OT-PROPHET.filter - rwp except:
rwp@
1Corinthians:3:22 @{Yours} (\humn\). Predicate genitive, belong to you. All the words in this verse and 23| are anarthrous, though not indefinite, but definite. The English reproduces them all properly without the definite article except \kosmos\ (the world), and even here just world will answer. Proper names do not need the article to be definite nor do words for single objects like world, life, death. Things present (\enestta\, second perfect participle of \enistmi\) and things to come divide two classes. Few of the finer points of Greek syntax need more attention than the absence of the article. We must not think of the article as "omitted" (Robertson, _Grammar_, p. 790). The wealth of the Christian includes all things, all leaders, past, present, future, Christ, and God. There is no room for partisan wrangling here.
rwp@1Corinthians:7:5 @{Except it be by consent for a season} (\ei mti [an] ek sumphnou pros kairon\). If \an\ is genuine, it can either be regarded as like \ean\ though without a verb or as loosely added after \ei mti\ and construed with it. {That ye may give yourselves unto prayer} (\hina scholaste ti proseuchi\). First aorist active subjunctive of \scholaz\, late verb from \schol\, leisure (our "school"), and so to have leisure (punctiliar act and not permanent) for prayer. Note private devotions here. {That Satan tempt you not} (\hina m peirazi\). Present subjunctive, that Satan may not keep on tempting you. {Because of your incontinency} (\dia tn akrasian [humn]\). A late word from Aristotle on for \akrateia\ from \akrats\ (without self-control, \a\ privative and \krate\, to control, common old word). In N.T. only here and strkjv@Matthew:23:25| which see.
rwp@1Corinthians:7:17 @{Only} (\ei m\). This use of \ei m\ as an elliptical condition is very common (7:5; strkjv@Galatians:1:7,19; strkjv@Romans:14:14|), "except that" like \pln\. Paul gives a general principle as a limitation to what he has just said in verse 15|. "It states the general principle which determines these questions about marriage, and this is afterwards illustrated by the cases of circumcision and slavery" (Robertson and Plummer). He has said that there is to be no compulsory slavery between the believer and the disbeliever (the Christian and the pagan). But on the other hand there is to be no reckless abuse of this liberty, no license. {As the Lord hath distributed to each man} (\hekasti hs memeriken ho kurios\). Perfect active indicative of \meriz\, old verb from \meros\, apart. Each has his lot from the Lord Jesus, has his call from God. He is not to seek a rupture of the marriage relation if the unbeliever does not ask for it. {And so ordain I} (\kai houts diatassomai\). Military term, old word, to arrange in all the churches (distributed, \dia-\). Paul is conscious of authoritative leadership as the apostle of Christ to the Gentiles.
rwp@1Corinthians:7:28 @{But and if thou marry} (\ean de kai gamsis\). Condition of the third class, undetermined with prospect of being determined, with the ingressive first aorist (late form) active subjunctive with \ean\: "But if thou also commit matrimony or get married," in spite of Paul's advice to the contrary. {Thou hast not sinned} (\ouch hmartes\). Second aorist active indicative of \hamartan\, to sin, to miss a mark. Here either Paul uses the timeless (gnomic) aorist indicative or by a swift transition he changes the standpoint (proleptic) in the conclusion from the future (in the condition) to the past. Such mixed conditions are common (Robertson, _Grammar_, pp. 1020, 1023). Precisely the same construction occurs with the case of the virgin (\parthenos\) except that the old form of the first aorist subjunctive (\gmi\) occurs in place of the late \gamsi\ above. The MSS. interchange both examples. There is no special point in the difference in the forms. {Shall have tribulation in the flesh} (\thlipsin ti sarki hexousin\). Emphatic position of \thlipsin\ (pressure). See strkjv@2Corinthians:12:7| \skolops ti sarki\ (thorn in the flesh). {And I would spare you} (\eg de humn pheidomai\). Possibly conative present middle indicative, I am trying to spare you like \agei\ in strkjv@Romans:2:4| and \dikaiousthe\ in strkjv@Galatians:5:4|.
rwp@1Corinthians:9:1 @{Amos:I not free?} (\Ouk eimi eleutheros;\). Free as a Christian from Mosaic ceremonialism (cf. strkjv@9:19|) as much as any Christian and yet he adapts his moral independence to the principle of considerate love in strkjv@8:13|. {Amos:I not an apostle?} (\ouk eimi apostolos;\). He has the exceptional privileges as an apostle to support from the churches and yet he foregoes these. {Have I not seen Jesus our Lord?} (\ouchi Isoun ton Kurion hmn heoraka;\). Proof (15:8; strkjv@Acts:9:17,27; strkjv@18:9; strkjv@22:14,17f.; strkjv@2Corinthians:12:1ff.|) that he has the qualification of an apostle (Acts:1:22|) though not one of the twelve. Note strong form of the negative \ouchi\ here. All these questions expect an affirmative answer. The perfect active \heoraka\ from \hora\, to see, does not here have double reduplication as in strkjv@John:1:18|.
rwp@1Corinthians:10:11 @{Now these things happened unto them} (\tauta de sunebainon ekeinois\). Imperfect tense because they happened from time to time. {By way of example} (\tupiks\). Adverb in sense of \tupoi\ in verse 6|. Only instance of the adverb except in ecclesiastical writers after this time, but adjective \tupikos\ occurs in a late papyrus. {For our admonition} (\pros nouthesian hmn\). Objective genitive (\hmn\) again. \Nouthesia\ is late word from \nouthete\ (see on ¯Acts:20:31; strkjv@1Thessalonians:5:12,14|) for earlier \nouthetsis\ and \nouthetia\. {The ends of the ages have come} (\ta tel tn ainn katntken\). Cf. strkjv@Hebrews:9:26| \h sunteleia tn ainn\, the consummation of the ages (also strkjv@Matthew:13:40|). The plural seems to point out how one stage succeeds another in the drama of human history. \Katntken\ is perfect active indicative of \katanta\, late verb, to come down to (see on ¯Acts:16:1|). Does Paul refer to the second coming of Christ as in strkjv@7:26|? In a sense the ends of the ages like a curtain have come down to all of us.
rwp@1Corinthians:10:13 @{Hath taken} (\eilphen\). Perfect active indicative of \lamban\. {But such as man can bear} (\ei m anthrpinos\). Except a human one. Old adjective meaning falling to the lot of man. {Above that ye are able} (\huper ho dunasthe\). Ellipsis, but plain. There is comfort in that God is faithful, trustworthy (\pistos\). {The way of escape} (\tn ekbasin\). "The way out" is always there right along with (\sun\) the temptation. This old word only here in N.T. and strkjv@Hebrews:13:7| about death. It is cowardly to yield to temptation and distrustful of God.
rwp@1Corinthians:12:4 @{Diversities} (\diaireseis\). Old word for distinctions, differences, distributions, from \diaire\, to distribute, as \diairoun\ (dividing, distributing) in verse 11|. Only here in the N.T. {Of gifts} (\charismatn\). Late word and chiefly in Paul (cf. strkjv@Romans:12:6|) in N.T. (except strkjv@1Peter:4:19|), but some examples in papyri. It means a favour (from \charizomai\) bestowed or received without any merit as in strkjv@Romans:1:11|.
rwp@1Corinthians:14:5 @{Except he interpret} (\ektos ei m diermneui\). Pleonastic combination of \ektos\ (preposition except) and \ei m\ (if not, unless) as in strkjv@15:2; strkjv@1Timothy:5:19|. For use of \ei\ with subjunctive rather than \ean\ see strkjv@Phillipians:3:12| (common enough in the _Koin_, Robertson, _Grammar_, pp. 1017f., condition of third class). On the verb see on ¯12:30; strkjv@Luke:24:27; strkjv@Acts:9:36|. {Receive} (\labi\). Second aorist (ingressive) active subjunctive of \lamban\, may get edification.
rwp@1Corinthians:15:2 @{In what words I preached it unto you} (\tini logoi euggelisamn humin\). Almost certainly \tis\ (\tini logoi\, locative or instrumental, in or with) here is used like the relative \hos\ as is common in papyri (Moulton, _Prolegomena_, p. 93f.; Robertson, _Grammar_, p. 737f.). Even so it is not clear whether the clause depends on \gnriz\ like the other relatives, but most likely so. {If we hold it fast} (\ei katechete\). Condition of first class. Paul assumes that they are holding it fast. {Except ye believed in vain} (\ektos ei m eiki episteusate\). For \ektos ei m\ see on ¯14:5|. Condition of first class, unless in fact ye did believe to no purpose (\eiki\, old adverb, only in Paul in N.T.). Paul holds this peril over them in their temptation to deny the resurrection.
rwp@1Corinthians:15:27 @{He put} (\hupetaxen\). First aorist active of \hupotass\, to subject. Supply God (\theos\) as subject (Psalms:8:7|). See strkjv@Hebrews:2:5-9| for similar use. Cf. strkjv@Psalms:8|. {But when he saith} (\hotan de eipi\). Here Christ must be supplied as the subject if the reference is to his future and final triumph. The syntax more naturally calls for God as the subject as before. Either way makes sense. But there is no need to take \eipi\ (second aorist active subjunctive) as _a futurum exactum_, merely "whenever he shall say." {Are put in subjection} (\hupotetaktai\). Perfect passive indicative, state of completion, final triumph. {It is evident that} (\dlon hoti\). Supply \estin\ (is) before \hoti\. {He is excepted who did subject} (\ektos tou hupotaxantos\). "Except the one (God) who did subject (articular aorist active participle) the all things to him (Christ)."
rwp@1Corinthians:15:36 @{Thou foolish one} (\aphrn\). Old word (\a\ privative, \phrn\), lack of sense. It is a severe term and justified by the implication "that the objector plumes himself on his acuteness" (Robertson and Plummer). Proleptic position of \su\ (thou) sharpens the point. Sceptics (agnostics) pose as unusually intellectual (the intelligentsia), but the pose does not make one intelligent. {Except it die} (\ean m apothani\). Condition of third class, possibility assumed. This is the answer to the "how" question. In plant life death precedes life, death of the seed and then the new plant.
rwp@1John:3:12 @{Of the evil one} (\ek tou ponrou\). Ablative case and the same for neuter and masculine singular, but verse 10| makes it clear that the reference is to the devil. {Slew} (\esphaxen\). First aorist active indicative of \sphaz\, old verb, to slay, to butcher, to cut the throat (Latin _jugulare_) like an ox in the shambles, in N.T. only here and Rev. (Revelation:5:6,9,12|, etc.). {Wherefore?} (\charin tinos;\). "For the sake of what?" Post-positive preposition (Ephesians:3:1,14|) except here. The interpretation of the act of Cain (Genesis:4:8ff.|) is an addition to the narrative, but in accord with strkjv@Hebrews:11:4|. Jealousy led to murder.
rwp@1John:3:22 @{Whatsoever we ask} (\ho ean aitmen\). Indefinite relative clause with modal \an\ and the present active subjunctive, like \hoti ean kataginski\ in verse 20|. In form no limitations are placed here save that of complete fellowship with God, which means complete surrender of our will to that of God our Father. See the clear teaching of Jesus on this subject in strkjv@Mark:11:24; strkjv@Luke:11:9; strkjv@John:14:12f.; strkjv@16:23| and his example (Mark:14:36; strkjv@Matthew:26:39; strkjv@Luke:22:42|). The answer may not always be in the form that we expect, but it will be better. {We receive of him} (\lambanomen ap' autou\). See strkjv@1:5| for \ap' autou\ (from him). {Because} (\hoti\). Twofold reason why we receive regularly (\lambanomen\) the answer to our prayers (1) "we keep" (\troumen\, for which see strkjv@2:3|) his commandments and (2) "we do" (\poioumen\, we practise regularly) "the things that are pleasing" (\ta aresta\, old verbal adjective from \aresk\, to please, with dative in strkjv@John:8:29| with same phrase; strkjv@Acts:12:3| and infinitive in strkjv@Acts:6:2|, only other N.T. examples) "in his sight" (\enpion autou\, common late vernacular preposition in papyri, LXX, and in N.T., except Matthew and Mark, chiefly by Luke and in the Apocalypse), in God's eye, as in strkjv@Hebrews:13:21|.
rwp@1Peter:3:19 @{In which also} (\en hi kai\). That is, in spirit (relative referring to \pneumati\). But, a number of modern scholars have followed Griesbach's conjecture that the original text was either \Ne kai\ (Noah also), or \Ench kai\ (Enoch also), or \en hi kai Ench\ (in which Enoch also) which an early scribe misunderstood or omitted \Ench kai\ in copying (\homoioteleuton\). It is allowed in Stier and Theile's _Polyglott_. It is advocated by J. Cramer in 1891, by J. Rendel Harris in _The Expositor_ (1901), and _Sidelights on N.T. Research_ (p. 208), by Nestle in 1902, by Moffatt's New Translation of the New Testament. Windisch rejects it as inconsistent with the context. There is no manuscript for the conjecture, though it would relieve the difficulty greatly. Luther admits that he does not know what Peter means. Bigg has no doubt that the event recorded took place between Christ's death and his resurrection and holds that Peter is alluding to Christ's _Descensus ad Inferos_ in strkjv@Acts:2:27| (with which he compares strkjv@Matthew:27:52f.; strkjv@Luke:23:34; strkjv@Ephesians:4:9|). With this Windisch agrees. But Wohlenberg holds that Peter means that Christ in his preexistent state preached to those who rejected the preaching of Noah who are now in prison. Augustine held that Christ was in Noah when he preached. Bigg argues strongly that Christ during the time between his death and resurrection preached to those who once heard Noah (but are now in prison) and offered them another chance and not mere condemnation. If so, why did Jesus confine his preaching to this one group? Songs:the theories run on about this passage. One can only say that it is a slim hope for those who neglect or reject Christ in this life to gamble with a possible second chance after death which rests on very precarious exegesis of a most difficult passage in Peter's Epistle. Accepting the text as we have, what can we make of it? {He went and preached} (\poreutheis ekruxen\). First aorist passive (deponent) participle of \poreuomai\ and first aorist active indicative of \kruss\, the verb commonly used of the preaching of Jesus. Naturally the words mean personal action by Christ "in spirit" as illustration of his "quickening" (verse 18|) whether done before his death or afterwards. It is interesting to observe that, just as the relative \en hi\ here tells something suggested by the word \pneumati\ (in spirit) just before, so in verse 21| the relative \ho\ (which) tells another illustration of the words \di' hudatos\ (by water) just before. Peter jumps from the flood in Noah's time to baptism in Peter's time, just as he jumped backwards from Christ's time to Noah's time. He easily goes off at a word. What does he mean here by the story that illustrates Christ's quickening in spirit? {Unto the spirits in prison} (\tois en phulaki pneumasin\). The language is plain enough except that it does not make it clear whether Jesus did the preaching to spirits in prison at the time or to people whose spirits are now in prison, the point of doubt already discussed. The metaphorical use of \en phulaki\ can be illustrated by strkjv@2Peter:2:4; strkjv@Jude:1:6; strkjv@Revelation:20:7| (the final abode of the lost). See strkjv@Hebrews:12:23| for the use of \pneumata\ for disembodied spirits.
rwp@1Thessalonians:2:8 @{Even so, being affectionately desirous of you} (\houts omeiromenoi humn\). Clearly the correct text rather than \himeiromenoi\ from \himeir\, old verb to long for. But the verb \homeiromai\ (Westcott and Hort _om_., smooth breathing) occurs nowhere else except MSS. in strkjv@Job:3:21; strkjv@Psalms:62:2| (Symmachus) and the Lycaonian sepulchral inscription (4th cent. A.D.) about the sorrowing parents \homeiromenoi peri paidos\, {greatly desiring their son} (Moulton and Milligan, _Vocabulary_). Moulton suggests that it comes from a root \smer\, remember, and that \o-\ is a derelict preposition \o\ like \o-duromai, o-kell, -keanos\. Wohlenberg (Zahn, _Kommentar_) calls the word "a term of endearment," "derived from the language of the nursery" (Milligan). {We were well pleased} (\udokoumen\). Imperfect active of \eudoke\, common verb in later Greek and in N.T. (see on strkjv@Matthew:3:17|), picturing Paul's idea of their attitude while in Thessalonica. Paul often has it with the infinitive as here. {To impart} (\metadounai\). Second aorist active infinitive of \metadidmi\, old verb to share with (see on strkjv@Luke:3:11|). Possible zeugma with {souls} (\psuchas\), though Lightfoot renders "lives." Paul and his associates held nothing back. {Because ye were become very dear to us} (\dioti agaptoi hmin egenthte\). Note \dioti\ (double cause, \dia, hoti\, for that), use of \ginomai\ again for become, and dative \hmin\ with verbal \agaptoi\, beloved and so dear. A beautiful picture of the growth of Paul's affection for them as should be true with every pastor.
rwp@1Thessalonians: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@1Timothy:5:19 @{Against an elder} (\kata presbuterou\). In the official sense of verses 17f|. {Receive not} (\m paradechou\). Present middle imperative with \m\ (prohibition) of \paradechomai\, to receive, to entertain. Old verb. See strkjv@Acts:22:18|. {Accusation} (\katgorian\). Old word (from \katgoros\). In N.T. only here, strkjv@Titus:1:6; strkjv@John:18:29| in critical text. {Except} (\ektos ei m\). For this double construction see strkjv@1Corinthians:14:5; strkjv@15:2|. {At the mouth of} (\epi\). Idiomatic use of \epi\ (upon the basis of) as in strkjv@2Corinthians:13:1|.
rwp@2Corinthians:4:8 @{Pressed} (\thlibomenoi\). From \thlib\, to press as grapes, to contract, to squeeze. Series of present passive participles here through verse 9| that vividly picture Paul's ministerial career. {Yet not straitened} (\all' ou stenochroumenoi\). Each time the exception is stated by \all' ou\. From \stenochre\ (\stenochros\, from \stenos\, narrow, \chros\, space), to be in a narrow place, to keep in a tight place. Late verb, in LXX and papyri. In N.T. only here and strkjv@2Corinthians:6:12|. {Yet not unto despair} (\all' ouk exaporoumenoi\). Late perfective compound with \ex-\ of \exapore\. A very effective play on words here, lost, but not lost out.
rwp@2Corinthians:9:8 @{Is able} (\dunatei\). Late verb, not found except here; strkjv@13:3; strkjv@Romans:14:4|. Songs:far a Pauline word made from \dunatos\, able. {All sufficiency} (\psan autarkeian\). Old word from \autarks\ (Phillipians:4:11|), common word, in N.T. only here and strkjv@1Timothy:6:6|). The use of this word shows Paul's acquaintance with Stoicism. Paul takes this word of Greek philosophy and applies it to the Christian view of life as independent of circumstances. But he does not accept the view of the Cynics in the avoidance of society. Note threefold use of "all" here (\en panti, pantote, psan\, in everything, always, all sufficiency).
rwp@2Corinthians:9:15 @{Thanks be to God} (\charis ti thei\). Third time (verses 11,12,15|). {For his unspeakable gift} (\epi ti anekdigti autou drei\). One of Paul's gems flashed out after the somewhat tangled sentence (verses 10-14|) like a gleam of light that clears the air. Words fail Paul to describe the gift of Christ to and for us. He may have coined this word as it is not found elsewhere except in ecclesiastical writers save as a variant (B L) for \adigton\ in Aristeas 99 (\thaumasmon anekdigton\, "wonder beyond description," Moulton and Milligan's _Vocabulary_). See similar word in strkjv@Romans:11:33| (\anexichniasta\, unsearchable) and strkjv@Ephesians:3:8|.
rwp@Info_2John @ SECOND JOHN ABOUT A.D. 85 TO 90 BY WAY OF INTRODUCTION There is little to add to what was said about the First Epistle except that here the author terms himself "the elder" (\ho presbuteros\) and writes to "the elect lady" (\eklekti kurii\). There is dispute about both of these titles. Some hold that it is the mythical "presbyter John" of whom Papias may speak, if so understood, but whose very existence is disproved by Dom Chapman in _John the Presbyter and the Fourth Gospel_ (1911). Peter the apostle (1Peter:1:1|) calls himself "fellow-elder" (\sunpresbuteros\) with the other elders (1Peter:5:1|). The word referred originally to age (Luke:15:25|), then to rank or office as in the Sanhedrin (Matthew:16:21; strkjv@Acts:6:12|) and in the Christian churches (Acts:11:30; strkjv@20:17; strkjv@1Timothy:5:17,19|) as here also. A few even deny that the author is the same as in the First Epistle of John, but just an imitator. But the bulk of modern scholarly opinion agrees that the same man wrote all three Epistles and the Fourth Gospel (the Beloved Disciple, and many still say the Apostle John) whatever is true of the Apocalypse. There is no way of deciding whether "the elect lady" is a woman or a church. The obvious way of taking it is to a woman of distinction in one of the churches, as is true of "the co-elect lady in Babylon" (1Peter:5:13|), Peter's wife, who travelled with him (1Corinthians:9:5|). Some even take \kuria\ to be the name of the lady (Cyria). Some also take it to be "Eklecta the lady." Dr. Findlay (_Fellowship in the Life Eternal_, p. 31) holds that Pergamum is the church to which the letter was sent. The same commentaries treat I, II, and III John as a rule, though Poggel has a book on II, III John (1896) and Bresky (1906) has _Das Verhaltnis des Zweiten Johannesbriefes zum dritten_. Dr. J. Rendel Harris has an interesting article in _The Expositor_ of London for March, 1901, on "The Problem of the Address to the Second Epistle of John," in which he argues from papyri examples that \kuria\ here means "my dear" or "my lady." But Findlay (_Fellowship in the Life Eternal_, p. 26) argues that "the qualifying adjunct 'elect' lifts us into the region of Christian calling and dignity." It is not certain that II John was written after I John, though probable. Origen rejected it and the Peshitta Syriac does not have II and III John. strkjv@2John:1:1 @{And her children} (\kai tois teknois auts\). As with \eklekt kuria\, so here \tekna\ may be understood either literally as in strkjv@1Timothy:3:4|, or spiritually, as in strkjv@Galatians:4:19,25; strkjv@1Timothy:1:2|. For the spiritual sense in \teknia\ see strkjv@1John:2:1,12|. {Whom} (\hous\). Masculine accusative plural, though \teknois\ is neuter plural (dative), construction according to sense, not according to grammatical gender, "embracing the mother and the children of both sexes" (Vincent). See thus \hous\ in strkjv@Galatians:4:19|. {I} (\Eg\). Though \ho presbuteros\ is third person, he passes at once after the Greek idiom to the first and there is also special emphasis here in the use of \agap\ with the addition of \en altheii\ (in truth, in the highest sphere, as in strkjv@John:17:19; strkjv@3John:1:1|) and \ouk eg monos\ (not I only, "not I alone"). Brooke argues that this language is unsuitable if to a single family and not to a church. But Paul employs this very phrase in sending greetings to Prisca and Aquila (Romans:16:4|). {That know} (\hoi egnkotes\). Perfect active articular participle of \ginsk\, "those that have come to know and still know."
