OT-HISTORY.filter - rwp note:
rwp@
1Corinthians:12:6 @{Of workings} (\energmatn\). Late word, here only in N.T., the effect of a thing wrought (from \energe\, to operate, perform, energize). Paul uses also the late kindred word \energeia\ (Colossians:1:29; strkjv@2:12|) for efficiency. {Who worketh all things in all} (\ho energn ta panta en pasin\). Paul is not afraid to say that God is the Energy and the Energizer of the Universe. "I say that the magnet floats in space by the will of God" (Dr. W. R. Whitney, a world figure in science). This is his philosophic and scientific theory of the Cosmos. No one has shown Paul's philosophy and science to be wrong. Here he is speaking only of spiritual gifts and results as a whole, but he applies this principle to the universe (\ta panta\) in strkjv@Colossians:1:16| (of Christ) and in strkjv@Romans:11:36| (of God). Note the Trinity in these verses: the same Spirit (verse 4|), the same Lord (Jesus) in verse 5|, the same God (the Father) in verse 6|.
rwp@1Corinthians:12:9 @{Faith} (\pistis\). Not faith of surrender, saving faith, but wonder-working faith like that in strkjv@13:2| (Matthew:17:20; strkjv@21:21|). Note here \en ti auti pneumati\ (in the same Spirit) in contrast with \dia\ and \kata\ in verse 8|. {Gifts of healings} (\charismata iamatn\). \Iama\, old word from \iaomai\, common in LXX, in N.T. only in this chapter. It means acts of healing as in strkjv@Acts:4:30| (cf. strkjv@James:5:14|) and strkjv@Luke:7:21| (of Jesus). Note \en\ here as just before.
rwp@1Corinthians:12:28 @{God hath set some} (\hous men etheto ho theos\). See verse 18| for \etheto ho theos\. Note middle voice (for his own use). Paul begins as if he means to say \hous men apostolous, hous de prophtas\ (some apostles, some prophets), but he changes the construction and has no \hous de\, but instead \prton, deuteron, epeita\ (first, second, then, etc.). {In the church} (\en ti ekklsii\). The general sense of \ekklsia\ as in strkjv@Matthew:16:18| and later in strkjv@Colossians:1:18,24; strkjv@Ephesians:5:23,32; strkjv@Hebrews:12:23|. See list also in strkjv@Ephesians:4:11|. See on ¯Matthew:10:2| for \apostolous\, the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve. {Prophets} (\prophtas\). For-speakers for God and Christ. See the list of prophets and teachers in strkjv@Acts:13:1| with Barnabas first and Saul last. Prophets are needed today if men will let God's Spirit use them, men moved to utter the deep things of God. {Teachers} (\didaskalous\). Old word from \didask\, to teach. Used to the Baptist (Luke:3:12|), to Jesus (John:3:10; strkjv@13:13|), and of Paul by himself along with \apostolos\ (1Timothy:2:7|). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See strkjv@Ephesians:4:11|. {Then miracles} (\epeita dunameis\). Here a change is made from the concrete to the abstract. See the reverse in strkjv@Romans:12:7|. See these words (\dunameis, iamtn, glssn\) in verses 9,10| with \glssn\, last again. But these two new terms (helps, governments). {Helps} (\antilmpseis\). Old word, from \antilambanomai\, to lay hold of. In LXX, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. {Governments} (\kubernseis\). Old word from \kuberna\ (cf. \Kubernts\ in strkjv@Acts:27:11|) like Latin _gubernare_, our govern. Songs:a governing. Probably Paul has in mind bishops (\episcopoi\) or elders (\presbuteroi\), the outstanding leaders (\hoi proistamenoi\ in strkjv@1Thessalonians:5:12; strkjv@Romans:12:8|; \hoi hgoumenoi\ in strkjv@Acts:15:22; strkjv@Hebrews:13:7,17,24|). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See strkjv@Phillipians:1:1| for both officers.
rwp@1Corinthians:13:5 @{Doth not behave itself unseemly} (\ouk aschmonei\). Old verb from \aschmn\ (12:23|). In N.T. only here and strkjv@7:36|. Not indecent. {Seeketh not its own} (\ou ztei ta heauts\). Its own interests (10:24,33|). {Is not provoked} (\ou paroxunetai\). Old word. In N.T. only here and strkjv@Acts:17:16| which see. Irritation or sharpness of spirit. And yet Paul felt it in Athens (exasperation) and he and Barnabas had \paroxusmos\ (paroxysm) in Antioch (15:39|). See good sense of \paroxusmos\ in strkjv@Hebrews:10:24|. {Taketh not account of evil} (\ou logizetai to kakon\). Old verb from \logos\, to count up, to take account of as in a ledger or note-book, "the evil" (\to kakon\) done to love with a view to settling the account.
rwp@1Corinthians:13:12 @{In a mirror} (\di' esoptrou\). By means of a mirror (\esoptron\, from \opt\, old word, in papyri). Ancient mirrors were of polished metal, not glass, those in Corinth being famous. {Darkly} (\en ainigmati\). Literally, in an enigma. Old word from \ainissomai\, to express obscurely. This is true of all ancient mirrors. Here only in N.T., but often in LXX. "To see a friend's face in a cheap mirror would be very different from looking at the friend" (Robertson and Plummer). {Face to face} (\prospon pros prospon\). Note triple use of \pros\ which means facing one as in strkjv@John:1:1|. \Prospon\ is old word from \pros\ and \ops\, eye, face. {Shall I know} (\epignsomai\). I shall fully (\epi-\) know. Future middle indicative as \ginsk\ (I know) is present active and \epegnsthn\ (I was fully known) is first aorist passive (all three voices).
rwp@1Corinthians:15:1 @{I make known} (\gnriz\). See on ¯12:3| for this common verb. As if in reproach. {The gospel which I preached unto you} (\to euaggelion ho euggelisamn humin\). Cognate accusative, "the gospel which I gospelized unto you." Note augment \\ after \eu-\ like compound verb with preposition. Note repetition of relative (\ho, en hi, di hou\, and \tini\ like relative) without \kai\ (and), asyndeton.
rwp@1Corinthians:15:4 @{And that he was buried} (\kai hoti etaph\). Note \hoti\ repeated before each of the four verbs as a separate item. Second aorist passive indicative of \thapt\, old verb, to bury. This item is an important detail as the Gospels show. {And that he hath been raised} (\kai hoti eggertai\). Perfect passive indicative, not \gerth\ like {rose} of the King James' Version. There is reason for this sudden change of tense. Paul wishes to emphasize the permanence of the resurrection of Jesus. He is still risen. {On the third day} (\ti hmeri ti triti\). Locative case of time. Whether Paul had seen either of the Gospels we do not know, but this item is closely identified with the fact of Christ's resurrection. We have it in Peter's speech (Acts:10:40|) and Jesus points it out as part of prophecy (Luke:24:46|). The other expression occasionally found "after three days" (Mark:10:34|) is merely free vernacular for the same idea and not even strkjv@Matthew:12:40| disturbs it. See on ¯Luke:24:1| for record of the empty tomb on the first day of the week (the third day).
rwp@2Thessalonians:2:3 @{Let no man beguile you in any wise} (\m tis humas exapatsi kata mdena tropon\). First aorist active subjunctive of \exapata\ (old verb to deceive, strengthened form of simple verb \apata\) with double negative (\m tis, mdena\) in accord with regular Greek idiom as in strkjv@1Corinthians:16:11| rather than the aorist imperative which does occur sometimes in the third person as in strkjv@Mark:13:15| (\m katabat\). Paul broadens the warning to go beyond conversation and letter. He includes "tricks" of any kind. It is amazing how gullible some of the saints are when a new deceiver pulls off some stunts in religion. {For it will not be} (\hoti\). There is an ellipse here of \ouk estai\ (or \gensetai\) to be supplied after \hoti\. Westcott and Hort make an anacoluthon at the end of verse 4|. The meaning is clear. \Hoti\ is causal, because, but the verb is understood. The second coming not only is not "imminent," but will not take place before certain important things take place, a definite rebuff to the false enthusiasts of verse 2|. {Except the falling away come first} (\ean m elthi h apostasia prton\). Negative condition of the third class, undetermined with prospect of determination and the aorist subjunctive. \Apostasia\ is the late form of \apostasis\ and is our word apostasy. Plutarch uses it of political revolt and it occurs in I Macc. strkjv@2:15 about Antiochus Epiphanes who was enforcing the apostasy from Judaism to Hellenism. In strkjv@Joshua:22:22| it occurs for rebellion against the Lord. It seems clear that the word here means a religious revolt and the use of the definite article (\h\) seems to mean that Paul had spoken to the Thessalonians about it. The only other New Testament use of the word is in strkjv@Acts:21:21| where it means apostasy from Moses. It is not clear whether Paul means revolt of the Jews from God, of Gentiles from God, of Christians from God, or of the apostasy that includes all classes within and without the body of Christians. But it is to be {first} (\prton\) before Christ comes again. Note this adverb when only two events are compared (cf. strkjv@Acts:1:1|). {And the man of sin be revealed, the son of perdition} (\kai apokaluphthi ho anthrpos ts anomias, ho huios ts apleias\). First aorist passive subjunctive after \ean m\ and same condition as with \elthi\. The use of this verb \apokalupt\, like \apokalupsin\ of the second coming in strkjv@1:7|, seems to note the superhuman character (Milligan) of the event and the same verb is repeated in verses 6,8|. The implication is that {the man of sin} is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2Corinthians:11:13ff.|), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in verse 8|) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (verse 4|). He seems to be the Antichrist of strkjv@1John:2:18|. The terrible phrase, the son of perdition, is applied to Judas in strkjv@John:17:12| (like Judas doomed to perdition), but here to the lawless one (\ho anomos\, verse 8|), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time.
rwp@2Thessalonians:2:4 @{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:2:5 @{When I was yet with you} (\eti n pros humas\). The present participle takes the time of the verb \elegon\ (imperfect active), {I used to tell you these things}. Songs:Paul recalls their memory of his words and leaves us without the clue to his idea. We know that one of the charges against him was that Jesus was another king, a rival to Caesar (Acts:17:7|). That leads one to wonder how far Paul went when there in contrasting the kingdom of the world of which Rome was ruler and the kingdom of God of which Christ is king. Frame notes Paul's abrupt question here "with an unfinished sentence behind him" (verses 3f.|), even "with a trace of impatience."
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@2Thessalonians:2:7 @{For the mystery of lawlessness doth already work} (\to gar mustrion d energeitai ts anomias\). See strkjv@1Thessalonians:2:13| for \energeitai\. The genitive \ts anomias\ (lawlessness) describes \to mustrion\ (note emphatic position of both). This mystery (\mustrion\ secret, from \musts\, an initiate, \mue\, to wink or blink) means here the secret purpose of lawlessness already at work, the only instance of this usage in the N.T. where it is used of the kingdom of God (Matthew:13:11|), of God (1Corinthians:2:1|) and God's will (Ephesians:1:9|), of Christ (Ephesians:3:4|), of the gospel (Ephesians:6:9|), of faith (1Timothy:3:9|), of godliness (1Timothy:3:16|), of the seven stars (Revelation:1:20|), of the woman (Revelation:17:7|). But this secret will be "revealed" and then we shall understand clearly what Paul's meaning is here. {Until he be taken out of the way} (\hes ek mesou gentai\). Usual construction with \hes\ for the future (aorist middle subjunctive, \gentai\). Note absence of \an\ as often in N.T. and the \Koin\. Paul uses \hes\ only here and strkjv@1Corinthians:4:5|. When the obstacle is removed then the mystery of lawlessness will be revealed in plain outline.
rwp@2Thessalonians:2:8 @{And then} (\kai tote\). Emphatic note of time, {then} when the restraining one (\ho katechn\) is taken out of the way, then \the lawless one\ (\ho anomos\), the man of sin, the man of perdition, will be revealed. {Whom the Lord [Jesus] shall slay} (\hon ho kurios [Isous] anelei\). Whether Jesus is genuine or not, he is meant by Lord. \Anelei\ is a late future from \anaire\, in place of \anairsei\. Paul uses strkjv@Isaiah:11:4| (combining {by the word of his mouth} with {in breath through lips}) to picture the triumph of Christ over this adversary. It is a powerful picture how the mere breath of the Lord will destroy this arch-enemy (Milligan). {And bring to naught by the manifestation of his coming} (\kai katargsei ti epiphaneii ts parousias autou\). This verb \katarge\ (\kata, argos\) to render useless, rare in ancient Greek, appears 25 times in Paul and has a variety of renderings. In the papyri it has a weakened sense of hinder. It will be a grand fiasco, this advent of the man of sin. Paul here uses both \epiphaneia\ (\epiphany\, elsewhere in N.T. in the Pastorals, familiar to the Greek mind for a visit of a god) and \parousia\ (more familiar to the Jewish mind, but common in the papyri) of the second coming of Christ. "The apparition of Jesus heralds his doom" (Moffatt). The mere appearance of Christ destroys the adversary (Vincent).
rwp@2Thessalonians:2:9 @{Whose coming is} (\hou estin h parousia\). Refers to \hon\ in verse 8|. The Antichrist has his \parousia\ also. Deissmann (_Light from the Ancient East_, pp. 374, 378) notes an inscription at Epidaurus in which "Asclepius manifested his \Parousia\." Antiochus Epiphanes is called _the manifest god_ (III Macc. strkjv@5:35). Songs:the two Epiphanies coincide. {Lying wonders} (\terasin pseudous\). "In wonders of a lie." Note here the three words for the miracles of Christ (Hebrews:2:4|), power (\dunamis\), signs (\smeia\), wonders (\terata\), but all according to the working of Satan (\kata energeian tou Satana\, the energy of Satan) just as Jesus had foretold (Matthew:24:24|), wonders that would almost lead astray the very elect.
rwp@2Thessalonians:2:10 @{With all deceit of unrighteousness} (\en pasi apati adikias\). This pastmaster of trickery will have at his command all the energy and skill of Satan to mislead and deceive. How many illustrations lie along the pathway of Christian history. {For them that are perishing} (\tois apollumenois\). Dative case of personal interest. Note this very phrase in strkjv@2Corinthians:2:15; strkjv@4:3|. Present middle participle of \appollumi\, to destroy, the dreadful process goes on. {Because} (\anth' hon\). In return for which things (\anti\ and the genitive of the relative pronoun). Same idiom in strkjv@Luke:1:20; strkjv@12:3; strkjv@19:44; strkjv@Acts:12:23| and very common in the LXX. {The love of the truth} (\tn agapn ts altheias\). That is the gospel in contrast with _lying_ and _deceit_. {That they might be saved} (\eis to sthnai autous\). First aorist passive infinitive of \sz\ with \eis to\, again, epexegetic purpose of {the truth} if they had heeded it.
rwp@2Thessalonians:2:11 @{And for this reason God sendeth them} (\kai dia touto pempei autois ho theos\). Futuristic (prophetic) present of the time when the lawless one is revealed. Here is the definite judicial act of God (Milligan) who gives the wicked over to the evil which they have deliberately chosen (Romans:1:24,26,28|). {A working of error} (\energeian plans\). Terrible result of wilful rejection of the truth of God. {That they should believe a lie} (\eis to pisteusai autous ti pseudei\). Note \eis to\ again and \ti pseudei\ (the lie, the falsehood already described), a contemplated result. Note strkjv@Romans:1:25| "who changed the truth of God into the lie."
rwp@2Thessalonians:3:1 @{Finally} (\to loipon\). Accusative of general reference. Cf. \loipon\ strkjv@1Thessalonians:4:1|. {Pray} (\proseuchesthe\). Present middle, keep on praying. Note \peri\ as in strkjv@1Thessalonians:5:25|. {That the word of the Lord may run and be glorified} (\hina ho logos tou kuriou trechi kai doxaztai\). Usual construction of \hina\ after \proseuchomai\, sub-final use, content and purpose combined. Note present subjunctive with both verbs rather than aorist, may keep on running and being glorified, two verbs joined together nowhere else in the N.T. Paul probably derived this metaphor from the stadium as in strkjv@1Corinthians:9:24ff.; strkjv@Galatians:2:2; strkjv@Romans:9:16; strkjv@Phillipians:2:16; strkjv@2Timothy:4:7|. Lightfoot translates "may have a triumphant career." On the word of the Lord see on ¯1Thessalonians:1:8|. Paul recognizes the close relation between himself and the readers. He needs their prayers and sympathy and he rejoices in their reception of the word of the Lord already, {even as also it is with you} (\kaths kai pros humas\). "As it does in your case" (Frame).
rwp@2Thessalonians:3:2 @{And that we may be delivered} (\kai hina rusthmen\). A second and more personal petition (Milligan). First aorist passive subjunctive of \ruomai\, old verb to rescue. Note change in tense from present to aorist (effective aorist). {From unreasonable and evil men} (\apo tn atopn kai ponrn anthrpn\). Ablative case with \apo\. Originally in the old Greek \atopos\ (\a\ privative and \topos\) is out of place, odd, unbecoming, perverse, outrageous, both of things and persons. \Ponros\ is from \pone\, to work (\ponos\), looking on labour as an annoyance, bad, evil. Paul had a plague of such men in Corinth as he had in Thessalonica. {For all have not faith} (\ou gar pantn h pistis\). Copula \estin\ not expressed. \Pantn\ is predicate possessive genitive, faith (article with abstract substantive) does not belong to all. Hence their evil conduct.
rwp@2Thessalonians:3:4 @{And we have confidence} (\pepoithomen\). Second perfect indicative of \peith\, to persuade, intransitive in this tense, we are in a state of trust. {In the Lord touching you} (\en kurii eph' humas\). Note the two prepositions, \en\ in the sphere of the Lord (1Thessalonians:4:1|) as the _ground_ of Paul's confident trust, \eph'\ (\epi\) with the accusative (towards you) where the dative could have been used (cf. strkjv@2Corinthians:2:3|). {Ye both do and will do} (\[kai] poieite kai poisete\). Compliment and also appeal, present and future tenses of \poie\. {The things which we command} (\ha paraggellomen\). Note of apostolic authority here, not advice or urging, but command.
rwp@2Thessalonians:3:10 @{This} (\touto\). What he proceeds to give. {If any will not work, neither let him eat} (\hoti ei tis ou thelei ergazesthai mde esthiet\). Recitative \hoti\ here not to be translated, like our modern quotation marks. Apparently a Jewish proverb based on strkjv@Genesis:3:19|. Wetstein quotes several parallels. Moffatt gives this from Carlyle's _Chartism_: "He that will not work according to his faculty, let him perish according to his necessity." Deissmann (_Light from the Ancient East_, p. 314) sees Paul borrowing a piece of workshop morality. It was needed, as is plain. This is a condition of the first class (note negative \ou\) with the negative imperative in the conclusion.
rwp@2Thessalonians:3:14 @{And if any one obeyeth not our word by this epistle} (\ei de tis ouch hupakouei ti logi hmn dia ts epistols\). Paul sums up the issue bluntly with this ultimatum. Condition of the first class, with negative \ou\, assuming it to be true. {Note that man} (\touton smeiousthe\). Late verb \smeio\, from \smeion\, sign, mark, token. Put a tag on that man. Here only in N.T. "The verb is regularly used for the signature to a receipt or formal notice in the papyri and the ostraca of the Imperial period" (Moulton & Milligan's _Vocabulary_). How this is to be done (by letter or in public meeting) Paul does not say. {That ye have no company with him} (\m sunanamignusthai auti\). The MSS. are divided between the present middle infinitive as above in a command like strkjv@Romans:12:15; strkjv@Phillipians:3:16| or the present middle imperative \sunanamignusthe\ (\-ai\ and \-e\ often being pronounced alike in the _Koin_). The infinitive can also be explained as an indirect command. This double compound verb is late, in LXX and Plutarch, in N.T. only here and strkjv@1Corinthians:5:9,11|. \Auti\ is in associative instrumental case. {To the end that he may be ashamed} (\hina entrapi\). Purpose clause with \hina\. Second aorist passive subjunctive of \entrep\, to turn on, middle to turn on oneself or to put to shame, passive to be made ashamed. The idea is to have one's thoughts turned in on oneself.
rwp@2Thessalonians:3:17 @{Of me Paul with mine own hand} (\ti emi cheiri Paulou\). Instrumental case \cheiri\. Note genitive \Paulou\ in apposition with possessive idea in the possessive pronoun \emi\. Paul had dictated the letter, but now wrote the salutation in his hand. {The token in every epistle} (\smeion en pasi epistoli\). Mark (verse 14|) and proof of the genuineness of each epistle, Paul's signature. Already there were spurious forgeries (2Thessalonians:2:2|). Thus each church was enabled to know that Paul wrote the letter. If only the autograph copy could be found!
rwp@2Timothy:1:16 @{Grant mercy} (\di eleos\). The phrase nowhere else in the N.T. Second aorist active optative of \didmi\, the usual form being \doi\. This is the usual construction in a wish about the future. {Unto the house of Onesiphorus} (\ti Onsiphorou oiki\). The same phrase in strkjv@4:19|. Apparently Onesiphorus is now dead as is implied by the wish in strkjv@1:18|. {For he oft refreshed me} (\hoti pollakis me anepsuxen\). First aorist active indicative of \anapsuch\, old verb, to cool again, in LXX and _Koin_ often, here only in N.T., but \anapsuxis\ in strkjv@Acts:3:20|. In the first imprisonment or the second. If he lost his life for coming to see Paul, it was probably recently during this imprisonment. {Was not ashamed of my chain} (\halusin mou ouk epaischunth\). Passive deponent again (first aorist indicative) with accusative as in strkjv@1:8|. For \halusin\ (chain) see strkjv@Ephesians:6:20|. Note absence of augment in \epaischunth\.
rwp@2Timothy:2:5 @{If also a man contend in the games} (\ean de kai athli tis\). Condition of third class with present (linear) active subjunctive of \athle\, old and common verb (from \athlos\, a contest), only this verse in N.T., but \sunathle\ in strkjv@Phillipians:1:27|. Note sharp distinction between \athli\ (present subjunctive, engage in a contest in general) and \athlsi\ (first aorist active subjunctive, engage in a particular contest). Not "except he have contended," but simply "unless he contend" (in any given case) "lawfully" (\nomims\). Old adverb, agreeably to the law, in N.T. only here and strkjv@1Timothy:1:8|. {Is not crowned} (\ou stephanoutai\). Present passive indicative of \stephano\, old verb (from \stephanos\, crown), in N.T. only here and strkjv@Hebrews:2:7,9|. One apodosis for two protases. The victor in the athletic contests was crowned with a garland.
rwp@2Timothy:2:11 @{Faithful is the saying} (\pistos ho logos\). The saying which follows here though it can refer to the preceding as in strkjv@1Timothy:4:9|. See strkjv@1Timothy:1:15|. It is possible that from here to the end of 13| we have the fragment of an early hymn. There are four conditions in these verses (11-13|), all of the first class, assumed to be true. Parallels to the ideas here expressed are found in strkjv@2Thessalonians:1:5; strkjv@1Corinthians:4:8; strkjv@2Corinthians:7:3; strkjv@Romans:6:3-8; strkjv@Colossians:3:1-4|. Note the compounds with \sun\ (\sunapethanomen\, {we died with}, from \sunapothnesko\ as in strkjv@2Corinthians:7:3|; \sunzsomen\, {we shall live with}, from \sunza\ as in strkjv@2Corinthians:7:3|; \sumbasileusomen\, {we shall reign with}, from \sumbasileu\ as in strkjv@1Corinthians:4:8|). For \hupomenomen\ (we endure) see strkjv@1Corinthians:13:7| and for \apistoumen\ (we are faithless) see strkjv@Romans:3:3|. The verb \arneomai\, to deny (\arnsometha\, we shall deny, \arnsetai\, he will deny, \arnsasthai\, deny, first aorist middle infinitive) is an old word, common in the Gospels in the sayings of Jesus (Matthew:10:33; strkjv@Luke:12:9|), used of Peter (Mark:14:70|), and is common in the Pastorals (1Timothy:5:8; strkjv@Titus:2:12; strkjv@2Timothy:3:5|). Here in verse 13| it has the notion of proving false to oneself, a thing that Christ "cannot" (\ou dunatai\) do.
rwp@2Timothy:3:14 @{But abide thou} (\su de mene\). Emphatic contrast (\su de\), "But thou." Present active imperative of \men\, common verb, to remain. {In the things which} (\en hois\). The antecedent to \hois\ is not expressed ("in which things") and the relative is attracted from \ha\ accusative with \emathes\ (didst learn, second aorist active indicative of \manthan\) to the case of the unexpressed antecedent (locative with \en\). {Hast been assured of} (\epistths\). First aorist passive indicative of \pisto\, old verb (from \pistos\, faithful), to make reliable, only here in N.T. {Knowing from whom} (\eids para tinn\). Second perfect active participle of \oida\. Note \tinn\ (ablative case after \para\ in an indirect question). The list included the O.T. prophets, Paul, Eunice, Lois. There ought to be moral authority in such personages.
rwp@3John:1:3 @{I rejoiced greatly} (\echarn lian\). As in strkjv@2John:1:4; strkjv@Phillipians:4:10|, not epistolary aorist, but reference to his emotions at the good tidings about Gaius. {When brethren came} (\erchomenn adelphn\). Genitive absolute with present middle participle of \erchomai\, and so with \marturountn\ (bare witness, present active participle of \marture\). Present participle here denotes repetition, from time to time. {To the truth} (\ti altheii\). Dative case. "As always in the Johannine writings, 'truth' covers every sphere of life, moral, intellectual, spiritual" (Brooke). {Even as thou walkest in truth} (\kaths su en altheii peripateis\). "Thou" in contrast to Diotrephes (verse 9|) and others like him. On \peripate\ see strkjv@1John:1:6| and on \en altheii\ see strkjv@2John:1:4|.
rwp@3John:1:7 @{For the sake of the Name} (\huper tou onomatos\). The name of Jesus. See strkjv@Acts:5:4; strkjv@Romans:1:5| for \huper tou onomatos\ and strkjv@James:2:7| for the absolute use of "the name" as in strkjv@1Peter:4:16|. "This name is in essence the sum of the Christian creed" (Westcott) as in strkjv@1Corinthians:12:3; strkjv@Romans:10:9|. It is like the absolute use of "the Way" (Acts:9:2; strkjv@19:9,23; strkjv@24:22|). {Taking nothing} (\mden lambanontes\). Present active participle with the usual negative with participles (1John:2:4|). {Of the Gentiles} (\apo tn ethnikn\). Instead of the usual \ethnn\ (Luke:2:32|), late adjective for what is peculiar to a people (\ethnos\) and then for the people themselves (Polybius, Diodorus, not in LXX), in N.T. only here, strkjv@Matthew:5:47; strkjv@6:7; strkjv@18:17|. Like our heathen, pagan. John is anxious that Christian missionaries receive nothing from the heathen, as our missionaries have to watch against the charge of being after money. There were many travelling lecturers out for money. Paul in strkjv@1Corinthians:9| defends the right of preachers to pay, but refuses himself to accept it from Corinth because it would be misunderstood (cf. strkjv@1Thessalonians:2:6ff.; strkjv@2Corinthians:12:16ff. strkjv@12:16ff.|). Note \apo\ here as in collecting taxes (Matthew:17:25|) rather than \para\, which may be suggestive.
rwp@3John:1:14 @{Peace to thee} (\eirn soi\). _Pax tibi_ like the Jewish greeting _shalm_ (Luke:10:5; strkjv@24:36; strkjv@John:20:19,21|). {The friends} (\hoi philoi\). Those in Ephesus. {By name} (\kat' onoma\). John knew the friends in the church (at Pergamum or wherever it was) as the good shepherd calls his sheep by name (John:10:3|, the only other N.T. example of \kat' onoma\). The idiom is common in the papyri letters (Deissmann, _Light_, etc., p. 193, note 21).
rwp@Info_Acts @ SOURCES OF THE ACTS Beyond a doubt Luke employed a variety of sources for this great history as he did for the Gospel (Luke:1:1-4|). In fact, Cadbury argues that this Prologue was meant to apply to the Acts also as Volume II whether he intended to write a third volume or not. Certainly we are entitled to say that Luke used the same historical method for Acts. Some of these sources are easy to see. Luke had his own personal experience for the "we" sections. Then he had the benefit of Paul's own notes or suggestions for all that portion where Paul figures from chapters 8 to 28, since Luke was apparently with Paul in Rome when he finished the Book. This would include Paul's sermons and addresses which Luke gives unless one wishes to say, as some do, that Luke followed the style of Thucydides and composed the kind of addresses that he thought Paul would make. I see no evidence of that for each address differs from the others and suits precisely the occasion when it was delivered. The ancients frequently employed shorthand and Paul may have preserved notes of his addresses. Prof. C. C. Torrey, of Yale University, argues in his _Composition and Date of Acts_ (1916) that Luke used an Aramaic document for the first fifteen chapters of the Acts. There is an Aramaic element in certain portions of these chapters, but nothing like so pronounced as in Luke 1 and 2 after strkjv@Luke:1:1-4|. It cannot be said that Torrey has made out his case for such a single document. Luke may have had several such documents besides access to others familiar with the early days of the work in Jerusalem. There was Simon Peter whom Paul visited for two weeks in Jerusalem (Galatians:1:18|) besides other points of contact with him in Jerusalem and Antioch (Acts:15| and strkjv@Galatians:2|). There was also Barnabas who was early Paul's friend (Acts:9:27|) and who knew the beginnings as few did (Acts:4:36f.|). Besides many others it is to be observed that Paul with Luke made a special visit to Caesarea where he spent a week with the gifted Philip and his daughters with the gift of prophecy (Acts:21:8f.|). But with all the inevitable variety of sources for the information needed to cover the wide field of the Book of Acts the same mind has manifestly worked through it and it is the same style all through that appears in the "we" sections where the writer is confessedly a companion of Paul. No other companion of Paul carries this claim for the authorship and no other was a physician and no author has the external evidence from early writers.
rwp@Info_Acts @ THE HISTORICAL VALUE It was once a fad with a certain school of critics to decry Luke in the Acts as wholly untrustworthy, not above the legendary stage. But the spade has done well by Luke for inscriptions and papyri have brought remarkable confirmation for scores of points where Luke once stood all alone and was discounted because he stood alone. These will be duly noted in the proper places as they occur. Ramsay has done most in this restoration of the rank of Luke as a credible historian, as shown in particular in his _St. Paul the Traveller and the Roman Citizen_ and in _The Bearing of Recent Discovery on the Trustworthiness of the New Testament_. In every instance where discoveries have been made they have confirmed the testimony of Luke as concerning _politarchs_ in Thessalonica, _proconsul_ in Cyprus, etc. The result is that the balance of evidence is now in favour of Luke even when he still stands alone or seems to be opposed by Josephus. Luke, as it stands today, is a more credible historian than Josephus. Ramsay dares to call Luke, all things considered, the greatest of all historians, even above Thucydides. An interesting book on this phase of the subject is Chase's _The Credibility of the Acts of the Apostles_ (1902).
rwp@Acts:1:1 @{The former treatise} (\ton men prton\). Literally, the first treatise. The use of the superlative is common enough and by no means implies, though it allows, a third volume. This use of \prtos\ where only two are compared is seen between the Baptist and Jesus (John:1:15|), John and Peter (John:20:4|). The idiom is common in the papyri (Robertson, _Grammar_, pp. 662, 669). The use of \men solitarium\ here, as Hackett notes, is common in Acts. It is by no means true that \men\ requires a following \de\ by contrast. The word is merely a weakened form of \mn\=surely, indeed. The reference is to the "first treatise" and merely emphasizes that. The use of \logos\ (word) for treatise or historical narrative is common in ancient Greek as in Herodotus 6 and 9. Plato (_Phaedo_, p. 61 B) makes a contrast between \muthos\ and \logos\. {I made} (\epoisamn\). Aorist middle indicative, the middle being the usual construction for mental acts with \poie\. {O Theophilus} (\O Theophile\). The interjection \O\ here as is common, though not in strkjv@Luke:1:3|. But the adjective \kratiste\ (most excellent) is wanting here. See remarks on Theophilus on ¯Luke:1:3|. Hackett thinks that he lived at Rome because of the way Acts ends. He was a man of rank. He may have defrayed the expense of publishing both Luke and Acts. Perhaps by this time Luke may have reached a less ceremonious acquaintance with Theophilus. {Which Jesus began} (\hn rxato Isous\). The relative is attracted from the accusative \ha\ to the genitive \hn\ because of the antecedent \pantn\ (all). The language of Luke here is not merely pleonastic as Winer held. Jesus "began" "both to do and to teach" (\poiein te kai didaskein\). Note present infinitives, linear action, still going on, and the use of \te--kai\ binds together the life and teachings of Jesus, as if to say that Jesus is still carrying on from heaven the work and teaching of the disciples which he started while on earth before his ascension. The record which Luke now records is really the Acts of Jesus as much as the Acts of the Apostles. Dr. A. T. Pierson called it "The Acts of the Holy Spirit," and that is true also. The Acts, according to Luke, is a continuation of the doings and teachings of Jesus. "The following writings appear intended to give us, and do, in fact, profess to give us, that which Jesus _continued_ to do and teach after the day in which he was taken up" (Bernard, _Progress of Doctrine in the N.T._).
