracle would still be remembered in Cana and would indicate that Jesus had some friends there. {Nobleman} (\basilikos\). One connected with the king (\basileus\), whether by blood or by office. Probably here it is one of the courtiers of Herod the tetrarch of Galilee, Chuzas (Luke:8:3|), Manaen (Acts:13:1|), or some one else. Some of the manuscripts used \basiliskos\, a petty king, a diminutive of \basileus\. {Was sick} (\sthenei\). Imperfect active of \asthene\ (\a\ privative and \sthenos\, without strength, strkjv@Matthew:25:36|), continued sick. {At Capernaum} (\en Kapharnaoum\). Some miles from Cana near where the Jordan enters the Sea of Galilee.
rwp@John:4:52 @{Inquired} (\eputheto\). Second aorist middle indicative of \punthanomai\. {Began to mend} (\kompsoteron eschen\). Second aorist ingressive active indicative of \ech\ (took a turn, got better) and comparative of adverb \kompss\. Arrian (_Epictetus iii. 10.13) has \kompss echeis\ from a physician, "Thou hast it fine," "Thou art doing finely." The papyri give several similar examples. \Kompss\ (neat) is from \kome\, to take care of. {At the seventh hour} (\hran hebdomn\). The accusative case without a preposition as in strkjv@Revelation:3:3|, though we have \peri hran enatn\ (about the ninth hour) in strkjv@Acts:10:3|. See the accusative also in strkjv@Exodus:9:18| \tautn tn hran aurion\ (tomorrow about this hour). The accusative has the notion of extension and can be thus loosely used. It can even mean here "during the seventh hour." In verse 53| the locative is more exact, "at that hour" (\en ekeini ti hri\). The seventh hour would be (Roman time) seven P.M.
rwp@John:5:6 @{Knew that he had been a long time} (\gnous hoti polun d chronon echei\). How Jesus "knew" (\gnous\, second aorist active participle of \ginsk\) we are not told, whether supernatural knowledge (2:24f.|) or observation or overhearing people's comments. In \d echei\ we have a progressive present active indicative, "he has already been having much time" (\chronon\, accusative of extent of time). {Wouldest thou be made whole?} (\Theleis hugis genesthai;\). "Dost thou wish to become whole?" Predicate nominative \hugis\ with \genesthai\ (second aorist middle infinitive). It was a pertinent and sympathetic question.
rwp@John:5:7 @{When the water is troubled} (\hotan tarachthi to hudr\). Indefinite temporal clause with \hotan\ and the first aorist passive subjunctive of \tarass\, old verb to agitate (Matthew:2:3|). The popular belief was that, at each outflow of this intermittent spring, there was healing power in the water for the first one getting in. {To put me into the pool} (\hina bali me eis tn kolumbthran\). Final use of \hina\ and the second aorist active subjunctive of \ball\, "that he throw me in" quickly before any one else. For this use of \ball\ see strkjv@Mark:7:30; strkjv@Luke:16:20|. {But while I am coming} (\en hi de erchomai\). Temporal use of the relative, "in which time" (\chroni\ or \kairi\ understood). \Eg\ (I) is emphatic.
rwp@John:5:20 @{Loveth} (\philei\). In strkjv@3:35| we have \agapi\ from \agapa\, evidently one verb expressing as noble a love as the other. Sometimes a distinction (21:17|) is made, but not here, unless \phile\ presents the notion of intimate friendship (\philos\, friend), fellowship, the affectionate side, while \agapa\ (Latin _diligo_) is more the intelligent choice. But John uses both verbs for the mystery of love of the Father for the Son. {Greater works than these} (\meizona toutn erga\). \Toutn\ is ablative case after the comparative \meizona\ (from \megas\, great). John often uses \erga\ for the miracles of Christ (5:36; strkjv@7:3,21; strkjv@10:25,32,38|, etc.). It is the Father who does these works (14:10|). There is more to follow. Even the disciples will surpass what Christ is doing in the extent of the work (14:12|). \Deixei\ is future active indicative of \deiknumi\, to show. See also strkjv@10:32|. {That ye may marvel} (\hina humeis thaumazte\). Purpose clause with \hina\ and present active subjunctive of \thaumaz\. Wonder belongs to childhood and to men of knowledge. Modern science has increased the occasion for wonder. Clement of Alexandria has a saying of Jesus: "He that wonders shall reign, and he that reigns shall rest."
rwp@John:5:26 @{In himself} (\en heauti\). The Living God possesses life wholly in himself and so he has bestowed this power of life to the Son as already stated in the Prologue of the Logos (1:3|). For "gave" (\edken\, timeless aorist active indicative) see also strkjv@3:35; strkjv@17:2,24|. The particles "as" (\hsper\) and "so" (\houts\) mark here the fact, not the degree (Westcott).
rwp@John:5:30 @{I} (\Eg\). The discourse returns to the first person after using "the Son" since verse 19|. Here Jesus repeats in the first person (as in strkjv@8:28|) the statement made in verse 19| about the Son. In John \emautou\ is used by Jesus 16 times and not at all by Jesus in the Synoptics. It occurs in the Synoptics only in strkjv@Matthew:8:8; strkjv@Luke:7:7f|. {Righteous} (\dikaia\). As all judgements should be. The reason is plain (\hoti\, because), the guiding principle with the Son being the will of the Father who sent him and made him Judge. Judges often have difficulty in knowing what is law and what is right, but the Son's task as Judge is simple enough, the will of the Father which he knows (verse 20|).
rwp@John:5:37 @{He hath borne witness} (\ekeinos memarturken\). \Ekeinos\ (that one; cf. strkjv@5:35,38|), not \autos\. Perfect active indicative of \marture\, the direct witness of the Father, besides the indirect witness of the works. Jesus is not speaking of the voice of the Father at his baptism (Mark:1:11|), the transfiguration (Mark:9:7|), nor even at the time of the visit of the Greeks (John:12:28|). This last voice was heard by many who thought it was thunder or an angel. The language of Jesus refers to the witness of the Father in the heart of the believers as is made plain in strkjv@1John:5:9,10|. God's witness does not come by audible "voice" (\phnn\) nor visible "form" (\eidos\). Cf. strkjv@1:18; strkjv@6:46; strkjv@1John:4:12|. \Akkoate\ is perfect active indicative of \akou\, to hear, and \herakate\ is perfect active indicative of \hora\, to see. It is a permanent state of failure to hear and see God. The experience of Jacob in Peniel (Genesis:32:30|) was unusual, but Jesus will say that those who have seen him have seen the Father (John:14:9|), but here he means the Father's "voice" and "form" as distinct from the Son.
rwp@John:5:43 @{In my Father's name} (\en ti onomati tou patros mou\). Seven times Jesus in John speaks of the "Name" of the Father (5:43; strkjv@10:25; strkjv@12:28; strkjv@17:6,11,12,26|). See strkjv@1:12| for use of \onoma\ (Luke:1:49|). {And ye receive me not} (\kai ou lambanete me\). "And yet ye do not receive me," as in verse 40|, "the Gospel of the Rejection" (1:11; strkjv@3:11,32; strkjv@12:37|) often applied to the Fourth Gospel. {If another come} (\ean allos elthi\). Condition of third class (\ean\ and second aorist active subjunctive of \erchomai\). Note \allos\, not \heteros\, like \allon Isoun\ in strkjv@2Corinthians:11:4|. Similar prophecies occur in strkjv@Mark:13:6,22| (Matthew:24:5,24|), all general in character like Antichrist in strkjv@2Thessalonians:2:8-12|. There is no occasion for a reference to any individual like Barcochba (about A.D. 134) as Pfleiderer and Schmiedel hold. These Messianic upstarts all come "in their own name" and always find a following. {Him ye will receive} (\ekeinon lmpsesthe\). "That one," whoever he is, as Jesus said. Future active indicative of \lamban\. Credulous about the false Messiahs, incredulous about Christ.
rwp@John:6:1 @{After these things} (\meta tauta\). A common, but indefinite, note of time in John (3:22; strkjv@5:1; strkjv@6:1; strkjv@7:1|). The phrase does not mean immediate sequence of events. As a matter of fact, a whole year may intervene between the events of chapter 5 in Jerusalem and those in chapter 6 in Galilee. There is no sufficient reason for believing that chapter 6 originally preceded chapter 5. The feeding of the five thousand is the only event before the last visit to Jerusalem recorded in all Four Gospels (Mark:6:30-44; strkjv@Matthew:14:13-21; strkjv@Luke:9:10-17; strkjv@John:6:1-13|). The disciples have returned from the tour of Galilee and report to Jesus. It was the passover time (John:6:4|) just a year before the end. {To the other side of the Sea of Galilee} (\peran ts thalasss ts Galilaias\). The name given in Mark and Matthew. It is called Gennesaret in strkjv@Luke:5:1| and "Sea of Tiberias" in strkjv@John:21:1|. Here "of Tiberias" (\ts Tiberiados\) is added as further description. Herod Antipas A.D. 22 built Tiberias to the west of the Sea of Galilee and made it his capital. See verse 23| for this city. Luke (Luke:9:10|) explains that it was the eastern Bethsaida (Julias) to which Jesus took the disciples, not the western Bethsaida of strkjv@Mark:6:45| in Galilee.
rwp@John:6:2 @{Followed} (\kolouthei\). Descriptive imperfect active, picturing the crowd, but without the details of the boat for Christ and the rapid race of the crowd on foot (Mark:6:32f.; strkjv@Matthew:14:13f.|). {They beheld} (\etheroun\). Imperfect active of \there\. They had been beholding the signs which Jesus had been doing (\epoiei\, imperfect again) for a long time (2:23|), most of which John has not given (Mark:1:29f.; strkjv@2:1; strkjv@3:1; strkjv@6:5|). The people were eager to hear Jesus again (Luke:9:11|) and to get the benefit of his healing power "on them that were sick" (\epi tn asthenountn\, the weak or feeble, without strength, \a\ privative and \sthenos\, strength).
rwp@John:6:4 @{The feast of the Jews} (\h heort tn Ioudain\). Here used of the passover (\to pascha\) as in strkjv@7:2| of the tabernacles. This is probably the third passover in Christ's ministry (2:13| and one unmentioned unless strkjv@5:1| be it). In strkjv@2:13|, here, and strkjv@11:55| (the last one) the adverb \eggus\ (near) is used. John is fond of notes of time. Jesus failed to go to this passover because of the hostility in Jerusalem (7:1|).
rwp@John:6:33 @{The bread of God} (\ho artos tou theou\). All bread is of God (Matthew:6:11|). The manna came down from heaven (Numbers:11:9|) as does this bread (\ho katabainn\). Refers to the bread (\ho artos\, masculine). Bernard notes that this phrase (coming down) is used seven times in this discourse (33,38,41,42,50,51,58|). {Giveth life} (\zn didous\). Chrysostom observes that the manna gave nourishment (\troph\), but not life (\z\). This is a most astounding statement to the crowd.
rwp@John:6:39 @{That of all that which} (\hina pn ho\). Literally, "That all which" (see verse 37| for \pan ho\), but there is a sharp anacoluthon with \pn\ left as _nominativus pendens_. {I should lose nothing} (\m apoles ex autou\). Construed with \hina\, "that I shall not lose anything of it." \Apoles\, from \apollumi\, can be either future active indicative or first aorist active subjunctive as is true also of \anasts\ (from \anistmi\), "I shall raise up." {At the last day} (\ti eschati hemeri\). Locative case without \en\. Only in John, but four times here (39,40,44,54|) "with the majesty of a solemn refrain." In strkjv@7:37| it is the last day of the feast of tabernacles, but in strkjv@11:24; strkjv@12:48| of the day of judgment as here. Christ is the Agent of the general resurrection in strkjv@5:28| as in strkjv@1Corinthians:15:22| while here only the resurrection of the righteous is mentioned.
