$-$-$- 1:11 away (a-14) In those days conquerors transported conquered nations to distant seats, and replaced them by others, that national feeling might not subsist, but dependence be complete. 'Carrying away' is feeble for this, but I know no other word. 1:17 away (a-18) In those days conquerors transported conquered nations to distant seats, and replaced them by others, that national feeling might not subsist, but dependence be complete. 'Carrying away' is feeble for this, but I know no other word. 1:18 is, (b-13) The Greek expression here translated 'that is' emphasizes the peculiar manner of the birth. 1:19 unwilling (c-10) The expression is characteristic. 'being a man not willing,' &c. 1:20 Lord (d-13) 'Lord' without the article, signifying, as often, 'Jehovah.' 1:21 Jesus, (e-14) See Note, Ex. 17.9. 1:22 Lord, (d-17) 'Lord' without the article, signifying, as often, 'Jehovah.' through (a-18) 'Through' here is dia. The difference is always made between the source, God, for which hupo is used, and the instruments, for which dia is employed. 'By' in this verse is hupo. prophet, (b-20) Isa. 7.14. 1:24 Lord (c-15) See Note, ch. 1.20. 2:1 born (d-5) Lit. 'begotten,' but used for 'born.' In ver. 2 it is the fact of being brought forth -- of course strictly of the mother. It was the actual fact of his being born or brought forth that the magi refer to. 2:5 through (e-15) See ch. 1.22. prophet. (f-17) Mic. 5.2. 2:6 who (g-27) Hostis, 'who is such as.' see ch. 7.24. 2:7 inquired (h-8) Or 'learned.' so ver. 16. appearing; (i-19) It is evident that the star had not been all the way, but now reappeared. see ver. 10. 'The time' is practically when it appeared; 'how long since?' 2:12 instructed (k-4) It signifies an answer after consultation, as ver. 22; hence an oracular or divine answer, not merely warning. 2:13 Lord (c-10) See Note, ch. 1.20. 2:15 Lord (c-20) See Note, ch. 1.20. saying, (l-24) Hos. 11.1. 2:17 through (a-8) Dia. see ch. 1.22; Jer 31.15. that (c-11) 'That that might be,' ch. 1.22; 'so that that should be,' as here; and, 'then was fulfilled,' ver. 17, are never confounded in the quotations of the Old Testament. The first is the object of the prophecy; the second, not simply its object, but an event which was within the scope and intention of the prophecy; the third is merely a case in point, where what happened was an illustration of what was said in the prophecy. 2:20 sought (b-21) Lit. the seekers of.' The article and participle are used as a noun, characterizing the persons. 2:23 through (a-19) Dia. see ch. 1.22; Jer 31.15. that (c-11) 'That that might be,' ch. 1.22; 'so that that should be,' as here; and, 'then was fulfilled,' ver. 17, are never confounded in the quotations of the Old Testament. The first is the object of the prophecy; the second, not simply its object, but an event which was within the scope and intention of the prophecy; the third is merely a case in point, where what happened was an illustration of what was said in the prophecy. Nazaraean. (d-27) Perhaps a reference to Isa. 11.1, the Hebrew for 'Branch' being Netzer. 3:1 Judaea, (e-14) See Josh. 15.61. 3:3 saying, (f-14) Isa. 40.3. Lord, (g-29) Used as a name for Jehovah. See Note ch. 1.20. 3:7 forewarned (h-22) 'Pointed out,' 'shown,' as Acts 20.35. 3:8 Produce (i-1) The verb is in the aorist. It is to be the characteristic of the man, not a mere exhortation for the future. 'Be in the state of having done it.' repentance. (k-6) The word here and elsewhere translated 'repentance' denotes the moral judgment of the soul upon all the past, upon all that it is in the flesh before God. It includes, but goes further than, a change of mind. 3:10 to (l-7) I so translate, because 'laid to' implies actual execution. perhaps not meant so by the translators, but merely to be as literal as possible. but 'applied to' ('to,' pros. see ch. 21.1) is more the moral way of acting -- something more than 'set for' ('for,' eis) as in Luke 2.34; Phil.1.16; 1Thess.3.3. producing (a-17) Present tense; it is characteristic. see ch. 1.19. 3:11 sandals (b-20) The luxurious 'shoe' is not meant here. with (c-31) En, 'in the power of,' be it external or simply the nature and character of, but always including the latter. see Luke 2.27. 3:14 forbad (d-4) Imperfect, 'was so doing.' i.e. the act is presented as being then done, not historically presented as one past fact. baptised (e-12) Aorist tense, 'to be in the state of its having been done.' see ch. 3.8. 4:4 written, (f-7) Deut. 8.3. 4:5 temple, (g-18) Hieron, the general buildings. The house itself, the shrine, is Naos. 4:6 written, (h-17) Ps. 91.11-12. 4:7 written, (i-8) Deut. 6.16. Lord (k-14) 'Jehovah.' see ch. 1.20. 4:9 homage. (l-19) Proskuneo. an act of personal reverence and homage. What in modern language is called 'worship' is Latreuo, as 'serve,' ver. 10. The nearest to this in the use of proskuneo is John 4.23,24. 4:10 homage (l-17) Proskuneo. an act of personal reverence and homage. What in modern language is called 'worship' is Latreuo, as 'serve,' ver. 10. The nearest to this in the use of proskuneo is John 4.23,24. written, (m-13) Deut. 6.13. 4:11 ministered (n-11) Diakoneo, as ch. 27.55; and 'serve,' ch. 20.28. 4:13 sea-side (o-15) The Lake of Tiberias. see John 6.1. 4:14 saying, (a-13) Isa. 9.1,2. 4:20 trawl-nets, (b-6) Lit. 'the trawl-nets.' The word is supposed to derive from the verb 'to cast.' so Mark 1.18; Luke 5.2-6; John 21.6-11; 'seine,' in Matt. 13.47, is a net drawn round from the shore. 4:21 the (c-20) It is well to notice here an habitual use of the article. It is a known rule that contrast, and hence one part of a thing as contradistinguished from another, has the article. This is the case with 'ship' and 'mountain' in the gospels. 'he was' or 'went' 'on board ship;' not a particular ship, but 'on board ship,' as we say, in contrast with 'on shore.' So 'the mountain;' not a particular mountain, but in contrast with the plain, where the plain and the mountain are in contrast. Christ had a particular ship which waited on him, but the article is used, as here, where that is not the case. 'In the ship with' is tantamount to 'the same ship;' so here I do not change the form, but translate literally. 4:24 pains, (d-25) 'Torments,' or 'tortures.' 4:25 Decapolis, (e-9) Meaning, 'ten towns' -- a district with ten towns in NE. Palestine. 5:1 the (c-9) It is well to notice here an habitual use of the article. It is a known rule that contrast, and hence one part of a thing as contradistinguished from another, has the article. This is the case with 'ship' and 'mountain' in the gospels. 'he was' or 'went' 'on board ship;' not a particular ship, but 'on board ship,' as we say, in contrast with 'on shore.' So 'the mountain;' not a particular mountain, but in contrast with the plain, where the plain and the mountain are in contrast. Christ had a particular ship which waited on him, but the article is used, as here, where that is not the case. 'In the ship with' is tantamount to 'the same ship;' so here I do not change the form, but translate literally. 5:5 earth. (f-9) Or 'land.' This is a quotation from Ps. 37.11. For a Jew, inheriting the land was inheriting the earth, and vice versa. It was not the haughty Pharisee or the violent who were to have it. God would give it to the meek of the earth that waited on Him. I have put 'earth' as giving a larger thought, as characteristic, not local only. Here ge in Greek, agrees with erets, in Hebrew. See Notes, 1Sam. 2.8; Ps. 2.8. 5:13 earth; (a-7) Or 'land.' 5:15 bushel, (b-12) I have left 'bushel' as well known; it was a measure under half a bushel. 5:16 upright (c-14) I do not put 'good works,' because it has acquired the force of benevolent actions, which is not the force here, but all that is upright and honourable and comely, what ought to be in one who feels aright. 'Upright' does not quite give the whole sense. see 'good work,' Mark 14.6; Titus 2.14. 5:17 fulfil. (d-24) 'Give the fulness of.' It is not to fulfil a command in the way of obedience, nor to complete another thing by adding to it; but to fill up some system sketched out, or that which is expressed in the thing fulfilled, as a whole. Thus the doctrine of the Church completed the word of God, made full what was expressed by it. Christ does not here fulfil what is said, nor add to what still remained and was perfect itself; but came to make good the whole scope of law and prophets. The passage has nothing to do with obeying the law. Nor is it here accomplishing a particular prophecy. He comes as the revealed completeness of God's mind, whatever the law and the prophets had pointed out. Verse 18 forbids the sense of obedience as not to be maintained, though 19 proves that he was to be condemned who, being under law, broke the commandments spoken of. But this is a consequence; Christ speaks of their authority. All was to be fulfilled in some way or another, not set aside. 5:20 surpass (e-10) Or 'excel.' It includes the idea of being a better righteousness. see ver. 47. 5:22 Raca, (f-29) i.e. stupid, worthless, a term of contempt. Fool, (g-43) As chs. 23.17; 25.2,3,8. to (h-47) Eis. has the force of 'even to,' 'as far as,'as in other cases. as Rom. 5.21, 'to eternal life;' Rev. 13.3, 'to death;' Eph. 3.19, 'to all the fulness.' hell (i-52) Gehenna. so vers. 29,30. 5:25 time (a-18) Or 'lest it may be.' Perhaps 'lest' is sufficient; it suggests something uncertain which otherwise might happen any time. see Mark 4.12. 5:26 farthing. (b-20) The quarter of an assarion. see ch. 10.29. 5:29 snare (c-8) Lit. the 'catch of a trap.' see ch. 13.57. 5:37 evil. (d-18) Or 'the evil one.' 6:1 alms (a-7) Many read, probably rightly, 'your righteousness.' 6:2 have (b-37) 'Have' has here the force of having all they have to expect -- they have the whole of it already. It is expressed in English by laying the stress on 'have.' Perhaps one might say 'have got.' 6:5 have (b-41) 'Have' has here the force of having all they have to expect -- they have the whole of it already. It is expressed in English by laying the stress on 'have.' Perhaps one might say 'have got.' 6:8 beg (c-19) Aiteo. see ch. 7.7. 6:11 bread, (d-6) Or 'our bread till to-morrow,' i.e. 'daily' in the sense of 'till to-morrow.' What was directly and immediately for them or their need, and not to surround them with abundance. 6:13 evil. (e-11) Or 'the evil one.' 6:16 have (b-32) 'Have' has here the force of having all they have to expect -- they have the whole of it already. It is expressed in English by laying the stress on 'have.' Perhaps one might say 'have got.' 6:24 serve (f-4) serve (f-32) Douleuo, serve as a slave. 6:27 growth (a-11) The proper sense is 'age.' It refers to relative age in man, and hence is used for 'growth,' or 'stature,' as Luke 19.3. 7:6 lest (b-17) See ch. 5.25 and Mark 4.12. 7:7 Ask (c-1) Aiteo, used for supplication. see Note, John 14.16. 7:14 narrow (d-2) Or 'how narrow.' 7:16 know (a-6) 'Recognize,' 'know well,' as in ch. 11.27. 7:20 know (a-8) 'Recognize,' 'know well,' as in ch. 11.27. surely (b-5) i.e. as a necessary consequence. 7:24 who (c-18) Hostis, as ch. 2.6. Of that character. 'who was such as.' the (d-23) Here the article has the force of contrast, as in ch. 4.21. As in English, though the cases are more rare, we say, 'on the way,' 'the way side.' 'The sand' in ver. 26, contrasts with 'the rock' -- that which has that nature. 8:3 touched (e-8) As Mark 1.41. 8:4 for (f-25) Eis. as ch. 12.20, 'unto.' 8:5 entered (g-5) Many authorities read, 'as he entered.' 8:8 word, (h-23) Lit. 'with' or 'by a word,' in contrast with coming. 8:17 through (a-10) See Note, ch. 1.22. saying, (b-14) Isa. 53.4. 8:26 was (c-27) Ginomai. Lit. 'it then began' or 'took place.' 8:28 Gergesenes, (d-17) Some read 'Gadarenes,' others 'Gerasenes.' 8:29 us? (e-26) Or, perhaps, 'to torment us before the time.' 8:34 to (f-19) Or, more exactly, 'they begged him, so that he might go away.' see a similar expression in ch. 9.38. 9:1 city. (a-15) i.e. Capernaum, ch. 4.13, and Mark 2.1. 9:6 power (b-12) Exousia, 'right,' 'authority.' see Note, ch. 10.1 and John 10.18. 9:8 power (b-15) Exousia, 'right,' 'authority.' see Note, ch. 10.1 and John 10.18. 9:13 is (c-7) See Hos. 6.6. 9:16 new (d-8) Lit. 'unfulled,' 'unmilled.' 9:18 this (e-22) Mark 5.23 has 'is at extremity;' Luke 8.42 'was dying.' It is possible that Matthew may give the result of the servant's message. It may be translated 'has just now died,' or 'has even now died.' see Rev. 2.8. 9:31 name (a-10) Or 'fame' -- translated in ch. 28.15 'is current' and in Mark 1.45 'spread abroad.' 9:34 through (b-10) En, 'in the power of,' 9:38 that (c-8) See Note, ch. 8.34. 10:1 power (d-12) Or 'authority.' exousia not dunamis. More than authority, but not simply dunamis; it is more than dunamis, as it includes the right to exercise this. Hence 'power' is nearer to it in English. dunamis is the ability to do a thing. Cf. Luke 4.36. 10:4 Cananaean, (e-3) Very probably the Hebrew word for the Greek term Zelotes, 'Zealot.' see Luke 6.15. 10:5 [the] (f-16) [the] (f-19) Absence of the article in the original gives the force of 'any.' 10:12 into (a-5) Lit. 'the.' it hardly alludes to the house in ver. 11, for ver. 13 seems to preclude this. It is going into the house, in contrast with the street. 10:17 sanhedrims, (b-12) Local Jewish tribunals. 10:21 death; (c-24) Or 'bring about their death.' See Note at Mark 13.12. 10:24 the (d-1) the (d-9) There is no article in the original, but 'disciple' and 'bondman' come after the verb and are characteristic. 10:25 called (e-23) The word suggests the giving of a surname or nickname. 10:27 houses. (f-22) i.e. upon the terraced roofs. 10:28 of (g-5) Here, and in the parallel passage, Luke 12.4, we have apo, 'from.' It is not so used elsewhere that I know of in the New Testament. Here it may have the force of 'shrinking from through fear.' hell. (h-30) Gehenna. 10:29 farthing? (i-8) Lit. assarion. the value of an assarion is not exactly known. it was very small. 11:3 wait (a-14) Probably, 'have we to do it,' not simply, 'are we doing it?' 11:10 written, (b-8) Mal. 3.1. 11:11 one (c-28) Or 'the least.' It is the comparative degree; whoever else is taken, the 'one' is less; the idiomatic force is more preserved by 'a little one.' 11:12 violence, (d-19) As 'forces his way,' Luke 16.16. 11:14 is (e-11) By saying, 'who is to come,' it is left in the abstract as in Greek -- the one who had this character in their mind. 11:19 wine-drinking, (a-20) 'Spending his substance in eating and drinking.' 11:20 place, (b-18) Ginomai, 'taken place,' or 'happened.' I do not say 'had been wrought,' because the emphasis is on the place of their happening rather than on the fact of their being wrought. 11:21 place (b-18) Ginomai, 'taken place,' or 'happened.' I do not say 'had been wrought,' because the emphasis is on the place of their happening rather than on the fact of their being wrought. 11:23 hades. (c-17) 'Hades' like 'Sheol' in the Old Testament, see Note at Ps. 6.5, is a very vague expression used in general to designate the temporary state of departed spirits, the unseen or invisible world of spirits, upon which, till the coming of Christ, darkness and obscurity rested, as may be seen in the Old Testament. It is applied to Christ, who went into paradise, and to the rich man in Luke 16, who found himself in torment. It is distinct from 'Gehenna,' the place of final and eternal torment, prepared for the devil and his angels. 11:27 knows (d-14) know (d-24) Epiginosko, as ch. 7.16. It is real knowledge, not a mere objective acquaintance with a person. 12:7 is. (e-7) See ch. 9.13. 12:9 away (f-3) The Greek always implies a change of place -- leaving one and going to another, as chs. 15.29; 17.20, 'transported.' 12:15 knowing (a-3) Ginosko, ver. 15, objective knowledge. In ver. 25 it is Oida, conscious knowledge. See Note, 1Cor. 8.1. 12:17 saying, (b-13) Isa. 42.1-4. 12:20 forth (c-18) The word is the same here as 'brings forth,' ver. 35, and 'brings out,' ch. 13.52. It signifies 'putting forth' as much as 'bringing forth.' It means that judgment was hid, and 'shut up among his treasures' (see Deut. 32.34), and in due time it will be produced, without saying he brings it with him, or sends it without coming. It is brought out and displayed in its time. unto (d-20) Eis. it directs the mind to the point to be reached. 12:24 by (e-16) En, lit. 'in the power of.' see Note c, ch. 3.11. 12:25 knowing (a-3) Ginosko, ver. 15, objective knowledge. In ver. 25 it is Oida, conscious knowledge. See Note, 1Cor. 8.1. 12:35 forth (a-10) See Note, ver. 20. 12:36 of (b-19) See Note d, 1Pet. 3.15. 12:41 Ninevites (c-1) Lit. 'men Ninevites.' preaching (d-20) Lit. 'heralding,' as Rom. 16.25. 13:12 whoever (a-2) who (a-20) Hostis. as ch. 7.24. abundance; (b-17) As to the good thing given. It is abstract; the object is not to day what is given, but the manner of God's dealing. What is given is caused to be in abundance. We may say, also, 'he shall be in abundance,' a word used of the thing and of the person possessing it 13:14 in (c-2) i.e. what is wanting is supplied and so 'filled up.' Since Esaias's time there had been much of this, but the rejection of Christ completed and filled it up. 'In them' has therefore the sense of 'as to,' 'in their case.' 'By' would cast more on their act and responsibility. epi seems to have been introduced to avoid this sense of it. says, (d-12) Isa. 6.9-10. not (e-19) not (e-27) Emphatic negative. 13:15 lest (f-26) See Note, ch. 5.25; Mark 4.12. 13:21 offended. (g-27) Or 'stumbled,' as ver. 57. 13:22 life, (h-23) Aion. The use of this word includes the idea of 'life in man,' 'the course of any events,' 'an age.' Here 'life' expresses it clearly enough. he (i-33) Or 'it.' 13:25 darnel (a-10) A useless weed resembling wheat. 13:29 lest (b-5) 'Lest perhaps.' see Ch. 5.25; Mark 4.12. 13:35 that (c-2) As ch. 2.23. saying, (d-13) Ps. 78.2. 13:41 offences, (e-18) See Note, ver. 57 and ch. 5.29. 13:43 ears, (f-19) Many add 'to hear.' 13:44 field, (g-13) 'The field,' as contrasted with the city or town. it (h-26) Or 'because of his joy.' 13:45 merchant (i-10) Lit. 'a man a merchant.' 13:52 to (a-12) Or 'into,' eis, as ch. 12.20. who (b-26) As 'who' in ch. 7.24, 'who is such as.' 13:57 offended (c-4) Or 'were stumbled at him,' but the word 'stumbled' is too weak. The root word in Greek, skandalon, is literally 'the catch of a trap,' that makes it fall when touched. It is generally the occasion, or means, of getting into an evil case, not a stumbling-stone. See chs. 5.29; 18.6. 14:2 these (d-21) Lit. 'the.' see ch. 15.12. him. (e-29) As nearly as possible 'operate in him.' The passage has a certain reflexive force as in French, s'operent par lui. I have sought to preserve this by adding 'their force.' the difficulty partly arises from the word which is used for the effects of power, being the plural of power itself, because the power which wrought is more seen than the effects. 'Powers' and 'miracles' are the same in Greek. Hence it may be translated, 'these powers operate in him;' but its reflexive force is, I doubt not, the true one. For the sense, however, I should not object to 'display themselves in him.' 14:4 said (f-3) Imperfect tense. Lit. 'kept on saying.' See Mark 6.18, and cf. Mark 1.45. 14:8 on (g-5) Or 'instructed.' 14:19 blessed. (a-26) Or 'praised.' 'gave thanks.' 14:20 hand-baskets (b-19) See Note. ch. 16.9. 14:23 mountain (c-11) Here, as noticed already, 'the mountain' is in contrast with the plain, so of 'the ship.' It is not 'a mountain,' but he left the low ground by the sea and went up. see Note, ch. 4.21. 15:2 ancients? (d-12) Or 'the tradition of the elders.' 15:4 saying, (a-4) Ex. 20.12. and, (b-9) Ex. 21.17. ill (c-13) Or 'abuses,' 'curses.' 15:5 gift, (d-15) * i.e. an offering to God, see Mark 7.11 and note at Matt. 27.6. 15:7 saying, (e-8) Isa. 29.13. 15:12 this (f-17) Lit. 'the.' offended? (g-21) As ch. 13.57. and so wherever the word 'offend' occurs. 15:18 man. (h-19) Or 'the man.' 15:20 man; (h-7) man. (h-17) Or 'the man.' 15:21 into (i-9) Eis. Not necessarily within the territory, but in that neighbourhood. perhaps it might be translated 'into the neighbourhood,' only it is a little too free. The woman came out from the country of Tyre and Sidon. 15:26 dogs. (k-21) 'A little dog,' more slighting than 'dog' in Greek; but 'little dog' is rather the contrary in English. I would not say 'cur,' fearing it might be too strong, but I have no doubt of the greater contempt expressed by the word; also in ver. 27. 15:27 Yea, (l-4) Or else we may say 'Yet' here, as admitting the truth, but pleading; nai is used for affirming what is said, but also for beseeching, as, indeed, in English we say, 'Yes, do it.' 'Yet' seems perhaps to express this more clearly, as the admission of what Christ said is thus evident; the 'but' is wanting if we say 'yea.' The Authorized Version avoids the difficulty discussed by all the critics by translating freely, but the 'for even' of the original is lost. 'Yet' thus used gives assent and obsecration, and this seems the force of nai. See Rev. 22.20, 'Amen; come.' If we say 'Truth, Lord,' we must add 'yet.' 'Truth, Lord, [yet hear] for even.' As to nai having this tacitly beseeching character, see Philemon 20, and so it is taken by many. Otherwise nai contradicts the Lord, who had said ouk, and kai gar follows naturally. And I suspect this to be the better sense. 'Yes, Lord, you may do it, for even.' so I have put it in the text. 15:32 lest (a-41) See Note, ch. 5.25; Mark 4.12. 15:37 baskets (b-20) Larger than the 'hand-basket' in ch. 16.9. It is particularly a 'fish-basket.' 16:4 left (c-26) To leave absolutely, as ch. 21.17; John 8.9; Heb. 11.27. 16:6 beware (d-8) The Greek means, 'to fix one's mind on;' and the 'of' is 'because of,' 'in view of.' 'To attend so as to guard yourself from.' 'Beware of,' I believe, most nearly conveys it. so ver. 11. 16:9 hand-baskets (a-18) A round-plaited hand-basket for a journey. 16:10 baskets (b-12) Larger than the 'hand-basket' in ver. 9. It is particularly a 'fish-basket.' [up]? (c-15) See chs. 14.20 and 15.37. 16:13 into (d-6) As ch. 15.21. see Note. demanded (e-12) Or 'questioned;' erotao. see Note, John 14.16. 16:14 again, (f-13) i.e. a 'different class.' 16:17 Bar-jona, (g-11) 'Son of Jonas.' 16:18 Peter, (h-11) 'A stone.' gates (i-23) Or 'gates of hades.' These words are rather in a remarkable manner without the article, giving the character of the power rather than a particular object before the mind. 16:25 life (k-8) The word signifies both 'life' and 'soul.' 16:26 soul? (k-20) The word signifies both 'life' and 'soul.' 16:28 that (l-13) 'Who are such as.' see ch. 2.6. Or 'who indeed.' see Note, Luke 9.30. all (m-20) 'Not at all.' a strengthened negative. 17:4 make (a-20) Some read 'I will make,' which I suspect to be the true reading, which copyists thought too bold. But many have it as in the text. 17:5 overshadowed (b-10) The cloud covered, without darkening them; it was bright -- the excellent glory. 2Pet. 1.17. The word is used in the LXX for the cloud which took possession of the tabernacle and filled it with glory, Ex. 40.34-35. see Mark 9.7. 17:12 from (c-35) hupo, the causative or instrumental power, the Son of man being the passive recipient. 17:17 long (d-11) long (d-18) Lit. 'until when.' 17:20 transported (e-33) See ch. 12.9. 17:24 didrachmas (a-11) A Jewish personal tribute to the temple. See Exod. 30.11-16, and cf. Neh. 10.32,33. 17:25 Yes. (b-3) Or 'Surely.' 17:27 stater; (c-38) A 'stater' or 'shekel' equals two didrachmas. 18:1 greatest (d-13) The Greek word is the comparative, hence 'greater' than others. it is thus characteristic, not personal. 'Greatest' answers to it in English. 18:3 all (e-21) Or 'in no wise.' a strengthened negative. 18:4 Whoever (f-1) He who has that character. greatest (d-13) The Greek word is the comparative, hence 'greater' than others. it is thus characteristic, not personal. 'Greatest' answers to it in English. 18:6 offend (g-4) That is, 'be a snare to,' verb from Skandalon. see Note, ch. 13.57. millstone (h-22) Lit. an 'ass-millstone,' i.e. turned by an ass, as too great for the hand. 18:8 offend (g-8) That is, 'be a snare to,' verb from Skandalon. see Note, ch. 13.57. 18:9 offend (g-5) That is, 'be a snare to,' verb from Skandalon. see Note, ch. 13.57. hell (i-35) Gehenna. 18:14 Father (k-9) Lit. 'there is no will before your Father.' cf. ch. 11.26. 18:15 reprove (l-9) See Note d, John 3.20. 18:16 word (a-22) Lit. 'mouth.' see Deut. 19.15. 18:23 king (b-13) Lit. 'a man a king.' 18:32 because (c-20) The word denotes more a consequence or motive than a cause. see 'since,' ch. 27.6; 'forasmuch,' Luke 1.1. Hence used when a negative cause, so to speak, is spoken of, as Luke 1.34; Rom. 11.6. 19:1 withdrew (d-13) Or 'took himself away.' 19:4 them (a-20) It may be translated 'that he who made them from the beginning, made them,' &c.. see Gen. 1.27 and 5.2. 19:5 said, (b-2) Gen. 2.24. be (c-25) Eis. lit. 'to one flesh;' with the force of, 'shall become so,' 'be for it,' 'though two persons, no longer two.' see Note, 1Cor. 6.16. There is no eis in 'but one flesh' in ver. 6. 19:9 not (d-13) Or, 'except.' 19:12 which (e-5) 'Who are such as have,' &c. 19:14 hinder (f-10) Or 'forbid not.' 19:17 good. (g-14) Some read, 'Why callest thou me good? no-one is good save God alone.' As it stands in text there is an article before 'good,' 'the good one.' 19:19 mother, (h-6) 'the father and the mother.' 19:28 regeneration (a-19) See Note, Titus 3.5. 19:29 who (b-4) As ch. 7.24, 'he who is such as.' 20:1 who (b-11) As ch. 7.24, 'he who is such as.' householder (c-10) Lit. 'a man, a householder.' 20:22 drink? (a-21) Mark 10.38-39 adds, 'or be baptised with the baptism that I am baptised with?' and the same in ver. 23. 20:23 to (b-29) See Note, Mark 10.40. 20:34 they (c-19) Some read 'immediately they saw and followed him.' 21:1 to (d-6) to (d-10) Eis, the point they were going towards. at (e-12) Pros, that 'in the presence of,' 'at which' they were. (Pros with accusative is 'at,' if the place is reached.) 21:4 saying, (f-18) Zech. 9.9. 21:5 foal (g-24) Lit. 'son of one under yoke.' 21:9 saying, (h-12) Ps. 118.25-26. Hosanna signifies 'Save now.' Lord; (i-29) As ch. 1.22. 21:12 temple (a-6) temple, (a-19) Hieron, the general buildings, not the shrine; so vers. 14,15. 21:13 written, (b-8) Isa. 56.7. robbers. (c-26) Jer. 7.11. 21:16 read, (d-19) Ps. 8.2. 21:17 leaving (e-2) As ch. 16.4. 21:33 householder (a-7) Lit. 'a man, a householder.' 21:41 who (b-20) Hostis. as ch. 19.12. render (c-22) There is no good English word for this. it means that a part of the fruit or wine is paid in kind according to agreement, instead of a fixed rent. So with all kinds of produce. But we can hardly say 'pay fruits,' nor 'give,' nor indeed, 'render,' but there is nothing better than this last. 21:42 scriptures, (d-11) Ps. 118.22-23. corner-stone. (e-23) Lit. 'Head of corner.' this (f-24) 'This' refers grammatically to 'corner-stone.' 21:45 spoke (g-15) Lit. 'speaks.' 22:2 who (h-11) 'Who has that character.' as ch. 2.6 and ch. 7.24. 22:5 it, (i-6) See Note r, Heb. 2.3. 22:7 wroth, (k-10) 'And the king was wroth,' is probably the true reading. 22:16 person; (a-39) Or 'appearance.' 22:24 brother. (b-25) See Gen. 38.8 and Deut. 25.5. 22:31 saying, (c-19) Ex. 3.6. 22:37 him, (d-5) Deut. 6.5. 22:39 it, (e-6) Lev. 19.18. 22:43 saying, (a-14) Ps. 110.1. 23:5 phylacteries (b-17) * See 'frontlets,' Deut. 6.8 and 11.18. borders (c-21) * See Num. 15.37-39. 23:8 instructor, (d-12) Or 'guide,' 'guides.' 23:10 instructors, (d-4) instructor, (d-9) Or 'guide,' 'guides.' 23:11 greatest (e-3) Lit. 'greater.' see Note, ch. 18.1. 23:14 (f-0) Verse 14 of A.V. is not in the best MSS. 23:15 hell (g-35) Gehenna. 23:16 temple, (h-13) temple, (h-26) Naos, the house; properly speaking, the shrine. debtor. (i-30) * i.e. under obligation to keep the oath. 23:17 temple (h-12) Naos, the house; properly speaking, the shrine. 23:21 temple (h-7) Naos, the house; properly speaking, the shrine. dwells (k-15) Or 'has taken his abode.' 23:25 intemperance. (a-29) Or 'self-indulgence,' want of self-restraint in feeding one's lust. 23:27 which (b-14) 'Which are such as.' 23:33 hell? (c-12) Gehenna. 23:35 temple (d-33) Naos, the house itself -- the shrine. 23:37 I (e-20) Lit. 'I have willed,' 'desired.' 23:39 wise (f-10) A strengthened negative. say, (g-16) Ps. 118.26. Lord. (h-27) Without an article, for 'Jehovah.' 24:1 temple, (i-10) temple. (i-26) Hieron, the whole system of buildings. 24:10 offended, (a-6) Or 'be stumbled.' see ch. 13.57. 24:12 prevail, (b-5) Or 'has been multiplied.' most (c-10) 'The mass,' but here that would tend to give the idea of the mass of the people, not professors. see Dan. 9.27, 'the many.' 24:15 desolation, (d-9) See Note b, Mark 13.14. place, (e-24) 'Holy place' is without an article and characteristic. The Greek does not designate some particular place. I have inserted 'what is a' to generalize it. understand,) (f-30) Or 'consider [it].' see Mark 13.14, and Note c. 24:24 possible, (g-22) 'If possible' gives the purpose of the deceivers; 'if it were possible' would be the judgment of the writer. It seems to me simpler to take it as in text. It still implies 'it is not possible.' 24:34 not (h-9) A strengthened negative, 'in no wise,' 'not at all,' as in ver. 35. 24:43 coming, (a-19) Lit. 'is coming.' 