rwp@Acts:1:4 @{Being assembled together with them} (\sunalizomenos\). Present passive participle from \sunaliz\, an old verb in Herodotus, Xenophon, etc., from sun, with, and \haliz\, from \hals\, crowded. The margin of both the Authorized and the Revised Versions has "eating with them" as if from \sun\ and \hals\ (salt). Salt was the mark of hospitality. There is the verb \halisthte en auti\ used by Ignatius _Ad Magnes_. X, "Be ye salted in him." But it is more than doubtful if that is the idea here though the Vulgate does have _convescens illis_ "eating with them," as if that was the common habit of Jesus during the forty days (Wendt, Feine, etc.). Jesus did on occasion eat with the disciples (Luke:24:41-43; strkjv@Mark:16:14|). {To wait for the promise of the Father} (\perimenein tn epaggelian tou patros\). Note present active infinitive, to keep on waiting for (around, \peri\). In the Great Commission on the mountain in Galilee this item was not given (Matthew:28:16-20|). It is the subjective genitive, the promise given by the Father (note this Johannine use of the word), that is the Holy Spirit ("the promise of the Holy Spirit," objective genitive). {Which ye heard from me} (\hn kousate mou\). Change from indirect discourse (command), infinitives \chrizesthai\ and \perimenein\ after \parggeilen\ to direct discourse without any \eph\ (said he) as the English (Italics). Luke often does this (_oratior ariata_). Note also the ablative case of \mou\ (from me). Luke continues in verse 5| with the direct discourse giving the words of Jesus.
rwp@Acts:1:5 @{Baptized with water} (\ebaptisen hudati\) {and with the Holy Ghost} (\en pneumati baptisthsesthe hagii\). The margin has "in the Holy Ghost" (Spirit, it should be). The American Standard Version renders "in" both with "water" and "Holy Spirit" as do Goodspeed (American Translation) and Mrs. Montgomery (Centenary Translation). John's own words (Matthew:3:11|) to which Jesus apparently refers use \en\ (in) both with water and Spirit. There is a so-called instrumental use of \en\ where we in English have to say "with" (Revelation:13:10| \en machairi\, like \machairi\, strkjv@Acts:12:2|). That is to say \en\ with the locative presents the act as located in a certain instrument like a sword (Robertson, _Grammar_, pp. 589f.). But the instrumental case is more common without \en\ (the locative and instrumental cases having the same form). Songs:it is often a matter of indifference which idiom is used as in strkjv@John:21:8| we have \ti ploiarii\ (locative without \en\). They came {in} (locative case without \en\) the boat. Songs:in strkjv@John:1:31| \en hudati baptizn\ baptizing in water. No distinction therefore can be insisted on here between the construction \hudati\ and \en pneumati\ (both being in the locative case, one without, one with \en\). Note unusual position of the verb \baptisthsesthe\ (future passive indicative) between \pneumati\ and \hagii\. This baptism of the Holy Spirit was predicted by John (Matthew:3:11|) as the characteristic of the Messiah's work. Now the Messiah himself in his last message before his Ascension proclaims that in a few days the fulfilment of that prophecy will come to pass. The Codex Bezae adds here "which ye are about to receive" and "until the Pentecost" to verse 5|. {Not many days hence} (\ou meta pollas tautas hmeras\). A neat Greek idiom difficult to render smoothly into English: "Not after many days these." The litotes (not many=few) is common in Luke (Luke:7:6; strkjv@15:13; strkjv@Acts:17:27; strkjv@19:11; strkjv@20:12; strkjv@21:39; strkjv@28:14; strkjv@28:2|). The predicate use of \tautas\ (without article) is to be noted. "These" really means as a starting point, "from these" (Robertson, _Grammar_, p. 702). It was ten days hence. This idiom occurs several times in Luke (Luke:24:21; strkjv@Acts:24:21|), as elsewhere (John:4:18; strkjv@2Peter:3:1|). In strkjv@Luke:2:12| the copula is easily supplied as it exists in strkjv@Luke:1:36; strkjv@2:2|.
rwp@Acts:1:7 @{Times or seasons} (\chronous kairous\). "Periods" and "points" of time sometimes and probably so here, but such a distinction is not always maintained. See strkjv@Acts:17:26| for \kairous\ in the same sense as \chronous\ for long periods of time. But here some distinction seems to be called for. It is curious how eager people have always been to fix definite dates about the second coming of Christ as the apostles were about the political Messianic kingdom which they were expecting. {Hath set} (\etheto\). Second aorist middle indicative, emphasizing the sovereignty of the Father in keeping all such matters to himself, a gentle hint to people today about the limits of curiosity. Note also "his own" (\idii\) "authority" (\exousii\).
rwp@Acts:1:10 @{Were looking steadfastly} (\atenizontes san\). Periphrastic imperfect active of \ateniz\, a late intensive verb (intensive \a\ and \tein\, to stretch). Common in Acts and also in strkjv@Luke:4:20; strkjv@22:56| as well as strkjv@Acts:10:4|, which see. {As he went} (\poreuomenou autou\). Genitive absolute of present middle participle. They saw him slipping away from their eyes as the cloud bore him away. {Stood by them} (\pareistkeisan autois\). Past perfect active indicative of \paristmi\ and intransitive (note \i\ in B instead of \ei\ for augment, mere itacism).
rwp@Acts:1:12 @{Olivet} (\Elainos\). Genitive singular. Vulgate _Olivetum_. Made like \ampeln\. Here only in the N.T., usually \to oros tn Elain\ (the Mount of Olives), though some MSS. have Olivet in strkjv@Luke:19:29; strkjv@21:37|. Josephus (_Ant_. VII. 9, 2) has it also and the papyri (Deissmann, _Light from the Ancient East_, p. 170). {A sabbath day's journey off} (\Sabbatou echn hodon\). Luke only says here that Olivet is a Sabbath day's journey from Jerusalem, not that Jesus was precisely that distance when he ascended. In the Gospel Luke (24:50|) states that Jesus led them "over against" (\hes pros\) Bethany (about two miles or fifteen furlongs). The top of Olivet is six furlongs or three-fourths of a mile. The Greek idiom here is "having a journey of a Sabbath" after "which is nigh unto Jerusalem" (\ho estin eggus Ierousalm\), note the periphrastic construction. Why Luke mentions this item for Gentile readers in this form is not known, unless it was in his Jewish source. See strkjv@Exodus:16:29; strkjv@Numbers:35:5; strkjv@Joshua:3:4|. But it does not contradict what he says in strkjv@Luke:24:50|, where he does not say that Jesus led them all the way to Bethany.
rwp@Acts:1:14 @{With one accord} (\homothumadon\). Old adverb in \-don\ from adjective \homothumos\ and that from \homos\, same, and \thumos\, mind or spirit, with the same mind or spirit. Common in ancient Greek and papyri. In the N.T. eleven times in Acts and nowhere else save strkjv@Romans:15:6|. See strkjv@Matthew:18:19|. {Continued} (\san proskarterountes\). Periphrastic imperfect active of \proskartere\, old verb from \pros\ (perfective use) and \kartere\ from \karteros\, strong, steadfast, like the English "carry on." Already in strkjv@Mark:3:9| which see and several times in Acts and Paul's Epistles. They "stuck to" the praying (\ti proseuchi\, note article) for the promise of the Father till the answer came. {With the women} (\sun gunaixin\). Associative instrumental case plural of \gun\ after \sun\. As one would expect when praying was the chief work on hand. More women certainly included than in strkjv@Luke:8:2; strkjv@Mark:15:40f.; strkjv@Matthew:27:55f.; strkjv@Luke:23:49; strkjv@Mark:15:47; strkjv@Matthew:27:61; strkjv@Luke:23:55f.; strkjv@Mark:16:1; strkjv@Matthew:28:1; strkjv@Luke:24:1f.; strkjv@John:20:1, 11-18; strkjv@Matthew:28:9f|. There were probably other women also whose testimony was no longer scouted as it had been at first. Codex Bezae adds here "and children." {And Mary the mother of Jesus} (\kai Mariam ti mtri tou Isou\). A delicate touch by Luke that shows Mary with her crown of glory at last. She had come out of the shadow of death with the song in her heart and with the realization of the angel's promise and the prophecy of Simeon. It was a blessed time for Mary. {With his brethren} (\sun tois adelphois autou\). With his brothers, it should be translated. They had once disbelieved in him (John:7:5|). Jesus had appeared to James (1Corinthians:15:7|) and now it is a happy family of believers including the mother and brothers (half-brothers, literally) of Jesus. They continue in prayer for the power from on high.
rwp@Acts:1:18 @{Now this man} (\Houtos men oun\). Note \men oun\ again without a corresponding \de\ as in strkjv@1:6|. Verses 18,19| are a long parenthesis of Luke by way of explanation of the fate of Judas. In verse 20| Peter resumes and quotes the scripture to which he referred in verse 16|. {Obtained} (\ektsato\). First aorist middle indicative of \ktaomai\, to acquire, only in the middle, to get for oneself. With the covenant money for the betrayal, acquired it indirectly apparently according to strkjv@Matthew:26:14-16; strkjv@27:3-8| which see. {Falling headlong} (\prns genomenos\). Attic form usually \prans\. The word means, not "headlong," but "flat on the face" as opposed to \huptios\ on the back (Hackett). Hackett observes that the place suits admirably the idea that Judas hung himself (Matthew:27:5|) and, the rope breaking, fell flat on his face and {burst asunder in the midst} (\elaksen mesos\). First aorist active indicative of \lask\ old verb (here only in the N.T.), to clang, to crack, to crash, like a falling tree. Aristophanes uses it of crashing bones. \Mesos\ is predicate nominative referring to Judas. {Gushed out} (\exechuth\). First aorist passive indicative of \ekche\, to pour out.
rwp@Acts:2:1 @{Was now come} (\en ti sunplrousthai\). Luke's favourite idiom of \en\ with the articular present infinitive passive and the accusative of general reference, "in the being fulfilled completely (perfective use of \sun-\) as to the day of Pentecost." Common verb, but only in Luke in N.T. In literal sense of filling a boat in strkjv@Luke:8:23|, about days in strkjv@Luke:9:51| as here. Whether the disciples expected the coming of the Holy Spirit on this day we do not know. Blass holds that the present tense shows that the day had not yet come. It is a Hebrew idiom (Exodus:7:25|) and Luke may mean that the day of Pentecost was not yet over, was still going on, though Hackett takes it for the interval (fifty days) between Passover and Pentecost. Apparently this day of Pentecost fell on the Jewish Sabbath (our Saturday). It was the feast of first fruits. {All together in one place} (\pantes homou epi to auto\). All together in the same place. Note \homou\ here (correct text), not \homothumadon\ as in strkjv@1:14|, and so a bit of tautology.
rwp@Acts:2:4 @{With other tongues} (\heterais glssais\). Other than their native tongues. Each one began to speak in a language that he had not acquired and yet it was a real language and understood by those from various lands familiar with them. It was not jargon, but intelligible language. Jesus had said that the gospel was to go to all the nations and here the various tongues of earth were spoken. One might conclude that this was the way in which the message was to be carried to the nations, but future developments disprove it. This is a third miracle (the sound, the tongues like fire, the untaught languages). There is no blinking the fact that Luke so pictures them. One need not be surprised if this occasion marks the fulfilment of the Promise of the Father. But one is not to confound these miraculous signs with the Holy Spirit. They are merely proof that he has come to carry on the work of his dispensation. The gift of tongues came also on the house of Cornelius at Caesarea (Acts:10:44-47; strkjv@11:15-17|), the disciples of John at Ephesus (Acts:19:6|), the disciples at Corinth (1Corinthians:14:1-33|). It is possible that the gift appeared also at Samaria (Acts:8:18|). But it was not a general or a permanent gift. Paul explains in strkjv@1Corinthians:14:22| that "tongues" were a sign to unbelievers and were not to be exercised unless one was present who understood them and could translate them. This restriction disposes at once of the modern so-called tongues which are nothing but jargon and hysteria. It so happened that here on this occasion at Pentecost there were Jews from all parts of the world, so that some one would understand one tongue and some another without an interpreter such as was needed at Corinth. The experience is identical in all four instances and they are not for edification or instruction, but for adoration and wonder and worship. {As the Spirit gave them utterance} (\kaths to pneuma edidou apophtheggesthai autois\). This is precisely what Paul claims in strkjv@1Corinthians:12:10,28|, but all the same without an interpreter the gift was not to be exercised (1Corinthians:14:6-19|). Paul had the gift of tongues, but refused to exercise it except as it would be understood. Note the imperfect tense here (\edidou\). Perhaps they did not all speak at once, but one after another. \Apophtheggesthai\ is a late verb (LXX of prophesying, papyri). Lucian uses it of the ring of a vessel when it strikes a reef. It is used of eager, elevated, impassioned utterance. In the N.T. only here, verse 14; strkjv@26:25|. \Apophthegm\ is from this verb.
rwp@Acts:2:6 @{When this sound was heard} (\genomens ts phns tauts\). Genitive absolute with aorist middle participle. Note \phn\ this time, not \cho\ as in verse 1|. \Phn\ originally meant sound as of the wind (John:3:8|) or an instrument (1Corinthians:14:7,8,10|), then voice of men. The meaning seems to be that the excited "other tongues" of verse 4| were so loud that the noise drew the crowd together. The house where the 120 were may have been (Hackett) on one of the avenues leading to the temple. {Were confounded} (\sunechuth\). First aorist passive indicative of \sunche\ or \sunchun\, to pour together precisely like the Latin _confundo_, to confound. The Vulgate has it _mente confusa est_. It is an old verb, but in the N.T. only in Acts five times (2:6; strkjv@9:22; strkjv@19:32; strkjv@21:27,31|). {In his own language} (\ti idii dialekti\). Locative case. Each one could understand his own language when he heard that. Every one that came heard somebody speaking in his native tongue.
rwp@Acts:2:7 @{Were amazed} (\existanto\). Imperfect middle of \existmi\, to stand out of themselves, wide-open astonishment. {Marvelled} (\ethaumazon\). Imperfect active. The wonder grew and grew. {Galileans} (\Galilaioi\). There were few followers of Jesus as yet from Jerusalem. The Galileans spoke a rude Aramaic (Mark:14:70|) and probably crude Greek vernacular also. They were not strong on language and yet these are the very people who now show such remarkable linguistic powers. These people who have come together are all Jews and therefore know Aramaic and the vernacular _Koin_, but there were various local tongues "wherein we were born" (\en hi egennthmen\). An example is the Lycaonian (Acts:14:11|). These Galilean Christians are now heard speaking these various local tongues. The lists in verses 9-11| are not linguistic, but geographical and merely illustrate how widespread the Dispersion (\Diaspora\) of the Jews was as represented on this occasion. Jews were everywhere, these "Jews among the nations" (Acts:21:21|). Page notes four main divisions here: (I) The Eastern or Babylonian, like the Parthians, Medes, Elamites, Mesopotamians. (2) The Syrian like Judea, Cappadocia, Pontus, Asia, Phrygia, Pamphylia. (3) The Egyptian like Egypt, Libya, Cyrene. (4) The Roman. {Jews and proselytes} (\proslutoi\). These last from \proserchomai\, to come to, to join, Gentile converts to Judaism (circumcision, baptism, sacrifice). This proselyte baptism was immersion as is shown by I. Abrahams (_Studies in Pharisaism and the Gospels_, p. 38). Many remained uncircumcised and were called proselytes of the gate.
rwp@Acts:2:15 @{As ye suppose} (\hs humeis hupolambanete\). Note use of \humeis\ (ye) for decided emphasis. {The third hour} (\hra trit\). Three o'clock in the day Jewish time, nine Roman. Drunkenness belongs to the night (1Thessalonians:5:7|). It was a quick, common sense reply, and complete answer to their suspicion.
rwp@Acts:2:22 @{Hear these words} (\akousate tous logous toutous\). Do it now (aorist tense). With unerring aim Peter has found the solution for the phenomena. He has found the key to God's work on this day in his words through Joel. {as ye yourselves know} (\kaths autoi oidate\). Note \autoi\ for emphasis. Peter calls the audience to witness that his statements are true concerning "Jesus the Nazarene." He wrought his miracles by the power of God in the midst of these very people here present.
rwp@Acts:2:23 @{Him} (\touton\). "This one," resumptive and emphatic object of "did crucify and slay." {Being delivered up} (\ekdoton\). Verbal adjective from \ekdidmi\, to give out or over. Old word, but here only in the N.T. Delivered up by Judas, Peter means. {By the determinate counsel and foreknowledge of God} (\ti hrismeni bouli kai prognsi tou theou\). Instrumental case. Note both purpose (\boul\) and foreknowledge (\prognsis\) of God and "determined" (\hrismen\, perfect passive participle, state of completion). God had willed the death of Jesus (John:3:16|) and the death of Judas (Acts:1:16|), but that fact did not absolve Judas from his responsibility and guilt (Luke:22:22|). He acted as a free moral agent. {By the hand} (\dia cheiros\). Luke is fond of these figures (hand, face, etc.) very much like the Hebrew though the vernacular of all languages uses them. {Lawless men} (\anomn\). Men without law, who recognize no law for their conduct, like men in high and low stations today who defy the laws of God and man. Old word, very common in the LXX. {Ye did crucify} (\prospxantes\). First aorist active participle of \prospgnumi\, rare compound word in Dio Cassius and here only in the N.T. One must supply \ti stauri\ and so it means "fastened to the cross," a graphic picture like Paul's "nailed to the cross" (\proslsas ti stauri\) in strkjv@Colossians:2:14|. {Did slay} (\aneilate\). Second aorist active indicative with first aorist vowel \a\ instead of \o\ as is common in the _Koin_. This verb \anaire\, to take up, is often used for kill as in strkjv@Acts:12:2|. Note Peter's boldness now under the power of the Holy Spirit. He charges the people to their faces with the death of Christ.
rwp@Acts:2:35 @{Till I make} (\hes an th\). Second aorist active subjunctive of \tithmi\ with \an\ after \hes\ for the future, a common Greek idiom. This dominion of Christ as Mediator will last till the plan of the kingdom is carried out (1Corinthians:15:23-28|). Complete subjugation will come, perhaps referring to the custom of victorious kings placing their feet upon the necks of their enemies (Joshua:10:24|). {Therefore assuredly} (\Asphals oun\). Assuredly therefore, without any slip or trip (\asphals\ from \a\ privative and \sphall\, to trip, to slip. Peter draws a powerfully pungent conclusion by the use of the adverb \asphals\ and the inferential conjunction \oun\. Peter's closing sentence drives home the point of his sermon: "This very Jesus whom ye crucified (note \humeis\, strongly emphatic {ye}), him God made both Lord and Messiah" (\kai kurion kai Christon\), as David foretold in strkjv@Psalms:110| and as the events of this day have confirmed. The critics are disturbed over how Luke could have gotten the substance of this masterful address spoken on the spur of the moment with passion and power. They even say that Luke composed it for Peter and put the words in his mouth. If so, he made a good job of it. But Peter could have written out the notes of the address afterwards. Luke had plenty of chances to get hold of it from Peter or from others.
rwp@Acts:2:41 @{They then} (\Hoi men oun\). A common phrase in Acts either without antithesis as in strkjv@1:6; strkjv@5:41; strkjv@8:4,25; strkjv@9:31; strkjv@11:19; strkjv@16:5|; or with it as here, strkjv@8:25; strkjv@13:4; strkjv@14:3; strkjv@17:17; strkjv@23:31; strkjv@25:4|. \Oun\ connects with what precedes as the result of Peter's sermon while \men\ points forward to what is to follow. {Were baptized} (\ebaptisthsan\). First aorist passive indicative, constative aorist. Note that only those who had already received the word and were converted were baptized. {There were added} (\prosetethsan\). First aorist passive indicative of \prostithmi\, old verb to add, to join to. Luke means that the 3,000 were added to the 120 already enlisted. It is not stated they were all baptized by Peter or the twelve or all on the same day, though that is the natural implication of the language. The numerous pools in Jerusalem afforded ample opportunity for such wholesale baptizing and Hackett notes that the habit of orientals would place no obstacle in the way of the use of the public reservoirs. Furneaux warns us that all the 3,000 may not have been genuine converts and that many of them were pilgrims at the passover who returned home. {Souls} (\psuchai\). Persons as in verse 43|.
rwp@Acts:2:47 @{Having favor} (\echontes charin\). Cf. strkjv@Luke:2:52| of the Boy Jesus. {Added} (\prosetithei\). Imperfect active, kept on adding. If the Lord only always "added" those who join our churches. Note verse 41| where same verb is used of the 3,000. {To them} (\epi to auto\). Literally, "together." Why not leave it so? "To the church" (\ti ekklsii\) is not genuine. Codex Bezae has "in the church." {Those that were being saved} (\tous szomenous\). Present passive participle. Probably for repetition like the imperfect \prosetithei\. Better translate it "those saved from time to time." It was a continuous revival, day by day. \Sz\ like \stria\ is used for "save" in three senses (beginning, process, conclusion), but here repetition is clearly the point of the present tense.
rwp@Acts:3:13 @{His servant Jesus} (\ton paida Isoun\). This phrase occurs in strkjv@Isaiah:42:1; strkjv@52:13| about the Messiah except the name "Jesus" which Peter adds, the first part of the quotation is from strkjv@Exodus:3:6; strkjv@5:30|. The LXX translated the Hebrew _ebhedh_ by \pais\, the servant of Jehovah being a Messianic designation. But the phrase "servant of God" (\pais theou\) is applied also to Israel (Luke:1:54|) and to David (Luke:1:69; strkjv@Acts:4:25|). Paul terms himself \doulos theou\ (Titus:1:1|). \Pais\ is just child (boy or girl), and it was also used of a slave (Matthew:8:6,8,13|). But it is not here \huios\ (son) that Peter uses, but \pais\. Luke quotes Peter as using it again in this Messianic sense in strkjv@Acts:3:26; strkjv@4:27,30|. {Whom ye delivered up} (\hon humeis men paredkate\). Note emphatic use of \humeis\ (ye). No \de\ to correspond to \men\. First aorist active (\k\ aorist) plural indicative of \paradidmi\ (usual form \paredote\, second aorist). {When he} (\ekeinou\). Emphatic pronoun, that one, in contrast with "ye" (\humeis\), genitive absolute with \krinantos\, here the nearest word (Pilate), the latter.
rwp@Acts:4:7 @{In the midst} (\en ti mesi\). The Sanhedrin sat in a semicircle. {They inquired} (\epunthanonto\). Imperfect middle, began to inquire. {Or in what name} (\ en poii onomati\). As if by some magical formula such as exorcists practised (Acts:19:13|) as if to catch them by (Deuteronomy:13:1|). {Have ye done this} (\epoisate touto humeis\). Note emphatic use of \humeis\ (ye).
rwp@Acts:4:9 @{Concerning a good deed done to an impotent man} (\epi euergesii anthrpou asthenous\). Objective genitive. Note \euergesia\ (old word, in the N.T. only here and strkjv@1Timothy:6:2|), as a benefactor, not a malefactor. Skilful turn made by Peter. {Is made whole} (\sesstai\). Perfect passive indicative of \sz\, stands whole.
rwp@Acts:4:10 @{Be it known} (\gnston est\). Imperative present active third singular of \eimi\, to be, and the verbal adjective \gnston\. {Whom ye crucified} (\hon humeis estaursate\). Too good a chance to miss, and so Peter boldly charges the Sanhedrin with responsibility for the death of Jesus. Note \humeis\ (ye) again. {Whom God raised from the dead} (\hon ho theos geiren ek nekrn\). Note repetition of \hon\ (whom). This is God's answer to their act of crucifixion. {In him doth this man stand} (\en touti houtos parestken\). Rather (note play on \houtos\), "In this one (\hon, hon\) this one stands (present perfect active indicative, intransitive)." In Jesus this man stands before you whole (\hugis\). It was a centre shot.
rwp@Acts:4:15 @{They conferred among themselves} (\suneballon pros alllous\). Imperfect active again. With Peter and John and the lame man outside, they began to compare (\sun, ball\) notes and take stock of their predicament.
rwp@Acts:4:17 @{That it spread no further} (\hina m epi pleion dianemthi\). First aorist passive subjunctive of \dianem\, to distribute with \hina m\, negative purpose. {Let us threaten them} (\apeilsmetha autois\). Hortatory aorist middle subjunctive of \apeile\, old verb (note middle voice). In the N.T. only here and strkjv@1Peter:2:23|. {That they speak henceforth to no man in this name} (\mketi lalein epi ti onomati touti mdeni anthrpn\). Indirect command with the infinitive and double negative (\mketi, mdeni\). They will not say "Jesus," but make a slur at "this name," contemptuous use of \houtos\, though they apparently do mention the name "Jesus" in verse 18|.
rwp@Acts:4:20 @{For we cannot but speak} (\ou dunametha gar hmeis--m lalein\). Both negatives hold here, "For we (note emphatic \hmeis\) are not able not to speak" (what we saw and heard). This is defiance of the civil and ecclesiastical authorities that was justified, for the temple authorities stepped in between the conscience and God. Peter and John were willing to pay the price of this defiance with their lives. This is the courage of martyrs through all the ages.
rwp@Acts:4:21 @{When they had further threatened them} (\prosapeilsamenoi\). The "further" is in "pros" (in addition), {Finding nothing how they might punish them} (\mden heuriskontes to ps kolasntai autous\). Note the article "to" before \ps\ (how), "the how." Aorist middle deliberative subjunctive \kolasntai\ in indirect question after \ps\ from \kolaz\, to lop (\kolos\, lopped), to curb, to prune, to correct, to punish. Old verb, in the N.T. only here and strkjv@2Peter:2:9|. {Glorified God} (\edoxazon ton theon\). Imperfect active, kept on glorifying God while the Sanhedrin were threatening Peter and John. It was to laugh at the helplessness of the Sanhedrin.
rwp@Acts:5:28 @{We straitly charged} (\Paraggelii parggeilamen\). Like the Hebrew idiom (common in the LXX), though found in Greek, with charging (instrumental case) we charged (cf. same idiom in strkjv@Luke:22:15|). Somewhat like the cognate accusative. The command referred to occurs in strkjv@Acts:4:17,18| and the refusal of Peter and John in strkjv@4:20|. {To bring upon us} (\epagagein eph' hms\). Note repetition of \epi\. Second aorist active infinitive of \epag\, old verb, but in the N.T. only here and strkjv@2Peter:2:1,5|. The Sanhedrin gladly took the blood of Christ on their heads and their children to Pilate (Matthew:27:25|). Paul tried to save the Jews (Acts:18:6; strkjv@22:20|). "{This man}" (\tou anthrpou toutou\). Contemptuous slur and refusal to call the name of Jesus as in the Talmud later.
rwp@Acts:5:34 @{Gamaliel} (\Gamalil\). The grandson of Hillel, teacher of Paul (Acts:22:3|), later president of the Sanhedrin, and the first of the seven rabbis termed "Rabban." It is held by some that he was one of the doctors who heard the Boy Jesus in the temple (Luke:2:47|) and that he was a secret disciple like Joseph of Arimathea and Nicodemus, but there is no evidence of either position. Besides, he appears here as a loyal Pharisee and "a doctor of the law" (\nomodidaskalos\). This word appears already in strkjv@Luke:5:17| of the Pharisaic doctors bent on criticizing Jesus, which see. Paul uses it of Judaizing Christians (1Timothy:1:7|). Like other great rabbis he had a great saying: "Procure thyself a teacher, avoid being in doubt; and do not accustom thyself to give tithes by guess." He was a man of judicial temper and not prone to go off at a tangent, though his brilliant young pupil Saul went to the limit about Stephen without any restraint on the part of Gamaliel so far as the record goes. Gamaliel champions the cause of the apostles as a Pharisee to score a point against the Sadducees. He acts as a theological opportunist, not as a disciple of Christ. He felt that a temporizing policy was best. There are difficulties in this speech of Gamaliel and it is not clear how Luke obtained the data for the address. It is, of course, possible that Saul was present and made notes of it for Luke afterwards. {Had in honour of all the people} (\timios panti ti lai\). Ethical dative. \Timios\ from \tim\, old word meaning precious, dear. {The men} (\tous anthrpous\). Correct text as in verse 35|, not "the apostles" as Textus Receptus.
rwp@Acts:5:41 @{They therefore} (\hoi men oun\). No answering \de\. {They were counted worthy to suffer dishonour for the Name} (\katxithsan huper tou onomatos atimasthnai\). First aorist passive indicative of \kataxio\, old verb to count worthy. Three times in N.T. (Luke:20:35; strkjv@Acts:5:41; strkjv@2Thessalonians:1:5|). First aorist passive infinitive of \atimaz\, old verb to make one dishonoured (\atimos\). Forms here an oxymoron (\oxus\, sharp, \moros\, foolish) pointedly foolish saying "which is witty or impressive through sheer contradiction or paradox as laborious idleness, sublime indifference" (Vincent). The apostles felt honoured by dishonour. Note the same use of "the Name" as in strkjv@James:2:7; strkjv@3John:1:7|. With the Jews this absolute use of "the Name" meant Jehovah. The Christians now apply it to Jesus.
rwp@Acts:6:11 @{Then they suborned men} (\tote hupebalon andras\). Second aorist active indicative of \hupoball\, old verb, but here only in the N.T., to put under like a carpet, to bring men under one's control by suggestion or by money. One recalls the plight of Caiaphas in the trial of Jesus when he sought false witnesses. _Subornaverunt_. They put these men forward in an underhand way for fraud. {Blasphemous words against Moses and God} (\blasphma eis Musn kai ton theon\). The punishment for blasphemy was stoning to death. See strkjv@Matthew:12:31| for discussion of the word \blasphmia, blasphme, blasphmos\, all in the N.T. from \blapt\, to harm, and \phm\, speech, harmful speech, or \blax\, stupid, and \phm\. But the charge against Stephen was untrue. Please note that Moses is here placed before God and practically on a par with God in the matter of blasphemy. The purpose of this charge is to stir the prejudices of the people in the matter of Jewish rights and privileges. It is the Pharisees who are conducting this attack on Stephen while the Sadducees had led them against Peter and John. The position of Stephen is critical in the extreme for the Sadducees will not help him as Gamaliel did the apostles.
rwp@Acts:7:1 @{Are these things so?} (\ei tauta houts echei\). On this use of \ei\ in a direct question see on ¯1:6|. Literally "Do these things hold thus?" A formal question by the high priest like our "Do you plead guilty, or not guilty?" (Furneaux). The abrupt question of the high priest would serve to break the evident spell of the angelic look on Stephen's face. Two charges had been made against Stephen (1) speaking against the holy temple, (2) changing the customs which Moses had delivered. Stephen could not give a yes or no answer to these two charges. There was an element of truth in each of them and a large amount of error all mixed together. Songs:he undertakes to explain his real position by the historical method, that is to say, by a rapid survey of God's dealing with the people of Israel and the Gentiles. It is the same method adopted by Paul in Pisidian Antioch (Acts:13:16ff.|) after he had become the successor of Stephen in his interpretation of the universal mission of Christianity. If one is disposed to say that Luke made up this speech to suit Stephen's predicament, he has to explain how the style is less Lukan than the narrative portions of Acts with knowledge of Jewish traditions that a Greek would not be likely to know. Precisely how Luke obtained the data for the speech we do not know, but Saul heard it and Philip, one of the seven, almost certainly. Both could have given Luke help about it. It is even possible that some one took notes of this important address. We are to remember also that the speech was interrupted at the end and may not include all that Stephen meant to say. But enough is given to give us a good idea of how Stephen met the first charge "by showing that the worship of God is not confined to Jerusalem or the Jewish temple" (Page). Then he answers the second charge by proving that God had many dealings with their fathers before Moses came and that Moses foretold the coming of the Messiah who is now known to be Jesus. It is at this point (verse 51|) that Stephen becomes passionate and so powerful that the wolves in the Sanhedrin lose all self-control. It is a great and masterful exposition of the worldwide mission of the gospel of Christ in full harmony with the Great Commission of Christ. The apostles had been so busy answering the Sadducees concerning the Resurrection of Christ and maintaining their freedom to teach and preach that they had not pushed the world-wide propaganda of the gospel as Jesus had commanded after they had received the Promise of the Father. But Stephen had proclaimed the same message of Christ and was now facing the same fate. Peter's mind had been enlightened by the Holy Spirit so that he could rightly interpret Joel and David in the light of Pentecost. "Songs:Stephen read the history of the Old Testament with new eyes in the light of the life and death of Jesus" (Furneaux).