rwp@John:9:2 @{Who did sin?} (\tis hmarten;\). Second aorist active indicative of \hamartan\. See strkjv@Acts:3:2; strkjv@14:8| for two examples of lameness from birth. Blindness is common in the Orient and Jesus healed many cases (cf. strkjv@Mark:8:23; strkjv@10:46|) and mentions this fact as one of the marks of the Messiah in the message to the Baptist (Matthew:11:5|). This is the only example of congenital blindness healed. It is not clear that the disciples expected Jesus to heal this case. They are puzzled by the Jewish notion that sickness was a penalty for sin. The Book of Job:had shown that this was not always the case and Jesus shows it also (Luke:13:1-5|). If this man was guilty, it was due to prenatal sin on his part, a curious notion surely. The other alternative charged it upon his parents. That is sometimes true (Exodus:20:5|, etc.), but by no means always. The rabbinical casuists loved to split hairs on this problem. Ezekiel (Ezekiel:18:20|) says: "The soul that sinneth it shall die" (individual responsibility for sin committed). There is something in heredity, but not everything. {That he should be born blind} (\hina tuphlos gennthi\). Probably consecutive (or sub-final) use of \hina\ with first aorist passive subjunctive of \genna\.
rwp@John:9:3 @{But that the works of God should be made manifest in him} (\all' hina phanerthi ta erga tou theou en auti\). Jesus denies both alternatives, and puts God's purpose (\all' hina\ with first aorist subjunctive of \phanero\) as the true solution. It is sometimes true that disease is the result of personal sin as in the man in strkjv@5:14| and parents can hand on the effects of sin to the third and fourth generations, but there are cases free from blame like this. There is comfort for many sufferers in the words of Jesus here.
rwp@John:9:5 @{When I am in the world} (\hotan en ti kosmi \). Indefinite relative clause with \hotan\ and present active subjunctive \\, "whenever I am in the world." The Latin Vulgate renders here \hotan\ by _quamdiu_ so long as or while as if it were \hes\. But clearly Jesus here refers to the historic Incarnation (17:11|) and to any previous visitations in the time of the patriarchs, prophets, etc. Jesus as God's Son is always the Light of the World (1:4,10; strkjv@8:12|), but here the reference is limited to his manifestation "in the world." {I am the light of the world} (\phs eimi tou kosmou\). The absence of the definite article (\to phs\ in strkjv@8:12|) is to be noted (Westcott). Literally, "I am light to the world, whenever I am in the world." "The display of the character varies with the occasion" (Westcott).
rwp@John:9:38 @{Lord, I believe} (\Pisteu, kurie\). \Kurie\ here = Lord (reverence, no longer respect as in 36|). A short creed, but to the point. {And he worshipped him} (\kai prosekunsen auti\). Ingressive first aorist active indicative of \proskune\, old verb to fall down in reverence, to worship. Sometimes of men (Matthew:18:26|). In John (see strkjv@4:20|) this verb "is always used to express divine worship" (Bernard). It is tragic to hear men today deny that Jesus should be worshipped. He accepted worship from this new convert as he later did from Thomas who called him "God" (John:20:28|). Peter (Acts:10:25f.|) refused worship from Cornelius as Paul and Barnabas did at Lystra (Acts:14:18|), but Jesus made no protest here.
rwp@John:11:16 @{Didymus} (\Didumos\). The word means twin. Clearly Thomas had a twin brother or sister. Applied two other times to him (20:24; strkjv@21:2|). The Aramaic word for Thomas means Twin and Didymus is just the Greek equivalent of Thomas. He may even in Greek circles have been called Didymus. {His fellow disciples} (\tois sunmathtais\). Dative case and article use like "his." Only use of \sunmathtes\ in the N.T., rare word (in Plato). {Us also} (\kai hmeis\). As well as Jesus, since he is bent on going. {That we may die with him} (\hina apothanmen met' autou\). Purpose clause with \hina\ and the second aorist active subjunctive of \apothnsk\. Die with Jesus, Thomas means. Lazarus is already dead and they will kill Jesus (verse 8|). Pessimistic courage surely.
rwp@John:11:17 @{Found} (\heuren\). Second aorist active indicative of \heurisk\. {That he had been in the tomb four days already} (\auton tessaras d hmeras echonta\). Literally, "him (accusative object of \heuren\) having already four days in the tomb." See strkjv@5:5| for the same idiom (\et echn\) for expression of time (having 38 years). In Jewish custom burial took place on the day of death (Acts:6:6,10|).
rwp@John:11:26 @{Shall never die} (\ou m apothani eis ton aina\). Strong double negative \ou m\ with second aorist active subjunctive of \apothnsk\ again (but spiritual death, this time), "shall not die for ever" (eternal death). {Believest thou this?} (\pisteueis touto;\) Sudden test of Martha's insight and faith with all the subtle turns of thought involved.
rwp@John:11:31 @{Followed her} (\kolouthsan auti\). First aorist active indicative of \akolouthe\ with associative instrumental case (\auti\). This crowd of consolers (\paramuthoumenoi\) meant kindly enough, but did the one wrong thing for Mary wished to see Jesus alone. People with kind notions often so act. The secrecy of Martha (verse 28|) was of no avail. {Supposing that she was going unto the tomb} (\doxantes hoti hupagei eis to mnmeion\). First aorist active participle of \doke\, justifying their conduct by a wrong inference. Note retention of present tense \hupagei\ in indirect discourse after the secondary tense \kolouthsan\. {To weep there} (\hina klausi ekei\). Purpose clause with \hina\ and the first aorist active subjunctive of \klai\, old verb to weep. Sometimes to wail or howl in oriental style of grief, but surely not that here. At any rate this supposed purpose of Mary was a real reason for this crowd {not} to go with her.
rwp@John:11:35 @{Jesus wept} (\edakrusen ho Isous\). Ingressive first aorist active indicative of \dakru\, old verb from \dakru\ or \dakruon\, a tear (Acts:20:19|), only here in N.T. It never means to wail, as \klai\ sometimes does. "Jesus burst into tears." \Klai\ is used of Jesus in strkjv@Luke:19:41|. See strkjv@Hebrews:5:7| "with strong crying and tears" (\meta kraugs kai dakrun\). Apparently this was as Jesus started towards (see verse 38|) the tomb. In a sense it was a reaction from the severe strain in verse 33|, but chiefly it was the sheer human sympathy of his heart with Martha and Mary touched with the feeling of our common weakness (Hebrews:4:15|). Often all that we can do is to shed tears in grief too deep for words. Jesus understood and understands. This is the shortest verse in the Bible, but no verse carries more meaning in it.
rwp@John:11:39 @{Take ye away the stone} (\arate ton lithon\). First aorist active imperative of \air\. They could do this much without the exercise of Christ's divine power. It was a startling command to them. {By this time he stinketh} (\d ozei\). Present active indicative of old verb, here only in N.T. (cf. strkjv@Exodus:8:14|). It means to give out an odour, either good or bad. {For he hath been dead four days} (\tetartaios gar estin\). The Greek simply says, "For he is a fourth-day man." It is an old ordinal numeral from \tetartos\ (fourth). Herodotus (ii. 89) has \tetartaios genesthai\ of one four days dead as here. The word is only here in the N.T. The same idiom occurs in strkjv@Acts:28:13| with \deuteraioi\ (second-day men). Lightfoot (_Hor. Hebr._) quotes a Jewish tradition (_Beresh. Rabba_) to the effect that the soul hovers around the tomb for three days hoping to return to the body, but on the fourth day leaves it. But there is no suggestion here that Martha held that notion. Her protest is a natural one in spite of her strong faith in verses 22-27|.
rwp@John:11:48 @{If we let him thus alone} (\ean aphmen auton houts\). Condition of third class with \ean\ and second aorist active subjunctive of \apimi\. "Suppose we leave him thus alone." Suppose also that he keeps on raising the dead right here next door to Jerusalem! {All will believe on him} (\pantes pisteusousin eis auton\). Future active of \pisteu\. The inevitable conclusion, "all" (\pantes\), not just "some" (\tines\). as now. {And the Romans will come} (\kai eleusontai hoi Rmaioi\). Another inevitable result with the future middle of \erchomai\. Only if the people take Jesus as their political Messiah (6:15|) as they had once started to do. This is a curious muddle for the rulers knew that Jesus did not claim to be a political Messiah and would not be a rival to Caesar. And yet they use this fear (their own belief about the Messiah) to stir themselves to frenzy as they will use it with Pilate later. {And take away both our place and our nation} (\kai arousin hmn kai ton topon kai to ethnos\). Future active of \air\, another certain result of their inaction. Note the order here when "place" (job) is put before nation (patriotism), for all the world like modern politicians who make the fate of the country turn on their getting the jobs which they are seeking. In the course of time the Romans will come, not because of the leniency of the Sanhedrin toward Jesus, but because of the uprising against Rome led by the Zealots and they will destroy both temple and city and the Sanhedrin will lose their jobs and the nation will be scattered. Future historians will say that this fate came as punishment on the Jews for their conduct toward Jesus.
rwp@John:11:49 @{Caiaphas} (\Kaiaphas\). Son-in-law of Annas and successor and high priest for 18 years (A.D. 18 to 36). {That year} (\tou eniautou ekeinou\). Genitive of time; his high-priesthood included that year (A.D. 29 or 30). Songs:he took the lead at this meeting. {Ye know nothing at all} (\humeis ouk oidate ouden\). In this he is correct, for no solution of their problem had been offered.
rwp@John:11:51 @{Not of himself} (\aph' heautou ouk\). Not wholly of himself, John means. There was more in what Caiaphas said than he understood. His language is repeated in strkjv@18:14|. {Prophesied} (\eprophteusen\). Aorist active indicative of \prophteu\. But certainly unconscious prophecy on his part and purely accidental. Caiaphas meant only what was mean and selfish. {That Jesus should die} (\hoti emellen Isous apothnskein\). Imperfect active of \mell\ in indirect discourse instead of the usual present retained after a secondary tense (\eprophteusen\) as sometimes occurs (see strkjv@2:25|).
rwp@John:11:54 @{Therefore walked no more openly} (\oun ouketi parrsii periepatei\). Imperfect active of \peripate\, to walk around. Jesus saw clearly that to do so would bring on the end now instead of his "hour" which was to be at the passover a month ahead. {Into the country near to the wilderness} (\eis tn chran eggus ts ermou\). It was now in Jerusalem as it had become once in Galilee (7:1|) because of the plots of the hostile Jews. The hill country northeast of Jerusalem was thinly populated. {Into a city called Ephraim} (\eis Ephraim legomenn polin\). \Polis\ here means no more than town or village (\km\). The place is not certainly known, not mentioned elsewhere in the N.T. Josephus mentions (_War_, IV. ix. 9) a small fort near Bethel in the hill country and in strkjv@2Chronicles:13:19| Ephron is named in connexion with Bethel. Up here Jesus would at least be free for the moment from the machinations of the Sanhedrin while he faced the coming catastrophe at the passover. He is not far from the mount of temptation where the devil showed and offered him the kingdoms of the world for the bending of the knee before him. Is it mere fancy to imagine that the devil came to see Jesus again here at this juncture with a reminder of his previous offer and of the present plight of the Son of God with the religious leaders conspiring his death? At any rate Jesus has the fellowship of his disciples this time (\meta tn mathtn\). But what were they thinking?