rwp@2Peter:1:3 @{Seeing that his divine power hath granted unto us} (\hs hmin ts theias dunames autou dedrmens\). Genitive absolute with the causal particle \hs\ and the perfect middle participle of \dre\, old verb, to bestow (\drea\, gift), usually middle as here, in N.T. elsewhere only strkjv@Mark:15:45|. \Autou\ refers to Christ, who has "divine power" (\ts theias dunames\), since he is \theos\ (1:1|). \Theios\ (from \theos\) is an old adjective in N.T. here and verse 4| only, except strkjv@Acts:17:29|, where Paul uses \to theion\ for deity, thus adapting his language to his audience as the papyri and inscriptions show. The use of \theios\ with an imperial connotation is very common in the papyri and the inscriptions. Deissmann (_Bible Studies_, pp. 360-368) has shown the singular linguistic likeness between strkjv@2Peter:1:3-11| and a remarkable inscription of the inhabitants of Stratonicea in Caria to Zeus Panhemerios and Hecate dated A.D. 22 (in full in C I H ii No. 2715 a b). One of the likenesses is the use of \ts theias dunames\. Peter may have read this inscription (cf. Paul in Athens) or he may have used "the familiar forms and formulae of religious emotion" (Deissmann), "the official liturgical language of Asia Minor." Peter is fond of \dunamis\ in this Epistle, and the \dunamis\ of Christ "is the sword which St. Peter holds over the head of the False Teachers" (Bigg). {All things that pertain unto life and godliness} (\panta ta pros zn kai eusebeian\). "All the things for life and godliness." The new life in Christ who is the mystery of godliness (1Timothy:3:16|). \Eusebeia\ with its cognates (\eusebs, eusebs, eusebe\) occurs only in this Epistle, Acts, and the Pastoral Epistles (from \eu\, well, and \sebomai\, to worship). {Of him that called us} (\tou kalesantos\). Genitive of the articular first aorist active participle of \kale\. Christ called Peter and all other Christians. {By his own glory and virtue} (\dia doxs kai arets\). Songs:B K L, but Aleph A C P read \idii doxi kai areti\ (either instrumental case "by" or dative "to"). Peter is fond of \idios\ (own, strkjv@1Peter:3:1,5; strkjv@2Peter:2:16,22|, etc.). "Glory" here is the manifestation of the Divine Character in Christ. For \aret\ see on ¯1Peter:2:9| and strkjv@Phillipians:4:8; strkjv@2Peter:1:5|.
rwp@2Peter:1:17 @{For he received} (\labn gar\). Second aorist active participle nominative singular of \lamban\, "he having received," but there is no finite verb, anacoluthon, changing in verse 19| (after parenthesis in 18|) to \echomen bebaioteron\ rather than \ebebaisen\. {When there came such a voice to him} (\phns enechtheiss auti toiasde\). Genitive absolute with first aorist passive participle feminine singular of \pher\ (cf. strkjv@1Peter:1:13|), repeated \enechtheisan\ in verse 18|. \Phn\ (voice) is used also of Pentecost (Acts:2:6|). \Toiosde\ (classical demonstrative) occurs here alone in the N.T. {From the excellent glory} (\hupo ts megaloprepous doxs\). "By the majestic glory." \Megalopreps\, old compound (\megas\, great, \prepei\, it is becoming), here only in N.T., several times in O.T., Apocr. (II Macc. strkjv@8:15), adverb in the inscriptions. Probably a reference to \nephel phtein\ (bright cloud, shekinah) in strkjv@Matthew:17:5|. The words given here from the "voice" agree exactly with strkjv@Matthew:17:5| except the order and the use of \eis hon\ rather than \en hi\. Mark (Mark:9:7|) and Luke (Luke:9:35|) have \akouete\. But Peter did not need any Gospel for his report here.
rwp@2Thessalonians:2:3 @{Let no man beguile you in any wise} (\m tis humas exapatsi kata mdena tropon\). First aorist active subjunctive of \exapata\ (old verb to deceive, strengthened form of simple verb \apata\) with double negative (\m tis, mdena\) in accord with regular Greek idiom as in strkjv@1Corinthians:16:11| rather than the aorist imperative which does occur sometimes in the third person as in strkjv@Mark:13:15| (\m katabat\). Paul broadens the warning to go beyond conversation and letter. He includes "tricks" of any kind. It is amazing how gullible some of the saints are when a new deceiver pulls off some stunts in religion. {For it will not be} (\hoti\). There is an ellipse here of \ouk estai\ (or \gensetai\) to be supplied after \hoti\. Westcott and Hort make an anacoluthon at the end of verse 4|. The meaning is clear. \Hoti\ is causal, because, but the verb is understood. The second coming not only is not "imminent," but will not take place before certain important things take place, a definite rebuff to the false enthusiasts of verse 2|. {Except the falling away come first} (\ean m elthi h apostasia prton\). Negative condition of the third class, undetermined with prospect of determination and the aorist subjunctive. \Apostasia\ is the late form of \apostasis\ and is our word apostasy. Plutarch uses it of political revolt and it occurs in I Macc. strkjv@2:15 about Antiochus Epiphanes who was enforcing the apostasy from Judaism to Hellenism. In strkjv@Joshua:22:22| it occurs for rebellion against the Lord. It seems clear that the word here means a religious revolt and the use of the definite article (\h\) seems to mean that Paul had spoken to the Thessalonians about it. The only other New Testament use of the word is in strkjv@Acts:21:21| where it means apostasy from Moses. It is not clear whether Paul means revolt of the Jews from God, of Gentiles from God, of Christians from God, or of the apostasy that includes all classes within and without the body of Christians. But it is to be {first} (\prton\) before Christ comes again. Note this adverb when only two events are compared (cf. strkjv@Acts:1:1|). {And the man of sin be revealed, the son of perdition} (\kai apokaluphthi ho anthrpos ts anomias, ho huios ts apleias\). First aorist passive subjunctive after \ean m\ and same condition as with \elthi\. The use of this verb \apokalupt\, like \apokalupsin\ of the second coming in strkjv@1:7|, seems to note the superhuman character (Milligan) of the event and the same verb is repeated in verses 6,8|. The implication is that {the man of sin} is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2Corinthians:11:13ff.|), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in verse 8|) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (verse 4|). He seems to be the Antichrist of strkjv@1John:2:18|. The terrible phrase, the son of perdition, is applied to Judas in strkjv@John:17:12| (like Judas doomed to perdition), but here to the lawless one (\ho anomos\, verse 8|), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time.
rwp@2Thessalonians:2:16 @{And God our Father} (\kai [ho] theos ho patr hmn\). It is uncertain whether the first article \ho\ is genuine as it is absent in B D. Usually Paul has the Father before Christ except here, strkjv@2Corinthians:13:13; strkjv@Galatians:1:1|. {Which loved us} (\ho agapsas hmas\). This singular articular participle refers to \ho patr\, "though it is difficult to see how St. Paul could otherwise have expressed his thought, if he had intended to refer to the Son, as well as to the Father. There is probably no instance in St. Paul of a plural adjective or verb, when the two Persons of the Godhead are mentioned" (Lightfoot). {Eternal comfort} (\paraklsin ainian\). Distinct feminine form of \ainios\ here instead of masculine as in strkjv@Matthew:25:46|.
rwp@2Timothy:1:10 @{But hath now been manifested} (\phanertheisan de nun\). First aorist passive participle of \phanero\ agreeing with \charin\. See strkjv@Titus:1:3; strkjv@Colossians:1:26; strkjv@3:4| for \phanero\ and the contrast made. {By the appearing} (\dia ts epiphaneias\). Only here of the Incarnation (except the verb, strkjv@Titus:2:11; strkjv@3:4|), but for the second coming see strkjv@Titus:2:13|. {Who abolished death} (\katargsantos men ton thanaton\). First aorist active participle of \katarge\, the very phrase in strkjv@1Corinthians:15:26; strkjv@Hebrews:2:14|. {Brought to light} (\phtisantos de\). First aorist active participle of \phtiz\, literary _Koin_ word for which see strkjv@1Corinthians:4:5; strkjv@Ephesians:1:18|, to turn the light on. {Life and incorruption} (\zn kai aphtharsian\). The opposite of \thanatos\, "life and immortality" (unchangeable life).
rwp@2Timothy:1:15 @{Are turned away from me} (\apestraphsan me\). Second aorist passive (still transitive here with \me\) of \apostreph\, for which verb see strkjv@Titus:1:14|. For the accusative with these passive deponents see Robertson, _Grammar_, p. 484. It is not known to what incident Paul refers, whether the refusal of the Christians in the Roman province of Asia to help Paul on his arrest (or in response to an appeal from Rome) or whether the Asian Christians in Rome deserted Paul in the first stage of the trial (4:16|). Two of these Asian deserters are mentioned by name, perhaps for reasons known to Timothy. Nothing else is known of Phygelus and Hermogenes except this shameful item.
rwp@2Timothy:2:5 @{If also a man contend in the games} (\ean de kai athli tis\). Condition of third class with present (linear) active subjunctive of \athle\, old and common verb (from \athlos\, a contest), only this verse in N.T., but \sunathle\ in strkjv@Phillipians:1:27|. Note sharp distinction between \athli\ (present subjunctive, engage in a contest in general) and \athlsi\ (first aorist active subjunctive, engage in a particular contest). Not "except he have contended," but simply "unless he contend" (in any given case) "lawfully" (\nomims\). Old adverb, agreeably to the law, in N.T. only here and strkjv@1Timothy:1:8|. {Is not crowned} (\ou stephanoutai\). Present passive indicative of \stephano\, old verb (from \stephanos\, crown), in N.T. only here and strkjv@Hebrews:2:7,9|. One apodosis for two protases. The victor in the athletic contests was crowned with a garland.
rwp@2Timothy:2:14 @{That they strive not about words} (\m logomachein\). Word apparently coined by Paul from \logomachia\ (1Timothy:6:4| which see), a back formation in that case. A mere war of words displeases Paul. (Titus:3:9|). {Useful} (\chrsimon\). Late and rare word from \chraomai\, here only in N.T. {To the subverting} (\epi katastrophi\). Old word (from \katastreph\, to turn down or over), here only in N.T. (except strkjv@2Peter:2:6| in some MSS., not in Westcott and Hort)." Because of the overthrow" (result \epi\, not aim), useless for this reason. Such war of words merely upsets the hearers.
rwp@Acts:2:4 @{With other tongues} (\heterais glssais\). Other than their native tongues. Each one began to speak in a language that he had not acquired and yet it was a real language and understood by those from various lands familiar with them. It was not jargon, but intelligible language. Jesus had said that the gospel was to go to all the nations and here the various tongues of earth were spoken. One might conclude that this was the way in which the message was to be carried to the nations, but future developments disprove it. This is a third miracle (the sound, the tongues like fire, the untaught languages). There is no blinking the fact that Luke so pictures them. One need not be surprised if this occasion marks the fulfilment of the Promise of the Father. But one is not to confound these miraculous signs with the Holy Spirit. They are merely proof that he has come to carry on the work of his dispensation. The gift of tongues came also on the house of Cornelius at Caesarea (Acts:10:44-47; strkjv@11:15-17|), the disciples of John at Ephesus (Acts:19:6|), the disciples at Corinth (1Corinthians:14:1-33|). It is possible that the gift appeared also at Samaria (Acts:8:18|). But it was not a general or a permanent gift. Paul explains in strkjv@1Corinthians:14:22| that "tongues" were a sign to unbelievers and were not to be exercised unless one was present who understood them and could translate them. This restriction disposes at once of the modern so-called tongues which are nothing but jargon and hysteria. It so happened that here on this occasion at Pentecost there were Jews from all parts of the world, so that some one would understand one tongue and some another without an interpreter such as was needed at Corinth. The experience is identical in all four instances and they are not for edification or instruction, but for adoration and wonder and worship. {As the Spirit gave them utterance} (\kaths to pneuma edidou apophtheggesthai autois\). This is precisely what Paul claims in strkjv@1Corinthians:12:10,28|, but all the same without an interpreter the gift was not to be exercised (1Corinthians:14:6-19|). Paul had the gift of tongues, but refused to exercise it except as it would be understood. Note the imperfect tense here (\edidou\). Perhaps they did not all speak at once, but one after another. \Apophtheggesthai\ is a late verb (LXX of prophesying, papyri). Lucian uses it of the ring of a vessel when it strikes a reef. It is used of eager, elevated, impassioned utterance. In the N.T. only here, verse 14; strkjv@26:25|. \Apophthegm\ is from this verb.
rwp@Acts:2:44 @{Were together} (\san epi to auto\). Some MSS. \san kai\ (were and). But they were together in the same place as in strkjv@2:1|. {And had} (\kai eichon\). Imperfect active, kept on having, a habit in the present emergency. {Common} (\koina\). It was not actual communism, but they held all their property ready for use for the common good as it was needed (4:32|). This situation appears nowhere else except in Jerusalem and was evidently due to special conditions there which did not survive permanently. Later Paul will take a special collection for the poor saints in Jerusalem.
rwp@Acts:3:13 @{His servant Jesus} (\ton paida Isoun\). This phrase occurs in strkjv@Isaiah:42:1; strkjv@52:13| about the Messiah except the name "Jesus" which Peter adds, the first part of the quotation is from strkjv@Exodus:3:6; strkjv@5:30|. The LXX translated the Hebrew _ebhedh_ by \pais\, the servant of Jehovah being a Messianic designation. But the phrase "servant of God" (\pais theou\) is applied also to Israel (Luke:1:54|) and to David (Luke:1:69; strkjv@Acts:4:25|). Paul terms himself \doulos theou\ (Titus:1:1|). \Pais\ is just child (boy or girl), and it was also used of a slave (Matthew:8:6,8,13|). But it is not here \huios\ (son) that Peter uses, but \pais\. Luke quotes Peter as using it again in this Messianic sense in strkjv@Acts:3:26; strkjv@4:27,30|. {Whom ye delivered up} (\hon humeis men paredkate\). Note emphatic use of \humeis\ (ye). No \de\ to correspond to \men\. First aorist active (\k\ aorist) plural indicative of \paradidmi\ (usual form \paredote\, second aorist). {When he} (\ekeinou\). Emphatic pronoun, that one, in contrast with "ye" (\humeis\), genitive absolute with \krinantos\, here the nearest word (Pilate), the latter.
rwp@Acts:4:4 @{Men} (\andrn\). Strictly, men and not women, for \anthrpos\ is the term for both men and women. But in strkjv@Luke:11:31| \andres\ seems to include both men and women and that is possible here, though by no means certain, for see strkjv@Matthew:14:21| where the women and children are expressly excepted.
rwp@Acts:6:5 @{Pleased} (\resen\). Aorist active indicative of \aresk\ like Latin _placuit_ when a vote was taken. The use of \enpion\ before "the whole multitude" is like the LXX. {They chose} (\exelexanto\). First aorist middle indicative of \ekleg\, to pick out for oneself. Each one of the seven has a Greek name and was undoubtedly a Hellenist, not an Aramaean Jew. Consummate wisdom is here displayed for the murmuring had come from the Hellenists, seven of whom were chosen to take proper care of the widows of Hellenists. This trouble was settled to stay settled so far as we know. Nothing is here told of any of the seven except Stephen who is "a man full of faith and the Holy Spirit" and Nicolas "a proselyte of Antioch" (who was not then born a Jew, but had come to the Jews from the Greek world).
rwp@Acts:8:1 @{Was consenting} (\n suneudokn\). Periphrastic imperfect of \suneudoke\, a late double compound (\sun, eu, doke\) that well describes Saul's pleasure in the death (\anairesis\, taking off, only here in the N.T., though old word) of Stephen. For the verb see on ¯Luke:23:32|. Paul himself will later confess that he felt so (Acts:22:20|), coolly applauding the murder of Stephen, a heinous sin (Romans:1:32|). It is a gruesome picture. Chapter 7 should have ended here. {On that day} (\en ekeini ti hmeri\). On that definite day, that same day as in strkjv@2:41|. {A great persecution} (\digmos megas\). It was at first persecution from the Sadducees, but this attack on Stephen was from the Pharisees so that both parties are now united in a general persecution that deserves the adjective "great." See on ¯Matthew:13:21| for the old word \digmos\ from \dik\, to chase, hunt, pursue, persecute. {Were all scattered abroad} (\pantes diesparsan\). Second aorist passive indicative of \diaspeir\, to scatter like grain, to disperse, old word, in the N.T. only in strkjv@Acts:8:1,4; strkjv@11:19|. {Except the apostles} (\pln tn apostoln\). Preposition \pln\ (adverb from \pleon\, more) with the ablative often in Luke. It remains a bit of a puzzle why the Pharisees spared the apostles. Was it due to the advice of Gamaliel in strkjv@Acts:5:34-40|? Or was it the courage of the apostles? Or was it a combination of both with the popularity of the apostles in addition?
rwp@Acts:8:31 @{How can I, except some one shall guide me?} (\Ps gar an dunaimn ean me tis hodgsei me?\). This is a mixed condition, the conclusion coming first belongs to the fourth class (undetermined with less likelihood of being determined) with \an\ and the optative, but the condition (\ean\, instead of the usual \ei\, and the future indicative) is of the first class (determined or fulfilled. Robertson, _Grammar_, p. 1022), a common enough phenomenon in the _Koin_. The eunuch felt the need of some one to guide (\hodge\ from \hodgos\, guide, and that from \hodos\, way, and \hegeomai\, to lead).
rwp@Acts:9:3 @{As he journeyed} (\en ti poreuesthai\). Luke's common idiom for a temporal clause (in the journeying), \en\ with the locative articular middle infinitive. {Drew nigh} (\eggizein\). Present active infinitive, was drawing nigh. {Shone round about him} (\auton peristrapsen\). First aorist (ingressive) active indicative of \periastrapt\, late compound verb common in LXX and Byzantine writers, here and strkjv@22:6| alone in the N.T. "A light from heaven suddenly flashed around him." It was like a flash of lightning. Paul uses the same verb in strkjv@22:5|, but in strkjv@26:13| he employs \perilampsan\ (shining around). There are numerous variations in the historical narrative of Saul's conversion in strkjv@9:3-18| and Luke's report of Paul's two addresses, one on the steps of the Tower of Antonia facing the murderous mob (22:6-16|), the other before Festus and Agrippa (26:12-20|). A great deal of capital has been made of these variations to the discredit of Luke as a writer as if he should have made Paul's two speeches conform at every point with his own narrative. This objection has no weight except for those who hold that Luke composed Paul's speeches freely as some Greek writers used to do. But, if Luke had notes of Paul's speeches or help from Paul himself, he naturally preserved the form of the two addresses without trying to make them agree with each other in all details or with his own narrative in chapter 9. Luke evidently attached great importance to the story of Saul's conversion as the turning point not simply in the career of the man, but an epoch in the history of apostolic Christianity. In broad outline and in all essentials the three accounts agree and testify to the truthfulness of the account of the conversion of Saul. It is impossible to overestimate the worth to the student of Christianity of this event from every angle because we have in Paul's Epistles his own emphasis on the actual appearance of Jesus to him as the fact that changed his whole life (1Corinthians:15:8; strkjv@Galatians:1:16f.|). The variations that appear in the three accounts do not mar the story, when rightly understood, as we shall see. Here, for instance, Luke simply mentions "a light from heaven," while in strkjv@22:6| Paul calls it "a great (\hikanon\) light" "about noon" and in strkjv@26:13| "above the brightness of the sun," as it would have to be "at midday" with the sun shining.
rwp@Acts:11:18 @{Held their peace} (\hsuchasan\). Ingressive aorist active indicative of \hsuchaz\, old verb to be quiet, to keep quiet. The wrangling (verse 2|) ceased. The critics even "glorified God" (\edoxasan\, ingressive aorist again). {Then to the Gentiles also} (\Ara kai tois ethnesin\). \Ergo\ as in strkjv@Luke:11:20,48| and like \ara oun\ in strkjv@Romans:5:18|. In ancient Greek inferential \ara\ cannot come at the beginning of a clause as here. It was reluctant acquiescence in the undoubted fact that God had "granted repentance unto life" to these Gentiles in Caesarea, but the circumcision party undoubtedly looked on it as an exceptional case and not to be regarded as a precedent to follow with other Gentiles. Peter will see in this incident (Acts:15:8|) the same principle for which Paul contends at the Jerusalem Conference. Furneaux suggests that this conduct of Peter in Caesarea, though grudgingly acquiesced in after his skilful defence, decreased his influence in Jerusalem where he had been leader and helped open the way for the leadership of James the Lord's brother.
rwp@Acts:11:19 @{They therefore that were scattered abroad} (\hoi men oun diasparentes\). Precisely the same words used in strkjv@8:4| about those scattered by Saul (which see) and a direct reference to it is made by the next words, "upon the tribulation that arose about Stephen" (\apo ts thlipses ts genomens epi Stephani\). As a result of (\apo\), in the case of (\epi\) Stephen. From that event Luke followed Saul through his conversion and back to Jerusalem and to Tarsus. Then he showed the activity of Peter outside of Jerusalem as a result of the cessation of the persecution from the conversion of Saul with the Gentile Pentecost in Caesarea and the outcome in Jerusalem. Now Luke starts over again from the same persecution by Saul and runs a new line of events up to Antioch parallel to the other, probably partly following. {Except to Jews only} (\ei m monon Ioudaiois\). Clearly these disciples did not know anything about the events in Caesarea and at first their flight preceded that time. But it was a wonderful episode, the eager and loyal preaching of the fleeing disciples. The culmination in Antioch was probably after the report of Peter about Caesarea. This Antioch by the Orontes was founded 300 B.C. by Seleucus Nicator and was one of five cities so named by the Seleucides. It became the metropolis of Syria though the Arabs held Damascus first. Antioch ranked next to Rome and Alexandria in size, wealth, power, and vice. There were many Jews in the cosmopolitan population of half a million. It was destined to supplant Jerusalem as the centre of Christian activity.
rwp@Acts:14:8 @{At Lystra} (\en Lustrois\). Neuter plural as in strkjv@16:2; strkjv@2Timothy:3:11| while feminine singular in strkjv@14:6,21; strkjv@16:1|. There was apparently no synagogue in Lystra and so not many Jews. Paul and Barnabas had to do open-air preaching and probably had difficulty in being understood by the natives though both Greek and Latin inscriptions were discovered here by Professor Sterrett in 1885. The incident narrated here (verses 8-18|) shows how they got a real hearing among these rude heathen. {There sat} (\ekathto\). Imperfect middle of \kathmai\. Was sitting. This case is very much like that in strkjv@3:1-11|, healed by Peter. Possibly outside the gate (verse 13|) or some public place. {Impotent in his feet} (\adunatos tois posin\). Old verbal, but only here in the N.T. in this sense except figuratively in strkjv@Romans:15:1|. Elsewhere it means "impossible" (Matthew:19:26|). Locative case. Common in medical writers in the sense of "impotent." Songs:Tobit strkjv@2:10; strkjv@5:9. {Had walked} (\periepatsen\). Songs:best MSS., first aorist active indicative "walked," not \periepepatkei\, "had walked" (past perfect active).
