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rwp@1Corinthians:16:2 @{Upon the first day of the week} (\kata mian sabbatou\). For the singular \sabbatou\ (sabbath) for week see strkjv@Luke:18:12; strkjv@Mark:16:9|. For the use of the cardinal \mian\ in sense of ordinal \prtn\ after Hebrew fashion in LXX (Robertson, _Grammar_, p. 672) as in strkjv@Mark:16:2; strkjv@Luke:24:1; strkjv@Acts:20:7|. Distributive use of \kata\ also. {Lay by him in store} (\par' heauti tithet thsaurizn\). By himself, in his home. Treasuring it (cf. strkjv@Matthew:6:19f|. for \thsauriz\). Have the habit of doing it, \tithet\ (present imperative). {As he may prosper} (\hoti ean euodtai\). Old verb from \eu\, well, and \hodos\, way or journey, to have a good journey, to prosper in general, common in LXX. In N.T. only here and strkjv@Romans:1:10; strkjv@3John:1:2|. It is uncertain what form \euodtai\ is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive (Moulton, _Prolegomena_, p. 54). The old MSS. had no accents. Some MSS. even have \euodthi\ (first aorist passive subjunctive). But the sense is not altered. \Hoti\ is accusative of general reference and \ean\ can occur either with the subjunctive or indicative. This rule for giving occurs also in strkjv@2Corinthians:8:12|. Paul wishes the collections to be made before he comes.

rwp@Acts:8:13 @{And Simon also himself believed} (\Hosea:de Simn kai autos episteusen\). Note the same verb in the aorist tense \episteusen\. What did he believe? Evidently that Jesus was this "power of God" not himself (Simon). He saw that the miracles wrought by Philip in the name of Christ were genuine while he knew that his own were frauds. He wanted this power that Philip had to add to his own pretensions. "He was probably half victim of self-delusion, half conscious impostor" (Furneaux). He was determined to get this new "power," but had no sense of personal need of Jesus as Saviour for his sins. Songs:he submitted to baptism (\baptistheis\, first aorist passive participle of \baptiz\), clear proof that baptism does not convey salvation. {He continued with Philip} (\n proskartern ti Philippi\). Periphrastic imperfect of the verb \proskartere\ (see on ¯2:46|). He stuck to Philip (dative case) to find out the secret of his power. {Beholding} (\thern\). Watching the signs and miracles (powers, \dunameis\ that threw his "power" in the shade) as they were wrought (\ginomenas\, present middle participle of \ginomai\). The more he watched the more the wonder grew (\existato\). He had "amazed" (verse 9|) the people by his tricks and he was himself more "amazed" than they by Philip's deeds.

rwp@Acts:8:18 @{When Simon saw} (\Idn de ho Simn\). This participle (second aorist active of \hora\) shows plainly that those who received the gift of the Holy Spirit spoke with tongues. Simon now saw power transferred to others. Hence he was determined to get this new power. {He offered them money} (\prosnegken chrmata\). Second aorist active indicative of \prospher\. He took Peter to be like himself, a mountebank performer who would sell his tricks for enough money. Trafficking in things sacred like ecclesiastical preferments in England is called "Simony" because of this offer of Simon.

rwp@Acts:17:25 @{As though he needed anything} (\prosdeomenos tinos\). Present middle participle of \prosdeomai\, to want besides, old verb, but here only in the N.T. This was strange doctrine for the people thought that the gods needed their offerings for full happiness. This self-sufficiency of God was taught by Philo and Lucretius, but Paul shows that the Epicurean missed it by putting God, if existing at all, outside the universe. {Seeing he himself giveth to all} (\autos didous pasin\). This Supreme Personal God is the source of life, breath, and everything. Paul here rises above all Greek philosophers.

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@Hebrews:12:11 @{For the present} (\pros to paron\). A classical phrase (Thucydides), \pros\ with the accusative neuter singular articular participle of \pareimi\, to be beside. {Not joyous, but grievous} (\ou charas, alla lups\). Predicate ablative (springing from) or predicate genitive (marked by). Either makes sense, but note predicate ablative in strkjv@2Corinthians:4:7| (\kai tou theou kai m ex hmn\). {Peaceable fruit} (\karpon eirnikon\). Old adjective from \eirn\ (peace), in N.T. only here and strkjv@James:3:17|. Peaceable after the chastening is over. {Exercised thereby} (\di' auts gegumnasmenois\). Perfect passive participle (dative case) of \gumnaz\, state of completion, picturing the discipline as a gymnasium like strkjv@5:14; strkjv@1Timothy:4:17|.