25:1 that (b-14) 'Who were such as.' torches, (c-18) Torches that were fed with oil. 25:3 that (b-2) 'Who were such as.' them; (d-14) That is, 'with them,' the virgins. 25:9 lest (e-8) 'Lest perhaps.' see ch. 5.25 and Mark 4.12. 25:31 comes (a-7) Or 'shall have come.' 25:44 ministered (a-28) Or 'served.' diakoneo, as ch. 4.11. 26:12 burying. (b-16) Or 'embalmment.' see Note to John 12.7. 26:15 appointed (c-20) Or 'weighed.' pieces (d-24) See Zech. 11.12. 26:18 keep (e-25) Or 'I keep.' present tense. house (f-30) Lit. 'by thee.' 26:24 he (a-35) Lit. 'good for him if that man.' 26:26 blessed, (b-12) Or 'given thanks.' 26:28 [new] (c-9) The word 'new' here has very doubtful authority. 26:29 all (d-11) A strong negative, 'in no wise.' new (e-27) Not 'anew,' but (kainos) 'in a different manner,' 'of another kind.' see Heb. 12.24. 26:30 hymn, (f-5) Humneo. see Mark 14.26; Acts 16.25; Heb. 2.12. 26:31 offended (g-10) As skandalon, ch. 13.57. written, (h-19) Zech. 13.7. 26:38 sorrowful (i-10) As 'full of grief,' Mark 14.34. 26:49 kisses. (a-15) As Luke 15.20. 26:55 temple, (b-32) Hieron, as ch. 4.5. 26:56 come (c-5) I have translated this as the words of the Lord. compare Mark 14.49. If the words of the evangelist, as chs. 1.22; 21.4, we must say 'came to pass.' 26:59 sanhedrim (d-11) The supreme Jewish tribunal. 26:61 temple (e-11) Naos. see Note, ch. 4.5. 26:63 that (f-20) He adjured him 'to the end that.' 26:67 buffeted (g-8) i.e. 'to strike with fist,' as Mark 14.65; 1Cor. 4.11; 2Cor. 12.7; 1Pet. 2.20. 26:69 palace-court; (h-7) The word is used both for the palace, as a whole, and the court round which the buildings were. 27:1 against (a-18) Or perhaps 'as to;' as 'concerning,' 1Cor. 15.15. 27:5 temple, (b-11) Naos, as ch. 26.61. 27:6 Corban, (c-21) The treasury of the temple. see Mark 7.11. For 'since' see Note, ch. 18.32. 27:9 took (d-15) Or 'they took.' 27:10 me. (e-16) Zech. 11.12-13. 27:27 praetorium, (a-14) Headquarters of military Roman Governor, or hall where he judged. band, (b-20) A maniple, the third part of a cohort of five hundred men or less, or a cohort in a loose sense. 27:28 on (c-8) Lit. 'put round.' 27:33 means (d-10) Lit. 'is called.' 27:35 lots. (e-12) The rest of ver. 35 in A.V. has but little MS. authority. 27:40 temple (f-7) Naos. so ver. 51. 27:45 land (g-12) See Note, ch. 5.5. 27:46 saying, (h-13) Ps. 22.1. 27:55 who (a-11) Hostis. 'who were such as;' the character as well as the persons. ministering (b-17) As chs. 4.11; 25.44. 27:59 wrapped (c-7) Or 'took the body and wrapped.' 27:64 lest (d-12) 'Lest may be.' see ch. 5.25. 28:1 sabbath, (e-15) Or 'the first day of the week,' as Mark 16.2. 28:17 doubted. (a-13) Or 'were at a loss [what to think],' 'hesitated.' 28:19 [therefore] (b-2) The word 'therefore' has very doubtful authority. $-$-$- 1:2 prophet, (c-8) Many read 'in the prophets.' My impression is that it was originally 'in the prophet' simply. way. (d-21) Mal. 3.1. 1:3 straight. (e-17) Isa. 40.3. 1:13 ministered (a-21) As Matt. 4.11, diakoneo. 1:15 in (b-18) 'Believe in,' &c. A rare form of expression. It refers to believing, in the truth of the substance of a thing. see 2Tim. 1.12. 1:18 trawl-nets (c-5) See Note, Matt. 4.20. 1:23 by (d-10) En. see Matt. 3.11, Note c. Not merely he had one, but he was completely under its power, characterized by it. 1:24 Eh! (e-2) The imperative of the verb 'to let alone,' but used as an interjection, as a cry of dissatisfaction. Nazarene? (f-11) The force of 'Nazarene' here is simply, I apprehend, 'of Nazareth.' The word is different from that translated 'Nazaraean' in Matt. 2.23 and elsewhere. 1:34 knew (a-25) Oida. had the inward consciousness of who he was. see Note, 1Cor. 8.1. 1:41 touched (b-11) 'To touch freely,' 'handle,' as Matt. 8.3. 1:45 came (c-36) The imperfect tense, 'were, or kept, coming to him.' 2:1 house; (d-19) 'At home,' in the sense of 'not away on a journey.' 2:8 knowing (e-4) Epiginosko. 'knowing well,' or 'recognizing because he knew.' see Matt. 7.16. 2:10 power (f-12) Exousia. see Note, Matt. 9.6; 10.1. 2:13 came (c-13) The imperfect tense, 'were, or kept, coming to him.' 2:21 new (a-7) Lit. 'unfulled' or 'unmilled,' as Matt. 9.16. 2:26 of] (b-12) i.e. in the section of a book in which the fact is recorded. 3:5 distressed (c-8) The Greek word is found here only. It is questioned whether it means 'sympathizing grief' (as LXX, Ps. 69.20;) or 'deep grief.' There is, I apprehend, sorrow for, with an intensive force in it; not sympathy, which is feeling with, but feeling what a state they were in, with grief for it. 3:6 counsel (d-11) The word is used also for a council, Acts 25.12. It may be more in this sense here, but a private one. 3:13 mountain, (a-7) The mountain in contrast with the plain. see Note, Matt. 5.1. 3:15 power (b-4) Exousia. see Note, Matt. 10.1. 3:18 Cananaean, (c-22) Or 'Zealot,' Cananaean being the Hebrew for 'zealot.' 3:22 By (d-15) Lit. 'in the power of.' En. see Matt. 3.11, Note c. 3:28 the (e-19) Lit. 'whatever the.' 4:8 increasing; (a-14) These words agree literally with 'fruit,' and must be applied by general allusion either to the plant, or directly to its figurative purport. 4:12 be, (b-20) Or 'perhaps.' see Matt. 13.29; 15.32; 25.9; Acts 5.39; 'perhaps' is, I suspect, the sense. see also Matt. 5.25. forgiven. (c-29) See Isa. 6.9-10. 4:19 life, (d-5) Aion. see Note h, Matt. 13.22. 4:21 bushel (e-17) See Matt. 5.15. 5:2 by (a-20) See Note, ch. 1.23. 5:7 God? (b-22) 'Most High' is here and elsewhere a proper name. see Luke 1.32. It is Elyon in Hebrew. Gen. 14.18. 5:15 sensible, (a-17) As Luke 8.35. 5:18 ship, (b-7) Or 'the ship.' see Note, Matt. 4.21. 5:20 Decapolis (c-11) See Note, Matt. 4.25. 5:23 live. (d-33) Some read, 'and she shall live,' which may be right. 5:27 clothes; (e-13) Here it is singular. in vers. 28 and 30, plural and more general. 5:28 touch (f-7) As ch. 1.41. 5:38 comes (a-3) Many read, 'they come.' 6:7 power (b-22) Exousia. see Note, Matt. 10.1. 6:14 by (c-34) Or 'display their force in.' see Matt. 14.2; 'fervent,' Jas. 5.16. 6:18 said (a-3) Imperfect tense, 'kept saying.' see Matt. 14.4. Cf. Mark 1.45. 6:20 safe; (b-17) Or 'observed him diligently.' The word has the force of 'watching closely, and keeping in mind,' whether to pay attention to, or to preserve. Which of these applications is the just one is the question. It is used four times (three besides this); twice for 'preserved,' as the wine and the bottles, Matt. 9.17; Luke 5.38; once for Mary's 'keeping' things in her heart, Luke 2.19. I should have preferred 'observed him diligently,' but that I do not find it used of a person, meaning 'paying attention to what he says.' It is used of words and opinions, but then it has still the force of 'keeping them safe.' 6:21 holiday (c-3) The meaning is doubtful. perhaps 'convenient day,' i.e. to Herodias's future purpose. Not a festival, but a leisure day. chiliarchs, (d-20) Commanders of 1,000 men. 6:41 blessed, (a-16) Or 'gave thanks.' 6:45 ship, (b-11) Or 'the ship.' see Matt. 4.21. 6:46 dismissed (c-3) As 'bid adieu,' Luke 9.61. 6:52 through (d-5) Or '[even] after.' The 'through' (epi) denotes the occasion for their believing. 6:55 was. (e-24) Lit. 'where they heard that he is there.' 6:56 touched (f-39) As ch. 1.41. 7:3 diligently, (g-13) Or 'often.' lit. 'with the fist,' a word of very uncertain and contested meaning. ancients; (h-24) Or 'the tradition of the elders.' 7:5 ancients, (a-23) Or 'the tradition of the elders.' 7:6 written, (b-17) Isa. 29.13. 7:9 yourselves (c-23) Or 'your tradition.' 7:10 said, (d-3) Ex. 20.12. and, (e-10) Ex. 21.17. of (f-15) Or 'abuses,' 'curses.' 7:11 corban (g-16) See Note at Matt. 27.6. 7:22 covetousness, (h-2) Lit. 'covetousnesses.' As 'greedy unsatisfied lust,' Eph. 4.19. see Note. Eph. 5.3. language, (i-10) Lit. 'blasphemy,' as Eph. 4.31. 7:27 children (k-8) children's (k-21) Teknon. 'children' in the sense of being born of the family, used by John to signify this relationship in Christians, as born of God; see 1John 3.1. different from huios, 'sons.' dogs. (l-28) See Matt. 15.26,27 7:28 Yea, (l-8) See Matt. 15.26,27 children's (m-20) Paidion, or 'little children' (a diminutive), without particular reference to the family they are of. see 1John 2.13. 7:31 Decapolis. (a-25) As ch. 5.20. 7:34 groaned, (b-7) Stenazo. as Rom. 8.23; 2Cor. 5.2-4. 7:37 does (c-9) Or 'has done.' the perfect tense. 8:10 ship (d-6) Or 'the ship,' as ch. 6.45. 8:12 groaning (e-2) Or 'groaning deeply.' given (f-27) Lit. 'if a sign shall be given;' Hebraism, as in Heb. 3.11. 8:13 ship, (d-10) Or 'the ship,' as ch. 6.45. 8:23 beheld (a-36) Lit. 'beholds.' 8:30 straitly, (b-5) Or 'strictly.' 8:32 thing (c-5) Logos, 'matter' or 'discourse.' 8:35 shall (d-3) shall (d-14) 'Shall' has the sense of the conditional or subjunctive here, of possibility. 9:1 not (e-20) A strengthened negative, 'in no wise.' come (f-32) Lit. 'having come,' not 'coming.' 9:2 transfigured (a-28) As Matt. 17.2. 'transformed,' Rom. 12.2; 2Cor. 3.18. 9:7 overshadowing (b-6) See Note, Matt. 17.5. 9:10 rising (c-10) Or 'the rising.' 9:15 amazed, (d-9) Only here and chs. 14.33; 16.5,6. 9:19 long (e-10) Lit. 'until when.' 9:26 most (a-21) The general mass of people there. 9:34 greatest. (b-18) See Note, Matt. 18.1. 9:42 snare (c-6) See Note g, Matt. 18.6, 'offend.' millstone (d-24) Lit. 'ass's millstone.' see Note h, Matt. 18.6. 9:43 snare (c-8) See Note g, Matt. 18.6, 'offend.' hell, (e-33) Gehenna. 9:45 hell, (e-33) Gehenna. 9:47 hell (e-39) Gehenna. 10:8 be (a-5) Lit. 'to' (eis) or 'for one flesh.' It corresponds to the Hebrew in Gen. 2.24. see Matt. 19.5. 10:16 blessed (b-15) Some read 'blesses,' perhaps rightly, but the word is a strong one. 'blesses them abundantly.' 10:29 gospel, (a-40) Or 'glad tidings,' as elsewhere. 10:37 glory. (b-26) Or 'that in thy glory we may sit. one on thy right hand, and one on thy left hand.' Or 'that we may sit in thy glory,' &c. 10:40 for (c-18) Or perhaps 'to.' so Matt. 20.23. But the emphasis is on the words 'not mine to give;' wonderful perfectness and lowliness of the Lord! 'It is not mine to give,' is a complete phrase followed by the separate statement, 'but it is reserved for those for whom it is prepared.' it is for them, appropriated to them. 10:43 minister; (d-18) Diakoneo. as Matt. 4.11. 10:45 ministered (d-12) minister, (d-16) Diakoneo. as Matt. 4.11. 10:47 was (e-6) Lit. 'is.' 10:51 Rabboni, (a-23) See John 20.16. 11:1 to (b-6) to (b-8) at (b-12) Eis and pros. see Notes, Matt. 21.1; Eph. 4.12. 11:2 man (c-31) Lit. 'no one of men.' 11:4 crossway, (d-15) Leading round the house, not the main street. 11:6 commanded. (e-9) Or, as some authorities read, 'said.' 11:7 cast (f-9) Imperfect. 'were casting;' but many read the present tense. 11:9 Lord's (g-19) 'Lord' here is 'Jehovah.' See Ps. 118.25-26. 11:11 temple; (h-9) Hieron, the general buildings. 11:15 temple, (h-10) temple, (h-24) Hieron, the general buildings. 11:16 temple. (h-13) Hieron, the general buildings. package (i-10) Or 'vessel.' 11:17 written, (k-10) Isa. 56.7. robbers. (l-32) Jer. 7.11. 11:23 for (a-45) Lit. 'shall be to.' 11:24 for (a-27) Lit. 'shall be to.' ask, (b-15) Aiteo. see Note b, John 14.16. 11:25 offences. (c-27) Trespasses. 11:26 offences. (c-18) Trespasses. 11:27 temple, (d-14) As ch. 11.11. 12:10 scripture, (e-7) Ps. 118.22-23. rejected, (f-14) As Ch. 8.31. 'cast away as worthless,' 1Pet. 2.4,7. corner-stone. (a-19) Lit. 'Head of corner.' 12:11 This (b-1) it (b-7) 'This' and 'it' refer to 'corner-stone' grammatically. 12:12 of (c-23) Or 'against.' 12:14 person, (d-26) Or 'appearance.' 12:19 us (e-5) Deut. 25.5. 12:26 Moses, (f-16) Ex. 3.6. bush, (g-22) See Note at ch. 2.26. 12:27 He (h-1) Or, as some authorities read, 'God is not [God] of the dead, but God of the living.' 12:28 perceiving (i-16) Oida. see 1Cor. 8.1. Or 'knowing,' inward knowledge, as ver. 15. 12:29 [is], (k-10) Deut. 6.4-5. 12:31 this. (l-7) Lev. 19.18. 12:33 intelligence, (a-13) The word is different from that translated 'understanding' in v. 30. 12:35 temple, (b-11) As ch. 11.11. 12:36 Spirit, (c-9) Ps. 110.1. 12:37 people (d-18) Lit. 'the great crowd.' 12:40 judgment. (e-19) Krima, lit. 'sentence.' see Note, Luke 20.47. 12:42 farthing. (f-14) Kodrantes, as Matt. 5.26. 13:1 temple, (b-9) As ch. 11.11. 13:3 temple, (b-12) As ch. 11.11. 13:9 sanhedrims (g-14) As Matt. 10.17. 13:10 gospel (h-3) Or 'glad tidings.' 13:12 cause (a-20) Though the word means 'to kill,' yet not necessarily personally; it means to bring it about, judicially, for instance, so I have put 'cause.' 13:14 desolation (b-9) 'Desolation' is an active word, 'causing desolation,' 'desolating,' not an accomplished state. see Matt. 24.15; Dan. 9.27. consider (c-20) 'Weigh with intelligence so as to understand,' 'perceive.' see ch. 8.17, 'perceive,' and Rom. 1.20. 13:20 Lord (d-4) Without the article, 'Jehovah.' 13:25 down, (e-9) Or 'out of [their place].' 14:2 perhaps (a-9) See Note, Matt. 5.25. 14:3 pure (b-30) Perhaps 'liquid.' The word is only found here and John 12.3, evidently a known kind of nard. It is by no means impossible it may be derived from the Latin spicatae, which was the best kind of nard; hence, doubtless, the English translation 'spikenard.' The sense is plain. that it was of the best and most precious kind. See Note, John 12.3. 14:13 pitcher (c-24) Or 'earthen pitcher,' as Luke 22.10. 14:18 who (d-25) Not to designate the person, but the character, as adding to grief. see Ps. 41.9. 14:20 who (d-13) Not to designate the person, but the character, as adding to grief. see Ps. 41.9. 14:23 [the] (a-4) Perhaps 'a cup.' 1Cor. 11.25 has 'the.' 14:25 new (b-26) Kainos, as Matt. 26.29; not 'anew,' but 'in a new way' or 'of a new kind.' 14:26 hymn, (c-5) As Matt. 26.30. 14:27 offended, (d-10) Or 'find an occasion of stumbling,' as Matt. 13.57. written, (e-14) Zech. 13.7. 14:33 spirit. (f-20) Or 'deeply depressed.' see Matt. 26.37. 14:45 kisses. (g-18) As Luke 15.20. 14:54 palace; (a-18) See Note, Matt. 26.69. 14:58 temple (b-9) Naos, the house itself. See Note at Matt. 4.5. 14:60 all, (c-9) Lit. 'in the midst.' 14:61 Blessed? (d-26) 'The Blessed' was used to designate God. 14:65 hands. (e-31) Many read, 'received him with buffets.' The sense is the same. Some of the doctors 'began to spit on him;' the officers received him with these insults, another step in the scene of his blessed humiliation. see Note, Matt. 26.67. 14:66 palace-court, (a-7) See Note, Matt. 26.69. 14:68 know (f-6) Oida. see 1Cor. 8.1. 14:71 know (f-10) Oida. see 1Cor. 8.1. 14:72 wept. (g-34) As Luke 19.41. 15:7 that (a-18) 'Who were such as.' see Matt. 27.55. 15:16 band. (b-21) See Note b, Matt. 27.27. 15:28 lawless.] (c-14) Many leave out this verse, though it is in Luke. see Isa. 53.12. 15:29 temple (d-18) Naos; so ver. 38, and ch. 14.58. see Note, Matt. 4.5. 15:33 land (a-14) Or 'earth.' see Matt. 5.5. 15:38 temple (b-6) Naos, as ver. 29. 16:5 alarmed; (c-25) The Greek word embraces, I think, the complex idea expressed by both 'amazed' and 'alarmed.' The second time it is used I have given the latter only, as sufficiently recalling the idea. The word occurs only here and in chs. 9.15; 14.33. 16:6 alarmed. (c-8) The Greek word embraces, I think, the complex idea expressed by both 'amazed' and 'alarmed.' The second time it is used I have given the latter only, as sufficiently recalling the idea. The word occurs only here and in chs. 9.15; 14.33. 16:17 new (a-22) Kainos. see Note, Heb. 12.24. 16:18 not (b-16) 'In no wise.' a strong negative. $-$-$- 1:2 attendants (c-11) Huperetes. see Note, 1Cor. 4.1. 1:6 ordinances (d-14) Dikaioma. see Rom. 1.32. 1:7 years. (a-16) Lit. 'in their days.' 1:9 temple (b-18) Naos, the shrine. 1:13 John. (c-31) * Meaning, 'Jehovah is gracious.' 1:14 joy (d-7) Or 'thou shalt have joy and rejoicing.' 1:15 Lord, (e-8) 'Jehovah.' from (f-28) The Greek preposition indicates the time from when it would take place. see Gal. 1.15. 1:16 Lord (e-13) 'Jehovah.' 1:17 Lord (e-35) 'Jehovah.' to (g-24) En. but 'through' would suppose other men, whereas it is here characteristic merely of their own new path. The word for 'thoughts' here is that for 'practical wisdom.' 1:18 years? (h-23) Lit. 'in her days.' 1:19 tidings (i-29) Or 'to bring the glad tidings of these things.' Lit. 'evangelize these things.' 1:20 which (k-30) 'Which are such as shall be.' giving the character, not merely a relative pronoun. I have imitated an expression of the Authorized Version, by adding the article, which though somewhat antiquated, gives in a measure the idea of character, and may serve to distinguish the sense; so ch. 10.42. 1:21 temple. (b-15) Naos, the shrine. 1:22 temple. (b-23) Naos, the shrine. recognised (l-14) As 'know,' Matt. 7.16. 1:25 Lord (e-4) 'Jehovah.' 1:29 what (a-16) 'Of what nature or character.' what the aim or meaning of it was. 1:32 Highest; (b-12) 'Highest' is a name, Hebrew Elyon. I notice therefore the absence of 'the.' see Gen. 14.18. God (c-16) 'Jehovah Elohim.' only occurrence in the Gospels. 1:33 ages, (d-12) Or 'for ever;' but it is plural. 1:34 since (e-11) See Note, Matt. 18.32. 1:35 born (f-30) Or 'begotten.' 1:38 Lord; (g-9) 'Jehovah.' so vers. 66 and 68. 1:44 sounded (h-9) Lit. 'took place.' 1:45 Lord. (g-22) 'Jehovah.' so vers. 66 and 68. 1:58 Lord (g-9) 'Jehovah.' so vers. 66 and 68. 1:66 Lord's (a-21) 'Jehovah.' 1:68 Lord (a-4) 'Jehovah.' 1:69 deliverance (b-7) Or 'salvation.' 'Saved' in ver. 74 is a different word. but the same as 'our deliverer from the coming wrath,' 1Thess. 1.10. 1:71 deliverance (b-1) Or 'salvation.' 'Saved' in ver. 74 is a different word. but the same as 'our deliverer from the coming wrath,' 1Thess. 1.10. 1:72 fulfil (c-2) 'To work,' or 'accomplish.' what the fathers had lived on by faith as promised mercy. 'Your father Abraham saw my day and was glad.' 1:76 Lord (a-21) 'Jehovah.' 1:77 deliverance (b-5) Or 'salvation.' 'Saved' in ver. 74 is a different word. but the same as 'our deliverer from the coming wrath,' 1Thess. 1.10. 1:78 dayspring (d-13) Lit. 'rising.' see Rev. 7.2, 'sunrising.' 2:1 census (e-19) As 'registered,' Heb. 12.23. 2:3 roll, (e-10) As 'registered,' Heb. 12.23. 2:4 city, (f-17) Or 'a city of David.' 2:5 roll (e-7) As 'registered,' Heb. 12.23. 2:9 Lord (a-7) Lord (a-17) 'Jehovah.' by (b-10) Lit. 'stood all at once by them.' 2:14 pleasure (c-12) or 'delight.' 2:15 Lord (a-45) 'Jehovah.' shepherds (d-16) Lit. 'the men the shepherds ' 2:22 Lord (a-26) 'Jehovah.' 2:23 Lord. (a-10) Lord), (a-23) 'Jehovah.' Lord), (e-23) Ex. 13.2,12,15; Lev. 12.6,8. 2:24 Lord. (a-16) 'Jehovah.' 2:26 Lord's (a-23) 'Jehovah.' by (f-8) Hupo. see Matt. 2.5. 2:27 in (g-4) En. see Matt. 3.11. temple; (h-9) Hieron, as Matt. 4.5. 2:29 Lord (i-1) Despotes. see Note a, Acts 4.24. 2:36 years, (a-20) Lit. 'many days.' 2:37 temple, (b-15) Hieron, as ch. 2.27. 2:38 Lord, (c-12) Some authorities read 'God.' Lord, (d-12) 'Jehovah,' as chs. 1.38; 3.4 2:39 Lord, (d-14) 'Jehovah,' as chs. 1.38; 3.4 2:46 temple, (b-14) Hieron, as ch. 2.27. 2:49 business? (e-27) Lit. 'To be in the things of my Father.' Elsewhere in New Testament the expression ('to be in the things') only occurs in 1Tim. 4.15. 3:2 word (f-10) Rhema. see John 17.8. 3:4 words (g-10) Logos. something more than 'words;' see Note to 1Cor. 1.5. prophet. (h-14) Isa. 40.3. ye (a-23) Or 'Make ye ready,' as ch. 1.76. 3:9 to (b-8) See Note l, Matt. 3.10. 3:16 with (c-33) En, 'in the power of.' see Matt. 3.11. 4:1 by (a-15) En, 'in the power of.' see ch. 3.16. 4:4 written, (b-9) Deut. 8.3. 4:8 written, (c-8) Deut. 6.13. Lord (d-15) 'Jehovah;' 4:9 temple, (e-15) See Matt. 21.12. 4:10 written, (f-4) Ps. 91.11. 4:12 Lord (d-15) 'Jehovah;' said, (g-9) Deut. 6.16. 4:13 time. (h-13) 'Till [another] season.' see Acts 13.11. 4:17 written, (i-24) Isa. 61.1. 4:18 Lord (d-5) 'Jehovah;' 4:19 Lord. (d-8) 'Jehovah;' 'do homage' here is proskuneo. 'serve' is latreuo. see Matt. 4.10. 4:20 attendant, (k-15) As ch. 1.2. 4:26 but (a-9) 'But' here has the sense of 'but it is only' or 'no one else than.' see Gal. 1.7 and 19. 4:27 but (a-21) 'But' here has the sense of 'but it is only' or 'no one else than.' see Gal. 1.7 and 19. 4:34 Eh! (b-2) See Note e, Mark 1.24. 4:36 power (c-21) Exousia and dunamis. see Matt. 10.1. 4:41 knew (d-29) As Mark 1.34. 5:1 standing (a-21) Or 'he was standing also.' 5:5 Master, (b-7) 'One who is over others,' not 'teacher.' see ch. 9.33. Only used of Christ and only by Luke. 5:7 partners (c-6) Metochos, ver. 7; koinonos, ver. 10. see Notes, Heb. 2.14. 5:10 partners (c-15) Metochos, ver. 7; koinonos, ver. 10. see Notes, Heb. 2.14. 5:13 touched (d-7) As Mark 1.41. 5:16 praying. (e-13) Lit. 'And (or 'But') he was withdrawing himself in the deserts and praying.' He was at that time waiting, occupied with prayer. 5:17 Lord's (f-43) 'Jehovah.' 5:24 power (a-12) Exousia. as Matt. 10.1. 5:36 new (b-16) 'New' is kainos, when used here of 'garment,' neos of 'wine.' see Note, Heb. 12.24. rend (c-26) Or 'cut up.' 5:37 new (b-5) 'New' is kainos, when used here of 'garment,' neos of 'wine.' see Note, Heb. 12.24. 5:39 new, (b-11) 'New' is kainos, when used here of 'garment,' neos of 'wine.' see Note, Heb. 12.24. 6:1 second-first (d-8) The expression 'second-first sabbath' is explained thus. The year, as regards the worship of God amongst the Jews, began with the month Abib (Heb. 'green corn'), which lasted from the middle of March to the middle of April. In Leviticus 23, in which we find the Jewish feasts described, we may observe that in addition to the general and weekly recurring feasts of the sabbath, the chief feasts begin with the passover (the 14th of Abib), and that, in immediate connexion with it, it was ordained that on the day after the following sabbath the first-fruits of the corn should be offered in the ear, a foreshadowing of the resurrection of Jesus which took place on the morrow after the sabbath of the passover week, or feast of unleavened bread. The sabbath immediately following the passover was therefore the 'first' or great sabbath, and after the offering of the first-fruits on the morrow after the sabbath, the first day of the week, the harvest might be commenced, and the new corn eaten, which was not permitted before, even though corn stood ripe in the fields. On the following sabbath, the 'second' after the 'first' or great sabbath, we see that the disciples ate ears of corn on the way, for the offering of the first-fruits had already taken place on the first day of the week; and, as seven weeks or sabbaths were counted from this day to the feast of Pentecost, it was therefore the 'first' of these seven sabbaths, or the 'second' with reference to the great sabbath of the Passover. 6:37 not (a-7) not (a-15) A strong negative. 'in no wise.' 6:38 given (b-21) Lit. 'they shall give.' in ver. 44, 'they gather not' and 'they vintage not.' An example of Luke's use of the third person active of a verb impersonally with a passive sense. Also chs. 12.20; 14.35; 16.4,9; 23.31. 6:40 The (c-1) See Matt. 10.24. 6:44 gathered (b-14) Lit. 'they shall give.' in ver. 44, 'they gather not' and 'they vintage not.' An example of Luke's use of the third person active of a verb impersonally with a passive sense. Also chs. 12.20; 14.35; 16.4,9; 23.31. 7:3 save (a-21) Or 'cure,' 'make perfectly well.' see Matt. 14.36. 7:11 afterwards (b-6) Or 'on the following [day].' see ch. 9.37. 7:19 for (c-24) See Note, Matt. 11.3. 7:20 for (c-29) See Note, Matt. 11.3. 7:27 written, (a-8) Mal. 3.1. 7:28 one (b-29) As Matt. 11.11. 7:34 wine-drinker, (c-17) See Note, Matt. 11.19. 7:38 kissed (d-27) Or 'ardently kissed,' 'covered with kisses;' so ver. 45. cf. ch. 15.20; Acts 20.37. 7:39 what (e-26) As ch. 1.29. 7:42 forgave (f-9) As 'show grace,' 2Cor. 2.7. 7:43 forgave (f-11) As 'show grace,' 2Cor. 2.7. 8:2 Magdalene, (a-17) Or 'of Magdala.' 8:7 with (b-16) See Note, Rom. 6.5. 8:14 were, (c-8) Or 'into the thorns.' life, (d-27) Bios, life as such in this world. 8:15 who (e-10) Or 'who are such as;' so ver. 3. 8:24 Master, (a-10) See Note. ch. 5.5. 8:26 Gadarenes, (b-9) Or 'Gergesenes.' see Matt. 8.28; Mark 5.1. 8:29 often (c-16) Or 'Of a long time.' 8:31 besought (d-3) Or 'he besought.' pit. (e-17) The word elsewhere translated 'abyss;' Rom. 10.7; Rev. 9.1, &c. 8:37 Gadarenes (b-11) Or 'Gergesenes.' see Matt. 8.28; Mark 5.1. 8:40 gladly, (a-13) 'Received with welcome.' see Acts 15.4. It is only used by Luke, ch. 9.11; Acts 2.41; 15.4; 18.27; 24.3; 28.30. 8:44 touched (b-4) As Mark 1.41. 8:45 Master, (c-17) As ver. 24. 8:46 touched (b-7) As Mark 1.41. 9:5 off (d-15) Aorist tense. 'have it done.' 9:8 one (a-12) Lit. 'a prophet, one of the old [ones].' 9:17 hand-baskets. (b-25) Possibly 'twelve hand-baskets of fragments.' see Matt. 16.9 9:19 one (c-14) Or 'some prophet of the old ones.' see Note a. 9:22 things, (d-9) Or 'suffer much.' 9:24 lose (e-10) lose (e-15) I am not satisfied with 'lose' here, but it must be read in connexion with what immediately follows. The word is the same as 'destroyed' in ver. 25. It means both 'lose' and 'destroy.' see Rom. 14.15; 1Cor. 8.11, 'perish.' 9:27 not (f-18) A strong negative. 'in no wise.' 9:28 mountain (a-24) See Note, Matt. 5.1. 9:29 countenance (b-9) As 'face,' Matt. 17.2. 9:30 who (c-8) Hostis. as Matt. 7.24; 'who indeed,' or 'who were no other than.' 9:33 Master, (d-15) As ch. 5.5. 9:34 overshadowed (e-13) See Note, Matt. 17.5. they (f-19) Some authorities read 'those,' but I have put 'they' (i.e. the disciples (Ed.)), with other authorities, as it seems a change made to refer it to Moses and Elias. 9:35 was (g-3) Ginomai, 'took place.' 9:36 was (g-5) Ginomai, 'took place.' 9:41 long (h-11) Lit. 'until when.' 9:46 greatest (i-12) Lit. 'greater,' as Matt. 18.1. 9:47 by (k-16) Or 'alongside of.' 9:49 Master, (d-5) As ch. 5.5. forbad (a-18) Or 'hindered,' 'prohibited,' as ch. 11.52; Matt. 19.14. 9:50 Forbid (b-6) Or 'hinder,' 'prohibit.' 9:55 are]. (c-15) The words in brackets are, to say the least, doubtful. 10:7 have; (d-14) Or 'as may be [offered you] by them.' 10:15 hades. (a-17) Hades. see Note, Matt. 11.23. 10:19 power (b-6) Exousia. see Matt. 10.1. The second 'power' in this verse is 'dunamis'. 10:27 strength, (c-25) Deut. 6.5. thyself. (d-35) Lev. 19.18. 10:29 justifying (e-5) Aorist tense; difficult to express in English. It gives the sense that he wanted to make out that he was in that state, not that he was obtaining it. see ch. 9.60,61, where 'suffer,' 'allow,' and 'bid adieu' are all aorists. 10:39 Jesus (a-17) Many read 'the Lord.' 11:4 remit (b-2) remit (b-9) Or 'forgive.' 11:8 Although (c-6) Or 'even though.' rate, (d-28) As Luke 18.5; 1Cor. 9.2. 11:13 give (e-25) Or 'who from heaven will give.' 11:15 By (f-7) En. as ver. 19; Matt. 9.34. 11:18 by (a-22) En. as ver. 19. Matt. 9.34. 11:21 armed (b-5) Lit. 'fully armed;' only here. 'panoply' only here and Eph. 6.11,13. house, (c-9) Or 'court.' see Note. Matt. 26.69. 11:22 panoply (b-16) Lit. 'fully armed;' only here. 'panoply' only here and Eph. 6.11,13. 11:30 was (d-4) Ginomai, 'became.' 11:33 corn-measure, (e-15) Translated 'bushel' in Matt. 5.15; Mark 4.21. 11:46 touch (a-25) 'Touch lightly,' not as Mark 1.41. 12:1 first, (b-26) Some read 'first of all beware.' but needlessly, I think. It was the first thing on his heart to tell them. Beware (c-27) See Note to Matt. 16.6. 12:4 not (d-9) See Note, Matt. 10.28. 12:6 assaria? (e-8) See Note, Matt. 10.29. 12:9 denied (f-12) A stronger word (as Matt. 16.24; 26.34) than the first 'denied' here. 12:19 soul, (a-7) Soul, (a-8) 'Life' and 'soul' are the same in Greek, but not in ver. 15. 12:20 required (b-13) Lit. 'they shall require.' see Note, ch. 6.38. 12:22 life, (a-18) 'Life' and 'soul' are the same in Greek, but not in ver. 15. 12:23 life (a-2) 'Life' and 'soul' are the same in Greek, but not in ver. 15. 12:24 they (c-5) Or 'for they.' 12:25 stature (d-12) Or 'growth.' see Note, Matt. 6.27. 12:32 not, (e-2) There is an emphatic article here, impossible to translate into English. '[you who are] the little flock.' It is the character Christ gives to them as attached to him in the midst of the world. 12:38 [bondmen]. (a-22) 'Bondmen' is doubtful. This would make 'those' more emphatic. 12:58 For (b-1) The 'For' here is the practical conclusion the Lord draws as to the need of Israel's reconciling itself with God. 'Hearing what I say, that is what you have to do.' lest (c-21) See Notes, Matt. 5.25 and Mark 4.12. 12:59 mite. (a-20) * The smallest current coin of that day. 13:11 head (b-25) Lit. 'herself.' not as ch. 21.28. 13:23 saved (c-13) Spared in the judgment of the nation by Messiah, so as to enter into the kingdom. 'the remnant.' See Isa. 10.21-22; Acts 2.47. 13:34 I (a-20) not. (a-37) Lit. 'I desired' -- 'ye desired not.' see Matt. 23.37. 13:35 not (b-16) A strengthened negative. Lord. (c-35) 'Jehovah.' see Ps. 118.26. 14:18 excuse (a-7) See Note, Heb. 12.19. 14:35 out. (b-13) Lit 'they cast it out.' see ch. 6.38. 15:1 coming (a-9) Lit. 'drawing near;' not only at this time; it is usual. 15:7 who (b-24) Or 'such as.' 15:10 is (c-7) Lit. 'takes place.' Ginomai. 15:12 of. (d-32) 'what they had to live on,' as 'substance,' 1John 3.17. 15:16 husks (e-10) The word translated 'husks' is a food called St. John's bread; it was eaten by animals and sometimes by destitute persons. 15:20 kisses. (f-40) 'Covered him with kisses.' As ch. 7.38; Matt. 26.49; Mark 14.45; Acts 20.37. 15:29 serve (a-13) Douleuo. bond-service, i.e. of a slave. 16:2 stewardship, (b-22) See Note l, Col. 1.25. 16:4 received (c-20) See Note, ch. 6.38. 