rwp@Acts:14:19 @{But there came thither Jews from Antioch and Iconium} (\Eplthan de apo Antiocheias kai Ikoniou Ioudaioi\). Came to or upon them, \eplthan\, second aorist (ingressive) indicative of \eperchomai\. Whether news of the miracle had reached those cities we do not know. These may have been travelling grain merchants. At any rate there was an interval in which Paul and Barnabas won some disciples (verse 22|). There would be a natural reaction, even revulsion, in the minds of many who had come so near to worshipping Paul and Barnabas. The pendulum swings easily from one extreme to the other. The hostile Jews from Antioch and Iconium may even have followed Paul and Barnabas along the fine Roman road on purpose to keep them on the run. They had driven them out of Antioch and out of Iconium and now appear at Lystra at an opportune moment for their work. {Having persuaded the multitudes} (\peisantes tous ochlous\). First aorist (effective) active participle of \peith\. They had complete success with many and struck at the psychological moment. {They stoned Paul} (\lithasantes ton Paulon\). First aorist active participle of \lithaz\, late verb from \lithos\ for throwing stones (used by Paul referring to this one incident when alone he was stoned, strkjv@2Corinthians:11:25|). The wounds inflicted may have left some of the scars (\stigmata\) mentioned in strkjv@Galatians:6:17|. They stoned Paul as the chief speaker (Mercury) and passed by Barnabas (Jupiter). It was a Jewish mode of punishment as against Stephen and these Jews knew that Paul was the man that they had to deal with. Hackett notes that the Jews with two exceptions incited the persecutions which Paul endured. The exceptions were in Philippi (16:16-40|) and Ephesus (19:23-41|). {Dragged him out of the city} (\esuron ex ts poles\). They hurled Stephen outside of the city before stoning him (\7:58\). It was a hurried and irregular proceeding, but they were dragging (imperfect active of \sur\, old verb) Paul out now. {Supposing that he were dead} (\nomizontes auton tethnkenai\). Present active participle with infinitive (second perfect active of \thnsk\) in indirect discourse with accusative of general reference. The Jews are jubilant this time with memories of Paul's escape at Antioch and Iconium. The pagan mob feel that they have settled accounts for their narrow escape from worshipping two Jewish renegade preachers. It was a good day's work for them all. Luke does not say that Paul was actually dead.
rwp@Acts:15:1 @{And certain men came down from Judea} (\kai tines katelthontes apo ts Ioudaias\). Evidently the party of the circumcision in the church in Jerusalem (11:2|) had heard of the spread of the gospel among the Gentiles in Cyprus, Pamphylia, and South Galatia (Phrygia, Pisidia, Lycaonia). Possibly John Mark after his desertion at Perga (13:13|) told of this as one of his reasons for coming home. At any rate echoes of the jubilation in Antioch in Syria would be certain to reach Jerusalem. The Judaizers in Jerusalem, who insisted that all the Gentile Christians must become Jews also, had acquiesced in the case of Cornelius and his group (11:1-18|) after plain proof by Peter that it was the Lord's doing. But they had not agreed to a formal campaign to turn the exception into the rule and to make Christianity mainly Gentile with a few Jews instead of mainly Jewish with a few Gentiles. Since Paul and Barnabas did not come up to Jerusalem, the leaders among the Judaizers decided to go down to Antioch and attack Paul and Barnabas there. They had volunteered to go without church action in Jerusalem for their activity is disclaimed by the conference (Acts:15:24|). In strkjv@Galatians:2:4| Paul with some heat describes these Judaizers as "false brethren, secretly introduced who sneaked in to spy out our liberty." It is reasonably certain that this visit to Jerusalem described in strkjv@Galatians:2:1-10| is the same one as the Jerusalem Conference in Acts strkjv@15:5-29| in spite of the effort of Ramsay to identify it with that in strkjv@11:29f|. Paul in Galatians is not giving a list of his visits to Jerusalem. He is showing his independence of the twelve apostles and his equality with them. He did not see them in strkjv@11:29f.|, but only "the elders." In strkjv@Acts:15| Luke gives the outward narrative of events, in strkjv@Galatians:2:1-10| Paul shows us the private interview with the apostles when they agreed on their line of conduct toward the Judaizers. In strkjv@Galatians:2:2| by the use of "them" (\autois\) Paul seems to refer to the first public meeting in Acts before the private interview that came in between verses strkjv@15:5-6|. If we recall the difficulty that Peter had on the subject of preaching the gospel to the heathen (10:1-11:18|), we can the better understand the attitude of the Judaizers. They were men of sincere convictions without a doubt, but they were obscurantists and unable and unwilling to receive new light from the Lord on a matter that involved their racial and social prejudices. They recalled that Jesus himself had been circumcised and that he had said to the Syro-Phoenician woman that he had come only save to the lost sheep of the house of Israel (Matthew:15:24ff.|). They argued that Christ had not repealed circumcision. Songs:one of the great religious controversies of all time was begun, that between spiritual religion and ritualistic or ceremonial religion. It is with us yet with baptism taking the place of circumcision. These self-appointed champions of circumcision for Gentile Christians were deeply in earnest. {Taught the brethren} (\edidaskon tous adelphous\). Inchoative imperfect active, began to teach and kept it up. Their attitude was one of supercilious superiority. They probably resented the conduct of Barnabas, who, when sent by the Church in Jerusalem to investigate the conversion of the Greeks in Antioch (11:20-26|), did not return and report till a strong church had been established there with the help of Saul and only then with a big collection to confuse the issue. Paul and Barnabas were on hand, but the Judaizers persisted in their efforts to force their views on the church in Antioch. It was a crisis. {Except ye be circumcised after the custom of Moses, ye cannot be saved} (\ean me peritmthte ti ethei Muses, ou dunasthe sthnai\). There was the dictum of the Judaizers to the Gentiles. Paul and Barnabas had been circumcised. This is probably the precise language employed, for they spoke in Greek to these Greeks. It is a condition of the third class (undetermined, but with prospect of being determined, \ean\ plus the first aorist passive subjunctive of \peritemn\). There was thus hope held out for them, but only on condition that they be circumcised. The issue was sharply drawn. The associative instrumental case (\ti ethei\) is customary. "Saved" (\sthnai\) here is the Messianic salvation. This doctrine denied the efficacy of the work of Christ.
rwp@Acts:15:5 @{But there rose up} (\exanestsan de\). Second aorist active indicative (intransitive). Note both \ex\ and \an\. These men rose up out of the crowd at a critical moment. They were believers in Christ (\pepisteukotes\, having believed), but were still members of "the sect of the Pharisees" (\ts haireses tn Pharisain\). Evidently they still held to the Pharisaic narrowness shown in the attack on Peter (11:2f.|). Note the dogmatism of their "must" (\dei\) after the opposition of Paul and Barnabas to their "except" (\ean me\) at Antioch (15:1|). They are unconvinced and expected to carry the elders with them. Codex Bezae says that they had appealed to the elders (15:2,5|). At any rate they have made the issue in open meeting at the height of the jubilation. It is plain from verse 6| that this meeting was adjourned, for another gathering came together then. It is here that the private conference of which Paul speaks in strkjv@Galatians:2:1-10| took place. It was Paul's chance to see the leaders in Jerusalem (Peter, James, and John) and he won them over to his view of Gentile liberty from the Mosaic law so that the next public conference (Acts:15:6-29|) ratified heartily the views of Paul, Barnabas, Peter, James, and John. It was a diplomatic triumph of the first order and saved Christianity from the bondage of Jewish ceremonial sacramentalism. Songs:far as we know this is the only time that Paul and John met face to face, the great spirits in Christian history after Jesus our Lord. It is a bit curious to see men saying today that Paul surrendered about Titus and had him circumcised for the sake of peace, the very opposite of what he says in Galatians, "to whom I yielded, no not for an hour." Titus as a Greek was a red flag to the Judaizers and to the compromisers, but Paul stood his ground.
rwp@Acts:16:6 @{The region of Phrygia and Galatia} (\tn Phrugian kai Galatikn chran\). This is probably the correct text with one article and apparently describes one "Region" or District in The Province of Galatia which was also Phrygian (the old-ethnographic name with which compare the use of Lycaonia in strkjv@14:6|). Strictly speaking Derbe and Lystra, though in the Province of Galatia, were not Phrygian, and so Luke would here be not resumptive of the record in verses 1-5|; but a reference to the country around Iconium and Antioch in Pisidia in North Galatia is not included. This verse is hotly disputed at every point by the advocates of the North Galatian theory as represented by Chase and the South Galatian theory by Ramsay. Whatever is true in regard to the language of Luke here and in strkjv@18:23|, it is still possible for Paul in strkjv@Galatians:1:2| to use the term Galatia of the whole province of that name which could, in fact, apply to either South or North Galatia or to both. He could, of course, use it also in the ethnographic sense of the real Gauls or Celts who dwelt in North Galatia. Certainly the first tour of Paul and Barnabas was in the Province of Galatia though touching only the Regions of Pisidia, Phrygia, and Lycaonia, which province included besides the Gauls to the north. In this second tour Lycaonia has been already touched (Derbe and Lystra) and now Phrygia. The question arises why Luke here and in strkjv@18:23| adds the term "of Galatia" (\Galatikn\) though not in strkjv@13:14| (Pisidian Antioch) nor in strkjv@14:6| (cities of Lycaonia). Does Luke mean to use "of Galatia" in the same ethnographic sense as "of Phrygia" or does he here add the province (Galatia) to the name of the Region (Phrygia)? In itself either view is possible and it really matters very little except that the question is raised whether Paul went into the North Galatian Region on this occasion or later (18:23|). He could have done so and the Epistle be addressed to the churches of South Galatia, North Galatia, or the province as a whole. But the Greek participle \kluthentes\ ("having been forbidden") plays a part in the argument that cannot be overlooked whether Luke means to say that Paul went north or not. This aorist passive participle of \klu\, to hinder, can only express simultaneous or antecedent action, not subsequent action as Ramsay argues. No example of the so-called subsequent use of the aorist participle has ever been found in Greek as all Greek grammarians agree (Robertson, _Grammar_, pp. 860-63, 1112-14). The only natural meaning of \kluthentes\ is that Paul with Silas and Timothy "passed through the region of Phrygia and Galatia" because they were hindered by the Holy Spirit from speaking the word in Asia (the Province of Asia of which Ephesus was the chief city and west of Derbe and Lystra). This construction implies that the country called "the region of Phrygia and Galatia" is not in the direct line west toward Ephesus. What follows in verse 7| throws further light on the point.
rwp@Acts:17:30 @{The times of ignorance} (\tous chronous ts agnoias\). The times before full knowledge of God came in Jesus Christ. Paul uses the very word for their ignorance (\agnoountes\) employed in verse 23|. {Overlooked} (\huperidn\). Second aorist active participle of \huperora\ or \hupereid\, old verb to see beyond, not to see, to overlook, not "to wink at" of the Authorized Version with the notion of condoning. Here only in the N.T. It occurs in the LXX in the sense of overlooking or neglecting (Psalms:18:62; strkjv@55:1|). But it has here only a negative force. God has all the time objected to the polytheism of the heathen, and now he has made it plain. In Wisdom strkjv@11:23 we have these words: "Thou overlookest the sins of men to the end they may repent." {But now} (\ta nun\). Accusative of general reference, "as to the now things or situation." All is changed now that Christ has come with the full knowledge of God. See also strkjv@27:22|. {All everywhere} (\pantas pantachou\). No exceptions anywhere. {Repent} (\metanoein\). Present active infinitive of \metanoe\ in indirect command, a permanent command of perpetual force. See on \metanoe\ ¯Acts:2:38| and the Synoptic Gospels. This word was the message of the Baptist, of Jesus, of Peter, of Paul, this radical change of attitude and life.
rwp@Acts:18:22 @{He went up and saluted the church} (\anabas kai aspasamenos tn ekklsian\). The language could refer to the church in Caesarea where Paul had just landed, except for several things. The going up (\anabas\, second aorist active participle of \anabain\) is the common way of speaking of going to Jerusalem which was up from every direction save from Hebron. It was the capital of Palestine as people in England today speaking of going up to London. Besides "he went down to Antioch" (\kateb eis Antiocheian\, second aorist active indicative of \katabain\) which language suits better leaving Jerusalem than Caesarea. Moreover, there was no special reason for this trip to Caesarea, but to Jerusalem it was different. Here Paul saluted the church in the fourth of his five visits after his conversion (9:26; strkjv@11:30; strkjv@15:4; strkjv@18:22; strkjv@21:17|). The apostles may or may not have been in the city, but Paul had friends in Jerusalem now. Apparently he did not tarry long, but returned to Antioch to make a report of his second mission tour as he had done at the close of the first when he and Barnabas came back (14:26-28|). He had started on this tour with Silas and had picked up Timothy and Luke, but came back alone. He had a great story to tell.
rwp@Acts:20:2 @{Those parts} (\ta mer ekeina\). We have no way of knowing why Luke did not tell of Paul's stay in Troas (2Corinthians:2:12f.|) nor of meeting Titus in Macedonia (2Corinthians:2:13-7:16|) nor of Paul's visit to Illyricum (Romans:15:19f.|) to give time for II Corinthians to do its work (2Corinthians:13|), one of the most stirring experiences in Paul's whole career when he opened his heart to the Corinthians and won final victory in the church by the help of Titus who also helped him round up the great collection in Achaia. He wrote II Corinthians during this period after Titus arrived from Corinth. The unity of II Corinthians is here assumed. Paul probably met Luke again in Macedonia, but all this is passed by except by the general phrase: "had given them much exhortation" (\parakalesas autous logi polli\). Literally, "having exhorted them (the Macedonian brethren) with much talk" (instrumental case). {Into Greece} (\eis tn Hellada\). That is, Achaia (18:12; strkjv@19:21|), and particularly Corinth, whither he had at last come again after repeated attempts, pauses, and delays (2Corinthians:13:1|). Now at last the coast was clear and Paul apparently had an open door in Corinth during these three months, so completely had Titus at last done away with the opposition of the Judaizers there.
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:23:20 @{The Jews} (\hoi Ioudaioi\). As if the whole nation was in the conspiracy and so in verse 12|. The conspirators may have belonged to the Zealots, but clearly they represented the state of Jewish feeling toward Paul in Jerusalem. {Have agreed} (\sunethento\). Second aorist middle indicative of \suntithmi\, old verb to join together, to agree. Already this form in strkjv@Luke:22:5| which see. See also strkjv@John:9:22; strkjv@Acts:24:9|. {To bring down} (\hops katagagis\). Very words of the conspirators in verse 15| as if the young man overheard. Second aorist active subjunctive of \katag\ with \hops\ in final clause, still used, but nothing like so common as \hina\ though again in verse 23| (Robertson, _Grammar_, p. 985). {As though thou wouldest inquire} (\hs melln punthanesthai\). Just as in verse 15| except that here \melln\ refers to Lysias instead of to the conspirators as in verse 15|. The singular is used by the youth out of deference to the authority of Lysias and so modifies a bit the scheming of the conspirators, not "absurd" as Page holds.
rwp@Acts:24:21 @{Except it be} (\e\). Literally, "than," but after interrogative \ti = ti allo\ "what else than." {For this one voice} (\peri mias tauts phns\). The normal Greek idiom with the attributive use of \houtos\ calls for the article before \mias\, though some inscriptions show it as here (Robertson, _Grammar_, p. 702). {That} (\hs\). Genitive of the relative attracted to the case of the antecedent {phns}. {I cried} (\ekekraxa\). Reduplicated aorist as is usual with this verb in the LXX (Judges:3:15|). Robertson, _Grammar_, p. 348. {Touching} (\peri\). Concerning (around, about). {I am called in question} (\krinomai\). As in strkjv@23:6|. {Before you} (\eph' humn\). Same idiom as in verses 19,20|.
rwp@Acts:25:26 @{No certain thing} (\asphales ti--ou\). Nothing definite or reliable (\a\ privative, \sphall\, to trip). All the charges of the Sanhedrin slipped away or were tripped up by Paul. Festus confesses that he had nothing left and thereby convicts himself of gross insincerity in his proposal to Paul in verse 9| about going up to Jerusalem. By his own statement he should have set Paul free. The various details here bear the marks of the eyewitness. Luke was surely present and witnessed this grand spectacle with Paul as chief performer. {Unto my lord} (\ti kurii\). Augustus (Octavius) and Tiberius refused the title of \kurios\ (lord) as too much like _rex_ (king) and like master and slave, but the servility of the subjects gave it to the other emperors who accepted it (Nero among them). Antoninus Pius put it on his coins. Deissmann (_Light from the Ancient East_, p. 105) gives an ostracon dated Aug. 4, A.D. 63 with the words "in the year nine of Nero the lord" (\enatou Nernos tou kuriou\). Deissmann (_op. cit._, pp. 349ff.) runs a most interesting parallel "between the cult of Christ and the cult of Caesar in the application of the term \kurios\, lord" in ostraca, papyri, inscriptions. Beyond a doubt Paul has all this fully in mind when he says in strkjv@1Corinthians:12:3| that "no one is able to say \Kurios Isous\ except in the Holy Spirit" (cf. also strkjv@Phillipians:2:11|). The Christians claimed this word for Christ and it became the test in the Roman persecutions as when Polycarp steadily refused to say " Lord Caesar" and insisted on saying "Lord Jesus" when it meant his certain death. {Before you} (\eph' humn\). The whole company. In no sense a new trial, but an examination in the presence of these prominent men to secure data and to furnish entertainment and pleasure to Agrippa (verse 22|). {Especially before thee} (\malista epi sou\). Out of courtesy. It was the main reason as verse 22| shows. Agrippa was a Jew and Festus was glad of the chance to see what he thought of Paul's case. {After examination had} (\ts anakrises genomens\). Genitive absolute, "the examination having taken place." \Anakrisis\ from \anakrin\ (cf. strkjv@12:19; strkjv@24:8; strkjv@28:18|) is a legal term for preliminary examination. Only here in the N.T. Inscriptions and papyri give it as examination of slaves or other property. {That I may have somewhat to write} (\hops sch ti graps\). Ingressive aorist subjunctive \sch\ (may get) with \hops\ (final particle like \hina\). \Ti graps\ in indirect question after \sch\ is either future indicative or aorist subjunctive (Robertson, _Grammar_, p. 1045). Festus makes it plain that this is not a "trial," but an examination for his convenience to help him out of a predicament.
rwp@Acts:26:4 @{My manner of life} (\tn men oun bisin mou\). With \men oun\ Paul passes from the _captatio benevolentiae_ (verses 1,2|) "to the _narratio_ or statement of his case" (Page). \Bisis\ is from \bio\ (1Peter:4:2|) and that from \bios\ (course of life). This is the only instance of \bisis\ yet found except the Prologue (10) of Ecclesiasticus and an inscription given in Ramsay's _Cities and Bishoprics of Phrygia_, Vol II, p. 650. {Know} (\issi\). Literary form instead of the vernacular _Koin_ \oidasin\. Paul's early life in Tarsus and Jerusalem was an open book to all Jews.
rwp@Acts:26:29 @{I would to God} (\euxaimn an ti thei\). Conclusion of fourth-class condition (optative with \an\), undetermined with less likelihood, the so-called potential optative (Robertson, _Grammar_, p. 1021). Polite and courteous wish (first aorist middle optative of \euchomai\). {Whether with little or with much} (\kai en mikri kai en megali\). Literally, "both in little and in great," or "both with little and with great pains" or "both in some measure and in great measure." Paul takes kindly the sarcasm of Agrippa. {Such as I am} (\toioutous hopoios kai eg eimi\). Accusative \toioutous\ with the infinitive \genesthai\. Paul uses these two qualitative pronouns instead of repeating the word "Christian." {Except these bonds} (\parektos tn desmn toutn\). Ablative case with \parektos\ (late preposition for the old \parek\). Paul lifts his right manacled hand with exquisite grace and good feeling.
rwp@Acts:27:31 @{Except these abide in the ship} (\Ean m houtoi meinsin en ti ploii\). Condition of the third class (undetermined, but with hope, etc.). Paul has no hesitancy in saying this in spite of his strong language in verse 24| about God's promise. He has no notion of lying supinely down and leaving God to do it all. Without the sailors the ship could not be properly beached.
rwp@Colossians:2:14 @{Having blotted out} (\exaleipsas\). And so "cancelled." First aorist active participle of old verb \exaleiph\, to rub out, wipe off, erase. In N.T. only in strkjv@Acts:3:19| (LXX); strkjv@Revelation:3:5; strkjv@Colossians:2:14|. Here the word explains \charisamenos\ and is simultaneous with it. Plato used it of blotting out a writing. Often MSS. were rubbed or scraped and written over again (palimpsests, like Codex C). {The bond written in ordinances that was against us} (\to kath' hmn cheirographon tois dogmasin\). The late compound \cheirographon\ (\cheir\, hand, \graph\) is very common in the papyri for a certificate of debt or bond, many of the original \cheirographa\ (handwriting, "chirography"). See Deissmann, _Bible Studies_, p. 247. The signature made a legal debt or bond as Paul says in strkjv@Philemon:1:18f.|: "I Paul have written it with mine own hand, I will repay it." Many of the papyri examples have been "crossed out" thus X as we do today and so cancelled. One decree is described as "neither washed out nor written over" (Milligan, N. T. _Documents_, p. 16). Undoubtedly "the handwriting in decrees" (\dogmasin\, the Mosaic law, strkjv@Ephesians:2:15|) was against the Jews (Exodus:24:3; strkjv@Deuteronomy:27:14-26|) for they accepted it, but the Gentiles also gave moral assent to God's law written in their hearts (Romans:2:14f.|). Songs:Paul says "against us" (\kath' hmn\) and adds "which was contrary to us" (\ho n hupenantion hmin\) because we (neither Jew nor Gentile) could not keep it. \Hupenantios\ is an old double compound adjective (\hupo, en, antios\) set over against, only here in N.T. except strkjv@Hebrews:10:27| when it is used as a substantive. It is striking that Paul has connected the common word \cheirographon\ for bond or debt with the Cross of Christ (Deissmann, _Light, etc._, p. 332). {And he hath taken it out of the way} (\kai rken ek tou mesou\). Perfect active indicative of \air\, old and common verb, to lift up, to bear, to take away. The word used by the Baptist of Jesus as "the Lamb of God that bears away (\airn\) the sin of the world" (John:1:29|). The perfect tense emphasizes the permanence of the removal of the bond which has been paid and cancelled and cannot be presented again. Lightfoot argues for Christ as the subject of \rken\, but that is not necessary, though Paul does use sudden anacolutha. God has taken the bond against us "out of the midst" (\ek tou mesou\). Nailing it to the cross (\proslsas auto ti stauri\). First aorist active participle of old and common verb \proslo\, to fasten with nails to a thing (with dative \stauri\). Here alone in N.T., but in III Macc. strkjv@4:9 with the very word \stauri\. The victim was nailed to the cross as was Christ. "When Christ was crucified, God nailed the Law to His cross" (Peake). Hence the "bond" is cancelled for us. Business men today sometimes file cancelled accounts. No evidence exists that Paul alluded to such a custom here.