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:21:26 @{Men fainting} (\apopsuchontn anthrpn\). Genitive absolute of \apopsuch\, to expire, to breathe off or out. Old word. Here only in N.T. {Expectation} (\prosdokias\). Old word from \prosdoka\, to look for or towards. In the N.T. only here and strkjv@Acts:12:11|. {The world} (\ti oikoumeni\). Dative case, "the inhabited" (earth, \gi\).

rwp@Matthew:10:17 @{Beware of men} (\prosechete apo tn anthrpn\). Ablative case with \apo\. Hold your mind (\noun\ understood) away from. The article with \anthrpn\ points back to \lukn\ (wolves) in strkjv@10:16|.

rwp@Revelation:3:9 @{I give} (\did\). Late omega form for \didmi\, but the \-mi\ form in strkjv@17:13| (\didoasin\). These Jewish converts are a gift from Christ. For this use of \didmi\ see strkjv@Acts:2:27; strkjv@10:40; strkjv@14:3|. There is ellipse of \tinas\ before \ek\ as in strkjv@2:10| (\ex humn\) and see strkjv@2:9| for "the synagogue of Satan." {Of them which say} (\tn legontn\). Ablative plural in apposition with \sunaggs\. On the construction of \heautous Ioudaious einai\ see on ¯2:9| (\Ioudaious einai heautous\, the order of words being immaterial). {But do lie} (\alla pseudontai\). Present middle indicative of \pseudomai\, explanatory positive, addition here to \kai ouk eisin\ of strkjv@2:9|, in contrast also with \ho althinos\ of verse 7| and in Johannine style (John:8:44; strkjv@1John:1:10; strkjv@2:4|). {I will make them} (\pois autous\). Future active indicative of \poie\, resuming the prophecy after the parenthesis (\tn--pseudontai\, which say--but do lie). {To come and worship} (\hina hxousin kai proskunsousin\). "That they come and worship" (final clause, like _facio ut_ in Latin, with \hina\ and the future active of \hk\ and \proskune\). The language is based on strkjv@Isaiah:45:14; strkjv@60:14|. The Jews expected homage (not worship in the strict sense) from the Gentiles, but it will come to the Christians at last (1Corinthians:14:24|). Later Ignatius (_Philad_. 6) warns this church against Judaizing Christians, perhaps one result of an influx of Jews. {And to know} (\kai gnsin\). Continuation of the purpose clause with \hina\, but with the second aorist active subjunctive rather than the less usual future indicative. See both constructions also with \hina\ in strkjv@22:14|. Probably a reminiscence of strkjv@Isaiah:43:4| in \eg gapsa se\ (I loved thee), first aorist active indicative.

rwp@Revelation:6:16 @{They say} (\legousin\). Vivid dramatic present active indicative, as is natural here. {Fall on us} (\Pesate eph' hms\). Second aorist (first aorist ending) imperative of \pipt\, tense of urgency, do it now. {And hide us} (\kai krupsate hms\). Same tense of urgency again from \krupt\ (verb in verse 15|). Both imperatives come in inverted order from strkjv@Hosea:10:8| with \kalupsate\ (cover) in place of \krupsate\ (hide), quoted by Jesus on the way to the Cross (Luke:23:30|) in the order here, but with \kalupsate\, not \krupsate\. {From the face of him that} (\apo prospou tou\, etc.). "What sinners dread most is not death, but the revealed Presence of God" (Swete). Cf. strkjv@Genesis:3:8|. {And from the wrath of the Lamb} (\kai apo ts orgs tou arniou\). Repetition of "the grave irony" (Swete) of strkjv@5:5f|. The Lamb is the Lion again in the terribleness of his wrath. Recall the mourning in strkjv@1:7|. See strkjv@Matthew:25:41ff.| where Jesus pronounces the woes on the wicked.

rwp@Romans:9:32 @We must supply the omitted verb \edixa\ (pursued) from verse 31|. That explains the rest. {They stumbled at the stone of stumbling} (\prosekopsan ti lithi tou proskommatos\). The quotation is from strkjv@Isaiah:8:14|. \Proskopt\ means to cut (\kopt\) against (\pros\) as in strkjv@Matthew:4:6; strkjv@John:11:9f|. The Jews found Christ a \skandalon\ (1Corinthians:1:23|).