rwp@John:11:55 @{Was near} (\n eggus\). See strkjv@2:13| for the same phrase. This last passover was the time of destiny for Jesus. {Before the passover to purify themselves} (\pro tou pascha hina hagnissin heautous\). Purpose clause with \hina\ and the first aorist active subjunctive of \hagniz\, old verb from \hagnos\ (pure), ceremonial purification here, of course. All this took time. These came "from the country" (\ek ts chras\), from all over Palestine, from all parts of the world, in fact. John shifts the scene to Jerusalem just before the passover with no record of the way that Jesus came to Jerusalem from Ephraim. The Synoptic Gospels tell this last journey up through Samaria into Galilee to join the great caravan that crossed over into Perea and came down on the eastern side of the Jordan opposite Jericho and then marched up the mountain road to Bethany and Bethphage just beside Jerusalem. This story is found in strkjv@Luke:17:11-19:28; strkjv@Mark:10:1-52; strkjv@Matthew:19:1-20:34|. John simply assumes the Synoptic narrative and gives the picture of things in and around Jerusalem just before the passover (11:56,57|).
rwp@John:11:56 @{They sought therefore for Jesus} (\eztoun oun ton Isoun\). Imperfect active of \zte\ and common \oun\ of which John is so fond. They were seeking Jesus six months before at the feast of tabernacles (7:11|), but now they really mean to kill him. {As they stood in the temple} (\en ti hieri hestkotes\). Perfect active participle (intransitive) of \histmi\, a graphic picture of the various groups of leaders in Jerusalem and from other lands, "the knots of people in the Temple precincts" (Bernard). They had done this at the tabernacles (7:11-13|), but now there is new excitement due to the recent raising of Lazarus and to the public order for the arrest of Jesus. {That he will not come to the feast?} (\hoti ou m elthi eis tn heortn;\). The form of the question (indirect discourse after \dokeite\) assumes strongly that Jesus will not (\ou m\, double negative with second aorist active \elthi\ from \erchomai\) dare to come this time for the reason given in verse 57|.
rwp@John:12:11 @{Because that} (\hoti\). Causal use of \hoti\. {By reason of him} (\di' auton\). "Because of him," regular idiom, accusative case with \dia\. {Went away} (\hupgon\). Cf. strkjv@6:67| for this verb. Inchoative imperfect active of \hupag\, "began to withdraw" as happened at the time of the raising of Lazarus (11:45f.|) and the secession was still going on. {And believed on Jesus} (\kai episteuon eis ton Isoun\). Imperfect active of \pisteu\ (note aorist in strkjv@11:45|). There was danger of a mass movement of the people to Jesus.
rwp@John:12:19 @{The Pharisees therefore laid among themselves} (\hoi oun Pharisaioi eipan pros heautous\). Graphic picture of the predicament of the Pharisees standing off and watching the enthusiastic crowds sweep by. As people usually do, they blame each other for the defeat of their plots against Jesus and for his final victory, as it seemed. {Behold how ye prevail nothing} (\thereite hoti ouk pheleite ouden\). It was a pathetic confession of failure because the rest of the plotters had bungled the whole thing. "Ye help nothing at all" by your plots and plans. {Lo, the world is gone after him} (\ide ho kosmos opis autou aplthen\). Exclamatory use of \ide\ and timeless aorist active indicative of \aperchomai\. The "world" is a bunch of fools, they feel, but see for yourselves. And the Sanhedrin had advertised to "find" Jesus! They can find him now!
rwp@John:12:25 @{Loseth it} (\apolluei autn\). The second paradox. Present active indicative of \apollu\. This great saying was spoken at various times as in strkjv@Mark:8:35| (Matthew:16:25; strkjv@Luke:9:24|) and strkjv@Mark:10:39| (Luke:17:33|). See those passages for discussion of \psuch\ (life or soul). For "he that hateth his life" (\ho misn tn psuchn autou\) see the sharp contrasts in Luke strkjv@14:26-35| where \mise\ is used of father, mother, wife, children, brothers, sisters, as well as one's own life. Clearly \mise\ means "hate" when the issue is between Christ and the dearest things of life as happens when the choice is between martyrdom and apostasy. In that case one keeps his soul for eternal life by losing his life (\psuch\, each time) here. That is the way to "guard" (\phulaxei\) life by being true to Christ. This is the second paradox to show Christ's philosophy of life.
rwp@John:12:34 @{Out of the law} (\ek tou nomou\). That is, "out of the Scriptures" (10:34; strkjv@15:25|). {The Christ abideth forever} (\ho Christos menei eis ton aina\). Timeless present active indicative of \men\, to abide, remain. Perhaps from strkjv@Psalms:89:4; strkjv@110:4; strkjv@Isaiah:9:7; strkjv@Ezekiel:37:25; strkjv@Daniel:7:14|. {How sayest thou?} (\ps legeis su;\). In opposition to the law (Scripture). {The Son of man} (\ton huion tou anthrpou\). Accusative case of general reference with the infinitive \hupsthnai\ (first aorist passive of \hupso\ and taken in the sense of death by the cross as Jesus used it in verse 32|). Clearly the crowd understand Jesus to be "the Son of man" and take the phrase to be equivalent to "the Christ." This is the obvious way to understand the two terms in their reply, and not, as Bernard suggests, that they saw no connexion between "the Christ" (the Messiah) and "the Son of man." The use of "this" (\houtos\) in the question that follows is in contrast to verse 32|. The Messiah (the Son of man) abides forever and is not to be crucified as you say he "must" (\dei\) be.
rwp@Jude:1:25 @{To the only God our Saviour} (\moni thei stri hmn\). Dative in the noble doxology. See strkjv@Romans:16:27|, \moni sophi thei\ (to the alone wise God), where also we have \dia Isou Christou\, but without \tou kuriou hmn\ (our Lord) as here. \Str\ is used of God eight times in the N.T., six of them in the Pastoral Epistles. \Doxa\ (glory) to God or Christ in all the doxologies except strkjv@1Timothy:6:16|. \Megalosun\ (Majesty) is a late LXX word, in N.T. only here and strkjv@Hebrews:1:3; strkjv@8:1|. {Before all time} (\pro pantos tou ainos\). Eternity behind us. See same idea in strkjv@1Corinthians:2:7| \pro tn ainn\. {Now} (\nun\). The present. {For ever more} (\eis pantas tous ainas\). "Unto all the ages." All the future. As complete a statement of eternity as can be made in human language.
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:1:5 @{There was} (\egeneto\). Not the usual \en\ for "was," but there arose or came into notice. With this verse the literary _Koin_ of verses 1 to 4 disappears. To the end of chapter 2 we have the most Hebraistic (Aramaic) passage in Luke's writings, due evidently to the use of documents or notes of oral tradition. Plummer notes a series of such documents ending with strkjv@1:80, strkjv@2:40, strkjv@2:52|. If the mother of Jesus was still alive, Luke could have seen her. She may have written in Aramaic an account of these great events. Natural reserve would keep her from telling too much and from too early publicity. Luke, as a physician, would take special interest in her birth report. The supernatural aspects disturb only those who do not admit the real Incarnation of Jesus Christ and who are unable to believe that God is superior to nature and that the coming of the Son of God to earth justifies such miraculous manifestations of divine power. Luke tells his story from the standpoint of Mary as Matthew gives his from the standpoint of Joseph. The two supplement each other. We have here the earliest documentary evidence of the origins of Christianity that has come down to us (Plummer). {Herod, King of Judea} (\Hridou basiles ts Ioudaias\). This note of time locates the events before the death of Herod the Great (as he was called later), appointed King of Judea by the Roman Senate B.C. 40 at the suggestion of Octavius and Antony. He died B.C. 4. {Of the course of Abijah} (\ex ephmerias Abia\). Not in old Greek, but in LXX and modern Greek. Papyri have a verb derived from it, \ephmere\. Daily service (Nehemiah:13:30; strkjv@1Chronicles:25:8|) and then a course of priests who were on duty for a week (1Chronicles:23:6; strkjv@28:13|). There were 24 such courses and that of Abijah was the eighth (1Chronicles:24:10; strkjv@2Chronicles:8:14|). Only four of these courses (Jedaiah, Immer, Pashur, Harim) returned from Babylon, but these four were divided into twenty-four with the old names. Each of these courses did duty for eight days, sabbath to sabbath, twice a year. On sabbaths the whole course did duty. At the feast of tabernacles all twenty-four courses were present. {Of the daughters of Aaron} (\ek tn thugatern Aarn\). "To be a priest and married to a priest's daughter was a double distinction" (Plummer). Like a preacher married to a preacher's daughter.
rwp@Luke:1:9 @{His lot was} (\elache\). Literally, {he obtained the lot}. Second aorist active indicative of \lagchan\, to obtain by lot, a very old verb from Homer on. It is used either with the genitive as here, or the accusative as in strkjv@Acts:1:17; strkjv@2Peter:1:1|. Papyri show examples with the accusative. It was only once in a lifetime that a priest obtained the lot of going (\eiselthn\, here nominative aorist active participle agreeing with the subject of \elache\) into the sanctuary (\ton naon\, not \to hieron\, the outer courts) and burning incense on the golden altar. "It was the great moment of Zacharias's life, and his heart was no doubt alert for the supernatural" (Ragg). The fortunate lot was "a white stone" to which strkjv@Revelation:2:17| may refer. {Burn incense} (\tou thumiasai\). Here only in the N.T. Occurs on inscriptions. Hobart finds it used by medical writers for fumigating herbs. "Ascending the steps to the Holy Place, the priests spread the coals on the golden altar, and arranged the incense, and the chief operating priest was then left alone within the Holy Place to await the signal of the president to burn the incense. It was probably at this time that the angel appeared to Zacharias" (Vincent).
rwp@Luke:1:13 @{Is heard} (\eiskousth\). First aorist passive indicative. A sort of timeless aorist, "was heard" when made, and so "is heard" now. Probably the prayer was for a son in spite of the great age of Elisabeth, though the Messianic redemption is possible also. {John} (\Iann\). The word means that God is gracious. The mention of the name should have helped Zacharias to believe. The message of the angel (verses 13-17|) takes on a metrical form when turned into Hebrew (Ragg) and it is a prose poem in Greek and English like strkjv@1:30-33,35-37,42-45,46-55,68-70; strkjv@2:10-12,14,29-32,34-35|. Certainly Luke has preserved the earliest Christian hymns in their oldest sources. He is the first critic of the sources of the Gospels and a scholarly one.
rwp@Luke:1:15 @{Strong drink} (\sikera\). A Hebrew word transliterated into Greek, an intoxicating drink. Here only in the N.T. John was to be a personal "dry" or Nazarite (Numbers:6:3|). {Shall not drink} (\ou m pii\). Strong prohibition, double negative and second aorist subjunctive. {The Holy Ghost} (\pneumatos hagiou\). The Holy Spirit in contrast to the physical excitement of strong drink (Plummer). Luke uses this phrase 53 times, 12 in the Gospel, Mark and John 4 each, Matthew 5 times. {Even from his mother's womb} (\eti ek koilias mtros autou\). A manifest Hebraism. Cf. verse 41|.
rwp@Luke:7:4 @{Besought} (\parekaloun\). Imperfect active, began and kept on beseeching. This is the same verb used by Matthew in strkjv@Matthew:8:5| of the centurion himself. {Earnestly} (\spoudais\). From \spoud\ haste. Songs:eagerly, earnestly, zealously, for time was short. {That thou shouldst do this for him} (\hi parexi touto\). Second future middle singular of \parech\. Old and common verb, furnish on thy part. \Hi\ is relative in dative case almost with notion of contemplated result (Robertson, _Grammar_, p. 961).