16:8 world (d-18) Or 'age.' 16:9 received (c-22) See Note, ch. 6.38. 16:14 mocked (e-13) The word translated 'mocked' only occurs here and at ch. 23.35, where it is rendered 'sneered.' 16:16 way (a-27) See Matt. 11.12. 16:23 hades (b-3) Hades. see Note, Matt. 11.23. 16:25 received (c-10) The word means, 'to receive all,' 'the sum of what we have to get.' 17:1 offences (d-12) Skandalon. It means the part of a fall-trap that makes the trap fall when touched. see Note, Matt. 13.57. 17:2 snare (d-28) Skandalon. It means the part of a fall-trap that makes the trap fall when touched. see Note, Matt. 13.57. millstone (e-10) Or 'a great millstone,' as in Matt. 18.6. 17:3 rebuke (f-10) Epitimao. so Mark 8.33; Luke 9.42; 2Tim. 4.2. 17:7 immediately (a-28) Or 'will immediately say [to him], Come and ...' 17:13 Master, (b-9) As ch. 5.5. 17:22 coming, (c-9) Or 'will come.' 17:24 lightens (d-7) As 'shining,' ch. 24.4. 17:36 go.] (a-17) See Matt. 24.40. 18:2 city, (b-8) Lit. 'a certain judge in a certain city.' 18:7 long (c-20) As 'patience,' Jas. 5.7,8. 18:10 temple (d-7) Hieron. as Matt. 4.5. 18:12 gain. (e-11) See Notes at Luke 21.19 and 1Thess. 4.4. 18:15 infants (f-7) As 'babe,' ch. 2.12,16. 18:28 things (a-9) Some read, 'left what was our own.' 18:29 home, (b-18) Or 'house.' 18:42 healed (c-10) Same as 'saved' in Greek. 19:2 he (d-17) Or 'the man.' lit. 'this.' 19:3 was. (e-9) Lit. 'who he is.' 19:13 bondmen, (a-7) Or 'ten bondmen of his.' minas, (b-13) Mina. see Note, Ezek. 45.12. coming. (c-22) The same sense as 'till I come;' he was to go and return (ver. 12); while he was away and not yet come they were to trade. 19:27 them, (d-13) In ver. 14 the expression is the same, but with a change of tense. 19:29 at (e-14) Pros. see Note, Matt. 21.1. 19:30 man (f-26) Lit. 'no one of men.' 19:38 Lord. (a-12) 'Jehovah.' see Ps. 118.26. 19:41 wept (b-10) Not only weeping, as Mark 9.24, but audible expression of grief, as ch. 22.62; Rom. 12.15; Phil. 3.18; Rev. 5.4, &c. 19:45 temple, (c-5) Hieron, as Matt. 4.5. 19:46 written, (d-6) Isa. 56.7 and Jer. 7.11. 19:47 temple. (c-10) Hieron, as Matt. 4.5. 20:1 temple, (c-19) Hieron, as Matt. 4.5. 20:17 written, (a-13) Ps. 118.22. corner-stone? (b-25) Lit. 'head of corner.' 20:19 of (c-31) Or 'against.' 20:20 they (d-16) i.e. the 'suborned persons.' see ver. 26. 20:28 brother. (e-35) Deut. 25.5. 20:34 world (f-10) Or 'age.' 20:35 world, (f-12) Or 'age.' 20:37 bush, (a-14) See Note at Mark 2.26. Lord (b-19) 'Jehovah.' see Mark 12.26. Jacob; (c-33) Ex. 3.6. 20:42 Psalms, (d-9) Ps. 110.1. 20:46 suppers; (e-30) Or 'in feasts.' 20:47 judgment. (f-19) Krima, the sentence passed on the thing charged as guilt, even the charge itself as ground of judgment; not the fact of condemnation. 21:18 wise (a-10) A strengthened negative. 21:19 souls. (b-7) Or 'possess your souls.' In the first sense, that of the text, it is the same thought as Matt. 24.13; Luke 17.33; Matt. 16.25; Luke 9.24, &c.. see Mark 13.13. For the second, the Greek certainly means 'possess,' as 'owners,' Acts 4.34. See 1Thess. 4.4, which evidently does not mean 'obtain a wife,' as alleged. There is the idea in the word of 'having by getting.' see Matt. 10.9; Luke 18.12. The idea is, 'they would have Messiah's deliverance,' and it is so worded as to allow that it would be a better deliverance to the killed, though some would win life here below. 21:21 it (c-20) i.e. Jerusalem. 21:37 temple, (d-9) abroad (e-17) As 'passed the night,' Matt. 21.17. 21:38 temple (d-14) Hieron. as Matt. 4.5. 22:10 pitcher (a-21) As Mark 14.13. 22:19 loaf, (b-5) Or 'bread,' as 1Cor. 11.23. 22:24 greatest. (c-18) As ch. 9.46. 22:32 restored, (d-19) Lit. 'hast returned back;' 'confirm' is sterizo, as 'establish,' Rom. 16.25; 1Pet. 5.10. 22:34 not (a-11) A strong negative. 22:37 lawless. (b-23) Isa. 53.12. 22:52 temple (c-12) Hieron, Matt. 4.5. 22:53 temple (c-11) Hieron, Matt. 4.5. 23:7 remitted (a-10) Remitted is the technical word for sending to one's proper jurisdiction. So, ver. 11, 'sent back' alludes probably to jurisdiction, as they were in strife about it. 23:11 back (a-23) Remitted is the technical word for sending to one's proper jurisdiction. So, ver. 11, 'sent back' alludes probably to jurisdiction, as they were in strife about it. 23:31 done (a-6) See Note, ch. 6.38. 23:35 sneered, (b-12) See Note, ch. 16.14. 23:44 land (a-15) Or 'earth.' see Note, Matt. 5.5. 23:45 temple (b-11) Naos. The shrine. 23:55 who (c-3) Hostis, as Matt. 27.55. 24:1 sabbath, (d-7) Or 'on the first [day] of the week.' 24:4 by (e-19) Same expression as 'was there by,' ch. 2.9. shining (f-22) As 'lightens,' ch. 17.24. 24:7 sinners, (g-14) Lit. 'men sinners.' 24:13 stadia (h-17) About 7 English miles. 24:16 know (a-10) As Matt. 11.27. 24:19 Nazaraean, (b-18) Some read 'Nazarene,' as Mark 1.24. prophet (c-22) Lit. 'a man, a prophet.' 24:20 judgment (d-14) See Note f, ch. 20.47. 24:21 was (e-7) Lit. 'is.' 24:30 gave (f-23) It has the sense of 'giving it into their hands,' as a letter. as ver. 42; ch. 4.17. He took the house-father's place, and blessed and gave it to them. 24:35 bread. (g-22) Or 'the loaf;' also ver. 30. 24:42 gave (a-3) Same as 'gave' in ver. 30. see Note. 24:43 it (b-4) Or 'took it before them and ate.' $-$-$- 1:2 He (c-1) In John, the personal pronoun, generally emphatic in Greek where inserted, is used so constantly that it can hardly be considered such in many cases, but certain instances which are considered to be more definitely emphatic are given in italics. The same spirit of emphasis causes the very frequent use of ekeinos for the third person ('he,' 'they,' &c.). Its sense is 'that,' contrasted with 'this,' and hence is emphatic; as 'that man' in English, sometimes having the sense of 'such a one as that.' A number of cases where this word also is used emphatically have also been indicated. 1:4 men. (d-12) This latter is a reciprocal proposition, i.e. it can also he read 'the light of men was the life.' 1:6 from (e-6) Para, with genitive, 'from with,' see v. 14, Note d. 1:9 lightens (f-11) Or 'is light to every man.' Not 'enlightens,' but 'sheds its light upon.' 1:11 own, (g-5) Or, 'what was his own,' but the neuter is used by John in the most general way for persons. 1:12 right (h-12) Exousia. 'right to take that place.' see Matt. 10.1. children (a-15) Teknon. see Note, Mark 7.27. on (b-22) Eis. see Note. 2Tim. 1.12. 1:14 dwelt (c-7) Lit. 'tabernacled.' with (d-22) para, with a genitive as here, means 'on the part of;' 'from with' gives the sense. But this must not be understood in the sense of 'with' merely. It has not this significance in the New Testament. 1:17 subsists (e-11) Ginomai, 'has come,' that which, not having actually been in being before (i.e. in the world), now begins to be so. So the Word was (v. 1), but everything else 'began to be.' The world 'had its being,' 'began to be,' through Him (v. 10). He 'became flesh' (v. 14), ginomai. So 'grace and truth came into being.' I am not satisfied with 'subsists,' but 'came' gives the idea of coming into the world. No doubt they did so, but the word has not this force. They began to exist de facto down here. The verb is singular, and 'grace and truth' go together in the person of Christ. Nothing subsisted by the law, it was a rule given; but grace and truth actually commenced to be, not in God's mind of course, but in revelation and actual existence down here. But its so taking place supposes its continuance. 1:18 in (f-14) Eis, not en. perhaps 'on.' The expression indicates the place where, or the state. see Acts 8.23; Mark 1.9. In chap. 13 it is en in ver. 23, epi in ver. 25. 1:23 Lord, (g-19) 'Lord' has no article here, which is irregular in Greek, but I do not doubt it is in place of the name 'Jehovah,' as in other Gospels. prophet. (h-24) Isa. 40.3. 1:26 stands, (i-14) Lit. 'has taken his place as stands.' see Gen. 18.2; Rev. 3.20. 1:39 abode; (a-15) Lit. 'abides.' 1:42 at (b-9) i.e. 'looking carefully;' so ver. 36; Matt. 19.26; Luke 22.61. stone). (c-27) Or 'Peter.' 1:46 come (d-9) Lit. 'Can there be any good thing.' 2:9 was, (a-19) Lit. 'is.' 2:11 on (b-19) Eis. see Note, 2Tim. 1.12. 2:14 temple (c-6) Hieron, as Matt. 4.5. 2:15 both (d-16) Or 'and.' 2:17 written, (e-8) Ps. 69.9. 2:19 temple, (f-9) Naos. The house itself -- the shrine. 2:20 temple (f-11) Naos. The house itself -- the shrine. 2:21 temple (f-6) Naos. The house itself -- the shrine. 2:23 on (b-15) Eis. see Note, 2Tim. 1.12. 2:25 knew (g-15) Epiginosko, a strong word meaning 'to know well' or 'recognise,' as Matt. 7.16, &c. 3:3 anew (h-18) Not only 'again,' but 'entirely afresh,' as from a new source of life and point of departure; translated in Luke 1.3, 'from the origin.' It is a new source and beginning of life. 3:15 on (a-6) Eis, as in ver. 36; chs. 4.39; 6.29,35,40. 3:16 on (a-16) Eis, as in ver. 36; chs. 4.39; 6.29,35,40. so (b-3) I have hesitated a moment whether 'so' referred to the kind of love that gives 'eternal life,' which is mentioned in verse 15, and is the great subject of John, in contrast with all earthly blessings and favour. The sense then would thus be, that he has loved men in view of eternal life, 'so that' he has given, &c. (See 'so,' Acts 14. 1.) When followed by 'that,' the regular force of the Greek is, 'so much that.' whosoever (c-14) Lit. 'every one who,' as ver. 15. 3:18 on (a-4) on (a-23) Eis, as in ver. 36; chs. 4.39; 6.29,35,40. 3:20 are; (d-26) Elenko. to show the true character of anything, so as to convict, and hence reprove by showing a man's fault. It is used in chs. 8.46, 'convinces;' 16.8, 'bring demonstration;' Eph. 5.11,13, 'reprove' and 'expose.' 3:29 heart (e-22) Lit. 'rejoices with joy.' 3:31 earth (a-16) Or 'is from the earth.' The sense is 'having by nature his origin' here below, he is of and belongs to the earth. 'Of' (ek) is characteristic. 3:33 received (b-4) Or 'receives.' it is the aorist, 'has received,' not referring to time, but to the fact. hence perhaps 'receives' is as well. 3:35 loves (c-3) Agapao, as chs. 10.17; 13.1,23; 14.21,23; 15.9; 17.23,24,26. see ch. 5.20 and Note at ch. 21.15. 3:36 on (d-4) Eis. see Note, 2Tim. 1.12. subject (e-15) Or 'believes not on.' It is the obedience of submission to his person, not practical obedience to his commands, whatever proof this may be of the other; but it is not exactly the same thing as believing on him as an object revealed in grace. see Note, Heb. 3.18. 4:6 fountain (f-3) Another word is used for the 'well,' ver. 11, in which the spring was; and this word, translated 'fountain,' is used for what springs up as life in the renewed man. was (g-22) Lit. 'thus.' see 1Cor. 7.26, 'so as he is' and Note, 2Pet. 3.4. 4:14 ever, (h-16) 'Never thirst for ever' is a little awkward, but 'never thirst' is too vague; it may be to our minds much as a present thing for this life. The expression is strong in negation, and expresses lasting for ever. see chs. 8.51,52; 10.28; 11.26; 13.8. 4:20 worshipped (a-3) Proskuneo, and so to ver. 24. see Matt 4.10. 4:21 hour (b-9) Or 'an hour,' as ch. 5.25,28, and see Note, 1John 2.18. 4:23 hour (b-3) Or 'an hour,' as ch. 5.25,28, and see Note, 1John 2.18. 4:24 spirit; (c-4) Or 'God [is] spirit.' 4:39 on (d-10) As ch. 2.11. 4:48 not (a-14) A strengthened negative. 4:49 child (b-11) The diminutive, but not in ver. 51. 4:51 servants (c-9) Or 'bondmen,' doulos. 5:2 sheepgate, (d-8) Neh. 3.1. 5:13 away, (e-16) Or 'withdrawn.' 5:20 loves (a-4) Phileo, not as ch. 3.35. see Notes, chs. 11.3 and 21.15. 5:25 hour (b-9) See 1John 2.18. 5:28 hour (b-7) See 1John 2.18. 5:29 practised (c-8) done (c-18) Poieo, and Prasso; see Rom 1.32. 5:35 shining (d-6) Lit. 'appearing,' as ch. 1.5; 1John 2.8. 5:37 shape, (e-27) As 'form,' 'fashion;' Luke 3.22; 9.29. 5:39 search (f-2) Or 'Search.' Not command, but appeal. witness (g-21) Or 'are the witness-bearers.' 5:42 you. (a-14) Lit. 'yourselves.' 5:44 alone? (b-20) Or 'from the only God.' 6:3 mountain, (c-7) The mountain country. see Note, Matt. 5.1. 6:10 men (d-6) Anthropos. 'mankind.' men (e-18) Aner. 'men' in contrast to women. see Matt. 14.21; 1Cor. 11.3. 6:14 men (d-2) Anthropos. 'mankind.' 6:15 to (f-8) Or 'about to.' 6:29 on (a-16) Eis. see Note, 2Tim. 1.12. 6:31 written, (b-12) Ps. 78.24 and Neh, 9.15. 6:33 of (c-12) Ek. see Note, ch. 3.31. 6:35 on (a-24) Eis. see Note, 2Tim. 1.12. never (d-18) never (d-27) A strengthened negative. The words, 'at any time,' apply to both clauses. 6:37 All (e-1) Lit. 'whatever.' 6:38 from (f-6) Some authorities read 'out of' -- ek. 6:40 on (a-18) Eis. see Note, 2Tim. 1.12. sees (g-13) Or 'beholds' (theoreo), as ver. 62, chs. 7.3; 8.51; 12.45; 14.17,19; 16.16. 6:45 prophets, (h-6) Isa. 54.13. from (a-20) Para with a genitive (as 'of' God, ver. 46). It is what is received directly from the Father. I add 'himself' that its immediateness may be felt, which is the point of the sentence. 6:46 of (b-13) Para with genitive. 'from with.' 6:52 flesh (c-14) Or 'give us flesh.' 6:54 eats (d-3) Present participle. so in vers. 56,57,58. It is characteristic. he is the 'eater' of this divine food. 6:57 account (e-12) account (e-25) Dia with the accusative is not simply 'by' or 'through,' and here it is evident that it is important to be accurate. The sense is 'by reason of what the Father is and his living;' 'I live by reason of his being and living.' 6:67 Will (f-7) Not simply the act, but the will to do it. 'Is it your will or disposition?' 'Do ye also wish to go away?' 7:5 on (a-7) Eis. so vers. 31,38,39,48. see Note, 2Tim. 1.12. 7:14 temple (b-16) Hieron. as Matt. 4.5. 7:22 gave (c-3) Or 'wonder because of this. Moses gave.' that (d-7) Or 'because' and omit ( ). 7:24 judge (e-7) Aorist, and with the article. Lit. 'have judged the righteous judgment.' 7:27 know (f-7) Oida. 'conscious knowledge.' see Note, 1Cor. 8.1. knows (g-21) Ginosko. objective knowledge. 7:28 temple, (b-7) Hieron. as Matt. 4.5. know (f-13) know (f-17) know. (f-39) Oida. 'conscious knowledge.' see Note, 1Cor. 8.1. 7:29 know (f-2) Oida. 'conscious knowledge.' see Note, 1Cor. 8.1. 7:35 dispersion (a-27) * i.e. 'Jews scattered.' 7:38 believes (b-3) Pres. participle, i.e. characteristic. 7:40 word, (c-10) Logos. see Heb. 6.1. 8:9 there. (a-28) Lit. 'being in the midst.' 8:14 know (b-20) Oida, as ver. 19; ch. 7.29. come (c-34) Present tense and characteristic. see Note h, Gal. 2.14. 8:17 true. (d-16) Deut. 17.6 and 19.15. 8:23 from (e-8) from (e-12) Ek. see Note, ch. 3.31; lit. 'of those things which are.' 8:25 Altogether (f-14) 'in the principle and universality of what I am;' i.e. his speech presented himself, being the truth. 8:32 know (g-4) Ginosko. see Note, 1Cor. 8.1. 8:37 word (a-16) Logos. see Heb. 6.1. 8:38 do (b-13) poieo; usually 'practise' (see ch. 5.29), but it hardly suits here or in vers. 39,40; still it refers to habitually or characteristically doing, not a mere act. 8:41 do (b-2) poieo; usually 'practise' (see ch. 5.29), but it hardly suits here or in vers. 39,40; still it refers to habitually or characteristically doing, not a mere act. 8:43 word. (a-13) Logos. see Heb. 6.1. 8:44 of (c-3) of (c-46) Ek. see Note, ch. 3.31. stood (d-29) Perfect tense. what has been and continues. 8:51 word, (a-13) Logos. see Heb. 6.1. never (e-16) See Note, ch. 4.14. 8:52 never (e-32) See Note, ch. 4.14. 8:55 word. (a-33) Logos. see Heb. 6.1. know (f-3) Objective knowledge, ginosko. know (g-8) Conscious knowledge, oida, three times here. 10:18 authority (a-16) Exousia. right to act as well as power. Hence used for magistracy. see Matt. 10.1. of (b-34) Para with gen.. see ch. 6.45. 10:34 law, (c-10) Ps. 82.6. 11:2 Mary (d-4) Or 'But [the] Mary was she who,' &c. 11:3 lovest (a-13) Phileo, as ver. 36; chs. 5.20; 12.25; 15.19; 16.27; 20.2. see Note, ch. 21.15. 11:5 loved (b-3) Agapao, as ch. 3.35. 11:16 Didymus, (c-4) Or 'twin.' 11:18 stadia (d-8) About two miles. 11:22 ask (e-10) Aiteo. see Note a, ch. 14.16. 11:26 never (f-11) See ch. 4.14. 11:33 moved (a-18) Or 'groaned.' Elsewhere only in Matt. 9.30; Mark 1.43; 14.5, translated, 'sharply charged,' 'spoke very angrily.' Here it was inward feeling (in spirit) produced by the deep pain caused by seeing the power of death over the human spirit. There was so far indignation that there was deep antagonism to the power of evil and Satan in death. It may be 'groaned' is the best word. troubled, (b-23) Tarasso; or 'shuddered,' as ch. 12.27; 13.21. 11:35 wept. (c-2) Lit. 'shed tears;' only used here; not as Luke 19.41, &c. 11:38 moved (a-5) Or 'groaned.' Elsewhere only in Matt. 9.30; Mark 1.43; 14.5, translated, 'sharply charged,' 'spoke very angrily.' Here it was inward feeling (in spirit) produced by the deep pain caused by seeing the power of death over the human spirit. There was so far indignation that there was deep antagonism to the power of evil and Satan in death. It may be 'groaned' is the best word. 11:57 was, (a-18) Lit. 'is.' 12:3 pure (b-10) Or 'liquid;' a word difficult of interpretation, but most likely 'pure.' see Note, Mark 14.3. 12:7 burial; (c-17) i.e. it was now the time. see ch. 19.40. The word is used in Gen. 50.2 (LXX) for embalmment in Hebrew. 12:9 was (a-11) Lit. 'is.' 12:11 on (d-13) Eis. see Note, 2Tim. 1.12. 12:13 Israel. (e-28) See Ps. 118.26. 12:14 written, (f-14) See Zech. 9.9. 12:17 because (g-10) Or 'that.' 12:20 worship (h-14) Proskuneo. see Matt. 4.10. 12:35 overtake (a-25) The sense is 'overtake so as to seize upon,' as Mark 9.18, 1Thess. 5.4. 12:36 in (b-7) Eis. see ver. 11. 12:37 on (b-14) Eis. see ver. 11. 12:38 fulfilled, (c-13) See Isa. 53.1. 12:39 again, (d-11) See Isa. 6.9-10. 12:42 on (b-10) Eis. see ver. 11. 12:43 God. (e-11) Lit. 'the glory of men ... the glory of God.' 12:44 on (b-9) on (b-13) Eis. see ver. 11. 12:45 beholds (f-4) As ch. 6.40. 12:46 on (b-14) Eis. see ver. 11. 13:1 end. (a-39) 'To the end' does not give the full force, for it makes it refer to time; whereas going through with everything is implied. 13:2 during (b-2) Or 'being finished.' 13:3 going (c-23) Lit. 'goes.' 13:7 know (d-13) The first 'know' is conscious, the second objective. see Note, 1Cor. 8.1. 13:10 over (e-10) 'Washing applied to the whole body;' the second 'wash' is a different word meaning 'to wash hands or feet.' 13:16 bondman (f-8) See Note, Matt. 10.24. sent (g-17) Lit. 'apostle.' 13:18 fulfilled, (h-20) See Ps. 41.9. 13:19 now (i-5) 'From this present time.' He had not told them previously thus; 'now' ('henceforth,' ch. 14.7), is a point of time from or to which time is counted. 13:22 spoke. (k-12) Lit. 'speaks.' so in ver. 24. 13:23 in (l-10) 'in,' here, is en, 'on,' ver. 25, is epi. 13:31 is (a-10) is (a-18) Lit. 'has been.' 13:32 be (a-3) Lit. 'has been.' 13:33 Children (b-1) Teknia. diminutive; an affectionate term, as 1John 2.1,12,28. 14:1 on (c-9) on (c-13) Eis. see Note, 2Tim. 1.12. 14:4 know (d-3) know (d-9) Oida. as ch. 7.29. 14:5 know (d-7) know (d-16) Oida. as ch. 7.29. 14:7 henceforth (e-14) As 'now,' ch. 13.19. 14:12 on (c-10) Eis. see Note, 2Tim. 1.12. 14:16 beg (a-4) In the latter chapters of John's Gospel, in order to maintain the distinction, frequently important, between erotao and aiteo, the first is translated 'demand' [except John 14.16 (beg)], the second 'ask.' There are times when they may be used indiscriminately, at other times each has a sense peculiar to itself. erotao expressing a familiar request to a person where intimacy exists [or equality, either assumed or actual]; aiteo, the request rather for something by an inferior to his superior. The disciples employ both of these words in their relations with Jesus, but only aiteo with relation to the Father. In his relations with his Father, Jesus employs erotao but not aiteo. Martha uses aiteo in ch. 11.22. For the difference between the two, compare John 16.23. In ch. 14.16 the word is erotao; in vers. 13 and 14 aiteo. Comforter, (b-13) One who carries on the cause of any one and helps him. This Christ did on earth; this (1John 2.1) he does now in heaven, and the Holy Spirit on earth 'manages our cause, our affairs, for us.' If 'solicitor' were not too common, it just answers the sense. 14:17 know (c-17) know (c-21) Objective knowledge. see Note, 1Cor. 8.1. 14:20 know (c-6) Objective knowledge. see Note, 1Cor. 8.1. 15:7 ask (a-14) Aiteo. see Note a, ch. 14.16. 15:8 this (b-2) 'In this' refers to what follows. no one, I think, can be familiar with John's writings and doubt it. Thus the Father is glorified and they become disciples of his. mine. (c-18) Perhaps more exactly, 'In this will my Father have been glorified that ye have borne much fruit, and ye will have become,' &c. 15:15 of (d-31) Para with gen.. see Note a, ch. 6.45. 15:18 know (e-6) Or 'ye know;' objective knowledge. 15:20 bondman (f-10) Doulos. see Note, Matt. 10.24. 15:25 cause. (g-17) 'Gratuitously,' 'freely,' 'for nothing,' Ps. 35.19 and 69.4. 15:26 from (h-13) with (h-24) Para with gen.. see Note d, ch. 1.14. 16:1 offended. (a-13) Verb from skandalon. see Note, Matt. 13.57. 16:2 service (b-24) 'Service' here is priestly service, latreia. 16:5 demands (c-15) Erotao. see Note, ch. 14.16. 16:8 demonstration (d-7) Elenko. 'convince' supposes effect in the person convinced; 'convict' would not do for righteousness or judgment. I have said 'bring demonstration,' though it suggests perhaps too much the action of the Spirit when come; but his presence and all that he does affords this demonstration. see ch. 3.20. 16:9 on (e-8) Eis. see Note, 2Tim. 1.12. 16:13 announce (f-36) The Greek has the sense of 'reporting,' 'bringing back a report.' Here I conceive because it is a message brought from another. 16:14 announce (f-13) The Greek has the sense of 'reporting,' 'bringing back a report.' Here I conceive because it is a message brought from another. 16:15 announce (f-23) The Greek has the sense of 'reporting,' 'bringing back a report.' Here I conceive because it is a message brought from another. 16:19 demand (c-8) Erotao. see Note, ch. 14.16. 16:20 ye (g-20) Or 'ye indeed.' 16:21 child (h-20) Paidion, as ch. 21.5. 16:23 demand (a-7) Erotao. see Note, ch. 14.16. ask (b-20) Aiteo. see Note, ch. 14.16. you. (c-29) Or 'ask the Father, he will give you in my name.' 16:24 full. (d-19) Or 'fulfilled,' as ch. 17.13. 16:25 declare (e-26) As 'announce' in ver. 13. 16:26 demand (a-19) Erotao. see Note, ch. 14.16. 16:27 affection (f-6) affection (f-13) Phileo. see Notes, chs. 11.3 and 21.15. from (g-23) Para, with gen.. see Notes, chs. 1.14; 6.45; 15.26. 17:2 authority (h-6) Exousia. see Note a, ch. 10.18. 17:3 the (i-4) I add the article, because it throws the emphasis on 'eternal,' as in the Greek. 17:5 with (k-8) with (k-17) 'Along with' as to presence and place. 17:6 manifested (l-3) Phanero, as chs. 2.11; 9.3; 21.1,14. 17:8 words (m-3) Rhema, the divine communications, see Note, v. 14. known (n-20) Objective knowledge. 17:12 perdition, (a-31) 'Perished' and 'perdition' are verb and noun from one Greek root. they show what Judas belonged to. 17:14 word, (b-6) Logos. the word of God in testimony, see 1Cor. 1.5, distinct from Rhema, the divine communications, ver. 8. 17:17 word (b-7) Logos. the word of God in testimony, see 1Cor. 1.5, distinct from Rhema, the divine communications, ver. 8. 17:19 by (c-13) Or 'in' or 'in the power of truth.' En. see Matt. 3.11. 17:20 on (d-15) Eis. see Note, 2Tim. 1.12. 17:25 Father, (e-2) Or 'of the world righteous Father! -- And,' &c. 18:12 chiliarch, (a-6) Strictly, 'the commander of a thousand men' (a military tribune). 18:28 praetorium; (b-9) See Note a, Matt. 27.27. 19:24 says, (a-30) See Ps. 22.18. 19:29 it, (b-21) Probably means, 'binding it to hyssop.' 19:35 bears (c-6) Both verbs, 'saw' and 'bears,' are in the perfect tense, expressing what was present in the mind of the writer. knows (d-15) Oida, as ch. 7.29. 19:36 fulfilled, (e-11) See Ex. 12.46; Ps. 34.20. 19:37 says, (a-5) See Zech. 12.10. 19:40 burial. (b-28) See ch. 12.7. 20:2 attached, (c-18) Phileo. see ch. 11.3. 20:16 Rabboni, (d-14) See Mark 10.51, the only other instance of the use of this word. 20:24 Didymus, (a-8) Or 'twin.' 20:25 not (b-48) 'In no wise.' a strong negative. 21:4 know (c-16) Oida, see Note at 1Cor. 8.1. 21:5 Children, (d-6) Paidion, the diminutive. as 1John 2.13,18, 'little children.' 21:12 knowing (a-20) Oida, see Note at 1Cor. 8.1. 21:15 knowest (a-28) Oida, see Note at 1Cor. 8.1. lovest (b-15) to (b-33) This passage (vers. 15-17) illustrates the force of two Greek words for 'to love,' phileo and agapao. The former signifies the love of friendship, and is more intimate and intense. It is here translated 'I am attached to,' and in ch. 16.27 'have affection for.' Agapao, more often used in the New Testament, is more general, and signifies love as the settled disposition of a person rather than as an emotion. It is used for God's love to man (except in Titus 3.4, where a compound word is used which embodies the word phileo) and for the love of men to God. Both words are used for the love of the Father for the Son, phileo once only, John 5.20, and agapao in John 3.35, &c.. and for the love of Christ for his own, phileo in John 11.3 and agapao in John 11.5 and elsewhere. Phileo is used in John 16.27, of the love of the Father for the disciples, and of the love of the disciples for Christ. 21:16 knowest (a-23) Oida, see Note at 1Cor. 8.1. 21:17 knowest (a-39) Oida, see Note at 1Cor. 8.1. knowest (c-43) Objective knowledge. 21:21 him, (d-3) Lit. 'this [one].' 21:24 know (a-19) Oida, see Note at 1Cor. 8.1. $-$-$- 1:2 up; (a-21) The word means 'receiving,' but with the prefix (ana) 'up,' as here, it has the active sense of 'taking up.' It is so translated except in 1Tim. 3.16. The more passive reception is seen in Acts 3.21, where another word is used. 1:5 with (b-12) En. see Note c, Matt. 3.11. 1:7 authority; (c-23) Exousia; a right one possesses. 'power' is dunamis, see Note, Matt. 10.1. 1:8 power, (c-5) Exousia; a right one possesses. 'power' is dunamis, see Note, Matt. 10.1. earth. (d-34) Or 'land.' see ch. 13.47 and Note, Matt. 5.5. 1:9 sight. (e-21) Lit. 'received up from their eyes.' 1:11 up (a-20) The word means 'receiving,' but with the prefix (ana) 'up,' as here, it has the active sense of 'taking up.' It is so translated except in 1Tim. 3.16. The more passive reception is seen in Acts 3.21, where another word is used. 1:13 chamber, (f-15) As ch. 9.37,39; 20.8. 1:16 (g-1) Lit. 'men brethren.' This is a Hebraism, and means no more than 'brethren.' 1:18 got (a-5) The Greek root is used for 'having' by whatever means. see Matt. 10.9; Luke 18.12; and Note, Luke 21.19. 1:20 Psalms, (b-9) See Ps. 69.25. and, (c-23) See Ps. 109.8. 1:21 which (d-18) Or 'at every time that.' 1:22 up (e-15) See Note, ver. 2. 2:1 accomplishing, (f-9) It was come and running its course of fulfilment as a feast. 2:2 blowing, (g-15) It is not 'wind,' but they heard blowing, as of hard breathing, for which the Greek is used. 'Blast' is too sudden and passing. 2:6 spread, (h-7) Or 'this voice having taken place ' but I believe what is in the text to be the sense. It was what happened at the place which brought the crowd there. it was not the mighty rushing wind being heard everywhere. The end of the verse goes to confirm this. What struck those who came was hearing their own tongues. Gen. 45.16 and Jer. 50.46 are examples. The rumours of Jacob's coming spread to Pharaoh's house. 2:16 Joel, (a-11) See Joel 2.28. 2:20 appearing (b-18) Though used for 'illustrious,' 'glorious,' the Greek word has in it the sense of 'manifestation, appearing, displaying itself.' see Titus 2.11,13. Lord (c-22) 'Jehovah;' so ver 39. 2:21 Lord (c-14) 'Jehovah;' so ver 39. 2:22 Israel, (d-3) Lit. 'Men, Israelites,' as elsewhere, cf. ch. 1.16. to (e-14) 'Borne witness to, to you,' is not agreeable English; but 'approved,' in the modern use at any rate, is not the sense, and 'among you is feeble. The manifestation or demonstration was to the Jews. The witness was borne to them objectively, to Jesus as its subject. 2:25 him, (f-6) See Ps. 16.8. 2:26 more, (g-11) Lit. 'and more also.' 2:27 hades, (h-9) 'in' (eis) hades. see Note, Matt. 11.23. gracious (i-15) Or 'holy,' hosios. It corresponds to the Hebrew chasid = merciful, gracious. see Note f, ch. 13.34,35; 2Chron. 6.42; and Heb. 7.26. 2:29 Brethren (k-1) As ch. 1.16. 2:31 hades (h-19) 'in' (eis) hades. see Note, Matt. 11.23. Christ, (l-11) Or, 'of Christ. ' 2:34 himself, (a-12) See Ps. 110.1. 2:41 accepted (b-5) It means, 'to receive in full,' or 'with satisfaction;' or, as to an opinion or teaching, 'to accept and receive it as true.' see Note, Luke 8.40. 2:42 teaching (c-6) As ch. 13.12; 1Cor. 14.26. 2:46 temple (d-8) Hieron, the general buildings. 2:47 assembly] (e-16) See Note g, ch. 3.1. saved. (f-23) The remnant of Israel whom God was sparing. The Lord now added these to the Christian assembly. The present participle as here gives the character instead of the fact; as I might say, 'the being spared ones;' it is the class of persons God was then saving. It is not a doubt as to their being saved, nor a state, but a class. see Luke 13.23. 3:1 temple (d-10) Hieron, the general buildings. together (g-7) Some omit 'to the assembly,' ch. 2.47, and link 'together' with the end of ch. 2. Probably we should read 'the Lord added together daily such as should be saved. And Peter (or, 'Now Peter') and John went up into the temple.' 