rwp@Acts:7:4 @{When his father was dead} (\meta to apothanein auton\). \Meta\ with the accusative of the articular infinitive and the accusative of general reference (\auton\), regular Greek idiom. In strkjv@Genesis:11:32| it is stated that Terah died at Haran at the age of 205. There are various explanations of the discrepancy, but no one that seems certain. It is possible (Hackett, Felten) that Abraham is mentioned first in strkjv@Genesis:11:26| because he became the most prominent and was really younger than Haran his brother who died before the first migration who was really sixty years older than Abraham. According to this view Terah was 130 years old at the birth of Abraham, leaving Abraham 75 at the death of Terah (205). {Wherein ye now dwell} (\eis hn humeis nun katoikeite\). Note \eis\ in the sense of \en\ as often. Note also emphatic use of \humeis\ (ye) and now (\nun\).
rwp@Acts:7:10 @{Delivered him out} (\exeilato auton ek\). First aorist middle indicative of \exaire\, old verb to take out, snatch out. Note repetition of \ek\. {Pharaoh King of Egypt} (\Phara basiles Aiguptou\). Pharaoh is not a name, but a title, the Egyptian _per_ meaning great house.
rwp@Acts:7:16 @{They were carried over unto Shechem} (\metetethsan eis Suchem\). First aorist passive of \metatithmi\, only here in the N.T. in this sense of changing places. Jacob was buried in the cave of Machpelah (Genesis:50:13|). The O.T. does not say where the sons of Jacob were buried save that Joseph was buried in Shechem (Joshua:24:32|). Possibly only "our fathers" without Jacob is the subject of "were carried." {Which Abraham bought} (\hi nsato Abraam\). Hackett is sure that our present text is wrong. Hort notes some sixty "primitive errors" in the critical text of the N.T. It is possible that this is also one. If "Jacob" is substituted for "Abraham," the matter is cleared up. "It is quite as likely, judging _a priori_, that the word producing the error escaped from some early copyist as that so glaring an error was committed by Stephen" (Hackett). At any rate Abraham bought a burying-place, the cave of Machpelah, from Ephron the Hittite at Hebron (Genesis:23:16|), while Jacob bought a field from the sons of Hamor at Shechem (Genesis:33:19; strkjv@Joshua:24:32|). Abraham had built an altar at Shechem when he entered Canaan (Genesis:12:6f.|). It is possible, of course, that Abraham also bought the ground on which the altar stood. {In Shechem} (\en Suchem\). This is the reading of Aleph B C instead of the Textus Receptus \tou Suchem\ which makes it "Hamar the father of Sichem." "In Shechem" is the true reading.
rwp@Acts:7:22 @{Was instructed} (\epaideuth\). First aorist passive indicative of \paideu\, to train a child (\pais\), the usual idea in ancient Greek as here. The notion of chastisement (Hebrews:12:6|) is also in the old Greek and especially in the LXX and the N.T. Here with instrumental case (\pasi sophii\) or the locative. The accusative would usually be retained after this verb. The priestly caste in Egypt was noted for their knowledge of science, astronomy, medicine, and mathematics. This reputation was proverbial (1Kings:4:30|). Modern discoveries have thrown much light on the ancient civilization of Egypt. Moses, like Paul, was a man of the schools. {Mighty in his words and works} (\dunatos en logois kai ergois autou\). The same phrase used of Jesus in strkjv@Luke:24:19|. The adjective \dunatos\ is employed of Apollos as an interpreter of the Scriptures (Acts:18:24|). Moses did not have the rhetorical skill or eloquence of Aaron (Exodus:4:10|), but his words like his deeds carried weight and power.
rwp@Acts:7:25 @{He supposed} (\enomizen\). Imperfect active of \nomiz\. He was supposing, Stephen explains, when he smote the Egyptian. {That his brethren understood} (\sunienai tous adelphous\). Present active infinitive of \sunimi\, to send (put) together, to grasp, to comprehend, in indirect discourse with the accusative of general reference. {By his hand was giving them deliverance} (\dia cheiros autou didsin sotrian autois\). Picturesque use of "hand" as in strkjv@2:23|, present active indicative of \didmi\ retained in indirect discourse after imperfect \enomizen\. But they understood not (\hoi de ou sunkan\). Page notes "the rhetorical power of these words" from Stephen. \Sunkan\ (first aorist indicative, \k\ aorist) refers to \sunienai\ just before.
rwp@Acts:7:28 @{Wouldest thou kill me?} (\m anelein me su theleis\). Expecting the answer no, but a thrust direct at Moses, Do you wish to kill me (note \me su\ right together, {me thou}). See strkjv@Exodus:2:14| quoted by Stephen.
rwp@Acts:7:48 @{Howbeit} (\all'\). By contrast with what Solomon did and David planned. Note emphatic position of "not" (\all' ouch\), "But not does the Most High dwell." The presence of the Most High is not confined in any building, even one so splendid as Solomon's Temple as Solomon himself foresaw and acknowledged in his prayer (1Kings:8:27; strkjv@2Chronicles:6:18|). {In houses made with hands} (\en cheiropoitois\). No word here for "houses" or "temples" in correct text (\naois\ temples in Textus Receptus). Literally, "In things made with hands" (\cheir\, hand, \poitos\, verbal adjective of \poie\). It occurs in strkjv@Mark:14:58| of the temple and of the sanctuary of Moab (Isaiah:16:12|). It occurs also in strkjv@Acts:7:24; strkjv@Hebrews:9:11,24; strkjv@Ephesians:2:11|. Common in the old Greek. {The prophet} (\ho prophts\). strkjv@Isaiah:66:1|. Isaiah taught plainly that heaven is God's throne.
rwp@Acts:8:5 @{Philip} (\Philippos\). The deacon (6:5|) and evangelist (21:8|), not the apostle of the same name (Mark:3:18|). {To the city of Samaria} (\eis tn polin ts Samarias\). Genitive of apposition. Samaria is the name of the city here. This is the first instance cited of the expansion noted in verse 4|. Jesus had an early and fruitful ministry in Samaria (John:4|), though the twelve were forbidden to go into a Samaritan city during the third tour of Galilee (Matthew:10:5|), a temporary prohibition withdrawn before Jesus ascended on high (Acts:1:8|). {Proclaimed} (\ekrussen\). Imperfect active, began to preach and kept on at it. Note \euaggelizomenoi\ in verse 4| of missionaries of good news (Page) while \ekrussen\ here presents the preacher as a herald. He is also a teacher (\didaskalos\) like Jesus. Luke probably obtained valuable information from Philip and his daughters about these early days when in his home in Caesarea (Acts:21:8|).
rwp@Acts:8:7 @{For many} (\polloi gar\). Songs:the correct text of the best MSS., but there is an anacoluthon as this nominative has no verb with it. It was "the unclean spirits" that "came out" (\exrchonto\, imperfect middle). The margin of the Revised Version has it "came forth," as if they came out of a house, a rather strained translation. The loud outcry is like the demons cast out by Jesus (Mark:3:11; strkjv@Luke:4:41|). {Palsied} (\paralelumenoi\, perfect passive participle). Luke's usual word, loosened at the side, with no power over the muscles. Furneaux notes that "the servant was reaping where the Master had sown. Samaria was the mission field white for the harvest (John:4:35|)." The Samaritans who had been bewitched by Simon are now carried away by Philip.
rwp@Acts:8:12 @{They were baptized} (\ebaptizonto\). Imperfect passive (repetition, from time to time), while {believed} (\episteusan\) is constative aorist antecedent to the baptism. Note dative case of Philip with \episteusan\. Note the gospel of Philip "concerning the kingdom of God, and the name of Jesus Christ."
rwp@Acts:8:13 @{And Simon also himself believed} (\Hosea:de Simn kai autos episteusen\). Note the same verb in the aorist tense \episteusen\. What did he believe? Evidently that Jesus was this "power of God" not himself (Simon). He saw that the miracles wrought by Philip in the name of Christ were genuine while he knew that his own were frauds. He wanted this power that Philip had to add to his own pretensions. "He was probably half victim of self-delusion, half conscious impostor" (Furneaux). He was determined to get this new "power," but had no sense of personal need of Jesus as Saviour for his sins. Songs:he submitted to baptism (\baptistheis\, first aorist passive participle of \baptiz\), clear proof that baptism does not convey salvation. {He continued with Philip} (\n proskartern ti Philippi\). Periphrastic imperfect of the verb \proskartere\ (see on ¯2:46|). He stuck to Philip (dative case) to find out the secret of his power. {Beholding} (\thern\). Watching the signs and miracles (powers, \dunameis\ that threw his "power" in the shade) as they were wrought (\ginomenas\, present middle participle of \ginomai\). The more he watched the more the wonder grew (\existato\). He had "amazed" (verse 9|) the people by his tricks and he was himself more "amazed" than they by Philip's deeds.
rwp@Acts:9:33 @{Aenias} (\Ainean\). Old Greek name and so probably a Hellenistic Jew. He was apparently a disciple already (the saint, verse 32|). Luke the physician notes that he had been bed ridden for eight years. See on ¯5:15| for "bed" (\krabattou\) and ¯8:7; strkjv@Luke:5:18| for "paralyzed" (\paralelumenos\, perfect passive participle of \paralu\ with \n\, periphrastic past perfect passive).
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:10:6 @{Lodgeth} (\xenizetai\). Present passive indicative of \xeniz\ old verb from \xenos\, a stranger as a guest. Songs:to entertain a guest as here or to surprise by strange acts (Acts:17:20; strkjv@1Peter:4:4|). {Whose} (\hi\). To whom, dative of possession. {By the seaside} (\para thalassan\). Along by the sea. Note accusative case. Outside the city walls because a tanner and to secure water for his trade. Some tanneries are by the seashore at Jaffa today.
rwp@Acts:10:15 @{Make not thou common} (\su m koinou\). Note emphatic position of \su\ (thou). Do thou stop making common what God cleansed (\ekatharisen\). The idiom of \m\ with the present active imperative \koinou\ means precisely this. Peter had just called "common" what God had invited him to slay and eat.
rwp@Acts:10:17 @{Was much perplexed in himself} (\en heauti diporei\). Imperfect active of \diapore\, intensive compound (\dia\, thoroughly, and \a\ privative and \poros\, way), to be completely at a loss to know what road to take. Old verb, but in N.T. only in Luke and Acts. Page notes that Luke is singularly fond of verbs compounded with \dia\. See on ¯Luke:9:7| and strkjv@Acts:2:12|. When out of the ecstasy he was more puzzled than ever. {Might be} (\an ei\). Optative with \an\ in indirect question simply retained from the direct (Robertson, _Grammar_, pp. 1021, 1044). See strkjv@Acts:17:18|, for the direct and strkjv@Luke:1:62| for the indirect (\an theloi\ both times). It is the conclusion of a fourth class condition. {Having made inquiry} (\diertsantes\). First aorist active participle of \dierta\, another compound of \dia\, to ask one after another, to ask through, old verb, but only here in the N.T. It took diligent inquiry to find the obscure house of Simon the tanner. {Stood before the gate} (\epestsan epi ton pulna\). Second aorist active indicative of \ephistmi\, intransitive. Note repetition of \epi\. The messengers stopped right at the folding gates of the passage (\pulna\) which led from the street to the inner court or house.
rwp@Acts:10:20 @{But} (\alla\). Songs:usually, though it is open to question whether \alla\ is adversative here and not rather, "Now then." {Get thee down} (\katabthi\). Second aorist active imperative, at once. {Go} (\poreuou\). Present middle imperative, go on. {Nothing doubting} (\mden diakrinomenos\). Another compound of \dia\, old and common verb for a divided mind (\dia\ like \duo\, two). Note usual negative of the present middle participle, the subjective \mden\. The notion of wavering (James:1:6|) is common with this verb in the middle voice. In strkjv@Acts:11:12| the aorist active (\mden diakrinanta\) is used perhaps with the idea of conduct towards others rather than his own internal doubt as here (Page). {For I} (\hoti eg\). The Holy Spirit assumes responsibility for the messengers from Cornelius and thus connects their mission with the vision which was still troubling Peter. Peter had heard his name called by the man (verse 19|).
rwp@Acts:10:28 @{How that it is an unlawful thing} (\hs athemiton estin\). The conjunction \hs\ is sometimes equivalent to \hoti\ (that). The old form of \athemitos\ was \athemistos\ from \themisto\ (\themiz, themis\, law custom) and \a\ privative. In the N.T. only here and strkjv@1Peter:4:3| (Peter both times). But there is no O.T. regulation forbidding such social contact with Gentiles, though the rabbis had added it and had made it binding by custom. There is nothing more binding on the average person than social custom. On coming from the market an orthodox Jew was expected to immerse to avoid defilement (Edersheim, _Jewish Social Life_, pp. 26-28; Taylor's _Sayings of the Jewish Fathers_, pp. 15, 26, 137, second edition). See also strkjv@Acts:11:3; strkjv@Galatians:2:12|. It is that middle wall of partition between Jew and Gentile (Ephesians:2:14|) which Jesus broke down. {One of another nation} (\allophuli\). Dative case of an old adjective, but only here in the N.T. (\allos\, another, \phulon\, race). Both Juvenal (_Sat_. XIV. 104, 105) and Tacitus (_History_, V. 5) speak of the Jewish exclusiveness and separation from Gentiles. {And yet unto} (\kamoi\). Dative of the emphatic pronoun (note position of prominence) with \kai\ (\crasis\) meaning here "and yet" or adversative "but" as often with \kai\ which is by no means always merely the connective "and" (Robertson, _Grammar_, pp. 1182f.). Now Peter takes back both the adjectives used in his protest to the Lord (verse 14|) "common and unclean." It is a long journey that Peter has made. He here refers to "no one" (\mdena\), not to "things," but that is great progress.
rwp@Acts:10:37 @{Ye know} (\humeis oidate\). Peter reminds his Gentile audience that the main facts concerning Jesus and the gospel were known to them. Note emphatic expression of \humeis\ (you). {Beginning} (\arxamenos\). The Textus Receptus has \arxamenon\ (accusative), but the nominative is given by Aleph A B C D E H and is certainly correct. But it makes a decided anacoluthon. The accusative would agree with \rhma\ used in the sense of message or story as told by the disciples. The nominative does not agree with anything in the sentence. The same phrase occurs in strkjv@Luke:23:5|. Here is this aorist middle participle almost used like an adverb. See a similar loose use of \arxamenos\ in the same sense by Peter in strkjv@Acts:1:22|. The baptism of John is given as the _terminus a quo_. The story began with a skip to Galilee after the baptism just like the Gospel of Mark. This first message of Peter to the Gentiles (10:37-44|) corresponds in broad outline with Mark's Gospel. Mark heard Peter preach many times and evidently planned his Gospel (the Roman Gospel) on this same model. There is in it nothing about the birth and childhood of Jesus nor about the intervening ministry supplied by John's Gospel for the period (a year) between the baptism and the Galilean Ministry. Peter here presents an objective statement of the life, death, and resurrection of Jesus with proof from the Scriptures that he is the Messiah. It is a skilful presentation.
rwp@Acts:10:39 @{And we are witnesses} (\kai hmeis martures\). Compare "ye yourselves know" (verse 37|). Peter thus appeals to what the audience know and to what the disciples know. He made the same claim about personal witnesses of the Resurrection of Jesus at Pentecost (2:32|). Here Peter affirms full knowledge of the work of Jesus in Judea (for whole country including Galilee and Perea) and Jerusalem (given mainly in John's Gospel). In the Greek \hn\ (which) is attracted into the genitive case to agree with the antecedent \pantn\ (all), a common enough idiom. {Whom also they slew} (\hon kai aneilan\). Second aorist active indicative of \anaire\ with \a\ as often in Acts (2:23; strkjv@5:30|). But note \kai\ (also) in the old MSS., not in the Textus Receptus. They "also" slew him, went that far, "this crowning atrocity" (Vincent), \kai\ could here be "even." {Hanging him on a tree} (\kremasantes epi xulou\). This same expression used by Peter in strkjv@5:30| which see for discussion.
rwp@Acts:10:47 @{Can any man forbid the water?} (\Mti to hudr dunatai klsai tis?\). The negative \mti\ expects the answer _No_. The evidence was indisputable that these Gentiles were converted and so were entitled to be baptized. See the similar idiom in strkjv@Luke:6:39|. Note the article with "water." Here the baptism of the Holy Spirit had preceded the baptism of water (Acts:1:5; strkjv@11:16|). "The greater had been bestowed; could the lesser be withheld?" (Knowling). {That these should not be baptized} (\tou m baptisthnai toutous\). Ablative case of the articular first aorist passive infinitive of \baptiz\ with the redundant negative after the verb of hindering (\klsai\) and the accusative of general reference (\toutous\). The redundant negative after the verb of hindering is not necessary though often used in ancient Greek and in the _Koin_ (papyri). Without it see strkjv@Matthew:19:14; strkjv@Acts:8:36| and with it see strkjv@Luke:4:42; strkjv@24:16; strkjv@Acts:14:18|. Cf. Robertson, _Grammar_, pp. 1061, 1094, 1171. The triple negatives here are a bit confusing to the modern mind (\mti\ in the question, \klsai\, to hinder or to cut off, \m\ with \baptisthnai\). Literally, Can any one cut off the water from the being baptized as to these? Meyer: "The water is in this animated language conceived as the element offering itself for the baptism." {As well as we} (\hs kai hmeis\). The argument was conclusive. God had spoken. Note the query of the eunuch to Philip (Acts:8:36|).
rwp@Acts:11:15 @{As I began to speak} (\en ti arxasthai me lalein\). \En\ with the locative of the articular aorist infinitive \arxasthai\ (punctiliar action simply) and the accusative of general reference. The second infinitive \lalein\ (to speak) is dependent on \arxasthai\, "In the beginning to speak as to me." {Even as on us at the beginning} (\hsper kai eph' hms en archi\). Peter recalls vividly the events at Pentecost, the speaking with tongues and all. It is noteworthy that Peter does not here repeat his sermon. "He rests his defence, not on what he said, but on what God did" (Furneaux).
rwp@Acts:11:17 @{The like gift} (\tn isn drean\). The equal gift, equal in quality, rank, or measure. Common word. {When we believed} (\pisteusasin\). First aorist active participle of \pisteu\ in the dative case. It agrees both with \hmin\ (unto us) and with \autois\ (unto them), "having believed on the Lord Jesus Christ." Both classes (Gentiles and Jews) trusted in Christ, and both received the Holy Spirit. {Who was I} (\eg tis mn\). Note order, "_I_, who was I." "{That I could withstand God}" (\dunatos klsai ton theon\). Literally, "able to withstand or hinder God." It is a rhetorical question, really two questions. Who was I? Was I able to hinder God? Peter's statement of the facts made an unanswerable defence. And yet Peter (Galatians:2:11|) will later in Antioch play the coward before emissaries from Jerusalem on this very point of eating with Gentile Christians.
rwp@Acts:11:23 @{The grace of God, was glad} (\tn charin tn tou theou echar\). Note repetition of the article, "the grace that of God." The verb (second aorist passive indicative of \chair\) has the same root as \charis\. See the same _suavis paronomasia_ in strkjv@Luke:1:28|. "Grace brings gladness" (Page). "A smaller man would have raised difficulties as to circumcision or baptism" (Furneaux). {He exhorted} (\parekalei\). Imperfect active, picturing the continuous encouragement from Barnabas. {With purpose of heart} (\ti prothesei ts kardias\). Placing before (from \pro-tithmi\), old word for set plan as in strkjv@Acts:27:13; strkjv@Romans:8:28|. The glow of the first enthusiasm might pass as often happens after a revival. Barnabas had a special gift (4:36|) for work like this. {Cleave unto the Lord} (\prosmenein [en] ti kurii\). Dative case (locative if \en\ is genuine) of \kurios\ (here Jesus again) after \prosemenein\ to keep on remaining loyal to (present active infinitive). Persistence was needed in such a pagan city.
rwp@Acts:11:26 @{Even for a whole year} (\kai eniauton holon\). Accusative of extent of time, probably the year A.D. 44, the year preceding the visit to Jerusalem (11:30|), the year of the famine. The preceding years with Tarsus as headquarters covered A.D. 37 (39) to 44. {They were gathered together with the church} (\sunachthnai en ti ekklsii\). First aorist passive infinitive of \sunag\, old verb, probably here to meet together as in strkjv@Matthew:28:12|. In strkjv@Acts:14:27| the verb is used of gathering together the church, but here \en ti ekklsii\ excludes that idea. Barnabas met together "in the church" (note first use of the word for the disciples at Antioch). This peculiar phrase accents the leadership and co-operation of Barnabas and Saul in teaching (\didaxai\, first aorist active infinitive) much people. Both infinitives are in the nominative case, the subject of \egeneto\ (it came to pass). {And that the disciples were called Christians first in Antioch} (\chrmatisai te prts en Antiocheii tous mathtas Christianous\). This first active infinitive \chrmatisai\ is also a subject of \egeneto\ and is added as a separate item by the use of \te\ rather than \kai\. For the word itself in the sense of divine command see on ¯Matthew:2:12,22; strkjv@Luke:2:26; strkjv@Acts:10:22|. Here and in strkjv@Romans:7:3| it means to be called or named (assuming a name from one's business, \chrma\, from \chraomai\, to use or to do business). Polybius uses it in this sense as here. \Tous mathtas\ (the disciples) is in the accusative of general reference with the infinitive. \Christianous\ (Christians) is simply predicate accusative. This word is made after the pattern of \Herodianus\ (Matthew:22:16|, \Heridianoi\, followers of Herod), \Caesarianus\, a follower of Caesar (Deissmann, _Light from the Ancient East_, p. 377, gives papyri examples of the genitive \Kaisaros\ meaning also "belonging to Caesar" like the common adjective \Caesarianus\). It is made thus like a Latin adjective, though it is a Greek word, and it refers to the Hebrew belief in a Messiah (Page). The name was evidently given to the followers of Christ by the Gentiles to distinguish them from the Jews since they were Greeks, not Grecian Jews. The Jews would not call them Christians because of their own use of \Christos\ the Messiah. The Jews termed them Galileans or Nazarenes. The followers of Christ called themselves disciples (learners), believers, brethren, saints, those of the Way. The three uses of Christian in the N.T. are from the heathen standpoint (here), strkjv@Acts:26:28| (a term of contempt in the mouth of Agrippa), and strkjv@1Peter:4:16| (persecution from the Roman government). It is a clear distinction from both Jews and Gentiles and it is not strange that it came into use first here in Antioch when the large Greek church gave occasion for it. Later Ignatius was bishop in Antioch and was given to the lions in Rome, and John Chrysostom preached here his wonderful sermons.
rwp@Acts:12:7 @{Stood by him} (\epest\). Ingressive second aorist active indicative of \ephistmi\, intransitive. This very form occurs in strkjv@Luke:2:9| of the sudden appearance of the angel of the Lord to the shepherds. Page notes that this second aorist of \ephistmi\ occurs seven times in the Gospel of Luke, eight times in the Acts, and nowhere else in the N.T. Note also the same form \apest\ (departed from, from \aphistmi\, stood off from) of the disappearance of the angel in verse 10|. {In the cell} (\en ti oikmati\). Literally, a dwelling place or habitation (from \oike\, to dwell, \oikos\, house), but here not the prison as a whole as in Thucydides, but the room in the prison (cell) where Peter was chained to the two guards. Old word, but only here in the N.T. {He smote Peter on the side} (\pataxas tn pleuran tou Petrou\). More exactly, "smote the side of Peter." Strongly enough to wake Peter up who was sound asleep and yet not rouse the two guards. It was probably between 3 A.M. and 6 A.M., hours when changes in the guards were made. {Rise up} (\anasta\). Short form (_Koin_) of \anastthi\, second aorist active imperative of \anistmi\, intransitive. Songs:also strkjv@Acts:9:11| (Westcott and Hort text); strkjv@Ephesians:5:14|. {Fell off} (\exepesan\). Second aorist active with \a\ ending like first aorist of \expipt\, old verb. This miracle was necessary if Peter was to escape without rousing the two guards.
rwp@Acts:12:9 @{Wist not} (\ouk idei\). Past perfect of \oida\ used as imperfect, did not know. {Followed} (\kolouthei\). Imperfect active, kept on following as the angel had directed (verse 8|). That it was true (\hoti althes estin\). Indirect assertion and so present tense retained. Note "true" (\althes\) in the sense of reality or actuality. {Which was done} (\to ginomenon\). Present middle participle, that which was happening. {Thought he saw a vision} (\edokei horama blepein\). Imperfect active, kept on thinking, puzzled as he was. \Blepein\ is the infinitive in indirect assertion without the pronoun (he) expressed which could be either nominative in apposition with the subject as in strkjv@Romans:1:22| or accusative of general reference as in strkjv@Acts:5:36; strkjv@8:9| (Robertson, _Grammar_, pp. 1036-40). Peter had had a vision in Joppa (10:10|) which Luke describes as an "ecstasy," but here is objective fact, at least Luke thought so and makes that distinction. Peter will soon know whether he is still in the cell or not as we find out that a dream is only a dream when we wake up.
rwp@Acts:12:10 @{When they were past} (\dielthontes\). Second aorist active participle of \dierchomai\, transitive with \dia\ in composition. {The first and the second ward} (\prtn phulakn kai deuteran\). It is not clear to what this language refers. Some take it to mean single soldiers, using \phulakn\ in the sense of a guard (one before the door, one at the iron gate). But it seems hardly likely that the two soldiers with whom Peter had been stationed are meant. Probably the "first ward" means the two soldiers of the quaternion stationed by the door and the second ward some other soldiers, not part of the sixteen, further on in the prison by the iron gate. However understood, the difficulties of escape are made plain. {Unto the iron gate that leadeth into the city} (\epi tn puln tn sidrn tn pherousan eis tn polin\). Note the triple use of the article (the gate the iron one the one leading into the city). For this resumptive use of the article see Robertson, _Grammar_, pp. 762, 764. This iron gate may have opened from a court out into the street and effectually barred escape. {Opened to them} (\noig autois\). Second aorist passive indicative of \anoig\, the usual later form though \noichth\ (first aorist passive) occurs also, was opened. {Of its own accord} (\automat\). Old compound adjective (\autos\, self, obsolete \ma\, to desire eagerly, feminine form though masculine \automatos\ also used as feminine). In the N.T. only here and strkjv@Mark:4:28|. It was a strange experience for Peter. The Codex Bezae adds here "went down the seven steps" (\katebsan tous hepta bathmous\), an interesting detail that adds to the picture. {One street} (\rhumn mian\). The angel saw Peter through one of the narrow streets and then left him. We have no means of knowing precisely the location of the prison in the city. On "departed" (\apest\) see on verse ¯7|.
rwp@Acts:12:12 @{When he had considered} (\sunidn\). Second aorist active participle of \suneidon\ (for the defective verb \sunora\), to see together, to grasp as a whole, old verb, but in the N.T. only here and strkjv@14:6|, save the perfect indicative \sunoida\ (1Corinthians:4:4|) and participle (Acts:5:2|). It is the word from which \suneidsis\ (conscience) comes (Romans:2:15|). Peter's mind worked rapidly and he decided what to do. He took in his situation clearly. {To the house of Mary} (\epi tn oikian ts Marias\). Another Mary (the others were Mary the mother of Jesus, Mary of Bethany, Mary Magdalene, Mary wife of Cleopas, Mary the mother of James and Joses). She may have been a widow and was possessed of some means since her house was large enough to hold the large group of disciples there. Barnabas, cousin of John Mark her son (Colossians:4:10|), was also a man of property or had been (Acts:4:36f.|). It is probable that the disciples had been in the habit of meeting in her house, a fact known to Peter and he was evidently fond of John Mark whom he afterwards calls "my son" (1Peter:5:13|) and whom he had met here. The upper room of strkjv@Acts:1:13| may have been in Mary's house and Mark may have been the man bearing a pitcher of water (Luke:22:10|) and the young man who fled in the Garden of Gethsemane (Mark:14:51f.|). There was a gate and portress here as in the house of the highpriest (John:18:16|). Peter knew where to go and even at this early hour hoped to find some of the disciples. Mary is one of the many mothers who have become famous by reason of their sons, though she was undoubtedly a woman of high character herself. {Were gathered together and were praying} (\san sunthroismenoi kai proseuchomenoi\). Note difference in the tenses, one periphrastic past perfect passive (\sunathroiz\ old verb, in the N.T. here only and strkjv@19:25| and the uncompounded \throiz\ in strkjv@Luke:24:33|) and the periphrastic imperfect. The praying apparently had been going on all night and a large number (many, \hikanoi\) of the disciples were there. One recalls the time when they had gathered to pray (4:31|) after Peter had told the disciples of the threats of the Sanhedrin (4:23|). God had rescued Peter then. Would he let him be put to death now as James had been?
rwp@Acts:12:14 @{When she knew} (\epignousa\). Second aorist (ingressive) active participle of \epiginsk\, to know fully or in addition (\epi\), to recognize. She knew Peter and his voice from his frequent visits there. {For joy} (\apo ts chars\). From her joy (ablative case), life-like picture of the maid who left Peter standing outside with the door to the passageway unopened. Note the aorist tenses for quick action (\ouk noixen\), \eisdramousa\ (from \eistrech\, defective verb, only here in the N.T.), \apggeilen\. {Stood} (\hestanai\). Second perfect active infinitive of \histmi\, intransitive, in indirect assertion with \ton Petron\ (Peter) accusative of general reference. The slave girl acted as if she were a member of the family (Furneaux), but she left Peter in peril.
rwp@Acts:13:1 @{In the church that was there} (\kata tn ousan ekklsian\). Possibly distributed throughout the church (note "in the church" strkjv@11:26|). Now a strong organization there. Luke here begins the second part of Acts with Antioch as the centre of operations, no longer Jerusalem. Paul is now the central figure instead of Peter. Jerusalem had hesitated too long to carry out the command of Jesus to take the gospel to the whole world. That glory will now belong to Antioch. {Prophets and teachers} (\prophtai kai didaskaloi\). All prophets were teachers, but not all teachers were prophets who were for-speakers of God, sometimes fore-speakers like Agabus in strkjv@11:28|. The double use of \te\ here makes three prophets (Barnabas, Symeon, Lucius) and two teachers (Manaen and Saul). Barnabas heads the list (11:22|) and Saul comes last. Symeon Niger may be the Simon of Cyrene who carried the Saviour's cross. Lucius of Cyrene was probably one of the original evangelists (11:20|). The name is one of the forms of Luke, but it is certainly not Luke the Physician. Manaen shows how the gospel was reaching some of the higher classes (home of Herod Antipas). {Foster-brother} (\suntrophos\). Old word for nourished with or brought up with one _collactaneus_ (Vulgate). These are clearly the outstanding men in the great Greek church in Antioch.