rwp@Colossians:3:8 @{But now} (\nuni de\). Emphatic form of \nun\ in decided contrast (to \pote\ in verse 7|) in the resurrection life of strkjv@2:12; strkjv@3:1|. {Put ye also away} (\apothesthe kai humeis\). Second aorist middle imperative of old verb \apotithmi\, to put away, lay aside like old clothes. This metaphor of clothing Paul now uses with several verbs (\apothesthe\ here, \apekdusamenoi\ in verse 9|, \endusamenoi\ in verse 10|, \endusasthe\ in verse 12|). {All these} (\ta panta\). The whole bunch of filthy rags (anger \orgn\, wrath \thumon\, malice \kakian\, railing \blasphmian\, shameful speaking \aischrologian\). See somewhat similar lists of vices in strkjv@Colossians:3:5; strkjv@Galatians:5:20; strkjv@Ephesians:4:29-31|. These words have all been discussed except \aischrologian\, an old word for low and obscene speech which occurs here only in the N.T. It is made from \aischrologos\ (\aischros\ as in strkjv@1Corinthians:11:6| and that from \aischos\, disgrace). Note also the addition of "out of your mouth" (\ek tou stomatos humn\). The word was used for both abusive and filthy talk and Lightfoot combines both ideas as often happens. Such language should never come out of the mouth of a Christian living the new life in Christ.
rwp@Colossians:3:23 @{Whatsoever ye do} (\ho ean poite\). See same idiom in strkjv@3:17| except \ho\ instead of \pn hoti\. {Heartily} (\ek psuchs\). From the soul and not with mere eye service. In strkjv@Ephesians:6:7| Paul adds \met' eunoias\ (with good will) in explanation of \ek psuchs\. {As unto the Lord} (\hs ti Kurii\). Even when unto men. This is the highest test of worthwhile service. If it were only always true!
rwp@Colossians:4:7 @{All my affairs} (\ta kat' eme panta\). "All the things relating to me." The accusative case the object of \gnrisei\. The same idiom in strkjv@Acts:25:14; strkjv@Phillipians:1:2|. {Tychicus} (\Tuchikos\). Mentioned also in strkjv@Ephesians:6:21| as the bearer of that Epistle and with the same verb \gnrisei\ (future active of \gnriz\) and with the same descriptive epithet as here (\ho agaptos adelphos kai pistos diakonos en Kurii\, the beloved brother and faithful minister in the Lord) except that here we have also \kai sundoulos\ (and fellow-servant). Abbott suggests that Paul adds \sundoulos\ because he had used it of Epaphras in strkjv@1:7|. Perhaps \pistos\ goes with both substantives and means faithful to Paul as well as to Christ.
rwp@Ephesians:2:3 @{We also all} (\kai hmeis pantes\). We Jews. {Once lived} (\anestraphmen pote\). Second aorist passive indicative of \anastreph\, old verb, to turn back and forth, to live (2Corinthians:1:12|). Cf. \pote periepatsate\, of the Gentiles in verse 2|. {The desires} (\ta thelmata\). Late and rare word except in LXX and N.T., from \thel\, to will, to wish. Plural here "the wishes," "the wills" of the flesh like \tais epithumiais ts sarkos\ just before. Gentiles had no monopoly of such sinful impulses. {Of the mind} (\tn dianoin\). Plural again, "of the thoughts or purposes." {Were by nature children of wrath} (\metha tekna phusei orgs\). This is the proper order of these words which have been the occasion of much controversy. There is no article with \tekna\. Paul is insisting that Jews as well as Gentiles ("even as the rest") are the objects of God's wrath (\orgs\) because of their lives of sin. See strkjv@Romans:2:1-3:20| for the full discussion of this to Jews unpalatable truth. The use of \phusei\ (associative instrumental case of manner) is but the application of Paul's use of "all" (\pantes\) as shown also in strkjv@Romans:3:20; strkjv@5:12|. See \phusei\ of Gentiles in strkjv@Romans:2:14|. The implication of original sin is here, but not in the form that God's wrath rests upon little children before they have committed acts of sin. The salvation of children dying before the age of responsibility is clearly involved in strkjv@Romans:5:13f|.
rwp@Ephesians:3:8 @{Unto me who am less than the least of all saints} (\emoi ti elachistoteri pantn hagin\). Dative case \emoi\ with \eloth\. The peculiar form \elachistoteri\ (in apposition with \emoi\) is a comparative (\-teros\) formed on the superlative \elachistos\. This sort of thing was already done in the older Greek like \eschatoteros\ in Xenophon. It became more common in the _Koin_. Songs:the double comparative \meizoteran\ in strkjv@3John:1:4|. The case of \hagin\ is ablative. This was not mock humility (15:19|), for on occasion Paul stood up for his rights as an apostle (2Corinthians:11:5|). {The unsearchable riches of Christ} (\to anexichniaston ploutos tou Christou\). \Anexichniastos\ (\a\ privative and verbal of \exichniaz\, to track out, \ex\ and \ichnos\, track) appears first in strkjv@Job:5:9; strkjv@9:10|. Paul apparently got it from Job. Nowhere else in N.T. except strkjv@Romans:11:33|. In later Christian writers. Paul undertook to track out the untrackable in Christ.
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@Galatians:1:7 @{Which is not another} (\ho ouk estin allo\). It is no "gospel" (good news) at all, but a yoke of bondage to the law and the abolition of grace. There is but one gospel and that is of grace, not works. The relative \ho\ (which) refers to \heteron euaggelion\ (a different gospel) "taken as a single term and designating the erroneous teachings of the Judaizers" (Burton). {Only} (\ei m\). Literally, "except," that is, "Except in this sense," "in that it is an attempt to pervert the one true gospel" (Lightfoot). {Who disturb you} (\hoi tarassontes\). The disturbers. This very verb \tarass\ is used in strkjv@Acts:17:8| of the Jews in Thessalonica who "disturbed" the politarchs and the people about Paul. {Would pervert} (\thelontes metastrepsai\). "Wish to turn about," change completely as in strkjv@Acts:2:20; strkjv@James:4:9|. The very existence of the gospel of Christ was at stake.
rwp@Galatians:1:19 @{Except James the brother of the Lord} (\ei m Iakbon ton adelphon tou Kuriou\). James the son of Zebedee was still living at that time. The rest of the twelve were probably away preaching and James, brother of the Lord, is here termed an apostle, though not one of the twelve as Barnabas is later so called. Paul is showing his independence of and equality with the twelve in answer to the attacks of the Judaizers.
rwp@Galatians:2:16 @{Is not justified} (\ou dikaioutai\). Present passive indicative of \dikaio\, an old causative verb from \dikaios\, righteous (from \dike\, right), to make righteous, to declare righteous. It is made like \axio\, to deem worthy, and \koino\, to consider common. It is one of the great Pauline words along with \dikaiosun\, righteousness. The two ways of getting right with God are here set forth: by faith in Christ Jesus (objective genitive), by the works of the law (by keeping all the law in the most minute fashion, the way of the Pharisees). Paul knew them both (see strkjv@Romans:7|). In his first recorded sermon the same contrast is made that we have here (Acts:13:39|) with the same word \dikaio\, employed. It is the heart of his message in all his Epistles. The terms faith (\pistis\), righteousness (\dikaiosun\), law (\nomos\), works (\erga\) occur more frequently in Galatians and Romans because Paul is dealing directly with the problem in opposition to the Judaizers who contended that Gentiles had to become Jews to be saved. The whole issue is here in an acute form. {Save} (\ean m\). Except. {Even we} (\kai hmeis\). We Jews believed, had to believe, were not saved or justified till we did believe. This very point Peter had made at the Jerusalem Conference (Acts:15:10f.|). He quotes strkjv@Psalms:143:2|. Paul uses \dikaiosun\ in two senses (1) Justification, on the basis of what Christ has done and obtained by faith. Thus we are set right with God. strkjv@Romans:1-5|. (2) Sanctification. Actual goodness as the result of living with and for Christ. strkjv@Romans:6-8|. The same plan exists for Jew and Gentile.
rwp@Galatians:3:11 @{In the sight of God} (\para ti thei\). By the side of (\para\) God, as God looks at it, for the simple reason that no one except Jesus has ever kept _all_ the law, God's perfect law.
rwp@Galatians:3:17 @{Now this I say} (\touto de leg\). Now I mean this. He comes back to his main point and is not carried afield by the special application of \sperma\ to Christ. {Confirmed beforehand by God} (\prokekurmenn hupo tou theou\). Perfect passive participle of \prokuro\, in Byzantine writers and earliest use here. Nowhere else in N.T. The point is in \pro\ and \hupo tou theou\ (by God) and in \meta\ (after) as Burton shows. {Four hundred and thirty years after} (\meta tetrakosia kai triakonta et\). Literally, "after four hundred and thirty years." This is the date in strkjv@Exodus:12:40| for the sojourn in Egypt (cf. strkjv@Genesis:15:13|). But the LXX adds words to include the time of the patriarchs in Canaan in this number of years which would cut the time in Egypt in two. Cf. strkjv@Acts:7:6|. It is immaterial to Paul's argument which chronology is adopted except that "the longer the covenant had been in force the more impressive is his statement" (Burton). {Doth not disannul} (\ouk akuroi\). Late verb \akuro\, in N.T. only here and strkjv@Matthew:15:6; strkjv@Mark:7:13| (from \a\ privative and \kuros\, authority). On \katargsai\ see strkjv@1Corinthians:1:28; strkjv@2:6; strkjv@15:24,26|.
rwp@Galatians:3:19 @{What then is the law?} (\ti oun ho nomos?\). Or, why then the law? A pertinent question if the Abrahamic promise antedates it and holds on afterwards. {It was added because of transgressions} (\tn parabasen charin proseteth\). First aorist passive of \prostithmi\, old verb to add to. It is only in apparent contradiction to verses 15ff.|, because in Paul's mind the law is no part of the covenant, but a thing apart "in no way modifying its provisions" (Burton). \Charin\ is the adverbial accusative of \charis\ which was used as a preposition with the genitive as early as Homer, in favour of, for the sake of. Except in strkjv@1John:3:12| it is post-positive in the N.T. as in ancient Greek. It may be causal (Luke:7:47; strkjv@1John:3:12|) or telic (Titus:1:5,11; strkjv@Jude:1:16|). It is probably also telic here, not in order to create transgressions, but rather "to make transgressions palpable" (Ellicott), "thereby pronouncing them to be from that time forward transgressions of the law" (Rendall). \Parabasis\, from \parabain\, is in this sense a late word (Plutarch on), originally a slight deviation, then a wilful disregarding of known regulations or prohibitions as in strkjv@Romans:2:23|. {Till the seed should come} (\achris an elthi to sperma\). Future time with \achris an\ and aorist subjunctive (usual construction). Christ he means by \to sperma\ as in verse 16|. {The promise hath been made} (\epggeltai\). Probably impersonal perfect passive rather than middle of \epaggellomai\ as in II Macc. strkjv@4:27. {Ordained through angels} (\diatageis di' aggeln\). Second aorist passive participle of \diatass\ (see on ¯Matthew:11:1|). About angels and the giving of the law see on strkjv@Deuteronomy:33:2| (LXX); strkjv@Acts:7:38,52; strkjv@Hebrews:2:2|; Josephus (_Ant_. XV. 5. 3). {By the hand of a mediator} (\en cheiri mesitou\). \En cheiri\ is a manifest Aramaism or Hebraism and only here in the N.T. It is common in the LXX. \Mesits\, from \mesos\ is middle or midst, is a late word (Polybius, Diodorus, Philo, Josephus) and common in the papyri in legal transactions for arbiter, surety, etc. Here of Moses, but also of Christ (1Timothy:2:5; strkjv@Hebrews:8:6; strkjv@9:15; strkjv@12:24|).
rwp@Galatians:4:2 @{Under guardians} (\hupo epitropous\). Old word from \epitrep\, to commit, to intrust. Songs:either an overseer (Matthew:20:8|) or one in charge of children as here. It is common as the guardian of an orphan minor. Frequent in the papyri as guardian of minors. {Stewards} (\oikonomous\). Old word for manager of a household whether freeborn or slave. See strkjv@Luke:12:42; strkjv@1Corinthians:4:2|. Papyri show it as manager of an estate and also as treasurer like strkjv@Romans:16:23|. No example is known where this word is used of one in charge of a minor and no other where both occur together. {Until the time appointed of the father} (\achri ts prothesmias tou patros\). Supply \hmeras\ (day), for \prothesmios\ is an old adjective "appointed beforehand" (\pro, thesmos\, from \tithmi\). Under Roman law the _tutor_ had charge of the child till he was fourteen when the curator took charge of him till he was twenty-five. Ramsay notes that in Graeco-Phrygia cities the same law existed except that the father in Syria appointed both tutor and curator whereas the Roman father appointed only the tutor. Burton argues plausibly that no such legal distinction is meant by Paul, but that the terms here designate two functions of one person. The point does not disturb Paul's illustration at all.
rwp@Hebrews:1:4 @{Having become} (\genomenos\). Second aorist middle participle of \ginomai\. In contrast with on in verse 3|. {By so much} (\tosouti\). Instrumental case of \tosoutos\ correlative with \hosi\ (as) with comparative in both clauses (\kreittn\, better, comparative of \kratus\, \diaphorteron\, more excellent, comparative of \diaphoros\). {Than the angels} (\tn aggeln\). Ablative of comparison after \kreittn\, as often. {Than they} (\par' autous\). Instead of the ablative \autn\ here the preposition \para\ (along, by the side of) with the accusative occurs, another common idiom as in strkjv@3:3; strkjv@9:23|. \Diaphoros\ only in Hebrews in N.T. except strkjv@Romans:12:6|. {Hath inherited} (\keklronomken\). Perfect active indicative of \klronome\ (from \klronomos\, heir, verse 2|), and still inherits it, the name (\onoma\, oriental sense of rank) of "Son" which is superior to prophets as already shown (1:2|) and also to angels (1:4-2:18|) as he now proceeds to prove. Jesus is superior to angels as God's Son, his deity (1:4-2:4|). The author proves it from Scripture (1:4-14|).
rwp@Hebrews:1:6 @{And when he again bringeth in} (\hotan de palin eisagagi\). Indefinite temporal clause with \hotan\ and second aorist active subjunctive of \eisag\. If \palin\ is taken with \eisagagi\, the reference is to the Second Coming as in strkjv@9:28|. If \palin\ merely introduces another quotation (Psalms:97:7|) parallel to \kai palin\ in verse 5|, the reference is to the incarnation when the angels did worship the Child Jesus (Luke:2:13f.|). There is no way to decide certainly about it. {The first-born} (\ton prtotokon\). See strkjv@Psalms:89:28|. For this compound adjective applied to Christ in relation to the universe see strkjv@Colossians:1:15|, to other men, strkjv@Romans:8:29; strkjv@Colossians:1:18|, to the other children of Mary, strkjv@Luke:2:7|; here it is used absolutely. {The world} (\tn oikoumenn\). "The inhabited earth." See strkjv@Acts:17:6|. {Let worship} (\proskunsatsan\). Imperative first aorist active third plural of \proskune\, here in the full sense of worship, not mere reverence or courtesy. This quotation is from the LXX of strkjv@Deuteronomy:32:43|, but is not in the Hebrew, though most of the LXX MSS. (except F) have \huioi theou\, but the substance does occur also in strkjv@Psalms:97:7| with \hoi aggeloi autou\.
rwp@Hebrews:2:17 @{Wherefore} (\hothen\). Old relative adverb (\ho\ and enclitic \then\, whence of place (Matthew:12:44|), of source (1John:2:18|), of cause as here and often in Hebrews (3:1; strkjv@7:25; strkjv@8:3; strkjv@9:18; strkjv@11:19|). {It behoved him} (\pheilen\). Imperfect active of \opheil\, old verb to owe, money (Matthew:18:28|), service and love (Romans:13:8|), duty or obligation as here and often in N.T. (Luke:17:10|). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John:3:16|), voluntarily (John:10:17|), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. {In all things} (\kata panta\). Except yielding to sin (Hebrews:4:15|) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark:1:13|). Jesus fought through to victory over Satan. {To be made like unto his brethren} (\tois adelphois homoithnai\). First aorist passive infinitive of \homoio\, old and common verb from \homoios\ (like), as in strkjv@Matthew:6:8|, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Phillipians:2:7| "in the likeness of men") as we shall resemble him in the end (Romans:8:29| "first-born among many brethren"; strkjv@1John:3:2| "like him"), where the same root is used as here (\hoima, homoios\). That he might be (\hina gentai\). Purpose clause with \hina\ and the second aorist middle subjunctive of \ginomai\, to become, "that he might become." That was only possible by being like his brethren in actual human nature. {Merciful and faithful high priest} (\elemn kai pistos archiereus\). The sudden use of \archiereus\ here for Jesus has been anticipated by strkjv@1:3; strkjv@2:9| and see strkjv@3:1|. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (\elemn\ and \pistos\) touch the chief points in the function of the high priest (5:1-10|), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. {In things pertaining to God} (\ta pros ton theon\). The adverbial accusative of the article is a common idiom. See the very idiom \ta pros ton theon\ in strkjv@Exodus:18:19; strkjv@Romans:15:17|. This use of \pros\ we had already in strkjv@Hebrews:1:7f|. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. {To make propitiation for} (\eis to hilaskesthai\). Purpose clause with \eis to\ and the infinitive (common Greek idiom), here present indirect middle of \hilaskomai\, to render propitious to oneself (from \hilaos\, Attic \hiles\, gracious). This idea occurs in the LXX (Psalms:65:3|), but only here in N.T., though in strkjv@Luke:18:13| the passive form (\hilasthti\) occurs as in strkjv@2Kings:5:18|. In strkjv@1John:2:2| we have \hilasmos\ used of Christ (cf. strkjv@Hebrews:7:25|). The inscriptions illustrate the meaning in strkjv@Hebrews:2:17| as well as the LXX.
rwp@Hebrews:3:7 @{Wherefore} (\dio\). Probably this inferential conjunction (\dia, ho\, because of which) goes with \m sklrunte\ (harden not) in verse 8| rather than with \blepete\ (take heed) in verse 12| unless the long quotation be considered a parenthesis. The long quotation in verses 7-11| is from strkjv@Psalms:95:7-11|. After the quotation the author has "three movements" (Moffatt) in his discussion of the passage as applied to the Jewish Christians (3:12-19; strkjv@4:1-10; strkjv@4:11-13|). The peril of apostasy as shown by the example of the Israelites is presented with vividness and power. {As the Holy Ghost saith} (\kaths legei to pneuma to hagion\). Just this phrase nowhere else in the N.T., except Act strkjv@21:11| (Agabus), though practically the same idea in strkjv@9:8; strkjv@10:15|. In strkjv@1Timothy:4:1| the adjective "Holy" is wanting as in strkjv@Revelation:2; 3|. But the writer quotes this Psalm as the Word of God and in strkjv@4:7| attributes it to David. {If ye shall hear} (\ean akouste\). Condition of third class with \ean\ and first aorist active subjunctive of \akou\.
rwp@Hebrews:5:1 @{In things pertaining to God} (\ta pros ton theon\). Accusative of general reference as in strkjv@2:17| (Romans:15:17|). The two essential points about any high priest are human sympathy (5:1-3|) and divine appointment (5:4|). He is taken from men and appointed in behalf of men. {That he may offer} (\hina prospheri\). Purpose clause with \hina\ and present active subjunctive of \prospher\, "that he keep on offering (from time to time)." {Both gifts} (\dra\) {and sacrifices} (\kai thusias\). General term (\dra\) and bloody offerings, but the two together are inclusive of all as in strkjv@8:3; strkjv@9:9| (1Kings:8:64|). {For sins} (\huper hamartin\). His own included (7:27|) except in the case of Jesus.
rwp@Hebrews:7:1 @{This Melchizedek} (\houtos ho Melchisedek\). The one already mentioned several times with whose priesthood that of Christ is compared and which is older and of a higher type than that of Aaron. See strkjv@Genesis:14:18-20; strkjv@Psalms:110| for the only account of Melchizedek in the Old Testament. It is a daring thing to put Melchizedek above Aaron, but the author does it. Moffatt calls verses 1-3| "a little sermon" on strkjv@6:20|. It is "for ever" (\eis ton aina\) that he explains. Melchizedek is the only one in his line and stands alone in the record in Genesis. The interpretation is rabbinical in method, but well adapted to Jewish readers. The description is taken verbatim from Genesis except that "who met" (\ho sunantsas\) is here applied to Melchizedek from strkjv@Genesis:14:17| instead of to the King of Sodom. They both met Abraham as a matter of fact. For this verb (first aorist active participle of \sunanta\) see strkjv@Luke:9:37|. {Slaughter} (\kops\). Old word for cutting (\kopt\, to cut), here only in N.T. These kings were Amraphel, Arioch, Chedorlaomer, Tidal. Amraphel is usually taken to be Khammurabi. {Priest of God Most High} (\hiereus tou theou tou hupsistou\). He is called "priest" and note \tou hupsistou\ applied to God as the Canaanites, Phoenicians, Hebrews did. It is used also of Zeus and the Maccabean priest-kings. The demons apply it to God (Mark:5:7; strkjv@Luke:8:28|).
rwp@Hebrews:9:4 @{Having a golden censer} (\chrusoun echousa thumiatrion\). The present active participle \echousa\ (feminine singular) agrees with \skn\ (the Holy of Holies). It is not certain whether \thumiatrion\ here means censer or altar of incense. In the LXX (2Chronicles:26:19; strkjv@Exodus:8:11|; IV Macc. strkjv@7:11) it means censer and apparently so in the inscriptions and papyri. But in Philo and Josephus it means altar of incense for which the LXX has \thusiastrion tou thumiatos\ (Exodus:30:1-10|). Apparently the altar of incense was in the Holy Place, though in strkjv@Exodus:30:1-10| it is left quite vague. B puts it in verse 2|. Songs:we leave the discrepancy unsettled. At any rate the altar of incense was used for the Holy of Holies ("its ritual associations," Dods). {The ark of the covenant} (\tn kibton ts diathks\). A box or chest four feet long, two and a half broad and high (Exodus:25:10f.|). The Scotch have a "meal-ark." {Wherein} (\en hi\). In the ark. There were three treasures in the ark of the covenant (a pot of manna, Aaron's rod, the tables of the covenant). For the pot of manna (golden added in the LXX) see strkjv@Exodus:16:32-34|. For Aaron's rod that budded (\h blastsasa\, first aorist active participle of \blastan\) see strkjv@Numbers:17:1-11|. For the tables of the covenant see strkjv@Exodus:25:16f.; strkjv@31:18; strkjv@Deuteronomy:9:9; strkjv@10:5|. Not definitely clear about these items in the ark, but on front, except that strkjv@1Kings:8:9| states that it did contain the tables of the covenant. For \plakes\ (tables) see strkjv@2Corinthians:3:3| (only other N.T. example).