3:15 originator (a-3) This word is difficult to render in English. It is a 'leader,' but it is more. It is used for one who begins and sets a matter on. The Greek word occurs four times in the New Testament, here and ch. 5.31; Heb. 2.10; 12.2. In Heb. 12.2 it means, 'he began and finished the whole course;' 'the origin' or 'originator,' though the word is harsh in connexion with life. The word is only used of our Lord. 3:16 by (b-2) Epi. see Note, 1Cor. 1.4. 3:21 began. (c-29) 'Since time began' refers to 'holy prophets.' lit. 'his holy since-time-began prophets.' 3:22 said, (d-3) See Deut. 18.15,19. 3:25 Abraham, (e-20) See Gen. 22.18. 3:26 up (f-7) As ver. 22; ch. 13.33. 4:1 temple (a-15) Hieron, as ch. 3.1,8,10. 4:2 Jesus (b-13) Lit. 'in Jesus.' En. see Matt. 3.11. among (c-17) This is a little more emphatic than usual. 'the resurrection which is from among [the] dead.' 4:11 stone. (d-20) Lit. 'head of corner,' see Ps. 118.22. 4:13 were (e-26) Or 'had been.' The council recognized them as former companions of Christ. 4:17 severely (f-15) Lit. 'with threat.' 4:20 refrain (g-7) Lit. 'cannot not speak.' 4:24 Lord, (a-17) Lit. 'despot,' 'the master' of a slave; 'one having sovereign power,' as Luke 2.29, 1Tim. 6.1,2, 2Tim. 2.21, Tit. 2.9; 1Pet. 2.18; 2Pet. 2.1; Jude 4; Rev. 6.10. God (b-21) Or 'thou art God,' i.e. Elohim, the One who is God. 4:25 David, (c-10) See Ps. 2.1. 5:16 who (a-23) Lit. 'who indeed.' 5:17 wrath, (b-24) Or 'jealousy;' as 'envy,' ch. 13.45. 5:24 priest (c-9) i.e. 'the high priest.' 5:30 cross. (d-18) Lit. 'on wood.' used for stocks, cross, and such ignominious and forcible means of punishment. 5:31 Him (e-1) Lit. 'this [one].' leader (f-10) See Note, ch. 3.15. 5:39 lest (a-16) See Notes, Matt. 5.25; Mark 4.12. 6:1 Hellenists (b-16) * i.e. Greek Jews. 6:2 right (c-17) I apprehend that 'right,' 'proper,' is the sense; not merely that it did not please the apostles. 'Pleasing to God,' I understand, but used for man it is arbitrary. 6:8 signs (d-12) Or 'great wonders and signs.' 6:9 freedmen, (e-13) Some translate 'Libertines,' referring it to Libertum, a city in Africa. 6:10 with (a-13) Or 'by' the Holy Spirit, but seen as in Stephen, that by which he spoke. 'which' refers grammatically to Spirit, but in sense to wisdom and Spirit both. 7:3 thee. (b-24) See Gen. 12.1. 7:6 thus. (c-4) See Gen. 15.13-16. them (d-19) Lit. 'it,' the seed. 7:7 serve (e-25) Latreuo, as ver. 42; Matt. 4.10. 7:14 seventy-five (f-16) Quoted from the LXX. 7:17 promised (g-12) The Greek means 'openly saying you will give,' Matt. 14.7. But we have no suited word but 'promise.' It is not the same word as in 'the time of promise.' 7:20 exceedingly (a-9) Lit. 'fair to God,' a known Hebraism. 7:26 brethren, (b-22) Lit. 'ye are men, brethren,' see Note at ch. 1.16. 7:31 [the] (c-22) The sentence is without the article and therefore much more emphatic. 'Lord' is a solemn title. The expression amounts to 'there came an utterance of Jehovah.' 7:32 Jacob. (d-17) See Ex. 3.6-10. 7:34 it; (e-30) It has the sense of 'taking to or for oneself,' not merely deliverance as by removing the scourge, but by taking the people. 7:35 saying, (f-6) See Ex. 2.14. 7:37 Israel, (g-11) See Deut. 18.15-18. 7:40 Aaron, (h-3) See Ex. 32.1. 7:42 prophets, (a-23) See Amos 5.25-27. 7:43 Yea (b-1) Quoted from the LXX. 'Yea' here has the force of 'Nay, but.' 7:45 possession (c-17) Lit. 'in taking possession of.' 7:48 High (d-4) See Luke 1.32. prophet, (e-15) See Isa. 66.1,2. 7:53 who (f-1) 'Who are such as.' ordained (g-7) See Gal. 3.19. 7:59 praying, (h-5) Lit. 'invoking,' 'calling on,' but in English we must have a word after this, which mars the connexion here. The Authorized Version seems to separate God and the Lord Jesus. 'Calling on the Lord' would leave out God. The Spirit of God, I doubt not, has purposely left out both 'Lord' and 'God'. No one can be called upon really but God, so that the word has great force as used here. I have said 'praying' for want of a better word. 8:10 This (a-13) Lit. 'This one.' 8:23 unrighteousness. (b-15) Or 'iniquity,' as ch. 1.18. 8:25 announced (c-16) A continuing work. 8:27 Ethiopian, (a-10) Lit. 'a man, an Ethiopian.' 8:32 this. (b-11) See Isa. 53.7-8, LXX. 8:37 (c-0) Ver. 37 in the Authorized Version is recognized as not genuine. 8:40 Azotus, (d-6) See Note e, Josh. 13.3. 9:2 way, (e-21) * The Christian way. see Mark 10.32,52; Acts 19.9,23; 22.4; 24.14,22. 9:3 shone (f-19) The word is used for a very brilliant apparition. see Luke 17.24, 'lightens;' 24.4, 'shining.' It is the same Greek root as 'lightning.' 9:4 voice (g-9) Phone, accusative; in ver. 7 genitive; in ch. 22.9,14 accusative; in ch. 22.7 genitive. The genitive is 'to listen to,' or when the voice of a rumour reaches. It is the fact or physical hearing. The accusative is that the thing heard is before the mind. 9:5 persecutest. (h-16) The rest of ver. 5 and part of ver. 6, as in the A.V., is not found in the best manuscripts. 9:7 voice (i-13) Or 'sound.' 9:31 assemblies (a-2) Or 'assembly,' as many MSS. Spirit. (b-34) Or 'enjoyed peace ... and in the comfort of the Holy Spirit, were multiplied.' 9:35 who (a-11) 'Who also.' They did not merely witness the effect of power, but their seeing it acted on them. 9:36 Dorcas. (b-17) Meaning, 'a gazelle.' 9:42 on (c-13) Epi. this goes on to the idea of confidence. I rest my faith on him, yet with the more general idea of looking to him with confidence. As in chs. 11.17; 16.31; 22.19; Rom. 4.5,24. see 2Tim. 1.12. 10:11 beholds (d-3) Theoreo, 'view with attention,' as John 6.40. 10:22 words (a-41) Rhema, as John 17.8. 10:25 now (b-5) It was then happening (ginomai). 10:36 preaching (c-11) Lit. 'evangelizing.' In ver. 37 John 'heralded.' things,) (d-21) Or 'of all,' Gentile and Jew. 10:37 testimony (a-4) Rhema, as John 17.8. 10:39 cross. (a-30) As ch. 5.30. 10:41 who (b-16) As ch. 5.16. 10:44 words (c-7) Rhema, see Note to John 17.14. word. (d-19) Logos, as ver. 36. See Note to John 17.14. 10:47 who (b-12) As ch. 5.16. 11:16 said, (a-11) See Acts 1.5. 11:17 on (b-18) Epi. See Note, ch. 9.42. 11:29 minister (c-27) Lit. 'for service,' as Matt. 4.11. 12:9 know (a-10) Conscious knowledge. 12:11 know (a-10) Conscious knowledge. 13:1 Niger, (b-21) Or 'black.' 13:5 attendant. (a-24) Huperetes, as Luke 1.2, see Note, 1Cor. 4.1. 13:10 Lord? (b-28) Possibly 'Jehovah.' 13:11 Lord's (b-5) Possibly 'Jehovah.' 13:15 Brethren, (c-20) Lit. 'men brethren,' as ch. 1.16. 13:16 Israelites, (d-13) Lit. 'men Israelites.' 13:20 about (e-17) Where the computation begins is not stated. The judges were given after the land's being given by lot, and that order of things reached up to Samuel, to four hundred and fifty years, whenever that four hundred and fifty years began. It might be at the Exodus, and very probably so. But it is not that there were judges during all that time. Indeed, they were only raised up occasionally. I have no difficulty myself as to the chronology, notwithstanding the dicta of some. The main blunder of their computations lies in this. they have taken Eli and Samson as distinct periods from the Philistine oppression, whereas it is perfectly clear the Philistine oppression included both. We have to go on to Mizpeh for the close. 13:22 said, (a-19) See Ps. 89.20. 1Sam. 13.14. 13:29 cross (b-17) As ch. 5.30. 13:31 who (c-18) Lit. 'who indeed.' 13:33 second (d-21) See Ps. 2.7. 13:34 thus. (e-18) See Isa. 55.3. mercies (f-26) 'Mercies' and 'gracious one' (Hosios) are the same word, only singular and plural. It may, and sometimes does, mean 'holy,' but is not the regular word for it, which is Hagios. here it answers to chasid in Hebrew, which is contrasted in Ps. 89.19 with 'holy' (kadosh), which is applied to Jehovah (ver. 18). The beginning of the psalm speaks of the mercies (chasadim) or gracious ways of the Lord, and then in ver. 19 of that One in whom these graces or mercies are centred and conveyed, the Christ, to whom the apostle here applies it. The word chesed is generally 'grace' and 'loving-kindness' in God; chasid, 'pious,' 'gracious' applied to men, and 'merciful,' 'holy' to God. see Heb. 7.26. 13:35 one (f-13) 'Mercies' and 'gracious one' (Hosios) are the same word, only singular and plural. It may, and sometimes does, mean 'holy,' but is not the regular word for it, which is Hagios. here it answers to chasid in Hebrew, which is contrasted in Ps. 89.19 with 'holy' (kadosh), which is applied to Jehovah (ver. 18). The beginning of the psalm speaks of the mercies (chasadim) or gracious ways of the Lord, and then in ver. 19 of that One in whom these graces or mercies are centred and conveyed, the Christ, to whom the apostle here applies it. The word chesed is generally 'grace' and 'loving-kindness' in God; chasid, 'pious,' 'gracious' applied to men, and 'merciful,' 'holy' to God. see Heb. 7.26. another, (g-6) See Ps. 16.10. 13:36 God, (h-14) Or 'having served his own generation by the will of God.' 13:38 brethren, (i-7) Lit. 'men brethren,' as ch 1.16. 13:40 [you], (k-15) See Hab. 1.5. 13:43 worshipping (a-17) The word translated 'worshipping,' 'worshippers,' and 'worshipped' at verses 43 and 50, also at chs. 16.14; 17.4 and 17, and 18.7, signified a numerous class of Gentiles who, acknowledging the vanity of idolatry and detesting its disorders, attended the Jewish worship. 13:47 earth. (b-29) See Isa. 49.6. 13:50 worshippers, (a-13) The word translated 'worshipping,' 'worshippers,' and 'worshipped' at verses 43 and 50, also at chs. 16.14; 17.4 and 17, and 18.7, signified a numerous class of Gentiles who, acknowledging the vanity of idolatry and detesting its disorders, attended the Jewish worship. 14:13 was (c-7) 'Who was' is equivalent to 'which was,' referring to the temple of Jupiter. 15:4 received (a-8) 'Received gladly,' or 'with welcome.' see Luke 8.40. 15:7 Brethren, (a-13) earliest (b-19) Lit. 'from ancient.' 15:9 us (c-6) Lit. 'both us.' 15:10 putting (d-8) The infinitive, equivalent to 'in putting.' It is explanatory of what precedes. 15:13 Brethren, (a-11) Lit. 'Men brethren.' as ch. 1.16, so ver. 13. 15:15 written. (e-13) See Amos 9.11. 15:20 blood. (f-22) Or 'and of fornication, and of what is strangled, and of blood.' 15:23 brethren, (g-14) Probably 'The apostles and the elder brethren to,' &c. 15:25 judgment, (h-11) Or, perhaps, 'assembled with one accord.' I have said 'having arrived at a common judgment' to give the sense of the Greek. 'Having come to one accord' would look like previous disunion. The fact of having arrived at one mind is here stated. 15:34 (a-0) Ver. 34 A.V. is not in the best MSS. 16:4 decrees (b-14) Or 'delivered to them the decrees to keep.' 16:6 through (c-4) forbidden (c-12) These participles have a causative force, especially thus disunited. 'Such being the case, they attempted to go.' country, (d-9) 'Phrygia and Galatia' are thrown into one by the one article. 16:7 down (c-3) These participles have a causative force, especially thus disunited. 'Such being the case, they attempted to go.' 16:12 colony. (e-16) Where the citizens had equal rights with those at the capital -- Rome. 16:14 worshipped (a-18) See Note, ch. 13.43. 16:19 gone, (b-12) Or 'gone out,' referring to the spirit. 16:20 praetors, (c-8) The magistrates of colonies. so vers. 36,38. too 16:22 praetors, (c-11) The magistrates of colonies. so vers. 36,38. too (d-6) Or 'with [them]' -- that is, with her masters. 16:25 singing, (e-13) Humneo. see Matt. 26.30. 16:31 on (f-5) See Note, ch. 9.42. 16:34 house, (g-19) An adverb -- 'rejoiced householdly.' 16:35 praetors (a-7) The magistrates of colonies. so vers. 36, 38. lictors, (b-10) Attendants on the praetors. 16:40 exhorted (c-18) Parakaleo. as 'entreat,' 1Cor. 4.16. 17:4 believed, (d-5) * Lit. 'were convinced' or 'persuaded,' as Luke 16.31. worshipped, (e-18) See Note, ch. 13.43. 17:6 politarchs, (f-13) The special title of the city magistrates of Thessalonica. 17:8 politarchs (f-8) The special title of the city magistrates of Thessalonica. 17:11 receiving (g-10) Lit. 'being such as received.' 17:14 as (h-11) The use of 'as' here is not of semblance of anything, but of purpose or intention. 17:17 worshipped, (a-13) See Note. ch. 13.43. 17:19 Areopagus, (b-11) i.e. 'the hill of Mars.' The tribunal which watched over the morals of the Athenians, and saw that due honour was paid to the gods, held its sessions on Areopagus and was so designated. The word here may therefore refer either to the place, or to the tribunal which met there. 17:22 Areopagus (b-8) i.e. 'the hill of Mars.' The tribunal which watched over the morals of the Athenians, and saw that due honour was paid to the gods, held its sessions on Areopagus and was so designated. The word here may therefore refer either to the place, or to the tribunal which met there. Athenians, (c-10) Lit. 'Men Athenians.' The introduction of 'men' in these passages is not merely a Hebraism. It is the accustomed oratorical address in Greek. worship; (d-21) Or 'worship of the gods.' 18:5 of (a-16) Or 'earnestly occupied with.' The Greek word is the same as 'constrains,' 2Cor. 5.14. Christ. (b-27) Lit. 'the Christ Jesus;' i.e. the Christ was really come, and that Jesus was he.' 18:6 pure; (c-25) Or 'I, pure [from it] from henceforth, will go to the nations.' 18:7 worshipped (d-17) See Note, ch. 13.43. 18:22 up (e-8) i.e. to Jerusalem. 18:25 exactly (a-20) As ver. 26. Luke 1.3, 'accurately.' 18:27 receive (b-18) See Luke 8.40. 19:9 way (c-12) See Note, ch. 9.2. 19:12 body (d-11) Or 'skin.' As 'skin' in Ex. 34.29,30. 19:15 with; (e-17) As Mark 14.68, 'understand.' 19:22 ministering (a-9) As Matt. 27.55. Luke 8.3. 19:23 way. (b-13) See Note, ch. 9.2. 19:24 Artemis, (c-14) Latin, 'Diana.' 19:27 Artemis (c-24) Latin, 'Diana.' 19:28 Artemis (c-16) Latin, 'Diana.' 19:31 Asiarchs (d-5) Honorary magistrates, of the principal persons of the province, specially charged with the public festivals. 19:35 Artemis (c-28) Latin, 'Diana.' Ephesians, (e-9) Lit. 'says, men Ephesians.' heaven? (f-39) Or 'from Jupiter.' 19:37 temple-plunderers, (g-10) As verb, 'commit sacrilege,' Rom. 2.22. 20:2 exhorted (a-9) As ch. 16.40. 'comforted,' ver. 12. 20:4 Derbe, (b-26) Or 'Gaius of Derbe and Timotheus.' 20:9 overpowered (c-12) In the act of being so. overpowered (d-25) 'Having been already overpowered.' 20:10 life (e-19) Or 'soul.' 20:11 spoken (f-15) Or 'conversed.' as ch. 24.26, 'communed.' Luke 24.14,15; not as 'discoursed,' ver. 9. 20:19 serving (a-1) Lit. 'serving as a bondman.' 20:28 purchased (b-29) Middle voice; reflexive. see Note e, Heb. 1.3. own. (c-35) I am fully satisfied that this is the right translation of ver. 28. To make it a question of the divinity of Christ (which I hold to be of the foundation of Christianity) is absurd. It has been questioned whether 'of his own' can be used thus absolutely in the singular. But we have it in John 15.19, and in the neuter singular for material things, Acts 4.32. The torturing of the passage by copyists arose, I believe, from not seeing, the real sense of it; a touching expression of the love of God. 20:35 shewed (d-3) Specially, 'to show by example.' 20:37 kissed (e-15) 'Covered with kisses,' as Luke 15.20. 21:1 away (f-5) An expression of effort. 'torn ourselves away' may be too strong, but it implies force. 21:4 out (a-4) Lit. 'diligently searched out,' as Luke 2.16. who (b-12) Who indeed. 21:16 whom (c-23) Or 'to bring us to a certain Mnason, a Cyprian, an old disciple with whom.' 21:28 Israelites, (a-2) Lit. 'Men Israelites.' 21:31 chiliarch (b-14) Commander of 1,000 men. 21:39 Jew (c-7) Lit. 'a man a Jew.' 22:1 (d-1) Lit. 'Men brethren,' as ch. 1.16. 22:6 pass, (a-5) Lit. 'it came to pass to me.' so ver. 17. 22:7 voice (b-10) See Note, ch. 9.4. 22:9 voice (b-19) See Note, ch. 9.4. 22:14 voice (b-27) See Note, ch. 9.4. 22:16 baptised, (c-9) See Note, 1Cor. 10.2. 22:19 on (d-20) As ch. 9.42. 23:1 Brethren, (a-10) Lit. 'Men brethren,' as ch. 1.16. 23:5 written, (b-17) See Ex. 22.28. 23:6 Brethren, (a-25) Lit. 'Men brethren,' as ch. 1.16. 23:9 angel (c-35) The rest of ver. 9 A.V. is not in the best MSS. 23:34 eparchy (a-9) Province. as ch. 25.1. 24:5 (a-1) The speech is elliptical. finding him so, they would have judged him. world, (b-16) Lit. 'habitable world,' as Rev. 12.9. 25:5 man, (a-20) Or 'if there be anything amiss in the man.' 25:10 knowest. (b-31) Or 'thou knowest better than that;' that is, than to say, 'wilt thou go up to Jerusalem and be judged?' 25:11 done (c-5) Lit. 'I do.' The present tense and characteristic. see Note h, Gal. 2.14. 26:7 serving (a-7) As chs. 7.7; 24.14; 27.23. 26:14 voice (a-13) As ch. 9.4 (accusative). 26:16 servant (b-24) As 1Cor. 4.1. 26:18 inheritance (c-29) As Col. 1.12, 'portion.' 26:25 soberness; (d-17) As 'discretion.' 1Tim. 2.9,15. 27:12 south-east. (a-33) Lit. 'looking down the south-west (wind) and down the north-west.' Down the wind is the point to which it blows. 27:17 frapping (b-8) Cables round the hull. Syrtis (c-18) * The dreaded quicksands of N. Africa. 27:21 hearkened (d-28) As 'obey,' ch. 5.32. 27:23 serve, (e-13) As ch. 7.7. 27:43 saving (a-6) 'Save out of and through' a danger. see 1Pet. 3.20. 28:1 Melita. (b-16) Malta. 28:2 barbarians (c-3) * A name applied to all nations not of Greek or Roman descent and speaking a foreign language. 28:4 saved (a-25) 'Save out of and through' a danger. see 1Pet. 3.20. Nemesis (d-30) Lit. 'justice.' 28:5 however, (e-2) Or 'much rather.' 'however' is weak, but is I believe the best word. 28:7 man (a-15) 'The chief man' was an official title. Protos Melitaion. As an individual he was not, for his father was alive. 28:15 Forum (b-17) Market of Appius. Tabernae, (c-20) Three Taverns. 28:16 prefect, (d-16) The commanding officer of the Emperor's bodyguard 28:17 Brethren, (e-31) Lit 'Men brethren,' as ch. 1.16. 28:22 beg (f-3) Or 'we should think well.' 28:24 of (a-5) 'Assented to them as true.' It is used of giving credit to a person so as to follow him. as in ch. 5.36, 'obeyed.' 28:26 Go (b-1) See Isa. 6.9-10. 28:28 salvation (c-9) Rather 'that which saves' than salvation itself. see Luke 2.30; 3.6; Eph. 6.17. 28:30 received (d-13) As Luke 8.40. 28:31 freedom (e-17) As 'boldness,' ch. 4.13,29,31. $-$-$- 1:1 called (f-7) 'A called apostle,' i.e. an apostle by (divine) calling. Cf. ver. 7 'called saints,' and see note there. 1:2 writings,) (g-11) 'In holy writings.' there is no article in the original. The statement of the apostle is general, addressing himself, as he does, to Gentiles. 1:4 Spirit (h-11) In many cases it is impossible to put a small or a large S rightly to the word Spirit, as the presence and power of the Holy Spirit characterizes the state, and that and the state are both included; so it is here. It is divine, not merely human, perfectness, and by the Holy Spirit, yet it is Christ's state. But it is not merely a state, but that state which consists in the presence and power of the Holy Spirit, and is the absolute expression of it. On the whole, I put a large S here, but it is the Son manifested on earth who is spoken of, and characteristic of him. Resurrection was the proof, but he who had eyes to see, saw what came in flesh justified in the Spirit even when here, the same Spirit which was quickening power in resurrection, as 1Pet. 3.18. holiness, (i-13) Hagiosune, the nature and quality itself, as 2Cor. 7.1 and 1Thess. 3.13. Distinct from hagiasmos, the practical effect produced, the character in activity, translated 'holiness' in Rom. 6.19,22; 1Cor. 1.30; 1Tim. 2.15; Heb. 12.14; and 'sanctification' in 1Thess. 4.3; 4.7; 2Thess. 2.13 and 1Pet. 1.2. Another word, hagiotes, is used in Heb. 12.10 (the only time in Scripture), for the quality itself. dead) (k-18) Plural, 'of dead persons.' 1:6 called (a-7) 'Called ones of Jesus Christ' is what they are. 1:7 called (b-10) 'Called saints' is ambiguous in English, but the sense is that they are saints by the calling of God. The Greek implies that they are already saints, not called to be so. 1:10 prospered (c-15) This does not refer to a prosperous journey, but to the hope that God may favour or prosper him so that he may come; he had long wished it, and hoped that at last it might be granted him. 1:17 God (d-4) 'Righteousness of God.' The absence of the article may arrest the mind here, and in some other places, in this part of the epistle. It is likely to do so, because the righteousness of God is now a known doctrine; not so when the apostle taught. The righteousness of God was a wholly new thought, as was indeed wrath from heaven. wrath on earth was not. The gospel, or 'glad tidings,' was the power of God to salvation, because righteousness of God (that kind of righteousness) was revealed -- not a righteousness required of man. See ch. 3.21. by (e-25) 'By faith.' The word 'by' is the same in Greek (ek) as that translated 'on the principle of.' I have left 'by' as being a quotation from Hab. 2.4. 1:18 heaven (f-9) 'Wrath of God from heaven is revealed.' see Note d; 'there' is merely the impersonal form, not an adverb, but necessary, as it is difficult to put the words in another order without injuring the sense. 1:19 is (g-3) Or 'may be.' The Greek word here is used for 'may be known.' What is spoken of here is 'knowledge acquirable by nature in contrast with revelation,' it means what is within the capacity of man's apprehension. But 'is known' sufficiently represents that and is more exact. 1:20 divinity, (h-30) What is characteristic of God; not 'Godhead,' as in Col. 2.9. render (i-35) The Greek expression does not affirm that they are so, but states the consequence of the display of creative glory in what was seen. 'So that they should,' or 'might be,' is ambiguous in English, and implies purpose. Hence I have said 'so as to render,' which gives the sense. 1:21 Because (a-1) This is the second reason. the first is ver. 19. thoughts, (b-19) The 'inward reasonings of the mind,' as Luke 9.46. The word 'thoughts' in English conveys this best. 1:25 who (c-1) The word implies the character. 'who were such as,' see Matt. 7.24. 1:28 good (d-8) Not 'did not like.' The word means 'to assay, test, prove,' and thence 'to approve' as Phil. 1.10. reprobate (e-21) Or, as some, 'a mind void of moral discernment.' 1:30 God, (f-4) I doubt that it has the sense of 'God-haters.' It acquired the sense of 'abominably wicked.' as 'cursed children' does not mean that a curse is pronounced, but that they are fit only to be so named. It is the moral state. 1:32 who (g-1) As in v. 25, 'who being such as so knew.' judgment (h-5) Dikaioma. what the righteous will of God requires; hence even an ordinance of his will, or a righteous act meeting his requirement. See ch. 5.18; Luke 1.6; and Rev. 15.4, where it is judgment itself. In ch. 2.5, 'righteous judgment' is dikaiokrisia. do (i-11) Prasso. to do an act. see John 5.29. practise (k-20) Poieo. practise a course of action. see John 5.29. delight (l-25) It means that not only their own passions carry them away, but, being thoroughly corrupt, they enjoy other people's sinning, associating themselves in thought and spirit with them, as taking pleasure in their doing so. 2:1 condemnest (m-20) A play on words in Greek, strengthening the sense. The words for 'judgment' and 'condemnest' are from the same root. 2:7 works, (a-9) Lit. 'good work,' singular. incorruptibility, (b-16) Not 'immortality;' the resurrection, or change, of the body is looked for; and it is thus a part of Christian truth. see 2Tim. 1.10. 2:15 who (c-1) As ch. 1.32. written (d-8) It is not the law, but the work which is written. 2:22 sacrilege? (e-20) See Acts 19.37. 2:24 written. (f-18) See Isa. 52.5; Ezek. 36.20-23. 2:26 requirements (g-7) Dikaioma, as 'righteous judgment,' ch. 1.32. reckoned (h-16) Often translated 'imputed' in A.V. 2:27 with (i-11) Dia. The expression has the sense of 'in a given state or condition,' as well as 'by means of.' Their having or possessing the letter of the law and circumcision practically puts the Jews in that condition. 2:28 outwardly, (k-10) 'Openly,' 'manifestedly.' 2:29 inwardly; (l-9) 'In what is hidden or secret.' 3:3 faith (a-13) Or 'faithfulness.' 3:4 written, (b-18) See Ps. 51.4. 3:5 wrath? (c-17) 'Inflicts wrath' is hardly English, as wrath is a sentiment of the mind; and it is what reaches another which is inflicted, as punishment or pain. But 'executes' is not the sense, nor is 'takes vengeance.' The form of expression in Greek, as in the use of 'inflict' in English, is a figure of the effect for the cause, so I have ventured to use it. 3:7 abounded (d-12) Or 'has more abounded by my lie.' In the translation in the text the thought is 'he remained true in spite of my failure.' 3:12 one. (e-26) Ps. 14.1-3. 3:13 deceit; (f-13) Ps. 5.9. lips. (g-19) Ps. 140.3. 3:14 bitterness; (h-8) Ps. 10.7. 3:17 known. (i-8) Isa. 59.7-8. 3:18 eyes. (k-9) Ps. 36.1. 3:19 under (l-15) Lit. 'in' en. be (m-28) i.e. 'become in that state,' not future, but the existing consequence. 3:21 without (n-3) 'Apart from.' see Heb. 9.28. God (o-7) See Note, ch. 1.17. 3:23 short (p-7) The present fact, 'they come short;' 'come' is not dependent on 'have.' 3:25 mercy-seat, (q-7) I do not think this word can be used for '[a] propitiatory [sacrifice]' or 'propitiation;' it certainly is not the habitual use in the LXX; and we have the two parts of the work of the great day of atonement, here and in ch. 4.25; 'set forth,' here, has a reflexive force; see Note e, Heb. 1.3. by (a-25) 'In respect of the passing by the sins.' I have hesitated as to using dia with the accusative in this sense here; but on the whole I do not doubt it gives the sense. God had passed by, not brought into judgment, the sins of Old Testament believers; and the accomplishment of the atonement showed His righteousness in this. Now the righteousness is itself shown, and to be relied on. 4:3 say? (b-6) See Gen. 15.6. as (c-17) I am not quite satisfied with 'as;' but it is the nearest approach to the sense in English. 'For,' I object to; because then faith is made of positive worth, having the value of righteousness; whereas the sense is that he was holden for righteous in virtue of faith. 'For' does not go far enough as righteousness; too far as to a positive value of faith. Faith might be reckoned for righteousness, and yet the righteousness come short of what was required; whereas if it be reckoned as righteousness, then the full value of righteousness, as such, is seen. 'the man was held to have righteousness.' It is a Hebrew form. See Ps. 106.31. Gen. 15.6, where there is no preposition, makes the force of the expression plain. 4:5 on (d-10) See Note, Acts 9.42. 4:6 without (e-16) As ch. 3.21. works. (f-17) See Ps. 32.1-2. 4:8 sin. (g-13) That is, 'not account of him as having any.' 4:11 be (h-24) 'In order to his being.' It is necessary perhaps to say, 'that he might be' in English; but that is an expression of purpose which goes rather too far. See Note i, ch. 1.20. 4:12 Abraham. (a-31) 'Father of circumcision' means, he in whom real separation to God was first publicly established. Perhaps 'of the faith, during [his] uncircumcision, of our father Abraham' may be clearer. 4:15 law (b-2) Or 'For the law.' 4:17 written, (c-5) See Gen. 17.5 4:18 in (d-5) Or 'with,' epi. It is the state or condition of his mind in believing. see ch. 10.19 and 1Cor. 9.10, and Note at 2Tim. 1.12. spoken, (e-19) Gen. 15.5. 4:20 faith, (f-15) 'Found strength in faith' may be rather free, but 'strengthened by faith' might very easily be applied to his body, whereas it means that he was inwardly strengthened by faith. It is, I apprehend, in opposition to 'hesitating through unbelief.' Literally, it is 'gifted with strength.' Abraham was gifted with strength by faith (i.e. inwardly, in contrast with doubt). 4:24 on (g-8) See Note, Acts 9.12. 4:25 justification, (h-14) See Note k, ch. 5.16. 5:2 have (i-4) Perfect tense. 'have obtained and possess.' 5:6 died (k-13) Or 'died.' so ver. 8. The aorist; but 'has died' is used in English for the fact, which is the force of the aorist. That is, it is so used where the moral import is an abiding one, and time is not in question, even if no abiding effect is meant. 'He has taken a journey.' The simple preterite, 'died,' is not an aorist in English; it is historical, and the fact is viewed as past and done with. 5:9 of] (a-11) Or 'by his blood,' 'by his life.' when en is used morally it has the force of 'in the power of,' 'in the intrinsic character of;' thus 'in flesh,' 'in spirit.' The article and pronoun here give it a somewhat more instrumental character. 'Through' in ver. 10 is dia. 5:10 of] (a-29) Or 'by his blood,' 'by his life.' when en is used morally it has the force of 'in the power of,' 'in the intrinsic character of;' thus 'in flesh,' 'in spirit.' The article and pronoun here give it a somewhat more instrumental character. 'Through' in ver. 10 is dia. 5:12 (b-0) The epistle divides itself here, as to doctrine, into two distinct parts, which a new paragraph hardly shows. Up to ch. 5.11 'sins' had been treated of; from this point 'sin' is in view. 5:13 account (c-15) This is a different word from that translated 'reckoned' in ch. 4.22,23 (both 'imputed' in A.V.). There, a man is judicially estimated such or such. here, a particular fault is put to a person's account. The former is found in Gal. 3.6 and 2Cor. 5.19; this only in Philem. 18. 5:14 reigned (d-3) Or 'has reigned,' aorist. in (e-15) Or 'according to.' 'Sinned after' is not the sense here. It refers to Hos. 6.7, 'They, like Adam, have transgressed the covenant.' this of Israel. But they who had no law did not. The point here is the form or character in or with which anything happens; that which gives it its character. 