rwp@Acts:13:2 @{As they ministered to the Lord} (\leitourgountn autn toi kurii\). Genitive absolute of \leitourge\, old verb, used of the Attic orators who served the state at their own cost \les\ or \laos\, people, and \ergon\, work or service). Common in the LXX of the priests who served in the tabernacle (Exodus:28:31,39|) like \leitourgia\ (Luke:1:23|) which see. Songs:in strkjv@Hebrews:10:11|. In strkjv@Romans:15:27| of aiding others in poverty. Here of worship (prayer, exhortation, fasting). The word liturgy grows out of this use. {And fasted} (\kai nsteuontn\). Genitive absolute also. Christian Jews were keeping up the Jewish fast (Luke:18:12|). Note fasting also in the choice of elders for the Mission Churches (Acts:14:23|). Fasting was not obligatory on the Christians, but they were facing a great emergency in giving the gospel to the Gentile world. {Separate me} (\aphorisate d moi\). First aorist active imperative of \aphoriz\, old verb to mark off boundaries or horizon, used by Paul of his call (Romans:1:1; strkjv@Galatians:1:15|). The Greek has \d\, a shortened form of \d\ and like Latin _jam_ and German _doch_, now therefore. It ought to be preserved in the translation. Cf. strkjv@Luke:2:15; strkjv@Acts:15:36; strkjv@1Corinthians:6:20|. \Moi\ is the ethical dative. As in verse 1| Barnabas is named before Saul. Both had been called to ministry long ago, but now this call is to the special campaign among the Gentiles. Both had been active and useful in such work. {Whereunto} (\ho\). Here \eis\ has to be repeated from \eis to ergon\ just before, "for which" as Jesus sent the twelve and the seventy in pairs, so here. Paul nearly always had one or more companions.
rwp@Acts:13:10 @{Of all guile} (\pantos dolou\). From \del\, to catch with bait, old word, already seen in strkjv@Matthew:26:4; strkjv@Mark:7:22; strkjv@14:1|. Paul denounces Elymas as a trickster. {All villainy} (\pss rhidiourgias\). Late compound from \rhidiourgos\ (\rhidios\, easy, facile, \ergon\, deed, one who does a thing adroitly and with ease). Songs:levity in Xenophon and unscrupulousness in Polybius, Plutarch, and the papyri. Only here in the N.T., though the kindred word \rhidiourgma\ occurs in strkjv@Acts:18:14|. With deadly accuracy Paul pictured this slick rascal. {Thou son of the devil} (\huie diabolou\). Damning phrase like that used by Jesus of the Pharisees in strkjv@John:8:44|, a slanderer like the \diabolos\. This use of son (\huios\) for characteristic occurs in strkjv@Acts:3:25; strkjv@4:36|, a common Hebrew idiom, and may be used purposely by Paul in contrast with the name Barjesus (son of Jesus) that Elymas bore (13:6|). {Enemy of all righteousness} (\echthre pss dikaiosuns\). Personal enemy to all justice, sums up all the rest. Note triple use of "all" (\pantos, pss, pss\), total depravity in every sense. {Wilt thou not cease?} (\ou pausi\). An impatient rhetorical question, almost volitive in force (Robertson, _Grammar_, p. 874). Note \ou\, not \m\, {To pervert} (\diastrephn\). Present active participle describing the actual work of Elymas as a perverter or distorter (see verse 8|). More exactly, Wilt thou not cease perverting? {The right ways of the Lord} (\tas hodous tou kuriou tas eutheias\). The ways of the Lord the straight ones as opposed to the crooked ways of men (Isaiah:40:4; strkjv@42:16; strkjv@Luke:3:5|). The task of John the Baptist as of all prophets and preachers is to make crooked paths straight and to get men to walk in them. This false prophet was making even the Lord's straight ways crooked. Elymas has many successors.
rwp@Acts:13:20 @{And after these things} (\kai meta tauta\). That is, the time of the Judges then began. Cf. strkjv@Judges:2:16|. {Until Samuel the prophet} (\hes Samoul prophtou\). The _terminus ad quem_. He was the last of the judges and the first of the prophets who selected the first king (Saul) under God's guidance. Note the absence of the Greek article with \prophtou\.
rwp@Acts:13:22 @{When he had removed him} (\metastsas auton\). First aorist active participle of \methistmi\, old verb to transfer, to transpose (note force of \meta\). This verb occurs in strkjv@Luke:16:4| by the unjust steward about his removal from office. Cf. strkjv@1Samuel:15:16|. {To be} (\eis\). As or for, Greek idiom like the Hebrew _le_, common in the LXX. {A man after my heart} (\andra kata tn kardian mou\). The words quoted by Paul as a direct saying of God are a combination of strkjv@Psalms:89:20, 21; strkjv@1Samuel:13:14| (the word of the Lord to Samuel about David). Knowling thinks that this free and rather loose quotation of the substance argues for the genuineness of the report of Paul's sermon. Hackett observes that the commendation of David is not absolute, but, as compared with the disobedient Saul, he was a man who did God's will in spite of the gross sin of which he repented (Psalms:51|). Note "wills" (\thelmata\), plural, of God.
rwp@Acts:13:25 @{As John was fulfilling his course} (\hs eplrou Ians ton dromon\). Imperfect active of \plro\, describing his vivid ministry without defining the precise period when John asked the question. Paul uses this word \dromos\ (course) of his own race (Acts:20:24; strkjv@2Timothy:4:7|). {What suppose ye that I am?} (\Ti eme huponoeite einai?\) Note \ti\ (neuter), not \tina\ (masculine), {what} not {who}, character, not identity. It is indirect discourse (the infinitive \einai\ and the accusative of general reference). {Huponoe} (\hupo, noe\) is to think secretly, to suspect, to conjecture. {I am not he} (\ouk eimi eg\). These precise words are not given in the Gospels, but the idea is the same as the disclaimers by the Baptist in strkjv@John:1:19-27| (cf. also strkjv@Matthew:3:11; strkjv@Mark:1:7; strkjv@Luke:3:16|). Paul had a true grasp of the message of the Baptist. He uses the very form \lsai\ (first aorist active infinitive of \lu\) found in strkjv@Mark:1:7; strkjv@Luke:3:16| and the word for shoes (\hupodma\, singular) in all three. His quotation is remarkably true to the words in the Synoptic Gospels. How did Paul get hold of the words of the Baptist so clearly?
rwp@Acts:13:32 @{We bring you good tidings of the promise} (\hmeis hums euaggelizometha tn epaggelian\). Two accusatives here (person and thing), old Greek did not use accusative of the person with this verb as in strkjv@16:10; strkjv@Luke:3:18|. Note "we you" together. Here the heart of Paul's message on this occasion.
rwp@Acts:13:38 @{Through this man} (\dia toutou\). This very man whom the Jews had crucified and whom God had raised from the dead. Remission of sins (\aphesis hamartin\) is proclaimed (\kataggelletai\) to you. This is the keynote of Paul's message as it had been that of Peter at Pentecost (2:38; strkjv@5:31; strkjv@10:43|). Cf. strkjv@26:18|. This glorious message Paul now presses home in his exhortation.
rwp@Acts:13:42 @{And as they went out} (\Exiontn de autn\). Genitive absolute with present active participle of \exeimi\, to go out, old verb, in the N.T. only in strkjv@Acts:12:42; strkjv@17:15; strkjv@20:7; strkjv@27:43|. As they (Paul and Barnabas) were going out with all the excitement and hubbub created by the sermon. {They besought} (\parekaloun\). Imperfect active, inchoative, began to beseech. The Textus Receptus inserts wrongly \ta ethn\ (the Gentiles) as if the Jews were opposed to Paul from the first as some doubtless were. But both Jews and Gentiles asked for the repetition of the sermon (\lalthnai\, first aorist passive infinitive object of \parekaloun\ with accusative of general reference). {The next Sabbath} (\eis to metaxu sabbaton\). Late use (Josephus, Plutarch, etc.) of \metaxu\ (\meta\ and \xun\=\sun\) in sense of after or next instead of between (sense of \meta\ prevailing). Note use of \eis\ for "on" or "by."
rwp@Acts:14:3 @{Long time therefore} (\hikanon men oun chronon\). Accusative of duration of time (possibly six months) and note \men oun\. There is an antithesis in \eschisth de\ (verse 4|) and in verse 5| (\egeneto de\). After the persecution and vindication there was a season of great opportunity which Paul and Barnabas used to the full, "speaking boldly" (\parrsiazomenoi\ as in strkjv@13:46| at Antioch in Pisidia, "in the Lord" (\epi ti kurii\), upon the basis of the Lord Jesus as in strkjv@4:17f|. And the Lord Jesus "bore witness to the word of his grace" as he always does, "granting signs and wonders to be done by their hands" (\didonti smeia kai terata ginesthai dia tn cheirn autn\). Present participle (\didonti\) and present infinitive (\ginesthai\) repetition of both signs and wonders (note both words) just as had happened with Peter and John and the other apostles (2:43; strkjv@4:29f.; strkjv@5:12|; cf. strkjv@Hebrews:2:4|). The time of peace could not last forever with such a work of grace as this. A second explosion of persecution was bound to come and some of the MSS. actually have \ek deuterou\ (a second time).
rwp@Acts:14:5 @{An onset} (\horm\). A rush or impulse as in strkjv@James:3:4|. Old word, but only twice in the N.T. (here and James). It probably denotes not an actual attack so much as the open start, the co-operation of both Jews and Gentiles (the disaffected portion), "with their rulers" (\sun tois archousin autn\), that is the rulers of the Jewish synagogue (13:27|). The city officials would hardly join in a mob like this, though Hackett and Rackham think that the city magistrates were also involved as in Antioch in Pisidia (13:50|). {To entreat them shamefully} (\hubrisai\). First aorist active infinitive of \hubriz\, old verb to insult insolently. See on ¯Matthew:22:6; strkjv@Luke:18:32|. {To stone} (\lithobolsai\). First aorist active infinitive of \lithobole\, late verb from \lithobolos\ (\lithos\, stone, \ball\, to throw) to pelt with stones, the verb used of the stoning of Stephen (7:58|). See on ¯Matthew:21:35|. The plan to stone them shows that the Jews were in the lead and followed by the Gentile rabble. "Legal proceedings having failed the only resource left for the Jews was illegal violence" (Rackham).
rwp@Acts:14:14 @{Having heard} (\akousantes\). Such elaborate preparation "with the multitudes" (\sun tois ochlois\) spread rumours and some who spoke Greek told Paul and Barnabas. It is possible that the priest of Jupiter may have sent a formal request that the visiting "gods" might come out to the statue by the temple gates to make it a grand occasion. They rent their garments (\diarrxantes\). First aorist active participle from \diarrgnumi\, old verb to rend in two. Like the high priest in strkjv@Matthew:26:65| as if an act of sacrilege was about to be committed. It was strange conduct for the supposed gods! {Sprang forth} (\exepdsan\). First aorist (ingressive) active indicative of \ekpda\ (note \ek\), old verb, here only in the N.T. It was all a sign of grief and horror with loud outcries (\krazontes\).
rwp@Acts:14:16 @{In the generations gone by} (\en tais parichmenais geneais\). Perfect middle participle from \paroichomai\, to go by, old verb, here alone in the N.T. {Suffered} (\eiasen\). Constative aorist active indicative of \ea\ (note syllabic augment). Paul here touches God in history as he did just before in creation. God's hand is on the history of all the nations (Gentile and Jew), only with the Gentiles he withdrew the restraints of his grace in large measure (Acts:17:30; strkjv@Romans:1:24,26,28|), judgment enough for their sins. {To walk in their ways} (\poreuesthai tais hodois autn\). Present middle infinitive, to go on walking, with locative case without \en\. This philosophy of history does not mean that God was ignorant or unconcerned. He was biding his time in patience.
rwp@Acts:14:17 @{And yet} (\kaitoi\). Old Greek compound particle (\kai toi\). In the N.T. twice only, once with finite verb as here, once with the participle (Hebrews:4:3|). {Without witness} (\amarturon\). Old adjective (\a\ privative and \martus\, witness), only here in the N.T. {Left} (\aphken\). First aorist active (\k\ aorist indicative of \aphimi\). {In that he did good} (\agathourgn\). Present active causal participle of \agathourge\, late and rare verb (also \agathoerge\ strkjv@1Timothy:6:18|), reading of the oldest MSS. here for \agathopoie\, to do good. Note two other causal participles here parallel with \agathourgn\, viz., \didous\ ("giving you") present active of \didmi, empipln\ ("filling") present active of \empimpla\ (late form of \empimplmi\). This witness to God (his doing good, giving rains and fruitful seasons, filling your hearts with food and gladness) they could receive without the help of the Old Testament revelation (Romans:1:20|). Zeus was regarded as the god of rain (Jupiter Pluvius) and Paul claims the rain and the fruitful (\karpophorous, karpos\, and \pher\, fruit bearing, old word, here alone in N.T.) seasons as coming from God. Lycaonia was often dry and it would be an appropriate item. "Mercury, as the God of merchandise, was also the dispenser of food" (Vincent). Paul does not talk about laws of nature as if they governed themselves, but he sees the living God "behind the drama of the physical world" (Furneaux). These simple country people could grasp his ideas as he claims everything for the one true God. {Gladness} (\euphrosuns\). Old word from \euphrn\ (\eu\ and \phrn\), good cheer. In the N.T. only strkjv@Acts:2:28| and here. Cheerfulness should be our normal attitude when we consider God's goodness. Paul does not here mention Christ because he had the single definite purpose to dissuade them from worshipping Barnabas and himself.
rwp@Acts:14:19 @{But there came thither Jews from Antioch and Iconium} (\Eplthan de apo Antiocheias kai Ikoniou Ioudaioi\). Came to or upon them, \eplthan\, second aorist (ingressive) indicative of \eperchomai\. Whether news of the miracle had reached those cities we do not know. These may have been travelling grain merchants. At any rate there was an interval in which Paul and Barnabas won some disciples (verse 22|). There would be a natural reaction, even revulsion, in the minds of many who had come so near to worshipping Paul and Barnabas. The pendulum swings easily from one extreme to the other. The hostile Jews from Antioch and Iconium may even have followed Paul and Barnabas along the fine Roman road on purpose to keep them on the run. They had driven them out of Antioch and out of Iconium and now appear at Lystra at an opportune moment for their work. {Having persuaded the multitudes} (\peisantes tous ochlous\). First aorist (effective) active participle of \peith\. They had complete success with many and struck at the psychological moment. {They stoned Paul} (\lithasantes ton Paulon\). First aorist active participle of \lithaz\, late verb from \lithos\ for throwing stones (used by Paul referring to this one incident when alone he was stoned, strkjv@2Corinthians:11:25|). The wounds inflicted may have left some of the scars (\stigmata\) mentioned in strkjv@Galatians:6:17|. They stoned Paul as the chief speaker (Mercury) and passed by Barnabas (Jupiter). It was a Jewish mode of punishment as against Stephen and these Jews knew that Paul was the man that they had to deal with. Hackett notes that the Jews with two exceptions incited the persecutions which Paul endured. The exceptions were in Philippi (16:16-40|) and Ephesus (19:23-41|). {Dragged him out of the city} (\esuron ex ts poles\). They hurled Stephen outside of the city before stoning him (\7:58\). It was a hurried and irregular proceeding, but they were dragging (imperfect active of \sur\, old verb) Paul out now. {Supposing that he were dead} (\nomizontes auton tethnkenai\). Present active participle with infinitive (second perfect active of \thnsk\) in indirect discourse with accusative of general reference. The Jews are jubilant this time with memories of Paul's escape at Antioch and Iconium. The pagan mob feel that they have settled accounts for their narrow escape from worshipping two Jewish renegade preachers. It was a good day's work for them all. Luke does not say that Paul was actually dead.
rwp@Acts:14:22 @{Confirming} (\epistrizontes\). Late verb (in LXX), in N.T. only in strkjv@Acts:14:22; strkjv@15:32,41|, to make more firm, to give additional (\epi\) strength. Each time in Acts the word is used concerning these churches. {To continue in the faith} (\emmenein ti pistei\). To remain in with locative, old verb. It is possible that \pistis\ here has the notion of creed as Paul uses it later (Colossians:1:23| with \epimen\; strkjv@1Timothy:5:8|). It seems to be here more than trust or belief. These recent converts from heathenism were ill-informed, were persecuted, had broken family and social ties, greatly needed encouragement if they were to hold out. {We must} (\dei hms\). It does not follow from this use of "we" that Luke was present, since it is a general proposition applying to all Christians at all times (2Timothy:3:12|). Luke, of course, approved this principle. Knowling asks why Timothy may not have told Luke about Paul's work. It all sounds like quotation of Paul's very language. Note the change of construction here after \parakalountes\ (infinitive of indirect command, \emmenein\, but \hoti dei\, indirect assertion). They needed the right understanding of persecution as we all do. Paul frankly warned these new converts in this heathen environment of the many tribulations through which they must enter the Kingdom of God (the culmination at last) as he did at Ephesus (Acts:20:20|) and as Jesus had done (John:16:33|). These saints were already converted.
rwp@Acts:14:23 @{And when they had appointed for them elders in every church} (\cheirotonsantes de autois kat' ekklsian presbuterous\). They needed also some form of organization, though already churches. Note distributive use of \kata\ with \ekklsian\ (2:46; strkjv@5:42; strkjv@Titus:1:5|). \Cheirotone\ (from \cheirotonos\, extending the hand, \cheir\, hand, and \tein\, to stretch) is an old verb that originally meant to vote by show of the hands, finally to appoint with the approval of an assembly that chooses as in strkjv@2Corinthians:8:19|, and then to appoint without regard to choice as in Josephus (_Ant_. XIII. 2, 2) of the appointment of Jonathan as high priest by Alexander. Songs:in strkjv@Acts:10:41| the compound \procheiratone\ is used of witnesses appointed by God. But the seven (deacons) were first selected by the Jerusalem church and then appointed (\katastsomen\) by the apostles. That is probably the plan contemplated by Paul in his directions to Titus (Titus:1:5|) about the choice of elders. It is most likely that this plan was the one pursued by Paul and Barnabas with these churches. They selected the elders in each instance and Paul and Barnabas "ordained" them as we say, though the word \cheirotone\ does not mean that. "Elders" were mentioned first in strkjv@11:30|. Later Paul will give the requirements expected in these "elders" or "bishops" (Phillipians:1:1|) as in strkjv@1Timothy:3:1-7; strkjv@Titus:1:5-9|. It is fairly certain that these elders were chosen to correspond in a general way with the elders in the Jewish synagogue after which the local church was largely copied as to organization and worship. Paul, like Jesus, constantly worshipped and spoke in the synagogues. Already it is plain, as at Antioch in Syria (11:26|), that the Christians can no longer count on the use of the Jewish synagogue. They must have an organization of their own. The use of the plural here implies what was true at Philippi (Phillipians:1:1|) and Ephesus (Acts:20:17,28|) that each church (one in each city) "had its college of elders" (Hackett) as in Jerusalem (21:18|). Elder (\presbuteros\) was the Jewish name and bishop (\episkopos\) the Greek name for the same office. "Those who are called elders in speaking of Jewish communities are called bishops in speaking of Gentile communities" (Hackett). Hovey rightly holds against Hackett that teaching was a normal function of these elders, pastors or bishops as they were variously called (1Timothy:3:2; strkjv@Titus:1:9; strkjv@1Corinthians:12:28,30; strkjv@Ephesians:4:11|). {Had prayed with fasting} (\proseuxamenoi meta nstein\). It was a serious matter, this formal setting apart of these "elders" in the churches. Songs:it was done in a public meeting with prayer and fasting as when Paul and Barnabas were sent forth from Antioch in Syria (13:3|) on this mission tour. {They commended them to the Lord} (\parethento autous ti kurii\). Second aorist middle indicative of \paratithmi\. Old and solemn word, to entrust, to deposit as in a bank (1Timothy:1:18; strkjv@2Timothy:2:2|). Cf. \parathk\ in strkjv@1Timothy:6:20; strkjv@2Timothy:1:12,14|. It was all that they could now do, to commit them to the Lord Jesus. Jesus used this word on the cross (Luke:22:32|). {On whom they had believed} (\eis hon pepisteukeisan\). Past perfect indicative (without augment) of \pisteu\. They had "trusted" in Jesus (2Timothy:1:12|) and Paul now "entrusts" them to him with confidence. It was a solemn and serious occasion in each instance as it always is to set apart men for the ministry. These men may not have been ideal men for this service, but they were the only ones available and they were chosen from the actual membership in each instance, men who knew local conditions and problems.
rwp@Acts:15:2 @{When Paul and Barnabas had no small dissension and questioning with them} (\Genomens stases kai ztses ouk oligs ti Pauli kai Barnabi pros autous\). Genitive absolute of second aorist middle participle of \ginomai\, genitive singular agreeing with first substantive \stases\. Literally, "No little (litotes for much) strife and questioning coming to Paul and Barnabas (dative case) with them " (\pros autous\, face to face with them). Paul and Barnabas were not willing to see this Gentile church brow-beaten and treated as heretics by these self-appointed regulators of Christian orthodoxy from Jerusalem. The work had developed under the leadership of Paul and Barnabas and they accepted full responsibility for it and stoutly resisted these Judaizers to the point of sedition (riot, outbreak in strkjv@Luke:23:25; strkjv@Acts:19:40|) as in strkjv@23:7|. There is no evidence that the Judaizers had any supporters in the Antioch church so that they failed utterly to make any impression. Probably these Judaizers compelled Paul to think through afresh his whole gospel of grace and so they did Paul and the world a real service. If the Jews like Paul had to believe, it was plain that there was no virtue in circumcision (Galatians:2:15-21|). It is not true that the early Christians had no disagreements. They had selfish avarice with Ananias and Sapphira, murmuring over the gifts to the widows, simony in the case of Simon Magus, violent objection to work in Caesarea, and now open strife over a great doctrine (grace vs. legalism). {The brethren appointed} (\etaxan\). "The brethren" can be supplied from verse 1| and means the church in Antioch. The church clearly saw that the way to remove this deadlock between the Judaizers and Paul and Barnabas was to consult the church in Jerusalem to which the Judaizers belonged. Paul and Barnabas had won in Antioch. If they can win in Jerusalem, that will settle the matter. The Judaizers will be answered in their own church for which they are presuming to speak. The verb \etaxan\ (\tass\, to arrange) suggests a formal appointment by the church in regular assembly. Paul (Galatians:2:2|) says that he went up by revelation (\kat' apokalupsin\), but surely that is not contradictory to the action of the church. {Certain others of them} (\tinas allous\). Certainly Titus (Galatians:2:1,3|), a Greek and probably a brother of Luke who is not mentioned in Acts. Rackham thinks that Luke was in the number. {The apostles and elders} (\tous apostolous kai presbuterous\). Note one article for both (cf. "the apostles and the brethren" in strkjv@11:1|). "Elders" now (11:30|) in full force. The apostles have evidently returned now to the city after the death of Herod Agrippa I stopped the persecution.
rwp@Acts:15:5 @{But there rose up} (\exanestsan de\). Second aorist active indicative (intransitive). Note both \ex\ and \an\. These men rose up out of the crowd at a critical moment. They were believers in Christ (\pepisteukotes\, having believed), but were still members of "the sect of the Pharisees" (\ts haireses tn Pharisain\). Evidently they still held to the Pharisaic narrowness shown in the attack on Peter (11:2f.|). Note the dogmatism of their "must" (\dei\) after the opposition of Paul and Barnabas to their "except" (\ean me\) at Antioch (15:1|). They are unconvinced and expected to carry the elders with them. Codex Bezae says that they had appealed to the elders (15:2,5|). At any rate they have made the issue in open meeting at the height of the jubilation. It is plain from verse 6| that this meeting was adjourned, for another gathering came together then. It is here that the private conference of which Paul speaks in strkjv@Galatians:2:1-10| took place. It was Paul's chance to see the leaders in Jerusalem (Peter, James, and John) and he won them over to his view of Gentile liberty from the Mosaic law so that the next public conference (Acts:15:6-29|) ratified heartily the views of Paul, Barnabas, Peter, James, and John. It was a diplomatic triumph of the first order and saved Christianity from the bondage of Jewish ceremonial sacramentalism. Songs:far as we know this is the only time that Paul and John met face to face, the great spirits in Christian history after Jesus our Lord. It is a bit curious to see men saying today that Paul surrendered about Titus and had him circumcised for the sake of peace, the very opposite of what he says in Galatians, "to whom I yielded, no not for an hour." Titus as a Greek was a red flag to the Judaizers and to the compromisers, but Paul stood his ground.
rwp@Acts:15:11 @{That we shall be saved} (\sthnai\). First aorist passive infinitive in indirect discourse after \pisteuomen\. More exactly, "We believe that we are saved through the grace of the Lord Jesus in like manner as they also." This thoroughly Pauline note shows that whatever hopes the Judaizers had about Peter were false. His doctrine of grace is as clear as a bell. He has lifted his voice against salvation by ceremony and ritualism. It was a great deliverance.
rwp@Acts:15:12 @{Kept silence} (\esigsen\). Ingressive first aorist active of \siga\, old verb, to hold one's peace. All the multitude became silent after Peter's speech and because of it. {Hearkened} (\kouon\). Imperfect active of \akou\, descriptive of the rapt attention, were listening. {Unto Barnabas and Paul} (\Barnaba kai Paulou\). Note placing Barnabas before Paul as in verse 25|, possibly because in Jerusalem Barnabas was still better known than Paul. {Rehearsing} (\exgoumenn\). Present middle participle of \exgeomai\, old verb, to go through or lead out a narrative of events as in strkjv@Luke:24:35; strkjv@Acts:10:8| which see. Three times (14:27; strkjv@15:4,12|) Paul is described as telling the facts about their mission work, facts more eloquent than argument (Page). One of the crying needs in the churches is fuller knowledge of the facts of mission work and progress with enough detail to give life and interest. The signs and wonders which God had wrought among the Gentiles set the seal of approval on the work done through (\dia\) Barnabas and Paul. This had been Peter's argument about Cornelius (11:17|). This same verb (\exgsato\) is used by James in verse 14| referring to Peter's speech.
rwp@Acts:15:14 @{Hearken unto me} (\akousate mou\). Usual appeal for attention. James was termed James the Just and was considered a representative of the Hebraic as opposed to the Hellenistic wing of the Jewish Christians (Acts:6:1|). The Judaizers had doubtless counted on him as a champion of their view and did later wrongfully make use of his name against Peter at Antioch (Galatians:2:12|). There was instant attention when James began to speak. {Symeon} (\Sumen\). The Aramaic form of Simon as in strkjv@2Peter:2:1|. This little touch would show his affinities with the Jewish Christians (not the Judaizers). This Aramaic form is used also in strkjv@Luke:2:25,34| of the old prophet in the temple. Possibly both forms (Symeon, Aramaic, and Simon, Greek) were current in Jerusalem. {How} (\kaths\). Strictly, "according as," here like \hos\ in indirect discourse somewhat like the epexegetic or explanatory use in strkjv@3John:1:3|. {First} (\prton\). Told by Peter in verse 7|. James notes, as Peter did, that this experience of Barnabas and Paul is not the beginning of work among the Gentiles. {Did visit} (\epeskepsato\). First aorist middle indicative of \episkeptomai\, old verb to look upon, to look after, provide for. This same verb occurs in strkjv@James:1:27| and is one of various points of similarity between this speech of James in Acts and the Epistle of James as shown by Mayor in his _Commentary on James_. Somehow Luke may have obtained notes of these various addresses. {To take from the Gentiles a people for his name} (\labein ex ethnn laon ti onomati autou\). Bengel calls this _egregium paradoxon_, a chosen people (\laon\) out of the Gentiles (\ethnn\). This is what is really involved in what took place at Caesarea at the hands of Peter and the campaign of Barnabas and Paul from Antioch. But such a claim of God's purpose called for proof from Scripture to convince Jews and this is precisely what James undertakes to give. This new Israel from among the Gentiles is one of Paul's great doctrines as set forth in strkjv@Galatians:3; strkjv@Romans:9-11|. Note the use of God's "name" here for "the Israel of God" (Galatians:6:16|).
rwp@Acts:15:17 @{That the residue of men may seek after the Lord} (\hops an ekztssin hoi kataloipoi tn anthrpn ton kurion\). The use of \hops\ with the subjunctive (effective aorist active) to express purpose is common enough and note \an\ for an additional tone of uncertainty. On the rarity of \an\ with \hops\ in the _Koin_ see Robertson, _Grammar_, p. 986. Here the Gentiles are referred to. The Hebrew text is quite different, "that they may possess the remnant of Edom." Certainly the LXX suits best the point that James is making. But the closing words of this verse point definitely to the Gentiles both in the Hebrew and the LXX, "all the Gentiles" (\panta ta ethn\). Another item of similarity between this speech and the Epistle of James is in the phrase "my name is called" (\epikekltai to onoma mou\) and strkjv@James:2:7|. The purpose of God, though future, is expressed by this perfect passive indicative \epikekltai\ from \epi-kale\, to call on. It is a Jewish way of speaking of those who worship God.
rwp@Acts:15:19 @{Wherefore} (\dio\). "Because of which," this plain purpose of God as shown by Amos and Isaiah. {My judgment is} (\eg krin\). Note expression of \eg\. {I give my judgment}. (\Ego censeo\). James sums up the case as President of the Conference in a masterly fashion and with that consummate wisdom for which he is noted. It amounts to a resolution for the adoption by the assembly as happened (verse 33|). {That we trouble not} (\m parenochlein\). Present active infinitive with \m\ in an indirect command (Robertson, _Grammar_, p. 1046) of \parenochle\, a common late verb, occurring here alone in the N.T. This double compound (\para, en\) is from the old compound \enochle\ (\en\ and \ochlos\, crowd, annoyance) seen in strkjv@Luke:6:18; strkjv@Hebrews:12:15|, and means to cause trouble beside (\para\) one or in a matter. This is the general point of James which he explains further concerning "those who are turning from the Gentiles unto God," the very kind of people referred to in Amos.
rwp@Acts:15:36 @{Let us return now and visit the brethren} (\epistrepsantes de episkepsmetha tous adelphous\). Paul takes the initiative as the leader, all the more so if the rebuke to Peter and Barnabas in strkjv@Galatians:2:11-21| had already taken place. Paul is anxious, like a true missionary, to go back to the fields where he has planted the gospel. He uses the hortatory subjunctive (\episkepsmetha\) for the proposal (see on ¯15:14| for this verb). Note the repeated \epi\ (\epi-strepsantes\ and \episkepsmetha\). There is special point in the use of \d\ (shortened form of \d\), now at this juncture of affairs (cf. strkjv@13:2|). {How they fare} (\ps echousin\). Indirect question, "how they have it." The precariousness of the life of new converts in pagan lands is shown in all of Paul's Epistles (Furneaux). Songs:he wanted to go city by city (\kata polin psan\).
rwp@Acts:16:3 @{Him would Paul have to go forth with him} (\touton thelsen ho Paulos sun auti exelthein\). This one (note emphatic position) Paul wanted (first aorist active indicative of \thel\ with temporal augment as if from \ethel\ the old form). Here was a gifted young man who was both Jew and Greek. {He took and circumcised him} (\labn perietemen auton\). Any one could perform this rite. Paul had stoutly resisted circumcision in the case of Titus, a pure Greek (Galatians:2:3,5|), because the whole principle of Gentile liberty was at stake. But Timothy was both Jew and Greek and would continually give offence to the Jews with no advantage to the cause of Gentile freedom. Songs:here for the sake of expediency, "because of the Jews" (\dia tous Ioudaious\), Paul voluntarily removed this stumbling-block to the ministry of Timothy. Otherwise Timothy could not have been allowed to preach ln the synagogues. _Idem non est semper idem_. But Timothy's case was not the case of Titus. Here it was a question of efficient service, not an essential of salvation. Hovey notes that Timothy was circumcised because of Jewish unbelievers, not because of Jewish believers. {Was a Greek} (\Helln huprchen\). Imperfect active in indirect assertion where ordinarily the present \huparchei\ would be retained, possibly indicating that his father was no longer living.
