OT-PROPHET.filter - rwp nun:
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1Corinthians:5:11 @{But now I write unto you} (\nun de egrapsa humin\). This is the epistolary aorist referring to this same epistle and not to a previous one as in verse 9|. As it is (when you read it) I did write unto you. {If any man that is named a brother be} (\ean tis adelphos onomazomenos i\). Condition of the third class, a supposable case. {Or a reviler or a drunkard} (\ loidoros methusos\). \Loidoros\ occurs in Euripides as an adjective and in later writings. In N.T. only here and strkjv@6:10|. For the verb see strkjv@1Corinthians:4:12|. \Methusos\ is an old Greek word for women and even men (cf. \paroinos\, of men, strkjv@1Timothy:3:3|). In N.T. only here and strkjv@6:10|. Cf. strkjv@Romans:13:13|. Deissmann (_Light from the Ancient East_, p. 316) gives a list of virtues and vices on counters for Roman games that correspond remarkably with Paul's list of vices here and in strkjv@6:10|. Chrysostom noted that people in his day complained of the bad company given by Paul for revilers and drunkards as being men with more "respectable" vices! {With such a one, no, not to eat} (\ti toiouti mde sunesthiein\). Associative instrumental case of \toiouti\ after \sunesthiein\, "not even to eat with such a one." Social contacts with such "a brother" are forbidden
rwp@1Corinthians:12:18 @{But now} (\nun de\). But as things are, in contrast to that absurdity. {Hath God set} (\ho theos etheto\). Second aorist middle indicative. God did it and of himself. {Even as it pleased him} (\kaths thelsen\). Why challenge God's will? Cf. strkjv@Romans:9:20|.
rwp@1Corinthians:14:9 @{Unless ye utter speech easy to be understood} (\ean m eusmon logon dte\). Condition of third class again (\ean\ and aorist subjunctive). \Eusmon\ (\eu\, well, \sma\, sign) is old word, here only in N.T., well-marked, distinct, clear. Good enunciation, a hint for speakers. {Ye will be speaking into the air} (\esesthe eis aera lalountes\). Periphrastic future indicative (linear action). Cf. \aera dern\ (beating the air) in strkjv@9:26|. Cf. our talking to the wind. This was before the days of radio.
rwp@1Corinthians:15:20 @{But now} (\nuni de\). Emphatic form of \nun\ with \-i\ added (cf. strkjv@12:18|). It is the logical triumph of Paul after the _reductio ad impossibile_ (Findlay) of the preceding argument. {The first-fruits} (\aparch\). Old word from \aparchomai\, to offer firstlings or first-fruits. In LXX for first-fruits. In papyri for legacy-duty, entrance-fee, and also first-fruits as here. See also verse 23; strkjv@16:15; strkjv@Romans:8:23|, etc. Christ is "first-born from the dead" (Colossians:1:18|). Others raised from the dead died again, but not so Jesus. {That sleep} (\tn kekoimmenn\). Perfect middle participle as in strkjv@Matthew:27:52| which see. Beautiful picture of death from which word (\koimaomai\) comes our \cemetery\.
rwp@1John:4:3 @{Confesseth not} (\m homologei\). Indefinite relative clause with the subjective negative \m\ rather than the usual objective negative \ou\ (verse 6|). It is seen also in strkjv@2Peter:1:9; strkjv@Titus:1:11|, a survival of the literary construction (Moulton, _Prolegomena_, p. 171). The Vulgate (along with Irenaeus, Tertullian, Augustine) reads _solvit_ (\luei\) instead of \m homologei\, which means "separates Jesus," apparently an allusion to the Cerinthian heresy (distinction between Jesus and Christ) as the clause before refers to the Docetic heresy. Many MSS. have here also \en sarki elluthota\ repeated from preceding clause, but not A B Vg Cop. and not genuine. {The spirit of the antichrist} (\to tou antichristou\). \Pneuma\ (spirit) not expressed, but clearly implied by the neuter singular article to. It is a repetition of the point about antichrists made in strkjv@2:18-25|. {Whereof} (\ho\). Accusative of person (grammatical neuter referring to \pneuma\) with \akou\ along with accusative of the thing (\hoti erchetai\, as in strkjv@2:18|, futuristic present middle indicative). Here the perfect active indicative (\akkoate\), while in strkjv@2:18| the aorist (\kousate\). {And now already} (\kai nun d\). As in strkjv@2:18| also (many have come). "The prophecy had found fulfilment before the Church had looked for it" (Westcott). It is often so. For \d\ see strkjv@John:4:35; strkjv@9:27|.
rwp@Info_1Peter @ THE USE OF PAUL'S EPISTLES There are two extremes about the relation of Peter to Paul. One is that of violent antithesis, with Peter and Paul opposing one another by exaggerating and prolonging Paul's denunciation of Peter's cowardice in Antioch (Galatians:2:11-21|) and making Peter also the exponent of a Jewish type of Christianity (practically a Judaizing type). This view of Baur once had quite a following, but it has nearly disappeared. Under its influence Acts and Peter's Epistles were considered not genuine, but documents designed to patch up the disagreement between Peter and Paul. The other extreme is to deny any Pauline influence on Peter or of Peter on Paul. Paul was friendly to Peter (Galatians:1:18|), but was independent of his ecclesiastical authority (Galatians:2:1-10|) and Peter championed Paul's cause in the Jerusalem Conference (Acts:15:7-13|). Peter was certainly not a Judaizer (Acts:11:1-18|), in spite of his temporary defection in Antioch. Undoubtedly Peter was won back to cordial relations with Paul if any confidence can be placed in strkjv@2Peter:3:15f|. There is no reason for doubting that Peter was familiar with some of Paul's Epistles as there indicated. There is some indication of Peter's use of Romans and Ephesians in this Epistle. It is not always conclusive to find the same words and even ideas which are not formally quoted, because there was a Christian vocabulary and a body of doctrinal ideas in common though with personal variations in expression. Peter may have read James, but not the Pastoral Epistles. There are points of contact with Hebrews which Von Soden considers sufficiently accounted for by the fact that Peter and the author of Hebrews were contemporaries.
rwp@1Peter:2:1 @{Putting away therefore} (\apothemenoi oun\). Second aorist middle participle of \apotithmi\, old and common verb, in metaphorical sense either to cleanse defilements (3:21; strkjv@James:1:21|) or to put off clothing (Romans:13:12; strkjv@Colossians:3:5ff.; strkjv@Ephesians:4:22|). Either sense suits here. Therefore (\oun\) because of the new birth (1:23|) and the new life demanded. {Wickedness} (\kakian\). This old word, from \kakos\ (evil), in the ancients meant vice of any kind and note \psan\ (all) here. {Guile} (\dolon\). Old word (from \del\, to catch with bait), deceit. {Hypocrisies} (\hupokriseis\). Singular (\hupokrisin\) in the best MSS. See strkjv@1:22| (\anupokriton\) and strkjv@Mark:7:6f.| for Christ's denunciation of hypocrites which the disciples did not understand, including Peter (Matthew:15:16ff.|). {Envies} (\phthonous\). Genuine here, not \phonous\ (murders), as B has it. For the word see strkjv@Matthew:27:18|. {Evil speakings} (\katalalias\). Late word (from \katalalos\, defamer, strkjv@Romans:1:30|), in N.T. only here and strkjv@2Corinthians:12:20|. "Backbitings." For verb see strkjv@2:12|.
rwp@1Peter:2:10 @{Which in time past} (\hoi pote\). "Who once upon a time." {No people} (\ou laos\). This phrase from strkjv@Hosea:2:23|. Note use of \ou\ (not \oudeis\) with \laos\ like Hebrew negative. {Which had not obtained mercy} (\hoi ouk elemenoi\). Perfect passive articular participle of \elee\ and the emphatic negative \ou\, with which compare Paul's use of strkjv@Hosea:1; 2| in strkjv@Romans:9:25|, which may have been known to Peter or not. {But now have obtained mercy} (\nun de elethentes\). Change to first aorist passive participle from "the long antecedent state" to "the single event of conversion which ended it" (Hort).
rwp@1Peter:3:21 @{Which also} (\ho kai\). Water just mentioned. {After a true likeness} (\antitupon\). Water in baptism now as an anti-type of Noah's deliverance by water. For \baptisma\ see on ¯Matthew:3:7|. For \antitupon\ see on ¯Hebrews:9:24| (only other N.T. example) where the word is used of the earthly tabernacle corresponding (\antitupa\) to the heavenly, which is the pattern (\tupon\ strkjv@Hebrews:8:5|) for the earthly. Songs:here baptism is presented as corresponding to (prefigured by) the deliverance of Noah's family by water. It is only a vague parallel, but not over-fanciful. {Doth now save you} (\humas nun szei\). Simplex verb (\sz\, not the compound \diasz\). The saving by baptism which Peter here mentions is only symbolic (a metaphor or picture as in strkjv@Romans:6:2-6|), not actual as Peter hastens to explain. {Not the putting away of the filth of the flesh} (\ou sarkos apothesis rupou\). \Apothesis\ is old word from \apotithmi\ (2:1|), in N.T. only here and strkjv@2Peter:1:14|. \Rupou\ (genitive of \rupos\) is old word (cf. \ruparos\, filthy, in strkjv@James:2:2; strkjv@Revelation:22:11|), here only in N.T. (cf. strkjv@Isaiah:3:3; strkjv@4:4|). Baptism, Peter explains, does not wash away the filth of the flesh either in a literal sense, as a bath for the body, or in a metaphorical sense of the filth of the soul. No ceremonies really affect the conscience (Hebrews:9:13f.|). Peter here expressly denies baptismal remission of sin. {But the interrogation of a good conscience toward God} (\alla suneidses agaths epertma eis theon\). Old word from \eperta\ (to question as in strkjv@Mark:9:32; strkjv@Matthew:16:1|), here only in N.T. In ancient Greek it never means answer, but only inquiry. The inscriptions of the age of the Antonines use it of the Senate's approval after inquiry. That may be the sense here, that is, avowal of consecration to God after inquiry, having repented and turned to God and now making this public proclamation of that fact by means of baptism (the symbol of the previous inward change of heart). Thus taken, it matters little whether \eis theon\ (toward God) be taken with \epertma\ or \suneidses\. {Through the resurrection of Jesus Christ} (\di' anastases Isou Christou\). For baptism is a symbolic picture of the resurrection of Christ as well as of our own spiritual renewal (Romans:6:2-6|). See strkjv@1:3| for regeneration made possible by the resurrection of Jesus.
rwp@1Timothy:4:8 @{Bodily exercise} (\h smatik gumnasia\). \Gumnasia\ (from \gumnaz\), also a common old word, here only in N.T. Songs:also \smatik\ (from \sma\, body) in N.T. only here and strkjv@Luke:3:22|. {Profitable} (\phelimos\). Another old word (from \phele\, to help, to profit), in N.T. only here, strkjv@Titus:3:8; strkjv@2Timothy:3:16|. {For a little} (\pros oligon\). "For little." Probably extent in contrast to \pros panta\ (for all things), though in strkjv@James:4:14| it is time "for a little while." {Which now is} (\ts nun\). "The now life." {Of that which is to come} (\ts mellouss\). "Of the coming (future) life."
rwp@1Timothy:6:17 @{In this present world} (\en ti nun aini\). "In the now age," in contrast with the future. {That they be not high-minded} (\m hupslophronein\). Present active infinitive with negative in indirect command after \paraggelle\, "not to be high-minded." Only instance of the word save some MSS. of strkjv@Romans:11:20| (for \m hupslaphronei\) and a scholion on Pindar. {Have their hope set} (\lpikenai\). Perfect active infinitive of \elpiz\. {On the uncertainty of riches} (\epi ploutou adlotti\). Literary _Koin_ word (\adlots\), only here in N.T. A "vigorous oxymoron" (White). Cf. strkjv@Romans:6:4|. Riches have wings. {But on God} (\all' epi thei\). He alone is stable, not wealth. {Richly all things to enjoy} (\panta plousis eis apolausin\). "A lavish emphasis to the generosity of God" (Parry). \Apolausis\ is old word from \apolau\, to enjoy, in N.T. only here and strkjv@Hebrews:11:25|.
rwp@2Corinthians:5:16 @{Henceforth} (\apo tou nun\). From the time that we gained this view of Christ's death for us. {After the flesh} (\kata sarka\). According to the flesh, the fleshy way of looking at men. He, of course, knows men "in the flesh (\en ti sarki\), but Paul is not speaking of that. Worldly standards and distinctions of race, class, cut no figure now with Paul (Galatians:3:28|) as he looks at men from the standpoint of the Cross of Christ. {Even though we have known Christ after the flesh} (\ei kai egnkamen kata sarka Christon\). Concessive clause (\ei kai\, if even or also) with perfect active indicative. Paul admits that he had once looked at Christ \kata sarka\, but now no longer does it. Obviously he uses \kata sarka\ in precisely the same sense that he did in verse 15| about men. He had before his conversion known Christ \kata sarka\, according to the standards of the men of his time, the Sanhedrin and other Jewish leaders. He had led the persecution against Jesus till Jesus challenged and stopped him (Acts:9:4|). That event turned Paul clean round and he no longer knows Christ in the old way \kata sarka\. Paul may or may not have seen Jesus in the flesh before his death, but he says absolutely nothing on that point here.
rwp@2Corinthians:6:2 @{Behold, now is the acceptable time} (\idou nun kairos euprosdektos\). Here is another "Pauline parenthesis" (Plummer) as in strkjv@5:7| by the quotation from strkjv@Isaiah:49:8|. The LXX has \dektos\ (\dektoi\) verbal of \dechomai\, but Paul employs the double compound (\eu, pros, dektos\), well-received. It occurs in Aristophanes, Plutarch, inscription, etc.
rwp@2Corinthians:7:9 @{Now I rejoice} (\nun chair\). Now that Titus has come and told him the good news from Corinth (2:12f.|). This was the occasion of the noble outburst in strkjv@2:12-6:10|. {Unto repentance} (\eis metanoian\). Note the sharp difference here between "sorrow" (\lup\) which is merely another form of \metamelomai\ (regret, remorse) and "repentance" (\metanoia\) or change of mind and life. It is a linguistic and theological tragedy that we have to go on using "repentance" for \metanoia\. But observe that the "sorrow" has led to "repentance" and was not Itself the repentance. {After a godly sort} (\kata theon\). In God's way. "God's way as opposed to man's way and the devil's way" (Plummer). It was not mere sorrow, but a change in their attitude that counted. {That ye might suffer loss by us in nothing} (\hina en mdeni zmithte ex humn\). Purpose clause with \hina\ and first aorist passive subjunctive of \zmio\, old verb to suffer damage. See on ¯Matthew:16:26|. This was God's intention and so he overruled their sorrow to good.