rwp@Hebrews:9:22 @{I may almost say} (\schedon\). Old adverb, only three times in the N.T., here, strkjv@Acts:13:44; strkjv@19:26|. Here it qualifies the entire clause, not just \panta\. {With blood} (\en haimati\). In blood. There were exceptions (Exodus:19:10; strkjv@32:30f.; strkjv@Leviticus:5:11f.; strkjv@15:5; strkjv@Numbers:16:46f.; strkjv@31:23f.|, etc.). {Apart from shedding of blood} (\chris haimatekchusias\). A double compound first found here (coined by the writer) and later in ecclesiastical writers (\haima\, blood, \ek\, out, \che\, to pour, like \ekchusis haimatos\ strkjv@1Kings:18:28|). "Pouring out of blood." The author seems to have in mind Christ's words in strkjv@Matthew:26:28|: "This is my blood of the covenant which is shed for many for the forgiveness of sins." The blood is the vital principle and is efficacious as an atonement. The blood of Christ sets aside all other plans for pardon.
rwp@Hebrews:11:1 @{Now faith is} (\estin de pistis\). He has just said that "we are of faith" (10:39|), not of apostasy. Now he proceeds in a chapter of great eloquence and passion to illustrate his point by a recital of the heroes of faith whose example should spur them to like loyalty now. {The assurance of things hoped for} (\elpizomenn hupostasis\). {Hupostasis} is a very common word from Aristotle on and comes from \huphistmi\ (\hupo\, under, \histmi\, intransitive), what stands under anything (a building, a contract, a promise). See the philosophical use of it in strkjv@1:3|, the sense of assurance (une assurance certaine, Mngoz) in strkjv@3:14|, that steadiness of mind which holds one firm (2Corinthians:9:4|). It is common in the papyri in business documents as the basis or guarantee of transactions. "And as this is the essential meaning in strkjv@Hebrews:11:1| we venture to suggest the translation 'Faith is the _title-deed_ of things hoped for'" (Moulton and Milligan, _Vocabulary_, etc.). {The proving of things not seen} (\pragmatn elegchos ou blepomenn\). The only N.T. example of \elegchos\ (except Textus Receptus in strkjv@2Timothy:3:16| for \elegmon\). Old and common word from \elegch\ (Matthew:18:15|) for "proof" and then for "conviction." Both uses occur in the papyri and either makes sense here, perhaps "conviction" suiting better though not in the older Greek.
rwp@Hebrews:13:20 @{The God of peace} (\ho theos ts eirns\). God is the author and giver of peace, a Pauline phrase (6 times) as in strkjv@1Thessalonians:5:23|. {Who brought again from the dead} (\ho anagagn ek nekrn\). Second aorist active articular participle of \anag\ (cf. strkjv@Romans:10:7|), the only direct mention of the resurrection of Jesus in the Epistle, though implied often (1:3|, etc.). {That great shepherd of the sheep} (\ton poimena tn probatn ton megan\). This phrase occurs in strkjv@Isaiah:63:11| except \ton megan\ which the author adds as in strkjv@4:14; strkjv@10:21|. Songs:here, "the shepherd of the sheep the great one." {With the blood of the eternal covenant} (\en haimati diathks ainiou\). This language is from strkjv@Zechariah:9:11|. The language reminds us of Christ's own words in strkjv@Mark:14:24| (Matthew:26:28; strkjv@Luke:22:20; strkjv@1Corinthians:11:25|) about "my blood of the covenant."
rwp@James:1:2 @{Count it} (\hgsasthe\). First aorist middle imperative of \hgeomai\, old verb to consider. Do it now and once for all. {All joy} (\psan charan\). "Whole joy," " unmixed joy," as in strkjv@Phillipians:2:29|. Not just "some joy" along with much grief. {When} (\hotan\). "Whenever," indefinite temporal conjunction. {Ye fall into} (\peripeste\). Second aorist active subjunctive (with the indefinite \hotan\) from \peripipt\, literally to fall around (into the midst of), to fall among as in strkjv@Luke:10:30| \listais periepesen\ (he fell among robbers). Only other N.T. example of this old compound is in strkjv@Acts:27:41|. Thucydides uses it of falling into affliction. It is the picture of being surrounded (\peri\) by trials. {Manifold temptations} (\peirasmois poikilois\). Associative instrumental case. The English word temptation is Latin and originally meant trials whether good or bad, but the evil sense has monopolized the word in our modern English, though we still say "attempt." The word \peirasmos\ (from \peiraz\, late form for the old \peira\ as in strkjv@Acts:26:21|, both in good sense as in strkjv@John:6:6|, and in bad sense as in strkjv@Matthew:16:1|) does not occur outside of the LXX and the N.T. except in Dioscorides (A.D. 100?) of experiments on diseases. "Trials" is clearly the meaning here, but the evil sense appears in verse 12| (clearly in \peiraz\ in verse 13|) and so in strkjv@Hebrews:3:8|. Trials rightly faced are harmless, but wrongly met become temptations to evil. The adjective \poikilos\ (manifold) is as old as Homer and means variegated, many coloured as in strkjv@Matthew:4:24; strkjv@2Timothy:3:6; strkjv@Hebrews:2:4|. In strkjv@1Peter:1:6| we have this same phrase. It is a bold demand that James here makes.
rwp@James:1:26 @{Thinketh himself to be religious} (\dokei thrskos einai\). Condition of first class (\ei-dokei\). \Thrskos\ (of uncertain etymology, perhaps from \threomai\, to mutter forms of prayer) is predicate nominative after \einai\, agreeing with the subject of \dokei\ (either "he seems" or "he thinks"). This source of self-deception is in saying and doing. The word \thrskos\ is found nowhere else except in lexicons. Hatch (_Essays in Biblical Greek_, pp. 55-57) shows that it refers to the external observances of public worship, such as church attendance, almsgiving, prayer, fasting (Matthew:6:1-18|). It is the Pharisaic element in Christian worship. {While he bridleth not his tongue} (\m chalinaggn glssan heautou\). "Not bridling his own tongue." A reference to verse 19| and the metaphor is repeated in strkjv@3:12|. This is the earliest known example of the compound \chalinagge\ (\chalinos\, bridle \ago\, to lead). It occurs also in Lucian. The picture is that of a man putting the bridle in his own mouth, not in that of another. See the similar metaphor of muzzling (\phimo\) one's mouth (Matthew:22:12| \ephimth\). {Deceiveth} (\apatn\). Present active participle from \apat\ (deceit). He plays a trick on himself. {Religion} (\thrskeia\). Later form of \thrski\ (Herodotus) from \thrskos\ above. It means religious worship in its external observances, religious exercise or discipline, but not to the exclusion of reverence. In the N.T. we have it also in strkjv@Acts:26:5| of Judaism and in strkjv@Colossians:2:18| of worshipping angels. It is vain (\mataios\, feminine form same as masculine) or empty. Comes to nothing.
rwp@James:3:3 @{If we put} (\ei ballomen\). Condition of the first class assumed as true. {The horses' bridles} (\tn hippn tous chalinous\). \Hippn\ (genitive plural of \hippos\, horse, old word, in N.T. only here except in the Apocalypse), put first because the first of the several illustrations of the power and the peril of the tongue. This is the only N.T. example of \chalinos\, old word for bridle (from \chala\ to slacken, let down), except strkjv@Revelation:14:20|. {That they may obey us} (\eis to peithesthai autous hmin\). Present middle infinitive of \peith\ with \eis to\ as a purpose clause with the dative \hmin\ after \peithesthai\ and \autous\ the accusative of general reference. {We turn about} (\metagomen\). Present active indicative of \metag\, late compound to change the direction (\meta\, \ag\), to guide, in N.T. only here and verse 4|. The body of the horse follows his mouth, guided by the bridle.
rwp@James:3:5 @{A little member} (\mikron melos\). \Melos\ is old and common word for members of the human body (1Corinthians:12:12, etc.; strkjv@Romans:6:13|, etc.). {Boasteth great things} (\megala auchei\). Present active indicative of \auche\, old verb, here only in N.T. The best MSS. here separate \megala\ from \auche\, though \megalauche\ does occur in Aeschylus, Plato, etc. \Megala\ is in contrast with \mikron\. {How much--how small} (\hlikon--hlikn\). The same relative form for two indirect questions together, "What-sized fire kindles what-sized forest?" For double interrogatives see strkjv@Mark:15:24|. The verb \anaptei\ is present active indicative of \anapt\, to set fire to, to kindle (Luke:12:49|, only other N.T. example except some MSS. in strkjv@Acts:28:2|). \Huln\ is accusative case, object of \anaptei\, and occurs here only in N.T., though old word for forest, wood. Forest fires were common in ancient times as now, and were usually caused by small sparks carelessly thrown.
rwp@Info_John @ A PERSONAL WITNESS It is manifest all through the book that the writer is the witness who is making the contribution of his personal knowledge of the Lord Jesus Christ during his earthly ministry. In strkjv@John:1:14| he plainly says that "the Word became flesh, and dwelt among us and we beheld his glory" (\etheasametha tn doxan autou\). He here associates others with him in this witness to the glory of the Word, but in strkjv@John:21:25| he employs the singular "I suppose" (\oimai\) in sharp dis- tinction from the plural "we know" (\oidamen\) just before. The writer is present in nearly all the scenes described. The word witness (\marture, marturia\) so common in this Gospel (John:1:7,8,19; strkjv@3:11,26,33; strkjv@5:31; strkjv@12:17; strkjv@21:24|, etc.) illustrates well this point of view. In the Gospel of Luke we have the work of one who was not a personal witness of Christ (Luke:1:1-4|). In the Gospel of Matthew we possess either the whole work of a personal follower and apostle or at least the Logia of Matthew according to Papias preserved in it. In Mark's Gospel we have as the basis the preaching of Simon Peter as preserved by his interpreter John Mark. John's Gospel claims to be the personal witness of "the disciple whom Jesus loved" and as such deserves and has received exceptional esteem. One may note all through the book evidences of an eye-witness in the vivid details.
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:1:42 @{Looked upon him} (\emblepsas auti\). See verse 36| for same word and form of John's eager gaze at Jesus. Luke uses this word of Jesus when Peter denied him (Luke:22:61|). {He brought him} (\gagen auton\). Effective second aorist active indicative of \ago\ as if Andrew had to overcome some resistance on Simon's part. {Thou shalt be called Cephas} (\su klthsi Kphs\). Apparently before Simon spoke. We do not know whether Jesus had seen Simon before or not, but he at once gives him a nickname that will characterize him some day, though not yet, when he makes the noble confession (Matthew:16:17f.|), and Jesus will say, "Thou art Peter." Here the future passive indicative of \kale\ is only prophecy. The Aramaic \Cphs\ (rock) is only applied to Simon in John except by Paul (1Corinthians:1:12; strkjv@Galatians:1:18|, etc.). But the Greek \Petros\ is used by all. In the ancient Greek \petra\ was used for the massive ledge of rock like Stone Mountain while \petros\ was a detached fragment of the ledge, though itself large. This distinction may exist in strkjv@Matthew:16:17f.|, except that Jesus probably used Aramaic which would not have such a distinction.
rwp@John:3:2 @{The same} (\houtos\). "This one." {By night} (\nuktos\). Genitive of time. That he came at all is remarkable, not because there was any danger as was true at a later period, but because of his own prominence. He wished to avoid comment by other members of the Sanhedrin and others. Jesus had already provoked the opposition of the ecclesiastics by his assumption of Messianic authority over the temple. There is no ground for assigning this incident to a later period, for it suits perfectly here. Jesus was already in the public eye (2:23|) and the interest of Nicodemus was real and yet he wished to be cautious. {Rabbi} (\Rabbei\). See on ¯1:38|. Technically Jesus was not an acknowledged Rabbi of the schools, but Nicodemus does recognize him as such and calls him "My Master" just as Andrew and John did (1:38|). It was a long step for Nicodemus as a Pharisee to take, for the Pharisees had closely scrutinized the credentials of the Baptist in strkjv@1:19-24| (Milligan and Moulton's _Comm_.). {We know} (\oidamen\). Second perfect indicative first person plural. He seems to speak for others of his class as the blind man does in strkjv@9:31|. Westcott thinks that Nicodemus has been influenced partly by the report of the commission sent to the Baptist (1:19-27|). {Thou art a teacher come from God} (\apo theou elluthas didaskalos\). "Thou hast come from God as a teacher." Second perfect active indicative of \erchomai\ and predicative nominative \didaskalos\. This is the explanation of Nicodemus for coming to Jesus, obscure Galilean peasant as he seemed, evidence that satisfied one of the leaders in Pharisaism. {Can do} (\dunatai poiein\). "Can go on doing" (present active infinitive of \poie\ and so linear). {These signs that thou doest} (\tauta ta smeia ha su poieis\). Those mentioned in strkjv@2:23| that convinced so many in the crowd and that now appeal to the scholar. Note \su\ (thou) as quite out of the ordinary. The scorn of Jesus by the rulers held many back to the end (John:12:42|), but Nicodemus dares to feel his way. {Except God be with him} (\ean m i ho theos met' autou\). Condition of the third class, presented as a probability, not as a definite fact. He wanted to know more of the teaching accredited thus by God. Jesus went about doing good because God was with him, Peter says (Acts:10:38|).
rwp@John:3:3 @{Except a man be born anew} (\ean m tis gennthi anthen\). Another condition of the third class, undetermined but with prospect of determination. First aorist passive subjunctive of \genna\. \Anthen\. Originally "from above" (Mark:15:38|), then "from heaven" (John:3:31|), then "from the first" (Luke:1:3|), and then "again" (\palin anthen\, strkjv@Galatians:4:9|). Which is the meaning here? The puzzle of Nicodemus shows (\deuteron\, verse 4|) that he took it as "again," a second birth from the womb. The Vulgate translates it by _renatus fuerit denuo_. But the misapprehension of Nicodemus does not prove the meaning of Jesus. In the other passages in John (3:31; strkjv@19:11,23|) the meaning is "from above" (\desuper\) and usually so in the Synoptics. It is a second birth, to be sure, regeneration, but a birth from above by the Spirit. {He cannot see the kingdom of God} (\ou dunatai idein tn basileian tou theou\). To participate in it as in strkjv@Luke:9:27|. For this use of \idein\ (second aorist active infinitive of \hora\) see strkjv@John:8:51; strkjv@Revelation:18:7|.
rwp@John:3:8 @{The wind} (\to pneuma\). In Greek \pneuma\ means either wind or spirit as _spiritus_ does in Latin (so also in Hebrew and Syriac). Wycliff follows the Latin and keeps spirit here and Marcus Dods argues for it. The word \pneuma\ occurs 370 times in the N.T. and never means wind elsewhere except in a quotation from the O.T. (Hebrews:1:7| from strkjv@Psalms:104:4|), though common in the LXX. On the other hand \pne\ (bloweth, \pnei\) occurs five times elsewhere in the N.T. and always of the wind (like strkjv@John:6:18|). Songs:\phn\ can be either sound (as of wind) or voice (as of the Spirit). In simple truth either sense of \pneuma\ can be taken here as one wills. Tholuck thinks that the night-wind swept through the narrow street as Jesus spoke. In either case the etymology of \pneuma\ is "wind" from \pne\, to blow. The Spirit is the use of \pneuma\ as metaphor. Certainly the conclusion "of the Spirit" is a direct reference to the Holy Spirit who works his own way beyond our comprehension even as men even yet do not know the law of the wind.
rwp@John:3:23 @{John was also baptizing} (\n de kai ho Ians baptizn\). Periphrastic imperfect picturing the continued activity of the Baptist simultaneous with the growing work of Jesus. There was no real rivalry except in people's minds. {In Aenon near to Salim} (\en Ainn eggus tou Saleim\). It is not clearly known where this place was. Eusebius locates it in the Jordan valley south of Beisan west of the river where are many springs (fountains, eyes). There is a place called Salim east of Shechem in Samaria with a village called 'Aimen, but with no water there. There may have been water there then, of course. {Because there was much water there} (\hoti hudata polla n ekei\). "Because many waters were there." Not for drinking, but for baptizing. "Therefore even in summer baptism by immersion could be continued" (Marcus Dods). {And they came, and were baptized} (\kai pareginonto kai ebaptizonto\). Imperfects both, one middle and the other passive, graphically picturing the long procession of pilgrims who came to John confessing their sins and receiving baptism at his hands.
rwp@John:3:27 @{Except it have been given him from heaven} (\ean m i dedomenon auti ek tou ouranou\). See the same idiom in strkjv@John:6:65| (cf. strkjv@19:11|). Condition of third class, undetermined with prospect of determination, \ean m\ with the periphrastic perfect passive subjunctive of \didmi\. The perfect tense is rare in the subjunctive and an exact rendering into English is awkward, "unless it be granted him from heaven." See strkjv@1Corinthians:4:7| where Paul says the same thing.
rwp@John:4:48 @{Except ye see} (\ean m idte\). Condition of the third class (\ean m\, negative, with second aorist active subjunctive of \hora\). Jesus is not discounting his "signs and wonders" (\smeia kai terata\, both words together here only in John, though common in N.T. as in strkjv@Matthew:24:24; strkjv@Mark:13:22; strkjv@Acts:2:19,22,43; strkjv@2Thessalonians:2:9; strkjv@Hebrews:2:4|), though he does seem disappointed that he is in Galilee regarded as a mere miracle worker. {Ye will in no wise believe} (\ou m pisteuste\). Strong double negative with aorist active subjunctive of \pisteu\, picturing the stubborn refusal of people to believe in Christ without miracles.
rwp@John:5:2 @{There is} (\estin\). Bengel argues that this proves a date before the destruction of Jerusalem, but it is probably only John's vivid memory. {By the sheep gate} (\epi ti probatiki\). Supply \puli\ (gate) which occurs with the adjective \probatik\ (pertaining to sheep, \probata\) in strkjv@Nehemiah:3:1,22|. {A pool} (\kolumbthra\). A diving or swimming pool (from \kolumba\, to swim, strkjv@Acts:27:43|), old word, only here in N.T. {Which is called} (\h epilegomen\). "The surnamed" (present passive participle, only N.T. example except strkjv@Acts:15:40| first aorist middle participle \epilexamenos\). {In Hebrew} (\Ebraisti\). "In Aramaic" strictly as in strkjv@19:13,17,20; strkjv@20:16; strkjv@Revelation:9:11; strkjv@16:16|. {Bethesda} (\Bethesda\, or House of Mercy. Songs:A C Syr cu). Aleph D L 33 have \Bethzatha\ or House of the Olive, while B W Vulg. Memph. have \Bethsaida\. {Having five porches} (\pente stoas echousa\). \Stoa\ was a covered colonnade where people can gather from which Stoic comes (Acts:17:18|). See strkjv@John:10:23; strkjv@Acts:3:11|. Schick in 1888 found twin pools north of the temple near the fortress of Antonia one of which has five porches. It is not, however, certain that this pool existed before A.D. 70 when the temple was destroyed (Sanday, _Sacred Sites of the Gospels_, p. 55). Some have identified it with the Pool of Siloam (9:7|), though John distinguishes them. There is also the Virgin's Well, called the Gusher, because it periodically bubbles over from a natural spring, a kind of natural siphon. This is south of the temple in the Valley of Kedron and quite possibly the real site.
rwp@John:6:44 @{Except the Father draw him} (\ean m helkusi auton\). Negative condition of third class with \ean m\ and first aorist active subjunctive of \helku\, older form \helk\, to drag like a net (John:21:6|), or sword (18:10|), or men (Acts:16:19|), to draw by moral power (12:32|), as in strkjv@Jeremiah:31:3|. \Sur\, the other word to drag (Acts:8:3; strkjv@14:19|) is not used of Christ's drawing power. The same point is repeated in verse 65|. The approach of the soul to God is initiated by God, the other side of verse 37|. See strkjv@Romans:8:7| for the same doctrine and use of \oude dunatai\ like \oudeis dunatai\ here.
rwp@John:6:53 @{Except ye eat} (\ean m phagte\). Negative condition of third class with second aorist active subjunctive of \esthi\. Jesus repeats the statement in verses 50,51|. Note change of \mou\ (my) in verse 51| to \tou huiou tou anthrpou\ with same idea. {And drink his blood} (\kai pite autou to haima\). Same condition with second aorist active subjunctive of \pin\. This addition makes the demand of Jesus seem to these Jews more impossible than before if taken in a baldly literal sense. The only possible meaning is the spiritual appropriation of Jesus Christ by faith (verse 47|), for "ye have not life in yourselves" (\ouk echete zn en heautois\). Life is found only in Christ.
rwp@John:6:59 @{In the synagogue} (\en sunaggi\). Definite like our in church, though article absent. Only use of the word in John except strkjv@18:20|. "Among the ruins at _Tell Hum_, the probable site of Capernaum, have been found among the remains of a synagogue a block of stone perhaps the lintel, carved with a pot of manna, and with a pattern of vine leaves and clusters of grapes" (Vincent).
rwp@John:6:65 @{Except it be given him of the Father} (\ean m i dedomenon auti ek tou patros\). Condition of third class with \ean m\ and periphrastic perfect passive subjunctive of \didmi\. Precisely the same point as in verse 44| where we have \helkusi\ instead of \i dedomenon\. The impulse to faith comes from God. Jesus does not expect all to believe and seems to imply that Judas did not truly believe.
rwp@John:7:13 @{Howbeit} (\mentoi\). See strkjv@4:27| for this compound particle (\men, toi\), by way of exception, but yet. {Spake} (\elalei\). Imperfect active of \lale\, "was speaking," picturing the whispering or secret talk ({no man openly}, \oudeis parrsii\). Best MSS. do not have \en\ here with \parrsii\ (locative or instrumental case of manner) as in strkjv@7:26; strkjv@10:24; strkjv@11:54|, but \en\ genuine in strkjv@7:4; strkjv@Colossians:2:15|. This adverbial use of \parrsii\ is common enough (Mark:8:37|). {For fear of the Jews} (\dia ton phobon tn Ioudain\). Objective genitive. The crowds really feared the Jewish leaders and evidently did not wish to involve Jesus or themselves. See the same phrase and attitude on the part of the disciples in strkjv@19:38; strkjv@20:19|.