rwp@Luke:7:11 @{Soon afterwards} (\en toi hexs\). According to this reading supply \chroni\, time. Other MSS. read \ti hexs\ (supply \hmeri\, day). \Hexs\ occurs in Luke and Acts in the N.T. though old adverb of time. {That} (\Hoti\). Not in the Greek, the two verbs \egeneto\ and \eporeuth\ having no connective (asyndeton). {Went with him} (\suneporeuonto auti\). Imperfect middle picturing the procession of disciples and the crowd with Jesus. Nain is not mentioned elsewhere in the N.T. There is today a hamlet about two miles west of Endor on the north slope of Little Hermon. There is a burying-place still in use. Robinson and Stanley think that the very road on which the crowd with Jesus met the funeral procession can be identified.
rwp@Luke:7:37 @{A woman which was in the city, a sinner} (\gun htis en ti polei hamartlos\). Probably in Capernaum. The use of \htis\ means "Who was of such a character as to be" (cf. strkjv@8:3|) and so more than merely the relative \h\, who, that is, "who was a sinner in the city," a woman of the town, in other words, and known to be such. \Hamartlos\, from \hamartan\, to sin, means devoted to sin and uses the same form for feminine and masculine. It is false and unjust to Mary Magdalene, introduced as a new character in strkjv@Luke:8:2|, to identify this woman with her. Luke would have no motive in concealing her name here and the life of a courtesan would be incompatible with the sevenfold possession of demons. Still worse is it to identify this courtesan not only with Mary Magdalene, but also with Mary of Bethany simply because it is a Simon who gives there a feast to Jesus when Mary of Bethany does a beautiful deed somewhat like this one here (Mark:14:3-9; strkjv@Matthew:26:6-13; strkjv@John:12:2-8|). Certainly Luke knew full well the real character of Mary of Bethany (10:38-42|) so beautifully pictured by him. But a falsehood, once started, seems to have more lives than the cat's proverbial nine. The very name Magdalene has come to mean a repentant courtesan. But we can at least refuse to countenance such a slander on Mary Magdalene and on Mary of Bethany. This sinful woman had undoubtedly repented and changed her life and wished to show her gratitude to Jesus who had rescued her. Her bad reputation as a harlot clung to her and made her an unwelcome visitor in the Pharisee's house. {When she knew} (\epignousa\). Second aorist active participle from \epiginsk\, to know fully, to recognize. She came in by a curious custom of the time that allowed strangers to enter a house uninvited at a feast, especially beggars seeking a gift. This woman was an intruder whereas Mary of Bethany was an invited guest. "Many came in and took their places on the side seats, uninvited and yet unchallenged. They spoke to those at table on business or the news of the day, and our host spoke freely to them" (Trench in his _Parables_, describing a dinner at a Consul's house at Damietta). {He was sitting at meat} (\katakeitai\). Literally, he is reclining (present tense retained in indirect discourse in Greek). {An alabaster cruse of ointment} (\alabastron murou\). See on ¯Matthew:26:7| for discussion of \alabastron\ and \murou\.
rwp@Luke:7:44 @{Turning} (\strapheis\). Second aorist passive participle. {Seest thou} (\blepeis\). For the first time Jesus looks at the woman and he asks the Pharisee to look at her. She was behind Jesus. Jesus was an invited guest. The Pharisee had neglected some points of customary hospitality. The contrasts here made have the rhythm of Hebrew poetry. In each contrast the first word is the point of defect in Simon: {water} (44), {kiss} (45), {oil} (46).
rwp@Luke:8:1 @{Soon afterwards} (\en ti kathexs\). In strkjv@7:11| we have \en ti hexs\. This word means one after the other, successively, but that gives no definite data as to the time, only that this incident in strkjv@8:1-3| follows that in strkjv@7:36-50|. Both in Luke alone. {That} (\kai\). One of Luke's idioms with \kai egeneto\ like Hebrew _wav_. Went about (\dideuen\). Imperfect active of \diodeu\, to make one's way through (\dia, hodos\), common in late Greek writers. In the N.T. here only and strkjv@Acts:17:1|. {Through cities and villages} (\kata polin kai kmn\). Distributive use of \kata\ (up and down). The clause is amphibolous and goes equally well with \dideuen\ or with \krussn\ (heralding) \kai euaggelizomenos\ (evangelizing, gospelizing). This is the second tour of Galilee, this time the Twelve with him.
rwp@Luke:8:2 @{Which had been healed} (\hai san tetherapeumenai\). Periphrastic past perfect passive, suggesting that the healing had taken place some time before this tour. These women all had personal grounds of gratitude to Jesus. {From whom seven devils (demons) had gone out} (\aph' hs daimonia hepta exelluthei\). Past perfect active third singular for the \daimonia\ are neuter plural. This first mention of Mary Magdalene describes her special cause of gratitude. This fact is stated also in strkjv@Mark:16:9| in the disputed close of the Gospel. The presence of seven demons in one person indicates special malignity (Mark:5:9|). See strkjv@Matthew:17:45| for the parable of the demon who came back with seven other demons worse than the first. It is not known where Magdala was, whence Mary came.
rwp@Luke:8:11 @{Is this} (\estin de haut\). Means this. Jesus now proceeds to interpret his own parable. {The seed is the word of God} (\ho sporos estin ho logos tou theou\). The article with both subject and predicate as here means that they are interchangeable and can be turned round: The word of God is the seed. The phrase "the word of God" does not appear in Matthew and only once in Mark (Mark:7:13|) and John (John:10:35|), but four times in Luke (5:1; strkjv@8:11,21; strkjv@11:28|) and twelve times in Acts. In strkjv@Mark:4:14| we have only "the word." In strkjv@Mark:3:31| we have "the will of God," and in strkjv@Matthew:12:46| "the will of my Father" where strkjv@Luke:8:21| has "the word of God." This seems to show that Luke has the subjective genitive here and means the word that comes from God.
rwp@Luke:8:15 @{In an honest and good heart} (\en kardii kali kai agathi\). Peculiar to Luke. In verse 8| the land (\gn\) is called \agathn\ (really good, generous) and in verse 15| we have \en ti kali gi\ ({in the beautiful or noble land}). Songs:Luke uses both adjectives of the heart. The Greeks used \kalos k' agathos\ of the high-minded gentleman. It is probable that Luke knew this idiom. It occurs here alone in the N.T. It is not easy to translate. We have such phrases as "good and true," "sound and good," "right and good," no one of which quite suits the Greek. Certainly Luke adds new moral qualities not in the Hellenic phrase. The English word "honest" here is like the Latin _honestus_ (fair, noble). The words are to be connected with "hold fast" (\katechousin\), "hold it down" so that the devil does not snatch it away, having depth of soil so that it does not shrivel up under the sun, and is not choked by weeds and thorns. It bears fruit (\karpophorousin\, an old expressive verb, \karpos\ and \phore\). That is the proof of spiritual life. {In patience} (\en hupomoni\). There is no other way for real fruit to come. Mushrooms spring up overnight, but they are usually poisonous. The best fruits require time, cultivation, patience.
rwp@Luke:8:23 @{He fell asleep} (\aphupnsen\). First aorist (ingressive) active indicative of \aphupno\, to put to sleep, to fall off to sleep, a late verb for which the older Greek used \kathupno\. Originally \aphupno\ meant to waken from sleep, then to fall off to sleep (possibly a medical use). This is the only passage which speaks of the sleep of Jesus. Here only in the N.T. {Came down} (\kateb\). Second aorist active indicative of \katabain\, common verb. It was literally true. These wind storms (\lailaps\. Songs:also strkjv@Mark:4:37|) rushed from Hermon down through the Jordan gorge upon the Sea of Galilee and shook it like a tempest (Matthew:8:24|). Mark's (Mark:4:37|) vivid use of the dramatic present \ginetai\ (ariseth) is not so precise as Luke's "came down." See on ¯Matthew:8:24|. These sudden squalls were dangerous on this small lake. {They were filling} (\suneplrounto\). Imperfect passive. It was the boat that was being filled (Mark:4:37|) and it is here applied to the navigators as sailors sometimes spoke. An old verb, but in the N.T. used only by Luke (8:23; strkjv@9:51; strkjv@Acts:2:1|). {Were in jeopardy} (\ekinduneuon\). Imperfect active, vivid description. Old verb, but in the N.T. only here, strkjv@Acts:19:27; strkjv@1Corinthians:15:30|.
rwp@Luke:8:27 @{And for a long time} (\kai chroni hikani\). The use of the associative instrumental case in expressions of time is a very old Greek idiom that still appears in the papyri (Robertson, _Grammar_, p. 527). {He had worn no clothes} (\ouk enedusato himation\). First aorist middle indicative, constative aorist, viewing the "long time" as a point. Not pluperfect as English has it and not for the pluperfect, simply "and for a long time he did not put on himself (indirect middle) any clothing." The physician would naturally note this item. Common verb \endu\ or \endun\. This item in Luke alone, though implied by strkjv@Mark:5:15| "clothed" (\himatismenon\). {And abode not in any house} (\kai en oikii ouk emenen\). Imperfect active. Peculiar to Luke, though implied by the mention of tombs in all three (Mark:5:3; strkjv@Matthew:8:28; strkjv@Luke:8:27|).
rwp@Luke:18:1 @{To the end that} (\pros to dein\). {With a view to the being necessary}, \pros\ and the articular infinitive. The impersonal verb \dei\ here is in the infinitive and has another infinitive loosely connected with it \proseuchesthai\, to pray. {Not to faint} (\m enkakein\). Literally, not to give in to evil (\en, kake\, from \kakos\, bad or evil), to turn coward, lose heart, behave badly. A late verb used several times in the N.T. (2Corinthians:4:1,16,| etc.).
rwp@Luke:18:34 @{And they perceived not} (\kai ouk eginskon\). Imperfect active. They kept on not perceiving. Twice already Luke has said this in the same sentence. {They understood none of these things} (\ouden toutn sunkan\). First aorist active indicative, a summary statement. {This saying was hid from them} (\n to rhma touto kekrummenon ap' autn\). Past perfect passive indicative (periphrastic), state of completion. It was a puzzling experience. No wonder that Luke tries three times to explain the continued failure of the apostles to understand Jesus. The words of Christ about his death ran counter to all their hopes and beliefs.
rwp@Luke:19:45 @{Began to cast out} (\rxato ekballein\). Songs:Mark:11:15| whereas strkjv@Matthew:21:12| has simply "he cast out." See Mark and Matthew for discussion of this second cleansing of the temple at the close of the public ministry in relation to the one at the beginning in strkjv@John:2:14-22|. There is nothing gained by accusing John or the Synoptics of a gross chronological blunder. There was abundant time in these three years for all the abuses to be revived.
rwp@Luke:20:1 @{On one of the days} (\en mii tn hmern\). Luke's favourite way of indicating time. It was the last day of the temple teaching (Tuesday). strkjv@Luke:20:1-19| is to be compared with strkjv@Mark:11:27-12:12; strkjv@Matthew:21:23-46|. {There came upon him} (\epestsan\). Second aorist active indicative, ingressive aorist of \ephistmi\, old and common verb, stood up against him, with the notion of sudden appearance. These leaders (cf. strkjv@19:47|) had determined to attack Jesus on this morning, both Sadducees (chief priests) and Pharisees (scribes), a formal delegation from the Sanhedrin.