rwp@Acts:16:14 @{Lydia} (\Ludia\). Her birthplace was Thyatira in Lydia. She may have been named after the land, though Lydia is a common female name (see Horace). Lydia was itself a Macedonian colony (Strabo, XIII. 4). Thyatira (note plural form like Philippi and one of the seven churches of Asia here strkjv@Revelation:2:18|) was famous for its purple dyes as old as Homer (Iliad, IV. 141) and had a guild of dyers (\hoi bapheis\) as inscriptions show. {A seller of purple} (\porphuroplis\). A female seller of purple fabrics (\porphura, plis\). Late word, masculine form in an inscription. There was a great demand for this fabric as it was used on the official toga at Rome and in Roman colonies. We still use the term "royal purple." See on ¯Luke:16:19|. Evidently Lydia was a woman of some means to carry on such an important enterprise from her native city. She may have been a freed-woman, since racial names were often borne by slaves. {One that worshipped God} (\sebomen ton theon\). A God-fearer or proselyte of the gate. There was a Jewish settlement in Thyatira which was especially interested in the dyeing industry. She probably became a proselyte there. Whether this was true of the other women we do not know. They may have been Jewesses or proselytes like Lydia, probably all of them employees of hers in her business. When Paul writes to the Philippians he does not mention Lydia who may have died meanwhile and who certainly was not Paul's wife. She was wealthy and probably a widow. {Heard us} (\kouen\). Imperfect active of \akou\, was listening, really listening and she kept it up, listening to each of these new and strange preachers. {Opened} (\dinoixen\). First aorist active indicative of \dianoig\, old word, double compound (\dia, ana, oig\) to open up wide or completely like a folding door (both sides, \dia\, two). Only the Lord could do that. Jesus had opened (the same verb) the mind of the disciples to understand the Scriptures (Luke:24:45|). {To give heed} (\prosechein\). To hold the mind (\ton noun\ understood), present active infinitive. She kept her mind centred on the things spoken by Paul whose words gripped her attention. She rightly perceived that Paul was the foremost one of the group. He had personal magnetism and power of intellect that the Spirit of God used to win the heart of this remarkable woman to Christ. It was worth coming to Philippi to win this fine personality to the Kingdom of God. She will be the chief spirit in this church that will give Paul more joy and co-operation than any of his churches. It is not stated that she was converted on the first Sabbath, though this may have been the case. "One solitary convert, a woman, and she already a seeker after God, and a native of that very Asia where they had been forbidden to preach" (Furneaux). But a new era had dawned for Europe and for women in the conversion of Lydia.
rwp@Acts:16:21 @{Customs which it is not lawful for us to receive, or to observe, being Romans} (\eth ha ouk estin hmin paradechesthai oude poiein Rmaiois ousin\). Note the sharp contrast between "being Jews" in verse 20| and "being Romans" here. This pose of patriotism is all sound and fury. It is love of money that moves these "masters" far more than zeal for Rome. As Roman citizens in a colony they make full use of all their rights of protest. Judaism was a _religio licita_ in the Roman empire, only they were not allowed to make proselytes of the Romans themselves. No Roman magistrate would pass on abstract theological questions (18:15|), but only if a breach of the peace was made (\ektarassousin hmn tn polin\) or the formation of secret sects and organizations. Evidently both of these last points are involved by the charges of "unlawful customs" by the masters who are silent about their real ground of grievance against Paul and Silas. \Ethos\ (kin to \thos\, strkjv@1Corinthians:15:33|) is from \eth\, to be accustomed or used to a thing. The Romans granted toleration to conquered nations to follow their religious customs provided they did not try to win the Romans. But the Jews had made great headway to favour (the God-fearers) with increasing hatred also. Emperor worship had in store grave peril for both Jews and Christians. The Romans will care more for this than for the old gods and goddesses. It will combine patriotism and piety.
rwp@Acts:17:15 @{But they that conducted Paul} (\hoi de kathistanontes ton Paulon\). Articular present active participle of \kathistan\ (late form in A B of \kathistmi\ or \kathista\), an old verb with varied uses to put down, to constitute, to conduct, etc. This use here is in the LXX (Joshua:6:23|) and old Greek also. {To Athens} (\hes Athnn\). To make sure of his safe arrival. {That they should come to him with all speed} (\hina hs tachista elthsin pros auton\). Note the neat Greek idiom \hs tachista\ as quickly as possible (good Attic idiom). The indirect command and purpose (\hina-elthsin\, second aorist active subjunctive) is also neat Greek (Robertson, _Grammar_, p. 1046). {Departed} (\exiesan\). Imperfect active of \exeimi\, old Greek word, but rare in N.T. All in Acts (13:42; strkjv@17:15; strkjv@20:7; strkjv@27:43|)
rwp@Acts:17:16 @{Now while Paul waited for them in Athens} (\En de tais Athnais ekdechomenou autous tou Paulou\). Genitive absolute with present middle participle of \ekdechomai\, old verb to receive, but only with the sense of looking out for, expecting found here and elsewhere in N.T We know that Timothy did come to Paul in Athens (1Thessalonians:3:1,6|) from Thessalonica and was sent back to them from Athens. If Silas also came to Athens, he was also sent away, possibly to Philippi, for that church was deeply interested in Paul. At any rate both Timothy and Silas came from Macedonia to Corinth with messages and relief for Paul (Acts:18:5; strkjv@2Corinthians:11:8f.|). Before they came and after they left, Paul felt lonely in Athens (1Thessalonians:3:1|), the first time on this tour or the first that he has been completely without fellow workers. Athens had been captured by Sulla B.C. 86. After various changes Achaia, of which Corinth is the capital, is a separate province from Macedonia and A.D. 44 was restored by Claudius to the Senate with the Proconsul at Corinth. Paul is probably here about A.D. 50. Politically Athens is no longer of importance when Paul comes though it is still the university seat of the world with all its rich environment and traditions. Rackham grows eloquent over Paul the Jew of Tarsus being in the city of Pericles and Demosthenes, Socrates and Plato and Aristotle, Sophocles and Euripides. In its Agora Socrates had taught, here was the Academy of Plato, the Lyceum of Aristotle, the Porch of Zeno, the Garden of Epicurus. Here men still talked about philosophy, poetry, politics, religion, anything and everything. It was the art centre of the world. The Parthenon, the most beautiful of temples, crowned the Acropolis. Was Paul insensible to all this cultural environment? It is hard to think so for he was a university man of Tarsus and he makes a number of allusions to Greek writers. Probably it had not been in Paul's original plan to evangelize Athens, difficult as all university seats are, but he cannot be idle though here apparently by chance because driven out of Macedonia. {Was provoked} (\parxuneto\). Imperfect passive of \paroxun\, old verb to sharpen, to stimulate, to irritate (from \para, oxus\), from \paroxusmos\ (Acts:15:39|), common in old Greek, but in N.T. only here and strkjv@1Corinthians:13:5|. It was a continual challenge to Paul's spirit when he beheld (\therountos\, genitive of present participle agreeing with \autou\ (his), though late MSS. have locative \therounti\ agreeing with \en auti\). {The city full of idols} (\kateidlon ousan tn polin\). Note the participle \ousan\ not preserved in the English (either the city being full of idols or that the city was full of idols, sort of indirect discourse). Paul, like any stranger was looking at the sights as he walked around. This adjective \kateidlon\ (perfective use of \kata\ and \eidlon\ is found nowhere else, but it is formed after the analogy of \katampelos, katadendron\), full of idols. Xenophon (_de Republ. Ath_.) calls the city \hol bomos, hol thuma theois kai anathma\ (all altar, all sacrifice and offering to the gods). These statues were beautiful, but Paul was not deceived by the mere art for art's sake. The idolatry and sensualism of it all glared at him (Romans:1:18-32|). Renan ridicules Paul's ignorance in taking these statues for idols, but Paul knew paganism better than Renan. The superstition of this centre of Greek culture was depressing to Paul. One has only to recall how superstitious cults today flourish in the atmosphere of Boston and Los Angeles to understand conditions in Athens. Pausanias says that Athens had more images than all the rest of Greece put together. Pliny states that in the time of Nero Athens had over 30,000 public statues besides countless private ones in the homes. Petronius sneers that it was easier to find a god than a man in Athens. Every gateway or porch had its protecting god. They lined the street from the Piraeus and caught the eye at every place of prominence on wall or in the agora.
rwp@Acts:17:18 @{And certain also of the Epicurean and Stoic philosophers encountered him} (\tines de kai tn Epikourin kai Stikn philosophn suneballon auti\). Imperfect active of \sunball\, old verb, in the N.T. only by Luke, to bring or put together in one's mind (Luke:2:19|), to meet together (Acts:20:14|), to bring together aid (18:27|), to confer or converse or dispute as here and already strkjv@4:15| which see. These professional philosophers were always ready for an argument and so they frequented the agora for that purpose. Luke uses one article and so groups the two sects together in their attitude toward Paul, but they were very different in fact. Both sects were eager for argument and both had disdain for Paul, but they were the two rival practical philosophies of the day, succeeding the more abstruse theories of Plato and Aristotle. Socrates had turned men's thought inward (\Gnthi Seauton\, Know Thyself) away from the mere study of physics. Plato followed with a profound development of the inner self (metaphysics). Aristotle with his cyclopaedic grasp sought to unify and relate both physics and metaphysics. Both Zeno and Epicurus (340-272 B.C.) took a more practical turn in all this intellectual turmoil and raised the issues of everyday life. Zeno (360-260 B.C.) taught in the \Stoa\ (Porch) and so his teaching was called Stoicism. He advanced many noble ideas that found their chief illustration in the Roman philosophers (Seneca, Epictetus, Marcus Aurelius). He taught self-mastery and hardness with an austerity that ministered to pride or suicide in case of failure, a distinctly selfish and unloving view of life and with a pantheistic philosophy. Epicurus considered practical atheism the true view of the universe and denied a future life and claimed pleasure as the chief thing to be gotten out of life. He did not deny the existence of gods, but regarded them as unconcerned with the life of men. The Stoics called Epicurus an atheist. Lucretius and Horace give the Epicurean view of life in their great poems. This low view of life led to sensualism and does today, for both Stoicism and Epicureanism are widely influential with people now. "Eat and drink for tomorrow we die," they preached. Paul had doubtless become acquainted with both of these philosophies for they were widely prevalent over the world. Here he confronts them in their very home. He is challenged by past-masters in the art of appealing to the senses, men as skilled in their dialectic as the Pharisaic rabbis with whom Paul had been trained and whose subtleties he had learned how to expose. But, so far as we know, this is a new experience for Paul to have a public dispute with these philosophical experts who had a natural contempt for all Jews and for rabbis in particular, though they found Paul a new type at any rate and so with some interest in him. "In Epicureanism, it was man's sensual nature which arrayed itself against the claims of the gospel; in Stoicism it was his self-righteousness and pride of intellect" (Hackett). Knowling calls the Stoic the Pharisee of philosophy and the Epicurean the Sadducee of philosophy. Socrates in this very agora used to try to interest the passers-by in some desire for better things. That was 450 years before Paul is challenged by these superficial sophistical Epicureans and Stoics. It is doubtful if Paul had ever met a more difficult situation. {What would this babbler say?} (\Ti an theloi ho spermologos houtos legein?\). The word for "babbler" means "seed-picker" or picker up of seeds (\sperma\, seed, \leg\, to collect) like a bird in the agora hopping about after chance seeds. Plutarch applies the word to crows that pick up grain in the fields. Demosthenes called Aeschines a \spermologos\. Eustathius uses it of a man hanging around in the markets picking up scraps of food that fell from the carts and so also of mere rhetoricians and plagiarists who picked up scraps of wisdom from others. Ramsay considers it here a piece of Athenian slang used to describe the picture of Paul seen by these philosophers who use it, for not all of them had it ("some," \tines\). Note the use of \an\ and the present active optative \theloi\, conclusion of a fourth-class condition in a rhetorical question (Robertson, _Grammar_, p. 1021). It means, What would this picker up of seeds wish to say, if he should get off an idea? It is a contemptuous tone of supreme ridicule and doubtless Paul heard this comment. Probably the Epicureans made this sneer that Paul was a charlatan or quack. {Other some} (\hoi de\). But others, in contrast with the "some" just before. Perhaps the Stoics take this more serious view of Paul. {He seemeth to be a setter forth of strange gods} (\zenn daimonin dokei kataggeleus einai\). This view is put cautiously by \dokei\ (seems). \Kataggeleus\ does not occur in the old Greek, though in ecclesiastical writers, but Deissmann (_Light from the Ancient East_, p. 99) gives an example of the word "on a marble stele recording a decree of the Mitylenaens in honour of the Emperor Augustus," where it is the herald of the games. Here alone in the N.T. \Daimonion\ is used in the old Greek sense of deity or divinity whether good or bad, not in the N.T. sense of demons. Both this word and \kataggeleus\ are used from the Athenian standpoint. \Xenos\ is an old word for a guest-friend (Latin _hospes_) and then host (Romans:16:23|), then for foreigner or stranger (Matthew:25:31; strkjv@Acts:17:21|), new and so strange as here and strkjv@Hebrews:13:9; strkjv@1Peter:4:12|, and then aliens (Ephesians:2:12|). This view of Paul is the first count against Socrates: Socrates does wrong, introducing new deities (\adikei Skrats, kaina daimonia eisphern\, Xen. _Mem_. I). On this charge the Athenians voted the hemlock for their greatest citizen. What will they do to Paul? This Athens was more sceptical and more tolerant than the old Athens. But Roman law did not allow the introduction of a new religion (_religio illicita_). Paul was walking on thin ice though he was the real master philosopher and these Epicureans and Stoics were quacks. Paul had the only true philosophy of the universe and life with Jesus Christ as the centre (Colossians:1:12-20|), the greatest of all philosophers as Ramsay justly terms him. But these men are mocking him. {Because he preached Jesus and the resurrection} (\hoti ton Isoun kai tn anastasin euggelizato\). Reason for the view just stated. Imperfect middle indicative of \euaggeliz\, to "gospelize." Apparently these critics considered \anastasis\ (Resurrection) another deity on a par with Jesus. The Athenians worshipped all sorts of abstract truths and virtues and they misunderstood Paul on this subject. They will leave him as soon as he mentions the resurrection (verse 32|). It is objected that Luke would not use the word in this sense here for his readers would not under stand him. But Luke is describing the misapprehension of this group of philosophers and this interpretation fits in precisely.
rwp@Acts:17:21 @{Spent their time} (\ukairoun\). Imperfect active of \eukaire\. A late word to have opportunity (\eu, kairos\) from Polybius on. In the N.T. only here and strkjv@Mark:6:31|. They had time for,.etc. This verse is an explanatory parenthesis by Luke. {Some new thing} (\ti kainoteron\). Literally "something newer" or "fresher" than the new, the very latest, the comparative of \kainos\. Demosthenes (_Philipp_. 1. 43) pictures the Athenians "in the agora inquiring if anything newer is said" (\punthanomenoi kata tn agoran ei ti legetai neteron\). The new soon became stale with these itching and frivolous Athenians.
rwp@Galatians:3:23 @{Before faith came} (\pro tou elthein tn pistin\). "Before the coming (second aorist active infinitive of \erchomai\, definite event) as to the Faith" (note article, meaning the faith in verse 22| made possible by the historic coming of Christ the Redeemer), the faith in Christ as Saviour (verse 22|). {We were kept in ward under the law} (\huper nomon ephrouroumetha\). Imperfect passive of \phroure\, to guard (from \phrouros\, a guard). See on ¯Acts:9:24; strkjv@2Corinthians:11:32|. It was a long progressive imprisonment. {Unto the faith which should afterwards be revealed} (\eis tn mellousan pistin apokaluphthnai\). "Unto the faith (verse 22| again) about to be revealed." \Mell\ and the first aorist passive infinitive (regular idiom).
rwp@Galatians:4:2 @{Under guardians} (\hupo epitropous\). Old word from \epitrep\, to commit, to intrust. Songs:either an overseer (Matthew:20:8|) or one in charge of children as here. It is common as the guardian of an orphan minor. Frequent in the papyri as guardian of minors. {Stewards} (\oikonomous\). Old word for manager of a household whether freeborn or slave. See strkjv@Luke:12:42; strkjv@1Corinthians:4:2|. Papyri show it as manager of an estate and also as treasurer like strkjv@Romans:16:23|. No example is known where this word is used of one in charge of a minor and no other where both occur together. {Until the time appointed of the father} (\achri ts prothesmias tou patros\). Supply \hmeras\ (day), for \prothesmios\ is an old adjective "appointed beforehand" (\pro, thesmos\, from \tithmi\). Under Roman law the _tutor_ had charge of the child till he was fourteen when the curator took charge of him till he was twenty-five. Ramsay notes that in Graeco-Phrygia cities the same law existed except that the father in Syria appointed both tutor and curator whereas the Roman father appointed only the tutor. Burton argues plausibly that no such legal distinction is meant by Paul, but that the terms here designate two functions of one person. The point does not disturb Paul's illustration at all.
rwp@Galatians:5:7 @Who did hinder you? (\tis humas enekopsen?\). First aorist active indicative of \enkopt\, to cut in on one, for all the world like our use of one cutting in on us at the telephone. For this late verb see on ¯Acts:24:4; strkjv@1Thessalonians:2:18|. Note the singular \tis\. There was some ringleader in the business. Some one "cut in" on the Galatians as they were running the Christian race and tried to trip them or to turn them.
rwp@Galatians:5:18 @{Under the law} (\hupo nomon\). Instead of "under the flesh" as one might expect. See strkjv@Galatians:3:2-6| for contrast between law and spirit. The flesh made the law weak (Rom strkjv@8:3; strkjv@Hebrews:9:10,13|). They are one and the same in result. See same idea in strkjv@Romans:8:14|. Note present tense of \agesthe\ (if you are continually led by the Spirit). See verse 23|.
rwp@Galatians:5:22 @{The fruit of the Spirit} (\ho karpos tou pneumatos\). Paul changes the figure from {works} (\erga\) in verse 19| to fruit as the normal out-cropping of the Holy Spirit in us. It is a beautiful tree of fruit that Paul pictures here with nine luscious fruits on it: {Love} (\agap\). Late, almost Biblical word. First as in strkjv@1Corinthians:13|, which see for discussion as superior to \philia\ and \ers\. {Joy} (\chara\). Old word. See on ¯1Thessalonians:1:6|. {Peace} (\eirn\). See on ¯1Thessalonians:1:1|. {Long-suffering} (\makrothumia\). See on ¯2Corinthians:6:6|. {Kindness} (\chrstots\). See on ¯2Corinthians:6:6|. {Goodness} (\agathsun\). See on ¯2Thessalonians:1:11|. {Faithfulness} (\pistis\). Same word as "faith." See on ¯Matthew:23:33; strkjv@1Corinthians:13:7,13|. {Meekness} (\prauts\). See on ¯1Corinthians:4:21; strkjv@2Corinthians:10:1|. {Temperance} (\egkrateia\). See on ¯Acts:24:25|. Old word from \egkrats\, one holding control or holding in. In N.T. only in these passages and strkjv@2Peter:1:6|. Paul has a better list than the four cardinal virtues of the Stoics (temperance, prudence, fortitude, justice), though they are included with better notes struck. Temperance is alike, but kindness is better than justice, long-suffering than fortitude, love than prudence.
rwp@Hebrews:7:1 @{This Melchizedek} (\houtos ho Melchisedek\). The one already mentioned several times with whose priesthood that of Christ is compared and which is older and of a higher type than that of Aaron. See strkjv@Genesis:14:18-20; strkjv@Psalms:110| for the only account of Melchizedek in the Old Testament. It is a daring thing to put Melchizedek above Aaron, but the author does it. Moffatt calls verses 1-3| "a little sermon" on strkjv@6:20|. It is "for ever" (\eis ton aina\) that he explains. Melchizedek is the only one in his line and stands alone in the record in Genesis. The interpretation is rabbinical in method, but well adapted to Jewish readers. The description is taken verbatim from Genesis except that "who met" (\ho sunantsas\) is here applied to Melchizedek from strkjv@Genesis:14:17| instead of to the King of Sodom. They both met Abraham as a matter of fact. For this verb (first aorist active participle of \sunanta\) see strkjv@Luke:9:37|. {Slaughter} (\kops\). Old word for cutting (\kopt\, to cut), here only in N.T. These kings were Amraphel, Arioch, Chedorlaomer, Tidal. Amraphel is usually taken to be Khammurabi. {Priest of God Most High} (\hiereus tou theou tou hupsistou\). He is called "priest" and note \tou hupsistou\ applied to God as the Canaanites, Phoenicians, Hebrews did. It is used also of Zeus and the Maccabean priest-kings. The demons apply it to God (Mark:5:7; strkjv@Luke:8:28|).
rwp@Hebrews:7:6 @{He whose genealogy is not counted} (\ho m genealogoumenos\). Articular participle with negative \m\ (usual with participles) of the old verb \genealoge\ trace ancestry (cf. verse 3|) {Hath taken tithes} (\dedekatken\). Perfect active indicative of \dekato\, standing on record in Genesis. {Hath blessed} (\eulogken\). Perfect active indicative of \euloge\, likewise standing on record. Note the frequent perfect tenses in Hebrews. {Him that hath the promises} (\ton echonta tas epaggelias\). Cf. strkjv@6:12,13-15| for allusion to the repeated promises to Abraham (Genesis:12:3,7; strkjv@13:14; strkjv@15:5; strkjv@17:5; strkjv@22:16-18|).
rwp@Hebrews:7:21 @{Have been made} (\eisin gegonotes\). Periphrastic perfect active indicative of \ginomai\ (perfect active participle of \ginomai\) and then \eisin\. The parenthesis runs from \hoi men gar\ (for they) to \eis ton aina\ (for ever, end of verse 21|). {But he with an oath} (\ho de meta horkmosias\). Positive statement in place of the negative one in verse 20|.
rwp@Hebrews:7:26 @{Became us} (\hmin eprepen\). Imperfect active indicative of \prep\ as in strkjv@2:10|, only there it was applied to God while here to us. "Such" (\toioutos\) refers to the Melchizedek character of Jesus as high priest and in particular to his power to help and save (2:17f.|) as just explained in strkjv@7:24f.| Moffatt notes that "it is generally misleading to parse a rhapsody" but the adjectives that follow picture in outline the qualities of the high priest needed by us. {Holy} (\hosios\). Saintly, pious, as already noted. Cf. strkjv@Acts:2:24; strkjv@13:35|. {Guileless} (\akakos\). Without malice, innocent. In N.T. only here and strkjv@Romans:16:18|. {Undefiled} (\amiantos\). Untainted, stainless. In the papyri. Not merely ritual purity (Leviticus:21:10-15|), but real ethical cleanness. {Separated from sinners} (\kechrismenos apo tn hamartln\). Perfect passive participle. Probably referring to Christ's exaltation (9:28|). {Made higher than the heavens} (\hupsloteros tn ourann genomenos\). "Having become higher than the heavens." Ablative case (\ourann\) after the comparative adjective (\hupsloteros\).
rwp@Hebrews:8:3 @{Is appointed} (\kathistatai\). As in strkjv@5:1|. {To offer} (\eis to prospherein\). Articular infinitive accusative case with \eis\ as is common while \hina prospheri\ (\hina\ with present active subjunctive) for purpose in strkjv@5:1|, with \dra te kai thusias\ as there. {It is necessary} (\anagkaion\). A moral and logical necessity (from \anagk\ necessity) as seen in strkjv@Acts:13:46; strkjv@Phillipians:1:24|. {This high priest also} (\kai touton\). "This one also," no word for high priest, accusative of general reference with the infinitive \echein\ (have). {Somewhat to offer} (\ti h prosenegki\). Second aorist active subjunctive of \prospher\ (verse 3|). Vulgate _aliquid quod offerat_. The use of the subjunctive in this relative clause is probably volitive as in strkjv@Acts:21:16; strkjv@Hebrews:12:28| (possibly here merely futuristic), but note \ho prospherei\ (present indicative) in strkjv@9:7|. See Robertson, _Grammar_, p. 955.
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:8:9 @{In the day that I took them} (\en hmeri epilabomenou mou\). Genitive absolute (\mou\ and second aorist middle participle of \epilamban\), "a Hellenistic innovation" (Moffatt) in imitation of the Hebrew after \hmeri\ in place of \en hi epelabomen\, occurring also in Barn. strkjv@2:28. {By the hand} (\ts cheiros\). Technical use of the genitive of the part affected. {To lead them forth} (\exagagein autous\). Second aorist active infinitive of \exag\ to denote purpose. {For they continued not} (\hoti autoi ouk enemeinan\). First aorist active indicative of \emmen\, old verb to remain in (Acts:14:22|). The Israelites broke the covenant. Then God annulled it. {I regarded not} (\melsa\). "I neglected" as in strkjv@2:3|. The covenant was void when they broke it.
rwp@Hebrews:8:10 @{This} (\haut\). The "new" one of verse 8|. {That I will make} (\hn diathsomai\). Future middle of \diatithmi\, "that I will covenant," cognate accusative (\hn\), using the same root in the verb as in \diathk\. {I will put} (\didous\). "Giving," present active participle of \didmi\, to give. {Into their mind} (\eis tn dianoian autn\). Their intellect, their moral understanding, all the intellect as in Aristotle (Colossians:1:21; strkjv@Ephesians:4:18|). {On their heart} (\epi kardias autn\). Either genitive singular or accusative plural. \Kardia\ is the seat of man's personal life (Westcott), the two terms covering the whole of man's inward nature. {A god} (\eis theon\). Note the Hebraistic use of \eis\ in the predicate instead of the usual nominative \theos\ as in "a people" (\eis laon\). This was the ideal of the old covenant (Exodus:6:7|), now at last to be a fact.
rwp@Hebrews:8:11 @{They shall not teach} (\ou m didaxsin\). Strong double negative (\ou m\) with the first aorist active (futuristic) subjunctive of \didask\. {His fellow-citizen} (\ton politn autou\). See strkjv@Luke:15:15; strkjv@19:14|. {Know the Lord} (\Gnthi ton kurion\). Second aorist active imperative of \ginsk\. In the new covenant all will be taught of God (Isaiah:54:13; strkjv@John:6:45|), whereas under the old only the educated scribe could understand the minutiae of the law (Dods). See Paul's comparison in strkjv@2Corinthians:3:7-18|. {Shall know} (\eidsousin\). Future perfect active, old form of \oida\ (note \ginsk\ just before of recognizing God), one of the rare future perfects (cf. strkjv@2:13|, \esomai pepoiths\).
rwp@Hebrews:9:2 @{A tabernacle the first} (\skn h prt\). See strkjv@8:2| for \skn\. Large tents usually had two divisions (the outer and the inner or the first and the second). Note \prt\ for the first of two as with the first covenant (8:7,13; strkjv@9:1|). The large outer tent was entered first and was called \Hagia\ (Holy), the first division of the tabernacle. The two divisions are here termed two tabernacles. {Was prepared} (\kateskeuasth\). First aorist passive of \kataskeuaz\. See strkjv@3:3|. For the furniture see strkjv@Exodus:25; 26|. Three items are named here: the candlestick (\h luchnia\, late word for \luchnion\) or lampstand, necessary since there were no windows (Exodus:25:31-39|); the table (\h trapeza\, old word, strkjv@Matthew:15:27|) for the bread (Exodus:25:23-30; strkjv@Leviticus:24:6| of pure gold); the shewbread (\h prothesis tn artn\) as in strkjv@Exodus:25:30; strkjv@40:23; strkjv@Leviticus:24:5-9|. Probably a hendiadys for the table with the loaves of God's Presence.
rwp@Hebrews:9:18 @{The first covenant} (\h prt\). Supply \diathk\ as in strkjv@9:1|. {Has been dedicated} (\enkekainistai\). Stands dedicated. Perfect passive indicative of \enkainizo\, a late verb in LXX, one papyrus, and in N.T. only here and strkjv@10:20|. It means to renew, to inaugurate (1Samuel:11:14; strkjv@2Chronicles:15:8|) and in strkjv@1Kings:8:63| to dedicate. Note \ta enkainia\ (John:10:22|) for the feast of dedication.
rwp@Hebrews:10:14 @{He hath perfected} (\teteleiken\). Perfect active indicative of \teleio\. He has done what the old sacrifices failed to do (verse 1|). {Them that are sanctified} (\tous hagiazomenous\). Articular participle (accusative case) present passive of \hagiaz\ (note perfect in verse 10|) either because of the process still going on or because of the repetition in so many persons as in strkjv@2:11|.
rwp@Hebrews:10:19 @{Having therefore} (\echontes oun\). The author now gives a second (the first in strkjv@8:1-6|) resum of the five arguments concerning the superior priestly work of Christ (10:19-25|) coupled with an earnest exhortation like that in strkjv@4:14-16|, with which he began the discussion, before he proceeds to treat at length the fifth and last one, the better promises in Christ (10:26-12:3|). {Boldness} (\parrsian\). This is the dominant note all through the Epistle (3:6; strkjv@4:16; strkjv@10:19,35|). They were tempted to give up Christ, to be quitters. Boldness (courage) is the need of the hour. {Into the holy place} (\tn hagin\). That is, the heavenly sanctuary where Jesus is (6:18-20|). This is the better sanctuary (9:1-12|). {By the blood of Jesus} (\en ti haimati Isou\). This is the better sacrifice just discussed (9:13-10:18|).
rwp@Hebrews:10:28 @{Hath set at naught} (\athetsas\). First aorist active participle of \athete\, late compound, very common in LXX, from alpha privative and \tithmi\, to render null and void, to set aside, only here in Hebrews (see strkjv@Mark:7:9|), but note \athetsis\ (Hebrews:7:18; strkjv@9:26|). {Without mercy} (\chris oiktirmn\). See strkjv@2Corinthians:1:3|. This was the law (Deuteronomy:17:6|) for apostates. {On the word of two or three} (\epi dusin trisin\). "On the basis of two or three." For this use of \epi\ with the locative see strkjv@9:17|.
rwp@Hebrews:11:15 @{Had been mindful} (\emnmoneuon\)-- {would have had} (\eichon an\). Condition of second class (note \an\ in conclusion) with the imperfect (not aorist) in both condition and conclusion. Songs:it means: "If they had continued mindful, they would have kept on having (linear action in both cases in past time). {Opportunity to return} (\kairon anakampsai\). Old verb \anakampt\ to bend back, to turn back (Matthew:2:12|), here first aorist active infinitive. Continual hankering would have found a way. Cf. the Israelites in the wilderness yearning after Egypt.