rwp@John:7:30 @{They sought therefore} (\eztoun oun\). Imperfect active of \zte\, inchoative or conative, they began to seek. Either makes sense. The subject is naturally some of the Jerusalemites (Westcott) rather than some of the leaders (Bernard). {To take him} (\auton piasai\). First aorist active infinitive, Doric form from \piaz\, from the usual \piez\, occasionally so in the papyri, but \piaz\ always in N.T. except strkjv@Luke:6:38|. {And} (\kai\). Here = "but." {Laid his hand} (\epebalen tn cheira\). Second aorist active indicative of \epiball\, to cast upon. Old and common idiom for arresting one to make him a prisoner (Matthew:26:50|). See repetition in verse 44|. {His hour} (\h hra autou\). In strkjv@13:1| we read that "the hour" had come, but that was "not yet" (\oup\). "John is at pains to point out at every point that the persecution and death of Jesus followed a predestined course" (Bernard), as in strkjv@2:4; strkjv@7:6,8; strkjv@8:10; strkjv@10:39; strkjv@13:1|, etc. {Was not yet come} (\oup elluthei\). Past perfect active of \erchomai\, as John looks back on the story.
rwp@John:7:51 @{Doth our law judge a man?} (\m ho nomos hmn krinei ton anthrpon;\). Negative answer expected and "the man," not "a man." These exponents of the law (verse 49|) were really violating the law of criminal procedure (Exodus:23:1; strkjv@Deuteronomy:1:16|). Probably Nicodemus knew that his protest was useless, but he could at least show his colours and score the point of justice in Christ's behalf. {Except it first hear from himself} (\ean m akousi prton par' autou\). Third-class negative condition with \ean m\ and first aorist active subjunctive of \akou\. That is common justice in all law, to hear a man's side of the case ("from him," \par' autou\). {And know what he doeth} (\kai gni ti poiei\). Continuation of the same condition with second aorist active subjunctive of \ginsk\ with indirect question and present active indicative (\ti poiei\). There was no legal answer to the point of Nicodemus.
rwp@John:8:23 @{Ye are from beneath} (\humeis ek tn kat\). This language, peculiar to John, could take up the idea in Josephus that these rabbis came from Gehenna whence they will go as children of the devil (8:44|), but the use of \ek tou kosmou toutou\ ("of this world" in origin) as parallel to what we have here seems to prove that the contrast between \kat\ and \an\ here is between the earthly (sensual) and the heavenly as in strkjv@James:3:15-17|. See also strkjv@Colossians:3:1|. This is the only use of \kat\ in John (except strkjv@8:6|). These proud rabbis had their origin in this world of darkness (1:9|) with all its limitations. {I am from above} (\eg ek tn an eimi\). The contrast is complete in origin and character, already stated in strkjv@3:31|, and calculated to intensify their anger.
rwp@John:8:24 @{For except ye believe} (\ean gar m pisteuste\). Negative condition of third class with \ean m\ and ingressive aorist active subjunctive of \pisteu\, "For unless ye come to believe." {That I am he} (\hoti eg eimi\). Indirect discourse, but with no word in the predicate after the copula \eimi\. Jesus can mean either "that I am from above" (verse 23|), "that I am the one sent from the Father or the Messiah" (7:18,28|), "that I am the Light of the World" (8:12|), "that I am the Deliverer from the bondage of sin" (8:28,31f.,36|), "that I am" without supplying a predicate in the absolute sense as the Jews (Deuteronomy:32:39|) used the language of Jehovah (cf. strkjv@Isaiah:43:10| where the very words occur \hina pisteuste--hoti eg eimi\). The phrase \eg eimi\ occurs three times here (8:24,28,58|) and also in strkjv@13:19|. Jesus seems to claim absolute divine being as in strkjv@8:58|.
rwp@John:10:10 @{But that he may steal, and kill, and destroy} (\ei m hina klepsi kai thusi kai apolesi\). Literally, "except that" (\ei m\) common without (Matthew:12:4|) and with verb (Galatians:1:7|), "if not" (literally), followed here by final \hina\ and three aorist active subjunctives as sometimes by \hotan\ (Mark:9:9|) or \hoti\ (2Corinthians:12:13|). Note the order of the verbs. Stealing is the purpose of the thief, but he will kill and destroy if necessary just like the modern bandit or gangster. {I came that they may have life} (\eg lthon hina zn echsin\). In sharp contrast (\eg\) as the good shepherd with the thieves and robbers of verse 1| came Jesus. Note present active subjunctive (\echsin\), "that they (people) may keep on having life (eternal, he means)" as he shows in strkjv@10:28|. He is "the life" (14:6|). {And may have it abundantly} (\kai perisson echsin\). Repetition of \echsin\ (may keep on having) abundance (\perisson\, neuter singular of \perissos\). Xenophon (_Anab_. VII. vi. 31) uses \perisson echein\, "to have a surplus," true to the meaning of overflow from \peri\ (around) seen in Paul's picture of the overplus (\hupereperisseusen\ in strkjv@Romans:5:20|) of grace. Abundance of life and all that sustains life, Jesus gives.
rwp@John:12:24 @{Except} (\ean m\). Negative condition of third class (undetermined, supposable case) with second aorist active participle \pesn\ (from \pipt\, to fall) and the second aorist active subjunctive of \apothnsk\, to die. {A grain of wheat} (\ho kokkos tou sitou\). Rather, "the grain of wheat." {By itself alone} (\autos monos\). Both predicate nominatives after \menei\. It is not necessary to think (nor likely) that Jesus has in mind the Eleusinian mysteries which became a symbol of the mystery of spring. Paul in strkjv@1Corinthians:15:36| uses the same illustration of the resurrection that Jesus does here. Jesus shows here the paradox that life comes through death. Whether the Greeks heard him or not we do not know. If so, they heard something not in Greek philosophy, the Christian ideal of sacrifice, "and this was foreign to the philosophy of Greece" (Bernard). Jesus had already spoken of himself as the bread of life (6:35-65|). {But if it die} (\ean de apothani\). Parallel condition of the third class. Grains of wheat have been found in Egyptian tombs three or four thousand years old, but they are now dead. They bore no fruit.
rwp@John:13:10 @{He that is bathed} (\ho leloumenos\). Perfect passive articular participle of \lou\, to bathe the whole body (Acts:9:37|). {Save to wash his feet} (\ei m tous podas nipsasthai\). Aleph and some old Latin MSS. have only \nipsasthai\, but the other words are genuine and are really involved by the use of \nipsasthai\ (first aorist middle infinitive of \nipt\, to wash parts of the body) instead of \lousasthai\, to bathe the whole body (just used before). The guest was supposed to bathe (\lou\) before coming to a feast and so only the feet had to be washed (\nipt\) on removing the sandals. {Clean} (\katharos\). Because of the bath. For \katharos\ meaning external cleanliness see strkjv@Matthew:23:26; strkjv@27:59;| but in strkjv@John:15:3| it is used for spiritual purity as here in "ye are clean" (\katharoi\). {Every whit} (\holos\). All of the body because of the bath. For this same predicate use of \holos\ see strkjv@9:34|. {But not all} (\all' ouchi pantes\). Strongly put exception (\ouchi\). Plain hint of the treachery of Judas who is reclining at the table after having made the bargain with the Sanhedrin (Mark:14:11|). A year ago Jesus knew that Judas was a devil and said to the apostles: "One of you is a devil" (6:64,70|). But it did not hurt them then nor did they suspect each other then or now. It is far-fetched to make Jesus here refer to the cleansing power of his blood or to baptism as some do.
rwp@John:19:11 @{Thou wouldest have} (\ouk eiches\). Imperfect active indicative without \an\, but apodosis of second-class condition as in strkjv@15:22,24|. {Except it were given thee} (\ei m n dedomenon\). Periphrastic past perfect indicative of \didmi\ (a permanent possession). {From above} (\anthen\). From God (cf. strkjv@3:3|), the same doctrine of government stated by Paul in strkjv@Romans:13:1f|. Pilate did not get his "authority" from the Sanhedrin, but from Caesar. Jesus makes God the source of all real "authority." {Hath greater sin} (\meizona hamartian echei\). The same idiom in strkjv@9:41|. Caiaphas has his authority from God also and has used Pilate for his own base end.
rwp@John:20:25 @{We have seen the Lord} (\herakamen ton kurion\). The very language in the plural that Mary Magdalene had used (20:18|) when no one believed her. {Except I shall see} (\ean m id\). Negative condition of third class with \ean\ and second aorist active subjunctive and so as to \bal\ (from \ball\) "and put." {The print} (\ton tupon\). The mark or stamp made by the nails, here the original idea. Various terms as in strkjv@Acts:7:44; strkjv@1Timothy:4:12|. Finally our "type" as in strkjv@Romans:5:14|. Clearly the disciples had told Thomas that they had seen the \tupon\ of the nails in his hands and the spear in his side. {I will not believe} (\ou m pisteus\). Strong refusal with \ou m\ (doubtful negative) and first aorist active subjunctive (or future indicative).
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@Info_Luke @ THE CHARACTER OF THE BOOK Literary charm is here beyond dispute. It is a book that only a man with genuine culture and literary genius could write. It has all the simple grace of Mark and Matthew plus an indefinable quality not in these wonderful books. There is a delicate finish of detail and proportion of parts that give the balance and poise that come only from full knowledge of the subject, the chief element in a good style according to Dr. James Stalker. This scientific physician, this man of the schools, this converted Gentile, this devoted friend of Paul, comes to the study of the life of Christ with a trained intellect, with an historian's method of research, with a physician's care in diagnosis and discrimination, with a charm of style all his own, with reverence for and loyalty to Jesus Christ as Lord and Saviour. One could not afford to give up either of the Four Gospels. They each supplement the other in a wonderful way. John's Gospel is the greatest book in all the world, reaching the highest heights of all. But if we had only Luke's Gospel, we should have an adequate portrait of Jesus Christ as Son of God and Son of Man. If Mark's is the Gospel for the Romans and Matthew's for the Jews, the Gospel of Luke is for the Gentile world. He shows the sympathy of Jesus for the poor and the outcast. Luke understands women and children and so is the universal Gospel of mankind in all phases and conditions. It is often called the Gospel of womanhood, of infancy, of prayer, of praise. We have in Luke the first Christian hymns. With Luke we catch some glimpses of the child Jesus for which we are grateful. Luke was a friend and follower of Paul, and verbal parallels with Paul's Epistles do occur, but there is no Pauline propaganda in the Gospel as Moffatt clearly shows (_Intr. to Lit. of the N.T._, p. 281). The Prologue is in literary _Koin_ and deserves comparison with those in any Greek and Latin writers. His style is versatile and is often coloured by his source. He was a great reader of the Septuagint as is shown by occasional Hebraisms evidently due to reading that translation Greek. He has graciousness and a sense of humour as McLachlan and Ragg show. Every really great man has a saving sense of humour as Jesus himself had. Ramsay dares to call Luke, as shown by the Gospel and Acts, the greatest of all historians not even excepting Thucydides. Ramsay has done much to restore Luke to his rightful place in the estimation of modern scholars. Some German critics used to cite strkjv@Luke:2:1-7| as a passage containing more historical blunders than any similar passage in any historian. The story of how papyri and inscriptions have fully justified Luke in every statement here made is carefully worked out by Ramsay in his various books, especially in _The Bearing of Recent Discovery on the Trustworthiness of the New Testament_. The main feature of this proof appears also in my _Luke the Historian in the Light of Research_. Songs:many items, where Luke once stood alone, have been confirmed by recent discoveries that the burden of proof now rests on those who challenge Luke in those cases where he still stands alone.
rwp@Luke:3:23 @{Jesus Himself} (\autos Isous\). Emphatic intensive pronoun calling attention to the personality of Jesus at this juncture. When he entered upon his Messianic work. {When he began to teach} (\archomenos\). The words "to teach" are not in the Greek text. The Authorized Version "began to be about thirty years of age," is an impossible translation. The Revised Version rightly supplies "to teach" (\didaskein\) after the present participle \archomenos\. Either the infinitive or the participle can follow \archomai\, usually the infinitive in the _Koin_. It is not necessary to supply anything (Acts:1:22|). {Was about thirty years of age} (\n hsei etn triakonta\). Tyndale has it right "Jesus was about thirty yere of age when he beganne." Luke does not commit himself definitely to precisely thirty years as the age of Christ. The Levites entered upon full service at that age, but that proves nothing about Jesus. God's prophets enter upon their task when the word of God comes to them. Jesus may have been a few months under or over thirty or a year or two less or more. {Being Son (as was supposed) of Joseph, the son of Heli} (\n huios hs enomizeto Isph tou Helei\). For the discussion of the genealogy of Jesus see on ¯Matthew:1:1-17|. The two genealogies differ very widely and many theories have been proposed about them. At once one notices that Luke begins with Jesus and goes back to Adam, the Son of God, while Matthew begins with Abraham and comes to "Joseph the husband of Mary of whom was born Jesus who is called Christ" (Matthew:1:16|). Matthew employs the word "begot" each time, while Luke has the article \tou\ repeating \huiou\ (Son) except before Joseph. They agree in the mention of Joseph, but Matthew says that "Jacob begat Joseph" while Luke calls "Joseph the son of Heli." There are other differences, but this one makes one pause. Joseph, of course, did not have two fathers. If we understand Luke to be giving the real genealogy of Jesus through Mary, the matter is simple enough. The two genealogies differ from Joseph to David except in the cases of Zorobabel and Salathiel. Luke evidently means to suggest something unusual in his genealogy by the use of the phrase "as was supposed" (\hs enomizeto\). His own narrative in strkjv@Luke:1:26-38| has shown that Joseph was not the actual father of Jesus. Plummer objects that, if Luke is giving the genealogy of Jesus through Mary, \huios\ must be used in two senses here (son as was supposed of Joseph, and grandson through Mary of Heli). But that is not an unheard of thing. In neither list does Matthew or Luke give a complete genealogy. Just as Matthew uses "begat" for descent, so does Luke employ "son" in the same way for descendant. It was natural for Matthew, writing for Jews, to give the legal genealogy through Joseph, though he took pains to show in strkjv@Matthew:1:16,18-25| that Joseph was not the actual father of Jesus. It was equally natural for Luke, a Greek himself and writing for the whole world, to give the actual genealogy of Jesus through Mary. It is in harmony with Pauline universality (Plummer) that Luke carries the genealogy back to Adam and does not stop with Abraham. It is not clear why Luke adds "the Son of God" after Adam (3:38|). Certainly he does not mean that Jesus is the Son of God only in the sense that Adam is. Possibly he wishes to dispose of the heathen myths about the origin of man and to show that God is the Creator of the whole human race, Father of all men in that sense. No mere animal origin of man is in harmony with this conception.
rwp@Luke:4:16 @{Where he had been brought up} (\hou n tethrammenos\). Past perfect passive periphrastic indicative, a state of completion in past time, from \treph\, a common Greek verb. This visit is before that recorded in strkjv@Mark:6:1-6; strkjv@Matthew:13:54-58| which was just before the third tour of Galilee. Here Jesus comes back after a year of public ministry elsewhere and with a wide reputation (Luke:4:15|). Luke may have in mind strkjv@2:51|, but for some time now Nazareth had not been his home and that fact may be implied by the past perfect tense. {As his custom was} (\kata to eithos auti\). Second perfect active neuter singular participle of an old \eth\ (Homer), to be accustomed. Literally according to what was customary to him (\auti\, dative case). This is one of the flashlights on the early life of Jesus. He had the habit of going to public worship in the synagogue as a boy, a habit that he kept up when a grown man. If the child does not form the habit of going to church, the man is almost certain not to have it. We have already had in Matthew and Mark frequent instances of the word synagogue which played such a large part in Jewish life after the restoration from Babylon. {Stood up} (\anest\). Second aorist active indicative and intransitive. Very common verb. It was the custom for the reader to stand except when the Book of Esther was read at the feast of Purim when he might sit. It is not here stated that Jesus had been in the habit of standing up to read here or elsewhere. It was his habit to go to the synagogue for worship. Since he entered upon his Messianic work his habit was to teach in the synagogues (Luke:4:15|). This was apparently the first time that he had done so in Nazareth. He may have been asked to read as Paul was in Antioch in Pisidia (Acts:13:15|). The ruler of the synagogue for that day may have invited Jesus to read and speak because of his now great reputation as a teacher. Jesus could have stood up voluntarily and appropriately because of his interest in his home town. {To read} (\anagnnai\). Second aorist active infinitive of \anaginsk\, to recognize again the written characters and so to read and then to read aloud. It appears first in Pindar in the sense of read and always so in the N.T. This public reading aloud with occasional comments may explain the parenthesis in strkjv@Matthew:24:15| (Let him that readeth understand).
rwp@Luke:4:23 @{Doubtless} (\pants\). Adverb. Literally, at any rate, certainly, assuredly. Cf. strkjv@Acts:21:22; strkjv@28:4|. {This parable} (\tn paraboln tautn\). See discussion on ¯Matthew:13|. Here the word has a special application to a crisp proverb which involves a comparison. The word physician is the point of comparison. Luke the physician alone gives this saying of Jesus. The proverb means that the physician was expected to take his own medicine and to heal himself. The word \parabol\ in the N.T. is confined to the Synoptic Gospels except strkjv@Hebrews:9:9; strkjv@11:19|. This use for a proverb occurs also in strkjv@Luke:5:36; strkjv@6:39|. This proverb in various forms appears not only among the Jews, but in Euripides and Aeschylus among the Greeks, and in Cicero's _Letters_. Hobart quotes the same idea from Galen, and the Chinese used to demand it of their physicians. The point of the parable seems to be that the people were expecting him to make good his claim to the Messiahship by doing here in Nazareth what they had heard of his doing in Capernaum and elsewhere. "Establish your claims by direct evidence" (Easton). This same appeal (Vincent) was addressed to Christ on the Cross (Matthew:27:40,42|). There is a tone of sarcasm towards Jesus in both cases. {Heard done} (\kousamen genomena\). The use of this second aorist middle participle \genomena\ after \kousamen\ is a neat Greek idiom. It is punctiliar action in indirect discourse after this verb of sensation or emotion (Robertson, _Grammar_, pp. 1040-42, 1122-24). {Do also here} (\poison kai hde\). Ingressive aorist active imperative. Do it here in thy own country and town and do it now. Jesus applies the proverb to himself as an interpretation of their real attitude towards himself.
rwp@Luke:4:32 @Rest of the sentence as in Mark, which see, except that Luke omits "and not as their scribes" and uses \hoti n\ instead of \hs echn\.
rwp@Luke:9:13 @{Except we should go and buy food} (\ei mti poreuthentes hmeis agorasmen brmata\). This is a condition of the third class with the aorist subjunctive (\agorasmen\), where the conjunction is usually \ean\ (with negative \ean m\), but not always or necessarily so especially in the _Koin_. Songs:in strkjv@1Corinthians:14:5| \ei m diermneui\ and in strkjv@Phillipians:3:12| \ei kai katalab\. "Unless" is better here than "except." {Food} (\brmata\), means eaten pieces from \bibrsk\, to eat, somewhat like our "edibles" or vernacular "eats."
rwp@Luke:10:29 @{Desiring to justify himself} (\theln dikaisai heauton\). The lawyer saw at once that he had convicted himself of asking a question that he already knew. In his embarrassment he asks another question to show that he did have some point at first: {And who is my neighbour?} (\kai tis estin mou plsion;\). The Jews split hairs over this question and excluded from "neighbour" Gentiles and especially Samaritans. Songs:here was his loop-hole. A neighbour is a nigh dweller to one, but the Jews made racial exceptions as many, alas, do today. The word \plsion\ here is an adverb (neuter of the adjective \plsios\) meaning \ho plsion n\ (the one who is near), but \n\ was usually not expressed and the adverb is here used as if a substantive.
rwp@Luke:12:8 @{Everyone who shall confess me} (\pas hos an homologsei en emoi\). Just like strkjv@Matthew:10:32| except the use of \an\ here which adds nothing. The Hebraistic use of \en\ after \homologe\ both here and in Matthew is admitted by even Moulton (_Prolegomena_, p. 104). {The Son of man} (\ho huios tou anthrpou\). Here strkjv@Matthew:10:32| has \k'ag\ (I also) as the equivalent.
rwp@Luke:12:22 @{Unto his disciples} (\pros tous mathtas autou\). Songs:Jesus turns from the crowd to the disciples (verses 22-40|, when Peter interrupts the discourse). From here to the end of the chapter Luke gives material that appears in Matthew, but not in one connection as here. In Matthew part of it is in the charge to the Twelve on their tour in Galilee, part in the eschatological discourse on the Mount of Olives. None of it is in Mark. Hence Q or the Logia seems to be the source of it. The question recurs again whether Jesus repeated on other occasions what is given here or whether Luke has here put together separate discourses as Matthew is held by many to have done in the Sermon on the Mount. We have no way of deciding these points. We can only say again that Jesus would naturally repeat his favourite sayings like other popular preachers and teachers. Songs:Luke:12:22-31| corresponds to strkjv@Matthew:6:25-33|, which see for detailed discussion. The parable of the rich fool was spoken to the crowd, but this exhortation to freedom from care (22-31|) is to the disciples. Songs:the language in strkjv@Luke:12:22| is precisely that in strkjv@Matthew:6:25|. See there for \m merimnte\ (stop being anxious) and the deliberative subjunctive retained in the indirect question (\phagte, endussthe\). Songs:verse 23| here is the same in strkjv@Matthew:6:25| except that there it is a question with \ouch\ expecting the affirmative answer, whereas here it is given as a reason (\gar\, for) for the preceding command.
rwp@Luke:13:3 @{Except ye repent} (\ean m metanote\). Present active subjunctive of \metanoe\, to change mind and conduct, linear action, keep on changing. Condition of third class, undetermined, but with prospect of determination. {Ye shall perish} (\apoleisthe\). Future middle indicative of \apollumi\ and intransitive. Common verb.
rwp@Luke:13:5 @{Except ye repent} (\ean m metanoste\). First aorist active subjunctive, immediate repentance in contrast to continued repentance, \metanote\ in verse 3|, though Westcott and Hort put \metanote\ in the margin here. The interpretation of accidents is a difficult matter, but the moral pointed out by Jesus is obvious.
rwp@Luke:13:7 @{The vinedresser} (\ton ampelourgon\). Old word, but here only in the N.T., from \ampelos\, vine, and \ergon\, work. {These three years I come} (\tria et aph' hou erchomai\). Literally, "three years since (from which time) I come." These three years, of course, have nothing to do with the three years of Christ's public ministry. The three years are counted from the time when the fig tree would normally be expected to bear, not from the time of planting. The Jewish nation is meant by this parable of the barren fig tree. In the withering of the barren fig tree later at Jerusalem we see parable changed to object lesson or fact (Mark:11:12-14; strkjv@Matthew:21:18f.|). {Cut it down} (\ekkopson\). "Cut it out," the Greek has it, out of the vineyard, perfective use of \ek\ with the effective aorist active imperative of \kopt\, where we prefer "down." {Why?} (\hina ti\). Ellipsis here of \gentai\ of which \ti\ is subject (Robertson, _Grammar_, pp. 739,916). {Also} (\kai\). Besides bearing no fruit. {Doth cumber the ground} (\tn gn katargei\). Makes the ground completely idle, of no use (\kata, arge\, from \argos\, \a\ privative and \ergon\, work). Late verb, here only in the N.T. except in Paul's Epistles.