rwp@Luke:20:9 @{Vineyard} (\ampelna\). Late word from \ampelos\ (vine), place of vines. Songs:in strkjv@Mark:12:1; strkjv@Matthew:21:33|. {Let it out} (\exedeto\). Second aorist middle of \ekdidmi\, but with variable vowel \e\ in place of \o\ of the stem \do\ (\exedoto\). Same form in Mark and Matthew. {For a long time} (\chronous hikanous\). Accusative of extent of time, considerable times or periods of time. Not in Mark and Matthew, though all three have \apedmsen\ (went off from home). See on ¯Luke:7:6| for \hikanos\.
rwp@Luke:20:45 @{In the hearing of all the people} (\akouontos pantos tou laou\). Genitive absolute, "while all the people were listening" (present active participle). That is the time to speak. The details in this verse and verse 47| are precisely those given in strkjv@Mark:12:38f.|, which see for discussion of details. strkjv@Matthew:23:1-39| has a very full and rich description of this last phase of the debate in the temple where Jesus drew a full-length portrait of the hypocrisy of the Pharisees and scribes in their presence. It was a solemn climax to this last public appearance of Christ in the temple when Jesus poured out the vials of his indignation as he had done before (Matthew:16:2; strkjv@Luke:11:37-54; 12-1|).
rwp@Luke:21:8 @{That ye be not led astray} (\m planthte\). First aorist passive subjunctive with \m\ (lest). This verb \plana\ occurs here only in Luke though often in the rest of the N.T. (as strkjv@Matthew:24:4,5,11,24|, which see). Our word _planet_ is from this word. {The time is at hand} (\ho kairos ggiken\). Just as John the Baptist did of the kingdom (Matthew:3:2|) and Jesus also (Mark:1:15|). {Go ye not after them} (\m poreuthte opis autn\). First aorist passive subjunctive with \m\. A needed warning today with all the false cries in the religious world.
rwp@Luke:21:12 @{But before all these things} (\pro de toutn pantn\). In strkjv@Mark:13:8; strkjv@Matthew:24:8| these things are termed "the beginning of travail." That may be the idea here. Plummer insists that priority of time is the point, not magnitude. {Bringing you} (\apagomenous\). Present passive participle from \apag\, an old verb to lead off or away. But here the participle is in the accusative plural, not the nominative like \paradidontes\ (present active participle, delivering you up), agreeing with \humas\ not expressed the object of \paradidontes\, "you being brought before or led off." "A technical term in Athenian legal language" (Bruce).
rwp@Luke:21:20 @{Compassed with armies} (\kukloumenn hupo stratopedn\). Present passive participle of \kuklo\, to circle, encircle, from \kuklos\, circle. Old verb, but only four times in N.T. The point of this warning is the present tense, being encircled. It will be too late after the city is surrounded. It is objected by some that Jesus, not to say Luke, could not have spoken (or written) these words before the Roman armies came. One may ask why not, if such a thing as predictive prophecy can exist and especially in the case of the Lord Jesus. The word \stratopedn\ (\stratos\, army, \pedon\, plain) is a military camp and then an army in camp. Old word, but only here in the N.T. {Then know} (\tote gnte\). Second aorist active imperative of \ginsk\. Christians did flee from Jerusalem to Pella before it was too late as directed in strkjv@Luke:21:21; strkjv@Mark:13:14f.; strkjv@Matthew:24:16f|.
rwp@Luke:21:24 @{Edge of the sword} (\stomati machairs\). Instrumental case of \stomati\ which means "mouth" literally (Genesis:34:26|). This verse like the close of verse 22| is only in Luke. Josephus (_War_, VI. 9.3) states that 1,100,000 Jews perished in the destruction of Jerusalem and 97,000 were taken captive. Surely this is an exaggeration and yet the number must have been large. {Shall be led captive} (\aichmaltisthsontai\). Future passive of \aichmaltiz\ from \aichm\, spear and \haltos\ (\haliskomai\). Here alone in the literal sense in the N.T. {Shall be trodden under foot} (\estai patoumen\). Future passive periphrastic of \pate\, to tread, old verb. {Until the times of the Gentiles be fulfilled} (\achri hou plrthsin kairoi ethnn\). First aorist passive subjunctive with \achri hou\ like \hes hou\. What this means is not clear except that Paul in strkjv@Romans:11:25| shows that the punishment of the Jews has a limit. The same idiom appears there also with \achri hou\ and the aorist subjunctive.
rwp@Luke:21:27 @{And then shall they see} (\kai tote opsontai\). As much as to say that it will be not till then. Clearly the promise of the second coming of the Son of man in glory here (Mark:13:26f.; strkjv@Matthew:24:30f.|) is pictured as not one certain of immediate realization. The time element is left purposely vague.
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:21:37 @{Every day} (\tas hmeras\). During the days, accusative of extent of time. {Every night} (\tas nuktas\). "During the nights," accusative of extent of time. {Lodged} (\ulizeto\). Imperfect middle, was lodging, \aulizomai\ from \aul\ (court).
rwp@Luke:22:2 @{Sought} (\eztoun\). Imperfect active of \zte\, were seeking, conative imperfect. {How they might put him to death} (\to ps anelsin auton\). Second aorist active deliberative subjunctive (retained in indirect question) of \anaire\, to take up, to make away with, to slay. Common in Old Greek. Luke uses it so here and in strkjv@23:32| and eighteen times in the Acts, a favourite word with him. Note the accusative neuter singular article \to\ with the whole clause, "as to the how, etc." {For they feared} (\ephobounto gar\). Imperfect middle describing the delay of the "how." The triumphal entry and the temple speeches of Jesus had revealed his tremendous power with the people, especially the crowds from Galilee at the feast. They were afraid to go on with their plan to kill him at the feast.
rwp@Luke:22:7 @{The day of unleavened bread came} (\lthen h hmera tn azumn\). The day itself came, not simply was drawing nigh (verse 1|). {Must be sacrificed} (\edei thuesthai\). This was Nisan 14 which began at sunset. Luke is a Gentile and this fact must be borne in mind. The lamb must be slain by the head of the family (Exodus:12:6|). The controversy about the day when Christ ate the last passover meal has already been discussed (Matthew:26:17; strkjv@Mark:14:12|). The Synoptics clearly present this as a fact. Jesus was then crucified on Friday at the passover or Thursday (our time) at the regular hour 6 P.M. (beginning of Friday). The five passages in John (13:1f.; strkjv@13:27; strkjv@18:28; strkjv@19:14; strkjv@19:31|) rightly interpreted teach the same thing as shown in my _Harmony of the Gospels for Students of the Life of Christ_ (pp.279-284).
rwp@Luke:22:50 @{His right ear} (\to ous autou to dexion\). Mark strkjv@14:47; strkjv@Matthew:26:51| do not mention "right," but Luke the Physician does. strkjv@John:18:10| follows Luke in this item and also adds the names of Peter and of Malchus since probably both were dead by that time and Peter would not be involved in trouble.
rwp@Luke:22:58 @{After a little while another} (\meta brachu heteros\). strkjv@Matthew:26:71| makes it after Peter had gone out into the porch and mentions a maid as speaking as does strkjv@Mark:14:69|, while here the "other" (\heteros\) is a man (masculine gender). It is almost impossible to co-ordinate the three denials in the four accounts unless we conceive of several joining in when one led off. This time Peter's denial is very blunt, "I am not."
rwp@Luke:23:8 @{Was exceeding glad} (\echar lian\). Second aorist passive indicative of \chair\, ingressive aorist, became glad. {Of a long time} (\ex hikann chronn\). For this idiom see strkjv@8:27; strkjv@20:9; strkjv@Acts:8:11|). {He hoped} (\lpizen\). Imperfect active. He was still hoping. He had long ago gotten over his fright that Jesus was John the Baptist come to life again (9:7-9|). {Done} (\ginomenon\). Present middle participle. He wanted to see a miracle happening like a stunt of a sleight-of-hand performer.
rwp@Luke:23:19 @{Insurrection} (\stasin\). An old word for sedition, standing off, the very charge made against Jesus (and untrue). If Jesus had raised insurrection against Caesar, these accusers would have rallied to his standard. {And for murder} (\kai phonon\). They cared nought for this. In fact, the murderer was counted a hero like bandits and gangsters today with some sentimentalists. {Was cast} (\n bltheis\). Periphrastic aorist passive indicative of \ball\, a quite unusual form.
rwp@Luke:23:41 @{Nothing amiss} (\ouden atopon\). Nothing out of place (\a\ privative, \topos\, place). Old word, three times in the N.T. (Luke:23:44; strkjv@Acts:28:6; strkjv@2Thessalonians:3:2|). This can only mean that this robber accepts the claims of Jesus to be true. He is dying for claiming to be Messiah, as he is.
rwp@Luke:23:45 @{The sun's light failing} (\tou hliou ekleipontos\). Genitive absolute of the present active participle of \ekleip\, an old verb, to leave out, omit, pass by, to fail, to die. The word was used also of the eclipse of the sun or moon. But this was impossible at this time because the moon was full at the passover. Hence many documents change this correct text to "the sun was darkened" (\eskotisth ho hlios\) to obviate the difficulty about the technical eclipse. But the sun can be darkened in other ways. In a London fog at noon the street lights are often turned on. The Revised Version translates it correctly, "the sun's light failing." Leave the darkness unexplained. {In the midst} (\meson\). In the middle. strkjv@Mark:15:38; strkjv@Matthew:27:51| have "in two" (\eis duo\).
rwp@Luke:23:56 @{On the sabbath they rested} (\to sabbaton hsuchasan\). They returned and prepared spices before the sabbath began. Then they rested all during the sabbath (accusative of extent of time, \to sabbaton\).
rwp@Luke:24:1 @{At early dawn} (\orthrou batheos\). Genitive of time. Literally, at deep dawn. The adjective \bathus\ (deep) was often used of time. This very idiom occurs in Aristophanes, Plato, et cetera. strkjv@John:20:1| adds "while it was yet dark." That is, when they started, for the sun was risen when they arrived (Mark:16:2|). {Which they had prepared} (\ha htoimasan\). strkjv@Mark:16:1| notes that they bought other spices after the sabbath was over besides those which they already had (Luke:23:56|).
rwp@Luke:24:44 @{While I was yet with you} (\eti n sun humin\). Literally, {Being yet with you}. The participle \n\ takes the time of the principal verb.
rwp@Luke:24:52 @{Worshipped him} (\proskunsantes auton\). Here again we have one of Westcott and Hort's Western non-interpolations that may be genuine or not. {With great joy} (\meta charas megals\). Now that the Ascension has come they are no longer in despair. Joy becomes the note of victory as it is today. No other note can win victories for Christ. The bells rang in heaven to greet the return of Jesus there, but he set the carillon of joy to ringing on earth in human hearts in all lands and for all time.