rwp@2Peter:2:5 @{The ancient world} (\archaiou kosmou\). Genitive case after \epheisato\ (with \ei\ understood) repeated (the second example, the deluge). This example not in Jude. Absence of the article is common in the prophetic style like II Peter. For \archaios\ see strkjv@Luke:9:8|. {Preserved} (\ephulaxen\). Still part of the long protasis with \ei\, first aorist active indicative of \phulass\. {With seven others} (\ogdoon\). "Eighth," predicate accusative adjective (ordinal), classic idiom usually with \auton\. See strkjv@1Peter:3:20| for this same item. Some take \ogdoon\ with \kruka\ (eighth preacher), hardly correct. {A preacher of righteousness} (\dikaiosuns kruka\). "Herald" as in strkjv@1Timothy:2:7; strkjv@2Timothy:1:11| alone in N.T., but \kruss\ is common. It is implied in strkjv@1Peter:3:20| that Noah preached to the men of his time during the long years. {When he brought} (\epaxas\). First aorist active participle (instead of the common second aorist active \epagagn\) of \eisag\, old compound verb to bring upon, in N.T. only here and strkjv@Acts:5:28| (by Peter here also). {A flood} (\kataklusmon\). Old word (from \katakluz\, to inundate), only of Noah's flood in N.T. (Matthew:24:38ff.; strkjv@Luke:17:27; strkjv@2Peter:2:5|). {Upon the world of the ungodly} (\kosmoi asebn\). Anarthrous and dative case \kosmi\. The whole world were "ungodly" (\asebeis\ as in strkjv@1Peter:4:18|) save Noah's family of eight.
rwp@2Peter:3:7 @{That now are} (\nun\). "The now heavens" over against "the then world" (\ho tote kosmos\ verse 6|). {By the same word} (\ti auti logi\). Instrumental case again referring to \logi\ in verse 6|. {Have been stored up} (\tethsaurismenoi eisin\). Perfect passive indicative of \thsauriz\, for which verb see strkjv@Matthew:6:19; strkjv@Luke:12:21|. {For fire} (\puri\). Dative case of \pur\, not with fire (instrumental case). The destruction of the world by fire is here pictured as in strkjv@Joel:2:30f.; strkjv@Psalms:50:3|. {Being reserved} (\troumenoi\). Present passive participle of \tre\, for which see strkjv@2:4|. {Against} (\eis\). Unto. As in strkjv@2:4,9| and see strkjv@1Peter:1:4| for the inheritance reserved for the saints of God.
rwp@2Thessalonians:2:4 @{He that opposeth and exalteth himself} (\ho antikeimenos kai huperairomenos\). Like John's Antichrist this one opposes (\anti-\) Christ and exalts himself (direct middle of \huperair\, old verb to lift oneself up {above} others, only here and strkjv@2Corinthians:12:7| in N.T.), but not Satan, but an agent of Satan. This participial clause is in apposition with the two preceding phrases, the man of sin, the son of perdition. Note strkjv@1Corinthians:8:5| about one called God and strkjv@Acts:17:23| for \sebasma\ (from \sebazomai\), object of worship, late word, in N.T. only in these two passages. {Songs:that he sitteth in the temple of God} (\hste auton eis ton naon tou theou kathisai\). Another example of the infinitive with \hste\ for result. Caius Caligula had made a desperate attempt to have his statue set up for worship in the Temple in Jerusalem. This incident may lie behind Paul's language here. {Setting himself forth as God} (\apodeiknunta heauton hoti estin theos\). Present active participle (\mi\ form) of \apodeiknumi\, agreeing in case with \auton\, {showing himself that he is God}. Caligula claimed to be God. Moffatt doubts if Paul is identifying this deception with the imperial cultus at this stage. Lightfoot thinks that the deification of the Roman emperor supplied Paul's language here. Wetstein notes a coin of Julius with \theos\ on one side and \Thessaloniken\ on the other. In strkjv@1John:2:18| we are told of "many antichrists" some of whom had already come. Hence it is not clear that Paul has in mind only one individual or even individuals at all rather than evil principles, for in verse 6| he speaks of \to katechon\ (that which restraineth) while in verse 7| it is \ho katechn\ (the one that restraineth). Frame argues for a combination of Belial and Antichrist as the explanation of Paul's language. But the whole subject is left by Paul in such a vague form that we can hardly hope to clear it up. It is possible that his own preaching while with them gave his readers a clue that we do not possess.
rwp@2Thessalonians:2:6 @{That which restraineth} (\to katechon\). {And now you know} (\kai nun oidate\), says Paul in this cryptic apocalyptic passage. Unfortunately we do not know what Paul means by {that which restrains} (holds back, \katechon\), neuter here and masculine in verse 7| \ho katechn\. "This impersonal principle or power is capable also of manifesting itself under a personal form" (Milligan). "He is Satan's messiah, an infernal caricature of the true Messiah" (Moffatt). Warfield (_Expositor_, III, iv, pp. 30ff.) suggested that the man of lawlessness is the imperial line with its rage for deification and that the Jewish state was the restraining power. But God overrules all human history and his ultimate purpose is wrought out. {To the end that} (\eis to\). Another example of \eis to\ and the infinitive for purpose. {In his own season} (\en ti autou kairi\). Note \autou\ (his), not \heautou\ (his own), {revealed in his time}, in the time set him by God.
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@Acts:3:17 @{And now} (\kai nun\). Luke is fond of these particles of transition (7:34; strkjv@10:5; strkjv@20:25; strkjv@22:16|) and also \kai ta nun\ (4:29; strkjv@5:38; strkjv@22:32; strkjv@27:22|), and even \kai nun idou\ (13:11; strkjv@20:22|). {I wot} (\oida\). Old English for "I know." {In ignorance} (\kata agnoian\). This use of \kata\ occurs in the _Koin_. See also strkjv@Philemon:1:14|. One may see strkjv@Luke:23:34| for the words of the Saviour on the Cross. "They had sinned, but their sin was not of so deep a dye that it could not have been still more heinous" (Hackett). If they had known what they were doing, they would not knowingly have crucified the Messiah (1Corinthians:2:8|).
rwp@Acts:4:29 @{And now} (\kai ta nun\). "And as to (accusative of general reference) the now things (the present situation)." Only in the Acts in the N.T. (5:38; strkjv@17:30; strkjv@20:32; strkjv@27:22|). {Grant} (\dos\). Second aorist active imperative of \didmi\, urgency of the aorist, Do it now. {To speak thy word with all boldness} (\meta parrsias pass lalein ton logon sou\). Literally, "with all boldness to go on speaking (present active infinitive) thy word." Peter and John had defied the Sanhedrin in verse 20|, but all the same and all the more they pray for courage in deed to live up to their brave words. A wholesome lesson.
rwp@Acts:10:1 @{Cornelius} (\Kornlios\). The great Cornelian family of Rome may have had a freedman or descendant who is {centurion} (\hekaton-tarchs\, leader of a hundred, Latin _centurio_). See on ¯Matthew:8:5|. These Roman centurions always appear in a favourable light in the N.T. (Matthew:8:5; strkjv@Luke:7:2; strkjv@23:47; strkjv@Acts:10:1; strkjv@22:25; strkjv@27:3|). Furneaux notes the contrasts between Joppa, the oldest town in Palestine, and Caesarea, built by Herod; the Galilean fisherman lodging with a tanner and the Roman officer in the seat of governmental authority. {Of the band called the Italian} (\ek speirs ts kaloumens Italiks\). A legion had ten cohorts or "bands" and sixty centuries. The word \speirs\ (note genitive in \-es\ like the Ionic instead of \-as\) is here equal to the Latin _cohors_. In the provinces were stationed cohorts of Italic citizens (volunteers) as an inscription at Carnuntum on the Danube (Ramsay) has shown (epitaph of an officer in the second Italic cohort). Once more Luke has been vindicated. The soldiers could, of course, be Roman citizens who lived in Caesarea. But the Italian cohorts were sent to any part of the empire as needed. The procurator at Caesarea would need a cohort whose loyalty he could trust, for the Jews were restless.
rwp@Acts:12:11 @{Was come to himself} (\en heauti genomenos\). Second aorist middle participle of \ginomai\ with \en\ and the locative case, "becoming at himself." In strkjv@Luke:15:17| we have \eis heauton elthn\ (coming to himself, as if he had been on a trip away from himself). {Now I know of a truth} (\nun oida alths\). There was no further confusion of mind that it was an ecstasy as in strkjv@10:10|. But he was in peril for the soldiers would soon learn of his escape, when the change of guards came at 6 A.M. {Delivered me} (\exeilato me\). Second aorist middle indicative of \exaire\. The Lord rescued me of himself by his angel. {Expectation} (\prosdokias\). Old word from \prosdoka\, to look for. In the N.T. only here and strkjv@Luke:21:26|. James had been put to death and the Jewish people were eagerly waiting for the execution of Peter like hungry wolves.
rwp@Acts:13:31 @{Was seen for many days} (\phth epi hmeras pleious\). The common verb (first aorist passive indicative of \hora\, to see) for the appearance of the Risen Christ, the one used by Paul of his own vision of Christ (1Corinthians:15:8|), which is not reported by Luke here. For more days (than a few), the language means, forty in all (1:3|). {Of them that came up with him} (\tois sunanabsin auti\). Dative (after \phth\) articular participle (second aorist active of \sunanabain\) with associative instrumental case (\auti\), the very men who knew him best and who could not be easily deceived about the reality of his resurrection. But this fact rules Paul out on this point, for he had not fellowshipped with Jesus from Galilee to Jerusalem. {Who are now his witnesses} (\hoitines nun eisin martures autou\). The very point that Peter used to clinch his argument with such powerful effect (2:32; strkjv@3:15|).
rwp@Acts:16:36 @{Now therefore} (\nun oun\). Note both particles (time and inference). It was a simple matter to the jailor and he was full of glee over this happy outcome.
rwp@Acts:16:37 @{Unto them} (\pros autous\). The lictors by the jailor. The reply of Paul is a marvel of brevity and energy, almost every word has a separate indictment showing the utter illegality of the whole proceeding. {They have beaten us} (\deirantes hmas\). First aorist active participle of \der\, old verb to flay, to skin, to smite. The _Lex Valeria_ B.C. 509 and the _Lex Poscia_ B.C. 248 made it a crime to inflict blows on a Roman citizen. Cicero says, "To fetter a Roman citizen was a crime, to scourge him a scandal, to slay him--parricide." Claudius had "deprived the city of Rhodes of its freedom for having crucified some citizen of Rome" (Rackham). {Publicly} (\dmosii\). This added insult to injury. Common adverb (\hodi\) supplied with adjective, associative instrumental case, opposed to \idii\ or \kat' oikous\, strkjv@Acts:20:20|) {Uncondemned} (\akatakritous\). This same verbal adjective from \kata-krin\ with \a\ privative is used by Paul in strkjv@22:25| and nowhere else in the N.T. Rare in late Greek like \akatagnstos\, but in late _Koin_ (papyri, inscriptions). The meaning is clearly "without being tried." Paul and Silas were not given a chance to make a defence. They were sentenced unheard (25:16|). Even slaves in Roman law had a right to be heard. {Men that are Romans} (\anthrpous Romaious huparchontas\). The praetors did not know, of course, that Paul and Silas were Roman citizens any more than Lysias knew it in strkjv@Acts:22:27|. Paul's claim is not challenged in either instance. It was a capital offence to make a false claim to Roman citizenship. {Have cast us into prison} (\ebalan eis phulakn\). Second aorist active indicative of \ball\, old verb, with first aorist ending as often in the _Koin_ (\-an\, not \-on\). This was the climax, treating them as criminals. {And now privily} (\kai nun lathri\). Paul balances their recent conduct with the former. {Nay verily, but} (\ou gar, alla\). No indeed! It is the use of \gar\ so common in answers (\ge+ara\) as in strkjv@Matthew:27:23|. \Alla\ gives the sharp alternative. {Themselves} (\autoi\). As a public acknowledgment that they had wronged and mistreated Paul and Silas. Let them come themselves and lead us out (\exagagetsan\, third person plural second aorist active imperative of \exag\). It was a bitter pill to the proud praetors.
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:18:6 @{When they opposed themselves} (\antitassomenn autn\). Genitive absolute with present middle (direct middle again) of \antitass\, old verb to range in battle array (\tass\) face to face with or against (\anti\). In the N.T. only here and strkjv@Romans:13:2; strkjv@James:4:6; strkjv@1Peter:5:5|. Paul's fresh activity roused the rabbis as at Antioch in Pisidia and at Thessalonica in concerted opposition and railing (blasphemy). {He shook out his raiment} (\ektinaxamenos ta himatia\). First aorist middle of \ektinass\, old verb, in the N.T. only here as in strkjv@13:51| (middle) and strkjv@Mark:6:11; strkjv@Matthew:10:15| where active voice occurs of shaking out dust also. Vivid and dramatic picture here like that in strkjv@Nehemiah:5:13|, "undoubtedly a very exasperating gesture" (Ramsay), but Paul was deeply stirred. {Your blood be upon your own heads} (\To haima humn epi tn kephaln humn\). As in strkjv@Ezekiel:3:18f., strkjv@33:4,8f.; strkjv@2Samuel:1:16|. Not as a curse, but "a solemn disclaimer of responsibility" by Paul (Page) as in strkjv@Acts:20:26|. The Jews used this very phrase in assuming responsibility for the blood of Jesus (Matthew:27:25|). Cf. strkjv@Matthew:23:35|. {I am clean} (\katharos eg\). Pure from your blood. Repeats the claim made in previous sentence. Paul had done his duty. {From henceforth} (\apo tou nun\). Turning point reached in Corinth. He will devote himself to the Gentiles, though Jews will be converted there also. Elsewhere as in Ephesus (19:1-10|) and in Rome (Acts:28:23-28|) Paul will preach also to Jews.
rwp@Acts:20:25 @{And now, behold} (\kai nun, idou\). Second time and solemn reminder as in verse 22|. {I know} (\eg oida\). Emphasis on \eg\ which is expressed. {Ye all} (\humeis pantes\). In very emphatic position after the verb \opsesthe\ (shall see) and the object (my face). Twice Paul will write from Rome (Phillipians:2:24; strkjv@Philemon:1:22|) the hope of coming east again; but that is in the future, and here Paul is expressing his personal conviction and his fears. The Pastoral Epistles show Paul did come to Ephesus again (1Timothy:1:3; strkjv@3:14; strkjv@4:13|) and Troas (2Timothy:4:13|) and Miletus (2Timothy:4:20|). There need be no surprise that Paul's fears turned out otherwise. He had reason enough for them. {Among whom I went about} (\en hois dilthon\). Apparently Paul here has in mind others beside the ministers. They represented the church in Ephesus and the whole region where Paul laboured.