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:12:8 @{If ye are without chastening} (\ei chris este paideias\). Condition of first class, determined as fulfilled. Note position of \este\ (are) between the preposition \chris\ and \paideias\ (ablative case). {Have been made} (\gegonasin\). Perfect active indicative of \ginomai\. {Partakers} (\metochoi\). Partners (3:14|). {Then} (\ara\). Accordingly, correspondingly. {Bastards} (\nothoi\). Old word, here only in N.T. Illegitimate.
rwp@Hebrews:12:9 @{Furthermore} (\eita\). The next step in the argument (Mark:4:17|). {We had} (\eichomen\). Imperfect indicative of customary action, "we used to have." {To chasten us} (\paideutas\). Predicate accusative after \eichomen\, "as chasteners." Old word from \paideu\, as agent (\-ts\). Only once in LXX (Hosea:5:2|) and twice in N.T. (here and strkjv@Romans:2:20|). {We gave them reverence} (\enetrepometha\). Imperfect middle of old word \entrep\, to turn in or at. Here "we turned ourselves to" as in strkjv@Matthew:21:37|, habitual attitude of reverence. {Shall we be in subjection} (\hupotagsometha\). Second future passive of \hupotass\. There is no \de\ here to correspond to \men\ in the first part of the verse. {Unto the father of spirits} (\ti patri tn pneumatn\). Rather, "Unto the Father of our spirits" (note article \ton\). As God is.
rwp@Hebrews:12:11 @{For the present} (\pros to paron\). A classical phrase (Thucydides), \pros\ with the accusative neuter singular articular participle of \pareimi\, to be beside. {Not joyous, but grievous} (\ou charas, alla lups\). Predicate ablative (springing from) or predicate genitive (marked by). Either makes sense, but note predicate ablative in strkjv@2Corinthians:4:7| (\kai tou theou kai m ex hmn\). {Peaceable fruit} (\karpon eirnikon\). Old adjective from \eirn\ (peace), in N.T. only here and strkjv@James:3:17|. Peaceable after the chastening is over. {Exercised thereby} (\di' auts gegumnasmenois\). Perfect passive participle (dative case) of \gumnaz\, state of completion, picturing the discipline as a gymnasium like strkjv@5:14; strkjv@1Timothy:4:17|.
rwp@Hebrews:13:5 @{Be ye free from the love of money} (\aphilarguros ho tropos\). No copula, but supply \esto\: "Let your manner of life (\tropos\, way, strkjv@Matthew:23:37|), be without love of money" (\aphilarguros\, double compound), once found only in the N.T., here and strkjv@1Timothy:3:3|, but now several times--or the adverb \aphilargurs\ --in papyri and inscriptions (Deissmann, _Light_, etc., pp. 85f.). Alpha privative and \philos\ and \arguros\. The N.T. is full of the peril of money on the character as modern life is also. {Content with such things as ye have} (\arkoumenoi tois parousin\). Present passive participle of \arke\, to suffice, to be content as in strkjv@Luke:3:14|. Cf. \autarks\ in strkjv@Phillipians:4:11|. Here in the nominative plural with no substantive or pronoun (anacoluthon, as in strkjv@2Corinthians:1:7|) or the participle used as a principal verb as in strkjv@Romans:12:16|. "Contented with the present things" (\tois parousin\, associative instrumental case of \ta paronta\, present active neuter plural participle of \pareimi\, to be present or on hand). {For himself hath said} (\autos gar eirken\). God himself as in strkjv@Acts:20:33| of Christ. Perfect active indicative as in strkjv@1:13; strkjv@4:3f.; strkjv@10:9|. The quotation is a free paraphrase of strkjv@Genesis:28:15; strkjv@Deuteronomy:31:8; strkjv@Joshua:1:5; strkjv@1Chronicles:28:20|. Philo (de Confus. Ling. 32) has it in this form, "a popular paraphrase" (Moffatt). Note the five negatives strengthening each other (\ou m\ with the second aorist active subjunctive \an\ from \animi\, to relate, as in strkjv@Acts:16:26|; \oud' ou m\ with second aorist active subjunctive \egkatalip\ from \egkataleip\, to leave behind, as in strkjv@Matthew:27:46; strkjv@2Timothy:4:10|). A noble promise in times of depression.
rwp@Hebrews:13:16 @{To do good} (\ts eupoiias\). Genitive case. Late compound from \eupoios\ (\eupoie\), common in Epictetus, but here only in N.T., a doing good. {To communicate} (\koinnias\). Genitive case. See strkjv@2Corinthians:9:13| for use for contribution, beneficence. Moffatt notes that the three great definitions of worship and religious service in the N.T. (here, strkjv@Romans:12:1f.; strkjv@James:1:27|) are all inward and ethical. {Forget not} (\m epilanthanesthe\). Prohibition with \m\ and the present middle imperative of \epilanthan\ (6:10; strkjv@13:2|). Here with the genitive case. {Is well pleased} (\euaresteitai\). Present passive indicative of \euareste\ (Hebrews:11:5|). With the associative instrumental case \thusiais\ (sacrifices).
rwp@Info_James @ RECENT BOOKS ON JAMES Baljon, J. M. S., _Comm. op de katholieke brieven_ (1904). Bardenhewer, O., _Der Brief des hl. Jakobus_ (1928). Bartmann, _St. Paulus und St. Jakobus_. Belser, J. E., _Epistel des hl. Jakobus_ (1909). Beyschlag, W., _Der Brief des Jakobus_. Meyer Komm. 6 Aufl. (1898). Brown, Charles, _The General Epistle of James_. 2nd ed. (1907). Camerlinck, _Commentarius in epistolas catholicas_ (1909). Carpenter, W. Boyd, _The Wisdom of James the Just_ (1903). Carr, Arthur, _The General Epistle of James_. Cambridge Greek Testament. New ed. (1905). Chaine, J., _L Epitre de S. Jacques_ (1927). Dale, R. W., _Discourses on the Epistle of James (1895). Deems, C. F., _The Gospel of Common Sense_. Dibelius, _M., Meyer's Comm. 7 Aufl. (1921). Feine, _Der Jakobusbrief_, etc. (1893). Fitch, _James the Lord's Brother_. Gaugusch, L., _Der Lehrgehalt der Jakobus-epistel_ (1914). Grafe, _Stellung und Bedeutung des Jakobusbriefes_ (1904). Grosheide, F. W., _Deuteronomy:brief aan de Hebreen en de brief des Jakobus_ (1927). Hauck, F., _Der Br. d. Jak. in Zahn's Komm_. (1926). Hollmann, G., _Die Schriften d. N.T_. 3 Aufl. (1917). Holtzmann, O., _Das N.T. II_ (1926). Hort, F. J. A., _The Epistle of James as far as strkjv@4:7_ (1909). Huther, J. E., _Meyer's Komm_. 3 Aufl. (1870). Johnstone, R., _Lectures Exegetical and Practical_. 2nd ed. (1889). Knowling, R. J., _Comm. on the Epistle of St. James_ (1904). Westminster Series. Mayor, J. B., _The Epistle of St. James_. 3rd ed. (1910). Meinertz, _Der Jakobusbrief und sein Verfasser_ (1905). Meyer, A., _Das Ratsel des Jak_. (1930). Moffatt, James, _The General Epistles (James, Peter, and Judas_) (1928). Osterley, W. E., _The Epistle of St. James_. Expos. Gk. Test. (1910). Parry, J., _The General Epistle of James_ (1904). Patrick, W., _James, the Lord's Brother_ (1906). Plummer, A., _The General Epistle of St. James_. Expos. Bible (1891). Rendall, G. H., _The Epistle of St. James and Judaic Chris- tianity_ (1927). Robertson, A. T., _Studies in the Epistle of James_. 3rd ed. (1923). First in 1915 as _Pract. and Social Aspects of Christianity_. Ropes, J. H., _A Crit. and Exeget. Comm. on the Epistle of St. James_. Int. and Crit. Comm. (1916). Smith, H. M., _The Epistle of James_ (1925). Soden, H. Von, _Der Brief des Jakobus_. Hand-Comm. (1893). Spitta, F., _Der Brief des Jakobus untersucht_ (1896). Taylor, J. F., _The Apostle of Patience_ (1907). Weiss, B., _Die Katholische Briefe_ (1902). _Der Jakobusbrief und die neuere Kritik_ (1904). Windisch, H., _Die Katholische Briefe. Handbuch Zum N.T._, 2 Aufl. (1930). strkjv@James:1:1 @{James} (\Iakbos\). Grecised form (nominative absolute) of the Hebrew \Iakb\ (so LXX). Common name among the Jews, and this man in Josephus (_Ant_. XX.9.1) and three others of this name in Josephus also. {Servant} (\doulos\). Bond-servant or slave as Paul (Romans:1:1; strkjv@Phillipians:1:1; strkjv@Titus:1:1|). {Of the Lord Jesus Christ} (\kuriou Isou Christou\). Here on a par with God (\theou\) and calls himself not \adelphos\ (brother) of Jesus, but \doulos\. The three terms here as in strkjv@2:1| have their full significance: Jesus is the Messiah and Lord. James is not an Ebionite. He accepts the deity of Jesus his brother, difficult as it was for him to do so. The word \kurios\ is frequent in the LXX for _Elohim_ and _Jahweh_ as the Romans applied it to the emperor in their emperor worship. See strkjv@1Corinthians:12:3| for \Kurios Isous\ and strkjv@Phillipians:2:11| for \Kurios Isous Christos\. {To the twelve tribes} (\tais ddeka phulais\). Dative case. The expression means "Israel in its fulness and completeness" (Hort), regarded as a unity (Acts:26:7|) with no conception of any "lost" tribes. {Which are of the Dispersion} (\tais en ti diaspori\). "Those in the Dispersion" (repeated article). The term appears in strkjv@Deuteronomy:28:25| (LXX) and comes from \diaspeir\, to scatter (sow) abroad. In its literal sense we have it in strkjv@John:7:34|, but here and in strkjv@1Peter:1:1| Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek (_Koin_, LXX), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural _Koin_ but in the Hebraic tone. {Greeting} (\chairein\). Absolute infinitive (present active of \chair\) as in strkjv@Acts:15:23| (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note \chairein legete\ in strkjv@2John:1:10,11|.
rwp@James:4:2 @{Ye lust} (\epithumeite\). Present active indicative of \epithume\, old word (from \epi, thumos\, yearning passion for), not necessarily evil as clearly not in strkjv@Luke:22:15| of Christ, but usually so in the N.T., as here. Coveting what a man or nation does not have is the cause of war according to James. {Ye kill and covet} (\phoneuete kai zloute\). Present active indicatives of \phoneu\ (old verb from \phoneus\, murderer) and \zlo\, to desire hotly to possess (1Corinthians:12:31|). It is possible (perhaps probable) that a full stop should come after \phoneuete\ (ye kill) as the result of lusting and not having. Then we have the second situation: "Ye covet and cannot obtain (\epituchein\, second aorist active infinitive of \epitugchan\), and (as a result) ye fight and war." This punctuation makes better sense than any other and is in harmony with verse 1|. Thus also the anticlimax in \phoneuete\ and \zloute\ is avoided. Mayor makes the words a hendiadys, "ye murderously envy." {Ye have not, because ye ask not} (\ouk echete dia to m aiteisthai humas\). James refers again to \ouk echete\ (ye do not have) in verse 2|. Such sinful lusting will not obtain. "Make the service of God your supreme end, and then your desires will be such as God can fulfil in answer to your prayer" (Ropes). Cf. strkjv@Matthew:6:31-33|. The reason here is expressed by \dia\ and the accusative of the articular present middle infinitive of \aite\, used here of prayer to God as in strkjv@Matthew:7:7f|. \Hums\ (you) is the accusative of general reference. Note the middle voice here as in \aiteisthe\ in 3|. Mayor argues that the middle here, in contrast with the active, carries more the spirit of prayer, but Moulton (_Prol_., p. 160) regards the distinction between \aite\ and \aiteomai\ often "an extinct subtlety."
rwp@James:4:7 @{Be subject therefore unto God} (\hupotagte oun ti thei\). Second aorist (ingressive) passive imperative of \hupotass\, old verb, to range under (military term also). Same form in strkjv@1Peter:2:23; strkjv@5:5|. With the dative case \thei\ (unto God). The aorist has the note of urgency in the imperative. Note the ten aorist imperatives in verses 7-10| (\hupotagte, antistte, eggisate, katharisate, hagnisate, talaiprsate, penthsate, klausate, metatrapt, tapeinthte\). {But resist the devil} (\antistte de ti diaboli\). Second aorist (ingressive) active (intransitive) imperative of \anthistmi\, "take a stand against." Dative case \diaboli\. Result of such a stand is that the devil will flee (\pheuxetai\, future middle of \pheug\). See strkjv@1Peter:5:8f.; strkjv@Ephesians:6:11f.; strkjv@Luke:10:17|.
rwp@John:4:45 @{Songs:when} (\hote oun\). Transitional use of \oun\, sequence, not consequence. {Received him} (\edexanto auton\). First aorist middle of \dechomai\, "welcomed him." Jesus had evidently anticipated a quiet arrival. {Having seen} (\herakotes\). Perfect active participle of \hora\. Note \therountes\ in strkjv@2:23| about this very thing at the feast in Jerusalem. The miracles of Jesus at that first passover made a stir. {For they also went} (\kai autoi gar lthon\). The Samaritans did not go and so Jesus was a new figure to them, but the Galileans, as orthodox Jews, did go and so were predisposed in his favour.
rwp@John:4:46 @{Again} (\palin\). A second time. {Unto Cana} (\eis tn Kana\). Note article, "the Cana of Galilee" already mentioned in strkjv@2:1|. {Where he made the water wine} (\hopou epoisen to hudr oinon\). That outstanding first miracle would still be remembered in Cana and would indicate that Jesus had some friends there. {Nobleman} (\basilikos\). One connected with the king (\basileus\), whether by blood or by office. Probably here it is one of the courtiers of Herod the tetrarch of Galilee, Chuzas (Luke:8:3|), Manaen (Acts:13:1|), or some one else. Some of the manuscripts used \basiliskos\, a petty king, a diminutive of \basileus\. {Was sick} (\sthenei\). Imperfect active of \asthene\ (\a\ privative and \sthenos\, without strength, strkjv@Matthew:25:36|), continued sick. {At Capernaum} (\en Kapharnaoum\). Some miles from Cana near where the Jordan enters the Sea of Galilee.
rwp@John:4:49 @{Sir} (\Kurie\). See strkjv@1:38|. {Come down} (\katabthi\). Second aorist active imperative, tense and tone of urgency. \Ere my child die\ (\prin apothanein to paidion mou\). Regular idiom with \prin\ in positive clause, second aorist active infinitive of \apothnsk\ and accusative of general reference, "before dying as to my child." Bengel notes that he only thought Jesus had power before death as even Martha and Mary felt at first (11:21,32|). But the father's heart goes out to Jesus.
rwp@John:4:51 @{As he was now going down} (\d autou katabainontos\). Genitive absolute in-spite of the fact that \auti\ (associative instrumental case with \hupntsan\ aorist active indicative of \hupanta\) is near. {That his son lived} (\hoti ho pais autou zi\). Present active indicative preserved in indirect discourse (cf. the words of Jesus in verse 50|). Note \pais\ here (only example in John), \huios\ in 50|, \paidion\ (diminutive of tenderness) in 49|.
rwp@John:5:17 @{Answered} (\apekrinato\). Regular aorist middle indicative of \apokrinomai\, in John here only and verse 19|, elsewhere \apekrith\ as in verse 11|. {My Father} (\ho pater mou\). Not "our Father," claim to peculiar relation to the Father. {Worketh even until now} (\hes arti ergazetai\). Linear present middle indicative, "keeps on working until now" without a break on the Sabbath. Philo points out this fact of the continuous activity of God. Justin Martyr, Origen and others note this fact about God. He made the Sabbath for man's blessing, but cannot observe it himself. {And I work} (\kag ergazomai\). Jesus puts himself on a par with God's activity and thus justifies his healing on the Sabbath.
rwp@John:5:19 @{The Son} (\ho huios\). The absolute use of the Son in relation to the Father admitting the charge in verse 18| and defending his equality with the Father. {Can do nothing by himself} (\ou dunatai poiein aph'heautou ouden\). True in a sense of every man, but in a much deeper sense of Christ because of the intimate relation between him and the Father. See this same point in strkjv@5:30; strkjv@7:28; strkjv@8:28; strkjv@14:10|. Jesus had already made it in strkjv@5:17|. Now he repeats and defends it. {But what he seeth the Father doing} (\an m ti blepi ton patera poiounta\). Rather, "unless he sees the Father doing something." Negative condition (\an m\=\ean m\, if not, unless) of third class with present (habit) subjunctive (\blepi\) and present active participle (\poiounta\). It is a supreme example of a son copying the spirit and work of a father. In his work on earth the Son sees continually what the Father is doing. In healing this poor man he was doing what the Father wishes him to do. {For what things soever he doeth, these the Son also doeth in like manner} (\ha gar an ekeinos poii tauta kai ho huios homois poiei\). Indefinite relative clause with \an\ and the present active subjunctive (\poii\). Note \ekeinos\, emphatic demonstrative, that one, referring to the Father. This sublime claim on the part of Jesus will exasperate his enemies still more.
rwp@John:5:25 @{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:5:27 @{Because he is the Son of man} (\hoti huios anthrpou estin\). Rather, "because he is a son of man" (note absence of articles and so not as the Messiah), because the judge of men must partake of human nature himself (Westcott). Bernard insists that John is here giving his own reflections rather than the words of Jesus and uses \huios anthrpou\ in the same sense as \ho huios tou anthrpou\ (always in the Gospels used by Jesus of himself). But that in my opinion is a wrong view since we have here ostensibly certainly the words of Jesus himself. Songs:in strkjv@Revelation:1:13; strkjv@4:14| \huion anthrpou\ means "a son of man."
rwp@John:5:29 @{Unto the resurrection of life} (\eis anastasin zs\). \Anastasis\ is an old word (Aeschylus) from \anistmi\, to raise up, to arise. This combination occurs nowhere else in the N.T. nor does "the resurrection of judgement" (\eis anastasin krises\), but in strkjv@Luke:14:14| there is the similar phrase "in the resurrection of the just" (\en ti anastasei tn dikain\). Only there note both articles. Here without the articles it can mean "to a resurrection of life" and "to a resurrection of judgement," though the result is practically the same. There are two resurrections as to result, one to life, one to judgement. See both in strkjv@Daniel:12:2|.
rwp@John:5:43 @{In my Father's name} (\en ti onomati tou patros mou\). Seven times Jesus in John speaks of the "Name" of the Father (5:43; strkjv@10:25; strkjv@12:28; strkjv@17:6,11,12,26|). See strkjv@1:12| for use of \onoma\ (Luke:1:49|). {And ye receive me not} (\kai ou lambanete me\). "And yet ye do not receive me," as in verse 40|, "the Gospel of the Rejection" (1:11; strkjv@3:11,32; strkjv@12:37|) often applied to the Fourth Gospel. {If another come} (\ean allos elthi\). Condition of third class (\ean\ and second aorist active subjunctive of \erchomai\). Note \allos\, not \heteros\, like \allon Isoun\ in strkjv@2Corinthians:11:4|. Similar prophecies occur in strkjv@Mark:13:6,22| (Matthew:24:5,24|), all general in character like Antichrist in strkjv@2Thessalonians:2:8-12|. There is no occasion for a reference to any individual like Barcochba (about A.D. 134) as Pfleiderer and Schmiedel hold. These Messianic upstarts all come "in their own name" and always find a following. {Him ye will receive} (\ekeinon lmpsesthe\). "That one," whoever he is, as Jesus said. Future active indicative of \lamban\. Credulous about the false Messiahs, incredulous about Christ.
rwp@John:6:1 @{After these things} (\meta tauta\). A common, but indefinite, note of time in John (3:22; strkjv@5:1; strkjv@6:1; strkjv@7:1|). The phrase does not mean immediate sequence of events. As a matter of fact, a whole year may intervene between the events of chapter 5 in Jerusalem and those in chapter 6 in Galilee. There is no sufficient reason for believing that chapter 6 originally preceded chapter 5. The feeding of the five thousand is the only event before the last visit to Jerusalem recorded in all Four Gospels (Mark:6:30-44; strkjv@Matthew:14:13-21; strkjv@Luke:9:10-17; strkjv@John:6:1-13|). The disciples have returned from the tour of Galilee and report to Jesus. It was the passover time (John:6:4|) just a year before the end. {To the other side of the Sea of Galilee} (\peran ts thalasss ts Galilaias\). The name given in Mark and Matthew. It is called Gennesaret in strkjv@Luke:5:1| and "Sea of Tiberias" in strkjv@John:21:1|. Here "of Tiberias" (\ts Tiberiados\) is added as further description. Herod Antipas A.D. 22 built Tiberias to the west of the Sea of Galilee and made it his capital. See verse 23| for this city. Luke (Luke:9:10|) explains that it was the eastern Bethsaida (Julias) to which Jesus took the disciples, not the western Bethsaida of strkjv@Mark:6:45| in Galilee.
rwp@John:6:4 @{The feast of the Jews} (\h heort tn Ioudain\). Here used of the passover (\to pascha\) as in strkjv@7:2| of the tabernacles. This is probably the third passover in Christ's ministry (2:13| and one unmentioned unless strkjv@5:1| be it). In strkjv@2:13|, here, and strkjv@11:55| (the last one) the adverb \eggus\ (near) is used. John is fond of notes of time. Jesus failed to go to this passover because of the hostility in Jerusalem (7:1|).
rwp@John:6:22 @{Which stood} (\ho hestks\). Perfect active (intransitive) participle of \histmi\, to put, to stand. Jesus had sent the multitudes away the evening before (Mark:6:45; strkjv@Matthew:14:22|), but evidently some did not go very far, still lingering in excitement on the eastern side of the lake next morning. {Boat} (\ploiarion\). Diminutive of \ploion\, little boat (Mark:3:9|). {Entered not with} (\ou suneislthen\). Second aorist active of the double compound verb \suneiserchomai\, followed by associative instrumental case \mathtais\. {Went away alone} (\monoi aplthon\). Second aorist active indicative of \aperchomai\, to go away or off. \Monoi\ is predicate nominative. These people noted these three items.
rwp@John:6:29 @{The work of God that ye believe} (\to ergon tou theou hina pisteute\). In strkjv@1Thessalonians:1:3| Paul speaks of "your work of faith" (\humn tou ergou ts pistes\). Songs:here Jesus terms belief in him as the work of God. These Jews were thinking of various deeds of the Pharisaic type and rules. Jesus turns their minds to the central fact. "This simple formula contains the complete solution of the relation of faith and works" (Westcott). Note the present active subjunctive \pisteute\, "that ye may keep on believing." {On him whom he hath sent} (\eis hon apesteilen ekeinos\). The pronominal antecedent (\eis touton hon\) is omitted and the preposition \eis\ is retained with the relative \hon\ really the direct object of \apesteilen\ (sent). Note \ekeinos\ for God (emphatic he).
rwp@John:6:33 @{The bread of God} (\ho artos tou theou\). All bread is of God (Matthew:6:11|). The manna came down from heaven (Numbers:11:9|) as does this bread (\ho katabainn\). Refers to the bread (\ho artos\, masculine). Bernard notes that this phrase (coming down) is used seven times in this discourse (33,38,41,42,50,51,58|). {Giveth life} (\zn didous\). Chrysostom observes that the manna gave nourishment (\troph\), but not life (\z\). This is a most astounding statement to the crowd.
rwp@John:6:36 @{That ye have seen me} (\hoti kai herakate me\). It is not certain that \me\ is genuine. If not, Jesus may refer to verse 26|. If genuine, some other saying is referred to that we do not have. Note \kai\ (also or even). {And yet believe not} (\kai ou pisteuete\). Use of \kai\ = and yet.
rwp@John:6:53 @{Except ye eat} (\ean m phagte\). Negative condition of third class with second aorist active subjunctive of \esthi\. Jesus repeats the statement in verses 50,51|. Note change of \mou\ (my) in verse 51| to \tou huiou tou anthrpou\ with same idea. {And drink his blood} (\kai pite autou to haima\). Same condition with second aorist active subjunctive of \pin\. This addition makes the demand of Jesus seem to these Jews more impossible than before if taken in a baldly literal sense. The only possible meaning is the spiritual appropriation of Jesus Christ by faith (verse 47|), for "ye have not life in yourselves" (\ouk echete zn en heautois\). Life is found only in Christ.
rwp@John:6:64 @{That believe not} (\hoi ou pisteuousin\). Failure to believe kills the life in the words of Jesus. {Knew from the beginning} (\idei ex archs\). In the N.T. we have \ex archs\ only here and strkjv@16:4|, but \ap' archs\ in apparently the same sense as here in strkjv@15:27; strkjv@1John:2:7,24; strkjv@3:11| and see strkjv@Luke:1:2; strkjv@1John:1:1|. From the first Jesus distinguished between real trust in him and mere lip service (2:24; strkjv@8:31|), two senses of \pisteu\. {Were} (\eisin\). Present active indicative retained in indirect discourse. {And who it was that should betray him} (\kai tis estin ho paradsn\). Same use of \estin\ and note article and future active participle of \paradidmi\, to hand over, to betray. John does not say here that Jesus knew that Judas would betray him when he chose him as one of the twelve, least of all that he chose him for that purpose. What he does say is that Jesus was not taken by surprise and soon saw signs of treason in Judas. The same verb is used of John's arrest in strkjv@Matthew:4:12|. Once Judas is termed traitor (\prodots\) in strkjv@Luke:6:16|. Judas had gifts and was given his opportunity. He did not have to betray Jesus.
rwp@John:7:1 @{After these things} (\meta tauta\). John's favourite general note of the order of events. Bernard conceives that the events in strkjv@7:1-14| follow strkjv@7:15-24| and both follow chapter 5, not chapter 6, a wholly needless readjustment of the narrative to suit a preconceived theory. John simply supplements the narrative in the Synoptics at points deemed important. He now skips the period of withdrawal from Galilee of about six months (from passover to tabernacles). {Walked} (\periepatei\). Imperfect active, a literal picture of the itinerant ministry of Jesus. He has returned to Galilee from the region of Caesarea Philippi. He had been avoiding Galilee as well as Judea for six months. {For he would not walk in Judea} (\ou gar thelen en ti Ioudaii\). Imperfect active of \thel\ picturing the attitude of refusal to work in Judea after the events in chapter 5 (perhaps a year and a half before). {Sought to kill} (\eztoun apokteinai\). Imperfect active again, progressive attitude, had been seeking to kill him as shown in strkjv@5:18| where the same words occur.
rwp@John:7:8 @{Go ye up to the feast} (\humeis anabte eis tn heortn\). The emphatic word by position is \humeis\ (ye) in contrast with \eg\ (I). Second aorist active imperative of \anabain\, old and common verb for going up to the feast (2:13|) or anywhere. Take your own advice (7:3|). {I go not up yet} (\eg oup anabain\). Songs:Westcott and Hort after B W L (Neutral) while \ou\ (not) is read by Aleph D, African Latin, Vulgate, Coptic (Western). Some of the early Greek Fathers were puzzled over the reading \ouk\ (I go not up) as contradictory to verse 10| wherein it is stated that Jesus did go up. Almost certainly \ouk\ (not) is correct and is not really contradictory when one notes in verse 10| that the manner of Christ's going up is precisely the opposite of the advice of the brothers in verses 3,4|. "Not yet" (\oup\) is genuine before "fulfilled" (\peplrtai\, perfect passive indicative of \plro\). One may think, if he will, that Jesus changed his plans after these words, but that is unnecessary. He simply refused to fall in with his brothers' sneering proposal for a grand Messianic procession with the caravan on the way to the feast. He will do that on the journey to the last passover.
rwp@John:7:45 @{Why did ye not bring him?} (\Dia ti ouk gagete auton;\). Second aorist active indicative of \ag\. Indignant outburst of the Sanhedrin (both Sadducees and Pharisees) at the failure of the (\tous\, note article here referring to verse 32|) temple police to arrest Jesus. "Apparently they were sitting in expectation of immediately questioning him" (Dods). They were stunned at this outcome.
rwp@John:8:3 @{The scribes and the Pharisees} (\hoi grammateis kai hoi Pharisaioi\). John does not mention "scribes," though this combination (note two articles) is common enough in the Synoptics (Luke:5:30; strkjv@6:7|, etc.). {Bring} (\agousin\). Vivid dramatic present active indicative of \ag\. Dods calls this "in itself an unlawful thing to do" since they had a court for the trial of such a case. Their purpose is to entrap Jesus. {Taken in adultery} (\epi moicheii kateilemmenn\). Perfect passive participle of \katalamban\, old compound to seize (Mark:9:18|), to catch, to overtake (John:12:35|), to overcome (or overtake) in strkjv@1:5|. {Having let her in the midst} (\stsantes autn en mesi\). First aorist active (transitive) participle of \histmi\. Here all could see her and what Jesus did with such a case. They knew his proneness to forgive sinners.
rwp@John:8:6 @{Tempting him} (\peirazontes auton\). Evil sense of this present active participle of \peiraz\, as so often (Mark:8:11; strkjv@10:2|, etc.). {That they might have whereof to accuse him} (\hina echsin katgorein autou\). Purpose clause with \hina\ and present active subjunctive of \ech\. This laying of traps for Jesus was a common practice of his enemies (Luke:11:16|, etc.). Note present active infinitive of \katgore\ (see strkjv@Matthew:12:10| for the verb) to go on accusing (with genitive \autou\). It was now a habit with these rabbis. {Stooped down} (\kat kupsas\). First aorist active participle of \kupt\, old verb to bow the head, to bend forward, in N.T. only here and verse 8; strkjv@Mark:1:7|. The use of \kat\ (down) gives a vivid touch to the picture. {With his finger} (\ti daktuli\). Instrumental case of \daktulos\ for which see strkjv@Matthew:23:4|. {Wrote on the ground} (\kategraphen eis tn gn\). Imperfect active of \katagraph\, old compound, here only in N.T., to draw, to delineate, to write down, apparently inchoative, began to write on the sand as every one has done sometimes. The only mention of writing by Jesus and the use of \katagraph\ leaves it uncertain whether he was writing words or drawing pictures or making signs. If we only knew what he wrote! Certainly Jesus knew how to write. And yet more books have been written about this one who wrote nothing that is preserved than any other person or subject in human history. There is a tradition that Jesus wrote down the names and sins of these accusers. That is not likely. They were written on their hearts. Jesus alone on this occasion showed embarrassment over this woman's sin.
rwp@John:8:21 @{Again} (\palin\). Probably \palin\ (again) in verse 12| refers to a day after the feast is over since the last day is mentioned in strkjv@7:37|. Songs:then here again we probably move on to another day still beyond that in verse 12|. {And ye shall seek me} (\kai ztsete me\). As in strkjv@7:34|, "the search of despair" (Bernard), seeking for the Messiah when it is too late, the tragedy of Judaism today (1:11|). {And ye shall die in your sin} (\kai en ti hamartii humn apothaneisthe\). Future middle indicative of \apothnsk\ which is the emphatic word here (cf. strkjv@Ezekiel:3:18; strkjv@18:18; strkjv@Proverbs:24:9|). Note singular \hamartii\ (sin) here, but plural \hamartiais\ (sins) when the phrase is repeated in verse 24| (sin in its essence, sin in its acts). {Ye cannot come} (\humeis ou dunasthe elthein\). Precise language of strkjv@7:34| to the Jews and to the apostles in strkjv@13:33|.
rwp@John:8:34 @{Every one that committeth sin is the bondservant of sin} (\pas ho poin tn hamartian doulos estin [ts hamartias]\). The Western class omits \ts hamartias\ (sin), but that is the idea anyhow. Note the use of \poin\ (present active participle, continuous habit or practice), not \poisas\ (aorist active participle for single act), precisely as in strkjv@1John:3:4-8|. Note also strkjv@3:21| for \ho poin tn altheian\ (the one who practises the truth). Sin, like the worst narcotic, is habit forming. Hence the problem today for criminologists for paroled or pardoned criminals nearly always go back to crime, sink again into sin, the slaves of sin. Xenophon has this notion of the slavery of sin (_Memor_. IV. 5. 3). Songs:Paul clearly in strkjv@Romans:6:17,20| "slaves of sin" (\douloi ts hamartias\).
rwp@John:8:42 @{Ye would love me} (\gapate an eme\). Conclusion of second-class condition with distinct implication that their failure to love Jesus is proof that God is not their Father (protasis). {For I came forth from God} (\eg gar ek tou theou exlthon\). Second aorist active indicative of \exerchomai\, definite historical event (the Incarnation). See strkjv@4:30| for \exlthon ek\. In strkjv@13:3; strkjv@16:30| Jesus is said to have come from (\apo\) God. The distinction is not to be pressed. Note the definite consciousness of pre-existence with God as in strkjv@17:5|. {And am come} (\kai hk\). Present active indicative with perfect sense in the verb stem (state of completion) before rise of the tense and here retained. "I am here," Jesus means. {Of myself} (\ap' emautou\). His coming was not self-initiated nor independent of the Father. "But he (\ekeinos\, emphatic demonstrative pronoun) sent me" and here I am.
rwp@John:8:44 @{Ye are of your father the devil} (\humeis ek tou patros tou diabolou\). Certainly they can "understand" (\ginskete\ in 43|) this "talk" (\lalian\) though they will be greatly angered. But they had to hear it (\akouein\ in 43|). It was like a bombshell in spite of the preliminary preparation. {Your will to do} (\thelete poiein\). Present active indicative of \thel\ and present active infinitive, "Ye wish to go on doing." This same idea Jesus presents in strkjv@Matthew:13:38| (the sons of the evil one, the devil) and strkjv@23:15| (twofold more a son of Gehenna than you). See also strkjv@1John:3:8| for "of the devil" (\ek tou diabolou\) for the one who persists in sinning. In strkjv@Revelation:12:9| the devil is one who leads all the world astray. The Gnostic view that Jesus means "the father of the devil" is grotesque. Jesus does not, of course, here deny that the Jews, like all men, are children of God the Creator, like Paul's offspring of God for all men in strkjv@Acts:17:28|. What he denies to these Pharisees is that they are spiritual children of God who do his will. They do the lusts and will of the devil. The Baptist had denied this same spiritual fatherhood to the merely physical descendants of Abraham (Matthew:3:9|). He even called them "broods of vipers" as Jesus did later (Matthew:12:34|). {A murderer} (\anthrpoktonos\). Old and rare word (Euripides) from \anthrpos\, man, and \ktein\, to kill. In N.T. only here and strkjv@1John:3:15|. The Jews were seeking to kill Jesus and so like their father the devil. {Stood not in the truth} (\en ti altheii ouk estken\). Since \ouk\, not \ouch\, is genuine, the form of the verb is \esteken\ the imperfect of the late present stem \stk\ (Mark:11:25|) from the perfect active \hestka\ (intransitive) of \histmi\, to place. {No truth in him} (\ouk estin altheia en auti\). Inside him or outside (environment). The devil and truth have no contact. {When he speaketh a lie} (\hotan lali to pseudos\). Indefinite temporal clause with \hotan\ and the present active subjunctive of \lale\. But note the article \to\: "Whenever he speaks the lie," as he is sure to do because it is his nature. Hence "he speaks out of his own" (\ek tn idin lalei\) like a fountain bubbling up (cf. strkjv@Matthew:12:34|). {For he is a liar} (\hoti pseusts estin\). Old word for the agent in a conscious falsehood (\pseudos\). See strkjv@1John:1:10; strkjv@Romans:3:4|. Common word in John because of the emphasis on \altheia\ (truth). {And the father thereof} (\kai ho patr autou\). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. {Autou} in the genitive can be either neuter or masculine. Westcott takes it thus, "because he is a liar and his father (the devil) is a liar," making "one," not the devil, the subject of "whenever he speaks," a very doubtful expression.