5:15 offence? (f-11) Or 'not as the offence [is] the act of favour.' one (g-18) Lit. 'the one.' 5:16 gift? (h-12) Or 'And not as by one that sinned [is] the gift.' I would add that I have translated the Greek words, dorema as 'gift,' charisma as 'act of favour,' and dorea as 'free gift.' This will distinguish them. of (i-17) That is, had its foundation in, was grounded on, one single thing or act. justification. (k-30) Dikaioma; or 'judicial righteousness.' Here the Greek is more exact than English perhaps allows. It is the state of accomplished subsisting righteousness before God, in which justification places us. The word dikaiosis, 'justification,' in ver. 18 and ch. 4.25 is the act of justifying. In English we must use justification for both. I cannot say 'righteousness;' that might be practical. In ch. 4.25 the doing of it was in view, 'for our justifying;' not, as some read, 'because we are justified,' which could only be said in connection with faith, whereas 'for our justifying' is the effect future to the rising again. 5:17 Christ.) (l-38) Vers. 13-17 are a parenthesis. 5:18 righteousness (m-17) Here dikaioma; the same word as translated 'justification,' ver. 16, but it cannot be so translated here. It is the accomplished subsisting righteousness answering to the one offence. 5:20 in, (a-4) Came in as an extra thing, or by the by. 5:21 righteousness (b-20) i.e. on that principle of righteousness, dikaiosune. i.e. the quality itself, as ch. 3.21. 6:5 with (c-7) Lit. 'grown up with' and so thoroughly one. cf. Luke 8.7. It is not 'planted together with.' 6:6 knowing (d-1) In ver. 6 it is objective knowledge, ginosko. In vers. 9 and 16 it is conscious knowledge, oida. See Note to 1Cor. 8.1. serve (e-25) i.e. serve as bondmen. 6:7 justified (f-7) 'Free' is ambiguous. It is justified, cleared, discharged. From sin, note, not sins. 6:9 knowing (d-1) In ver. 6 it is objective knowledge, ginosko. In vers. 9 and 16 it is conscious knowledge, oida. See Note to 1Cor. 8.1. 6:10 died, (g-6) died (g-9) Or 'he died,' aorist. It is the fact. see Note, ch. 5.6. 6:13 yield (h-2) There is a distinction between the present tense, which has a continuous present sense, and the aorist, which gives the act in itself. 'Neither yield your members,' ver. 13 (present tense), means that it is at no time to be done. 'Yield yourselves to God' and 'yield your members,' ver. 15 (aorists), mean let it have been done, as a once accomplished act. dead, (i-20) Lit. 'as out of dead alive.' The order of the words gives a contrasted force. not merely that they came thence. But 'out of dead alive' is hardly English. 6:15 sin (k-5) Or 'are we to sin?' the subjunctive aorist. 6:16 Know (d-1) In ver. 6 it is objective knowledge, ginosko. In vers. 9 and 16 it is conscious knowledge, oida. See Note to 1Cor. 8.1. 6:19 bondage (a-21) The word translated 'in bondage' is an adjective, expressing the state of slavery, 'enslaved.' yield (b-31) See Note h, ver. 13. holiness. (c-39) Hagiasmos. See Note i at ch. 1.4. 6:22 holiness, (c-20) Hagiasmos. See Note i at ch. 1.4. 7:1 law (d-13) Or 'the law.' rules (e-14) As 'have dominion,' ch. 6.9,14. 7:6 from (f-6) See Note, Gal. 5.4. serve (g-22) i.e. serve as bondmen. 7:7 law (h-8) Or 'the, law [is] sin.' lust; (i-40) Ex. 20.17. 7:11 deceived (k-11) A strong form of the word, 'to deceive wholly.' see ch. 16.18 and 1Tim. 2.14. 7:13 working (l-22) Or 'working out.' 7:14 know (m-3) Oida. as ch. 6.16. *I* (n-10) I have put 'I' in italic when the personal pronoun ego is emphatically introduced in Greek and the emphasis is not otherwise apparent. fleshly, (o-12) \@Sarkinos. see Note, 1Cor. 3.1. 7:15 do, (p-5) 'Work out to a result.' same word as 'wrought' in ver. 8 and 'working' in ver. 13. 7:17 do (a-9) See Note, ver. 15. 7:18 do (a-25) See Note, ver. 15. know (b-3) Oida. as ch. 6.16. 7:20 do (a-17) See Note, ver. 15. 7:25 serve (c-16) i.e. serve as bondman. 8:3 sin, (d-30) i.e. as a sacrifice for sin. The same expression as in Heb. 10.6,18,26; 13.11. Used frequently in LXX in Leviticus for a 'sin-offering,' as Lev. 5.11; 7.37; 16.5; Num. 8.8. 8:4 requirement (e-6) 'Righteous requirement,' as ch. 1.32; not the 'habit of righteousness.' 8:9 Spirit, (f-9) An instance of the difficulty of putting a large or small 'S.' It is clearly the state and characteristic of the believer; but it is so by the presence of the Spirit. See ver. 15; ch. 1.4. 8:15 adoption, (g-20) 'A spirit of adoption' might read 'Spirit of adoption.' See Notes on ver. 9 and ch 1.4. 'Adoption' is the same word as 'sonship' in Gal. 4.5. 8:17 with (a-25) Lit. 'If we co-suffer that we may be co-glorified,' but this is hardly English. 8:18 revealed (b-23) Or 'the glory about to be revealed.' but the sense is most nearly given in the text. See Gal. 3.23 and 1Cor. 3.22. The emphasis is on 'coming,' in contrast with 'this present time.' 8:19 anxious (c-3) Or 'constant,' as Phil. 1.20. 8:21 glory (d-20) 'Glorious liberty,' as in A.V., does not give the sense. The creature has no part in the liberty of grace; but it will have in that which glory gives. 8:22 creation (e-7) 'Creation' is the same in Greek as 'creature' in vers. 19-21; but the Greek for 'whole' gives it a concrete and not an abstract character, i.e. 'creation.' 8:23 groan (f-19) As Mark 7.34. adoption, (g-23) See Note, ver. 15. 8:26 help (h-10) It means 'to take up a person's cause, so as to help him.' The 'with,' added in Greek, is rendered 'join.' Only occurs here and Luke 10.40. weakness; (i-13) Or 'infirmity.' 8:28 *do* (k-3) Refers to ver. 26. 8:29 be (l-23) See Note h, ch. 4.11. 8:34 died, (m-11) Aorist. See Note to ch. 5.6. 8:36 written, (n-5) See Ps. 44.22. 8:37 loved (a-14) Aorist. See Note to ch. 5.6. 9:3 brethren, (b-16) I apprehend, in the apostle's mind the phrase 'for my brethren' is connected with both 'pain in my heart' and 'a curse from Christ;' he parenthetically states how far his heart had gone for Israel, and then continues the phrase. This want of strict continuation of grammatical structure is very common with the apostle from the ardour of his style, and only adds force to what he says. He had loved them as much as Moses. (Ex. 32.32.) His pain was continuous. but the wish, 'to be a curse,' was like that of Moses, a moment's earnest appeal, as beside himself. 9:4 adoption, (c-7) As ch. 8.23. service, (d-19) As latreuo. See Note l to Matt. 4.10. 9:5 all, (e-18) 'Who is over all' is emphatic. he exists and subsists as such. It may be translated also 'is' or 'exists God over all.' 9:7 thee. (f-20) See Gen. 21.12. 9:9 promise, (g-6) See Gen. 18.10. Sarah. (h-21) The apostle's object is, not to state what the word of promise is, but that the word he quotes, on which all depended, is a matter of promise. 9:12 her, (i-5) See Gen. 25.23. 9:13 written, (k-5) See Mal. 1.2. 9:15 Moses, (l-5) See Ex. 33.19. 9:17 Pharaoh, (m-6) See Ex. 9.16. thus (n-22) I have said 'that I might thus' because the word translated 'that' does not signify the ultimate end, but the means or way of doing it. The same word is translated 'so that' in the next clause. 9:25 Hosea, (a-6) See Hos. 2.23. 9:26 God. (b-28) See Hos. 1.10. 9:27 Israel, (c-5) See Isa. 10.22,23. 9:29 before, (d-6) See Isa. 1.9. 9:30 righteousness, (e-16) As ch. 5.21, dikaiosune, and so to ch. 10.10. 9:32 of (f-13) 'As of works.' Ek, here translated 'of,' is translated 'on the principle of' in chs. 1.17; 5.1; 9.32. But this sense is clearer here in having simply 'of' after the 'as,' and the sentence less encumbered. stumblingstone, (g-20) Christ is the stumblingstone, as Paul goes on to explain. 9:33 written, (h-5) See Isa. 8.14 and 28.16. 10:1 delight (i-3) i.e. his good pleasure, the thought that delighted him. The order of the words gives the force of 'own,' or an emphatic 'my.' The connection of the beginning of the phrase with 'for salvation' is not very grammatical; but this abruptness of style is usual with Paul. See Note, ch. 9.3. them (k-17) Some authorities have 'for Israel,' but 'for them' is the more correct reading, and, occupied as the apostle is with his subject, is far more beautiful. 'For salvation' is perhaps a little obscure; but what he says is, what would satisfy his heart was that; and his prayers tended that way, not to their judgment, evil as they were, and rejecters of Christ. But the judgment was not yet revealed. 10:5 law, (a-13) See Lev. 18.5. 10:6 thus. (b-7) See Deut. 30.12-14. 10:8 preach. (c-25) Lit. 'herald,' as vers. 14,15. 10:9 Lord, (d-11) Or '[the] Lord Jesus.' 10:10 believed (e-6) Or 'man believes.' 'Is believed' is literal, and sufficiently intelligible. 10:11 says, (f-4) See Isa. 28.16. 10:13 saved. (g-16) See Joel 2.32. 10:15 written, (h-15) See Isa. 52.7. 10:16 says, (i-12) See Isa. 53.1. report? (k-18) The Greek word for 'report,' here and twice in ver. 17, includes both what is heard and the hearing. 10:18 world. (l-28) See Ps. 19.4. 10:19 says, (m-10) See Deut. 32.21. through (n-17) through (n-24) Epi, 'through,' signifies the occasion or condition under which a thing happens, not the means of, as an instrument. 'through' expresses this more nearly than 'by.' See Note, ch. 5.14, 'in.' 10:20 says, (o-7) See Isa. 65.1. 10:21 says, (p-5) See Isa. 65.2. opposing. (q-21) Or 'contradicting.' 'Disobeying' or 'not believing' is apeitheo, as chs. 2.8; 11.30,31; 15.31. see Note e, John 3.36. 11:2 Israel? (r-29) See 1Kings 19.14-18. 11:4 Baal. (a-23) 'Baal' has the feminine article. It was adored in Syria in masculine and feminine characters. 11:6 since (b-9) See Note, Matt. 18.32. 11:7 blinded, (c-24) Or 'hardened,' 'made obdurate in heart.' 11:8 written, (d-5) See Deut. 29.4; Isa. 6.9,10; 29.10. 11:9 says, (e-3) See Ps. 69.22-23. 11:21 either. (f-18) This is another case where the grammatical structure is not complete. It may well be taken, 'fear ... lest he spare not thee;' the beginning of ver. 21 adding a supplementary thought, of which the apostle's mind was full; still it is a broken phrase. 11:22 abide (g-23) The subjunctive, 'if thou shouldest abide,' or 'abidest.' There are three degrees of condition in Greek. indicative, if the fact arrives; subjunctive, doubtful if it will; and conditional, of uncertain probability. 11:25 blindness (a-25) Or 'obdurateness,' as ver. 7. 11:26 written, (b-12) See Isa. 59.20-21. 11:29 repentance. (c-13) i.e. 'irrevocable.' The Greek only occurs here and 2Cor. 7.10, 'never to be regretted.' 11:30 believed (d-9) See Note q, ch. 10.21. 11:31 mercy. (e-20) This means that the Jews would not believe in the mercy shown to the Gentiles, and thus lost the glad tidings of the grace of God for themselves; and thus, their right to the promises being gone, they come in at the end as objects of mere mercy, as any poor Gentile might be, though, by that mercy, God accomplishes his promises, to which, as to their present responsibility, they had lost all title. It is this which gives rise to the apostle's expressions of admiration as to the wisdom of God. 11:33 God! (f-12) Or 'O depth of God's riches, and wisdom, and knowledge.' 11:35 him? (g-14) See Isa. 40.13; Job. 41.11. 11:36 of (h-2) 'Of,' ek; 'through,' dia; 'for,' eis. 12:2 conformed (i-4) As 1Pet. 1.14. 'world' as 1Cor. 1.20. prove (k-20) Lit. 'to your proving.' 12:3 wise, (l-37) So as to have a sober judgment, 'to think soberly,' as 'sensible,' Luke 8.35. 12:8 simplicity; (m-11) Or 'with liberality;' from 'giving without hesitation,' or 'not avoiding to give on false excuses,' it has come to mean 'readily and liberally.' 12:10 it (a-19) 'Taking the lead in paying it' is a paraphrase, but I know not how to present the sense more briefly. 12:11 spirit (b-8) Or 'by the Spirit.' See Note at ch. 8.9. serving (c-10) The word means 'to serve as a bondman' douleuo. It is different from the words used for service in ver. 1 (which is from latreuo), and for service in ver. 7 (which is from diakoneo). See 1Cor. 4.1. 12:16 lowly. (d-17) Or 'with what is lowly.' 12:17 providing (e-8) Taking care by forethought that there should be what is comely and seemly. See 'forethought,' ch. 13.14; 2Cor. 8.21. 12:19 written, (f-13) See Deut. 32.35. 12:20 head. (g-27) See Prov. 25.21-22. 13:1 subject (h-5) Or 'let every soul subject itself.' it is reflexive; see Note e, Heb. 1.3. 'Sets himself in opposition,' ver. 2, is in direct contrast. 13:2 bring (i-23) Lit. 'shall receive.' 13:8 fulfilled (k-16) Perfect tense. By the conduct which flows from love, the law is already fulfilled before its requirement is applied. 13:9 lust; (l-18) See Ex. 20.13-17. thyself. (m-40) See Lev. 19.18. 13:10 whole (a-12) Lit. 'fulness of law.' 13:11 also, (b-2) 'This also;' assigning another and additional reason for what he says. 13:12 near; (c-10) Or 'drawn nigh.' 14:1 of (d-16) Or 'disputes in.' 14:4 servant (e-7) Oiketes, as in 1Pet. 2.18, 'household servants,' not necessarily slaves. 14:11 written, (f-4) See Isa. 45.23. 14:19 peace, (g-11) Lit. 'the things of peace.' another. (h-19) Or 'the things of edification, in which one [builds up] another,' or 'of mutual edification.' 14:21 in (a-14) Not 'at' but 'in' which he stumbles when he does it. 15:2 to (b-16) Or 'for,' pros with accusative. see Note f, Eph. 4.12. 15:3 written, (c-14) See Ps. 69.9. 15:9 written, (d-14) See Ps. 18.49. 15:10 says, (e-4) See Deut. 32.43. 15:11 again, (f-2) See Ps. 117.1. laud (g-14) 'Praise' in this verse is the present tense, see Note h, ch. 6.13. 'Laud' is the aorist of the same verb, but with a strengthening preposition prefixed, giving the sense of 'let them have him lauded.' 15:12 says, (h-4) See Isa. 11.10. 15:16 be (i-4) This gives the sense most accurately; the object of the gift was his being minister; 'for,' eis. minister (k-5) An administrator officially employed. see Phil. 2.25; Heb. 1.7; 8.2. Leitourgos. as 'officers,' ch. 13.6. 15:21 written, (a-6) See Isa. 52.15. 15:24 go (b-4) Or 'whenever I go.' It is the subjunctive; i.e. not a fact assumed to happen, though not yet come; nor treated as improbable, though it may happen, but between the two -- the possibility and intention expressed. The sentence does not follow grammatically, but is interrupted by 'for I hope,' &c. company;) (c-36) Lit. 'with you.' 15:27 indeed, (d-6) It might be taken as a simple repetition of the beginning of ver. 26. 16:1 minister (e-11) Diakonos; deacon, or deaconess; the word 'minister' here connects with 'to minister' and 'ministry' elsewhere, as ch. 15.31. She did the needed service in the assembly there; she was not properly a servant. 16:2 assist (f-16) helper (f-32) 'Assist' is 'to stand by her and help her.' 'Helper,' prostatis, in this verse is stronger and has a higher sense, and means 'helping as a patron. ' It was used for a Roman patron, and is applied in special honour to Phoebe as one whose help many had been dependent on and had profited by. It was a complimentary touch of heart in which the apostle never fails. they were to 'stand by her for assistance,' but she had been 'a patron' in the matter. 16:4 staked (g-5) Or 'risked,' 'hazarded.' 16:18 serve (a-3) Douleuo. 'to serve as a bondman' as chs. 12.11; 14.18. deceive (b-19) A strong form of the word, as in 1Tim. 2.14. 16:19 reached (c-5) i.e. 'come to the knowledge of.' 16:20 bruise (d-7) As Luke 9.39, 'crushing;' Rev. 2.27; 'broken in pieces.' 16:25 mystery, (e-27) It formed no part of what was unfolded in the ages of time, in which God developed his plans in creation; it was a purpose before, and eternally hidden; it was not in reckoned time. See 1Cor. 2.7-10; Eph. 3.2-11; 5.32; Col. 1.25-27; 2.2,3. 16:27 whom (f-9) The natural construction would be 'to him.' These breaks, through long parentheses, are common with Paul. $-$-$- 1:2 saints, (a-17) Saints by [divine] calling. 1:4 of (b-10) I am not quite satisfied with 'in respect of.' It is epi with the dative, which has the force of 'the occasion of,' or condition under which anything happens, not its cause. 1:5 word (c-12) Logos, whatever is the expression of a thought formed in the mind, and otherwise unknown; hence used for the thing expressed, or the expression of it. hence 'word.' Here it is the communication of the mind of God in the gospel of Christ. (See ch. 2.1.) I retain 'word' in the expression 'all word, and all knowledge,' adding 'of doctrine' in brackets, because 'in all word' is scarcely English, and the 'word of doctrine' is, I believe, the sense here. 'Utterance' gives the sense imperfectly. It is the matter and form of thought and expression, as well as the utterance of it. It is a word so large in sense as to be very hard to express. Whatever expresses the mind is logos. Nous (ch. 2.16, 'mind') is the intelligent faculty. whatever expresses the thought formed in it is logos. There is thus the intelligent and the intelligible. Thus all that communicates the divine mind (the intelligible) is logos, and first of all Christ himself. But we are said, having the Holy Spirit, to have also the 'mind' of Christ, the intelligent faculty with its thoughts (ch. 2.16). 1:7 awaiting (d-9) 'Awaiting' expresses actual expectation. 1:9 fellowship (e-12) Koinonia. as ch. 10.16. see Notes, Heb. 2.14. 1:10 exhort (f-3) Or 'beseech,' as Acts 16.40. united (g-34) Where all the members have each its own place, or make a whole; or, if broken, are restored to one complete whole, as 'mending,' Matt. 4.21. 1:18 word (a-3) Or 'the word (logos) which [speaks] of the cross.' 1:19 written, (b-4) See Isa. 29.14. 1:20 world? (c-11) Aion. age, or course of this world, see chs. 2.6 (twice), 3.18. world? (d-21) Kosmos, the usual word for world. see chs. 3.19; 6.2; Heb. 9.1. 1:21 world (d-9) Kosmos, the usual word for world. see chs. 3.19; 6.2; Heb. 9.1. preaching (e-25) 'The preaching' gives a different sense from 'preaching.' Without the article it is the instrument, the foolishness of such a means. Here 'the preaching' is the actual thing preached; and such is the force of the Greek. 1:23 offence, (f-9) Lit. 'fall-trap,' as Matt. 13.57. 1:27 wise; (g-18) Or 'those that are wise,' alluding to ver. 26. the word is masculine. 1:30 holiness, (h-21) Hagiasmos. See Note i at Rom. 1.4. 1:31 written, (i-6) See Isa. 45.25; Jer. 9.24. Lord. (k-15) Kurios without the article, for 'Jehovah.' 2:2 know (l-9) Oida, vers. 2,11 (1st), 12; ginosko, vers. 8,11 (2nd), 14,16. 2:5 stand (m-6) Lit. 'be.' 2:6 world, (n-13) world, (n-20) Aion. see ch. 1.20, Note c. In ver. 6 'world' has a moral signification. see Eph. 2.2. 2:7 ages (o-18) Or 'worlds' (ver. 7), 'world' (ver. 8). I add this in note to keep up the connection with 'world' in ver. 6. 2:8 age (o-8) Or 'worlds' (ver. 7), 'world' (ver. 8). I add this in note to keep up the connection with 'world' in ver. 6. 2:9 written, (p-6) See Isa. 64.4. 2:10 [his] (a-8) Or 'the Spirit.' 2:11 man (b-11) 'Man' here has the article, but the sense is this. what is in man's mind is not known of any but the spirit of the man himself, who has the thoughts; much more is it so with God. 2:12 Spirit (c-13) Note here again the difficulty, arising from 'spirit' used for cause and state, as to putting a large S to signify the person of the Holy Spirit. 2:13 wisdom, (d-11) It may perhaps be translated, 'taught words of human wisdom.' communicating (e-19) Or 'expounding.' it means literally 'mixing or putting together;' as interpreting or expounding, it is common in the LXX. Gen. 40.8; 41.12,15; 'determined,' Num. 15.34. 2:14 natural (f-3) Psuchikos. the man animated merely by his created soul, without the teaching and power of the Holy Spirit. 2:16 him? (g-13) See Isa. 40.13-14. mind (h-18) Nous, 'the intelligent faculty;' see Note, ch. 1.5. 3:1 fleshly; (i-18) Sarkinos. as Rom. 7.14; Heb. 7.16; 2Cor. 3.3. This word is said to mean properly the material -- the composition of a thing. 'Carnal,' twice in verse 3, is sarkinos, a form used, in some places, to express either material or physical or moral ideas. It occurs also in Rom. 15.27; 1Cor. 9.11; 2Cor. 1.12; 10.4; 1Pet. 2.11. This last passage, 'fleshly lusts,' shows how the material and moral thoughts run into one another. 3:3 carnal. (i-5) carnal, (i-18) Sarkinos. as Rom. 7.14; Heb. 7.16; 2Cor. 3.3. This word is said to mean properly the material -- the composition of a thing. 'Carnal,' twice in verse 3, is sarkinos, a form used, in some places, to express either material or physical or moral ideas. It occurs also in Rom. 15.27; 1Cor. 9.11; 2Cor. 1.12; 10.4; 1Pet. 2.11. This last passage, 'fleshly lusts,' shows how the material and moral thoughts run into one another. 3:5 servants, (k-9) Diakonos. see Note, ch. 4.1; Rom. 16.1. 3:9 fellow-workmen; (l-5) 'Workers, or labourers together with God,' goes too far. The Greek word has the sense of journeyman, but they are fellows doing the chief's work. see 2Cor. 6.1. 3:13 it (a-16) That is, the day. see 2Thess. 2.8. 3:15 fire. (b-24) The addition of the article gives the right sense. 'saved by fire' may mean that the fire was a means of safety, whereas 'through the fire' is in spite of it, or going through the danger and difficulty of it. Dia has two distinct uses as 'through' in English. see 1Pet. 3.20 for the other sense. 3:16 temple (c-9) Naos. the house itself -- the shrine. 3:17 temple (c-6) temple (c-15) Naos. the house itself -- the shrine. corrupt (d-4) destroy; (d-12) The word for 'destroy' and 'corrupt' is the same in Greek; the force of this is lost in English. see Note d, Eph. 4.22. 3:18 deceive (e-4) A strong word. See Note at 1Tim. 2.14. be (f-12) Or 'has the appearance of being.' 3:19 written, (g-14) See Job 5.13. 3:20 again, (h-2) See Ps. 94.11. 4:1 servants (i-9) The appointed servant. Three words are translated 'servant'. doulos, a slave, bondman; diakonos, a person who acts or waits in service; and huperetes, as here, which is always used in the New Testament for an official servant, or apparitor. see Luke 1.2; Acts 26.16. For latreuo, serve, see Matt. 4.10. 4:3 examined (k-13) The word does not signify 'judgment,' but the preliminary examination, at which the accused has to answer and give an account of himself, as Luke 23.14. 4:5 God. (l-43) Lit. 'then shall the praise be to each from God.' 4:6 application, (m-10) The word is used for a metaphor, no doubt, because a metaphor transfers the thoughts as to one object, to another which is an image of it. Amos says, 'The lion has roared,' speaking of God's threatening ways with Israel, as if he were his prey. in thought it is to be transferred to Israel. So here Paul is really speaking of those who came with great pretensions amongst the Corinthians, and he transferred it to himself and Apollos, that he might establish the principle universally, without naming these persons. By saying he 'transferred' it, the application was easy. but one can hardly say that is a figure. 4:13 insulted, (a-1) Or 'spoken to injuriously.' entreat. (b-3) Parakaleo. The word has to be rendered very differently in English in different places, and is hard to render, though simple and easy to understand. It means 'to call upon a person so as to stimulate him to anything;' hence 'to exhort, comfort or encourage.' see Note to 2Cor. 1.4. It has a fuller force here than a mere apostolic or pastoral exhortation. world, (c-12) Kosmos. as chs. 1.20; 7.31,34. 4:16 entreat (b-2) Parakaleo. The word has to be rendered very differently in English in different places, and is hard to render, though simple and easy to understand. It means 'to call upon a person so as to stimulate him to anything;' hence 'to exhort, comfort or encourage.' see Note to 2Cor. 1.4. It has a fuller force here than a mere apostolic or pastoral exhortation. 5:1 reported (d-4) This does not quite give the sense. It was the reputation they had by common report. 5:7 out (e-2) See Note b, 2Tim. 2.21. 6:2 (a-0) A question, with some expression of surprise, as 'is it so that you do not?' previous circumstances leading one to suppose they could not know. see Rom. 6.3; 7.1; 11.2. I have added 'then' to give the force in English. In Rom. 2.4 the force as seen in 'or' is more apparent. judgments? (b-27) 'To judge the smallest matters?' 6:5 brethren! (c-30) Lit. 'between his brother [and brother].' 6:11 washed, (d-12) Or 'washed from' what defiled, so as to be clean. see Acts 22.16. Washed is strengthened by the addition of the preposition 'from' (apo). in (e-23) by (e-31) En, 'in virtue of the power of.' 6:16 flesh. (a-24) Lit. 'to (eis) one flesh.' In English 'shall' or 'shall become' is the nearest in sense. It corresponds to the Hebrew of Gen. 2.24. Eis is left out when he says 'one Spirit' in ver. 17. We are really 'one Spirit,' not two, with the Lord. But we cannot say, 'to' or 'for one flesh.' The two become so (i.e. 'one flesh') practically by their union; they are created individually. The union induces unity in the flesh; 'shall be,' or 'shall become' partly, though imperfectly, implies this. see Matt. 19.5. It is not 'shall be one Spirit.' but 'he is.' The Spirit which is in the Lord himself dwells in us, and is the living power of the new life. 7:5 (b-1) It means to 'deprive another of anything wrongfully.' so that it has the sense of 'rob,' 'defraud;' but with the sense of taking away, or depriving of, what another had a right to. Such is the sense. I have said 'defraud,' as it is the same word as in ch. 6.7,8. The sense is just the same; only here it is of one another. 7:6 [to], (c-7) Or 'permitting' it. Not 'by permission;' that would imply that he said it by the Lord's permission. He said it in the way of permission, not as command. 7:7 gift (d-17) Charisma. see Note h, Rom. 5.16. 7:13 husband. (e-21) Lit. 'the husband.' 7:15 them (f-8) Lit. 'him.' see Note, ver. 28. 7:25 virgins, (a-3) Whether men or women. 7:28 have (b-17) Or 'she has.' I say 'they' to embrace both sexes, which the 'such' (toioutoi, plural), and what follows, distinctly implies. The Greek for 'virgin' is feminine from its primary natural reference, but see Rev. 14.4. 7:29 wives, (c-17) It may be translated 'for the rest [I say it], in order that even they who have wives.' 7:31 own; (d-14) See Note, ch. 9.18. 8:1 know, (a-8) Two Greek words are used for 'to know' in the New Testament -- ginosko and oida. The former signifies objective knowledge, what a man has learned or acquired. The English expression 'being acquainted with' perhaps conveys the meaning. Oida conveys the thought of what is inward, the inward consciousness in the mind, intuitive knowledge not immediately derived from what is external. The difference between the two words is illustrated in John 8.55, 'ye know (ginosko) him not; but I know (oida) him;' in John 13.7, 'What I do thou dost not know (oida) now, but thou shalt know (ginosko) hereafter;' and in Heb. 8.11, 'they shall not teach ... saying, Know (ginosko) the Lord; because all shall know (oida) me.' The word oida is used of Christ as knowing the Father, and as knowing the hypocrisy of the Scribes and Pharisees, of Paul's knowledge of a 'man in Christ,' and of the Christian's knowledge that he has eternal life. 'I know whom I have believed,' 2Tim. 1.12 -- I have the inward conscious knowledge of who the person is. see also 1Cor. 16.15; 2Tim. 3.14 and 15 -- all of these refer to inward conscious knowledge. The difference between the significance of the two words is often slight; and objective knowledge may pass into conscious knowledge, but not vice versa. The Greek for conscience is derived from oida. see ch. 4.4, 'I am conscious of nothing in myself,' that is, not conscious of any fault. In the present passage, 'We know that an idol is nothing' is conscious knowledge. 'we all have knowledge' and 'knowledge puffs up' is objective knowledge. 'If any one think he knows (conscious knowledge), he knows (objectively) nothing yet as he ought to know it (objectively).' 'he is known (objectively) of him,' so 'knowledge,' ver. 10. 8:4 know (a-12) Two Greek words are used for 'to know' in the New Testament -- ginosko and oida. The former signifies objective knowledge, what a man has learned or acquired. The English expression 'being acquainted with' perhaps conveys the meaning. Oida conveys the thought of what is inward, the inward consciousness in the mind, intuitive knowledge not immediately derived from what is external. The difference between the two words is illustrated in John 8.55, 'ye know (ginosko) him not; but I know (oida) him;' in John 13.7, 'What I do thou dost not know (oida) now, but thou shalt know (ginosko) hereafter;' and in Heb. 8.11, 'they shall not teach ... saying, Know (ginosko) the Lord; because all shall know (oida) me.' The word oida is used of Christ as knowing the Father, and as knowing the hypocrisy of the Scribes and Pharisees, of Paul's knowledge of a 'man in Christ,' and of the Christian's knowledge that he has eternal life. 'I know whom I have believed,' 2Tim. 1.12 -- I have the inward conscious knowledge of who the person is. see also 1Cor. 16.15; 2Tim. 3.14 and 15 -- all of these refer to inward conscious knowledge. The difference between the significance of the two words is often slight; and objective knowledge may pass into conscious knowledge, but not vice versa. The Greek for conscience is derived from oida. see ch. 4.4, 'I am conscious of nothing in myself,' that is, not conscious of any fault. In the present passage, 'We know that an idol is nothing' is conscious knowledge. 'we all have knowledge' and 'knowledge puffs up' is objective knowledge. 'If any one think he knows (conscious knowledge), he knows (objectively) nothing yet as he ought to know it (objectively).' 'he is known (objectively) of him,' so 'knowledge,' ver. 10. 