rwp@Info_Mark @ THE GOSPEL ACCORDING TO MARK BY WAY OF INTRODUCTION One of the clearest results of modern critical study of the Gospels is the early date of Mark's Gospel. Precisely how early is not definitely known, but there are leading scholars who hold that A.D. 50 is quite probable. My own views are given in detail in my _Studies in Mark's Gospel_. Zahn still argues that the Gospel according to Matthew is earlier than that according to Mark, but the arguments are against him. The framework of Mark's Gospel lies behind both Matthew and Luke and nearly all of it is used by one or the other. One may satisfy himself on this point by careful use of a Harmony of the Gospels in Greek or English. Whether Mark made use of Q (_Logia of Jesus_) or not is not yet shown, though it is possible. But Mark and Q constitute the two oldest known sources of our Matthew and Luke. We have much of Q preserved in the Non-Markan portions of both Matthew and Luke, though the document itself has disappeared. But Mark's work has remained in spite of its exhaustive use by Matthew and Luke, all except the disputed close. For this preservation we are all grateful. Streeter (_The Four Gospels_) has emphasized the local use of texts in preserving portions of the New Testament. If Mark wrote in Rome, as is quite possible, his book was looked upon as the Roman Gospel and had a powerful environment in which to take root. It has distinctive merits of its own that helped to keep it in use. It is mainly narrative and the style is direct and simple with many vivid touches, like the historical present of an eyewitness. The early writers all agree that Mark was the interpreter for Simon Peter with whom he was at one time, according to Peter's own statement, either in Babylon or Rome (1Peter:5:13|).
rwp@Mark:5:8 @{For he said} (\elegen gar\). For he had been saying (progressive imperfect). Jesus had already repeatedly ordered the demon to come out of the man whereat the demon made his outcry to Jesus and protested. strkjv@Matthew:8:29| had "before the time" (\pro kairou\) and strkjv@8:31| shows that the demons did not want to go back to the abyss (\tn abusson\) right now. That was their real home, but they did not wish to return to the place of torment just now.
rwp@Mark:5:15 @{They come to Jesus} (\erchontai pros ton Isoun\). Vivid present. To Jesus as the cause of it all, "to meet Jesus" (\eis hupantsin Isou\, strkjv@Matthew:8:34|). {And behold} (\therousin\). Present tense again. {And they were afraid} (\kai ephobthsan\). They became afraid. Mark drops back to the ingressive aorist tense (passive voice). They had all been afraid of the man, but there he was "sitting clothed and in his right mind," (\kathmenon himatismenon kai sphronounta\. Note the participles). "At the feet of Jesus," Luke adds (Luke:8:35|). For a long time he had worn no clothes (Luke:8:17|). Here was the healing of the wild man and the destruction of the hogs all by this same 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:5:30 @{Perceiving in himself} (\epignous en heauti\). She thought, perhaps, that the touch of Christ's garment would cure her without his knowing it, a foolish fancy, no doubt, but one due to her excessive timidity. Jesus felt in his own consciousness. The Greek idiom more exactly means: "Jesus perceiving in himself the power from him go out" (\tn ex autou dunamin exelthousan\). The aorist participle here is punctiliar simply and timeless and can be illustrated by strkjv@Luke:10:18|: "I was beholding Satan fall" (\etheroun ton Satann pesonta\), where \pesonta\ does not mean _fallen_ (\peptkota\) as in strkjv@Revelation:9:1| nor falling (\piptonta\) but simply the constative aorist {fall} (Robertson, _Grammar_, p. 684). Songs:here Jesus means to say: "I felt in myself the power from me go." Scholars argue whether in this instance Jesus healed the woman by conscious will or by unconscious response to her appeal. Some even argue that the actual healing took place after Jesus became aware of the woman's reaching for help by touching his garment. What we do know is that Jesus was conscious of the going out of power from himself. strkjv@Luke:8:46| uses \egnn\ (personal knowledge), but Mark has \epignous\ (personal and additional, clear knowledge). One may remark that no real good can be done without the outgoing of power. That is true of mother, preacher, teacher, doctor. {Who touched my garments?} (\Tis mou hpsato tn himatin;\). More exactly, {Who touched me on my clothes}; The Greek verb uses two genitives, of the person and the thing. It was a dramatic moment for Jesus and for the timid woman. Later it was a common practice for the crowds to touch the hem of Christ's garments and be healed (Mark:6:56|). But here Jesus chose to single out this case for examination. There was no magic in the garments of Jesus. Perhaps there was superstition in the woman's mind, but Jesus honoured her darkened faith as in the case of Peter's shadow and Paul's handkerchief.
rwp@Mark:6:1 @{Into his own country} (\eis tn patrida autou\). Songs:Matthew:13:54|. There is no real reason for identifying this visit to Nazareth with that recorded in strkjv@Luke:4:26-31| at the beginning of the Galilean Ministry. He was rejected both times, but it is not incongruous that Jesus should give Nazareth a second chance. It was only natural for Jesus to visit his mother, brothers, and sisters again. Neither Mark nor Matthew mention Nazareth here by name, but it is plain that by \patrida\ the region of Nazareth is meant. He had not lived in Bethlehem since his birth.
rwp@Mark:6:19 @{And Herodias set herself against him} (\H de Hridias eneichen auti\). Dative of disadvantage. Literally, {had it in for him}. This is modern slang, but is in exact accord with this piece of vernacular _Koin_. No object of \eichen\ is expressed, though \orgn\ or \cholon\ may be implied. The tense is imperfect and aptly described the feelings of Herodias towards this upstart prophet of the wilderness who had dared to denounce her private relations with Herod Antipas. Gould suggests that she "kept her eye on him" or kept up her hostility towards him. She never let up, but bided her time which, she felt sure, would come. See the same idiom in strkjv@Genesis:49:23|. She {desired to kill him} (\thelen auton apokteinai\). Imperfect again. {And she could not} (\kai ouk dunato\). \Kai\ here has an adversative sense, but she could not. That is, not yet. "The power was wanting, not the will" (Swete).
rwp@Mark:6:21 @{When a convenient day was come} (\genomens hmeras eukairou\). Genitive absolute. A day well appointed \eu\, well, \kairos\, time) for the purpose, the day for which she had long waited. She had her plans all laid to spring a trap for her husband Herod Antipas and to make him do her will with the Baptist. Herod was not to know that he was the mere catspaw of Herodias till it was all over. See on ¯Matthew:14:6| for discussion of Herod's birthday (\genesiois\, locative case or associative instrumental of time). {Made a supper} (\deipnon epoisen\). Banquet. {To his lords} (\tois megistsin autou\). From \megistan\ (that from \megas\, great), common in the LXX and later Greek. Cf. strkjv@Revelation:6:15; strkjv@18:23|. In the papyri. The grandees, magnates, nobles, the chief men of civil life. {The high captains} (\tois chiliarchois\). Military tribunes, commanders of a thousand men. {The chief men of Galilee} (\tois prtois ts Galilaias\). The first men of social importance and prominence. A notable gathering that included these three groups at the banquet on Herod's birthday.
rwp@Mark:6:29 @{His corpse} (\to ptma autou\). See on ¯Matthew:24:28|. It was a mournful time for the disciples of John. "They went and told Jesus" (Matthew:14:12|). What else could they do?
rwp@Mark:6:35 @{When the day was now far spent} (\d hras polls genomens\). Genitive absolute. \Hra\ used here for day-time (so strkjv@Matthew:14:15|) as in Polybius and late Greek. {Much day-time already gone}. strkjv@Luke:9:12| has it began to {incline} (\klinein\) or wear away. It was after 3 P.M., the first evening. Note second evening or sunset in strkjv@Mark:6:47; strkjv@Matthew:14:23; strkjv@John:6:16|. The turn of the afternoon had come and sunset was approaching. The idiom is repeated at the close of the verse. See on ¯Matthew:14:15|.
rwp@Mark:6:39 @{By companies} (\sumposia sumposia\). Distribution expressed by repetition as in strkjv@Mark:6:7| (\duo duo\) instead of using \ana\ or \kata\. Literally our word _symposium_ and originally a drinking party, Latin _convivium_, then the party of guests of any kind without the notion of drinking. Songs:in Plutarch and the LXX (especially I Macca.). {Upon the green grass} (\epi ti chlri chorti\). Another Markan touch. It was passover time (John:6:4|) and the afternoon sun shone upon the orderly groups upon the green spring grass. See on ¯Matthew:14:15|. They may have been seated like companies at tables, open at one end.
rwp@Mark:6:40 @{They sat down in ranks} (\anepesan prasiai prasiai\). They half-way reclined (\anaklithnai\, verse 39|). Fell up here (we have to say fell down), the word \anepesan\ means. But they were arranged in groups by hundreds and by fifties and they looked like garden beds with their many-coloured clothes which even men wore in the Orient. Then again Mark repeats the word, \prasiai prasiai\, in the nominative absolute as in verse 39| instead of using \ana\ or \kata\ with the accusative for the idea of distribution. Garden beds, garden beds. Peter saw and he never forgot the picture and so Mark caught it. There was colour as well as order in the grouping. There were orderly walks between the rows on rows of men reclining on the green grass. The grass is not green in Palestine much of the year, mainly at the passover time. Songs:here the Synoptic Gospels have an indication of more than a one-year ministry of Jesus (Gould). It is still one year before the last passover when Jesus was crucified.
rwp@Mark:7:19 @{Making all meats clean} (\katharizn panta ta brmata\). This anacoluthon can be understood by repeating {he says} (\legei\) from verse 18|. The masculine participle agrees with Jesus, the speaker. The words do not come from Jesus, but are added by Mark. Peter reports this item to Mark, probably with a vivid recollection of his own experience on the housetop in Joppa when in the vision Peter declined three times the Lord's invitation to kill and eat unclean animals (Acts:10:14-16|). It was a riddle to Peter as late as that day. "Christ asserts that _Levitical_ uncleanness, such as eating with unwashed hands, is of small importance compared with _moral_ uncleanness" (Vincent). The two chief words in both incidents, here and in Acts, are {defile} (\koino\) and {cleanse} (\kathariz\). "What God cleansed do not thou treat as defiled" (Acts:10:15|). It was a revolutionary declaration by Jesus and Peter was slow to understand it even after the coming of the Holy Spirit at Pentecost. Jesus was amply justified in his astonished question: {Perceive ye not?} (\ou noeite;\). They were making little use of their intelligence in trying to comprehend the efforts of Jesus to give them a new and true spiritual insight.
rwp@Mark:8:2 @{Now three days} (\d hmerai treis\). This text preserves a curious parenthetic nominative of time (Robertson, _Grammar_, p. 460). See on ¯Matthew:15:32|.
rwp@Mark:8:11 @{And the Pharisees came forth} (\kai exlthon hoi Pharisaioi\). At once they met Jesus and opened a controversy. strkjv@Matthew:16:1| adds "and Sadducees," the first time these two parties appear together against Jesus. See discussion on ¯Matthew:16:1|. The Pharisees and Herodians had already joined hands against Jesus in the sabbath controversy (Mark:3:6|). They {began to question with him} (\rxanto sunztein auti\). Dispute, not mere inquiry, associative instrumental case of \autoi\. They began at once and kept it up (present infinitive).
rwp@Mark:8:17 @Mark here (vv. 17-20|) gives six keen questions of Jesus while strkjv@Matthew:16:8-11| gives as four that really include the six of Mark running some together. The questions reveal the disappointment of Jesus at the intellectual dulness of his pupils. The questions concern the intellect (\noeite\, from \nous, suniete\, comprehend), the heart in a {hardened state} (\peprmenn\, perfect passive predicate participle as in strkjv@Mark:6:52|, which see), the eyes, the ears, the memory of both the feeding of the five thousand and the four thousand here sharply distinguished even to the two kinds of baskets (\kophinous, sphuridn\). The disciples did recall the number of baskets left over in each instance, twelve and seven. Jesus "administers a sharp rebuke for their preoccupation with mere temporalities, as if there were nothing higher to be thought of _than bread_" (Bruce). "For the time the Twelve are way-side hearers, with hearts like a beaten path, into which the higher truths cannot sink so as to germinate" (Bruce).