rwp@Acts:20:32 @{And now} (\kai ta nun\). Same phrase as in verses 22,25| save that \idou\ (behold) is wanting and the article \ta\ occurs before \nun\, accusative of general reference. And as to the present things (or situation) as in strkjv@4:29|. {I commend} (\paratithemai\). Present middle indicative of \paratithmi\, old verb to place beside, middle, to deposit with one, to interest as in strkjv@1Timothy:1:18; strkjv@2Timothy:2:2|. Paul can now only do this, but he does it hopefully. Cf. strkjv@1Peter:4:19|. {The word of his grace} (\ti logi ts charitos autou\). The instrumentality through preaching and the Holy Spirit employed by God. Cf. strkjv@Colossians:4:6; strkjv@Ephesians:4:29|. {Which is able to build up} (\ti dunameni oikodomsai\). God works through the word of his grace and so it is able to build up (edify); a favourite Pauline word (1Corinthians:3:10-14; strkjv@3:9; strkjv@2Corinthians:5:1; strkjv@Ephesians:2:20-22; strkjv@2Timothy:3:15|; etc.), and strkjv@James:1:21|. The very words "build" and "inheritance among the sanctified" will occur in strkjv@Ephesians:1:11; strkjv@2:30; strkjv@3:18| and which some may recall on reading. Cf. strkjv@Colossians:1:12|. Stephen in strkjv@Acts:7:5| used the word "inheritance" (\klronomian\), nowhere else in Acts, but in strkjv@Ephesians:1:14,18; strkjv@5:5|. In strkjv@Ephesians:1:18| the very expression occurs "his inheritance among the saints " (\tn klronomian autou en tois hagiois\).
rwp@Acts:22:1 @{Brethren and fathers} (\Andres adelphoi kai pateres\) Men, brethren, and fathers. The very language used by Stephen (7:2|) when arraigned before the Sanhedrin with Paul then present. Now Paul faces a Jewish mob on the same charges brought against Stephen. These words are those of courtesy and dignity (_amoris et honoris nomina_, Page). These men were Paul's brother Jews and were (many of them) official representatives of the people (Sanhedrists, priests, rabbis). Paul's purpose is conciliatory, he employs "his ready tact" (Rackham). {The defence which I now make unto you} (\mou ts pros humas nuni apologias\). Literally, My defence to you at this time. \Nuni\ is a sharpened form (by \-i\) of \nun\ (now), just now. The term \apologia\ (apology) is not our use of the word for apologizing for an offence, but the original sense of defence for his conduct, his life. It is an old word from \apologeomai\, to talk oneself off a charge, to make defence. It occurs also in strkjv@Acts:25:16| and then also in strkjv@1Corinthians:9:3; strkjv@2Corinthians:7:11; strkjv@Phillipians:1:7,16; strkjv@2Timothy:4:16; strkjv@1Peter:3:15|. Paul uses it again in strkjv@Acts:25:16| as here about his defence against the charges made by the Jews from Asia. He is suspected of being a renegade from the Mosaic law and charged with specific acts connected with the alleged profanation of the temple. Songs:Paul speaks in Aramaic and recites the actual facts connected with his change from Judaism to Christianity. The facts make the strongest argument. He first recounts the well-known story of his zeal for Judaism in the persecution of the Christians and shows why the change came. Then he gives a summary of his work among the Gentiles and why he came to Jerusalem this time. He answers the charge of enmity to the people and the law and of desecration of the temple. It is a speech of great skill and force, delivered under remarkable conditions. The one in chapter strkjv@Acts:26| covers some of the same ground, but for a slightly different purpose as we shall see. For a discussion of the three reports in Acts of Paul's conversion see chapter strkjv@Acts:9|. Luke has not been careful to make every detail correspond, though there is essential agreement in all three.
rwp@Acts:24:13 @{Prove} (\parastsai\). First aorist active infinitive of \paristmi\, to place beside. They have made "charges," mere assertions. They have not backed up these charges with proof, "nor can they," says Paul. {Now} (\nuni\). As if they had changed their charges from the cries of the mob in Jerusalem which is true. Paul has no hired lawyer to plead for him, but he has made a masterly plea for his freedom.
rwp@Acts:24:25 @{Was terrified} (\emphobos genomenos\). Ingressive aorist middle of \ginomai\, "becoming terrified." \Emphobos\ (\en\ and \phobos\) old word, in the N.T. only strkjv@Luke:24:5; strkjv@Acts:10:5; strkjv@24:25; strkjv@Revelation:11:13|. Paul turned the tables completely around and expounded "the faith in Christ Jesus" as it applied to Felix and Drusilla and discoursed (\dialegomenou autou\, genitive absolute) concerning "righteousness" (\dikaiosuns\) which they did not possess, "self-control" or temperance (\egkrateias\) which they did not exhibit, and "the judgment to come" (\tou krimatos tou mellontos\) which was certain to overtake them. Felix was brought under conviction, but apparently not Drusilla. Like another Herodias her resentment was to be feared (Knowling). {Go thy way for this time} (\to nun echon poreuou\). The ancient Greek has this use of \to nun echon\ (Tobit strkjv@7:11) in the accusative of time, "as for the present or holding the now." {When I have a convenient season} (\kairon metalabn\). Second aorist active participle of the old verb \metalamban\, to find a share in, to obtain. It was his "excuse" for dodging the personal turn that Paul had given.
rwp@Acts:26:6 @{And now} (\kai nun\). Sharp comparison between his youth and the present. {To be judged for the hope} (\ep' elpidi--krinomenos\). The hope of the resurrection and of the promised Messiah (13:32|). Page calls verses 6-8| a parenthesis in the course of Paul's argument by which he shows that his life in Christ is a real development of the best in Pharisaism. He does resume his narrative in verse 9|, but verses 6-8| are the core of his defence already presented in strkjv@Galatians:3; strkjv@Romans:9-11| where he proves that the children of faith are the real seed of Abraham.
rwp@Acts:27:16 @{Running under the lee of} (\hupodramontes\). Second aorist active participle of \hupotrech\. Same use of \hupo\ as in \hupepleusamen\ (verses 4,8|) for "under the lee", under the protection of. \Nsion\ is diminutive of \nsos\, a small island. The MSS. vary between Cauda (B) and Clauda (Aleph). {To secure the boat} (\perikrateis genesthai ts skaphs\). "To become masters (\perikrateis\ from \peri\ and \kratos\, power over, found in Susannah and ecclesiastical writers, and here only in N.T.) of the boat ("dug out," like Indian boats, literally, from \skapt\, to dig, old word, here only in N.T. and verses 30,32|). The smooth water behind the little island enabled them to do this. {When they had hoisted it up} (\hn rantes\). "Which (the little boat) having hoisted up (\arantes\, verse 13|)." Even so it was "with difficulty" (\molis\). Perhaps the little boat was waterlogged. {Used helps} (\botheiais echrnto\). Imperfect middle of \chraomai\ with instrumental case. The "helps" were ropes or chains, no doubt. {Under-girding the ship} (\hupoznnuntes to ploion\). Present active participle of \hupoznnumi\. Old verb, here only in N.T. Probably cables (\hupozmata\) or ropes were used under the hull of the ship laterally or even longitudinally, tightly secured on deck. This "frapping" was more necessary for ancient vessels because of the heavy mast. The little island made it possible to do this also. {Lest we be cast upon the Syrtis} (\m eis tn Surtin ekpessin\). Final clause after verb of fearing (\phoboumenoi\) with \m\ and the second aorist active subjunctive of \ekpipt\, old verb to fall out or off, to be cast away. Songs:here and verses 26,29|, a classical use of the verb for a ship driven out of its course on to shoals or rocks (Page who cites Xenophon, _Anab_. VII. 5, 12). The Syrtis was the name for two quicksands between Carthage and Cyrenaica, this clearly being the Syrtis Major most dangerous because of the sandbanks (\surtis\, from \sur\). The wind would drive the ship right into this peril if something were not done. {They lowered the gear} (\chalasantes to skeuos\). First aorist active participle of \chala\ (cf. strkjv@Luke:5:4| for lowering the nets). \Skeuos\ means vessel or gear. They slackened or reduced sail, especially the mainsail, but leaving enough to keep the ship's head as close to the wind as was practicable. {Songs:were driven} (\houts epheronto\). Imperfect passive indicative again as in verse 15| with the addition of \houts\ (thus). The ship was now fixed as near to the wind (E N E) as possible (seven points). That would enable the ship to go actually W by N and so avoid the quicksands. J. Smith has shown that, a day being lost around Cauda, the ship going 36 miles in 24 hours in 13 days would make 468 miles. The Island of Malta (Melita) is precisely in that direction (W by N) from Cauda and is 480 miles. Page sees a difficulty about this explanation of the steady drift of the ship in the word \diapheromenon\ in verse 27|, but that was at the end of the drifting and the varied winds could have come then and not before. The whole narrative as explained carefully in Smith's _Voyage and Shipwreck of St. Paul_ is a masterpiece of precise and accurate scholarship. A resume of his results appears in my _Luke the Historian in the Light of Research_.
rwp@Acts:27:22 @{And now} (\kai ta nun\). Accusative plural neuter article of general reference in contrast with \men\ in verse 21|. Paul shows modesty (Bengel) in the mild contrast. {No loss of life} (\apobol psuchs oudemia\). Old word from \apoball\, to throw away, only twice in N.T. strkjv@Romans:11:15| (rejection) and here. He had foretold such loss of life as likely (verse 10|), but he now gives his reason for his changed view.
rwp@Colossians:1:22 @{Yet now} (\nuni de\). Sharpened contrast with emphatic form of \nun\, "now" being not at the present moment, but in the present order of things in the new dispensation of grace in Christ. {Hath he reconciled} (\apokatllaxen\). First aorist (effective, timeless) active indicative (a sort of parenthetical anacoluthon). Here B reads \apokatallagte\, be ye reconciled like \katallagte\ in strkjv@2Corinthians:5:20| while D has \apokatallagentes\. Lightfoot prefers to follow B here (the hard reading), though Westcott and Hort only put it in the margin. On the word see verse 20|. {In the body of his flesh} (\en ti smati ts sarkos autou\). See the same combination in strkjv@2:11| though in strkjv@Ephesians:2:14| only \sarki\ (flesh). Apparently Paul combines both \sma\ and \sarx\ to make plain the actual humanity of Jesus against incipient Docetic Gnostics who denied it. {Through death} (\dia tou thanatou\). The reconciliation was accomplished by means of Christ's death on the cross (verse 20|) and not just by the Incarnation (the body of his flesh) in which the death took place. {To present} (\parastsai\). First aorist active (transitive) infinitive (of purpose) of \paristmi\, old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts:23:33|). Repeated in strkjv@Colossians:2:28|. See also strkjv@2Corinthians:11:2; strkjv@2Corinthians:4:14|. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in strkjv@Hebrews:13:17|. See strkjv@Romans:12:1| for use of living sacrifice. {Holy} (\hagious\). Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here. {Without blemish} (\ammous\). Without spot (Phillipians:2:15|). Old word \a\ privative and \mmos\ (blemish). Common in the LXX for ceremonial purifications. {Unreproveable} (\anegkltous\). Old verbal adjective from \a\ privative and \egkale\, to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul's ideal when he presents the Colossians "before him" (\katenpion autou\), right down in the eye of Christ the Judge of all.
rwp@Colossians:1:24 @{Now I rejoice} (\nun chairomen\). This is not a new note for Paul. See him in jail in Philippi (Acts:16:25|) and in strkjv@2Corinthians:11:16-33; strkjv@Romans:5:3; strkjv@Phillipians:2:18|. {Fill up on my part} (\antanaplr\). Very rare double compound verb (here only in N.T.) to fill (\plro\) up (\ana\), in turn (\anti\). It is now Paul's "turn" at the bat, to use a baseball figure. Christ had his "turn," the grandest of all and suffered for us all in a sense not true of any one else. It is the idea of balance or correspondence in \anti\ as seen in Demosthenes's use of this verb (_Deuteronomy:Symm_., p. 282), "the poor balancing the rich." And yet Christ did not cause suffering to cease. There is plenty left for Paul and for each of us in his time. {That which is lacking} (\ta hustermata\). "The left-overs," so to speak. Late word from \hustere\, to come behind, to be left, to fail. See strkjv@Luke:21:4; strkjv@1Thessalonians:3:10; strkjv@2Corinthians:8:14; strkjv@9:12|. {For his body's sake} (\huper tou smatos autou\). As Paul showed in his exultation in suffering in strkjv@2Corinthians:11:16-33|, though not in the same sense in which Christ suffered and died for us as Redeemer. Paul attaches no atoning value whatever to his own sufferings for the church (see also verse 18|).
rwp@Colossians:1:26 @{The mystery} (\to mustrion\). See on strkjv@1Corinthians:2:7| for this interesting word from \musts\ (initiate), from \mue\, to wink, to blink. The Gnostics talked much of "mysteries." Paul takes their very word (already in common use, strkjv@Matthew:13:11|) and uses it for the gospel. {Which hath been hid} (\to apokekrummenon\). Perfect passive articular participle from \apokrupt\, old verb, to hide, to conceal from (1Corinthians:2:7; strkjv@Ephesians:3:9|). {But now it hath been manifested} (\nun de ephanerth\). First aorist passive indicative of \phanero\, to make manifest (\phaneros\). The construction is suddenly changed (anacoluthon) from the participle to the finite verb.