8:6 of (b-10) 'Of,' ek; 'for,' eis; 'by,' dia. 8:9 right (c-7) Or 'liberty,' exousia. Title in a man's own conscience is the sense. see Note, Matt. 10.1. 8:10 weak, (d-22) Lit. 'the conscience of him weak.' emboldened (e-24) Lit. 'edified,' 'built up.' 9:9 For (a-1) These two 'fors' are an example of the rapidity of the apostle's style. To make the sense hang together, we should have to add, in the first case, 'not as a man merely,' or, 'surely it does.' 'For in the law of Moses,' &c.; and, in the second, 'not about the oxen, for for our sakes,' &c. written, (b-9) See Deut. 25.4. 9:10 For (a-10) These two 'fors' are an example of the rapidity of the apostle's style. To make the sense hang together, we should have to add, in the first case, 'not as a man merely,' or, 'surely it does.' 'For in the law of Moses,' &c.; and, in the second, 'not about the oxen, for for our sakes,' &c. in (c-23) Or 'with.' see Rom. 4.18. partaking (d-34) Metecho, see Note q, Heb. 2.14. 9:12 partake (d-3) Metecho, see Note q, Heb. 2.14. 9:13 things (e-11) Or 'perform the sacred rites.' temple; (f-19) Or 'of what is sacred.' It is well to distinguish naos (as ch. 3.16), 'the house,' including both parts of the house (i.e. the holy of holies and the holy place), from hieron (the word used here), 'the general buildings of the temple.' 9:18 me, (g-33) The same word as translated in ch. 7.31, 'not disposing of it as their own.' According to common usage it is 'to use as one who has possession of a thing;' using it as he likes, as his own. The apostle, as sent of the Lord to preach, had a right to be supported; but he did not use this right. It would not have been an abuse; but he did not use it for himself, as a thing he possessed. He weighed the effect as to Christ's glory. 'Made use of it' hardly fully expresses the force of it. The sense is given in result in adding 'as belonging to me.' 9:19 [possible]. (h-19) 'The most possible' gives the sense. It is used for the major part of any body, and hence for the mass opposed to leaders. It is not 'the more,' i.e. so much the more, but the greatest number possible, the whole mass that he could reach by these means. 9:21 law, (a-4) Anomos, 'without law'. This is important as showing the true force of the Greek word anomia employed elsewhere, as in 1John 3.4, 'sin is lawlessness,' not 'transgression of law.' legitimately (b-16) Or, 'under law to Christ' (not under the law), i.e. rightfully, duly, subject to Him. I have said 'legitimately' to preserve the connection with law. See Acts 19.39, 'regular,' i.e. lawful and right. 9:22 events (c-28) Or 'by all means.' 10:2 baptised (d-4) The middle form of the verb, which has a reflexive force. It is when an act returns back in its effect on oneself. see Note e, Heb. 1.3. Paul was to act thus in Acts 22.16; not to baptise himself, that would be active; but 'get baptised.' They passed through the sea and so got baptised. There was no action of course of a baptiser here, hence the middle voice. 10:7 written, (e-12) See Ex. 32.6. 10:16 communion (f-12) communion (a-28) Or 'fellowship,' koinonia, as ch. 1.9; Acts 2.42. 10:17 loaf, (b-7) loaf. (b-17) Or 'bread.' partake (c-13) Metecho, see Note q, Heb. 2.14. 10:21 partake (c-14) Metecho, see Note q, Heb. 2.14. 10:22 jealousy? (d-7) See Deut. 32.16,21. 10:23 lawful, (e-4) lawful, (e-13) 'Are lawful' is the verb, of which exousia, the word translated 'right' or 'liberty' in ch. 8.9, and 'power' in Matt. 10.1, is the noun. The word translated 'liberty' in v. 29 is different, and is opposed to 'bondage,' as in John 8.32,36; 2Cor. 3.17; Gal. 5.13. 10:28 purposes, (f-13) Or 'to a god.' 10:29 liberty (e-17) 'Are lawful' is the verb, of which exousia, the word translated 'right' or 'liberty' in ch. 8.9, and 'power' in Matt. 10.1, is the noun. The word translated 'liberty' in v. 29 is different, and is opposed to 'bondage,' as in John 8.32,36; 2Cor. 3.17; Gal. 5.13. 10:30 partake (c-3) Metecho, see Note q, Heb. 2.14. 10:32 stumbling, (g-5) Lit. 'be offenceless (no occasion to stumble) to both Jews and Greeks and the assembly of God.' The Greek is stronger in style than English. 11:2 directions. (h-24) The word translated 'directed,' 'directions,' is used for any instruction or ordinance delivered by word of mouth or writing. As 'instructions,' 2Thess. 2.15. 11:3 man, (i-15) Aner. 'man' in contrast with 'woman.' see John 6.10. 11:7 man's (i-19) Aner. 'man' in contrast with 'woman.' see John 6.10. his (k-8) Lit. 'the.' covered, (l-10) Or 'to cover his head;' middle voice. see Note, ch. 10.2. 11:10 authority (a-7) i.e. a token of the authority under which she stands. her (b-9) Lit. 'the.' 11:14 if (c-10) I have not changed the effect of the rapidity of the apostle's style here, to make a smoother sentence, as the sense is clear. 11:17 prescribing (d-3) The Greek word is used in New Testament for 'charging,' or 'commanding.' see Matt. 10.5; Luke 5.14, 'enjoined'; 1 Thess. 4.11. praise, (e-16) See 'I praise' in ver. 2. that (f-18) Or 'because.' 11:19 sects (g-6) 'Schools' or 'parties' after a man's own opinion, as Gal. 5.20. 11:22 not? (h-25) Or 'nothing' or 'none.' 11:24 me. (i-22) 'For the calling of me to mind.' The word translated 'remembrance' has an active signification of 'recalling' or 'calling to mind,' as a memorial. Cf. Heb. 10.3, 'a calling to mind of sins.' 11:25 supped, (k-9) Or 'after the supper,' from deipneo, to have a meal. in (l-17) En. see Note c, Matt. 3.11. 11:29 judgment (m-9) Krima, i.e. anything that can be laid to our charge, or the subject of a judge's sentence. As 'sentence of guilt,' Rom. 13.2. Christ's krima was written on the cross. 11:31 ourselves, (n-5) 'Judged ourselves' is not the same in Greek as 'judged,' used later in this ver. and in ver. 32, but as 'distinguish the Lord's body,' ver. 29. But 'distinguish' does not imply the active exercise of judgment on our own state, nor a formal scrutiny. Here the force is, If I scrutinize and judge myself, I shall not come under an actual judgment from the Lord's hand. Judging oneself has this force in English, while the Lord's judgment is felt to be a positive result of judgment exercised towards us. 11:34 judgment. (a-18) See Note, ver. 29. 12:13 of] (b-6) Or 'For also by,' en. 12:18 set (c-5) Mid. voice; as LXX, Gen. 1.17, 'set for himself.' see Note e, Heb. 1.3. 12:20 one. (d-10) Or '[There are] many members, and one body.' 12:23 honour, (e-16) Possibly 'less honourable.' It is a question whether the apostle is referring to the 'uncomely' parts, or to the comely ones which yet have not such a place as the face. 12:28 set (a-4) See Note, ver. 18. 13:2 know (b-7) Oida. see Note, ch. 8.1. 13:4 rash, (c-18) Or 'vain-glorious.' 13:7 bears (d-1) Or 'covers.' 13:9 know (e-3) Ginosko. see Note, ch. 8.1. 13:11 felt (f-12) What the mind or thoughts are upon. As Matt. 16.23; Rom. 8.5; Phil. 3.19; Col. 3.2. 13:12 window (g-8) That is, through some medium which, in degree, hinders vision. The word means also 'a mirror,' but it is used for window, made, not of clear transparent glass, as now, but of semi-transparent materials. In this verse, 'know' (partially) is ginosko, the words used for 'know' and 'known' in the last clause of the verse are from epiginosko, which is stronger, as in Matt. 11.27. 14:1 emulous (h-6) Or 'desire earnestly,' as vers. 12 and 39, and ch. 12.31. 14:9 ye (a-8) Or 'ye, unless by means of the tongue, ye,' &c. In either case 'tongue' means the language he spoke, not the organ of speech. 14:12 spirits, (b-9) 'Spiritual gifts,' though in sum the sense, deprives the phrase of its force here. As Gentiles, they were in danger of confounding demons' action with the Holy Spirit; and they did not adequately hold the unity of the Spirit, but looked for a spirit's power and action to distinguish themselves. The apostle was obliged to point out the difference between demons and the Holy Spirit. But the word further tends to show the reality of a personal spirit acting, though for the Christian there be but one, the Spirit of God. 14:20 children (c-4) Paidion. see 1John 2.13. grown (d-18) i.e. 'full-grown,' as Eph. 4.13. 14:21 law, (e-6) See Isa. 28.11-12. 14:27 separately, (a-18) i.e. in turn. 14:33 disorder (b-8) Or 'he is not the God of disorder.' saints. (c-19) Some connect this last phrase with what follows. The repetition of 'assemblies' might seem harsh in that case. But ver. 36 would perhaps tend to the opposite conclusion. It is a question of interpretation, not of translation. 15:1 announced (d-13) Lit. 'evangelized.' 15:2 announced (d-15) Lit. 'evangelized.' 15:8 abortion, (e-8) Or 'one born out of due time.' As LXX, Job. 3.16; Eccles. 6.3. 15:12 raised (a-9) 'Are not raised,' vers. 15,16, applies to the abstract fact whenever it may be; the doctrinal fact as to dead people; 'he (Christ) is raised,' vers. 12,13,16,20, is an accomplished but continuing fact. The English tenses do not always secure this distinction. I have not put 'do not rise,' because then the thought of being raised by God is lost. 15:15 raised. (a-34) 'Are not raised,' vers. 15,16, applies to the abstract fact whenever it may be; the doctrinal fact as to dead people; 'he (Christ) is raised,' vers. 12,13,16,20, is an accomplished but continuing fact. The English tenses do not always secure this distinction. I have not put 'do not rise,' because then the thought of being raised by God is lost. 15:16 raised; (a-13) 'Are not raised,' vers. 15,16, applies to the abstract fact whenever it may be; the doctrinal fact as to dead people; 'he (Christ) is raised,' vers. 12,13,16,20, is an accomplished but continuing fact. The English tenses do not always secure this distinction. I have not put 'do not rise,' because then the thought of being raised by God is lost. 15:23 rank. (b-6) * A military term. 15:24 Father; (c-16) It is almost impossible to render the Greek idiom, which unites with one article either two qualities of the same person, or two persons under the same quality. But I prefer this awkward English to 'God, even the Father,' because this phrase is uncertain in doctrine, and might be used as meaning that the Father only is God, which is not the sense. 15:25 all (d-8) Lit. 'all the enemies.' all those recognized or objectively manifested as such. 15:27 feet. (e-11) See Ps. 8.6. 15:29 for (f-6) Or 'in place of,' 'in view of.' Lit. 'over.' 15:32 beasts (g-13) The expression 'fought with beasts' is used figuratively as well as literally. die. (h-38) See Isa. 22.13. 15:34 ignorant (i-10) Lit. 'have ignorance.' On the whole, 'ignorant of God' gives the sense. 'Have not the knowledge' is weak. 'No knowledge' does not meet the case. It refers to the true character of God. 15:39 fishes. (a-26) Or 'that of men is one, the flesh of beasts another, the flesh of birds another, of fishes another.' 15:44 natural (b-5) natural (b-17) i.e. having natural life through the living soul. 15:45 written, (c-5) See Gen. 2.7. quickening (d-18) Making alive. 15:46 natural, (b-13) i.e. having natural life through the living soul. 15:54 written. (e-25) See Isa. 25.8. 15:55 victory? (f-11) See Hos. 13.14. 16:1 directed (g-10) It means ordering troops, so as to set them in array; and in general, thence, any order directing any plan to be followed. 16:3 letters (a-15) It may be read 'whomsoever ye shall approve by letters, I will send them to carry,' &c. 16:7 will (b-3) Not exactly 'purpose;' but 'it is not my desire or intention.' 16:12 much (c-9) It may mean 'often,' but the word is used for 'much' in v. 19. will (d-26) Or 'but it was not, at any rate, his will.' 16:14 do (e-5) Lit. 'all your things.' 16:15 know (f-7) Oida. It refers to their inward acquaintance with their qualities, not objective knowledge. themselves (g-23) 'Devoted themselves,' &c. In sum this is the sense; but the force of the apostle's phrase is not wholly given. The Greek word means 'appointed to,' as an officer to a regiment. The family of Stephanas had appointed themselves to the saints for service -- given themselves up to serve them, or rather given themselves up to them. 'The saints' is governed by the verb, not by 'service.' The idea resulting from what I have given in the text is more what the apostle means. 16:22 love (h-4) Phileo. see John 5.20. Maranatha. (i-14) Meaning, 'Accursed -- the Lord cometh.' $-$-$- 1:4 encourages (a-2) Parakaleo, as Matt. 2.18; 5.4; Acts 20.12; 1Thess. 3.7. I do not say 'comfort,' as that is rather conveyed in paramutheomai, so translated in 1Thess. 2.11; 5.14; 'console,' John 11.19,31; and 'consolation,' 1Cor. 14.3. The difference is slight, but here, as in Acts 20, there is the sense of 'cheered,' and this might replace 'encourage' and 'encouragement' if there were a suitable noun. 1:5 Christ (b-8) I would take this opportunity of drawing attention to the difference between 'Christ' and 'the Christ.' 'The Christ' is a title, the designation of a condition or office, not a name; 'Christ' is a name. These are not used indifferently, and in the Gospels, where in Greek the word occurs alone, it is almost invariably 'the Christ,' the Messiah, or Anointed; while in the Epistles it is rarely so, but is used as a name. Some cases are doubtful, because the structure of the Greek phrase requires or prefers the article. this is the case here. However, on the whole I believe the article should be inserted here in English. When the article is inserted in this translation, the office or condition is considered to be the prominent thought. 1:9 in (c-21) * Lit. 'the God who raises,' &c. 1:12 God, (d-17) Lit. 'simplicity and sincerity of God.' The force I take to be, 'such as God would have, and God would produce.' As we say, 'That is the stroke of a master,' 'the act of a prince.' 'Godly' seems to me feeble, but not wrong. One cannot say 'of God' here. 1:13 know (e-14) Or 'own' (personally). Some would render this 'but what ye read.' The word has this sense also; but it refers here, I think, to what they knew and had learnt of him by his being amongst them. recognise (a-23) Epiginosko, 'know well,' as Matt. 7.16 and 11.27. 1:19 Silvanus (b-20) * i.e. Silas, Acts 18.5. *is* (c-31) The apostle here changes from the aorist 'did not become' to the perfect tense of the same verb, translated 'is.' He is not speaking of the character of his preaching, but declaring that the verification of all divine truth is in the Person of Christ. 1:20 us. (d-23) Or 'with' or 'before God, for glory by us.' It may be read thus. 'was not yea and nay, but in him is the yea, (for whatsoever promises of God there are, in him is the yea, and in him the amen,) for glory to God by us.' 1:21 in (e-8) Eis. lit. 'unto.' The word translated 'establishes ... in' means 'attaches firmly to,' 'connects firmly with.' 2:3 [letter] (f-7) Some refer this phrase to his first letter. In this case it must be translated, 'and I wrote the very (letter I did).' But I think touto auto can hardly mean that; and in the following words he refers it to the present time, when he was coming. It is evident that, if egrapsa (ver. 4) refers to his first letter, it must be translated 'I wrote;' but ekrina, 'I have judged,' (ver. 1) refers to the general determination of his mind. Egrapsa clearly often refers to what is written in the letter that contains it, and then we must say in English, 'I have written.' 2:4 wrote (g-11) This, I think, must refer to the first epistle, as he was now much relieved through the news Titus brought. It is again egrapsa. 2:6 rebuke (h-8) Or 'penalty.' many; (i-15) The body at large -- 'the mass,' as ch. 9.2. 2:7 grace (k-10) Or 'forgive,' as ver. 10; Luke 7.42. 2:10 forgiven, (a-15) forgiven (a-19) The perfect tense. he had done it, but it continued as a present thing. 2:15 odour (b-6) An allusion to the Roman triumphal processions, in which sweet odours were used, and when often many captives were killed, while others were spared. The 'sweet odour' was therefore unto death or unto life, as the gospel when received is a means of life, but when not received, however sweet it may be, is only a cause for condemnation. 2:17 of (c-11) Or 'adulterate.' properly 'to retail.' 3:2 read (d-11) The Greek means also 'well known;' a thing read of all, not private. There is a play on words, giving force to the statement. 'read' being a compound of 'know.' see ch. 1.13. 3:3 be (e-4) Lit. '[ye] being manifested that ye are.' 3:5 competent (f-5) I do not particularly prefer 'competent' to 'sufficient,' (as in ch. 2.16) but the sense is lost in ver. 6, if we say 'sufficient' there. 3:6 covenant; (g-12) The omission of the article makes it characteristic, as in the case of 'letter' and 'spirit;' perhaps it may be rendered 'competent [as] new covenant ministers.' kills, (h-22) Or 'For letter kills.' 3:7 began (i-12) It is not said that the ministry was glorious, but that the system was introduced with glory. It is in contrast with 'subsist in glory' (ver. 8). Moses, (k-30) See Ex. 34.29-35. 3:11 annulled (a-4) 'That annulled,' or 'done away,' may appear a little harsh, but the apostle uses it as a formula for the old covenant done away in Christ. If this be borne in mind, the sense will be clearer by the use of it. It contrasts 'that annulled' with 'that which abides.' so vers. 13 and 14. 3:14 darkened, (b-6) As 'hardened,' Mark 3.5; 'blinded,' Rom. 11.7. annulled. (c-25) I have no doubt that the text is right, and that Moses covered his face while he talked to the people, and that the Hebrew, Ex. 34.33, means nothing else, and ver. 34 proves it. 3:16 away.) (d-13) The parenthesis begins at ver. 7. 3:18 transformed (e-15) As Rom. 12.2. From metamorphoo, translated 'transfigured' in Matt. 17.2 and Mark 9.2. Spirit. (f-31) See vers. 6,17. 4:2 shame, (g-9) i.e. all that of which one is ashamed and therefore keeps concealed. 4:3 lost; (h-15) Or 'that perish,' as ch. 2.15. 4:4 forth (i-38) I add 'for them' to complete the sense. I have doubted as to this passage. The word translated 'shine forth' is only found here in the New Testament and generally means 'to see,' or 'discern.' If this be the meaning here, we should read 'so that they should not discern the shining forth of the glad tidings of the glory of Christ, who is the image of God.' 4:6 God (k-5) Or '[it is] God.' shine (l-14) Lit. 'who spoke light to shine out of darkness.' forth (m-24) 'Shining forth,' or 'radiancy;' the same word as translated 'radiancy' in ver. 4. 4:10 dying (n-8) Or 'putting to death.' The word implies the moral character of death, not only the fact of death. The same word is used in Rom. 4.19, 'the deadening' of Sarah's womb. 4:13 written, (a-12) See Ps. 116.10. 4:15 many (b-14) 'Grace abounding through the many.' The grace of God, perfect in itself, multiplies itself in its objects, so that thanksgiving abounds. Paul was delivered, but everything was for the assembly. It was not therefore merely a benefit to him, but still more to all, so that the grace or benefit was multiplied, and caused thanksgiving to abound to God's glory. The form of thought is peculiar, but the sense plain and striking. 4:17 light (c-5) Lit. 'the momentary lightness of our.' 4:18 (d-1) 'While' has not the sense of time here. The literal translation, 'we not looking,' would convey a somewhat causative sense, which is not the force of the passage. 5:1 house (e-9) 'Tabernacle' is characteristic. 5:2 from (f-17) Ek. 'out of.' 5:4 yet (g-13) Or 'though meanwhile,' 'yet in such sort that.' It is a necessary condition of the right understanding of ver. 4. 'Clothed' is the same word as 'to have put on' in ver. 2. For 'groan,' vers. 2 and 4, see Mark 7.34. 5:6 know (h-7) Lit. 'knowing' (from oida, conscious knowledge). It was their state; confident and knowing. present (i-10) absent (i-16) The Greek words translated 'present' and 'absent' are literally 'at home' and 'away from home.' 5:10 in (k-20) 'The things which in their accomplishment have their seat there.' 5:11 been (l-13) been (l-24) Or 'are manifested.' It is the perfect tense; what is done and of which the effect continues. 5:12 countenance, (a-31) As 'appearance,' ch. 10.1. 5:13 God; (b-10) Or 'for God;' that is, he was as a fool for God's glory. But the sense is, I think, 'If he lost the blessed calculations of love which was his path towards men, it was to be out of himself with God, and for God.' a blessed alternative. His ecstasy was not excitement or folly, but if out of himself it was with God; if sober, it was the calculation of love for their good. 5:14 died; (c-20) Or 'had died.' It is the aorist, and refers to the state Christ's death proved them to be in, in a state of nature. To make it a consequence of Christ's death is, I judge, an utter blunder. 5:15 them (d-22) 'For them' may apply to both 'died' and 'been raised,' but I think 'raised' is supplementary and by itself. 5:16 know (e-5) known (e-16) know (e-24) Here the first 'know' is 'conscious,' the second and third are objective. see Note, 1Cor. 8.1. 5:18 that (f-24) Or simply 'of reconciliation.' 5:19 that (f-25) Or simply 'of reconciliation.' 5:20 were] (g-10) 'As of God beseeching;' 'as though,' or 'as if,' is too much similarity or comparison. God being in Christ, and they Christ's ambassadors, they besought on God's behalf. He was as beseeching by them. The apostle will not say God was beseeching, but softens it by 'as it were.' yet it amounted to that, as done on his behalf. It is difficult to translate, though the sense is most evident and beautiful. 6:1 fellow-workmen, (h-3) See 1Cor. 3.9. Here literally 'jointly labouring;' the connection is in the word 'beseech.' 6:2 salvation. (i-22) See Isa. 49.8. 6:4 endurance, (k-11) Or 'patience.' 6:9 known; (l-5) Or 'recognized,' as Matt. 7.16. 6:10 grieved, (m-2) Or 'sorrowful.' 6:11 expanded. (a-11) I do not say 'enlarged,' because it would lead one to suppose that his heart had been narrow. He had been driven in, as it were, by their evil, and now opened out and expanded. 6:12 affections; (b-13) Lit. 'bowels.' 6:13 itself. (c-16) Lit. 'be ye also expanded.' 6:14 diversely (d-3) 'Unequally,' as in A.V., is a consequence, but not stated in the text, which says 'diversely,' referring to the Levitical law, which forbade different animals to be yoked together, Deut. 22.10. 6:16 temple (e-6) temple; (e-15) Naos. see 1Cor. 9.13. said, (f-20) See Lev. 26.11-12. 6:17 Lord, (g-14) 'Lord' is a proper name, answering to Jehovah. God, who in the Old Testament took the name of Jehovah with Israel, and of Shaddai (Almighty) with Abraham, Isaac, and Jacob, takes the name of Father with us. unclean, (h-20) See Isa. 52.11. 6:18 Lord (g-22) 'Lord' is a proper name, answering to Jehovah. God, who in the Old Testament took the name of Jehovah with Israel, and of Shaddai (Almighty) with Abraham, Isaac, and Jacob, takes the name of Father with us. 7:1 holiness (i-18) Hagiosune. See Note at Rom. 1.4. 7:2 ruined (k-10) Or 'corrupted.' 7:8 also (l-3) even (l-16) even (l-28) 'If also' and 'if even' (twice) in this verse represent the same Greek expression. The first is translated 'if also,' which, while literal, is more delicate, as expression of feeling, than 'though.' 'If even' would here express an extreme case or doubt; 'also' is admitting an additional fact. Hence I put 'if even' for the other cases in the sentence. In the second case he suggests in the way of admission, as the extreme to which he went, i.e. regret. he was right and inspired, but felt the distress individually, and would not leave them ignorant of how far his love went; so in the third case it is the same limitation of their grief. 'Ye were sorry, if even it were only for a time.' 7:11 much (a-13) Or 'what.' 7:12 God. (b-43) Or perhaps 'for the sake of our diligent zeal for you before God being manifested to you.' The reading is uncertain here. It is possible that the true reading is 'your zeal for us.' Its force then would be, 'that you might discern how truly you loved us, though turned aside by false teachers.' Compare ver. 7. 7:13 encouraged. (c-7) Or 'have been comforted.' in (d-13) Or 'besides' or 'in addition to.' encouragement (e-15) Or 'in our comfort.' abundantly (f-17) 'The rather ... more abundantly.' This is a common Greek idiom, but it is impossible to render it exactly in English. The A.V. translates the expression 'exceedingly the more,' but in English 'the more' supposes more than something, and because of something. I do not think it always merely emphatic; there is an unexpressed motive which is the cause of 'the rather' in the mind. I suspect that ver. 14 gives the clue to the force of it. all. (g-33) It may, perhaps, be translated 'and in (or 'besides') our encouragement we the rather rejoiced more abundantly in the joy of Titus (for his spirit is refreshed by you all), because if I,' &c. There are often examples of the change of 'I' and 'we' in this epistle; it is the case in this very context. But not without a reason in the sense, 'I' being more personal to Paul. 7:15 affections (h-3) Lit. 'bowels.' 8:4 grace (i-12) The 'grace' here is not the collection, but the grace and favour shown to the poor in the gift. Instead of Paul having to press this grace on the Macedonians, they beg of him the grace and fellowship (koinonia) of the administration; that is, to be the instrument (though an apostle) of its manifestation by them. The 'grace and fellowship' is the active exercise of grace towards the Jewish saints. This they begged of Paul. (See ver. 19.) 8:6 that (k-2) 'So that we were led to beg,' 'leading us to beg.' 'So that' states the effect produced; the tendency of the grace among the Macedonians he had been speaking of. to (a-19) Or 'with.' 8:7 (b-1) 'But,' not 'therefore' (as in A.V.). The apostle means 'but it is,' or 'my object in doing so is,' or 'what I have in my mind in thus sending Titus is.' 8:9 *his* (c-25) The 'his' is emphatic. 'the poverty of such a one as he.' 8:12 accepted (d-10) Or 'it is accepted.' 8:15 written, (e-5) See Ex. 16.18. 8:21 provide (f-3) As Rom. 12.17. 8:23 companion (g-8) Koinonos. see Note, Luke 5.10. 'fellow-labourer,' as 1Cor. 3.9; 'messengers,' apostolos. 9:2 mass (h-32) i.e. 'the body,' as ch. 2.6. 9:5 blessing, (a-21) 'Blessing.' The sense is plain, though the word is unusual. I note it in view of verse 6. It is the spirit in which a man gives. as God gives, freely to bless, so ought we. and such as so give shall so reap from him. you. (b-36) Or 'as covetousness,' from a verb signifying, along with the desire of having, an over-reaching to get. 9:6 blessing (a-21) 'Blessing.' The sense is plain, though the word is unusual. I note it in view of verse 6. It is the spirit in which a man gives. as God gives, freely to bless, so ought we. and such as so give shall so reap from him. 9:7 grievingly, (c-11) Or 'not as grieving [to do it].' contrast with 'cheerful.' giver. (d-20) Prov. 22.8, LXX. 9:8 gift (e-9) 'Every grace' or 'benefit.' 9:9 written, (f-5) See Ps. 112.9. 9:10 abundant (g-17) It is possible to translate. 'now he that supplies seed to the sower shall both supply bread for the eating, and make abundant.' 9:13 communicating (h-29) Koinonia, as 'fellowship,' 1Cor. 1.9. 10:4 God (i-14) Or 'divinely powerful,' as a Hebraism; or 'in a divine way', before God, in His view; bringing Him in; or 'through God.' Moses was 'beautiful to God' or 'divinely beautiful' (Acts 7.20). 10:5 Christ; (k-26) Or 'of Christ.' 10:7 appearance? (l-7) See ver. 1. 10:8 overthrowing, (a-28) See ch. 13.10. 10:12 intelligent. (b-28) 'Wise' is not the sense here, at least it seems to give the sense of 'not being wise in doing so,' which is not the force of the Greek expression. The force is 'do not perceive,' whether in capacity or fact. See Matt. 13.13; Mark 4.12; 6.52, 7.14; 8.17,21; Rom. 3.11; 15.21. 10:13 measure, (c-8) There is a double meaning in the words here. They signify 'out of measure, immoderately,' but allude also here to the false teachers going where God had not sent them. see ver.15. 10:17 Lord. (d-10) See 1Cor. 1.31. 11:3 simplicity (e-23) 'Simplicity' here refers, not to a personal trait, but to the doctrine as to Christ; what a faithful heart retained in simplicity, as taught in the truth. To say 'which [is] in the Christ,' is too much as if it were in Christ himself, not the doctrine. 11:6 simple (f-6) As 'uninstructed,' Acts 4.13. you. (g-25) Or 'before you.' 11:8 ministry (h-8) Diakonia. see Note, 1Cor. 4.1. 11:23 ministers (a-3) Diakonos. see Note. 1Cor. 4.1. [so]; (b-15) The word here translated 'above measure' is so used constantly by the apostle, though not indeed separated from the word it refers to. But I do not find that it is used adverbially for 'more than;' and the expression 'as being beside myself' seems to refer to the extra-ordinariness of what he was saying, for he felt that to say 'minister of Christ' was to say all that was excellent. Hence he does not repeat 'in folly,' but says 'as being beside myself,' 'wandering quite away from a right mind.' His own heart did not allow him to say he was 'minister of Christ' without judging the expression, though forced to use it for these foolish Corinthians. The word translated 'exceedingly abundant' is not really a comparison, and the words translated 'to excess' and 'oft' show that no comparison with others is instituted. He left his miserable competitor far behind, and his soul turned back with true heartfelt satisfaction to all he had undergone for Christ. His folly is given to us for gain by God. However, if anyone prefer 'more than they' or 'beyond them' to 'above measure,' in result the sense is not altered, though, it seems to me, feebler and more disjointed. 