rwp@Luke:15:4 @{In the wilderness} (\en ti ermi\). Their usual pasturage, not a place of danger or peril. It is the owner of the hundred sheep who cares so much for the one that is lost. He knows each one of the sheep and loves each one. {Go after that which is lost} (\poreuetai epi to apollos\). The one lost sheep (\apollos\, second perfect active participle of \apollumi\, to destroy, but intransitive, to be lost). There is nothing more helpless than a lost sheep except a lost sinner. The sheep went off by its own ignorance and folly. The use of \epi\ for the goal occurs also in strkjv@Matthew:22:9; strkjv@Acts:8:26; strkjv@9:11|. {Until he find it} (\hes heuri auto\). Second aorist active subjunctive of \heurisk\, common verb, with \hes\, common Greek idiom. He keeps on going (\poreuetai\, linear present middle indicative) until success comes (effective aorist, \heuri\).
rwp@Luke:15:15 @{Joined himself} (\ekollth\). First aorist passive of \kolla\, an old verb to glue together, to cleave to. In the N.T. only the passive occurs. He was glued to, was joined to. It is not necessary to take this passive in the middle reflexive sense. {The citizens} (\tn politn\). Curiously enough this common word citizen (\polits\ from \polis\, city) is found in the N.T. only in Luke's writings (15:15; strkjv@19:14; strkjv@Acts:21:39|) except in He strkjv@8:11| where it is quoted from strkjv@Jeremiah:38:34|. {To feed swine} (\boskein choirous\). A most degrading occupation for anyone and for a Jew an unspeakable degradation.
rwp@Luke:17:33 @{Shall preserve it} (\zogonsei autn\). Or save it alive. Here only in the N.T. except strkjv@1Timothy:6:13; strkjv@Acts:7:19|. It is a late word and common in medical writers, to bring forth alive (\zos, gen\) and here to keep alive.
rwp@Mark:8:12 @{He sighed deeply in his spirit} (\anastenaxas ti pneumati\). The only instance of this compound in the N.T. though in the LXX. The uncompounded form occurs in strkjv@Mark:7:34| and it is common enough. The preposition \ana-\ intensifies the meaning of the verb (perfective use). "The sigh seemed to come, as we say, from the bottom of his heart, the Lord's human spirit was stirred to its depths" (Swete). Jesus resented the settled prejudice of the Pharisees (and now Sadducees also) against him and his work. {There shall no sign be given unto this generation} (\ei dothsetai ti genei tauti smeion\). strkjv@Matthew:16:4| has simply \ou dothsetai\, plain negative with the future passive indicative. Mark has \ei\ instead of \ou\, which is technically a conditional clause with the conclusion unexpressed (Robertson, _Grammar_, p. 1024), really aposiopesis in imitation of the Hebrew use of \im\. This is the only instance in the N.T. except in quotations from the LXX (Hebrews:3:11; strkjv@4:3,5|). It is very common in the LXX. The rabbis were splitting hairs over the miracles of Jesus as having a possible natural explanation (as some critics do today) even if by the power of Beelzebub, and those not of the sky (from heaven) which would be manifested from God. Songs:they put up this fantastic test to Jesus which he deeply resents. strkjv@Matthew:16:4| adds "but the sign of Jonah" mentioned already by Jesus on a previous occasion (Matthew:12:39-41|) at more length and to be mentioned again (Luke:11:32|). But the mention of the sign of Jonah was "an absolute refusal of signs in their sense" (Bruce). And when he did rise from the dead on the third day, the Sanhedrin refused to be convinced (see Acts 3 to 5).
rwp@Mark:8:14 @{Bread} (\artous\). {Loaves}, plural. {More than one loaf} (\ei m hina arton\). Except one loaf. Detail only in Mark. Practically for thirteen men when hungry.
rwp@Mark:10:11 @Mark does not give the exception stated in strkjv@Matthew:19:9| "except for fornication" which see for discussion, though the point is really involved in what Mark does record. Mere formal divorce does not annul actual marriage consummated by the physical union. Breaking that bond does annul it.
rwp@Matthew:5:32 @{Saving for the cause of fornication} (\parektos logou porneias\). An unusual phrase that perhaps means "except for a matter of unchastity." "Except on the ground of unchastity" (Weymouth), "except unfaithfulness" (Goodspeed), and is equivalent to \m epi porneii\ in strkjv@Matthew:19:9|. McNeile denies that Jesus made this exception because Mark and Luke do not give it. He claims that the early Christians made the exception to meet a pressing need, but one fails to see the force of this charge against Matthew's report of the words of Jesus. It looks like criticism to meet modern needs.
rwp@Matthew:8:21 @{The Son of man} (\tho huios tou anthrpou\). This remarkable expression, applied to himself by Jesus so often, appears here for the first time. There is a considerable modern literature devoted to it. "It means much for the Speaker, who has chosen it deliberately, in connection with private reflections, at whose nature we can only guess, by study of the many occasions on which the name is used" (Bruce). Often it means the Representative Man. It may sometimes stand for the Aramaic _barnasha_, the man, but in most instances that idea will not suit. Jesus uses it as a concealed Messianic title. It is possible that this scribe would not understand the phrase at all. Bruce thinks that here Jesus means "the unprivileged Man," worse off than the foxes and the birds. Jesus spoke Greek as well as Aramaic. It is inconceivable that the Gospels should never call Jesus "the Son of man" and always credit it to him as his own words if he did not so term himself, about eighty times in all, thirty-three in Matthew. Jesus in his early ministry, except at the very start in strkjv@John:4|, abstains from calling himself Messiah. This term suited his purpose exactly to get the people used to his special claim as Messiah when he is ready to make it openly.
rwp@Matthew:12:41 @{In the judgment} (\en ti krisei\). Except here and in the next verse Matthew has "day of judgment" (\hmera krises\) as in strkjv@10:15; strkjv@11:22,24; strkjv@12:36|. Luke (Luke:10:14|) has \en ti krisei\. {They repented at the preaching of Jonah} (\metenoson eis to krugma Ina\). Note this use of \eis\ just like \en\. Note also \pleion\ (neuter), not \plein\ (masc.). See the same idiom in strkjv@12:6| and strkjv@12:48|. Jesus is something greater than the temple, than Jonah, than Solomon. "You will continue to disbelieve in spite of all I can say or do, and at last you will put me to death. But I will rise again, a sign for your confusion, if not for your conversion" (Bruce).
rwp@Matthew:13:6 @{The sun was risen} (\hliou anateilantos\). Genitive absolute. "The sun having sprung up" also, same verb except the absence of \ex\ (\anatell, exanatell\).
rwp@Matthew:13:25 @{While men slept} (\en ti katheudein tous anthrpous\). Same use of the articular present infinitive with \en\ and the accusative as in strkjv@13:4|. {Sowed tares also} (\epespeiren ta zizania\). Literally "sowed upon," "resowed" (Moffatt). The enemy deliberately sowed "the darnel" (\zizania\ is not "tares," but "darnel," a bastard wheat) over (\epi\) the wheat, "in the midst of the wheat." This bearded darnel, _lolium temulentum_, is common in Palestine and resembles wheat except that the grains are black. In its earlier stages it is indistinguishable from the wheat stalks so that it has to remain till near the harvest. Modern farmers are gaining more skill in weeding it out.
rwp@Matthew:16:4 @Same words in strkjv@12:39| except \tou prophtou\, a real doublet.
rwp@Matthew:19:9 @{Except for fornication} (\parektos logou porneias\). This is the marginal reading in Westcott and Hort which also adds "maketh her an adulteress" (\poiei autn moicheuthnai\) and also these words: "and he that marrieth her when she is put away committeth adultery" (\kai ho apolelumenn gamsas moichatai\). There seems to be a certain amount of assimilation in various manuscripts between this verse and the words in strkjv@5:32|. But, whatever reading is accepted here, even the short one in Westcott and Hort (\m epi porneii\, not for fornication), it is plain that Matthew represents Jesus in both places as allowing divorce for fornication as a general term (\porneia\) which is technically adultery (\moicheia\ from \moicha or moicheu\). Here, as in strkjv@5:31f.|, a group of scholars deny the genuineness of the exception given by Matthew alone. McNeile holds that "the addition of the saving clause is, in fact, opposed to the spirit of the whole context, and must have been made at a time when the practice of divorce for adultery had already grown up." That in my opinion is gratuitous criticism which is unwilling to accept Matthew's report because it disagrees with one's views on the subject of divorce. He adds: "It cannot be supposed that Matthew wished to represent Jesus as siding with the school of Shammai." Why not, if Shammai on this point agreed with Jesus? Those who deny Matthew's report are those who are opposed to remarriage at all. Jesus by implication, as in strkjv@5:31|, does allow remarriage of the innocent party, but not of the guilty one. Certainly Jesus has lifted the whole subject of marriage and divorce to a new level, far beyond the petty contentions of the schools of Hillel and Shammai.
rwp@Matthew:23:9 @{Call no man your father} (\patera m kaleste hmn\). Jesus meant the full sense of this noble word for our heavenly Father. "Abba was not commonly a mode of address to a living person, but a title of honour for Rabbis and great men of the past" (McNeile). In Gethsemane Jesus said: "Abba, Father" (Mark:14:36|). Certainly the ascription of "Father" to pope and priest seems out of harmony with what Jesus here says. He should not be understood to be condemning the title to one's real earthly father. Jesus often leaves the exceptions to be supplied.
rwp@Matthew:26:21 @{One of you} (\heis ex humn\). This was a bolt from the blue for all except Judas and he was startled to know that Jesus understood his treacherous bargain.
rwp@Matthew:26:28 @{The Covenant} (\ts diathks\). The adjective \kains\ in Textus Receptus is not genuine. The covenant is an agreement or contract between two (\dia, duo, thke\, from \tithmi\). It is used also for will (Latin, _testamentum_) which becomes operative at death (Hebrews:9:15-17|). Hence our _New Testament_. Either covenant or will makes sense here. Covenant is the idea in strkjv@Hebrews:7:22; strkjv@8:8| and often. In the Hebrew to make a covenant was to cut up the sacrifice and so ratify the agreement (Genesis:15:9-18|). Lightfoot argues that the word \diathke\ means covenant in the N.T. except in strkjv@Hebrews:9:15-17|. Jesus here uses the solemn words of strkjv@Exodus:24:8| "the blood of the covenant" at Sinai. "My blood of the covenant" is in contrast with that. This is the New Covenant of strkjv@Jeremiah:31; strkjv@Hebrews:8|. {Which is shed for many} (\to peri polln ekchunnomenon\). A prophetic present passive participle. The act is symbolized by the ordinance. Cf. the purpose of Christ expressed in strkjv@20:28|. There \anti\ and here \peri\. {Unto remission of sins} (\eis aphesin hamartin\). This clause is in Matthew alone but it is not to be restricted for that reason. It is the truth. This passage answers all the modern sentimentalism that finds in the teaching of Jesus only pious ethical remarks or eschatological dreamings. He had the definite conception of his death on the cross as the basis of forgiveness of sin. The purpose of the shedding of his blood of the New Covenant was precisely to remove (forgive) sins.
rwp@Matthew:26:41 @{Watch and pray} (\grgoreite kai proseuchesthe\). Jesus repeats the command of verse 38| with the addition of prayer and with the warning against the peril of temptation. He himself was feeling the worst of all temptations of his earthly life just then. He did not wish then to enter such temptation (\peirasmon\, here in this sense, not mere trial). Thus we are to understand the prayer in strkjv@Matthew:6:13| about leading (being led) into temptation. Their failure was due to weakness of the flesh as is often the case. {Spirit} (\pneuma\) here is the moral life (\intellect, will, emotions\) as opposed to the flesh (cf. strkjv@Isaiah:31:3; strkjv@Romans:7:25|). {Except I drink it} (\ean m auto pi\). Condition of the third class undetermined, but with likelihood of determination, whereas {if this cannot pass away} (\ei ou dunatai touto parelthein\) is first-class condition, determined as fulfilled, assumed to be true. This delicate distinction accurately presents the real attitude of Jesus towards this subtle temptation.
rwp@Philippians:1:7 @{Because I have you in my heart} (\dia to echein me en ti kardii humas\). Or "because you hold me in your heart." Literally, "because of the holding me (or you) in the heart as to you (or me)." One accusative is the object of the infinitive \echein\, the other is the accusative of general reference. There is no way to decide which is the idea meant except to say that love begets love. The pastor who, like Paul, holds his people in his heart will find them holding him in their hearts. {In the defence} (\en ti apologii\). Old word (our word apology, but not our idea of apologizing), in the original sense in strkjv@Acts:22:1; strkjv@25:16|. Songs:also in verse 16| below. {Confirmation} (\bebaisei\). Old word from \bebaio\ (\bebaios, bain\), to make stable. In N.T. only here and strkjv@Hebrews:6:16| about oath. {Partakers with me of grace} (\sugkoinnous mou ts charitos\). Literally, "my co-sharers in grace" (objective genitive). "Grace prompted them to alleviate his imprisonment, to cooperate with him in defending and propagating the gospel, and to suffer for its sake" (Vincent, _Int. Crit. Comm_.).
rwp@Philippians:1:18 @{What then?} (\ti gar?\). Sharp problem put up to Paul by the conduct of the Judaizers. {Only that} (\pln hoti\). Same idiom in strkjv@Acts:20:23|. \Pln\ is adverb \pleon\ (more besides). As a preposition \pln\ means "except." This essential thing Paul sees in spite of all their envy and selfishness that Christ is preached. {Whether in pretence} (\eite prophasei\). Either from \prophain\, to shew forth, or \prophmi\, to speak forth, the ostensible presentation often untrue. See strkjv@Acts:27:30|. Paul sees clearly through the pious pretence of these Judaizers and rejoices that people get some knowledge of Christ. Some Christ is better than no Christ. {Yea, and will rejoice} (\alla kai charsomai\). Note affirmative, not adversative, use of \alla\. Volitive use of the future (second future passive) indicative (\charsomai\) of \chair\. Paul is determined to rejoice in spite of the efforts of the Judaizers to prod him to anger.
rwp@Revelation:2:3 @{Thou hast} (\echeis\). Continued possession of patience. {Didst bear} (\ebastasas\). First aorist indicative of \bastaz\, repeated reference to the crisis in verse 2|. {And hast not grown weary} (\kai ou kekopiakes\). Perfect active indicative of \kopia\, old verb, to grow weary (Matthew:6:28|), play on the word \kopos\, late form in \-es\, for the regular \-as\ (\lelukas\). like \aphkes\ (verse 4|) and \peptkes\ (verse 5|). "Tired in loyalty, not of it. The Ephesian church can bear anything except the presence of impostors in her membership" (Moffatt).
rwp@Revelation:2:5 @{Remember} (\mnmoneue\). Present active imperative of \mnmoneu\, "continue mindful" (from \mnmn\). {Thou art fallen} (\peptkes\). Perfect active indicative of \pipt\, state of completion. Down in the valley, look up to the cliff where pure love is and whence thou hast fallen down. {And repent} (\kai metanoson\). First aorist active imperative of \metanoe\, urgent appeal for instant change of attitude and conduct before it is too late. {And do} (\kai poison\). First aorist active imperative of \poie\, "Do at once." {The first works} (\ta prta erga\). Including the first love (Acts:19:20; strkjv@20:37; strkjv@Ephesians:1:3ff.|) which has now grown cold (Matthew:24:12|). {Or else} (\ei de m\). Elliptical condition, the verb not expressed (\metanoeis\), a common idiom, seen again in verse 16|, the condition expressed in full by \ean m\ in this verse and verse 22|. {I come} (\erchomai\). Futuristic present middle (John:14:2f.|). {To thee} (\soi\). Dative, as in strkjv@2:16| also. {Will move} (\kins\). Future active of \kine\. In Ignatius' Epistle to Ephesus it appears that the church heeded this warning. {Except thou repent} (\ean m metanosis\). Condition of third class with \ean m\ instead of \ei m\ above, with the first aorist active subjunctive of \metanoe\.
rwp@Revelation:2:16 @{Repent therefore} (\metanoson oun\). First aorist (tense of urgency) active imperative of \metanoe\ with the inferential particle \oun\ (as a result of their sin). {I come} (\erchomai\). Futuristic present middle indicative, "I am coming" (imminent), as in strkjv@2:5| with \tachu\ as in strkjv@3:11; strkjv@11:14; strkjv@22:7,12,20|. As with \en tachei\ (1:1|), we do not know how soon "quickly" is meant to be understood. But it is a real threat. {Against them} (\met' autn\). This proposition with \poleme\ rather than \kata\ (against) is common in the LXX, but in the N.T. only in strkjv@Revelation:2:16; strkjv@12:7; strkjv@13:4; strkjv@17:14| and the verb itself nowhere else in N.T. except strkjv@James:4:2|. "An eternal roll of thunder from the throne" (Renan). "The glorified Christ is in this book a Warrior, who fights with the sharp sword of the word" (Swete). {With} (\en\). Instrumental use of \en\. For the language see strkjv@1:16; strkjv@2:12; strkjv@19:15|.
rwp@Revelation:2:17 @{Of the hidden manna} (\tou manna tou kekrummenou\). "Of the manna the hidden" (perfect passive articular participle of \krupt\). The partitive genitive, the only N.T. example with \didmi\, though Q reads \to\ (accusative) here. For examples of the ablative with \apo\ and \ek\ see Robertson, _Grammar_, p. 519. See strkjv@John:6:31,49| for the indeclinable word \manna\. The golden pot of manna was "laid up before God in the ark" (Exodus:16:23|). It was believed that Jeremiah hid the ark, before the destruction of Jerusalem, where it would not be discovered till Israel was restored (II Macc. strkjv@2:5ff.). Christ is the true bread from heaven (John:6:31-33, 48-51|) and that may be the idea here. Those faithful to Christ will have transcendent fellowship with him. Swete takes it to be "the life-sustaining power of the Sacred Humanity now hid with Christ in God." {A white stone} (\psphon leukn\). This old word for pebble (from \psa\, to rub) was used in courts of justice, black pebbles for condemning, white pebbles for acquitting. The only other use of the word in the N.T. is in strkjv@Acts:26:10|, where Paul speaks of "depositing his pebble" (\katnegka psphon\) or casting his vote. The white stone with one's name on it was used to admit one to entertainments and also as an amulet or charm. {A new name written} (\onoma kainon gegrammenon\). Perfect passive predicate participle of \graph\. Not the man's own name, but that of Christ (Heitmuller, _Im Namen Jsu_, p. 128-265). See strkjv@3:12| for the name of God so written on one. The man himself may be the \psphos\ on which the new name is written. "The true Christian has a charmed life" (Moffatt). {But he that receiveth it} (\ei m ho lambann\). "Except the one receiving it." See strkjv@Matthew:11:27| for like intimate and secret knowledge between the Father and the Son and the one to whom the Son wills to reveal the Father. See also strkjv@Revelation:19:12|.
rwp@Revelation:2:22 @{I do cast} (\ball\). Futuristic present active indicative rather than the future \bal\, since judgment is imminent. {Into a bed} (\eis klinn\). "A bed of sickness in contrast with the bed of adultery" (Beckwith). {Them that commit adultery with her} (\tous moicheuontas met' auts\). Present active articular participle accusative plural of \moicheu\. The actual paramours of the woman Jezebel, guilty of both \porneia\ (fornication, verse 21|) and \moicheia\ (adultery), works of Jezebel of old and of this Jezebel. There may be also an allusion to the spiritual adultery (2Corinthians:11:2|) towards God and Christ as of old (Jeremiah:3:8; strkjv@5:7; strkjv@Ezekiel:16:22|). {Except they repent} (\ean m metanosousin\). Condition of first class with \ean m\ and the future active indicative of \metanoe\, put in this vivid form rather than the aorist subjunctive (\-sin\) third-class condition. {Of her works} (\ek tn ergn auts\). \Auts\ (her) correct rather than \autn\ (their). Jezebel was chiefly responsible.
rwp@Revelation:4:1 @{After these things} (\meta tauta\). Change in the panorama, not chronology (7:1,9; strkjv@15:5; strkjv@18:1; strkjv@19:1|). This vision is of heaven, not of earth as was true of chapters strkjv@Revelation:1; 2|. The first vision of Christ and the messages to the seven churches began in strkjv@1:12f|. This new vision of the throne in heaven (4:1-11|) succeeds that to which it here alludes. {I saw} (\eidon\). Second aorist active indicative of \hora\. {Behold} (\idou\). Exclamation of vivid emotion as John looked. No effect on the structure and nominative case \thura\ (door) follows it. {Opened} (\neigmen\). Perfect (triple reduplication) passive participle of \anoig\ as in strkjv@3:8| (door of opportunity) and strkjv@3:20| (door of the heart), here the door of revelation (Swete). {In heaven} (\en ti ourani\). As in strkjv@Ezekiel:1:1; strkjv@Mark:1:10; strkjv@John:1:51|. In Revelation always in singular except strkjv@12:12|. {The first} (\h prt\). Reference is to strkjv@1:10|. {Speaking} (\lalouss\). From \lale\, rather \legouss\ of strkjv@1:10| from \leg\, both agreeing with \salpiggos\ (trumpet). {Saying} (\legn\). Present active participle of \leg\ repeating the idea of \lalouss\, but in the nominative masculine singular construed with \phn\ (feminine singular), construction according to sense because of the person behind the voice as in strkjv@11:15; strkjv@19:14|. {Come up} (\anaba\). Short _Koin_ form for \anabthi\ (second aorist active imperative second person singular of \anabain\). {Hither} (\hde\). Originally "here," but vernacular use (John:6:25; strkjv@10:27|). {I will show} (\deix\). Future active of \deiknumi\ in same sense in strkjv@1:1|. {Hereafter} (\meta tauta\). Some editors (Westcott and Hort) connect these words with the beginning of verse 2|.
rwp@Revelation:8:11 @{Wormwood} (\ho Apsinthos\). Absinthe. Usually feminine (\h\), but masculine here probably because \astr\ is masculine. Only here in N.T. and not in LXX (\pikria\, bitterness, \chol\, gall, etc.) except by Aquila in strkjv@Proverbs:5:4; strkjv@Jeremiah:9:15; strkjv@23:15|. There are several varieties of the plant in Palestine. {Became wormwood} (\egeneto eis apsinthon\). This use of \eis\ in the predicate with \ginomai\ is common in the LXX and the N.T. (16:19; strkjv@John:16:20; strkjv@Acts:5:36|). {Of the waters} (\ek tn hudatn\). As a result of (\ek\) the use of the poisoned waters. {Were made bitter} (\epikranthsan\). First aorist passive indicative of \pikrain\. Old verb (from \pikros\, bitter), as in strkjv@10:9f|. In a metaphorical sense to embitter in strkjv@Colossians:3:19|.