rwp@John:9:31 @{God does not hear sinners} (\ho theos hamartln ouk akouei\). Note genitive case with \akouei\. This was the argument of the Pharisees in strkjv@9:16|. It is frequent in the O.T. (Job:27:9; strkjv@Psalms:66:18; strkjv@Isaiah:1:15; strkjv@59:2|, etc.). The conclusion is inevitable from this premise. Jesus is not \hamartlos\. {If any man be a worshipper of God} (\ean tis theosebs i\). Condition of third class with \ean\ and present active subjunctive \i\. \Theosebs\ (\theos\, God, \sebomai\, to worship) is an old compound adjective, here alone in the N.T. {And do his will} (\kai to thelma autou poiei\). Same condition with present active subjunctive of \poie\, "keep on doing his will."
rwp@John:12:4 @{Judas Iscariot} (\Ioudas ho Iskarits\). See \ho Iskarits\ in strkjv@14:22|. See strkjv@6:71; strkjv@13:1| for like description of Judas save that in strkjv@6:71| the father's name is given in the genitive, \Simnos\ and \Iskaritou\ (agreeing with the father), but in strkjv@13:1| \Iskarits\ agrees with \Ioudas\, not with \Simnos\. Clearly then both father and son were called "Iscariot" or man of Kerioth in the tribe of Judah (Joshua:15:25|). Judas is the only one of the twelve not a Galilean. {One of his disciples} (\heis tn mathtn autou\). Likewise in strkjv@6:71|, only there \ek\ is used after \heis\ as some MSS. have here. This is the shameful fact that clung to the name of Judas. {Which should betray him} (\ho melln auton paradidonai\). John does not say in strkjv@6:71| (\emellen paradidonai auton\) or here that Judas "was predestined to betray Jesus" as Bernard suggests. He had his own responsibility for his guilt as Jesus said (Matthew:26:24|). \Mell\ here simply points to the act as future, not as necessary. Note the contrast between Mary and Judas. "Mary in her devotion unconsciously provides for the honour of the dead. Judas in his selfishness unconsciously brings about the death itself" (Westcott).
rwp@John:12:5 @{Sold} (\eprath\). First aorist passive indicative of \piprask\, old verb to sell (Matthew:13:46|). {For three hundred pence} (\triakosin dnarin\). Genitive of price. Same item in strkjv@Mark:14:5|, while in strkjv@Matthew:26:9| it is simply "for much" (\pollou\). But all three have "given to the poor" (\edoth ptchois\). First aorist passive indicative of \didmi\ with dative case \ptchois\ (note absence of the article, poor people), real beggars, mendicants (Matthew:19:21; strkjv@Luke:14:13|). But only John singles out Judas as the one who made the protest against this waste of money while Mark says that "some" had indignation and Matthew has it that "the disciples" had indignation. Clearly Judas was the spokesman for the group who chimed in and agreed with his protest. The amount here spent by Mary (ten guineas) would equal a day labourer's wages for a year (Dods).
rwp@John:12:11 @{Because that} (\hoti\). Causal use of \hoti\. {By reason of him} (\di' auton\). "Because of him," regular idiom, accusative case with \dia\. {Went away} (\hupgon\). Cf. strkjv@6:67| for this verb. Inchoative imperfect active of \hupag\, "began to withdraw" as happened at the time of the raising of Lazarus (11:45f.|) and the secession was still going on. {And believed on Jesus} (\kai episteuon eis ton Isoun\). Imperfect active of \pisteu\ (note aorist in strkjv@11:45|). There was danger of a mass movement of the people to Jesus.
rwp@John:12:13 @{Took} (\elabon\). Second aorist active indicative of \lamban\. {The branches of the palm-trees} (\ta baia tn phoinikn\). \Phoinix\ is an old word for palm-tree (Revelation:7:9| for the branches) and in strkjv@Acts:27:12| the name of a city. \Baion\ is apparently a word of Egyptian origin, palm branches, here only in N.T., but in the papyri and I Macc. strkjv@13:51. Here we have "the palm branches of the palm-trees." The use in 1 Macc. strkjv@13:51 (cf. II Macc. strkjv@10:7) is in the account of Simon's triumphal entry into Jerusalem. Bernard notes that to carry palms was a mark of triumphant homage to a victor or a king (Revelation:7:9|). Palm-trees grew on the Mount of Olives (Mark:11:8|) on the road from Bethany to Jerusalem. The crowds (one in front and one behind, strkjv@Mark:11:9; strkjv@Matthew:21:9; strkjv@John:2:18|) cut the branches as they came (Matthew:21:8|). {To meet him} (\eis hupantsin auti\). Literally, {for a meeting} (\hupantsis\, late word from the verb \hupanta\, strkjv@Matthew:8:28; strkjv@John:11:20,30; strkjv@12:18|, in the papyri, but only here in the N.T.) with him" (\auti\, associative instrumental case after \hupantsin\ as after the verb in verse 18|). It was a scene of growing excitement. {And cried out} (\kai ekraugazon\). Imperfect active of \kraugaz\, old and rare verb (from \kraug\) as in strkjv@Matthew:12:19; strkjv@John:19:15|. {Hosannah} (\Hsannah\). Transliteration of the Hebrew word meaning "Save now." The LXX renders it by \Sson d\ (Save now). {Blessed is he that cometh in the name of the Lord} (\eulogmenos ho erchomenos en onomati kuriou\). Perfect passive participle of \euloge\. Quotation from strkjv@Psalms:118:25f.|, written, some think, for the dedication of the second temple, or, as others think, for the feast of tabernacles after the return (Ezra:3:1f.|). It was sung in the processional recitation then as a welcome to the worshippers. Here the words are addressed to the Messiah as is made plain by the addition of the words, "even the king of Israel" (\kai ho basileus tou Isral\) as Nathanael called him (1:49|). Jesus is here hailed by the multitudes as the long-looked for Messiah of Jewish hope and he allows them so to greet him (Luke:19:38-40|), a thing that he prevented a year before in Galilee (John:6:14f.|). It is probable that "in the name of the Lord" should be taken with "blessed" as in strkjv@Deuteronomy:21:5; strkjv@2Samuel:6:18; strkjv@1Kings:22:16; strkjv@2Kings:2:24|. The Messiah was recognized by Martha as the Coming One (John:11:27|) and is so described by the Baptist (Matthew:11:3|). Mark (Mark:11:10|) adds "the kingdom that cometh" while Luke (19:38|) has "the king that cometh." "It was this public acclamation of Jesus as King of Israel or King of the Jews which was the foundation of the charge made against him before Pilate (18:33|)" (Bernard).
rwp@John:12:16 @{Understood not} (\ouk egnsan\). Second aorist active indicative of \ginsk\. Another comment by John concerning the failure of the disciples to know what was happening (cf. strkjv@2:22; strkjv@7:39|). {At the first} (\to prton\). Adverbial accusative, as in strkjv@10:40; strkjv@19:39|. {Was glorified} (\edoxasth\). First aorist passive indicative of \doxaz\, to glorify, used of his death already in strkjv@7:39| and by Jesus himself of his death, resurrection, and ascension in strkjv@12:23; strkjv@13:31|. {Then remembered they} (\tote emnsthsan\). First aorist passive indicative of \mimnsk\. It was easier to understand then and they had the Holy Spirit to help them (16:13-15|). {Were written of him} (\n ep' auti gegrammena\). Periphrastic past perfect passive of \graph\ with neuter plural participle agreeing with \tauta\ (these things) and singular verb, though the plural \san\ could have been used. Note the threefold repetition of \tauta\ in this verse, "clumsy" Bernard calls it, but making for clarity. The use of \ep' auti\ for "of him" rather than \peri autou\ is unusual, but occurs in strkjv@Revelation:10:11; strkjv@22:16|. {They had done} (\epoisan\). First aorist active indicative of \poie\, simply, "they did."
rwp@John:12:22 @{Andrew} (\ti Andrei\). Another apostle with a Greek name and associated with Philip again (John:6:7f.|), the man who first brought his brother Simon to Jesus (1:41|). Andrew was clearly a man of wisdom for a crisis. Note the vivid dramatic presents here, {cometh} (\erchetai\), {telleth} (\legei\). What was the crisis? These Greeks wish an interview with Jesus. True Jesus had said something about "other sheep" than Jews (10:16|), but he had not explained. Philip and Andrew wrestle with the problem that will puzzle Peter on the housetop in Joppa (Acts:10:9-18|), that middle wall of partition between Jew and Gentile that was only broken down by the Cross of Christ (Ephesians:2:11-22|) and that many Christians and Jews still set up between each other. Andrew has no solution for Philip and they bring the problem, but not the Greeks, to Jesus.
rwp@John:12:28 @{Father, glorify thy name} (\pater, doxason sou to onoma\). First aorist (note of urgency) active imperative of \doxaz\ and in the sense of his death already in verses 16,23| and again in strkjv@13:31; strkjv@17:5|. This is the prayer of the \pneuma\ (or \psuch\) as opposed to that of the \sarx\ (flesh) in verse 27|. The "name" (\onoma\) of God expresses the character of God (1:12; strkjv@5:43; strkjv@17:11|). Cf. strkjv@Matthew:6:9|. {A voice out of heaven} (\phn ek tou ouranou\). This was the Father's answer to the prayer of Jesus for help. See already the Father's voice at the baptism of Jesus (Mark:1:11|) and at the transfiguration (Mark:9:7|). The rabbis called the audible voice of God _bath-qol_ (the daughter of a voice). {I have both glorified it and will glorify it again} (\kai edoxasa kai palin doxas\). This definite assurance from the Father will nerve the soul of Jesus for the coming ordeal. Cf. strkjv@11:40| for \edoxasa\ and strkjv@13:31; strkjv@17:5| for \doxas\.
rwp@John:12:31 @{The judgement} (\krisis\). No article, "A judgement." The next few days will test this world. {The prince of this world} (\ho archn tou kosmou toutou\). This phrase here, descriptive of Satan as in possession of the evil world, occurs again in strkjv@14:30; strkjv@16:11|. In the temptations Satan claims power over the world and offers to share it with Jesus (Matthew:4:8-10; strkjv@Luke:4:5-8|). Jesus did not deny Satan's power then, but here proclaims final victory over him. {Shall be cast out} (\ekblthsetai ex\). Future passive of \ekball\. Note \ex\, clean out. The Book of Revelation also proclaims final victory over Satan.
rwp@John:12:32 @{And I, if I be lifted from the earth} (\kag an hupsth ek ts gs\). Note proleptic position of \eg\ (I). Condition of third class (undetermined with prospect) with \an\ (=\ean\ here) with first aorist passive subjunctive of \hupso\, the verb used in strkjv@3:14| of the brazen serpent and of the Cross of Christ as here and also in strkjv@8:28|. Westcott again presses \ek\ instead of \apo\ to make it refer to the ascension rather than to the Cross, a wrong interpretation surely. {Will draw all men unto myself} (\pantas helkus pros emauton\). Future active of \helku\, late form of \helk\, to draw, to attract. Jesus had already used this verb of the Father's drawing power (6:44|). The magnetism of the Cross is now known of all men, however little they understand the mystery of the Cross. By "all men" (\pantas\) Jesus does not mean every individual man, for some, as Simeon said (Luke:2:34|) are repelled by Christ, but this is the way that Greeks (verse 22|) can and will come to Christ, by the way of the Cross, the only way to the Father (14:6|).
rwp@John:13:5 @{Poureth} (\ballei\). Vivid present again. Literally, "putteth" (as in verse 2|, \ball\). {Into the basin} (\eis ton niptra\). From verb \nipt\ (later form of \niz\ in this same verse and below) to wash, found only here and in quotations of this passage. Note the article, "the basin" in the room. {Began to wash} (\rxato niptein\). Back to the aorist again as with \diezsen\ (verse 4|). \Nipt\ was common for washing parts of the body like the hands or the feet. {To wipe} (\ekmassein\). "To wipe off" as in strkjv@12:3|. {With the towel} (\ti lentii\). Instrumental case and the article (pointing to \lention\ in verse 4|). {Wherewith} (\hi\). Instrumental case of the relative \ho\. {He was girded} (\n diezsmenos\). Periphrastic past perfect of \diaznnu\ for which verb see verse 4|.
rwp@John:13:22 @{Looked one on another} (\eblepon eis alllous\). Inchoative imperfect of \blep\, "began to glance at one another in bewilderment (doubting, \aporoumenoi\, present passive participle of \apore\, to be at a loss, to lose one's way, \a\ privative and \poros\, way). They recalled their strife about precedence and Judas betrayed nothing. {Concerning whom he spake} (\peri tinos legei\). Indirect question retaining present active indicative \legei\. See same note in ¯Mark:14:19; strkjv@Matthew:26:22; strkjv@Luke:22:23|.
rwp@John:13:29 @{Some thought} (\tines edokoun\). Imperfect active of \doke\. Mere inference in their ignorance. {The bag} (\to glssokomon\). See on ¯12:6| for this word. {What things we have need of} (\hn chreian echomen\). Antecedent (\tauta\) of the relative (\hon\) not expressed. {For the feast} (\eis tn heortn\). The feast of unleavened bread beginning after the passover meal and lasting eight days. If this was twenty-four hours ahead of the passover meal, there was no hurry for next day would be in ample time. {Or that he should give something to the poor} (\ tois ptchois hina ti di\). Another alternative in their speculation on the point. Note prolepsis of \tois ptchois\ (dative case) before \hina di\ (final clause with \hina\ and second aorist active subjunctive of \didmi\).
rwp@John:13:34 @{New} (\kainn\). First, in contrast with the old (\archaios\, \palaios\), the very adjective used in strkjv@1John:2:7|) of the "commandment" (\entoln\) at once called old (\palaia\). They had had it a long time, but the practice of it was new. Jesus does not hesitate, like the Father, to give commandments (15:10,12|). {That ye love one another} (\hina agapte alllous\). Non-final use of \hina\ with present active subjunctive of \agapa\, the object clause being in the accusative case in apposition with \entoln\. Note the present tense (linear action), "keep on loving." {Even as} (\kaths\). The measure of our love for another is set by Christ's love for us.
rwp@John:13:38 @{Wilt thou lay down?} (\thseis;\). Jesus picks up Peter's very words and challenges his boasted loyalty. See such repetition in strkjv@16:16f.,31; strkjv@21:17|. {Shall not crow} (\phnsi\). Aorist active subjunctive of \phne\, to use the voice, used of animals and men. Note strong double negative \ou m\. Mark adds \dis\ (twice). John's report is almost identical with that in strkjv@Luke:22:34|. The other disciples joined in Peter's boast (Mark:14:31; strkjv@Matthew:26:35|). {Till thou hast denied} (\hes hou arnsi\). Future middle indicative or aorist middle subjunctive second person singular (form identical) with compound conjunction \hes hou\ (until which time), "till thou deny or deniest" (_futurum exactum_ needless). Peter is silenced for the present. They all "sat astounded and perplexed" (Dods).
rwp@John:14:17 @{The Spirit of truth} (\to pneuma ts altheias\). Same phrase in strkjv@15:27; strkjv@16:13; strkjv@1John:4:6|, "a most exquisite title" (Bengel). The Holy Spirit is marked by it (genitive case), gives it, defends it (cf. strkjv@1:17|), in contrast to the spirit of error (1John:4:6|). {Whom} (\ho\). Grammatical neuter gender (\ho\) agreeing with \pneuma\ (grammatical), but rightly rendered in English by "whom" and note masculine \ekeinos\ (verse 26|). He is a person, not a mere influence. {Cannot receive} (\ou dunatai labein\). Left to itself the sinful world is helpless (1Corinthians:2:14; strkjv@Romans:8:7f.|), almost Paul's very language on this point. The world lacks spiritual insight (\ou therei\) and spiritual knowledge (\oude ginskei\). It failed to recognize Jesus (1:10|) and likewise the Holy Spirit. {Ye know him} (\humeis ginskete auto\). Emphatic position of \humeis\ (ye) in contrast with the world (15:19|), because they have seen Jesus the Revealer of the Father (verse 9|). {Abides} (\menei\). Timeless present tense. {With you} (\par' humin\). "By your side," "at home with you," not merely "with you" (\meth' humn\) "in the midst of you." {In you} (\en humin\). In your hearts. Songs:note \meta\ (16|), \para, en\.
rwp@John:15:16 @{But I chose you} (\all' eg exelexamn humas\). First aorist middle indicative of \ekleg\. See this same verb and tense used for the choice of the disciples by Christ (6:70; strkjv@13:18; strkjv@15:19|). Jesus recognizes his own responsibility in the choice after a night of prayer (Luke:6:13|). Songs:Paul was "a vessel of choice" (\skeuos eklogs\, strkjv@Acts:9:15|). Appointed (\ethka\). First aorist active indicative (\k\ aorist) of \tithmi\. Note three present active subjunctives with \hina\ (purpose clause) to emphasize continuance (\hupagte\, keep on going, \pherte\, keep on bearing fruit, \meni\, keep on abiding), not a mere spurt, but permanent growth and fruit-bearing. {He may give} (\di\). Second aorist active subjunctive of \didmi\ with \hina\ (purpose clause). Cf. strkjv@14:13| for the same purpose and promise, but with \pois\ (I shall do). See also strkjv@16:23f.,26|.
rwp@John:16:13 @{Howbeit} (\de\). One of the most delicate and difficult particles to translate, varying from "and" to "but." {When he, the Spirit of truth, is come} (\hotan elthi ekeinos, to pneuma ts altheias\). Indefinite relative clause (\hotan\ and the second aorist active subjunctive of \erchomai\, no _futurum exactum_), "whenever he comes." Note \ekeinos\ (masculine demonstrative pronoun, though followed by neuter \pneuma\ in apposition. See strkjv@15:26| for this phrase about the Holy Spirit. He shall guide you (\hodgsei humas\). Future active of old verb \hodge\ (from \hodgos\, from \hodos\, way, \hgeomai\, to lead). See strkjv@Psalms:24:5| for "lead me into thy truth" (\hodgson me eis tn altheian sou\). Christ is both the Way and the Truth (14:6|) and the Holy Spirit is the Guide who shows the way to the Truth (verse 14|). This he does gradually. We are still learning the truth in Christ. {From himself} (\aph' heautou\). In this he is like Christ (1:26; strkjv@12:49; strkjv@14:10|). {He shall declare} (\anaggelei\). Future active of \anaggell\, as in strkjv@4:25|. See it also repeated in verse 14|. {The things that are yet to come} (\ta erchomena\). Neuter plural articular participle of \erchomai\, "the coming things." This phrase only here in the N.T. The things already begun concerning the work of the Kingdom (Luke:7:19ff.; strkjv@18:30|) not a chart of future history. See strkjv@Luke:7:20; strkjv@John:6:14; strkjv@11:27| for \ho erchomenos\ (the coming one) used of the Messiah.
rwp@John:16:23 @{Ye shall ask me nothing} (\eme ouk ertsete\). Either in the sense of question (original meaning of \erta\) as in verses 19,30| since he will be gone or in the sense of request or favours (like \aite\ in this verse) as in strkjv@14:16; strkjv@Acts:3:2|. In verse 26| both \aite\ and \erta\ occur in this sense. Either view makes sense here. {If ye shall ask} (\an ti aitste\). Third-class condition, \an\ like \ean\ with first aorist active subjunctive of \aite\. Note ¯14:26| for "in my name."
rwp@John:16:26 @{I say not} (\ou leg\). "I speak not." Christ did pray for the disciples before his death (John:14:16; strkjv@17:9,15,24|) and he prays also for sinners (Luke:23:34; strkjv@1John:2:1|). Here it is the special love of God for disciples of Jesus (John:14:21,23; strkjv@17:23; strkjv@1John:4:19|). Note \aite\ and \erta\ used in practically the same sense as in verse 23|.
rwp@John:17:8 @{The words} (\ta rmata\). Plural, each word of God, as in strkjv@3:34|, and of Christ (5:47; strkjv@6:63,68|), while the singular (\ton logon sou\) in verses 6,14| views God's message as a whole. {Knew} (\egnsan\). Second aorist active indicative of \ginsk\ like \elabon\ in contrast with \egnkan\ (perfect) in verse 7|. They definitely "received and recognized truly" (\alths\). There was comfort to Christ in this fact. {They believed} (\episteusan\). Another aorist parallel with \elabon\ and \egnsan\. The disciples believed in Christ's mission from the Father (John:6:69; strkjv@Matthew:16:16|). Note \apesteilas\ here as in verse 3|. Christ is God's {Apostle} to man (Hebrews:3:1|). This statement, like a solemn refrain (\Thou didst send me\), occurs five times in this prayer (verses 8,18,21,23,25|).
rwp@John:17:11 @{And these} (\kai houtoi\ or \autoi\, they). Note adversative use of \kai\ (= but these). {I come} (\erehomai\). Futuristic present, "I am coming." Cf. strkjv@13:3; strkjv@14:12; strkjv@17:13|. Christ will no longer be visibly present to the world, but he will be with the believers through the Holy Spirit (Matthew:28:20|). {Holy Father} (\pater hagie\). Only here in the N.T., but see strkjv@1John:2:20; strkjv@Luke:1:49| for the holiness of God, a thoroughly Jewish conception. See strkjv@John:6:69| where Peter calls Jesus \ho hagios tou theou\. For the word applied to saints see strkjv@Acts:9:13|. See verse 25| for \patr dikaie\ (Righteous Father). {Keep them} (\trson autous\). First aorist (constative) active imperative of \tre\, as now specially needing the Father's care with Jesus gone (urgency of the aorist tense in prayer). {Which} (\hi\). Locative case of the neuter relative singular, attracted from the accusative \ho\ to the case of the antecedent \onomati\ (name). {That they may be one} (\hina sin hen\). Purpose clause with \hina\ and the present active subjunctive of \eimi\ (that they may keep on being). Oneness of will and spirit (\hen\, neuter singular), not one person (\heis\, masculine singular) for which Christ does not pray. Each time Jesus uses \hen\ (verses 11,21,22|) and once, \eis hen\, "into one" (verse 23|). This is Christ's prayer for all believers, for unity, not for organic union of which we hear so much. The disciples had union, but lacked unity or oneness of spirit as was shown this very evening at the supper (Luke:22:24; strkjv@John:13:4-15|). Jesus offers the unity in the Trinity (three persons, but one God) as the model for believers. The witness of the disciples will fail without harmony (17:21|).
rwp@John:17:12 @{I kept} (\etroun\). Imperfect active of \tre\, "I continued to keep." {I guarded} (\ephulaxa\). First aorist (constative) active of \phulass\. Christ was the sentinel (\phulax\, strkjv@Acts:5:23|) for them. Is he our sentinel now? {But the son of perdition} (\ei m ho huios ts apleias\). The very phrase for antichrist (2Thessalonians:2:3|). Note play on \apleto\, perished (second aorist middle indicative of \apollumi\). It means the son marked by final loss, not annihilation, but meeting one's destiny (Acts:2:25|). A sad and terrible exception (Mark:14:21|). {The scripture} (\h graph\). It is not clear whether this is John's own comment or the word of Jesus. Not in strkjv@18:9|. The Scripture referred to is probably strkjv@Psalms:41:9| quoted in strkjv@13:18| with the same formula \hina plrthi\ which see there.
rwp@John:18:11 @{Into the sheath} (\eis tn thkn\). Old word from \tithmi\, to put for box or sheath, only here in N.T. In strkjv@Matthew:26:52| Christ's warning is given. {The cup} (\to potrion\). Metaphor for Christ's death, used already in reply to request of James and John (Mark:10:39; strkjv@Matthew:20:22|) and in the agony in Gethsemane before Judas came (Mark:14:36; strkjv@Matthew:26:39; strkjv@Luke:22:42|), which is not given by John. The case of \to potrion\ is the suspended nominative for note \auto\ (it) referring to it. {Shall I not drink?} (\ou m pi;\). Second aorist active subjunctive of \pin\ with the double negative \ou m\ in a question expecting the affirmative answer. Abbott takes it as an exclamation and compares strkjv@6:37; strkjv@Mark:14:25|.
rwp@John:18:23 @{If I have spoken evil} (\ei kaks elalsa\). Condition of first class (assumed to be true), with \ei\ and aorist active indicative. Jesus had not spoken evilly towards Annas, though he did not here turn the other cheek, one may note. For the sake of argument, Jesus puts it as if he did speak evilly. Then prove it, that is all. {Bear witness of the evil} (\marturson peri tou kakou\). First aorist active imperative of \marture\, to testify. This is the conclusion (apodosis). Jesus is clearly entitled to proof of such a charge if there is any. {But if well} (\ei de kals\). Supply the same verb \elalsa\. The same condition, but with a challenging question as the apodosis. {Smitest} (\dereis\). Old verb \der\, to flay, to skin, to beat, as in strkjv@Matthew:21:35; strkjv@Luke:22:63; strkjv@2Corinthians:11:20| (of an insulting blow in the face as here).
rwp@John:18:26 @{Did not I see thee in the garden with him?} (\ouk eg se eidon en ti kpi met' autou;\). This staggering and sudden thrust expects an affirmative answer by the use of \ouk\, not \m\ as in verses 17,25|, but Peter's previous denials with the knowledge that he was observed by a kinsman of Malchus whom he had tried to kill (verse 10|) drove him to the third flat denial that he knew Jesus, this time with cursing and swearing (Mark:14:71; strkjv@Matthew:26:73|). Peter was in dire peril now of arrest himself for attempt to kill. {Straightway} (\euthes\). As in strkjv@Matthew:26:74| while Luke has \parachrma\ (Luke:22:60|). Mark (Mark:14:68,72|) speaks of two crowings as often happens when one cock crows. See strkjv@Matthew:26:34| for \alektr\ (cock). That was usually the close of the third watch of the night (Mark:13:35|), about 3 A.M. Luke (Luke:22:61|) notes that Jesus turned and looked on Peter probably as he passed from the rooms of Annas to the trial before Caiaphas and the Sanhedrin (the ecclesiastical court). See Mrs. Browning's beautiful sonnets on "The Look".
rwp@John:18:29 @{Went out} (\exlthen ex\). Note both \ex\ and \ex\ (went out outside), since the Sanhedrin would not come into Pilate's palace. Apparently on a gallery over the pavement in front of the palace (John:19:13|). {Accusation} (\katgorian\). Old word for formal charge, in N.T. only here, strkjv@1Timothy:5:19; strkjv@Titus:1:6|. {Against this man} (\tou anthrpou toutou\). Objective genitive after \katgorian\. A proper legal inquiry.
rwp@John:18:37 @{Art thou a king then?} (\oukoun basileus ei su;\). Compound of \ouk\ and \oun\ and is clearly ironical expecting an affirmative answer, only here in the N.T., and in LXX only in A text in strkjv@2Kings:5:23|. {Thou sayest that} (\su legeis hoti\). In strkjv@Matthew:27:11; strkjv@Mark:15:2; strkjv@Luke:23:3|, \su legeis\ clearly means "yes," as \su eipas\ (thou saidst) does in strkjv@Matthew:26:64| (= "I am," \eg eimi\, in strkjv@Mark:41:62|). Hence here \hoti\ had best be taken to mean "because": "Yes, because I am a king." {Have I been born} (\eg gegennmai\). Perfect passive indicative of \genna\. The Incarnation was for this purpose. Note repetition of \eis touto\ (for this purpose), explained by \hina marturs ti altheii\ (that I may bear witness to the truth), \hina\ with first aorist active subjunctive of \marture\. Paul (1Timothy:6:13|) alludes to this good confession when Christ bore witness (\martursantos\) before Pilate. Jesus bore such witness always (John:3:11,32; strkjv@7:7; strkjv@8:14; strkjv@Revelation:1:5|).
rwp@John:19:3 @{They came} (\rchonto\). Imperfect middle of repeated action, "they kept coming and saying" (\elegon\) in derision and mock reverence with \Ave\ (\chaire\, Hail!) as if to Caesar. Note \ho basileus\ (the king) in address. {They struck him with their hands} (\edidosan auti rapismata\). Imperfect of \didmi\, repetition, "they kept on giving him slaps with their hands." See on ¯18:22| for this use of \rapisma\.
rwp@John:19:6 @{Crucify him, crucify him} (\staurson, staurson\). First aorist active imperative of \stauro\ for which verb see strkjv@Matthew:29:19|, etc. Here the note of urgency (aorist imperative) with no word for "him," as they were led by the chief priests and the temple police till the whole mob takes it up (Matthew:27:22|). {For I find no crime in him} (\eg gar ouch heurisk\). This is the third time Pilate has rendered his opinion of Christ's innocence (18:38; strkjv@19:4|). And here he surrenders in a fret to the mob and gives as his reason (\gar\, for) for his surrender the innocence of Jesus (the strangest judicial decision ever rendered). Perhaps Pilate was only franker than some judges!
rwp@John:19:14 @{The Preparation of the passover} (\paraskeu tou pascha\). That is, Friday of passover week, the preparation day before the Sabbath of passover week (or feast). See also verses 31,42; strkjv@Mark:15:42; strkjv@Matthew:27:62; strkjv@Luke:23:54| for this same use of \paraskeu\ for Friday. It is the name for Friday today in Greece. {About the sixth hour} (\hs hekt\). Roman time, about 6 A.M. (a little after 6 no doubt) when Pilate rendered his final decision. Mark (Mark:15:25|) notes that it was the third hour (Jewish time), which is 9 A.M. Roman time, when the crucifixion began. Why should John give Jewish time writing at the close of the first century when Jerusalem and the Jewish state passed away in A.D. 70? He is writing for Greek and Roman readers. {Behold your king} (\Ide ho basileus humn\). \Ide\ is here an exclamation with no effect on the case of \basileus\ just as in strkjv@1:29|. The sarcasm of Pilate is aimed at the Jews, not at Jesus.
rwp@John:19:15 @{Away with him, away with him} (\ron, ron\). First aorist active imperative of \air\. See \aire\ in strkjv@Luke:23:18|. This thing has gotten on the nerves of the crowd. Note the repetition. In a second-century papyrus letter (Moulton and Milligan's _Vocabulary_) a nervous mother cries "He upsets me; away with him" (\arron auton\). Pilate weakly repeats his sarcasm: "{Your king shall I crucify?} (\Ton basilea humn staurs;\). {But Caesar} (\ei m kaisara\). The chief priests (\hoi archiereis\) were Sadducees, who had no Messianic hope like that of the Pharisees. Songs:to carry their point against Jesus they renounce the principle of the theocracy that God was their King (1Samuel:12:12|).
rwp@John:20:15 @{Sir} (\Kurie\). Clearly not "Lord" here, for she thought him to be "the gardener" (\ho kpouros\), old word (\kpos, ouros\), keeper of the garden, only here in the N.T. {If thou hast borne him hence} (\ei su ebastasos auton\). Condition of the first class. Note emphasis on \su\ (thou). A new idea struck Mary as mistaken as the other one. Jesus had repeated the question of the angels, but she did not recognize him. {And I} (\kag\). Emphasis and crasis.
rwp@John:20:17 @{Touch me not} (\m mou haptou\). Present middle imperative in prohibition with genitive case, meaning "cease clinging to me" rather than "Do not touch me." Jesus allowed the women to take hold of his feet (\ekratsan\) and worship (\prosekunsan\) as we read in strkjv@Matthew:28:9|. The prohibition here reminds Mary that the previous personal fellowship by sight, sound, and touch no longer exists and that the final state of glory was not yet begun. Jesus checks Mary's impulsive eagerness. {For I am not yet ascended} (\oup gar anabebka\). Perfect active indicative. Jesus is here at all only because he has not yet gone home. He had said (16:7|) that it was good for them that he should go to the Father when the Holy Spirit will come through whom they will have fellowship with the Father and Christ. {My God} (\theou mou\). Jesus had said "My God" on the Cross (Mark:15:34|). Note it also in strkjv@Revelation:3:2|. Songs:Paul in strkjv@Romans:15:6|, etc., has "the God and Father of our Lord Jesus Christ."