11:24 one. (c-12) * See Deut. 25.3. 11:27 toil, (d-4) See same words in 1Thess. 2.9; 2Thess. 3.8. 11:28 burden (e-16) 'Burden' here means any solicitude or anxiety, but 'care' misleads, because it conveys the idea of taking care of, which is not the sense. Same word as 'anxious care,' Matt. 13.22, and 'care,' 1Pet. 5.7. 11:32 ethnarch (a-4) i.e. the governor of the province. 11:33 by (b-12) Or 'through,' dia. 12:2 know (c-2) Conscious knowledge; and so all through. to (d-32) Heos, 'as far as.' see Luke 24.50; Acts 11.22. 12:4 said (e-12) Rhema, 'the saying' and thence 'the things said.' It was not merely like heathen mysteries, dreadful forms of speech, but the communications were of things not suited to this lower world and our mortal condition. 12:7 buffet (f-32) As Matt. 26.67 12:9 dwell (g-34) Or 'power of Christ may tabernacle -- have its dwelling-place -- on me.' 12:16 guile. (a-17) The apostle is not saying that he did this, but is answering a charge that he had kept up appearances by taking nothing himself, but knew how to indemnify himself by using Titus in order to receive from them. The charge was false, as he proceeds to show. 12:19 supposing (b-5) Or 'Ye have of old supposed.' 12:21 to (c-8) Or 'amongst you.' 13:1 matter (d-19) Rhema, 'utterance.' see Deut. 19.15. 13:3 Christ (e-7) I do not put 'the Christ' here, though there be the article, because it is specially connected with the speaking. 13:4 in (f-8) by (f-13) Ek, characterizing the principle on which it took place. 13:5 yourselves, (g-19) 'Yourselves' is ambiguous in English; but it is the accusative after 'recognize,' not 'yourselves know' but 'know yourselves.' 13:10 authority (h-21) Or 'power;' it is exousia, 'title,' not mere competency. see Note, Matt. 10.1. overthrowing. (i-34) See ch. 10.8. 13:11 rejoice; (k-5) Or 'farewell.' perfected; (l-7) As 'perfectly united,' 1Cor. 1.10. 13:14 communion (m-15) Or 'fellowship,' koinonia, as 1Cor. 1.9. $-$-$- 1:4 world, (a-18) Aion. 'age,' 'course of this world.' 1:6 change, (b-7) Or, possibly, 'are changed.' gospel, (c-19) Or 'glad tidings,' as elsewhere. 1:7 but (d-6) 'But' has here the sense of 'but it is only that,' 'nothing else than that,' as Luke 4.27. 1:13 conversation (e-8) i.e. 'manner of life.' 1:14 doctrines (f-17) Or 'traditions.' 1:15 God, (g-3) Or 'the God who,' &c. [even] (h-8) I have inserted 'even' here that it may be quite clear that 'from my mother's womb' is a point of time. There can be no doubt of it. see Matt. 19.12, Luke 1.15; Acts 3.2; 14.8. The Greek has the force of 'taking out,' as distinguished or appropriated to something, though doubtless meaning 'to separate.' I have therefore said 'set apart.' 1:18 Peter, (i-14) Very probably 'Cephas;' and at ch. 2.11,14. 1:19 but (k-9) As ver. 7. 1:22 personally (a-5) Lit. 'by face.' 2:2 privately (b-23) i.e. separately from the others. 2:4 might (c-30) The expression shows that what would have resulted as a consequence, i.e. 'bring us into bondage,' was indeed the purpose or object of those false brethren. see ver. 19; Phil. 3.8; Rev. 22.14. 2:6 nothing; (d-34) It may be translated 'But from those who were conspicuous as being somewhat; (whatsoever they were it makes no difference to me; God does not accept man's person;) to me indeed [or, 'for to me'] those who were conspicuous communicated nothing.' 2:7 me, (e-16) Or 'I was entrusted with the glad tidings of the uncircumcision.' 2:11 Peter (f-3) See Note, ch. 1.18. condemned. (g-18) Or rather 'because he was convicted of evil.' 2:14 Peter (f-22) See Note, ch. 1.18. not (h-8) The present tense here is characteristic; it is not the present of time; as Acts 25.11, 'have done any wrong,' and John 8.14, 'I come.' Perhaps we might say 'saw them not walking,' but it is too free. 2:16 [nor] (a-16) The Greek has the sense of 'but,' with an exclusive force, which I have endeavoured to render by 'nor' in brackets. see Rom. 7.7; 14.14; 1Cor. 7.17; Gal. 1.7. We may translate perhaps, 'but only.' 2:19 may (b-11) See Note to 'might bring,' ver. 4. 2:20 *I*, (c-10) Or 'but I live, no longer I,' &c. 3:6 righteousness. (d-13) See Gen. 15.6. 3:8 blessed. (e-30) See Gen. 12.3. 3:10 written, (f-19) See Deut. 27.26. 3:11 by (g-3) En. meaning 'in the power of,' 'in virtue of,' 'according to the principle and nature of.' faith; (h-22) See Hab. 2.4. 3:12 by (g-21) En. meaning 'in the power of,' 'in virtue of,' 'according to the principle and nature of.' them. (i-22) See Lev. 18.5. 3:13 redeemed (k-3) Exagorazo. only here and ch. 4.5; Eph. 5.16; Col. 4.5, 'to buy out from.' written, (l-21) See Deut. 21.23. 3:14 to (m-8) Ginomai eis, i.e. 'arrive at that point, be there.' 'Be on' would state too much, and involve application. 3:16 seed; (a-29) See Gen. 22.18. 3:19 transgressions, (b-12) i.e. in order to bring evil into relief by transgressions. 3:20 a (c-2) Or 'the.' It is abstract -- 'that kind of person.' 3:21 able (d-21) Or 'such as was able to quicken,' an emphatic phrase. 3:23 faith (e-13) Or 'the faith.' 3:24 to (f-10) See Eph. 1.14, and Note. 3:27 ye, (g-2) 'Ye' is not emphatic. The passage does not imply that some might not have been. The apostle is speaking of the bearing of the ordinance 4:4 come (h-15) Or 'born,' but the word (ginomai) means primarily 'to begin existence,' 'to become,' or 'to happen.' 4:5 sonship. (i-12) Or 'adoption.' It is receiving the position of sonship as a gift. 'Receive' has an active force here. Jew and Gentile received it as a gift from another, even freely from God; for the Jew was in bondage under law. the Gentile had right to nothing. see Rom. 8.15,23; 9.4; Eph. 1.5. 4:7 God. (k-15) God himself has made us heirs. 4:8 gods; (l-18) As the Hebrew in 2Chron. 13.9, 'what is not God.' 4:13 in (a-5) Dia, here meaning the state he was in, not going through and out, but staying within the time or space or limits. 'In weakness' characterized the manner of his coming to them. 4:14 contempt; (b-16) Lit. 'spit out.' 4:19 children, (c-2) Teknia, as John 13.33. 4:22 servant, (d-14) Or 'bondmaid,' paidiske (as Acts 12.13). Though in practice the word amounted to the same as a bondmaid, yet the Greek root is essentially different from that of doulos, a bondman, or slave. 4:27 written, (e-4) See Isa. 54.1. 4:30 servant (d-10) servant (d-20) Or 'bondmaid,' paidiske (as Acts 12.13). Though in practice the word amounted to the same as a bondmaid, yet the Greek root is essentially different from that of doulos, a bondman, or slave. scripture? (f-5) See Gen. 21.10. not (g-22) 'Not at all;' 'in no wise;' a strong negative. 4:31 servant's (d-8) Or 'bondmaid,' paidiske (as Acts 12.13). Though in practice the word amounted to the same as a bondmaid, yet the Greek root is essentially different from that of doulos, a bondman, or slave. 5:1 freedom; (h-7) i.e. liberty as opposed to bondage. See 1Cor. 10.29. 5:4 profit (i-6) The word translated here 'deprived of all profit' is hard to translate. The active form means to render anything useless and unprofitable, or miss an opportunity; as 'annulled,' Eph. 2.15. Here it is passive and with the preposition (apo) 'from.' Hence it is to be deprived of the profit or effect of anything. It is used in Rom. 7.6 ('we are clear') in the same form as here, for our deliverance from under the law; only there it refers not to profit, but to the action of the law. It had for them become void of effect. So here Christ. What the word speaks of is, not separation from Christ personally, but from what is for us in him. 5:7 stopped (a-6) The proper sense is 'to stop by cutting off the way.' As 'hinder,' Rom. 15.22; 1Thess. 2.18. 5:8 persuasibleness (b-2) Or 'the persuasion.' 5:10 whosoever (c-29) Hostis, including his character, as Matt. 7.24. 5:12 cut (d-7) Or 'mutilate.' 5:13 to (e-6) Epi. the condition into which they are called; what characterizes their calling as a condition of its existence. see Notes, Rom. 4.18; 5.14. serve (f-23) Douleuo, serve as a bondman, see Note, 1Cor. 4.1. 5:14 thyself; (g-17) See Lev. 19.18. 5:16 in (h-5) The expression 'by the Spirit' occurs in vers. 18 and 25; but in ver. 16 'walk' refers to the general manner of life, as Rom. 8.4, so I have left 'in.' In vers. 18 and 25 'walk' refers to the rule or line followed, as ch. 6.16; Rom. 4.12; Phil. 3.16. It is characteristic of the walk, leading, and life, the Spirit being the instrument and power. way (i-12) A strong negative, as ch. 4.30. 5:18 by (h-6) The expression 'by the Spirit' occurs in vers. 18 and 25; but in ver. 16 'walk' refers to the general manner of life, as Rom. 8.4, so I have left 'in.' In vers. 18 and 25 'walk' refers to the rule or line followed, as ch. 6.16; Rom. 4.12; Phil. 3.16. It is characteristic of the walk, leading, and life, the Spirit being the instrument and power. 5:25 by (h-4) by (h-11) The expression 'by the Spirit' occurs in vers. 18 and 25; but in ver. 16 'walk' refers to the general manner of life, as Rom. 8.4, so I have left 'in.' In vers. 18 and 25 'walk' refers to the rule or line followed, as ch. 6.16; Rom. 4.12; Phil. 3.16. It is characteristic of the walk, leading, and life, the Spirit being the instrument and power. 6:1 restore (a-15) As 'mending,' Matt. 4.21. see Note g, 1Cor. 1.10. 6:2 Bear (b-1) fulfil (b-7) 'Bear' is in the present tense, 'fulfil' in the aorist. 'thus have it fulfilled.' see Rom. 6.13. burdens, (c-4) The words for 'burden' in vers. 2 and 5 are different; ver. 2 is the same as Matt. 20.12; ver. 5 as Matt. 11.30. the (d-11) Or 'Christ,' but the article is better here in English. The expression alludes to their fondness for law. 6:4 to (e-18) to (e-26) Or 'in respect to.' 6:5 burden. (c-7) The words for 'burden' in vers. 2 and 5 are different; ver. 2 is the same as Matt. 20.12; ver. 5 as Matt. 11.30. 6:10 good (f-10) This supposes more positive activity of service than 'doing good,' in ver. 9, which is the character of conduct. 'Let us do good' here is the service and labour in which it is shown. 6:11 letter (g-5) Or perhaps 'in what large letters.' It was long for the apostle to write with his own hand, as he generally dictated to another. 6:12 of (h-27) Or 'through.' 6:14 whom (i-19) Or 'through which.' 6:16 walk (k-6) See Note, ch. 5.25. $-$-$- 1:1 at (a-19) Lit. 'in,' as Acts 13.1; Rev. 2.1. Ephesus. (b-20) It may be interesting to mention that though 'at Ephesus' is found in almost all copies, many authorities would leave it out. Some, without sufficient ground, have considered it as a kind of circular. Compare Col. 4.16. 1:3 with (c-16) 'With' does not quite give the force. The preposition (en) here conveys something of the power and value of what is enjoyed; gives the blessing characteristically. see Note c, Matt. 3.11. 1:5 beforehand (d-5) The word translated 'marked out beforehand' involves purpose. It is not 'counsel,' though it is 'according to the good pleasure of his will,' and, in ver. 11, 'according to his purpose,' and 'according to the counsel of his own will.' The word horizo means 'mark out,' 'determine,' as in Rom. 1.4; here pro (beforehand) is prefixed. It refers generally to persons, but is applied to things as in 1Cor. 2.7. When applied to persons, that to which they are destined is always added. adoption (e-7) Or 'sonship,' as Gal. 4.5. 1:6 favour (f-16) 'Taken us into his favour,' i.e. 'put us into a position of grace and favour.' The Greek word is used here and Luke 1.28. 'Accepted us' is too formal a doctrine here. 'Shown us grace or favour' does not give the force, for then 'the Beloved' would be merely the instrument. It is 'in the Beloved' that we enter into favour. An alternative reading is, 'the favour or acceptance in grace, which he has freely bestowed upon us.' 1:14 to (g-8) Or 'up to,' eis. It is more than 'till,' because it has the inheritance in view. Compare Gal. 3.24. It may be translated 'for the redemption,' connecting it with 'sealed,' instead of with 'earnest;' thus, 'Ye have been sealed with the Holy Spirit of promise, (who is the earnest of our inheritance,) for,' &c. 1:20 down (a-19) 'Set him down' is an added statement not connected grammatically with what precedes. 1:22 feet, (b-8) See Ps. 8.6. 2:2 world, (c-12) 'Aion of this Kosmos.' i.e. the course of this world; see Notes, 1Cor. 1.20. disobedience. (d-32) As ch. 5.6. 2:3 do, (e-25) Not 'the will of the flesh and the thoughts,' but 'the things willed.' 2:5 saved (f-15) 'Saved.' The perfect tense, not the principle on which we are saved, but the actual fact, what has been done and so abides. so ver. 8. 2:7 us (g-18) That which is actually bestowed, not merely in the heart of God. 2:12 God (h-27) Or 'atheists.' 2:21 [the] (a-4) I judge that the correct reading in the Greek is without the article. This construction directs the mind to all the component parts of the thing in question. So here the building is not viewed as one completed thing but was 'growing to' a temple (naos). He is looking at a building composed of living stones as a whole, but mentally apprehended as composed of many parts. Among these, in Christ, the Gentiles at Ephesus were built in too, to be now already a habitation of God by the presence of the Spirit. 3:1 prisoner (b-6) Lit. 'the one in bonds.' 3:7 minister (c-6) Diakonos. see Note, 1Cor. 4.1. 3:9 ages (d-19) Or 'from eternity.' literally 'from the ages;' but in the sense of the period elapsed, not 'hidden from them.' 3:11 ages, (e-7) Or 'eternal purpose.' 3:14 Christ], (f-15) Many reject the words 'of our Lord Jesus Christ.' But as they are well supported by manuscripts and the most ancient versions and fathers I have not struck them out, though disposed to think them an addition. 3:15 family (g-4) There is a distinct connection between the Greek words for Father and family. 3:21 Amen). (a-19) Ch. 3, except ver. 1, is a parenthesis. 4:1 wherewith (b-16) Or 'according to which.' 4:3 bond (c-13) It is not only 'bond,' but the 'bond-together.' It is not the power of union -- that is the Holy Spirit; but the practically uniting in fact, as amongst men on earth. 4:4 body (d-4) It may be translated '[the] body is one,' and so on. If we could leave out 'there is' or 'is', the force would be so much the greater. 4:8 says, (e-3) See Ps. 68.18. 4:12 (f-1) Pros. it directs attention to the object when reached, or when the subject is at, or with the object. 'The Word was with (pros) God,' John 1.1 Eis 'with a view to' here, and 'at' three times, ver. 13, refers to the object in the mind of the person. See Mark 11.1, where 'to' (twice) is eis, and 'at' is pros. Christ; (g-26) Or 'of the Christ.' 4:13 knowledge (h-14) 'Full knowledge,' as ch. 1.17; Col. 1.9. 4:14 in (i-22) The form of the Greek phrase makes it somewhat difficult to translate. I do not think that the phrase 'in the sleight of,' &c., is in connection with 'tossed and carried about,' but, in sense, with 'that teaching.' The cheating, as of dice-players, and still more methodic craft, characterized the teaching. 'In the sleight of men' marks the power and character of the teaching. What I have given is literal, and is sufficiently clear. 'that' is emphatic. 4:16 supply, (k-14) The word 'supply' in Greek has the emphatic article and it might read 'that supply, [which is] according to.' The article denotes a known supply from Christ. sufficiently known to be referred to, to which also the 'from whom' lends force. 4:17 as (a-16) Lit. 'as also,' or 'even as.' 4:21 in (b-16) There is an emphatic article before 'Jesus.' 'Jesus' is personally brought into relief. 4:22 conversation (c-10) i.e. manner of life. itself (d-16) Or 'goes on in corruption.' The Greek word is used for 'destroy' in 1Cor. 3.17. The two thoughts combine here. 4:24 holiness. (e-19) Lit. 'righteousness and holiness of the truth.' see ver. 21. 4:25 falsehood, (f-5) Everything that has the character and nature of falsehood. It is abstract, what has this quality, not merely the act of lying. 4:27 for (g-4) Or 'give way to.' 4:29 corrupt (h-3) Or 'filthy;' a figure drawn from what is evil and bad, as fruit. see Matt. 7.17-18 'worthless.' 4:30 for (i-16) Eis. see ch. 1.14. 4:32 kind, (k-6) As 'good,' Luke 6.35; 1Pet. 2.3. forgiving (l-8) forgiven (l-18) Or 'showing grace to,' 'shown grace to,' as Luke 7.42. 5:3 lust, (m-8) As 'greedy unsatisfied lust,' ch. 4.19. It means the lust of having, but is not confined to gain. see Mark. 7.22. 5:4 foolish (n-4) Perhaps 'indecent.' jesting, (o-7) Used for 'buffoonery.' convenient; (p-11) 'Convenient' has the French sense of convenir (see Col. 3.18, Philem. 8, 'fitting'), but no other word exactly suits. Perhaps 'becoming' or 'suitable.' 5:5 lust, (m-19) As 'greedy unsatisfied lust,' ch. 4.19. It means the lust of having, but is not confined to gain. see Mark. 7.22. knowing (q-8) 'Informed of' is conscious knowledge; 'knowing' is objective knowledge. 5:6 disobedience. (a-24) Apeitheia. see ch. 2.2 and Note q, Rom. 10.21. 5:11 reprove (b-15) Or 'expose [them]' -- that is, expose (as by light) their true character. Elenko. see John 3.20. 5:13 exposed (b-8) Or 'expose [them]' -- that is, expose (as by light) their true character. Elenko. see John 3.20. things (c-3) Or 'but all of them, having their true character exposed by the light, are made manifest,' or 'are made manifest by the light.' 5:14 thee. (d-22) See Isa. 60.1. 5:16 time, (e-3) Not 'redeeming time,' as usually understood, but seizing every good and favourable opportunity. (See Dan. 2.8.) 5:19 hymns (f-7) Humnos, as Col. 3.16. The verb humneo, from the same root, is found in Matt. 26.30; Mark 14.26; Acts 16.25; and Heb. 2.12. 5:20 is] (g-12) 'To him who is.' This alone gives the sense. 'God, even the Father,' might be taken as meaning that the Father only is God, and it is far from exact as a translation. 5:23 husband (h-3) Aner, 'man,' when not the race, and 'husband' are the same word in Greek; but the article is left out here. It is in his character of man, as contrasted with woman, that this headship belongs to him. It is the same word as 'husband' in what follows, only there it has the article. wife, (i-8) Or 'woman.' 5:26 purifying (k-8) Or having purified.' The aorists 'loved' -- 'delivered' -- 'sanctify' -- 'purifying' may be coincident or consequent one on another. 5:31 be (a-23) Lit 'to one flesh,' that is, shall become so, and so be accounted. see Note, 1Cor. 6.16. flesh. (b-25) See Gen. 2.24. 6:3 earth. (c-16) See Ex. 20.12; Deut. 5.16. 6:11 on (d-2) Aorist, meaning 'have it put on.' panoply (e-4) i.e. 'the complete armour.' The word is used only here and in Luke 11.22. 6:12 [power] (f-24) Or 'powers.' 6:13 take (g-4) 'Take,' 'taken,' vers, 13 and 16, are aorists. The sense is 'taking up,' as arms or clothes to put on. taking a person with you, 2Tim. 4.11. things, (h-26) Or 'having overcome all things.' It is to 'carry through and put in execution all that is purposed and called for, in spite of opposition.' 6:15 preparation (i-7) Or 'readiness,' 'willingness,' 'preparedness.' 6:16 inflamed (k-20) Or 'burning.' such darts with burning stuff at the end were in use. 6:17 (l-1) Lit. 'receive' (aorist imperative). This is not as active or energetic a word as 'take,' vers. 13,16. Perhaps there is instruction in this. 6:21 on, (a-16) Prasso. the word seems to express both doing and state. see Note i, Rom. 1.32. minister (b-23) Or 'servant' (diakonos), one that ministered to Paul as to the Lord, as 2Cor. 6.4. $-$-$- 1:1 ministers; (c-23) Or 'deacons' (diakonos), see Note. Rom. 16.1. 1:5 fellowship (d-4) 'fellowship,' as 1Cor. 1.9. gospel, (e-7) Or 'glad tidings,' as elsewhere. 1:7 righteous (f-4) Or 'I feel it righteous,' 'it is right.' see Eph. 6.1. grace. (g-43) Or 'fellow-partakers (sun-koinonos, as Rev. 1.9) with me of grace.' 1:9 abound (h-9) It is a question how far the abounding applies to the love itself; or, supposing the love, that it should grow in these qualities. It is, I think, determined to be the latter by Eph. 1.8. It means 'grow in these,' yet love that would grow in them. 1:13 Christ (i-11) I apprehend 'manifested to be because of Christ,' not to be those of a malefactor. others; (k-19) Or 'in all other [places].' The praetorium was the Imperial guard or its headquarters. 1:20 earnest (a-4) Or 'constant.' see Rom. 8.19. but 'earnest' gives this idea here. 'the constant looking out that it should be so. 1:22 while. (b-16) Or 'the fruit of labour.' 1:25 in (c-23) Lit. 'of.' 'Progress and joy' go together, not 'progress, -- and joy in faith.' 1:26 me (d-10) Or 'as to me.' 1:27 in (e-41) That is, the faith of the gospel being in conflict, they identified themselves with it, and entered into the struggle, 'striving in favour of it.' 1:29 Christ, (f-9) Or 'in behalf of Christ,' the sentence being broken in upon and resumed. 2:1 comfort (g-6) 'Encouragement,' by word or any way. The apostle beautifully alludes to what he felt by their sending supply to him from so far; and adds, If you want me to be fully happy, be at one among yourselves. 2:2 that (h-4) 'That' depends on an understood exhortation. 2:3 nothing (i-2) Or 'nothing' may be joined with 'thinking,' leaving out 'let,' and 'be.' 2:4 [qualities], (k-6) Or 'advantages.' 2:5 you (l-7) Or 'be found amongst you.' 2:6 rapine (m-15) Or 'esteem it rapine.' 2:7 himself, (n-3) I have no doubt all this is in contrast with the first Adam. The history of the second man is that he made himself of no reputation (or emptied himself) in becoming a man. place (o-10) Genomenos, aorist participle, the same word as is translated 'becoming' in v. 8. 'Being made' is wrong; it is becoming what he was not before. 2:9 highly (a-4) Or 'has highly exalted him, and given him.' 2:12 out (b-25) 'To work out into result,' as Rom. 7.8,13,15. 2:13 works (c-6) working (c-14) Internal operation of power, though seen in results, as Matt. 14.2; Col. 1.29. Not as 'work out' in ver. 12. 2:15 generation; (d-20) See Deut. 32.5, LXX. appear (e-24) 'Appear;' used in the middle voice for the rising or appearing of the heavenly bodies; so here with 'lights,' i.e. 'luminaries,' as Rev. 21.11. 2:16 vain. (f-28) This is the other alternative to 'coming and finding them walking well,' as he had said in ch. 1.27. 2:25 minister (g-22) Leitourgos. as Rom. 15.16. A kind of official person in service. 2:27 death, (h-8) 'Almost the same as dead,' or 'in like manner;' as Heb. 2.14, where the object is not the essential sameness, but the similarity of the form and manner. 2:28 rejoice, (i-15) Or 'seeing him again ye might rejoice.' 3:3 God, (a-12) T.R. reads 'God in spirit.' The reading was in question as early as Ambrose and Augustine. Augustine reads both. Ambrose, till the Benedictine edition, was given as reading Theo(i), 'serving God the Spirit.' but they give Theou, 'serving the Spirit of God.' The diplomatic evidence is in favour of Theou, 'who worship by the Spirit of God.' but I do not feel assured of its correctness. {aleph} has Theou; but after all {aleph} is only an Alexandrian witness of the completest kind. But it is anything but a correct manuscript. In Revelation it is very incorrect indeed. D and P (in Tisch. M.S.I.) read Theo-(i), and so Am Syrr. 3:6 found (b-15) Genomenos, from ginomai, 'become,' see ch. 2.7, Note o. 3:8 Christ; (c-45) Or 'have Christ for my gain.' see Note, Gal. 2.4. 3:9 be] (d-15) Or 'that which is.' through (e-35) Epi, conditioned by. see Note n, Rom. 10.19. 3:12 also (f-26) Epi, with dative, 'that I have been taken possession of' is the condition in virtue of which he expected the result. 'He would get possession ' but 'also he had been taken possession of.' see Note n, Rom. 10.19. Compare Rom. 5.12, 'for that all have sinned.' 3:15 perfect, (g-6) Or 'full-grown,' as 1Cor 14.20. 3:20 commonwealth (h-3) 'Commonwealth' does not satisfy me, but 'citizenship' gives a different idea. 'Conversation' is wrong, though it be a practical consequence. It is 'associations of life,' as, 'I am born an Englishman.' 4:3 them, (a-9) Or 'those [women];' 'them' is feminine. who (b-10) i e. who are such as, haitines. 4:5 gentleness (c-3) Or, 'moderation,' 'mildness,' not insisting on one's rights. As 'gentle,' Jas. 3.17. 4:6 to (d-20) 'Before,' pros. see 'at,' Matt. 21.1. They were to address their requests to him. 4:8 noble, (e-12) Or 'venerable,' as 'grave,' 1Tim. 3.8. amiable, (f-24) Or 'lovable.' 4:10 surely (g-21) I have translated this phrase 'though surely,' as giving the sense. It qualifies the apparent reproach of the apostle that they had revived their thinking of him. 'I say that ye have begun again, but I do not mean ye did not think of me, only ye had no good occasion to show it.' 4:15 came (h-16) Or 'had come.' 4:16 need. (i-15) As 'wants,' Acts 20.34. 4:20 [be] (a-7) Lit. 'the glory' (with an emphatic article), the due divine glory; but 'the glory' in English rather means the glory of that of which he had been speaking. $-$-$- 1:3 [when] (b-15) Or omit [when]. Ver. 9 proves this to be probably the true sense. 1:6 [them] (c-29) Or 'ye heard and knew.' 1:7 minister (d-14) Or 'servant,' diakonos. 1:9 filled (e-31) Pleroo, as in v. 25 ('complete'); ch. 2.10 ('complete'); and ch. 4.17 ('fulfil'). knowledge (f-35) Epignosis, i.e. 'full knowledge,' as chs. 2.2; 3.10; Matt. 11.27; Eph. 1.17. 1:10 knowledge (f-23) Epignosis, i.e. 'full knowledge,' as chs. 2.2; 3.10; Matt. 11.27; Eph. 1.17. 1:11 strengthened (g-1) Lit. 'made powerful with all power.' 1:12 portion (h-14) See Note, Acts 26.18. 1:15 creation; (i-11) See Note h, ver. 23. 1:16 by (k-2) En. Lit. 'in him,' in the power of whose person. He was the one whose intrinsic power characterized the creation. It exists as his creature. things, (l-7) Looked at as a whole. 'the all things,' as vers. 17,20; Eph. 3.9. things (a-33) See Note l ver. 16. by (b-37) Dia, the instrumental power. for (c-40) Eis, 'for.' These three prepositions, en, dia, eis, show Christ to be the characteristic power, the active instrument, and the end in creation. 1:19 Godhead] (d-9) I add '[of the Godhead]' from ch. 2.9, as it makes the 'it' in vers. 21, 22 seem less harsh. 1:20 by (b-2) Dia, the instrumental power. 1:21 it (e-17) i.e. 'the fulness,' ver. 19. 1:22 through (b-7) Dia, the instrumental power. it, (e-18) i.e. 'the fulness,' ver. 19. irreproachable (f-16) 'One against whom no charge can be brought,' as Tit. 1.6,7. 1:23 the (g-6) Or 'in faith,' that is, full assurance of heart in the gospel. creation (h-33) The word is used either of 'the creation,' or abstractly of 'the creature' as such; once for 'institution,' 1Pet. 2.13. Thus, in ver. 15, it is not of each individual as such, but of everything called 'creation' in its nature. see Heb. 9.11. 1:24 Now, (i-1) He had previously become minister (diakonos, vers. 23,25); he was now in prison, but rejoicing in suffering. up (k-11) This refers to what lacked as yet; not to Paul taking 'his turn' as a person, in what is yet lacking. 1:25 dispensation (l-9) Or, 'economy,' as 'administration' in 1Cor. 9.17; Eph. 1.10; 3.2,9; 'dispensation,' 1Tim. 1.4; and 'stewardship,' Luke 16.2,3,4. complete (m-19) See Note e, ch. 1.9, also Note, Matt. 5.17. 2:7 up (a-4) 'Rooted' is the perfect participle; it speaks of what had been done and continued. 'Built up' is the present, and is continuous. we might say 'being built up.' assured (b-8) Or 'confirmed.' 2:8 *you* (c-10) 'You' is emphatic; but the verb 'be' is in the future, implying real present danger more than possibility. 2:10 complete (d-4) Pleroo, as ch. 1.9. Or 'filled full,' referring to all fulness being in him. The fulness or completeness of the Godhead is in Christ, as towards us; and we, as towards God, are complete in him. 'Godhead' here is Theotes -- Godhead in the absolute sense -- not Theiotes, merely divine in character. 2:12 working (e-19) Energeia. active internal power, as Eph. 1.19; 3.7; 4.16; Phil. 3.21; Col. 1.29. 2:14 effaced (f-2) Used for annulling a decree of law; as 'blot out,' Acts 3.19; Rev. 3.5. handwriting (g-4) Handwriting, obligation to which a man is subject by his signature. 2:15 it. (h-18) Or 'in him.' In all the preceding passage the antecedent is God (ver. 12). 2:22 them].) (i-11) A term of Roman law. a class of objects as to the possession of which there were peculiar rules. 2:23 appearance (k-5) Logos. there was something to allege, to say for it. flesh. (l-29) The clause in parentheses is to show that the harsh usage of the body, and all the teaching of the seducer, was for (or 'as to') the satisfaction of the flesh; 'a certain honour' is what is due to the body. 3:5 death (a-3) The aorist. 'be in the state of having done it.' desire, (b-20) Or 'covetousness;' as Eph. 4.19 ('greedy unsatisfied lust'), and Eph. 5.5 ('unbridled lust'). 3:7 which (c-2) Or 'among whom.' 3:8 off, (a-4) The aorist. 'be in the state of having done it.' 3:10 new, (d-6) Neos, i.e. young or fresh. see Luke 5.37, Heb. 12.24. renewed (e-7) Renewed -- the present tense -- is from the same root as kainos, as in Rom. 12.2; 2Cor. 4.16; Tit. 3.5; and refers to what is entirely new in contrast to old. 3:11 everything, (f-18) Lit. 'all things,' as 1Cor. 15.28. 3:12 on (a-2) The aorist. 'be in the state of having done it.' 3:13 forgiving (g-5) forgiven (g-21) As Eph. 4.32. 3:16 wisdom (h-13) It is a question of spiritual understanding whether 'in all wisdom' relates to 'dwell' or to 'teaching.' It may be the former. Paul taught in all wisdom (ch. 1.28), and in them the word was so to dwell. psalms, (i-20) 'In psalms,' &c., may be connected with 'singing' rather than with what precedes. but in Eph. 5.19, 'speaking' is connected with 'psalms.' 