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@Ephesians:2:2 @{According to the course of this world} (\kata ton aina tou kosmou toutou\). Curious combinations of \ain\ (a period of time), \kosmos\ (the world in that period). See strkjv@1Corinthians:1:20| for "this age" and strkjv@1Corinthians:3:9| for "this world." {The prince of the power of the air} (\ton archonta ts exousias tou aeros\). \Ar\ was used by the ancients for the lower and denser atmosphere and \aithr\ for the higher and rarer. Satan is here pictured as ruler of the demons and other agencies of evil. Jesus called him "the prince of this world" (\ho archn tou kosmou toutou\, strkjv@John:16:11|). {That now worketh} (\tou nun energountos\). Those who deny the existence of a personal devil cannot successfully deny the vicious tendencies, the crime waves, in modern men. The power of the devil in the lives of men does explain the evil at work "in the sons of disobedience" (\en tois huiois ts apethias\). In strkjv@5:6| also. A Hebrew idiom found in the papyri like "sons of light" (1Thessalonians:5:5|).
rwp@Ephesians:2:13 @{But now} (\nuni de\). Strong contrast, as opposed to "at that time." {Afar off} (\makran\). Adverb (accusative feminine adjective with \hodon\ understood). From the \politeia\ and its hope in God. {Are made nigh} (\egenthte eggus\). First aorist passive indicative of \ginomai\, a sort of timeless aorist. Nigh to the commonwealth of Israel in Christ. {In the blood of Christ} (\en ti haimati tou Christou\). Not a perfunctory addition, but essential (1:7|), particularly in view of the Gnostic denial of Christ's real humanity.
rwp@Ephesians:5:8 @{But now light} (\nun de phs\). Jesus called his disciples the light of the world (Matthew:5:14|).
rwp@Galatians:3:3 @{Are ye now perfected in the flesh?} (\nun sarki epiteleisthe?\). Rather middle voice as in strkjv@1Peter:5:9|, finishing of yourselves. There is a double contrast, between \enarxamenoi\ (having begun) and \epiteleisthe\ (finishing) as in strkjv@2Corinthians:8:6; strkjv@Phillipians:1:6|, and also between "Spirit" (\pneumati\) and flesh (\sarki\). There is keen irony in this thrust.
rwp@Galatians:4:9 @{Now that ye have come to know God} (\nun de gnontes\). Fine example of the ingressive second aorist active participle of \ginsk\, come to know by experience through faith in Christ. {Rather to be known of God} (\mallon de gnsthentes hupo theou\). First aorist passive participle of the same verb. He quickly turns it round to the standpoint of God's elective grace reaching them (verse 6|). {How} (\ps\). "A question full of wonder" (Bengel). See strkjv@1:6|. {Turn ye back again?} (\epistrephete palin?\). Present active indicative, "Are ye turning again?" See \metatithesthe\ in strkjv@1:6|. {The weak and beggarly rudiments} (\ta asthen kai ptcha stoicheia\). The same \stoicheia\ in verse 3| from which they had been delivered, "weak and beggarly," still in their utter impotence from the Pharisaic legalism and the philosophical and religious legalism and the philosophical and religious quests of the heathen as shown by Angus's _The Religious Quests of the Graeco-Roman World_. These were eagerly pursued by many, but they were shadows when caught. It is pitiful today to see some men and women leave Christ for will o' the wisps of false philosophy. {Over again} (\palin anthen\). Old word, from above (\an\) as in strkjv@Matthew:27:51|, from the first (Luke:1:3|), then "over again" as here, back to where they were before (in slavery to rites and rules).
rwp@Galatians:4:29 @{Persecuted} (\ediken\). Imperfect active of \dik\, to pursue, to persecute. strkjv@Genesis:21:9| has in Hebrew "laughing," but the LXX has "mocking." The Jewish tradition represents Ishmael as shooting arrows at Isaac. {Songs:now} (\houtos kai nun\) the Jews were persecuting Paul and all Christians (1Thessalonians:2:15f.|).
rwp@Hebrews:2:8 @{In that he subjected} (\en ti hupotaxai\). First aorist active articular infinitive of \hupatass\ in the locative case, "in the subjecting." {He left} (\aphken\). First aorist active indicative (kappa aorist) of \aphimi\. {Nothing that is not subject to him} (\ouden auti anupotakton\). Later verbal of \hupotass\ with \a\ privative. Here in passive sense, active sense in strkjv@1Timothy:1:9|. Man's sovereignty was meant to be all-inclusive including the administration of "the world to come." "He is crowned king of nature, invested with a divine authority over creation" (Moffatt). But how far short of this destiny has man come! {But now we see not yet} (\nun de oup hormen\). Not even today in the wonderful twentieth century with man's triumphs over nature has he reached that goal, wonderful as are the researches by the help of telescope and microscope, the mechanism of the airplane, the submarine, steam, electricity, radio.
rwp@Hebrews:8:6 @{But now} (\nun de\). Logical use of \nun\, as the case now stands, with Jesus as high priest in heaven. {Hath he obtained} (\tetuchen\). Perfect active indicative of \tugchan\ with the genitive, a rare and late form for \teteuchen\ (also \teteuchken\), old verb to hit the mark, to attain. {A ministry the more excellent} (\diaphorteras leitourgias\). "A more excellent ministry." For the comparative of \diaphoros\ see strkjv@1:4|. This remark applies to all the five points of superiority over the Levitical priesthood. {By how much} (\hosi\). Instrumental case of the relative \hosos\ between two comparative adjectives as in strkjv@1:4|. {The mediator} (\mesits\). Late word from \mesos\ (amid) and so a middle man (arbitrator). Already in strkjv@Galatians:3:19f.| and see strkjv@1Timothy:2:5|. See strkjv@Hebrews:9:15; strkjv@12:24| for further use with \diathk\. {Of a better covenant} (\kreittonos diathks\). Called "new" (\kains, neas\ in strkjv@9:15; strkjv@12:24|). For \diathk\ see strkjv@Matthew:26:28; strkjv@Luke:1:72; strkjv@Galatians:3:17|, etc. This idea he will discuss in strkjv@8:7-13|. {Hath been enacted} (\nenomothettai\). Perfect passive indicative of \nomothete\ as in strkjv@7:11| which see. {Upon better promises} (\epi kreittosin epaggeliais\). Upon the basis of (\epi\). But how "better" if the earlier were also from God? This idea, alluded to in strkjv@6:12-17|, Will be developed in strkjv@10:19-12:3| with great passion and power. Thus it is seen that "better" (\kreissn\) is the keynote of the Epistle. At every point Christianity is better than Judaism.
rwp@Hebrews:9:24 @{Made with hands} (\cheiropoita\). See verse 11| for this word. {Like in pattern to the true} (\antitupa tn althinn\). Late compound word, only twice in N.T. (here, strkjv@1Peter:3:21|). Polybius uses \antitupos\ for infantry "opposite" to the cavalry. In modern Greek it means a copy of a book. Here it is the "counterpart of reality" (Moffatt). Moses was shown a \tupos\ (model) of the heavenly realities and he made an \antitupon\ on that model, "answering to the type" (Dods) or model. In strkjv@1Peter:3:21| \antitupos\ has the converse sense, "the reality of baptism which corresponds to or is the antitype of the deluge" (Dods). {Now to appear} (\nun emphanisthnai\). Purpose clause by the first aorist passive infinitive of \emphaniz\ (Matthew:27:53; strkjv@John:14:21f.|). For the phrase see strkjv@Psalms:42:3|. For this work of Christ as our High Priest and Paraclete in heaven see strkjv@Hebrews:7:25; strkjv@Romans:8:34; strkjv@1John:2:1f|.
rwp@Hebrews:12:1 @{Therefore} (\toigaroun\). Triple compound inferential participle (\toi, gar, oun\) like the German _doch denn nun_, a conclusion of emphasis, old particle, in N.T. only here and strkjv@1Thessalonians:4:8|. There should be no chapter division here, since strkjv@12:1-3| really is the climax in the whole argument about the better promises (10:19-12:3|) with a passionate appeal for loyalty to Christ. {Us also} (\kai hmeis\). We as well as "these all" of strkjv@11:39| and all the more because of the "something better" given us in the actual coming of Christ. {Compassed about} (\echontes perikeimenon\). Literally, "having (\echontes\, present active participle of \ech\) lying around us" (\perikeimenon\, present middle participle of \perikeimai\, old verb as in strkjv@Luke:17:2|). {Cloud of witnesses} (\nephos marturn\). Old word (Latin _nubes_), here only in the N.T., for vast mass of clouds. \Nephel\ is a single cloud. The metaphor refers to the great amphitheatre with the arena for the runners and the tiers upon tiers of seats rising up like a cloud. The \martures\ here are not mere spectators (\theatai\), but testifiers (witnesses) who testify from their own experience (11:2,4,5,33,39|) to God's fulfilling his promises as shown in chapter strkjv@Hebrews:11|. {Laying aside} (\apothemenoi\). Second aorist-middle (indirect, from ourselves) participle of \apotithmi\, old verb as in strkjv@Colossians:3:8| (laying off old clothes). The runners ran in the stadium nearly naked. {Every weight} (\ogkon panta\). Old word (kin to \enegkein, pher\) like \phortos, baros\. Here every encumbrance that handicaps like doubt, pride, sloth, anything. No trailing garment to hinder or trip one. {The sin which doth so easily beset us} (\tn euperistaton hamartian\). "The easily besetting sin." There are a dozen possible renderings of this double compound verbal from \eu\, well, and \periistmi\, to place around or to stand around (intransitive). The Vulgate has _circumstans nos peccatum_ (the sin standing around us). Probably this is the true idea here, "the easily encompassing (or surrounding) sin." In this case apostasy from Christ was that sin. In our cases it may be some other sin. The verbal adjective reminds one of the ring of wild beasts in the jungle that encircle the camp-fire at night each ready to pounce upon a careless victim. {Let us run} (\trechmen\). Present active volitive subjunctive of \trech\, "let us keep on running." {With patience} (\di' hupomons\). Not with impatience, doubt, or despair. {The race that is set before us} (\ton prokeimenon hmin agna\). Note the article and the present middle participle of \prokeimai\, old compound (already in strkjv@6:18|, and also in strkjv@12:2|). Dative case (\hmin\) of personal interest.
rwp@Hebrews:13:13 @{Let us therefore go forth to him} (\toinun exerchmetha pros auton\). Inferential particle (\toi, nun\), usually post-positive (Luke:20:25; strkjv@1Corinthians:9:26|) only N.T. examples. Present middle volitive subjunctive of \exerchomai\. "Let us keep on going out there to him." If a separation has to come between Judaism and Christianity, let us give up Judaism, and go out to Christ "outside the camp" and take our stand with him there on Golgotha, "bearing his reproach (\ton oneidismon autou pherontes\) as Jesus himself endured the Cross despising the shame (12:2|) and as Moses accepted "the reproach of the Messiah" (11:26|) in his day. The only decent place for the follower of Christ is beside the Cross of Christ with the reproach and the power (Romans:8:1f.|) in it. This is the great passionate plea of the whole Epistle.
rwp@Info_John @ HISTORICAL VALUE OF THE FOURTH GOSPEL It is just here that the chief attack is made on the Fourth Gospel even by some who admit the Johannine authorship. It is now assumed by some that the Fourth Gospel is not on a par with the Synoptics in historical reliability and some harmonies omit it entirely or place it separately at the close, though certainly Tatian used it with the Synoptics in his _Diatessaron_, the first harmony of the Gospels. Some even follow Schmiedel in seeing only a symbolic or parabolic character in the miracles in the Fourth Gospel, particularly in the narrative of the raising of Lazarus in chapter strkjv@John:11| which occurs here alone. But John makes this miracle play quite an important part in the culmination of events at the end. Clearly the author professes to be giving actual data largely out of his own experience and knowledge. It is objected by some that the Fourth Gospel gives an unnatural picture of Christ with Messianic claims at the very start. But the Synoptics give that same claim at the baptism and temptation, not to mention Luke's account of the Boy Jesus in the temple. The picture of the Jews as hostile to Jesus is said to be overdrawn in the Fourth Gospel. The answer to that appears in the Sermon on the Mount, the Sabbath miracles, the efforts of the Pharisees and lawyers to catch Jesus in his talk, the final denunciation in strkjv@Matthew:23|, all in the Synoptics. The opposition to Jesus grew steadily as he revealed himself more clearly. Some of the difficulties raised are gratuitous as in the early cleansing of the temple as if it could not have happened twice, confounding the draught of fishes in chapter strkjv@John:21| with that in strkjv@Luke:5|, making Mary of Bethany at the feast of a Simon in chapter strkjv@John:12| the same as the sinful woman at the feast of another Simon in strkjv@Luke:7|, making John's Gospel locate the last passover meal a day ahead instead of at the regular time as the Synoptics have it. Rightly interpreted these difficulties disappear. In simple truth, if one takes the Fourth Gospel at its face value, the personal recollections of the aged John phrased in his own way to supplement the narratives in the Synoptics, there is little left to give serious trouble. The Jerusalem ministry with the feasts is a case in point. The narrative of the call of the first disciples in chapter strkjv@John:1| is another. The author followed Simon in bringing also his own brother James to Jesus. John was present in the appearance of Christ before Annas, and Pilate. He was at the Cross when no other apostles were there. He took the mother of Jesus to his home and then returned to the Cross. He saw the piercing of the side of Jesus. He knew and saw the deed of Joseph of Arimathea and Nicodemus. E. H. Askwith has a most helpful discussion of this whole problem in _The Historical Value of the Fourth Gospel_ (1910).