rwp@Mark:8:21 @{Do ye not yet understand?} (\oup suniete;\). After all this rebuke and explanation. The greatest of all teachers had the greatest of all classes, but he struck a snag here. strkjv@Matthew:16:12| gives the result: "Then they understood how that he bade them not beware of the loaves of bread, but of the teaching of the Pharisees and Sadducees." They had once said that they understood the parables of Jesus (Matthew:13:51|). But that was a long time ago. The teacher must have patience if his pupils are to understand.
rwp@Mark:8:27 @{Into the villages of Caesarea Philippi} (\eis ts kmas Kaisaris ts Philippou\). Parts (\mer\) strkjv@Matthew:16:13| has, the Caesarea of Philippi in contrast to the one down on the Mediterranean Sea. Mark means the villages belonging to the district around Caesarea Philippi. This region is on a spur of Mount Hermon in Iturea ruled by Herod Philip so that Jesus is safe from annoyance by Herod Antipas or the Pharisees and Sadducees. Up here on this mountain slope Jesus will have his best opportunity to give the disciples special teaching concerning the crucifixion just a little over six months ahead. Songs:Jesus asked (\eprt\, descriptive imperfect) {Who do men say that I am?} (\Tina me legousin hoi anthrpoi einai;\). strkjv@Matthew:16:13| has "the Son of Man" in place of "I" here in Mark and in strkjv@Luke:9:18|. He often described himself as "the Son of Man." Certainly here the phrase could not mean merely "a man." They knew the various popular opinions about Jesus of which Herod Antipas had heard (Mark:3:21,31|). It was time that the disciples reveal how much they had been influenced by their environment as well as by the direct instruction of Jesus.
rwp@Mark:8:30 @{Of him} (\peri autou\). As being the Messiah, that he was the Christ (Matthew:16:20|). Not yet, for the time was not yet ripe. When that comes, the triumphal entry into Jerusalem, the very stones will cry out, if men will not (Luke:19:40|).
rwp@Mark:8:31 @{He began to teach them} (\rxato didaskein autous\). Mark is fond of this idiom, but it is not a mere rhetorical device. strkjv@Matthew:16:21| expressly says "from that time." They had to be told soon about the approaching death of Jesus. The confession of faith in Jesus indicated that it was a good time to begin. Death at the hands of the Sanhedrin (elders, chief priests, and scribes) in which Pharisees and Sadducees had about equal strength. The resurrection on the third day is mentioned, but it made no impression on their minds. This rainbow on the cloud was not seen. {After three days} (\meta treis hmeras\). strkjv@Matthew:16:21| has "the third day" (\ti triti hmeri\) in the locative case of point of time (so also strkjv@Luke:9:22|). There are some people who stickle for a strict interpretation of "after three days" which would be "on the fourth day," not "on the third day." Evidently Mark's phrase here has the same sense as that in Matthew and Luke else they are hopelessly contradictory. In popular language "after three days" can and often does mean "on the third day," but the fourth day is impossible.
rwp@Mark:9:32 @{But they understood not the saying} (\hoi de gnooun to rhma\). An old word. Chiefly in Paul's Epistles in the N.T. Imperfect tense. They continued not to understand. They were agnostics on the subject of the death and resurrection even after the Transfiguration experience. As they came down from the mountain they were puzzled again over the Master's allusion to his resurrection (Mark:9:10|). strkjv@Matthew:17:23| notes that "they were exceeding sorry" to hear Jesus talk this way again, but Mark adds that they "were afraid to ask him" (\ephobounto auton epertsai\). Continued to be afraid (imperfect tense), perhaps with a bitter memory of the term "Satan" hurled at Peter when he protested the other time when Jesus spoke of his death (Mark:8:33; strkjv@Matthew:16:23|). strkjv@Luke:9:45| explains that "it was concealed from them," probably partly by their own preconceived ideas and prejudices.
rwp@Mark:9:35 @{He sat down and called the twelve} (\kathisas ephnsen tous ddeka\). Deliberate action of Jesus to handle this delicate situation. Jesus gives them the rule of greatness: "If any man would be first (\prtos\) he shall be last (\eschatos\) of all, and minister (\diakonos\) of all." This saying of Christ, like many others, he repeated at other times (Mark:10:43f.; strkjv@Matthew:23:8ff.; strkjv@Luke:22:24f.|). strkjv@Matthew:18:2| says that he called a little child, one there in the house, perhaps Peter's child. strkjv@Luke:9:47| notes that he "set him by his side." Then Jesus {taking him in his arms} (\enagkalisamenos\, aorist middle participle, late Greek word from \agkal\ as in strkjv@Luke:2:28|) spoke again to the disciples.
rwp@Matthew:6:7 @{Use not vain repetitions} (\m battalogste\). Used of stammerers who repeat the words, then mere babbling or chattering, empty repetition. The etymology is uncertain, but it is probably onomatopoetic like "babble." The worshippers of Baal on Mount Carmel (1Kings:8:26|) and of Diana in the amphitheatre at Ephesus who yelled for two hours (Acts:19:34|) are examples. The Mohammedans may also be cited who seem to think that they "will be heard for their much speaking" (\en ti polulogii\). Vincent adds "and the Romanists with their _paternosters_ and _avast_." The Syriac Sinaitic has it: "Do not be saying idle things." Certainly Jesus does not mean to condemn all repetition in prayer since he himself prayed three times in Gethsemane "saying the same words again" (Matthew:26:44|). "As the Gentiles do," says Jesus. "The Pagans thought that by endless repetitions and many words they would inform their gods as to their needs and weary them ('_fatigare deos_') into granting their requests" (Bruce).
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:6:14 @{Trespasses} (\paraptmata\). This is no part of the Model Prayer. The word "trespass" is literally "falling to one side," a lapse or deviation from truth or uprightness. The ancients sometimes used it of intentional falling or attack upon one's enemy, but "slip" or "fault" (Galatians:6:1|) is the common New Testament idea. \Parabasis\ (Romans:5:14|) is a positive violation, a transgression, conscious stepping aside or across.
rwp@Matthew:6:18 @{In secret} (\en ti kruphaii\). Here as in strkjv@6:4,6| the Textus Receptus adds \en ti phaneri\ (openly), but it is not genuine. The word \kruphaios\ is here alone in the New Testament, but occurs four times in the Septuagint.
rwp@Matthew:6:25 @Vincent quotes Bacon (Henry VII): "Harris, an alderman of London, was put in trouble and died with thought and anguish." But words change with time and now this passage is actually quoted (Lightfoot) "as an objection to the moral teaching of the Sermon on the Mount, on the ground that it encouraged, nay, commanded, a reckless neglect of the future." We have narrowed the word to mere planning without any notion of anxiety which is in the Greek word. The verb \merimna\ is from \meris, meriz\, because care or anxiety distracts and divides. It occurs in Christ's rebuke to Martha for her excessive solicitude about something to eat (Luke:10:41|). The notion of proper care and forethought appears in strkjv@1Corinthians:7:32; strkjv@12:25; strkjv@Phillipians:2:20|. It is here the present imperative with the negative, a command not to have the habit of petulant worry about food and clothing, a source of anxiety to many housewives, a word for women especially as the command not to worship mammon may be called a word for men. The command can mean that they must stop such worry if already indulging in it. In verse 31| Jesus repeats the prohibition with the ingressive aorist subjunctive: "Do not become anxious," "Do not grow anxious." Here the direct question with the deliberative subjunctive occurs with each verb (\phagmen, pimen, peribalmetha\). This deliberative subjunctive of the direct question is retained in the indirect question employed in verse 25|. A different verb for clothing occurs, both in the indirect middle (\peribalmetha\, fling round ourselves in 31|, \endussthe\, put on yourselves in 25|).
rwp@Matthew:7:15 @{False prophets} (\tn pseudoprophtn\). There were false prophets in the time of the Old Testament prophets. Jesus will predict "false Messiahs and false prophets" (Matthew:24:24|) who will lead many astray. They came in due time posing as angels of light like Satan, Judaizers (2Corinthians:11:13ff|.) and Gnostics (1John:4:1; strkjv@1Timothy:4:1|). Already false prophets were on hand when Jesus spoke on this occasion (cf. strkjv@Acts:13:6; strkjv@2Peter:2:1|). In outward appearance they look like sheep in the sheep's clothing which they wear, but within they are "ravening wolves" (\lukoi harpages\), greedy for power, gain, self. It is a tragedy that such men and women reappear through the ages and always find victims. Wolves are more dangerous than dogs and hogs.
rwp@Matthew:16:21 @{From that time began} (\apo tote rxato\). It was a suitable time for the disclosure of the greatest secret of his death. It is now just a little over six months before the cross. They must know it now to be ready then. The great confession of Peter made this seem an appropriate time. He will repeat the warnings (17:22f.| with mention of betrayal; strkjv@20:17-19| with the cross) which he now "began." Songs:the necessity (\dei\, must) of his suffering death at the hands of the Jerusalem ecclesiastics who have dogged his steps in Galilee is now plainly stated. Jesus added his resurrection "on the third day" (\ti triti hmeri\), not "on the fourth day," please observe. Dimly the shocked disciples grasped something of what Jesus said.
rwp@Matthew:16:28 @{Some of them that stand here} (\tines tn hode hesttn\). A _crux interpretum_ in reality. Does Jesus refer to the Transfiguration, the Resurrection of Jesus, the great Day of Pentecost, the Destruction of Jerusalem, the Second Coming and Judgment? We do not know, only that Jesus was certain of his final victory which would be typified and symbolized in various ways. The apocalyptic eschatological symbolism employed by Jesus here does not dominate his teaching. He used it at times to picture the triumph of the kingdom, not to set forth the full teaching about it. The kingdom of God was already in the hearts of men. There would be climaxes and consummations.
rwp@Matthew:17:1 @{After six days} (\meth' hmers hex\). This could be on the sixth day, but as Luke (Luke:9:28|) puts it "about eight days" one naturally thinks of a week as the probable time, though it is not important. {Taketh with him} (\paralambanei\). Literally, {takes along}. Note historical present. These three disciples form an inner group who have shown more understanding of Jesus. Songs:at Gethsemane. {Apart} (\kat' idian\) means "by themselves" ({alone}, \monous\, Mark has it) up (\anapherei\) into a high mountain, probably Mount Hermon again, though we do not really know. "The Mount of Transfiguration does not concern geography" (Holtzmann).
rwp@Matthew:17:7 @{And touched them} (\kai hapsamenos autn\). Tenderness in their time of fear.