rwp@John:20:19 @{When therefore it was evening on that day} (\ouss oun opsias ti hmeri ekeinei\). Genitive absolute with \opsia\ (\opsios\, late), old word with \hra\ (hour) understood and here for the time from six to nine (6:16|) and the locative case of time with \hmeri\ (day). John often uses this note of time (1:39; strkjv@5:9; strkjv@11:53; strkjv@14:20; strkjv@16:23,26|). The addition of \ti mii sabbatn\ (see strkjv@20:1| for this use of \mii\ like \prti\) proves that John is using Roman time, not Jewish, for here evening follows day instead of preceding it. {When the doors were shut} (\tn thurn kekleismenn\). Genitive absolute again with perfect passive participle of \klei\, shut to keep the Jews out. News of the empty tomb had already spread (Matthew:28:11|). See strkjv@John:7:13| for the phrase "for fear of the Jews"; cf. strkjv@12:42|. {Stood in the midst} (\est eis to meson\). Second aorist (ingressive) active (intransitive) of \histmi\, "stepped into the midst." {Peace be unto you} (\Eirn humin\). The usual oriental salutation as in verses 21,26; strkjv@Luke:24:36|, here with probable reference to strkjv@John:14:27| (Christ's legacy of peace).
rwp@John:20:22 @{He breathed on them} (\enephussen\). First aorist active indicative of \emphusa\, late verb, here only in N.T. though eleven times in the LXX and in the papyri. It was a symbolic art with the same word used in the LXX when God breathed the breath of life upon Adam (Genesis:2:7|). It occurs also in strkjv@Ezekiel:37:9|. See Christ's promise in strkjv@John:16:23|. Jesus gives the disciples a foretaste of the great pentecost. {Receive ye the Holy Ghost} (\labete pneuma hagion\). Second aorist (ingressive) active imperative of \lamban\. Note absence of article here (\pneuma hagion\) though \to pneuma to hagion\ in strkjv@14:26|. No real distinction is to be observed, for Holy Spirit is treated as a proper name with or without the article.
rwp@John:20:27 @{Then saith he to Thomas} (\eita legei ti Thomi\). Jesus turns directly to Thomas as if he had come expressly for his sake. He reveals his knowledge of the doubt in the mind of Thomas and mentions the very tests that he had named (25|). {Be not faithless} (\m ginou apistos\). Present middle imperative of \ginomai\ in prohibition, "stop becoming disbelieving." The doubt of Thomas in the face of the witness of the others was not a proof of his superior intelligence. Sceptics usually pose as persons of unusual mentality. The medium who won Sir Arthur Conan Doyle to spiritualism has confessed that it was all humbug, but he deceived the gullible novelist. But Thomas had carried his incredulity too far. Note play on \apistos\ (disbelieving) and \pistos\ (believing).
rwp@John:20:31 @{Are written} (\gegraptai\). Perfect passive indicative of \graph\, "have been written" by John. {That ye may believe} (\hina pisteute\). Purpose with \hina\ and the present active subjunctive of \pisteu\, "that you may keep on believing." The book has had precisely this effect of continuous and successive confirmation of faith in Jesus Christ through the ages. {Jesus is the Christ, the Son of God} (\Isous estin ho Christos ho huios tou theou\). The man named Jesus is identical with the Messiah (the Anointed One) as opposed to the Cerinthian separation of the Jesus of history and the Christ (\aeon\) of theology. And the Docetic notion of a phantom body for Jesus with no actual human body is also false. Jesus is the Son of God with all that this high term implies, the Logos of strkjv@John:1:1-18| (the Prologue). "Very God of very God," Incarnate Revealer of God. But there is a further purpose. {And that believing ye may have life in his name} (\kai hina pisteuontes zn echte en ti onomati autou\). Note present participle \pisteuontes\ (continuing to believe) and the present active subjunctive \echte\ (keep on having). "Life" (\zn\) is eternal life so often mentioned in this Gospel, life to be found only in the name (and power) of Jesus Christ the Son of God. This verse constitutes a fitting close for this wonderful book and John may at first have intended to stop here. But before he published the work he added the Epilogue (Chapter XXI) which is written in the same style and gives a beautiful picture of the Risen Christ with a side-light on John and Peter (restored to fellowship).
rwp@John:21:4 @{When day was now breaking} (\prias d ginomens\). Genitive absolute and note present middle participle (dawn coming on and still dark). In strkjv@Matthew:27:1| the aorist participle (\genomens\) means that dawn had come. For "beach" (\aigialon\) see strkjv@Matthew:13:2|. {Was} (\estin\). Present indicative retained in indirect assertion.
rwp@John:21:7 @{It is the Lord} (\ho kurios estin\). John's quick insight appears again. {Girt his coat about him} (\ton ependutn diezsato\). First aorist middle (indirect) indicative with which note \diezsen heauton\ in strkjv@13:4|. Apparently Peter threw on the upper garment or linen blouse (\ependutn\) worn by fishers over his waistcloth and tucked it under his girdle.
rwp@John:21:25 @{If they should be written every one} (\ean graphtai kath' hen\). Condition of the third class with \ean\ and present passive subjunctive of \graph\, "If they should be written one by one" (in full detail). {I suppose} (\oimai\). Note change back to the first person singular by the author. {Would not contain} (\oud' auton ton kosmon chrsein\). Future active infinitive in indirect discourse after \oimai\. This is, of course, natural hyperbole, but graphically pictures for us the vastness of the work and words of Jesus from which the author has made a small selection (20:30f.|) and by which he has produced what is, all things considered, the greatest of all the books produced by man, the eternal gospel from the eagle who soars to the very heavens and gives us a glimpse of the glory of God in the face of Jesus Christ.
rwp@Info_Jude:@ THE STYLE It is terse and picturesque, with a fondness for triplets. The use of the O.T. is very much like that in II Peter. Alford notes that it is impassioned invective with epithet on epithet, image on image. Bigg remarks on the stern and unbending nature of the author, with no pathos and a harsh view of things and with frequent use of Pauline phraseology. There are some fifteen words not in the rest of the N.T. The grammar is less irregular than that of II Peter. There is often a poetic ring in his words.
rwp@Jude:1:4 @{Are crept in} (\pareisedusan\). Second aorist passive indicative of \pareisdu\ (\-n\), late (Hippocrates, Plutarch, etc.) compound of \para\ (beside) and \eis\ (in) and \du\ to sink or plunge, so to slip in secretly as if by a side door, here only in N.T. {Set forth} (\progegrammenoi\). Perfect passive participle of \prograph\, to write of beforehand, for which verb see strkjv@Galatians:3:1; strkjv@Romans:15:4|. {Unto this condemnation} (\eis touto to krima\). See strkjv@2Peter:2:3| for \krima\ and \ekpalai\. \Palai\ here apparently alludes to verses 14,15| (Enoch). {Ungodly men} (\asebeis\). Keynote of the Epistle (Mayor), in 15| again as in strkjv@2Peter:2:5; strkjv@3:7|. {Turning} (\metatithentes\). Present active participle of \metatithmi\, to change, for which verb see strkjv@Galatians:1:6|. For the change of "grace" (\charita\) into "lasciviousness (\eis aselgeian\) see strkjv@1Peter:2:16; strkjv@4:3; strkjv@2Peter:2:19; strkjv@3:16|. {Our only Master and Lord} (\ton monon despotn kai kurion hmn\). For the force of the one article for one person see on ¯2Peter:1:1|. For \despotn\ of Christ see strkjv@2Peter:2:1|. {Denying} (\arnoumenoi\). strkjv@Songs:2Peter:2:1|. See also strkjv@Matthew:10:33; strkjv@1Timothy:5:8; strkjv@Titus:1:16; strkjv@1John:2:22|.
rwp@Luke:1:45 @{For} (\hoti\). It is not certain whether \hoti\ here is "that" or "because." It makes good sense either way. See also strkjv@7:16|. This is the first beatitude in the New Testament and it is similar to the last one in the Gospels spoken to Thomas to discourage his doubt (John:20:29|). Elisabeth wishes Mary to have full faith in the prophecy of the angel. This song of Elisabeth is as real poetry as is that of Mary (1:47-55|) and Zacharias (1:68-70|). All three spoke under the power of the Holy Spirit. These are the first New Testament hymns and they are very beautiful. Plummer notes four strophes in Mary's Magnificat (46-48|,49,50|,51-53|,54,55|). Every idea here occurs in the Old Testament, showing that Mary's mind was full of the spiritual message of God's word.
rwp@Luke:1:51 @{Showed strength} (\epoisen kratos\). "Made might" (Wycliff). A Hebrew conception as in strkjv@Psalms:118:15|. Plummer notes six aorist indicatives in this sentence (51-63|), neither corresponding to our English idiom, which translates here by "hath" each time. {Imagination} (\dianoii\). Intellectual insight, moral understanding.
rwp@Luke:1:62 @{Made signs} (\eneneuon\). Imperfect tense, repeated action as usual when making signs. In strkjv@1:22| the verb used of Zacharias is \dianeun\. {What he would have him called} (\to ti an theloi kaleisthai auto\). Note article \to\ with the indirect question, accusative of general reference. The optative with \an\ is here because it was used in the direct question (cf. strkjv@Acts:17:18|), and is simply retained in the indirect. {What would he wish him to be called?} ({if he could speak}), a conclusion of the fourth-class condition.
rwp@Luke:1:63 @{Tablet} (\pinakidion\). Diminutive of \pinakis\. In Aristotle and the papyri for writing tablet, probably covered with wax. Sometimes it was a little table, like Shakespeare's "the table of my memory" (Hamlet, i.5). It was used also of a physician's note-book. {Wrote, saying} (\egrapsen legn\). Hebrew way of speaking (2Kings:10:6|).
rwp@Luke:1:66 @{What then} (\ti ara\). With all these supernatural happenings they predicted the marvellous career of this child. Note \Ti\, {what}, not \Tis\, {who}. Cf. strkjv@Acts:12:18|. {They laid them up} (\ethento\, second aorist middle indicative) as Mary did (2:19|). {The hand of the Lord} (\cheir Kuriou\). Luke's explanation in addition to the supernatural events. The expression occurs only in Luke's writing (Acts:11:21; strkjv@13:11|).
rwp@Luke:2:14 @{Among men in whom he is well pleased} (\en anthrpois eudokias\). The Textus Receptus (Authorized Version also has \eudokia\, but the genitive \eudokias\ is undoubtedly correct, supported by the oldest and best uncials. (Aleph, A B D W). C has a lacuna here. Plummer justly notes how in this angelic hymn Glory and Peace correspond, in the highest and on earth, to God and among men of goodwill. It would be possible to connect "on earth" with "the highest" and also to have a triple division. There has been much objection raised to the genitive \eudokias\, the correct text. But it makes perfectly good sense and better sense. As a matter of fact real peace on earth exists only among those who are the subjects of God's goodwill, who are characterized by goodwill toward God and man. This word \eudokia\ we have already had in strkjv@Matthew:11:26|. It does not occur in the ancient Greek. The word is confined to Jewish and Christian writings, though the papyri furnish instances of \eudoksis\. Wycliff has it "to men of goodwill."
rwp@Luke:2:23 @{In the law of the Lord} (\en nomi Kuriou\). No articles, but definite by preposition and genitive. Vincent notes that "law" occurs in this chapter five times. Paul (Gal strkjv@4:4|) will urge that Jesus "was made under the law" as Luke here explains. The law did not require that the child be brought to Jerusalem. The purification concerned the mother, the presentation the son.
rwp@Luke:2:38 @{Coming up} (\epistsa\). Second aorist active participle. The word often has the notion of coming suddenly or bursting in as of Martha in strkjv@Luke:10:40|. But here it probably means coming up and standing by and so hearing Simeon's wonderful words so that her words form a kind of footnote to his. {Gave thanks} (\anthmologeito\). Imperfect middle of a verb (\anthomologe\) in common use in Greek writers and in the LXX though here alone in the N.T. It had the idea of a mutual agreement or of saying something before one (\anti\). Anna was evidently deeply moved and repeated her thanksgiving and kept speaking (\elalei\, imperfect again) "to all them that were looking for (\prosdechomenois\, as in strkjv@1:35| of Simeon) the redemption of Jerusalem (\lutrsin Ierousalm\)." There was evidently a group of such spirits that gathered in the temple either men around her and Simeon or whom she met from time to time. There was thus a nucleus of old saints in Jerusalem prepared for the coming of the Messiah when he at last appears as the Messiah in Jerusalem (John 2 and 3). These probably all passed away. But they had a happy hour of hope and joy. The late MSS. have "in Jerusalem" but "of Jerusalem" is correct. What they meant by the "redemption of Jerusalem" is not clear, whether political or spiritual or both. Simeon was looking for the consolation of Israel (2:25|) and Zacharias (1:68|) sang of redemption for Israel (Isaiah:40:2|).
rwp@Luke:2:44 @{In the company} (\en ti sunodii\). The caravan going together on the road or way (\sun, hodos\), a journey in company, then by metonymy the company itself. A common Greek word (Plutarch, Strabo, etc.). The women usually went ahead and the men followed. Joseph may have thought Jesus was with Mary and Mary that he was with Joseph. "The Nazareth caravan was so long that it took a whole day to look through it" (Plummer). {They sought for him} (\aneztoun auton\). Imperfect active. Common Greek verb. Note force of \ana\. They searched up and down, back and forth, a thorough search and prolonged, but in vain.
rwp@Luke:2:49 @{Son} (\teknon\). Child, literally. It was natural for Mary to be the first to speak. {Why} (\Ti\). The mother's reproach of the boy is followed by a confession of negligence on her part and of Joseph ({sorrowing}, \odunmenoi\). {Thy father} (\ho pater sou\). No contradiction in this. Alford says: "Up to this time Joseph had been so called by the holy child himself, but from this time never." {Sought} (\eztoumen\). Imperfect tense describing the long drawn out search for three days. {How is it that} (\Ti hoti\). The first words of Jesus preserved to us. This crisp Greek idiom without copula expresses the boy's amazement that his parents should not know that there was only one possible place in Jerusalem for him. {I must be} (\dei einai me\). Messianic consciousness of the necessity laid on him. Jesus often uses \dei\ (must) about his work. Of all the golden dreams of any boy of twelve here is the greatest. {In my Father's house} (\en tois tou patros mou\). Not "about my Father's business," but "in my Father's house" (cf. strkjv@Genesis:41:51|). Common Greek idiom. And note "my," not "our." When the boy first became conscious of his peculiar relation to the Father in heaven we do not know. But he has it now at twelve and it will grow within him through the years ahead in Nazareth.
rwp@Luke:3:7 @{To the multitude that went out} (\tois exporeuomenois ochlois\). Plural, {Multitudes}. The present participle also notes the repetition of the crowds as does \elegen\ (imperfect), he used to say. strkjv@Matthew:3:7-10| singles out the message of John to the Pharisees and Sadducees, which see for discussion of details. Luke gives a summary of his preaching to the crowds with special replies to these inquiries: the multitudes, 10,11|, the publicans 12,13|, the soldiers 14|. {To be baptized of him} (\baptisthnai hup' autou\). This is the purpose of their coming. strkjv@Matthew:3:7| has simply "to his baptism." John's metaphors are from the wilderness (vipers, fruits, axe, slave boy loosing sandals, fire, fan, thrashing-floor, garner, chaff, stones). {Who warned you?} (\tis hepedeixen humin;\). The verb is like our "suggest" by proof to eye, ear, or brain (Luke:6:47; strkjv@12:5; strkjv@Acts:9:16; strkjv@20:35; strkjv@Matthew:3:7|). Nowhere else in the N.T. though common ancient word (\hupodeiknumi\, show under, point out, give a tip or private hint).
rwp@Luke:3:11 @{Coats} (\chitnas\). The inner and less necessary undergarment. The outer indispensable \himation\ is not mentioned. Note the specific and different message to each class. John puts his finger on the weaknesses of the people right before him.
rwp@Luke:4:2 @{Being tempted} (\peirazomenos\). Present passive participle and naturally parallel with the imperfect passive \geto\ (was led) in verse 1|. This is another instance of poor verse division which should have come at the end of the sentence. See on ¯Matthew:4:1; strkjv@Mark:1:13| for the words "tempt" and "devil." The devil challenged the Son of man though also the Son of God. It was a contest between Jesus, full of the Holy Spirit, and the slanderer of men. The devil had won with Adam and Eve. He has hopes of triumph over Jesus. The story of this conflict is given only in strkjv@Matthew:4:1-11; strkjv@Luke:4:1-13|. There is a mere mention of it in strkjv@Mark:1:12f|. Songs:then here is a specimen of the Logia of Jesus (Q), a non-Markan portion of Matthew and Luke, the earliest document about Christ. The narrative could come ultimately only from Christ himself. It is noteworthy that it bears all the marks of the high conception of Jesus as the Son of God found in the Gospel of John and in Paul and Hebrews, the rest of the New Testament in fact, for Mark, Matthew, Luke, Acts, Peter, and Jude:follow in this same strain. The point is that modern criticism has revealed the Messianic consciousness of Jesus as God's Son at his Baptism and in his Temptations at the very beginning of his ministry and in the oldest known documents about Christ (The Logia, Mark's Gospel). {He did eat nothing} (\ouk ephagen ouden\). Second aorist (constative) active indicative of the defective verb \esthi\. Mark does not give the fast. strkjv@Matthew:4:2| has the aorist active participle \nsteusas\ which usually means a religious fast for purposes of devotion. That idea is not excluded by Luke's words. The entrance of Jesus upon his Messianic ministry was a fit time for this solemn and intense consecration. This mental and spiritual strain would naturally take away the appetite and there was probably nothing at hand to eat. The weakness from the absence of food gave the devil his special opportunity to tempt Jesus which he promptly seized. {When they were completed} (\suntelestheisn autn\). Genitive absolute with the first aorist passive participle feminine plural because \hemern\ (days) is feminine. According to Luke the hunger (\epeinasen\, became hungry, ingressive aorist active indicative) came at the close of the forty days as in strkjv@Matthew:4:2|.
rwp@Luke:4:14 @{Returned} (\hupestrepsen\). Luke does not fill in the gap between the temptations in the wilderness of Judea and the Galilean Ministry. He follows the outline of Mark. It is John's Gospel alone that tells of the year of obscurity (Stalker) in various parts of the Holy Land. {In the power of the Spirit} (\en ti dunamei tou pneumatos\). Luke in these two verses (14,15|) gives a description of the Galilean Ministry with three marked characteristics (Plummer): the power of the spirit, rapid spread of Christ's fame, use of the Jewish synagogues. Luke often notes the power of the Holy Spirit in the work of Christ. Our word dynamite is this same word \dunamis\ (power). {A fame} (\phm\). An old Greek word found in the N.T. only here and strkjv@Matthew:9:26|. It is from \phmi\, to say. Talk ran rapidly in every direction. It assumes the previous ministry as told by John.
rwp@Luke:4:33 @{Which had} (\echn\). Mark has \en\. {A spirit of an unclean demon} (\pneuma daimoniou akathartou\). Mark has "unclean spirit." Luke's phrase here is unique in this combination. Plummer notes that Matthew has \daimonion\ ten times and \akatharton\ twice as an epithet of \pneuma\; Mark has \daimonion\ thirteen times and \akatharton\ eleven times as an epithet of \pneuma\. Luke's Gospel uses \daimonion\ twenty-two times and \akatharton\ as an epithet, once of \daimonion\ as here and once of \pneuma\. In Mark the man is in (\en\) the power of the unclean spirit, while here the man "has" a spirit of an unclean demon. {With a loud voice} (\phni megali\). Not in Mark. Really a scream caused by the sudden contact of the demon with Jesus.
rwp@Luke:4:35 @{Had thrown him down in the midst} (\rhipsan auton eis to meson\). First aorist (effective) participle of \rhipt\, an old verb with violent meaning, to fling, throw, hurl off or down. {Having done him no hurt} (\mden blapsan auton\). Luke as a physician carefully notes this important detail not in Mark. \Blapt\, to injure, or hurt, occurs in the N.T. only here and in strkjv@Mark:16:18|, though a very common verb in the old Greek.
rwp@Luke:4:39 @{He stood over her} (\epistas epan auts\). Second aorist active participle. Only in Luke. Surely we are not to take Luke to mean that Jesus here took the exorcist's position and was rebuking a malignant personality. The attitude of Jesus is precisely that of any kindly sympathetic physician. strkjv@Mark:1:31; strkjv@Matthew:8:15| mention the touch of her hand rather than the tender look over her head. {Rebuked} (\epetimsen\). Only in Luke. Jesus bade the fever leave her as he spoke to the wind and the waves and Luke uses this same verb (8:24|). {Rose up and ministered} (\anastsa dikonei\). Second aorist active participle as in verse 38|, but inchoative imperfect tense \dikonei\, from \diakone\ (note augment of compound verb). She rose up immediately, though a long high fever usually leaves one very weak. The cure was instantaneous and complete. She began to minister at once and kept it up.
rwp@Luke:4:40 @{When the sun was setting} (\dunontos tou hliou\). Genitive absolute and present participle (\dun\, late form of \du\) picturing the sunset scene. Even strkjv@Mark:1:32| has here the aorist indicative \edusen\ (punctiliar active). It was not only cooler, but it was the end of the sabbath when it was not regarded as work (Vincent) to carry a sick person (John:5:10|). And also by now the news of the cure of the demoniac of Peter's mother-in-law had spread all over the town. {Had} (\eichon\). Imperfect tense including all the chronic cases. {With divers diseases} (\nosois poikilais\). Instrumental case. For "divers" say "many coloured" or "variegated." See on ¯Matthew:4:24; strkjv@Mark:1:34|. {Brought} (\gagon\). Constative summary second aorist active indicative like strkjv@Matthew:8:16|, \prosenegkan\, where strkjv@Mark:1:32| has the imperfect \epheron\, brought one after another. {He laid his hands on every one of them and healed them} (\ho de heni hekasti autn tas cheiras epititheis etherapeuen autous\). Note the present active participle \epititheis\ and the imperfect active \etherapeuen\, picturing the healing one by one with the tender touch upon each one. Luke alone gives this graphic detail which was more than a mere ceremonial laying on of hands. Clearly the cures of Jesus reached the physical, mental, and spiritual planes of human nature. He is Lord of life and acted here as Master of each case as it came.
rwp@Luke:4:42 @{When it was day} (\genomens hmeras\). Genitive absolute with aorist middle participle. strkjv@Mark:1:35| notes it was "a great while before day" (which see for discussion) when Jesus rose up to go after a restless night. No doubt, because of the excitement of the previous sabbath in Capernaum. He went out to pray (Mark:1:35|). {Sought after him} (\epeztoun auton\). Imperfect active indicative. The multitudes kept at it until "they came unto him" (\lthon hes autou\, aorist active indicative). They accomplished their purpose, \hes autou\, right up to him. {Would have stayed him} (\kateichon auton\). Better, {They tried to hinder him}. The conative imperfect active of \katech\, an old and common verb. It means either to hold fast (Luke:8:15|), to take, get possession of (Luke:14:9|) or to hold back, to retain, to restrain (Philemon:1:13; strkjv@Romans:1:18; strkjv@7:6; strkjv@2Thessalonians:2:6; strkjv@Luke:4:42|). In this passage it is followed by the ablative case. {That he should not go from them} (\tou m poreuesthai ap' autn\). Literally, "from going away from them." The use of \m\ (not) after \kateichon\ is the neat Greek idiom of the redundant negative after a verb of hindering like the French _ne_ (Robertson, _Grammar_, p. 1171).
rwp@Luke:5:12 @{Behold} (\kai idou\). Quite a Hebraistic idiom, this use of \kai\ after \egeneto\ (almost like \hoti\) with \idou\ (interjection) and no verb. {Full of leprosy} (\plrs lepras\). strkjv@Mark:1:40| and strkjv@Matthew:8:2| have simply "a leper" which see. Evidently a bad case full of sores and far advanced as Luke the physician notes. The law (Leviticus:13:12f.|) curiously treated advanced cases as less unclean than the earlier stages. {Fell on his face} (\pesn epi prospon\). Second aorist active participle of \pipt\, common verb. strkjv@Mark:1:40| has "kneeling" (\gonupetn\) and strkjv@Matthew:8:40| "worshipped" (\prosekunei\). All three attitudes were possible one after the other. All three Synoptics quote the identical language of the leper and the identical answer of Jesus. His condition of the third class turned on the "will" (\thelis\) of Jesus who at once asserts his will (\thl\) and cleanses him. All three likewise mention the touch (\hpsato\, verse 13|) of Christ's hand on the unclean leper and the instantaneous cure.
rwp@Luke:5:30 @{The Pharisees and their scribes} (\hoi Pharisaioi kai hoi grammateis autn\). Note article with each substantive and the order, not "scribes and Pharisees," but "the Pharisees and the scribes of them" (the Pharisees). Some manuscripts omit "their," but strkjv@Mark:2:16| (the scribes of the Pharisees) shows that it is correct here. Some of the scribes were Sadducees. It is only the Pharisees who find fault here. {Murmured} (\egogguzon\). Imperfect active. Picturesque onomatopoetic word that sounds like its meaning. A late word used of the cooing of doves. It is like the buzzing of bees, like \tonthorruz\ of literary Greek. They were not invited to this feast and would not have come if they had been. But, not being invited, they hang on the outside and criticize the disciples of Jesus for being there. The crowd was so large that the feast may have been served out in the open court at Levi's house, a sort of reclining garden party. {The publicans and sinners} (\tn telnn kai hamartln\). Here Luke is quoting the criticism of the critics. Note one article making one group of all of them.
rwp@Luke:6:1 @{On a sabbath} (\en sabbati\). This is the second sabbath on which Jesus is noted by Luke. The first was strkjv@Luke:4:31-41|. There was another in strkjv@John:5:1-47|. There is Western and Syrian (Byzantine) evidence for a very curious reading here which calls this sabbath "secondfirst" (\deuteroprti\). It is undoubtedly spurious, though Westcott and Hort print it in the margin. A possible explanation is that a scribe wrote "first" (\prti\) on the margin because of the sabbath miracle in strkjv@Luke:6:6-11|. Then another scribe recalled strkjv@Luke:4:31| where a sabbath is mentioned and wrote "second" (\deuteri\) also on the margin. Finally a third scribe combined the two in the word \deuteroprti\ that is not found elsewhere. If it were genuine, we should not know what it means. {Plucked} (\etillon\). Imperfect active. They were plucking as they went on through (\diaporeuesthai\). Whether wheat or barley, we do not know, not our "corn" (maize). {Did eat} (\sthion\). Imperfect again. See on ¯Matthew:12:1f.; strkjv@Mark:2:23f.| for the separate acts in supposed violence of the sabbath laws. {Rubbing them in their hands} (\pschontes tais chersin\). Only in Luke and only here in the N.T. This was one of the chief offences. "According to Rabbinical notions, it was reaping, threshing, winnowing, and preparing food all at once" (Plummer). These Pharisees were straining out gnats and swallowing camels! This verb \psch\ is a late one for \psa\, to rub.
rwp@Luke:6:6 @{On another sabbath} (\en heteri sabbati\). This was a second (\heteron\, as it often means), but not necessarily the next, sabbath. This incident is given by all three synoptics (Mark:3:1-6; strkjv@Matthew:12:9-14; strkjv@Luke:6:6-11|). See Matt. and Mark for details. Only Luke notes that it was on a sabbath. Was this because Luke as a physician had to meet this problem in his own practise? {Right hand} (\h dexia\). This alone in Luke, the physician's eye for particulars.
rwp@Luke:6:11 @{They were filled with madness} (\eplsthsan anoias\) First aorist passive (effective) with genitive: In strkjv@5:26| we saw the people filled with fear. Here is rage that is kin to insanity, for \anoias\ is lack of sense (\a\ privative and \nous\, mind). An old word, but only here and strkjv@2Timothy:3:9| in the N.T. {Communed} (\dielaloun\), imperfect active, picturing their excited counsellings with one another. strkjv@Mark:3:6| notes that they bolted out of the synagogue and outside plotted even with the Herodians how to destroy Jesus, strange co-conspirators these against the common enemy. {What they might do to Jesus} (\ti an poisaien Isou\). Luke puts it in a less damaging way than strkjv@Mark:3:6; strkjv@Matthew:12:14|. This aorist optative with \an\ is the deliberative question like that in strkjv@Acts:17:18| retained in the indirect form here. Perhaps Luke means, not that they were undecided about killing Jesus, but only as to the best way of doing it. Already nearly two years before the end we see the set determination to destroy Jesus. We see it here in Galilee. We have already seen it at the feast in Jerusalem (John:5:18|) where "the Jews sought the more to kill him." John and the Synoptics are in perfect agreement as to the Pharisaic attitude toward Jesus.
rwp@Luke:6:12 @{He went out into the mountains to pray} (\exelthein auton eis to oros proseuxasthai\). Note \ex-\ where strkjv@Mark:3:13| has {goeth up} (\anabainei\). Luke alone has "to pray" as he so often notes the habit of prayer in Jesus. {He continued all night} (\n dianuktereun\). Periphrastic imperfect active. Here alone in the N.T., but common in the LXX and in late Greek writers. Medical writers used it of whole night vigils. {In prayer to God} (\en ti proseuchi tou theou\). Objective genitive \tou theou\. This phrase occurs nowhere else. \Proseuch\ does not mean "place of prayer" or synagogue as in strkjv@Acts:16:13|, but the actual prayer of Jesus to the Father all night long. He needed the Father's guidance now in the choice of the Apostles in the morning.
rwp@Luke:6:17 @{He came down with them} (\katabas met' autn\). Second aorist active participle of \katabain\, common verb. This was the night of prayer up in the mountain (Mark:31:3; strkjv@Luke:6:12|) and the choice of the Twelve next morning. The going up into the mountain of strkjv@Matthew:5:1| may simply be a summary statement with no mention of what Luke has explained or may be a reference to the elevation, where he "sat down" (Matthew:5:1|), above the plain or "level place" (\epi topou pedinou\) on the mountain side where Jesus "stood" or "stopped" (\est\). It may be a level place towards the foot of the mountain. He stopped his descent at this level place and then found a slight elevation on the mountain side and began to speak. There is not the slightest reason for making Matthew locate this sermon on the mountain and Luke in the valley as if the places, audiences, and topics were different. For the unity of the sermon see discussion on ¯Matthew:5:1f|. The reports in Matthew and Luke begin alike, cover the same general ground and end alike. The report in Matthew is longer chiefly because in Chapter 5, he gives the argument showing the contrast between Christ's conception of righteousness and that of the Jewish rabbis. Undoubtedly, Jesus repeated many of the crisp sayings here at other times as in Luke 12, but it is quite gratuitous to argue that Matthew and Luke have made up this sermon out of isolated sayings of Christ at various times. Both Matthew and Luke give too much that is local of place and audience for that idea. strkjv@Matthew:5:1| speaks of "the multitudes" and "his disciples." strkjv@Luke:6:17| notes "a great multitude of his disciples, and a great number of the people from all Judea and Jerusalem, and the sea coast of Tyre and Sidon." They agree in the presence of disciples and crowds besides the disciples from whom the twelve apostles were chosen. It is important to note how already people were coming from "the sea coast of Tyre and Sidon" "to hear him and to be healed (\iathnai\, first aorist passive of \iaomai\) of their diseases."
rwp@Luke:6:18 @{With unclean spirits} (\apo pneumatn akathartn\). In an amphibolous position for it can be construed with "troubled," (present passive participle \enochloumenoi\) or with "were healed" (imperfect passive, \etherapeuonto\). The healings were repeated as often as they came. Note here both verbs, \iaomai\ and \therapeu\, used of the miraculous cures of Jesus. \Therapeu\ is the verb more commonly employed of regular professional cures, but no such distinction is made here.
rwp@Luke:6:20 @{And he lifted up his eyes} (\kai autos eparas tous opthalmous autou\). First aorist active participle from \epair\. Note also Luke's favourite use of \kai autos\ in beginning a paragraph. Vivid detail alone in Luke. Jesus looked the vast audience full in the face. ![[pBiblx2]](/img/pbiblx2_logo3.png){kind=logo}