rwp@Info_John @ A BRIEF BIBLIOGRAPHY OF RECENT LITERATURE (SINCE 1880) ABBOT, EZRA, _On the Authorship of the Fourth Gospel_ (1880). ABBOT, PEABODY, and LIGHTFOOT, _The Fourth Gospel_ (1891). ABBOTT, E.A., _Johannine Vocabulary_ (1935).,_Johannine Grammar_ (1906). APPEL, _Die Echtheit des Johannesevangeliums_ (1915). ASKWITH, E.H., _The Historical Value of the Fourth Gospel_ (1910). BACON, B.W., _The Fourth Gospel in Research and Debate_ (1910). BALDENSPERGER, W., _Der Prolog des vierten Evangeliums_ (1898). BARTH, K., _The Gospel of John and the Synoptic Gospels_ (1907). BAUER, W., _Das Johannes-Evangelium_. 2 Aufl. (1925). BELZER, _Das Evangelium des heiligen Johannes_ (1905). BERNARD, J. H., _Gospel according to St. John_ (2 vols., 1929), in Int. Crit. Comm. BERT, _Das Evangelium des Johannes_ (1922). BLASS, F., _Evangelium secundum Johannem_ (1902). BROOKE, A. E., _The Historical Value of the Fourth Gospel_ (Cambridge Biblical Essays, pp. 289 to 328. 1909). BURCH, VACHER, _The Structure and Message of St. John's Gospel_ (1928). BURNEY, C. F., _The Aramaic Origin of the Fourth Gospel_ (1922). CALMES, _L'Evangile selon S. Jean_ (1904). CANDLER, W. A., _Practical Studies in the Gospel of John_ (3 vols,, 1912-15). CARPENTER, J. ESTLIN, _The Johannine Writings_ (1927). CHAPMAN, DOM JOHN, _John the Presbyter and the Fourth Gospel_ (1911). CHARNWOOD, LORD, _According to St. John_ (1925). CLEMEN, C., _Die Entstehung des Johannesevangeliums_ (1912). D'ALMA, _Lamentations:Controverse du quatrieme evangile_ (1908).,Philo et le quotrieme evangile_ (1911). DAUSCH' _Das Johannesevangelium_ (1909). DELFF, H., _Das vierte Evangelium wiederhergestellt_ (1890).,Neue Beitrage zur Kritik und Erklarung des vierten Evangeliums (1890). DODS, M., _Expositor's Bible_ (2 vols., 1891).,Expositor's Greek Testament_ (1897). DRUMMOND, JAMES, _An Inquiry into the Character and Author- ship of the Fourth Gospel_ (1904). EVANS, H. H., _St. John the Author of the Fourth Gospel_ (1888). EWALD, P., _Das Hauptproblem der Evangelienfrage und der Weg zu seiner Losung_ (1890). FOUARD, S., _Jean et la hn de l'age apostolique_ (1904). GARDNER, P., _The Ephesian Gospel_ (1915). GARVIE, A. E., _The Beloved Disciple_ (1922). GOBEL, _Die Reden des Herrn nach Johannes_ (2 vols., 1906, 1910). GODET, F., _Comm. on the Gospel of St. John_ (Tr., 2 vols., 1886--90). GOGUEL, M., _Les sources du recit Johannique de la Passion_ (1910).,Leviticus:quatrieme evangile_ (1924). GORDON, S. D., _Quiet Talks on St. John's Gospel_. GORE, C., _Exposition of the Gospel of John_ (1920). GREEN, A. V., _The Ephesian Canonical Writings_ (1910). GREGORY, C. R., _Wellhausen und Johannes_ (1910). GRILL, J., _Untersuchungen uber die Entstehung des vierten Evangeliums_ (1902). GUMBEL, _Das Johannesevangelium Eine Erganzung des Lukas ev_. (1911). HARRIS, J. RENDEL, _The Origin of the Prologue to St. John's Gospel_ (1917). HAYES, D. A., _John and His Writings_ (1917). HOERNLE, E. S., _The Record of the Loved Disciple_ etc. (1913). HOLLAND, H. S., _The Philosophy of Faith and the Fourth Gospel_ (1919).,_The Fourth Gospel_ (1923). HOLTZMANN, H. J., _Evangelium, Briefe, und Offenbarung des Johannes_. 3 Aufl. (1908). HOLTZMANN, _Hand-Comm_. 3 Aufl. von Bauer (1908). HOVEY, A. H., _In American Comm_. (1885). HOWARD, W. F., _The Fourth Gospel in Recent Criticism and Interpretation_ (1931). IVERACH, JAMES, _Gospel of John_ (Int. Stand. Bible Encycl.). JACKSON, H. L., _The Fourth Gospel and Some Recent German Criticism_ (1906).,_The Problem of the Fourth Gospel_ (1918). JOHNSTON, J. S., _The Philosophy of the Fourth Gospel_ (1909). KEISKER, _The Inner Witness of the Fourth Gospel_ (1922). KREYENBUHL, _Neue Losung der Johanneischen Frage_ (1905). LARFIELD, _Die beide Johannes von Ephesus_ (1914). LEATHES, STANLEY, _The Witness of St. John to Christ_. LEPIN, _L'origine du quatrieme evangile_ (1907; 1927).,_Lamentations:valeur historique du quatrieme euangile_ (1910). LEWIS, F. G., _The Irenaeus Testimony to the Fourth Gospel_ (1908). LEWIS, F. G., _Disarrangements in the Fourth Gospel_ (1910). LIGHTFOOT, J. B., _Biblical Essays_ (pages 1-198; I-III, 1893). LLOYD, J. P. D., _The Son of Thunder_ (1932). LOISY, A., _Leviticus:quatrieme evangile_ (1903). LOWRIE, _The Doctrine of John_ (1899). LYMAN, MARY ELY, _The Fourth Gospel and the Life of Today_ (1931). MANSON, W., _The Incarnate Glory_ (1923). MAURICE, F. D., _The Gospel of St. John_ (1906). McGREGoR, G. H., _The Moffatt Commentary_ (1930). MONTGOMERY, J. A., _The Origin of the Gospel According to St. John_ (1923). MOUSE, _Johannes und Paulus_ (1915). MUIRHEAD, L. A., _The Message of the Fourth Gospel_ (1925). NOLLOTH, C. F., _The Fourth Evangelist_ (1925). NUNN, H. P. V., _The Son of Zebedee and the Fourth Gospel (1927). ORR, JAMES, _The Authenticity of St. John's Gospel Deduced from Internal Evidence_. OVERBECK, _Das Johannesevangelium_ (1911). PLUMMER, A., _Cambridge Greek Testament_ (1913). REVILLE, J., _Leviticus:quatrieme evangile_ (1901). REYNOLDS, H. R., _Gospel of John_ (Hastings, D. B., 1899). RICHMOND, W., _The Gospel of the Rejection_ (1906). ROBERTSON, A. T., _The Divinity of Christ in the Gospel of John_ (1916). ROBINSON, A., _The Historical Character of St. John's Gospel_ (1929). ROBINSON, B. W., _The Gospel of John_ (1925). SANDAY, W., _Criticism of the Fourth Gospel_ (1905). SCHLATTER, _Die Sprache und Heimath des vierten Evangelisten_ (1903). SCHMIEDEL, P. W., _The Johannine Writings_ (1908). SCOTT, E. F., _The Fourth Gospel: Its Purpose and Theology_ (1906). SCOTT, E. F., _The Historical and Religious Value of the Fourth Gospel_ (1903). SCOTT-MONCRIEFF, C. E., _St. John, Apostle, Evangelist and Prophet_ (1909). SELBIE, W. B., _Belief and Life: Studies in the Thought of the Fourth Gospel_ (1916). SMITH, J. R., _The Teaching of the Fourth Gospel_ (1903). SMITH, P. V., _The Fourth Gospel: Its Historical Importance_ (1926). SPEER, R. E., _The Greatest Book in the World_ (1915). SPITTA, F., _Das Johannesevangelium als Quelle der Geschichte Jesu_ (1910). STANGE, _Die Eigenart des Johanneischen Produktion_ (1914). STANTON, V. H., _The Fourth Gospel_ (Part III of Gospels as Hist. Documents, 1921). STEVENS, G. B., _The Johannine Theology_ (1898). STRACHAN, R. H., _Gospel of John_ (Hastings, D C G 1906).,The Fourth Gospel: Its Significance and Environ- ment_ (1917).,The Fourth Evangelist: Dramatist or Historian_ (1925). TILLMANN, FRITZ, _Das Johannesevangelium Uebersetzt und Erklart_ (1931). VEDDER, H. C., _The Johannine Writings and the Johannine Problems_ (1917). WARSCHAUER, J., _The Problem of the Fourth Gospel_. WATKINS, W. H., _Modern Criticism Considered in its Rela- tion to the Fourth Gospel_ (1890). WATSON, H. A., _The Mysticism of St. John's Gospel_ (1916). WEARING, _The World View of the Fourth Gospel_ (1918). WEISS, B., _Meyer Komm_. 9 Aufl. (1902).,_Das Johannesevangelium als einheitliches Werk_ (1911). WELLHAUSEN, J., _Das Evangelium Johannis_ (1908). WENDT, H. H., _The Gospel according to St. John: An Inquiry into its Genesis and Historical Value_ (1911).,_Die Schichten im vierten Evangelium_ (1911). WESTCOTT, B. F., _The Gospel according to St. John_ (2 vols., 1908). WHITELAW, _The Gospel of John_ (1888). WINDISCH, H., _Johannes und die Synoptiker_ (1927). WORSLEY, _The Fourth Gospel and the Synoptists_ (1911). WREDE, W., _Charakter und Tendenz del Johannesevangelium_ (1903). ZAHN, TH., _Dal Evangelium Johannis (1908). 6 Aufl. (1921). strkjv@John:1:1 @{In the beginning} (\en archi\). \Arch\ is definite, though anarthrous like our at home, in town, and the similar Hebrew _be reshith_ in strkjv@Genesis:1:1|. But Westcott notes that here John carries our thoughts beyond the beginning of creation in time to eternity. There is no argument here to prove the existence of God any more than in Genesis. It is simply assumed. Either God exists and is the Creator of the universe as scientists like Eddington and Jeans assume or matter is eternal or it has come out of nothing. {Was} (\n\). Three times in this sentence John uses this imperfect of \eimi\ to be which conveys no idea of origin for God or for the Logos, simply continuous existence. Quite a different verb (\egeneto\, became) appears in verse 14| for the beginning of the Incarnation of the Logos. See the distinction sharply drawn in strkjv@8:58| "before Abraham came (\genesthai\) I am" (\eimi\, timeless existence). {The Word} (\ho logos\). \Logos\ is from \leg\, old word in Homer to lay by, to collect, to put words side by side, to speak, to express an opinion. \Logos\ is common for reason as well as speech. Heraclitus used it for the principle which controls the universe. The Stoics employed it for the soul of the world (\anima mundi\) and Marcus Aurelius used \spermatikos logos\ for the generative principle in nature. The Hebrew _memra_ was used in the Targums for the manifestation of God like the Angel of Jehovah and the Wisdom of God in strkjv@Proverbs:8:23|. Dr. J. Rendel Harris thinks that there was a lost wisdom book that combined phrases in Proverbs and in the Wisdom of Solomon which John used for his Prologue (_The Origin of the _Prologue to St. John_, p. 43) which he has undertaken to reproduce. At any rate John's standpoint is that of the Old Testament and not that of the Stoics nor even of Philo who uses the term \Logos\, but not John's conception of personal pre-existence. The term \Logos\ is applied to Christ only in strkjv@John:1:1,14; strkjv@Revelation:19:13; strkjv@1John:1:1| "concerning the Word of life" (an incidental argument for identity of authorship). There is a possible personification of "the Word of God" in strkjv@Hebrews:4:12|. But the personal pre-existence of Christ is taught by Paul (2Corinthians:8:9; strkjv@Phillipians:2:6f.; strkjv@Colossians:1:17|) and in strkjv@Hebrews:1:2f.| and in strkjv@John:17:5|. This term suits John's purpose better than \sophia\ (wisdom) and is his answer to the Gnostics who either denied the actual humanity of Christ (Docetic Gnostics) or who separated the \aeon\ Christ from the man Jesus (Cerinthian Gnostics). The pre-existent Logos "became flesh" (\sarx egeneto\, verse 14|) and by this phrase John answered both heresies at once. {With God} (\pros ton theon\). Though existing eternally with God the Logos was in perfect fellowship with God. \Pros\ with the accusative presents a plane of equality and intimacy, face to face with each other. In strkjv@1John:2:1| we have a like use of \pros\: "We have a Paraclete with the Father" (\paraklton echomen pros ton patera\). See \prospon pros prospon\ (face to face, strkjv@1Corinthians:13:12|), a triple use of \pros\. There is a papyrus example of \pros\ in this sense \to gnston ts pros alllous suntheias\, "the knowledge of our intimacy with one another" (M.&M., _Vocabulary_) which answers the claim of Rendel Harris, _Origin of Prologue_, p. 8) that the use of \pros\ here and in strkjv@Mark:6:3| is a mere Aramaism. It is not a classic idiom, but this is _Koin_, not old Attic. In strkjv@John:17:5| John has \para soi\ the more common idiom. {And the Word was God} (\kai theos n ho logos\). By exact and careful language John denied Sabellianism by not saying \ho theos n ho logos\. That would mean that all of God was expressed in \ho logos\ and the terms would be interchangeable, each having the article. The subject is made plain by the article (\ho logos\) and the predicate without it (\theos\) just as in strkjv@John:4:24| \pneuma ho theos\ can only mean "God is spirit," not "spirit is God." Songs:in strkjv@1John:4:16| \ho theos agap estin\ can only mean "God is love," not "love is God" as a so-called Christian scientist would confusedly say. For the article with the predicate see Robertson, _Grammar_, pp. 767f. Songs:in strkjv@John:1:14| \ho Logos sarx egeneto\, "the Word became flesh," not "the flesh became Word." Luther argues that here John disposes of Arianism also because the Logos was eternally God, fellowship of Father and Son, what Origen called the Eternal Generation of the Son (each necessary to the other). Thus in the Trinity we see personal fellowship on an equality.
rwp@John:1:3 @{All things} (\panta\). The philosophical phrase was \ta panta\ (the all things) as we have it in strkjv@1Corinthians:8:6; strkjv@Romans:11:36; strkjv@Colossians:1:16|. In verse 10| John uses \ho kosmos\ (the orderly universe) for the whole. {Were made} (egeneto). Second aorist middle indicative of \ginomai\, the constative aorist covering the creative activity looked at as one event in contrast with the continuous existence of \n\ in verses 1,2|. All things "came into being." Creation is thus presented as a becoming (\ginomai\) in contrast with being (\eimi\). {By him} (\di' autou\). By means of him as the intermediate agent in the work of creation. The Logos is John's explanation of the creation of the universe. The author of Hebrews (Hebrews:1:2|) names God's Son as the one "through whom he made the ages." Paul pointedly asserts that "the all things were created in him" (Christ) and "the all things stand created through him and unto him" (Colossians:1:16|). Hence it is not a peculiar doctrine that John here enunciates. In strkjv@1Corinthians:8:6|, Paul distinguishes between the Father as the primary source (\ex hou\) of the all things and the Son as the intermediate agent as here (\di' hou\). {Without him} (\chris autou\). Old adverbial preposition with the ablative as in strkjv@Phillipians:2:14|, "apart from." John adds the negative statement for completion, another note of his style as in strkjv@John:1:20; strkjv@1John:1:5|. Thus John excludes two heresies (Bernard) that matter is eternal and that angels or aeons had a share in creation. {Not anything} (\oude hen\). "Not even one thing." Bernard thinks the entire Prologue is a hymn and divides it into strophes. That is by no means certain. It is doubtful also whether the relative clause "that hath been made" (\ho gegonen\) is a part of this sentence or begins a new one as Westcott and Hort print it. The verb is second perfect active indicative of \ginomai\. Westcott observes that the ancient scholars before Chrysostom all began a new sentence with \ho gegonen\. The early uncials had no punctuation.
rwp@John:2:8 @{Draw out now} (\Antlsate nun\). First aorist active imperative of \antle\, from \ho antlos\, bilge water, or the hold where the bilge water settles (so in Homer). The verb occurs in strkjv@John:4:7,15|, for drawing water from the well, and Westcott so interprets it here, but needlessly so, since the servants seem bidden to draw from the large water-jars now full of water. Apparently the water was still water when it came out of the jars (verse 9|), but was changed to wine before reaching the guests. The water in the jars remained water. {Unto the ruler of the feast} (\ti architriklini\). Dative case. The \triklinos\ was a room (\oikos\) with three couches (\klin\) for the feast. The \architriklinos\ was originally the superintendent of the dining-room who arranged the couches and tasted the food, not the toast-master (\sumposiarchs\). {And they bare it} (\hoi de negkan\). Second aorist active indicative of \pher\. Apparently not knowing at first that they bore wine.