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:18:3 @{Except ye turn and become} (\ean m straphte kai gensthe\). Third-class condition, undetermined but with prospect of determination. \Straphte\ is second aorist passive subjunctive and \gensthe\ second aorist middle subjunctive. They were headed in the wrong direction with their selfish ambition. "His tone at this time is markedly severe, as much as when He denounces the Pharisaism in the bud He had to deal with" (Bruce). The strong double negative \ou m eiselthte\ means that they will otherwise not get into the kingdom of heaven at all, let alone have big places in it.
rwp@Matthew:18:4 @{This little child} (\to paidion touto\). This saying about humbling oneself Jesus repeated a number of times as for instance in strkjv@Matthew:23:12|. Probably Jesus pointed to the child by his side. The ninth-century story that the child was Ignatius is worthless. It is not that the child humbled himself, but that the child is humble from the nature of the case in relation to older persons. That is true, however "bumptious" the child himself may be. Bruce observes that to humble oneself is "the most difficult thing in the world for saint as for sinner."
rwp@Matthew:18:8 @In verses 8| and 9| we have one of the dualities or doublets in Matthew (5:29-30|). Jesus repeated his pungent sayings many times. Instead of \eis geennan\ (5:29|) we have \eis to pur to ainion\ and at the end of verse 9| \tou puros\ is added to \tn geennan\. This is the first use in Matthew of \ainios\. We have it again in strkjv@19:16,29| with \zo\, in strkjv@25:41| with \pur\, in strkjv@25:46| with \kolasin\ and \zon\. The word means ageless, without beginning or end as of God (Romans:16:26|), without beginning as in strkjv@Romans:16:25|, without end as here and often. The effort to make it mean "\aeonian\" fire will make it mean "\aeonian\" life also. If the punishment is limited, _ipso facto_ the life is shortened. In verse 9| also \monophthalmon\ occurs. It is an Ionic compound in Herodotus that is condemned by the Atticists, but it is revived in the vernacular _Koin_. Literally one-eyed. Here only and strkjv@Mark:9:47| in the New Testament.
rwp@Matthew:18:15 @{If thy brother sin against thee} (\ean hamartsi adelphos sou\). Literally, commit a sin (ingressive aorist subjunctive of \hamartan\). Aleph B Sahidic do not have "against thee" (\eis se\). {Shew him his fault} (\elegxon\). Such private reproof is hard to do, but it is the way of Christ. {Thou hast gained} (\ekerdsas\). Aorist active indicative of \kerdain\ in conclusion of a third-class condition, a sort of timeless aorist, a blessed achievement already made.
rwp@Matthew:20:14 @{Take up} (\aron\). First aorist active imperative of \air\. Pick up, as if he had saucily refused to take it from the table or had contemptuously thrown the denarius on the ground. If the first had been paid first and sent away, there would probably have been no murmuring, but "the murmuring is needed to bring out the lesson" (Plummer). The \dnarius\ was the common wage of a day labourer at that time. {What I will} (\ho thel\). This is the point of the parable, the _will_ of the householder. {With mine own} (\en tois emois\). In the sphere of my own affairs. There is in the _Koin_ an extension of the instrumental use of \en\.
rwp@Matthew:20:16 @{The last first and the first last} (\hoi eschtoi prtoi kai hoi prtoi eschatoi\). The adjectives change places as compared with strkjv@19:30|. The point is the same, though this order suits the parable better. After all one's work does not rest wholly on the amount of time spent on it. "Even so hath Rabbi Bun bar Chija in twenty-eight years wrought more than many studious scholars in a hundred years" (Jer. _Berak._ ii. 5c).
rwp@Matthew:20:20 @{Then} (\tote\). Surely an inopportune time for such a request just after the pointed prediction of Christ's crucifixion. Perhaps their minds had been preoccupied with the words of Jesus (19:28|) about their sitting on twelve thrones taking them in a literal sense. The mother of James and John, probably Salome, possibly a sister of the Master's mother (John:19:25|), apparently prompted her two sons because of the family relationship and now speaks for them. {Asking a certain thing} (\aitousa ti\). "Asking something," "plotting perhaps when their Master was predicting" (Bruce). The "something" put forward as a small matter was simply the choice of the two chief thrones promised by Jesus (19:28|).
rwp@Matthew:21:3 @{The Lord} (\ho kurios\). It is not clear how the word would be understood here by those who heard the message though it is plain that Jesus applies it to himself. The word is from \kuros\, power or authority. In the LXX it is common in a variety of uses which appear in the N.T. as master of the slave (Matthew:10:24|), of the harvest (9:38|), of the vineyard (20:8|), of the emperor (Acts:13:27|), of God (Matthew:11:20; strkjv@11:25|), and often of Jesus as the Messiah (Acts:10:36|). Note strkjv@Matthew:8:25|. This is the only time in Matthew where the words \ho kurios\ are applied to Jesus except the doubtful passage in strkjv@28:6|. A similar usage is shown by Moulton and Milligan's _Vocabulary_ and Deissmann's _Light from the Ancient East_. Particularly in Egypt it was applied to "the Lord Serapis" and Ptolemy and Cleopatra are called "the lords, the most great gods" (\hoi kurioi theoi megistoi\). Even Herod the Great and Herod Agrippa I are addressed as "Lord King." In the west the Roman emperors are not so termed till the time of Domitian. But the Christians boldly claimed the word for Christ as Jesus is here represented as using it with reference to himself. It seems as if already the disciples were calling Jesus "Lord" and that he accepted the appellative and used it as here.
rwp@Matthew:22:3 @{To call them that were bidden} (\kalesai tous keklmenous\). "Perhaps an unconscious play on the words, lost in both A.V. and Rev., {to call the called}" (Vincent). It was a Jewish custom to invite a second time the already invited (Esther:5:8; strkjv@6:14|). The prophets of old had given God's invitation to the Jewish people. Now the Baptist and Jesus had given the second invitation that the feast was ready. {And they would not come} (\kai ouk thelon elthein\). This negative imperfect characterizes the stubborn refusal of the Jewish leaders to accept Jesus as God's Son (John:1:11|). This is "The Hebrew Tragedy" (Conder).
rwp@Matthew:22:4 @{My dinner} (\to ariston mou\). It is breakfast, not dinner. In strkjv@Luke:14:12| both \ariston\ (breakfast) and \deipnon\ (dinner) are used. This noon or midday meal, like the French breakfast at noon, was sometimes called \deipnon mesmbrinon\ (midday dinner or luncheon). The regular dinner (\deipnon\) came in the evening. The confusion arose from applying \ariston\ to the early morning meal and then to the noon meal (some not eating an earlier meal). In strkjv@John:21:12,15| \arista\ is used of the early morning meal, "Break your fast" (\aristsate\). When \ariston\ was applied to luncheon, like the Latin _prandium_, \akratisma\ was the term for the early breakfast. {My fatlings} (\ta sitista\). Verbal from \sitiz\, to feed with wheat or other grain, to fatten. Fed-up or fatted animals.
rwp@Matthew:22:12 @{Not having a wedding-garment} (\m echn enduma gamou\). \M\ is in the _Koin_ the usual negative with participles unless special emphasis on the negative is desired as in \ouk endedumenon\. There is a subtle distinction between \m\ and \ou\ like our subjective and objective notions. Some hold that the wedding-garment here is a portion of a lost parable separate from that of the Wedding Feast, but there is no evidence for that idea. Wunsche does report a parable by a rabbi of a king who set no time for his feast and the guests arrived, some properly dressed waiting at the door; others in their working clothes did not wait, but went off to work and, when the summons suddenly came, they had no time to dress properly and were made to stand and watch while the others partook of the feast.
rwp@Matthew:22:14 @{For many are called, but few chosen} (\polloi gar eisin kltoi oligoi de eklektoi\). This crisp saying of Christ occurs in various connections. He evidently repeated many of his sayings many times as every teacher does. There is a distinction between the called (\kltoi\) and the chosen (\eklektoi\) called out from the called.
rwp@Matthew:22:36 @{The great commandment in the law} (\entol megal en ti nomi\). The positive adjective is sometimes as high in rank as the superlative. See \megas\ in strkjv@Matthew:5:19| in contrast with \elachistos\. The superlative \megistos\ occurs in the N.T. only in strkjv@2Peter:1:4|. Possibly this scribe wishes to know which commandment stood first (Mark:12:28|) with Jesus. "The scribes declared that there were 248 affirmative precepts, as many as the members of the human body; and 365 negative precepts, as many as the days in the year, the total being 613, the number of letters in the Decalogue" (Vincent). But Jesus cuts through such pettifogging hair-splitting to the heart of the problem.
rwp@Matthew:23:2 @{Sit on Moses' seat} (\epi ts Muses kathedras ekathisan\). The gnomic or timeless aorist tense, \ekathisan\, not the aorist "for" the perfect. The "seat of Moses" is a brief form for the chair of the professor whose function it is to interpret Moses. "The heirs of Moses' authority by an unbroken tradition can deliver _ex cathedra_ pronouncements on his teaching" (McNeile).
rwp@Matthew:23:5 @{To be seen of men} (\pros to theathnai tois anthrpois\). See strkjv@6:1| where this same idiom occurs. Ostentation regulates the conduct of the rabbis. {Phylacteries} (\phulaktria\). An adjective from \phulaktr, phulass\ (to guard). Songs:a fortified place, station for garrison, then a safeguard, protecting charm or amulet. The rabbis wore \tephillin\ or prayer-fillets, small leather cases with four strips of parchment on which were written the words of strkjv@Exodus:13:1-10,11-16; strkjv@Deuteronomy:6:4-9; strkjv@11:13-21|. They took literally the words about "a sign unto thy hand," "a memorial between thine eyes," and "frontlets." "That for the head was to consist of a box with four compartments, each containing a slip of parchment inscribed with one of the four passages. Each of these strips was to be tied up with a well-washed hair from a calf's tail; lest, if tied with wool or thread, any fungoid growth should ever pollute them. The phylactery of the arm was to contain a single slip, with the same four passages written in four columns of seven lines each. The black leather straps by which they were fastened were wound seven times round the arm and three times round the hand. They were reverenced by the rabbis as highly as the scriptures, and, like them, might be rescued from the flames on a sabbath. They profanely imagined that God wore the _tephillin_" (Vincent). It is small wonder that Jesus ridiculed such minute concern for pretentious externalism and literalism. These _tephillin_ "are still worn at the present day on the forehead and left arm by Jews at the daily Morning Prayer" (McNeile). "The size of the phylacteries indexed the measure of zeal, and the wearing of large ones was apt to take the place of obedience" (Bruce). Hence they made them "broad." The superstitious would wear them as mere charms to ward off evil. {Enlarge the borders} (\megalunousin ta kraspeda\). In strkjv@9:20| we see that Jesus, like the Jews generally, wore a tassel or tuft, hem or border, a fringe on the outer garment according to strkjv@Numbers:15:38|. Here again the Jewish rabbi had minute rules about the number of the fringes and the knots (see on ¯9:20|). They made a virtue of the size of the fringes also. "Such things were useful as reminders; they were fatal when they were regarded as charms" (Plummer).
rwp@Matthew:23:6 @{The chief place at feasts} (\tn prtoklisian en tois deipnois\). Literally, the first reclining place on the divan at the meal. The Persians, Greeks, Romans, Jews differed in their customs, but all cared for the post of honour at formal functions as is true of us today. Hostesses often solve the point by putting the name of each guest at the table. At the last passover meal the apostles had an ugly snarl over this very point of precedence (Luke:22:24; strkjv@John:13:2-11|), just two days after this exposure of the Pharisees in the presence of the apostles. {The chief seats in the synagogues} (\tas prtokathedrias en tais sunaggais\). "An insatiable hunger for prominence" (Bruce). These chief seats (Zuchermandel) were on the platform looking to the audience and with the back to the chest in which were kept the rolls of scripture. The Essenes had a different arrangement. People today pay high prices for front seats at the theatre, but at church prefer the rear seats out of a curious mock-humility. In the time of Jesus the hypocrites boldly sat up in front. Now, if they come to church at all, they take the rear seats.
rwp@Matthew:23:8 @{But be not ye called Rabbi} (\humeis de m klthte Rabbei\). An apparent aside to the disciples. Note the emphatic position of \humeis\. Some even regard verses 8-10| as a later addition and not part of this address to the Pharisees, but the apostles were present. Euthymius Zigabenus says: "Do not seek to be called (ingressive aorist subjunctive), if others call you this it will not be your fault." This is not far from the Master's meaning. Rabbi means "my great one," "my Master," apparently a comparatively new title in Christ's![[pBiblx2]](/img/pbiblx2_logo3.png){kind=logo}