rwp@Revelation:9:17 @{And thus I saw in the vision} (\kai houts eidon en ti horasei\). Nowhere else does John allude to his own vision, though often in Dan. (Daniel:7:2; strkjv@8:2,15; strkjv@9:21|). {Having} (\echontas\). Accusative masculine plural of \ech\, probably referring to the riders (\tous kathmenous ep' autn\) rather than to the horses (\tous hippous\). {Breastplates as of fire and of hyacinth and of brimstone} (\thrakas purinous kai huakinthinous kai theideis\). There is no \hs\ (as) in the Greek, but that is the idea of these three adjectives which are only metaphors. \Purinos\ is an old adjective (from \pur\, fire), here only in N.T. \Huakinthos\ is also an old word (from \huakinthos\, hyacinth, then of a sapphire stone strkjv@Revelation:21:20|), of a red color bordering on black, here only in the N.T. \Theids\ is a late word (from \theion\, brimstone), sulphurous, here only in N.T. {As the heads of lions} (\hs kephalai leontn\). This of the horses, war-horses as always in the Bible except in strkjv@Isaiah:28:28|. These horses likewise have "fire and smoke and brimstone" (\theion\, brimstone, is old word, in N.T. only in Rev. and strkjv@Luke:17:29|) proceeding (\ekporeuetai\, singular because it comes first and the subjects afterwards) out of their mouths. Both rider and horse are terrible.
rwp@Revelation:13:17 @{That no man should be able to buy or to sell} (\hina m tis duntai agorasai plsai\). Final clause with \hina\ and present middle subjunctive of \dunamai\ with aorist active infinitives. This is a regular boycott (Ramsay, _Seven Letters_, p. 106f.) against all not worshippers of the emperor. {Save} (\ei m\). "If not," "except." {Even the name} (\to onoma\). No "even," just apposition with \charagma\ (the mark). {Or the number} (\ ton arithmon\). The stamp (the mark) may bear either the name or the number of the beast. The name and the number are one and the same. They could write the name in numerals, for numbers were given by letters. Swete suggests that it was "according to a sort of \gematria\ known to the Apocalyptist and his Asian readers, but not generally intelligible."
rwp@Revelation:14:7 @{And he saith} (\legn\). See above. {Fear God} (\phobthte ton theon\). First aorist passive (deponent) imperative of \phobeomai\, here transitive with the accusative as in strkjv@Luke:12:5|. It is a call to judgment with no hope offered except by implication (Acts:14:15ff.|). {Give him glory} (\dote auti doxan\). Second aorist active indicative of \didmi\. For the phrase see strkjv@11:13|. {The hour is come} (\h hra lthen\). Second aorist (prophetic use) active indicative of \erchomai\. Common idiom in John's Gospel (2:4; strkjv@4:21,23; strkjv@5:25,28; strkjv@7:30|, etc.). {Worship} (\proskunsate\). First aorist active imperative of \proskune\ with the dative case. Solemn call to the pagan world to worship God as Creator (4:11; strkjv@10:6|), as in strkjv@Psalms:96:6; strkjv@Acts:14:15|. For "the fountains of waters" see strkjv@8:10|.
rwp@Revelation:18:10 @{Standing afar off} (\apo makrothen hestkotes\). Perfect active (intransitive) participle of \histmi\. Vivid picture of the terrible scene, fascinated by the lurid blaze (cf. Nero's delight in the burning of Rome in A.D. 64), and yet afraid to draw near. On \apo makrothen\ see strkjv@Mark:5:6|. There is a weird charm in a burning city. They feared the same fate (cf. verse 7| for \basanismou\, torment). {Woe, woe, the great city} (\ouai, ouai, h polis h megal\). Only example in the Apocalypse of the nominative with \ouai\ except verses 16,19|, though in strkjv@Luke:6:25| and common in LXX (Isaiah:5:7,11|, etc.). For the dative see strkjv@Revelation:8:13|, once so "strong" (\h ischura\)! {In one hour} (\mii hri\). Repeated in verses 16,19|, and like \mii hmeri\ (in one day) in verse 8|. Some MSS. have here \mian hran\, like \poian hran\ (accusative of extent of time) in strkjv@3:3|. See verse 8| (\ho krinas\) for \h krisis sou\ (thy judgment). This is the dirge of the kings.
rwp@Revelation:19:7 @{Let us rejoice and be exceeding glad} (\chairmen kai agallimen\). Present active subjunctive (volitive) of \chair\ and \agallia\ (elsewhere in N.T. in the middle except strkjv@Luke:1:47; strkjv@1Peter:1:8|). For both verbs together see strkjv@Matthew:5:12|. {Let us give} (\dmen\). Second aorist active subjunctive of \didmi\, but A reads \dsomen\ (future active) and P \dsmen\. If the future indicative is read, the tone is changed from exhortation to declaration (we shall give glory unto him). {The marriage of the Lamb} (\ho gamos tou arniou\). In the O.T. God is the Bridegroom of Israel (Hosea:2:16; strkjv@Isaiah:54:6; strkjv@Ezekiel:16:7ff.|). In the N.T. Christ is the Bridegroom of the Kingdom (the universal spiritual church as seen by Paul, strkjv@2Corinthians:11:2; strkjv@Ephesians:5:25ff.|, and by John in strkjv@Revelation:3:20; strkjv@19:7,9; strkjv@21:2,9; strkjv@22:17|. In the Gospels Christ appears as the Bridegroom (Mark:2:19f.; strkjv@Matthew:9:15; strkjv@Luke:5:34f.; strkjv@John:3:29|). The figure of \gamos\ occurs in strkjv@Matthew:22:2-14|. Three metaphors of women appear in the Apocalypse (the Mother in chapter strkjv@Revelation:12|, the Harlot in strkjv@Revelation:17-19|, and the Bride of Christ here to the end). "The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy" (Swete). {Is come} (\lthen\). Prophetic aorist, come at last. {Made herself ready} (\htoimasen heautn\). First aorist active indicative of \hetoimaz\ and the reflexive pronoun. See strkjv@22:2| for \htoimasmenn hs numphn\ (prepared as a bride). There is something for her to do (1John:3:3; strkjv@Jude:1:21; strkjv@2Corinthians:7:1|), but the chief preparation is the act of Christ (Ephesians:5:25ff.|).
rwp@Revelation:19:12 @{A flame of fire} (\phlox puros\). As in the opening vision of Christ in strkjv@1:14| (2:18|). {Many diadems} (\diadmata polla\). A new feature, but the dragon has a diadem on each of his seven heads (12:3|) and the first beast one upon each of his ten horns (13:1|). Songs:the victorious Messiah will wear many royal diadems and not mere crowns, because he is King of kings (19:16|). {And he hath} (\kai echn\). Nominative active present participle of \ech\ either used absolutely as an independent verb (like indicative) or in an anacoluthon, though \autou\ (his) is genitive. {A name written} (\onoma gegrammenon\). Perfect passive participle of \graph\ as in strkjv@2:17| (cf. strkjv@3:12|). {But he himself} (\ei m autos\). "Except himself" (common ellipsis of the verb after \ei m\, "if not"). See strkjv@2:17; strkjv@3:12| for the new name there described. See strkjv@14:1| for the name of Christ on the forehead of the 144,000, and strkjv@17:5| for the name on the forehead of the harlot. This word here supplements what Jesus says in strkjv@Matthew:11:27|.
rwp@Revelation:20:5 @{The rest of the dead} (\hoi loipoi tn nekrn\). "All except the martyrs, both the righteous and the unrighteous" (Beckwith). But some take this to mean only the wicked. {Lived not until the thousand years should be finished} (\ouk ezsan achri telesthi ta chilia et\). See verse 4| for the items here. "To infer from this statement, as many expositors have done, that the \ezsan\ of v. 4| must be understood of bodily resuscitation, is to interpret apocalyptic prophecy by methods of exegesis which are proper to ordinary narrative" (Swete). I sympathize wholly with that comment and confess my own ignorance therefore as to the meaning of the symbolism without any predilections for post-millennialism or premillennialism. {This is the first resurrection} (\haut h anastasis h prt\). Scholars differ as to the genuineness of this phrase. Accepting it as genuine, Swete applies it to "the return of the martyrs and confessors to life at the beginning of the Thousand Years." According to this view the first resurrection is a special incident in the present life before the Parousia. It has no parallel with strkjv@1Thessalonians:4:16|, where the dead in Christ are raised before those living are changed. Some think that John here pictures the "Regeneration" (\palingenesia\) of strkjv@Matthew:19:28| and the "Restoration" (\apokatastasis\) of strkjv@Acts:3:21|. No effort is here made to solve this problem, save to call attention to the general judgment out of the books in strkjv@20:12| and to the general resurrection in strkjv@John:5:29; strkjv@Acts:24:15|.
rwp@Revelation:21:27 @{There shall in no wise enter into it} (\ou m eiselthi eis autn\). Double negative again with the second aorist active subjunctive of \eiserchomai\ with \eis\ repeated. Like strkjv@Isaiah:52:1; strkjv@Ezekiel:44:9|. {Anything unclean} (\pn koinon\). Common use of \pn\ with negative like \ouden\, and the use of \koinos\ for defiled or profane as in strkjv@Mark:7:2; strkjv@Acts:10:14|, not just what is common to all (Titus:1:4|). {Or he that} (\kai ho\). "And he that." {Maketh an abomination and a lie} (\poin bdelugma kai pseudos\). Like Babylon (17:4| which see for \bdelugma\) and strkjv@21:8| for those in the lake of fire and brimstone, and strkjv@22:15| for "every one loving and doing a lie." These recurrent glimpses of pagan life on earth and of hell in contrast to heaven in this picture raise the question already mentioned whether John is just running parallel pictures of heaven and hell after the judgment or whether, as Charles says: "The unclean and the abominable and the liars are still on earth, but, though the gates are open day and night, they cannot enter." In apocalyptic writing literalism and chronology cannot be insisted on as in ordinary books. The series of panoramas continue to the end. {But only they which are written} (\ei m hoi gegrammenoi\). "Except those written." For "the book of life" see strkjv@3:5; strkjv@13:8; strkjv@20:15|. Cf. strkjv@Daniel:12:1|.
rwp@Info_Revelation @ EMPEROR WORSHIP AS THE OCCASION FOR JOHN'S APOCALYPSE There is no doubt at all that the emperor cult (emperor worship) played a main part in the persecution of the Christians that was the occasion for this great Christian apocalypse. The book itself bears ample witness to this fact, if the two beasts refer to the Roman power as the agent of Satan. It is not possible to single out each individual emperor in the graphic picture. Most would take the dragon to be Satan and the first and the second beasts to be the imperial and provincial Roman power. The Roman emperors posed as gods and did the work of Satan. In particular there were two persecuting emperors (Nero and Domitian) who were responsible for many martyrs for Christ. But emperor worship began before Nero. Julius Caesar was worshipped in the provinces. Octavius was called Augustus (\Sebastos\, Reverend). The crazy Emperor Caius Caligula not simply claimed to be divine, but actually demanded that his statue be set up for worship in the Holy of Holies in the Temple in Jerusalem. He was killed in January A.D. 41 before he could execute his dire purpose. But the madcap Nero likewise demanded worship and blamed in A.D. 64 the burning of Rome on the Christians, though guilty of it himself. He set the style for persecuting Christians, which slumbered on and burst into flames again under Domitian, who had himself commonly termed _Dominus ac Deus noster_ (Our Lord and God). The worship of the emperor did not disturb the worshippers of other gods save the Jews and the Christians, and in particular the Christians were persecuted after the burning of Rome when they were distinguished from the Jews. Up till then Christians were regarded (as by Gallio in Corinth) as a variety of Jews and so entitled to tolerance as a _religio licita_, but they had no standing in law by themselves and their refusal to worship the emperor early gave offence, as Paul indicates in strkjv@1Corinthians:12:3|. It was \Kurios Isous\ or \Kurios Kaisar\. On this very issue Polycarp lost his life. The emperors as a rule were tolerant about it, save Nero and Domitian, who was called Nero _redivivus_, or Nero back again. Trajan in his famous letter to Pliny advised tolerance except in stubborn cases, when the Christians had to be put to death. After Nero it was a crime to be a Christian and all sorts of slanders about them were circulated. We have seen already in strkjv@2Thessalonians:2:3ff.|, the man of sin who sets himself above God as the object of worship. We have seen also in strkjv@1John:2:18,22; strkjv@4:3; strkjv@2John:1:7| the term antichrist applied apparently to Gnostic heretics. One may wonder if, as Beckwith argues, in the Apocalypse the man of sin and the antichrist are united in the beast.
rwp@Info_Revelation @ THE AUTHOR The writer calls himself John (Revelation:1:1,4,9; strkjv@22:8|). But what John? The book can hardly be pseudonymous, though, with the exception of the Shepherd of Hermas, that is the rule with apocalypses. There would have been a clearer claim than just the name. The traditional and obvious way to understand the name is the Apostle John, though Dionysius of Alexandria mentions John Mark as held by some and he himself suggests another John, like the so-called Presbyter John of Papias as quoted by Eusebius. The uncertain language of Papias has raised a deal of questioning. Swete thinks that the majority of modern critics ascribe the Apocalypse to this Presbyter John, to whom Moffatt assigns probably II and III John. Irenaeus represents the Apostle John as having lived to the time of Trajan, at least to A.D. 98. Most ancient writers agree with this extreme old age of John. Justin Martyr states expressly that the Apostle John wrote the Apocalypse. Irenaeus called it the work of a disciple of Jesus. In the ninth century lived Georgius Hamartolus, and a MS. of his alleges that Papias says that John the son of Zebedee was beheaded by the Jews and there is an extract in an Oxford MS. of the seventh century which alleges that Papias says John and James were put to death by the Jews. On the basis of this slim evidence some today argue that John did not live to the end of the century and so did not write any of the Johannine books. But a respectable number of modern scholars still hold to the ancient view that the Apocalypse of John is the work of the Apostle and Beloved Disciple, the son of Zebedee.
rwp@Romans:1:30 @Paul changes the construction again to twelve substantives and adjectives that give vivid touches to this composite photograph of the God abandoned soul. {Whisperers} (\psithuristas\). Old word from \psithuriz\, to speak into the ear, to speak secretly, an onomatopoetic word like \psithurismos\ (2Corinthians:12:20|) and only here in N.T. {Backbiters} (\katalalous\). Found nowhere else except in Hermas, compound like \katalale\, to talk back (James:4:11|), and \katalalia\, talking back (2Corinthians:12:20|), talkers back whether secretly or openly. {Hateful to God} (\theostugeis\). Old word from \theos\ and \stuge\. All the ancient examples take it in the passive sense and so probably here. Songs:\stugtos\ (Titus:3:13|). Vulgate has _deo odibiles_. {Insolent} (\hubristas\). Old word for agent from \hubriz\, to give insult to, here alone in N.T. save strkjv@1Timothy:1:13|. {Haughty} (\huperphanous\). From \huper\ and \phainomai\, to appear above others, arrogant in thought and conduct, "stuck up." {Boastful} (\alazonas\). From \al\, wandering. Empty pretenders, swaggerers, braggarts. {Inventors of evil things} (\epheuretas kakn\). Inventors of new forms of vice as Nero was. Tacitus (_Ann_. IV. ii) describes Sejanus as _facinorum omnium repertor_ and Virgil (_Aen_. ii. 163) _scelerum inventor_. {Disobedient to parents} (\goneusin apeitheis\). Cf. strkjv@1Timothy:1:9; strkjv@2Timothy:3:2|. An ancient and a modern trait.
rwp@Romans:10:14 @{How then shall they call?} (\ps oun epikalesntai?\). Deliberative subjunctive (first aorist middle) of \epikaleomai\ (see verses 12,13|). The antecedent of \eis hon\ (in whom) is not expressed. {How shall they believe?} (\pos pisteussin?\). Deliberative subjunctive again (first aorist active of \pisteu\ just used). Each time Paul picks up the preceding verb and challenges that. Here again the antecedent \eis touton\ before \hon\ is not expressed. {How shall they hear?} (\pos akoussin?\). Deliberative subjunctive (first aorist active of \akou\). {Without a preacher?} (\chris krussontos?\). Preposition \chris\ with ablative singular masculine present active participle of \kruss\, "without one preaching." {How shall they preach?} (\ps kruxsin?\). Deliberative subjunctive again (first aorist active \kruss\, to preach). {Except they be sent?} (\ean m apostalsin?\). Second aorist passive deliberative subjunctive of \apostell\, to send, from which verb \apostolos\ apostle comes. Negative condition of third class. In graphic style Paul has made a powerful plea for missions. It is just as true today as then.
rwp@Romans:13:1 @{Every soul} (\psa psuch\). As in strkjv@2:9; strkjv@Acts:2:43|. A Hebraism for \ps anthrpos\ (every man). {To the higher powers} (\exousiais huperechousais\). Abstract for concrete. See strkjv@Mark:2:10| for \exousia\. \Huperech\ is an old verb to have or hold over, to be above or supreme, as in strkjv@1Peter:2:13|. {Except by God} (\ei m hupo theou\). Songs:the best MSS. rather than \apo theou\ (from God). God is the author of order, not anarchy. {The powers that be} (\hai ousai\). "The existing authorities" (supply \exousiai\). Art ordained (\tetagmenai eisin\). Periphrastic perfect passive indicative of \tass\, "stand ordained by God." Paul is not arguing for the divine right of kings or for any special form of government, but for government and order. Nor does he oppose here revolution for a change of government, but he does oppose all lawlessness and disorder.
rwp@Romans:13:8 @{Save to love one another} (\ei m to alllous agapin\). "Except the loving one another." This articular infinitive is in the accusative case the object of \opheilete\ and partitive apposition with \mden\ (nothing). This debt can never be paid off, but we should keep the interest paid up. {His neighbour} (\ton heteron\). "The other man," "the second man." "Just as in the relations of man and God \pistis\ has been substituted for \nomos\, so between man and man \agap\ takes the place of definite legal relations" (Sanday and Headlam). See strkjv@Matthew:22:37-40| for the words of Jesus on this subject. Love is the only solution of our social relations and national problems.
rwp@Romans:14:14 @{I know and am persuaded in the Lord Jesus} (\oida kai pepeismai en kurii Isou\). He knows it and stands persuaded (perfect passive indicative of \peith\, to persuade), but in the sphere of the Lord Jesus (cf. strkjv@9:1|), not by mere rational processes. {Unclean of itself} (\kainon di' heautou\). Songs:Paul takes his stand with the "strong" as in strkjv@1Corinthians:8:4f.|, but he is not a libertine. Paul's liberty as to food is regulated by his life in the Lord. For this use of \koinos\, not as common to all (Acts:2:44; strkjv@4:32|), but unhallowed, impure, see on ¯Mark:7:2,5; strkjv@Acts:10:14,28|. God made all things for their own uses. {Save that} (\ei m\). The exception lies not in the nature of the food (\di' heautou\), but in the man's view of it (to him, \ekeini\, dative case).
rwp@Romans:16:5 @{The church that is in their house} (\tn kat' oikon autn ekklsian\). The early Christians had no church buildings. See also strkjv@Acts:12:2; strkjv@1Corinthians:16:19; strkjv@Philemon:1:2; strkjv@Colossians:4:15|. The Roman Christians had probably several such homes where they would meet. {Epainetus} (\Epaineton\). Nothing is known of him except this item, "the first-fruits of Asia" (\aparch ts Asias\). An early convert from the province of Asia. Cf. strkjv@Acts:2:9; strkjv@1Corinthians:16:15| (about Stephanus and Achaia).
rwp@Titus:1:5 @{For this cause} (\toutou charin\). In N.T. only here and strkjv@Ephesians:3:1,14|. Paul may be supplementing oral instruction as in Timothy's case and may even be replying to a letter from Titus (Zahn). {Left I thee in Crete} (\apeleipon se en Krti\). This is the imperfect active of \apoleip\, though MSS. give the aorist active also (\apelipon\) and some read \kateleipon\ or \katelipon\. Both are common verbs, though Paul uses \kataleip\ only in strkjv@1Thessalonians:3:1| except two quotations (Romans:11:4; strkjv@Ephesians:5:31|) and \apoleip\ only here and strkjv@2Timothy:4:13,20|. Perhaps \apoleip\ suggests a more temporary stay than \kataleip\. Paul had apparently stopped in Crete on his return from Spain about A.D. 65. {That thou shouldest set in order} (\hina epidiorthsi\). Late and rare double compound (inscriptions, here only in N.T.), first aorist middle subjunctive (final clause with \hina\) of \epidiortho\, to set straight (\ortho\) thoroughly (\dia\) in addition (\epi\), a clean job of it. {The things that were wanting} (\ta leiponta\). "The things that remain." See strkjv@3:13; strkjv@Luke:18:22|. Either things left undone or things that survive. In both senses the new pastor faces problems after the tornado has passed. Parry takes it "of present defects" in Cretan character. {And appoint} (\kai katastsis\). Final clause still and first aorist active subjunctive of \kathistmi\, the word used in strkjv@Acts:6:13| about the deacons. The word does not preclude the choice by the churches (in every city, \kata polin\, distributive use of \kata\). This is a chief point in the \epidorthsis\ (White). {Elders} (\presbuterous\). See strkjv@1Timothy:3:2; strkjv@4:17|. {As I gave thee charge} (\hs eg soi dietaxamn\). First aorist (constative) middle imperative of \diatass\, clear reference to previous personal details given to Titus on previous occasions.
rwp@Titus:2:11 @{Hath appeared} (\epephan\). "Did appear," the first Epiphany (the Incarnation). Second aorist passive indicative of \epiphain\, old verb, in N.T. here, strkjv@3:4; strkjv@Luke:1:79; strkjv@Acts:27:20|. {Bringing salvation} (\strios\). Old adjective from \str\ (Saviour), here alone in N.T. except \to strion\ (salvation, "the saving act") in strkjv@Luke:2:30; strkjv@3:6; strkjv@Ephesians:6:17|. {Instructing} (\paideuousa\). See strkjv@1Timothy:1:20|. {Ungodliness} (\asebeian\). See strkjv@Romans:1:18|. {Worldly lusts} (\tas kosmikas epithumias\). Aristotle and Plutarch use \kosmikos\ (from \kosmos\) about the universe as in strkjv@Hebrews:9:1| about the earthly. Here it has alone in N.T. the sense of evil "in this present age" as with \kosmos\ in strkjv@1John:2:16|. The three adverbs set off the opposite (soberly \sphrons\, righteously \dikais\, godly \eusebs\).
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