rwp@John:4:23 @{And now is} (\kai nun estin\). See this same phrase in strkjv@5:25|. This item could not be added in verse 21| for local worship was not abolished, but spiritual independence of place was called for at once. Songs:contrast strkjv@5:25,28; strkjv@16:25,32|. {The true worshippers} (\hoi althinoi proskuntai\). See strkjv@1:9| for \althinos\ (genuine). \Proskunts\ is a late word from \proskune\, to bow the knee, to worship, occurs here only in N.T., but is found in one pre-Christian inscription (Deissmann, _Light_, etc., p. 101) and in one of the 3rd century A.D. (Moulton & Milligan, _Vocabulary_). {In spirit and truth} (\en pneumati kai altheii\). This is what matters, not where, but how (in reality, in the spirit of man, the highest part of man, and so in truth). All this is according to the Holy Spirit (Romans:8:5|) who is the Spirit of truth (John:16:13|). Here Jesus has said the final word on worship, one needed today. {Seeketh} (\ztei\). The Father has revealed himself in the Son who is the truth (John:14:6,9|). It does matter whether we have a true conception of God whom we worship. {To be his worshippers} (\tous proskunountas auton\). Rather, "seeks such as those who worship him" (predicate accusative articular participle in apposition with \toioutous\ (such). John pictures the Father as seeking worshippers, a doctrine running all through the Gospel (3:16; strkjv@6:44; strkjv@15:16; strkjv@1John:4:10|).
rwp@John:5:25 @{And now is} (\kai nun estin\). See strkjv@4:23| for this phrase. Not the future resurrection in verse 28|, but the spiritual resurrection here and now. {The dead} (\hoi nekroi\). The spiritually dead, dead in trespasses and sins (Ephesians:2:1,5; strkjv@5:14|). {Shall hear the voice of the Son of God} (\akousousin ts phns tou huiou tou theou\). Note three genitives (\phns\ after \akousousin\, \huiou\ with \phns\, \theou\ with \huiou\). Note three articles (correlation of the article) and that Jesus here calls himself "the Son of God" as in strkjv@10:36; strkjv@11:4|. {Shall live} (\zsousin\). Future active indicative, shall come to life spiritually.
rwp@John:6:42 @{How doth he now say?} (\Ps nun legei;\). They knew Jesus as the son of Joseph and Mary. They cannot comprehend his claim to be from heaven. This lofty claim puzzles sceptics today.
rwp@John:7:34 @{And shall not find me} (\kai ouch heursete me\). Future active indicative of \heurisk\. Jesus had said: "Seek and ye shall find" (Matthew:7:7|), but this will be too late. Now they were seeking (verse 30|) to kill Jesus, then they will seek deliverance, but too late. {Where I am} (\hopou eimi eg\). No conflict with verse 33|, but the essential eternal spiritual home of Christ "in absolute, eternal being and fellowship with the Father" (Vincent). {Ye cannot come} (\humeis ou dunasthe elthein\). This fellowship was beyond the comprehension of these hostile Jews. See the same idea in strkjv@7:36| by the Jews; strkjv@8:21| to the Jews and then to the disciples with the addition of "now" (\arti\, strkjv@13:33|, \nun\ in strkjv@13:36|).
rwp@John:8:11 @{No man, Lord} (\Oudeis, Kurie\). "No one, Sir." She makes no excuse for her sin. Does she recognize Jesus as "Lord"? {Neither do I condemn thee} (\Oude eg se katakrin\). Jesus does not condone her sin. See strkjv@8:15| for "I do not judge (condemn) any one." But he does give the poor woman another chance. {Henceforth sin no more} (\apo tou nun mketi hamartane\). See also strkjv@5:14| where this same language is used to the impotent man. It literally means (prohibition with present active imperative): "Henceforth no longer go on sinning." One can only hope that the woman was really changed in heart and life. Jesus clearly felt that even a wicked woman can be saved.
rwp@John:8:28 @{When ye have lifted up the Son of man} (\hotan hupsste ton huion tou anthrpou\). Indefinite temporal clause with \hotan\ (\hote + an\) and the first aorist active subjunctive of \hupso\, to lift up (_Koin_ verb from \hupsos\, height), used several times in John of the Cross of Christ (3:14; strkjv@8:28; strkjv@12:32,34|). It is unnecessary to render the aorist subjunctive as if a future perfect, simply "whenever ye lift up" (actually lift up, ingressive aorist). In strkjv@Acts:2:33| the verb is used of the Ascension. {Shall ye know} (\gnsesthe\). Future (ingressive aoristic) middle of \ginsk\. _Cognoscetis ex re quod nunc ex verbo non creditis_ (Bengel). But the knowledge from the facts like the fall of Jerusalem will come too late and will not bring a change of heart. The Holy Spirit will convict them concerning judgment (16:8|). For {I am} (\eg eimi\) see on verse ¯24|. {As the Father taught me} (\Kaths edidasken me ho patr\). This claim Jesus repeats (see verse 26|) and clearly makes on his arrival at the feast (7:16f.|). This fact marks Jesus off from the rabbis.
rwp@John:8:40 @{But now} (\nun de\). Clear statement that they are not doing "the works of Abraham" in seeking to kill him. See this use of \nun de\ after a condition of second class without \an\ in strkjv@John:16:22,24|. {This did not Abraham} (\touto Abraam ouk epoisen\). Blunt and pointed of their unlikeness to Abraham. {A man that hath told you the truth} (\anthrpon hos ten altheian humin lelalka\). \Anthrpon\ (here=person, one) is accusative case in apposition with {me} (\me\) just before. The perfect active indicative \lelalka\ from \lale\ is in the first person singular because the relative \hos\ has the person of \me\, an idiom not retained in the English {that hath} (that have or who have) though it is retained in the English of strkjv@1Corinthians:15:9| "that am" for \hos eimi\. {Which I heard from God} (\hn kousa para tou theou\). Here we have "I" in the English. "God" here is equal to "My Father" in verse 38|. The only crime of Jesus is telling the truth directly from God.
rwp@John:8:52 @{Now we know} (\nun egnkamen\). Perfect active indicative of \ginsk\, state of completion, "Now since such talk we have come to certain knowledge that thou hast a demon" (verse 48|). {Is dead} (\apethanen\). Second aorist active indicative of \apothnsk\. "Abraham died." {And thou sayest} (\kai su legeis\). Adversative use of \kai\, "and yet." Emphatic position of \su\ (thou). Same condition quoted as in verse 51|. {He shall never taste of death} (\ou me geustai thanatou eis ton aiona\). Same emphatic negative with subjunctive as in verse 51|, but \geustai\ (first aorist middle subjunctive of \geu\ with genitive case \thanatou\ (death). Another Hebraism for dying like \thersi\ (see) in verse 51|. Used in strkjv@Hebrews:2:9| of the death of Jesus and in Synoptics (Matthew:16:28; strkjv@Mark:9:1; strkjv@Luke:9:27|). It occurs in the Talmud, but not in the O.T. The Pharisees thus did not misquote Jesus, though they misunderstood him.
rwp@John:9:16 @{Because he keepeth not the sabbath} (\hoti to sabbaton ou trei\). This is reason (causal \hoti\) enough. He violates our rules about the Sabbath and therefore is a Sabbath-breaker as charged when here before (5:10,16,18|). Hence he is not "from God" (\para theou\). Songs:some. {How can a man that is a sinner do such signs?} (\Ps dunatai anthrpos hamartlos toiauta smeia poiein;\). This was the argument of Nicodemus, himself a Pharisee and one of the Sanhedrin, long ago (3:2|). It was a conundrum for the Pharisees. No wonder there was "a division" (\schisma\, schism, split, from \schiz\) as in strkjv@7:43; strkjv@10:19|.
rwp@John:9:21 @{But how he now seeth we know not} (\ps de nun blepei ouk oidamen\). Concerning the third question they profess ignorance both as to the "how" (\ps\) and the "who" (\tis\). {Opened} (\noixen\). First aorist active indicative with single augment of \anoig\, same form as \neixen\ (triple augment) in verse 17|. They were not witnesses of the cure and had the story only from the son as the Pharisees had. {He is of age} (\hlikian echei\). "He has maturity of age." He is an adult. A regular classical phrase in Plato, etc. The parents were wholly right and within their rights.
rwp@John:9:41 @{If ye were blind} (\ei tuphloi te\). Condition of second class with imperfect indicative in the protasis. The old word \tuphlos\ is from \tuph\, to raise a smoke, to blind by smoke (literally and metaphorically). Here, of course, it is moral blindness. If the Pharisees were born morally blind, they would, like idiots, be without responsibility. {Ye would not have sin} (\ouk an eichete hamartian\). Regular form for conclusion of second-class condition, \an\ with imperfect. {But now ye say} (\nun de legete\). In contrast to the previous condition. See like contrast in strkjv@15:22,24|. They arrogantly asserted superior knowledge. {We see} (\blepomen\). The ignorant mob do not (7:49|). It is sin against light and is hopeless (Mark:3:29; strkjv@Matthew:12:31f.|). "Ye are witnesses against yourselves" (\martureite heautois\, strkjv@Matthew:23:31|).
rwp@John:11:8 @{Were but now seeking to stone thee} (\nun eztoun se lithasai\). Conative imperfect of \zte\ with reference to the event narrated in strkjv@10:39| in these very words. {Goest thou thither again?} (\palin hupageis ekei;\). Present active intransitive use of the compound \hupag\, to withdraw (\6:21; strkjv@8:21\) from this safe retreat (Vincent). It seemed suicidal madness to go back now.
rwp@John:11:22 @{And even now I know} (\kai nun oida\). Rather just, "Even now I know." \Alla\ (but) of the Textus Receptus is not genuine. {Whatsoever thou shalt ask of God} (\hosa an aitsi ton theon\). Indefinite relative (\hosa\, as many things as) with \an\ and the first aorist middle (indirect middle, thou thyself asking) subjunctive of \aite\. Martha uses \aite\ (usual word of prayer of men to God) rather than \erta\ (usual word of Jesus praying to the Father), but in strkjv@16:23| we have \erta\ used of prayer to Jesus and \aite\ of prayer to God. But the distinction is not to be pressed. "As many things as thou dost ask of God." {God will give} (\dsei soi ho theos\). Repetition of \ho theos\ for emphasis. Martha still has courageous faith in the power of God through Jesus and Jesus in verse 41| says practically what she has said here.
rwp@John:18:36 @{My kingdom} (\h basileia h em\). Christ claims to be king to Pilate, but of a peculiar kingdom. For "world" (\kosmou\) see strkjv@17:13-18|. {My servants} (\hoi hupretai hoi emoi\). For the word see verse 3| where it means the temple police or guards (literally, under-rowers). In the LXX always (Proverbs:14:35; strkjv@Isaiah:32:5; strkjv@Daniel:3:46|) officers of a king as here. Christ then had only a small band of despised followers who could not fight against Caesar. Was he alluding also to legions of angels on his side? (Matthew:26:56|). {Would fight} (\gnizonto an\). Imperfect middle of \agnizomai\ common verb (only here in John, but see strkjv@1Corinthians:9:25|) from \agn\ (contest) with \an\, a conclusion of the second-class condition (assumed as untrue). Christians should never forget the profound truth stated here by Jesus. {That I should not be delivered} (\hina m paradoth\). Negative final clause with \hina m\ and first aorist passive subjunctive of \paradidmi\ (see verses 28,36|). Jesus expects Pilate to surrender to the Jews. {But now} (\nun de\). In contrast to the condition already stated as in strkjv@8:40; strkjv@9:41; strkjv@15:22,24|.
rwp@John:20:16 @{Mary} (\Mariam\). Aramaic form in Aleph B W, though \Maria\ in strkjv@19:25|. Clearly the old familiar tone of Jesus was in the pronunciation of her name. {Rabboni} (\Rabbounei\). Aramaic again for \Didaskale\ (Teacher), "my Teacher." In N.T. only here and strkjv@Mark:10:51| though practically the same as \Rabbi\. See strkjv@11:28| for "the Teacher" (Rabbi). These two simple words tell the great fact that Christ is risen and Mary has seen him. One says little in really great moments.
rwp@Jude:1:25 @{To the only God our Saviour} (\moni thei stri hmn\). Dative in the noble doxology. See strkjv@Romans:16:27|, \moni sophi thei\ (to the alone wise God), where also we have \dia Isou Christou\, but without \tou kuriou hmn\ (our Lord) as here. \Str\ is used of God eight times in the N.T., six of them in the Pastoral Epistles. \Doxa\ (glory) to God or Christ in all the doxologies except strkjv@1Timothy:6:16|. \Megalosun\ (Majesty) is a late LXX word, in N.T. only here and strkjv@Hebrews:1:3; strkjv@8:1|. {Before all time} (\pro pantos tou ainos\). Eternity behind us. See same idea in strkjv@1Corinthians:2:7| \pro tn ainn\. {Now} (\nun\). The present. {For ever more} (\eis pantas tous ainas\). "Unto all the ages." All the future. As complete a statement of eternity as can be made in human language.
rwp@Luke:2:29 @{Now lettest thou} (\nun apolueis\). Present active indicative, {Thou art letting}. The _Nunc Dimittis_, adoration and praise. It is full of rapture and vivid intensity (Plummer) like the best of the Psalms. The verb \apolu\ was common for the manumission of slaves and Simeon here calls himself "thy slave (\doulon sou\), Lord (\Despota\, our despot)." See strkjv@2Peter:2:1|.
rwp@Luke:7:6 @{Went with them} (\eporeueto sun autois\). Imperfect indicative middle. He started to go along with them. {Now} (\d\). Already like Latin _jam_. In strkjv@1Corinthians:4:8| \nun d\ like _jam nunc_. {Sent friends} (\epempsen philous\). This second embassy also, wanting in Matthew's narrative. He "puts the message of both into the mouth of the centurion himself" (Plummer). Note saying (\legn\), present active singular participle, followed by direct quotation from the centurion himself. {Trouble not thyself} (\M skullou\). Present middle (direct use) imperative of \skull\, old verb originally meaning to skin, to mangle, and then in later Greek to vex, trouble, annoy. Frequent in the papyri in this latter sense. {For I am not worthy that} (\ou gar hikanos eimi hina\). The same word \hikanos\, not \axios\, as in strkjv@Matthew:8:8|, which see for discussion, from \hik, hikan\, to fit, to reach, be adequate for. \Hina\ in both places as common in late Greek. See strkjv@Matthew:8:8| also for "roof" (\stegn\, covering).
rwp@Luke:11:39 @{The Lord} (\ho kurios\). The Lord Jesus plainly and in the narrative portion of Luke. {Now} (\nun\). Probably refers to him. You Pharisees do now what was formerly done. {The platter} (\tou pinakos\). The dish. Old word, rendered "the charger" in strkjv@Matthew:14:8|. Another word for "platter" (\paropsis\) in strkjv@Matthew:23:25| means "side-dish." {But your inward part} (\to de esthen humn\). The part within you (Pharisees). They keep the external regulations, but their hearts are full of plunder (\harpags\, from \harpaz\, to seize) and wickedness (\ponrias\, from \ponros\, evil man). See strkjv@Matthew:23:25| for a like indictment of the Pharisees for care for the outside of the cup but neglect of what is on the inside. Both inside and outside should be clean, but the inside first.
rwp@Luke:13:1 @{At that very season} (\en auti ti kairi\). Luke's frequent idiom, "at the season itself." Apparently in close connexion with the preceding discourses. Probably "were present" (\parsan\, imperfect of \pareimi\) means "came," "stepped to his side," as often (Matthew:26:50; strkjv@Acts:12:20; strkjv@John:11:28|). These people had a piece of news for Jesus. {Whose blood Pilate had mingled with their sacrifices} (\hn to haima Peilatos emixen meta tn thusin autn\). The verb \emixen\ is first aorist active (not past perfect) of \mignumi\, a common verb. The incident is recorded nowhere else, but is in entire harmony with Pilate's record for outrages. These Galileans at a feast in Jerusalem may have been involved in some insurrection against the Roman government, the leaders of whom Pilate had slain right in the temple courts where the sacrifices were going on. Jesus comments on the incident, but not as the reporters had expected. Instead of denunciation of Pilate he turned it into a parable for their own conduct in the uncertainty of life.
rwp@Luke:14:21 @{Being angry} (\orgistheis\). First aorist (ingressive) passive, becoming angry. {Quickly} (\taches\). The dinner is ready and no time is to be lost. The invitation goes still to those in the city. {Streets and lanes} (\tas plateias kai rhumas\). Broadways and runways (broad streets and narrow lanes). {Maimed} (\anapeirous\). Songs:Westcott and Hort for the old word \anaprous\, due to itacism (\ei=\ in pronunciation). The word is compounded of \ana\ and \pros\, lame all the way up.
rwp@Luke:14:26 @{Hateth not} (\ou misei\). An old and very strong verb \mise\, to hate, detest. The orientals use strong language where cooler spirits would speak of preference or indifference. But even so Jesus does not here mean that one must hate his father or mother of necessity or as such, for strkjv@Matthew:15:4| proves the opposite. It is only where the element of choice comes in (cf. strkjv@Matthew:6:24|) as it sometimes does, when father or mother opposes Christ. Then one must not hesitate. The language here is more sharply put than in strkjv@Matthew:10:37|. The \ou\ here coalesces with the verb \misei\ in this conditional clause of the first class determined as fulfilled. It is the language of exaggerated contrast, it is true, but it must not be watered down till the point is gone. In mentioning "and wife" Jesus has really made a comment on the excuse given in verse 20| (I married a wife and so I am not able to come). {And his own life also} (\eti te kai tn psuchn heautou\). Note \te kai\, both--and. "The \te\ (B L) binds all the particulars into one bundle of _renuncianda_" (Bruce). Note this same triple group of conjunctions (\eti te kai\) in strkjv@Acts:21:28|, "And moreover also," "even going as far as his own life." Martyrdom should be an ever-present possibility to the Christian, not to be courted, but not to be shunned. Love for Christ takes precedence "over even the elemental instinct of self-preservation" (Ragg).
rwp@Luke:16:12 @{That which is your own} (\to hmeteron\). But Westcott and Hort read \to hmeteron\ (our own) because of B L Origen. The difference is due to itacism in the pronunciation of \h-\ and \h\ alike (long \i\). But the point in the passage calls for "yours" as correct. Earthly wealth is ours as a loan, a trust, withdrawn at any moment. It belongs to another (\en ti allotrii\). If you did not prove faithful in this, who will give you what is really yours forever? Compare "rich toward God" (Luke:12:21|).
rwp@Mark:4:12 @{Lest haply they should turn again, and it should be forgiven them} (\mpote epistrepssin kai aphethi autois\). Luke does not have these difficult words that seem in Isaiah to have an ironical turn, though strkjv@Matthew:13:15| does retain them even after using \hoti\ for the first part of the quotation. There is no way to make \mpote\ in strkjv@Mark:4:12| and strkjv@Matthew:13:15| have a causal sense. It is the purpose of condemnation for wilful blindness and rejection such as suits the Pharisees after their blasphemous accusation against Jesus. Bengel says: _iam ante non videbant, nunc accedit iudicium divinum_. Jesus is pronouncing their doom in the language of Isaiah. It sounds like the dirge of the damned.
rwp@Mark:12:5 @{Beating some and killing some} (\hous men derontes, hous de apoktennuntes\). This distributive use of the demonstrative appears also in strkjv@Matthew:21:35| in the singular (\hon men, hon de, hon de\). Originally \der\ in Homer meant to skin, flay, then to smite, to beat. \Apoktennuntes\ is a \mi\ form of the verb (\apoktennumi\) and means to kill off.
rwp@Mark:12:35 @{How say the scribes} (\Ps legousin hoi grammateis\). The opponents of Jesus are silenced, but he answers them and goes on teaching (\didaskn\) in the temple as before the attacks began that morning (11:27|). They no longer dare to question Jesus, but he has one to put to them "while the Pharisees were gathered together" (Matthew:22:41|). The question is not a conundrum or scriptural puzzle (Gould), but "He contents himself with pointing out a difficulty, in the solution of which lay the key to the whole problem of His person and work" (Swete). The scribes all taught that the Messiah was to be the son of David (John:7:41|). The people in the Triumphal Entry had acclaimed Jesus as the son of David (Matthew:21:9|). But the rabbis had overlooked the fact that David in strkjv@Psalms:110:1| called the Messiah his Lord also. The deity and the humanity of the Messiah are both involved in the problem. strkjv@Matthew:22:45| observes that "no one was able to answer him a word."
rwp@Mark:12:38 @{Beware of the scribes} (\blepete apo tn grammaten\). Jesus now turns to the multitudes and to his disciples (Matthew:23:1|) and warns them against the scribes and the Pharisees while they are still there to hear his denunciation. The scribes were the professional teachers of the current Judaism and were nearly all Pharisees. Mark (Mark:14:38-40|) gives a mere summary sketch of this bold and terrific indictment as preserved in strkjv@Matthew:23| in words that fairly blister today. strkjv@Luke:20:45-47| follows Mark closely. See strkjv@Matthew:8:15| for this same use of \blepete apo\ with the ablative. It is usually called a translation-Hebraism, a usage not found with \blep\ in the older Greek. But the papyri give it, a vivid vernacular idiom. "Beware of the Jews" (\blepe saton apo tn Ioudain\, Berl. G. U. 1079. A.D. 41). See Robertson, _Grammar_, p. 577. The pride of the pompous scribes is itemized by Mark: {To walk in long robes} (\stolais\), {stoles}, the dress of dignitaries like kings and priests. {Salutations in the marketplaces} (\aspasmous en tais agorais\), where the people could see their dignity recognized.
rwp@Mark:12:43 @{Called unto him} (\proskalesamenos\). Indirect middle voice. The disciples themselves had slipped away from him while the terrific denunciation of the scribes and Pharisees had gone on, puzzled at this turn of affairs. {More than all} (\pleion pantn\). Ablative of comparison (\pantn\). It may mean, more than all the rich put together. {All that she had} (\panta hosa eichen\). Imperfect tense. {Cast in} (\ebalen\). Aorist tense, in sharp contrast. {All her living} (\holon ton bion auts\). Her {livelihood} (\bios\), not her life (\z\). It is a tragedy to see a stingy saint pose as giving the widow's mite when he could give thousands instead of pennies.
rwp@Matthew:19:11 @{But they to whom it is given} (\all' hois dedotai\). A neat Greek idiom, dative case of relation and perfect passive indicative. The same idea is repeated at the close of verse 12|. It is a voluntary renunciation of marriage for the sake of the kingdom of heaven. "Jesus recognizes the severity of the demand as going beyond the capacity of all but a select number." It was a direct appeal to the spiritual intelligence of the disciples not to misconceive his meaning as certainly the monastic orders have done.
rwp@Matthew:22:24 @{Shall marry} (\epigambreusei\). The Sadducees were "aiming at amusement rather than deadly mischief" (Bruce). It was probably an old conundrum that they had used to the discomfiture of the Pharisees. This passage is quoted from strkjv@Deuteronomy:25:5,6|. The word appears here only in the N.T. and elsewhere only in the LXX. It is used of any connected by marriage as in strkjv@Genesis:34:9; strkjv@1Samuel:18:22|. But in strkjv@Genesis:38:8| and strkjv@Deuteronomy:25:5| it is used specifically of one marrying his brother's widow.
rwp@Matthew:24:1 @{Went out from the temple} (\exelthn apo tou hierou\). All the discourses since strkjv@Matthew:21:23| have been in the temple courts (\hieron\, the sacred enclosure). But now Jesus leaves it for good after the powerful denunciation of the scribes and Pharisees in chapter 23. His public teaching is over. It was a tragic moment. As he was going out (\eporeueto\, descriptive imperfect) the disciples, as if to relieve the thought of the Master came to him (\proslthon\) to show (\epideixai\, ingressive aorist infinitive) the buildings of the temple (\tas oikodomas tou hierou\). They were familiar to Jesus and the disciples, but beautiful like a snow mountain (Josephus, _Wars_ V,5,6), the monument that Herod the Great had begun and that was not yet complete (John:2:20|). Great stones were there of polished marble.
rwp@Matthew:25:8 @{Are going out} (\sbennuntai\). Present middle indicative of linear action, not punctiliar or aoristic. When the five foolish virgins lit their lamps, they discovered the lack of oil. The sputtering, flickering, smoking wicks were a sad revelation. "And _perhaps_ we are to understand that there is something in the coincidence of the lamps going out just as the Bridegroom arrived. Mere outward religion is found to have no illuminating power" (Plummer).
rwp@Matthew:27:42 @{He saved others; himself he cannot save} (\allous essen; heauton ou dunatai ssai\). The sarcasm is true, though they do not know its full significance. If he had saved himself now, he could not have saved any one. The paradox is precisely the philosophy of life proclaimed by Jesus himself (Matthew:10:39|). {Let him now come down} (\katabat nun\). Now that he is a condemned criminal nailed to the Cross with the claim of being "the King of Israel" (the Jews) over his head. Their spiteful assertion that they would then believe upon Jesus (\ep' auton\) is plainly untrue. They would have shifted their ground and invented some other excuse. When Jesus wrought his greatest miracles, they wanted "a sign from heaven." These "pious scoffers" (Bruce) are like many today who make factitious and arbitrary demands of Christ whose character and power and deity are plain to all whose eyes are not blinded by the god of this world. Christ will not give new proofs to the blind in heart.
rwp@Matthew:27:43 @{Let him deliver him now} (\rhusasth nun\). They add the word "now" to strkjv@Psalms:21; strkjv@22:8|. That is the point of the sneer at Christ's claim to be God's son thrown in his teeth again and at the willingness and power of God to help his "son." The verb \thel\ here may mean {love} as in the Septuagint (Psalms:18:20; strkjv@41:12|) or "cares for" (Moffatt), "gin he cares ocht for him" (_Braid Scots_).
rwp@Philemon:1:11 @{Onesimus} (\Onsimon\). A common name among slaves and made like Chresimus, Chrestus. The word is from \onsis\ (profit) and that from \oninmi\, to profit, to help. {Who was aforetime unprofitable to thee} (\ton pote soi achrston\). "The once to thee useless one." Play (pun) on the meaning of the name Onesimus (\onsimos\, useful) as once "useless" (\achrstos\, verbal adjective, \a\ privative and \chraomai\, to use). {But now is profitable to thee and to me} (\nuni de soi kai emoi euchrston\). "But now to thee and to me useful." Still further play on the name Onesimus by \euchrston\ (verbal adjective from \eu\ and \chraomai\, to use). Ethical dative here (\soi, emoi\).
rwp@Philippians:1:5 @{For your fellowship} (\epi ti koinnii humn\). "On the basis of your contribution" as in strkjv@2Corinthians:8:4; strkjv@9:13; strkjv@Acts:2:42|. The particular kind of "partnership" or "fellowship" involved is the contribution made by the Philippians for the spread of the gospel (1:7| \sugkoinnous\ and strkjv@4:14| where \sugkoinnsantes\ occurs). {In furtherance of the gospel} (\eis to euaggelion\). "For the gospel." {From the first day until now} (\apo ts prts hmeras achri tou nun\). As when in Thessalonica (Phillipians:4:15f.|), in Corinth (Acts:18:5; strkjv@2Corinthians:11:7-10|), and now in Rome.
rwp@Philippians:2:8 @{In fashion} (\schmati\). Locative case of \schma\, from \ech\, to have, to hold. Bengel explains \morph\ by _forma_, \homoima\ by _similitudo_, \schma\ by _habitus_. Here with \schma\ the contrast "is between what He is in Himself, and what He _appeared_ in the eyes of men" (Lightfoot). {He humbled himself} (\etapeinsen heauton\). First aorist active of \tapeino\, old verb from \tapeinos\. It is a voluntary humiliation on the part of Christ and for this reason Paul is pressing the example of Christ upon the Philippians, this supreme example of renunciation. See Bruce's masterpiece, _The Humiliation of Christ_. {Obedient} (\hupkoos\). Old adjective, giving ear to. See strkjv@Acts:7:39; strkjv@2Corinthians:2:9|. {Unto death} (\mechri thanatou\). "Until death." See "until blood" (\mechris haimatos\, strkjv@Hebrews:12:4|). {Yea, the death of the cross} (\thanatou de staurou\). The bottom rung in the ladder from the Throne of God. Jesus came all the way down to the most despised death of all, a condemned criminal on the accursed cross.
rwp@Revelation:13:18 @{Here is wisdom} (\hde h sophia\). The puzzle that follows as in strkjv@17:9|. See strkjv@Ephesians:1:17| for "a spirit of wisdom and of understanding." {He that understands} (\ho echn noun\). "The one having intelligence" in such matters. Cf. the adverb \nounechs\ (discreetly) in strkjv@Mark:12:34|. {Let him count} (\psphisat\). First active imperative of \psphiz\, old verb (from \psphos\ pebble), to count, in N.T. only here and strkjv@Luke:14:28|. {The number of a man} (\arithmos anthrpou\). "A man's number." But what man and what name? {Six hundred and sixty-six} (\hexakosioi hexkonta hex\). Unfortunately some MSS. here read 616 instead of 666. All sorts of solutions are offered for this conundrum. Charles is satisfied with the Hebrew letters for Nero Caesar, which give 666, and with the Latin form of Nero (without the final n), which makes 616. Surely this is ingenious and it may be correct. But who can really tell?
rwp@Info_Revelation @ A BRIEF BIBLIOGRAPHY (ONLY BOOKS SINCE 1875) Abbott, E. A., _Johannine Grammar_ (1906).,_Notes on New Testament Criticism_ (Part VII of Diatessarica, 1907). Allo, E. B., _L'apocalypse et l'epoque de la parousia_ (1915).,_Saint Jean. L'apocalypse_ (1921). Baldensperger, _Messian. Apok. Hoffnung_. 3rd ed. (1903). Baljon, J. M. S., _Openbaring van Johannes_ (1908). Beckwith, J. T., _The Apocalypse of John_ (1919). Benson, E. W., _The Apocalypse_ (1900). Berg, _The Drama of the Apocalypse_ (1894). Bleek, F., _Lectures on the Apocalypse_ (1875). Boll, _Aus der Offenbarung Johannis_ (1914). Bousset, W., _Die Offenbarung Johannis_. 2 Aufl. (1906).,_Zur Textkritik der Apokalypse_ (1894). Brown, Charles, _Heavenly Visions_ (1911). Brown, D., _The Structure of the Apocalypse_ (1891). Bullinger, _Die Apokalypse_ (1904). Bungeroth, _Schlussel zur Offenbarung Johannis_ (1907). Burger, C. H. A., _Offenbarung Johannis_ (1877). Cadwell, _The Revelation of Jesus Christ_ (1920). Calmes, _L'Apokalypse devant la Critique_ (1907). Campbell, _The Patmos Letters Applied to Modern Criticism_ (1908). Carrington, P., _The Meaning of the Revelation_ (1931). Case, S. J., _The Millennial Hope_ (1918).,_The Revelation of John_ (1920). Charles, R. H., _Studies in the Apocalypse_ (1913).,_The Revelation of St. John_. 2 vols. (1921). Chevalin, _L'apocalypse et les temps presents_ (1904). Crampon, _L'apocalypse de S. Jean_ (1904). Dean, J. T., _The Book of Revelation_ (1915) Deissmann, A., _Light from the Ancient East_. Tr. by Strachan (1927). Delaport, _Fragments sahidiques du N.T. Apocalypse_ (1906). Douglas, C. E., _New Light on the Revelation of St. John the Divine_ (1923). Dusterdieck, _Offenbarung Johannis_. 4 Aufl. (1887). Eckman, _When Christ Comes Again_ (1917). Erbes, _Offenbar. Johan. Kritischuntersucht_ (1891). Forbes, H. P., _International Handbook on the Apocalypse_ (1907). Gebhardt, _Doctrine of the Apocalypse_ (1878). Geil, W. E., _The Isle That Is Called Patmos_ (1905). Gibson, E. C. S., _The Revelation of St. John_ (1910). Gigot, _The Apocalypse of St. John_ (1915). Glazebrook, _The Apocalypse of St. John_ (1924). Gunkel, H., _Schopfung und Chaos_ (1895). Gwynn, _The Apocalypse of St. John_ (1897). Harnack, A., _Die Chronologie der altchristlichen Litteratur_. Bd I (1897). Henderson, B. W., _The Life and Principate of the Emperor Nero_ (1903). Hill, _Apocalyptic Problems_ (1916). Hill, Erskine, _Mystic Studies in the Apocalypse_ (1931). Hirscht, _Die Apokalypse und ihre neueste Kritik_ (1895). Holtzmann, H. J., _Die Offenbarung Johannis_ (1891). Holtzmann-Bauer, _Hand-Comm., Offenbarung des Johannis_. 3 Aufl. (1908). Horne, _The Meaning of the Apocalypse_ (1916). Hort, F. J. A., _The Apocalypse of St. John, Chs. 1-3_ (1908). James, M. R., _The Apocalypse in Art_ (1931). Jowett, G. T., _The Apocalypse of St. John_ (1910). Kubel, _Offenbarung Johannis_ (1893). Laughlin, _The Solecisms of the Apocalypse_ (1902). Lee, S., _Revelation in Speaker's Comm_. (1881). Linder, _Die Offenbarung des Johannis aufgeschlossen_ (1905). Llwyd, J. P. D., _The Son of Thunder_ (1932). Lohmeyer, E., _Die Offenbarung des Johannes_. Handbuch zum N.T. (1926). Loisy, A., _L'Apocalypse de Jean_ (1923). Matheson, _Sidelights upon Patmos_. Milligan, W., _The Revelation of St. John_. Schaff's Popular Comm. (1885).,_The Book of Revelation_. Expositor's Bible (1889).,_Lectures on the Apocalypse_ (1892).,_Discussions on the Apocalypse_ (1893). Moffatt, James, _Intr. to Literature of the N.T_. (1911).,_Revelation in Expos. Greek Testament_ (1910). Moule, H.C., _Some Thoughts on the Seven Epistles_ (1915). Mozley, _The Christian's Hope in the Apocalypse_ (1915). Oman, John, _The Book of Revelation_ (1923).,_The Text of Revelation_ (1928). Osborn, _The Lion and the Lamb_ (1922). Palmer, _The Drama of the Apocalypse_ (1902). Paul, _Latter Day Light on the Apocalypse_ (1898). Peake, A. S., _The Revelation of John_ (1921). Porter, F. C., _The Messages of the Apocalyptic Writers_ (1905). Pounder, _Historical Notes on the Book of Revelation_ (1912). Prager, L., _Die Offenbarung Johannis_ (1901). Ramsay, A., _Revelation in Westminster N.T_. (1910). Ramsay, W. M., _The Letters to the Seven Churches of Asia_ (1904). Rauch, _Offenbarung des Johannis_ (1894). Reymond, _L'apocalypse_ (1908). Ross, J. J., _Pearls from Patmos_ (1923). Russell, J. S., _The Parousia_ (1878). Sabatier, _Les Origines Litteraires et la Comp. de l'Apoc_. (1888). Schlatter, _Der Evangelist Johannes_ (1931). Schoen, _L'Origine de l'Apocalypse_ (1887). Scott, C. Anderson, _Revelation in New Century Bible_ (1902). Scott, C. A., _Revelation in Devot. Comm_. (1906). Scott, J. J., _Lectures on the Apocalypse_ (1909). Selwyn, E. C., _The Christian Prophets and the Prophetic Apocalypse_ (1901). Shepherd, W. J. L., _The Revelation of St. John the Divine_. 2 vols. (1923). Simcox, W. H., _Revelation in Cambridge Greek Testament_ (1893). Smith, J. A., _Revelation in American Comm_. (1888).,_The World Lighted_ (1890).,_The Divine Parable of History_ (1901). Spitta, F., _Die Offenbarung des Johannis_ (1889). Strange, _Instructions on the Revelation of St. John the Divine_ (1900). Swete, H. B., _The Apocalypse of St. John_ (1906). 2nd ed. 1907. Turner, C. H., _Studies in Early Church History_ (1912). Vischer, _Die Offenb. Johan. eine judische Apok_ (1886). Volter, _Offenb. Johannis_. 2 Aufl. (1911).,_Das Problem der Apok_. (1893). Weiss, B., _Die Johannes-Apokalypse_. Textkrit. (1891, 2 Aufl. 1902). Weiss, J., _Offenb. Johannis_ (1904). Wellhausen, J., _Analyse der Offenb_. (1907). Weyland, _Omwerkings-en Compilatie-Hupothesen Toegepast op de Apok_. (1888). Whiting, _The Revelation of John_ (1918). Zahn, _Introduction to the N.T_. 3 vols. (1909).,_Komm_. (1926).
rwp@Romans:1:7 @{In Rome} (\en Rmi\). One late uncial (G of tenth century) and a cursive omit these words here and one or two other late MSS. omit \en Rmi\ in verse 15|. This possibly proves the Epistle was circulated as a circular to a limited extent, but the evidence is late and slight and by no means shows that this was the case in the first century. It is not comparable with the absence of \en Ephesi\ in strkjv@Ephesians:1:1| from Aleph and B (the two oldest and best MSS.). {Beloved of God} (\agaptois theou\). Ablative case of \theou\ after the verbal adjective like \didaktoi theou\ (taught of God) in strkjv@John:6:45| (Robertson, _Grammar_, p. 516). {From God our Father and the Lord Jesus Christ} (\apo theou patros hmn kai kuriou Isou Christou\). "St. Paul, if not formally enunciating a doctrine of the Divinity of Christ, held a view which cannot really be distinguished from it" (Sanday and Headlam). Paul's theology is clearly seen in the terms used in verses 1-7|.
rwp@Romans:3:21 @{But now apart from the law} (\nuni de chris nomou\). He now (\nuni\ emphatic logical transition) proceeds carefully in verses 21-31| the {nature} of the God-kind of righteousness which stands manifested (\dikaiosun theou pephanertai\, perfect passive indicative of \phanero\, to make manifest), the {necessity} of which he has shown in strkjv@1:18-3:20|. This God kind of righteousness is "apart from law" of any kind and all of grace (\chariti\) as he will show in verse 24|. But it is not a new discovery on the part of Paul, but "witnessed by the law and the prophets" (\marturoumen\, present passive participle, \hupo tou nomou kai tn prophtn\), made plain continuously by God himself.
rwp@Romans:3:26 @{For the shewing} (\pros tn endeixin\). Repeats point of \eis endeixin\ of 25| with \pros\ instead of \eis\. {At this present season} (\en ti nun kairi\). "In the now crisis," in contrast with "done aforetime." {That he might himself be} (\eis to einai auton\). Purpose with \eis\ to and the infinitive \einai\ and the accusative of general reference. {Just and the justifier of} (\dikaion kai dikaiounta\). "This is the key phrase which establishes the connexion between the \dikaiosun theou\ and the \dikaiosun ek pistes\" (Sanday and Headlam). Nowhere has Paul put the problem of God more acutely or profoundly. To pronounce the unrighteous righteous is unjust by itself (Romans:4:5|). God's mercy would not allow him to leave man to his fate. God's justice demanded some punishment for sin. The only possible way to save some was the propitiatory offering of Christ and the call for faith on man's part.
rwp@Romans:5:11 @{But also glorying in God} (\alla kai kauchmenoi en ti thei\). Basis of all the exultation above (verses 1-5|). {Through whom we have now received the reconciliation} (\di hou nun tn katallagn elabomen\). Second aorist active indicative of \lamban\, looked at as a past realization, "now" (\nun\) in contrast with the future consummation and a sure pledge and guarantee of it.
rwp@Romans:6:19 @{I speak after the manner of men} (\anthrpinon leg\). "I speak a human word." He begs pardon for using "slaving" in connection with righteousness. But it is a good word, especially for our times when self-assertiveness and personal liberty bulk so large in modern speech. See strkjv@3:5; strkjv@Galatians:3:15| where he uses \kata anthrpon\. {Because of the infirmity of your flesh} (\dia tn astheneian ts sarkos humn\). Because of defective spiritual insight largely due to moral defects also. {Servants to uncleanness} (\doula ti akatharsii\). Neuter plural form of \doulos\ to agree with \mel\ (members). Patently true in sexual sins, in drunkenness, and all fleshly sins, absolutely slaves like narcotic fiends. {Songs:now} (\houts nun\). Now that you are born again in Christ. Paul uses twice again the same verb \paristmi\, to present (\parestsate, parastsate\). {Servants to righteousness} (\doula ti dikaiosuni\). Repeats the idea of verse 18|. {Unto sanctification} (\eis hagiasmon\). This the goal, the blessed consummation that demands and deserves the new slavery without occasional lapses or sprees (verse 15|). This late word appears only in LXX, N.T., and ecclesiastical writers so far. See on strkjv@1Thessalonians:4:3; strkjv@1Corinthians:1:30|. Paul includes sanctification in his conception of the God-kind (1:17|) of righteousness (both justification, strkjv@1:18-5:21| and sanctification, chapters 6-8|). It is a life process of consecration, not an instantaneous act. Paul shows that we ought to be sanctified (6:1-7:6|) and illustrates the obligation by death (6:1-14|), by slavery (6:15-23|), and by marriage (7:1-6|).
rwp@Romans:7:6 @{But now} (\nuni de\). In the new condition. {Wherein we were holden} (\en hi kateichometha\). Imperfect passive of \katech\, picture of our former state (same verb in strkjv@1:18|). {In newness of spirit} (\en kainotti pneumatos\). The death to the letter of the law (the old husband) has set us free to the new life in Christ. Songs:Paul has shown again the obligation on us to live for Christ.
rwp@Romans:7:17 @{Songs:now} (\nuni de\). A logical contrast, "as the case really stands." {But sin that dwelleth in me} (\all' h enoikousa en emoi hamartia\). "But the dwelling in me sin." Not my true self, my higher personality, but my lower self due to my slavery to indwelling sin. Paul does not mean to say that his whole self has no moral responsibility by using this paradox. "To be saved from sin, a man must at the same time own it and disown it" (Denney).
rwp@Romans:8:1 @{Therefore now} (\ara nun\). Two particles. Points back to the triumphant note in strkjv@7:25| after the preceding despair. {No condemnation} (\ouden katakrima\). As sinners we deserved condemnation in our unregenerate state in spite of the struggle. But God offers pardon "to those in Christ Jesus (\tois en Christi Isou\). This is Paul's Gospel. The fire has burned on and around the Cross of Christ. There and there alone is safety. Those in Christ Jesus can lead the consecrated, the crucified, the baptized life.
rwp@Romans:11:30 @{Ye in time past} (\humeis pote\). Ye Gentiles (1:18-32|). {Were disobedient} (\epeithsate\). First aorist active indicative of \apeithe\, to disbelieve and then to disobey. "Ye once upon a time disobeyed God." {By their disobedience} (\ti toutn apeithii\). Instrumental case, "by the disobedience of these" (Jews). Note "now" (\nun\) three times in this sentence.
rwp@Romans:15:25 @{But now} (\nuni de\). Repeats the very words used in 23|. {I go} (\poreuomai\). Futuristic present as in strkjv@John:14:2|. {Ministering unto the saints} (\diakonon tois hagiois\). Present active participle of purpose like \eulogounta\ in strkjv@Acts:3:26|. This collection had been one of Paul's chief cares for over a year now (see strkjv@2Corinthians:8; 9|). See strkjv@2Corinthians:8:4|.
rwp@Romans:16:26 @{But now is manifested} (\phanerthentos de nun\). First aorist passive participle of \phanero\, to make plain, genitive case in agreement with \mustriou\. {By the scriptures of the prophets} (\dia graphn prophtikn\). "By prophetic scriptures." Witnessed by the law and the prophets (3:21|). This thread runs all through Romans. {According to the command of the eternal God} (\kat' epitagn tou ainiou theou\). Paul conceives that God is in charge of the redemptive work and gives his orders (1:1-5; strkjv@10:15f.|). The same adjective \ainios\ is here applied to God that is used of eternal life and eternal punishment in strkjv@Matthew:25:46|. {Unto obedience of faith} (\eis hupakon ts pistes\). See strkjv@1:5|. {Made known unto all the nations} (\eis panta ta ethn gnristhentos\). First aorist passive participle of \gnriz\, still the genitive case agreeing with \mustriou\ in verse 25|.
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