3:23 heartily, (k-7) Ek psuches. lit. 'from the soul.' 3:24 serve (a-15) Douleuo, serve as a bondman, see Note, 1Cor. 4.1. 4:5 opportunities. (b-8) See Note, Eph. 5.16. 4:7 minister (c-7) Diakonos, ver. 17 diakonia. see Note, 1Cor. 4.1. 4:11 who (d-20) 'Who are such as have been.' 4:12 complete (e-30) Or, possibly, 'fully assured,' as ch. 2.2; 1Thess. 1.5; Heb. 6.11; 10.22. will (f-34) Lit. 'in every will of God,' everything that is such. 4:17 ministry (c-9) Diakonos, ver. 17 diakonia. see Note, 1Cor. 4.1. fulfil (g-22) Pleroo, as ch. 1.9, and 'complete,' ch. 1.25; 2.10. $-$-$- 1:4 knowing, (a-1) Oida, 'know consciously,' as throughout 1 and 2Thess., except 1Thess. 3.5. 1:5 you (b-8) Ginomai eis. see Gal. 3.14. Or 'brought to you.' It is passive, with the preposition, giving the sense of motion up to. 'they were now come.' 1:9 serve (c-23) Douleuo. to serve as bondmen or slaves. 1:10 deliverer (d-18) See Note, Luke 1.71. 2:10 piously (e-7) Or 'holily,' hosios. see 'gracious,' Acts 2.27. 2:12 calls (a-9) Or 'the God who calls you.' but neither gives exactly the Greek, because 'of God, who calls' makes God stand by himself as such; and 'the God who calls' makes the calling too distinctive, so that, but for other reasons, one might think there was another God. The Greek preserves the absoluteness of God, and adds the calling quality. 2:17 separated (b-10) Lit. 'orphaned of.' The one Greek word has been translated 'bereaved ... and separated' to express the emphatic reiteration of the Greek preposition apo. 2:19 also (c-15) Or 'is it not even ye?' 3:2 God (d-9) The reading here is perplexing, but it is either as translated, or 'our brother and minister of God.' 3:4 be (e-16) Or 'we are to be,' that is, such is the lot of Christians; but 'told you beforehand' seems to make it applicable to the Thessalonians. I suspect both were in the apostle's mind; but it is added to ver. 3, and not the repetition of it. 3:6 us, (f-30) Or 'have good remembrance of us, always desiring much to see.' 3:7 in (g-8) Epi with a dative. Here, and in 2Cor. 7.7, the apostle states what gave occasion for comfort to him -- the circumstance, not the cause. It is a similar construction in ver. 9. 'for all the joy.' We can say 'for' perhaps there, but it is the occasion of his thanksgiving; his thanksgiving was conditional; that was necessary to it as a condition precedent. 3:11 himself, (a-6) The one article in Greek refers 'God and Father' to one person, without necessarily referring 'our' to more than Father, which it follows in Greek. 'Now may himself [who is] God and our Father.' direct (b-11) Here 'direct' in Greek is in the singular; God the Father and Christ the Lord forming, so to speak, one in the apostle's mind, though, personally, clearly distinguished. 3:12 you, (c-2) 'You' is in contrast with 'our ... to you.' 3:13 holiness (d-11) Hagiosune. See Note i at Rom. 1.4. 4:1 please (e-29) I do not say 'to please,' because then pleasing God would be a distinct object. Here it is rather 'to walk so as to please.' The point is, the 'how,' that is, the manner of doing it, not that it ought to be an object, however true that may be. 4:3 will (f-5) The article is not before 'will' in Greek, and the force is much increased thereby. It is not merely the fact that God wills so, but it is a matter of God's will. God is looked at as a person in authority (not merely a divine Being), but the will is looked at characteristically, not merely as a fact that he so wills. This is of such a character that God himself wills it. sanctification, (g-10) Hagiasmos. See Note i at Rom. 1.4. 4:4 sanctification (g-13) Hagiasmos. See Note i at Rom. 1.4. possess (h-8) The Greek is not, I think, 'acquire,' but 'come into possession of,' the difference being great in moral things. What I possess myself of, I possess when the action is complete and permanent. Thus Luke 18.12; 21.19. You cannot say 'acquire your souls by patience.' 'Keep,' 'preserve,' is a kindred sense of the word. 4:6 matter, (i-12) A mild expression for intercourse with a female, as his wife or another's. 4:7 sanctification. (g-11) Hagiasmos. See Note i at Rom. 1.4. to (k-7) Epi, the characterizing condition. see Rom. 10.19. 4:12 one. (l-15) Or 'of nothing.' 5:8 hope (a-23) Compare 1Cor. 13.13. 'faith, hope, love, these three things.' 5:22 wickedness. (b-7) The distinction between the expressions 'the right' and the word translated 'wickedness' (lit. 'evil') without an article is profoundly beautiful. The latter is looked at as a general thing, a genus, and has kinds or species. They were to hold fast 'the right,' the thing in itself. But we cannot speak of evil in itself as an abstract existence. Its most absolute form is Satan (as 'the wicked one,' see Matt. 13.19), though we may practically speak of 'evil,' but I cannot say 'evilness' as I can 'goodness.' I must suppose an existence of what is good to have an idea of evil. But if I say ' wickedness,' I think of an act or of evil will in someone, malice, and this gives the sense here. $-$-$- 1:6 least (a-3) This refers back to ver. 5. 1:12 [Christ] (b-9) Many authorities omit 'Christ' here, I am disposed to think rightly, but many of the best have it. 2:2 mind, (c-8) Or 'shaken from a steady and soberly judging mind.' 2:4 high (d-7) 'Before,' or 'exceedingly.' The expression implies not only the idea of 'against,' but what is 'above.' As in Dan. 11.37 there is opposition, but in the way of arrogant self-exaltation. against (e-8) Epi. or 'above.' see Matt. 10.21; John 13.18. temple (f-24) Naos -- the shrine. 2:8 consume (a-14) Or, according to some authorities, 'destroy.' breath (b-17) Or 'spirit.' 2:9 (c-1) i.e. the lawless one's. working (d-7) Energeia. a working in the power of anything. all (e-11) 'Every kind or form of.' 2:10 all (e-3) 'Every kind or form of.' 2:11 working (d-10) Energeia. a working in the power of anything. sends (f-6) The present tense is used here as stating the moral fact; it is not present as to time. It refers to the time when the lawless one is revealed, and is in contrast to the present time, which is referred to in v. 7. 2:13 sanctification (g-28) Hagiasmos. See Note i at Rom. 1.4. 2:14 glory (h-15) 'The obtaining of the glory' is without the article in Greek. With the article it would refer to the fact of obtaining the glory; without it, it is the character of the calling. 'to obtaining glory.' What that glory is is then stated. 'that of our Lord Jesus Christ.' 'We are called to obtention of glory, [that] of our Lord Jesus Christ.' 2:15 instructions (i-10) As 'directions,' 1Cor. 11.2. 2:16 consolation (k-20) As 2Cor. 1.4. 2:17 encourage (k-1) As 2Cor. 1.4. 3:3 evil. (l-14) Or perhaps 'the evil one.' 3:6 instruction (i-27) As 'directions,' 1Cor. 11.2. withdraw (m-16) Or 'shrink from,' 'avoid;' only occurs here and 2Cor. 8.20. Not as 'withdraw,' 2Tim. 2.19. 3:11 busybodies. (a-17) Meddling in others' affairs. $-$-$- 1:1 Christ, (b-5) Or, according to some authorities, 'Christ Jesus.' 1:2 our (c-13) Or 'the.' 1:4 which (d-11) Not merely a relative pronoun, stating the fact, but the character. They are such as do so. dispensation, (e-18) See Note l, Col. 1.25. 1:5 enjoined (f-7) This refers to ver. 3. faith; (g-21) i.e. 'love out of a pure heart and (out of) a good conscience and (out of) unfeigned faith.' 1:6 missed, (h-5) As ch. 6.21. 1:9 application (i-8) A technical word for the enactment of a law, its being in force. 1:12 thank (k-3) Or 'I am thankful to him who has given me power (dunamis), Christ Jesus our Lord.' him (a-22) Or 'appointing me to ministry (diakonia), who.' 1:16 of (b-24) As 'outline,' 2Tim. 1.13. It is a mistake to confine delineation to long-suffering, and so make 'of' mean 'for.' 'for those,' &c. Paul was a delineation of Christ's ways in their case, even, I doubt not, in the case of the rebellious Jews hereafter. the whole long-suffering was in Paul's case, so as to picture every case. In those who companied with Christ when alive this was not so, though the grace was really the same; but there was not the same showing forth of it. 1:18 charge, (c-2) As 'enjoin,' vers. 3,5. that (d-20) I have left the ambiguity as in Greek. I apprehend the series of ideas in the apostle's mind is. he commits -- in order that; but he refers to the prophecies -- that by them. The 'as to thee' is more closely connected with prophecies. 1:19 (e-1) Or 'holding fast,' as 2Tim. 1.13. faith (f-2) The word 'faith' embraces two ideas. doctrine, as taught of God and received; and subjectively the state of soul. If I have cast off the faith, the doctrine and the state of soul are both gone. Here 'faith' (first time) is the inward energy of grace which holds fast the truth. The two are not separated, but the state of the soul is first in the apostle's mind. In the second, they, having put away a good conscience, did not hold fast the faith, but lost it in some way thus objectively. In this second case, there is the article in Greek, which does not exclude faith in the soul, but leads the mind to the faith. In English 'the faith' would be too absolute or merely doctrinal. 2:1 intercessions, (g-10) Personal and confiding intercourse with God on the part of one able to approach him, as Rom. 8.27,34; Heb. 7.25. 2:4 knowledge (h-13) Epignosis, as Col. 1.10, where it is translated 'true knowledge.' It is that which acknowledges the truth of a thing, and to know the truth thus suggests possession of it. But 'full knowledge' here would hardly be an appropriate translation, as it would imply a contrast with 'partial knowledge.' 2:5 mediator (i-7) Or 'there is one God and one mediator.' 2:6 for (k-6) Antilutron huper. a ransom in place of. 2:7 herald (l-8) Or 'preacher,' as 2Tim. 1.11; 2Pet. 2.5. 2:8 men (m-6) i.e. men in contrast to women. pious (a-13) Hosios, as 'holy,' Heb. 7.26. 2:9 dress (b-12) The whole deportment; the way in which the woman presents herself, of which dress is a sign. discretion, (c-18) i.e. 'sobriety' or with 'sound mind;' so ver. 15, as Rom. 12.3; 2Tim. 1.7. 2:12 man, (d-15) Or 'a man.' It is in contrast with women, as in ver. 8. 2:14 deceived, (e-11) A strong form of the word, but scriptural Greek often adds strengthening prepositions with the force little changed. see Rom. 7.11; 16.18; 1Cor. 3.18; 2Cor. 11.3; 2Thess. 2.3, where the same Greek word is used. 2:15 holiness (f-16) Hagiasmos. See Note i at Rom. 1.4. 3:2 discreet, (g-12) i.e. 'of sound mind,' as ch. 2.9. 3:6 fault (h-13) Krima is the subject-matter of which a person had to be accused. They set up the krima of the Lord on the cross; that for which he came into accusation -- the charge. So it is used here. The devil was puffed up with his own excellency, and abode not in the truth. Hence, in a strongly taken sense, our word 'crime.' See also Note on 1Cor. 11.29. 3:8 Ministers, (i-1) Diakonos, 'servants' or 'deacons.' see Rom. 16.1 and 1Cor. 4.1. 3:10 minister, (k-10) Diakoneo, to serve, as servants or deacons. 3:12 ministers (i-3) Diakonos, 'servants' or 'deacons.' see Rom. 16.1 and 1Cor. 4.1. 3:13 ministered (k-6) Diakoneo, to serve, as servants or deacons. 3:14 quickly; (l-13) More quickly than the writing of the letter supposed; but in case he delayed he wrote. The verse refers to his fears of being delayed. 3:16 to (a-23) Or 'has been seen of.' God (m-9) I do not enter on the criticism of this text. It very likely should read 'He who has,' &c. 4:2 (b-1) Or, perhaps, 'through those who speak lies,' &c. Otherwise, as translated in text, the Spirit identifies the speaker and the evil spirit which speaks by him, as commonly in the New Testament, and passes from one to the other. 4:3 know (c-23) Or 'acknowledge.' from the same root as 'knowledge' in ch. 2.4. 4:5 addressing (d-10) It means 'intercourse with a person,' then 'petitions and intercession;' one person speaking personally to another. (See Note, ch. 2.1, same Greek word.) The creature, fallen through Adam, belongs to the faithful, and those who know the truth, by God's speaking to them, and their freely speaking to him. This has set all on a new footing, because we have met God again, the word of God having put us into communication by grace. And the 'faithful, and those who know the truth,' have availed themselves of it, and come and enter into intercourse. It is no longer by nature, but by the word of God. 4:6 minister (e-12) Or 'servant,' diakonos, as ch. 3.8. up. (f-33) Or 'been thoroughly acquainted with.' see Luke 1.3; 2Tim. 3.10. 4:8 little, (g-8) That is, 'some small thing,' rather than 'a little time.' It is in evident contrast with 'everything.' 4:12 conduct, (h-17) Or 'conversation,' i.e. manner of life. 4:13 reading, (i-7) Or 'reading out' (to others). 4:14 of (k-4) See Note r, Heb. 2.3. 4:15 them, (l-9) Compare Luke 2.49, 'be occupied in.' 5:13 houses; (a-16) The word 'people's' is not in the original, but has been added to represent the article in the Greek. It means 'going from house to house.' 5:14 respect (b-20) Or 'by reason of.' The sense is, the favour borne to anything; sometimes it is an object, sometimes a pleasing motive. The adversary found in the reproach a motive to exercise his hostility. As to 'adversary,' the habit of Paul is to speak thus of Satan directly when acting through men, because he knew the activity of the adversary, and the part he takes in such matters. To such an adversary reproach is a favoured, accepted motive. 5:18 says, (c-4) See Deut. 25.4. hire. (d-22) See Luke 10.7. 5:20 convict (e-4) Or 'reprove.' Elenko; to bring home a fault demonstratively to a man's conscience; 'to put to shame,' 'conquer,' 'rebuke,' but with conviction. see Note d, John 3.20. 6:1 masters (f-12) Despotes. see Acts 4.24; 'serve,' ver. 2, is douleuo. 6:2 masters, (f-6) Despotes. see Acts 4.24; 'serve,' ver. 2, is douleuo. faithful (a-28) Or 'believing,' the same as in the beginning of the verse. 6:5 piety. (b-20) 'Withdraw from such,' as A.V., omitted as having but little MS. authority. 6:8 content (c-9) Or 'let us be satisfied.' 6:9 desire (d-4) 'Desire' includes the idea of purpose here. 6:10 [the] (e-7) There is no article in the Greek. It is not that there is no other root, but the love of money is characterized by being such. 6:12 faith. (f-8) Or 'combat of the faith.' hold (g-10) As 'seize,' Acts 16.19; 'caught hold,' Matt. 14.31. 6:15 time (h-5) Lit. 'times,' as ch. 2.6. 6:21 missed (i-8) 'To miss the mark,' or 'not give heed to;' it is to fail in shooting, and metaphorically in one's purpose, or to have erred. See ch. 1.6 and 2Tim. 2.18. $-$-$- 1:1 Christ (a-5) Or 'Christ Jesus,' according to some authorities. 1:3 serve (b-8) Latreuo. see Matt. 4.10. 1:5 mind (c-3) Or, 'I am thankful ... calling to mind.' been] (d-9) A verb is needed in English, and 'has been' is warranted by the apostle's 'calling to mind.' 1:6 rekindle (e-10) 'To revive, rekindle, what is drooping.' see Gen. 45.27. The whole subject of the epistle is energy in the darkening state of the assembly. 1:7 discretion. (f-20) A quiet, sound or sober mind. 1:8 tidings, (g-23) This personification of the gospel is very common with Paul. 1:11 herald (h-8) Or 'preacher,' as 1Tim. 2.7; 2Pet. 2.5. 1:12 believed, (i-20) Pisteuo, 'believe,' occurs in different constructions; with the dative, as here, it means, 'to believe a person or thing;' compare Matt. 21.25; John 5.24 and 47. Followed by eis with an accusative, as frequently in John, it is to believe on a person as an object of faith, as John 14.1 ('ye believe on God, believe also on me'). Followed by epi with an accusative, it goes on to the idea of confidence. I rest my faith on him, yet with a more general idea of looking to him with this confidence. It is only used thus six times, so far as I am aware. Acts 9.42; 11.17; 16.31; 22.19; Rom. 4.5,24. Followed by epi with a dative, it is used only in Luke 24.25, and in the three passages where Isa. 28.16 is quoted, Rom. 9.33; 10.11; 1Pet. 2.6, where it is confidence in, or reliance upon, a person or thing. Followed by en with a dative, it occurs more seldom, and refers to believing in the truth of a thing, receiving a statement as true, as Mark 1.15 ('believe in the glad tidings'). 1:13 (a-1) Or 'hold fast.' Timothy had heard no form from Paul, but words or doctrines. Hence, he was to have a summary or outline, so as to state clearly and definitely what he did hold. I have added '[words],' because in English 'which' might be thought to refer to outline. The Greek means a systematic expose, in outline, of any system of doctrine or philosophy, as 1Tim. 1.16, 'delineation.' 2:2 of (b-12) Dia. the state or circumstances in which a thing happened, as Rom. 2.27. 2:3 suffering (c-5) See ch. 1.8. Christ. (d-12) Or 'Christ Jesus,' according to some authorities. 2:4 going (e-3) Or 'serving.' 2:6 labour (f-4) It might be rendered, 'The labouring husbandman ought to be the first to partake (as Heb. 6.7) of the fruits.' But the sense is that he must work first in order to partake. 2:10 endure (g-5) 'Endure' has a double sense in English. 'to last,' and 'to go through suffering patiently.' Here it is the latter, as in Rom. 2.7; 8.25; Jas. 5.11. obtain (h-18) Not in an active sense, but simply get it, not miss it. 2:12 endure, (g-3) 'Endure' has a double sense in English. 'to last,' and 'to go through suffering patiently.' Here it is the latter, as in Rom. 2.7; 8.25; Jas. 5.11. 2:16 they (i-7) i e. those who speak thus. 2:18 astray, (k-9) Or 'missed the mark.' But this, though exact, is too familiar; and 'missed the truth' has another sense. see Note, 1Tim. 6.21. 2:19 (a-1) The Greek word affirms with certainty where doubt may have been raised. This overthrowing might seem to call in question God's foundation. Yet that remains firm. Speculation as to what the foundation is is futile, particularly that of those who speak of the invisible church. The church is founded, a building; not a foundation. It is simply God's foundation abstractly. 2:21 purified (b-6) The word for 'purified' is only found here and 1Cor. 5.7, 'Purge out.' There it was to get rid of the old leaven out of the lump; here the one who names the name of the Lord has to purge himself from among the vessels. Hence we have an additional preposition which is rendered by 'separating from.' Lit. 'purified himself away from these.' Master, (c-26) Despotes, as Acts 4.24. 2:23 senseless (d-4) Lit. 'foolish and undisciplined questionings;' in general a mind not subject to God, a man following his own mind and will. 2:24 teach; (e-18) Some take this to mean 'teachable,' but it seems to be more the spirit of the servant of the Lord. 2:25 acknowledgment (f-17) Clear, full knowledge or acknowledgment, epignosis. 2:26 *his* (g-20) It is here a question whether it be God's will or Satan's; whether 'for' (eis) refers to 'awake up' or 'taken captive.' 'awake up for his (God's) will out of the snare,' &c.; that those who have been taken as prey by the devil may, God having given them repentance to the acknowledging of the truth, awake up to follow his will. I rather prefer its application to God. 3:2 ungrateful, (h-18) Or 'ungracious.' Cf. Luke 6.35. 3:3 good, (i-16) Or 'the good' (persons). 3:7 knowledge (f-10) Clear, full knowledge or acknowledgment, epignosis. 3:8 faith. (k-28) Or 'as regards faith.' 3:10 with (l-7) Or 'hast followed up,' as 1Tim. 4.6. 3:13 evil, (a-10) Lit. 'to worse.' 3:17 complete, (b-8) Artios. 'complete as to qualifications.' 4:1 by (c-17) That is 'I testify or charge thee before God, and by the appearing.' 'By' may be taken as 'according to,' that is, the judgment is according to the power and glory of his appearing and his kingdom. Some authorities read 'at.' 4:2 convict, (d-12) Or 'reprove.' See 1Tim. 5.20. 4:4 turned (e-14) Or 'will be turned aside,' or 'have turned themselves aside.' Compare 1Tim. 1.6; 5.15. Here their being already turned aside leads them to turn away their ear from the truth. 4:5 sober (f-4) This implies, not watching actively, nor being awake, but that sober clearness of mind resulting from exemption from false influences -- not muddled with the influence of what intoxicates. So we think of one when we say, He has a sober judgment. 4:6 out, (g-7) This is as Phil. 2.17. 4:8 Henceforth (h-1) 'Henceforth,' with the sense of 'This being finished, there remains consequently.' 4:11 ministry. (i-20) Diakonia. see Note, 1Cor. 4.1. 4:14 did (k-4) Compare Gen. 50.15,17. Lit. 'showed me,' but we do not say 'show evil' in English, though we say 'show kindness,' referring to acts, because they show what is in the heart. 4:22 your (a-7) Lit. 'thy spirit,' singular, but 'you' is plural. $-$-$- 1:1 and (b-5) In Greek de, a particular additional circumstance, more marked as a distinct relationship, giving occasion to consequences. knowledge (c-18) Epignosis, as Col. 1.9. 1:2 in (d-1) Epi. the condition under which the apostolic mission exists. 1:3 but (b-1) In Greek de, a particular additional circumstance, more marked as a distinct relationship, giving occasion to consequences. 1:8 discreet, (e-7) i.e. 'sober,' or of 'sound mind,' as ch. 2.2,5,6,12. pious, (f-9) Hosios, as 'holy,' Heb. 7.26. 1:9 refute (g-23) Elenko, as ch. 2.15, 'rebuke,' see Note, John 3.20. 1:13 rebuke (a-8) Elenko, as ver. 9, and ch. 2.15. 2:2 discreet, (b-8) i e. 'sober' or of 'sound mind,' as ch. 1.8; 2.5,6,12. patience; (c-15) Or 'endurance,' as Jas. 5.11; but see 2Thess. 3.5; Rev. 1.9. 2:4 admonish (d-4) To impart and enforce by will, counsel, and rebuke, rules of conduct, &c. 2:9 masters, (e-8) Despotes, as 2Tim. 2.21. themselves (f-11) The literal translation is 'to be,' yet I judge I have given the true sense. It is elsewhere used of the Christian towards God or Christ; but to be acceptable is a fact. I cannot exhort a person to be it; to make himself so I can; and that is the sense here. gainsaying; (g-16) Or 'contradictory;' that is, opposing their masters when they speak to them. 2:11 men (h-13) Or 'has appeared to all men,' but I prefer the text. 2:12 teaching (i-1) This word has certainly the sense of discipline, and always perhaps carries with it something of the thought of setting right; but it is used unquestionably for instructing, as in Acts 7.22, and elsewhere. soberly, (k-13) That is, with self-restraint and consideration, or sound mind; as 'discreet,' ch. 1.8. things, (l-23) Aion. see Matt. 13.22, but 'age' hardly gives the sense. 'World' gives the false idea of this world as one, and heaven another. It was, for the Jews, the present state of things in contrast with that to be introduced by Messiah. 2:14 gave (m-2) Or 'has given.' Aorist. 3:4 man (a-8) Lit. 'philanthropy.' 3:5 washing (b-28) 'Washing' is right here. It is a bath, or the water for it. 'Regeneration' is not the same word as 'being born again,' nor is it used so in scripture. The force of the word is a change of position; a new state of things. The word is only used here, and in Matt. 19.28 for the Saviour's coming kingdom. 3:7 *his* (c-6) This refers to our Saviour God, ver. 4. 3:15 love (d-9) Phileo. see Note b, John 21.15. $-$-$- 1:1 fellow-workman, (e-16) Or 'our beloved and fellow-workman.' 1:7 through (a-8) Epi. 'by occasion of.' see Rom. 10.19. It was the condition of his joy. 1:9 Christ. (b-21) Or 'Christ Jesus,' according to some authorities. 1:13 for (c-10) Huper. 'instead of thee.' minister (d-14) diakoneo. 1:17 partner (e-9) Koinonos. as Heb. 2.14. 1:22 lodging; (f-7) Or 'prepare hospitality for me;' that is, 'to receive me as a guest.' $-$-$- 1:1 formerly (g-11) Or 'of old.' 1:2 end (h-3) See Isa. 2.2. A Hebrew expression, as several here, for the end of the period of law, when Messiah was to be introduced. the] (i-15) Lit. 'in Son.' The absence of the Greek article here is important, though difficult to render in English; the result is, that God, speaking in the prophets, and using them as his mouth, is clearly distinct. 'in Son' is not exactly 'as Son,' because that would be the character of the speaking, yet is perhaps the nearest to an adequate expression. It is God himself who speaks; not by another; not as the Father nor in the person of the Father; not merely by the Holy Spirit using a person not divine, but as himself a divine person, and that person the Son. worlds; (a-31) A Jewish expression, meaning 'the universe.' 1:3 effulgence (b-4) That which fully presents the glory which is in something else. Thus light makes us know what the sun is; the tabernacle, what the pattern in the mount was. substance, (c-13) Clearly 'substance,' 'essential being,' not 'person.' It is of God, not of the Father. his (d-22) That is, his own, the Son's. made (e-25) The form (middle) of the verb here, has a peculiar reflexive force, 'having done it for himself.' Though we, as alone the sinners, have the profit, yet the work was done within his own person and work, without us, as when a man journeys, and so when he makes a person his friend, his wife. 1:5 thee? (f-19) See Ps. 2.7. son? (g-36) See 1Chron. 17.13. 1:6 brings (h-5) The present tense in English gives the sense of the aorist here. The reference is to Ps. 97, where he is just coming in, in his kingdom glory; but, in a certain sense, he must be there to be worshipped. His introduction is antecedent to his worship as firstborn, but it is on introducing him that this follows (hence the aorist), not when his whole introducing is a past thing. The glory of the person of Christ is before the writer, not the time of introducing. I have no doubt that the translation I give is the only right one. him. (i-21) See Ps. 97.7. 'worship' is proskuneo. 1:7 ministers (k-15) Leitourgos. See Note k, to Rom. 15.16. 'Ministering' in ver. 14 is from the same root. fire; (l-19) See Ps. 104.4. 1:9 companions. (m-22) Metochos. see Note q, ch. 2.14. and Ps. 45.6,7. 1:12 Same, (n-19) 'The existing one who does not change.' Every creature is changeable. A divine title. see Deut. 32.39. fail. (o-25) See Ps. 102.25,27. 1:13 feet? (p-25) See Ps. 110.1. 2:2 was (q-10) That is, was so when given; all is in the aorist here, or a truth as to the past. 2:3 of (r-10) Not merely neglected when presented, but not cared for when, as here, they were nominally inside making profession. As Matt. 22.5. 'They made light of' the invitation to the supper. 1Tim. 4.14. 'negligent' of the gift in him. he had it. Heb. 8.9. Israel was disobedient, and Jehovah 'did not regard them.' 2:5 come, (a-14) A known division among the Jews. First, 'this age;' and then what was to be introduced by the Messiah. see ch. 6.5 and Note h, ch. 9.9; Tit. 2.12. 2:6 saying, (b-6) See Ps. 8.4-6. rememberest (c-12) An active recollection, because the object is cared for. so ch. 13.3. 2:9 angels (d-12) Or 'him who was made ... angels, [even] Jesus.' see Ps. 8.5. that (e-26) The 'so that' is an appended sentence. 'he was made lower ... so that.' Ver. 10 justifies his being made lower for suffering death. The crowning is the accomplishment of the Psalm. thing. (f-38) Or 'every one.' 2:10 perfect (g-24) 'Make perfect' in Hebrews has the force of doing all required to initiate into an office, to make a person fit to be installed in the office. It is sometimes translated 'consecrate.' leader (h-26) See Note, Acts 3.15. 2:11 sanctified (i-8) Simply the character of the persons, without reference to done or doing. 2:12 (k-1) See Ps. 22.22. praises. (l-20) Or 'praise thee with singing.' Lit. 'hymn thee.' see Matt. 26.30. 2:13 him. (m-7) See Isa. 8.17 LXX, 'I will look for him.' me. (n-19) See Isa. 8.18. 2:14 partake (o-5) Koinoneo. that is, they are in that condition, as their common lot. manner, (p-14) 'In like manner' is strictly 'near to,' as Phil. 2.27, 'close to.' in (q-17) There is an intended difference here between the words for 'partake' (koinoneo) and 'took part in' (metecho), ver. 14. The first, referring to the children, is a common equal sharing of the nature. The second, referring to Christ, means, he took a part in it; and refers always to something outside myself, but which I take, or take a part in. The first work refers to a joint participation in that which belongs to me or to known fellowship. The second is used in ch. 5.13, 'partakes of milk,' in 1Cor. 9.10, where the reaper gets a share in the sower's hope, and in 1Cor. 10.17,21,30, 'partake,' where 'partaking' (metecho) is proof of participation in fellowship (koinonia), ver. 16. The word does not say how far the taking share went. has (r-28) Or 'who had;' lit. 'having,' without reference to time. Cf. ch. 13.20. 2:16 hand], (a-12) It means 'to take hold of,' but it is constantly used for 'taking up a person to help him,' though in other senses as well. We say, 'he took him by the hand,' but this may be too familiar. It is used in the sense of 'taking hold of,' literally 'deliver.' The same word is used in this verse as to 'the seed of Abraham,' and also in the quotation from Jer. 31 in ch. 8.9, but there 'hand' is added in the Greek. 2:17 him (b-4) He speaks, I apprehend, historically; it was necessary for him to do this by the alleged reason, not his present judgment of divine necessity or purpose. 'Has behoved' would speak more of continuance. It behoved him when he became a man. It is what he became as man, not what he took on him. 3:1 partakers (c-4) Here metochos, who have been made, called to be, partakers of it. They had been koinonoi of Israel's rights. See ch. 2.14. 3:2 house. (d-16) See Num. 12.7. 3:5 his (e-8) That is, God's house, in which Moses was faithful as a ministering servant. The contrast is with 'Moses as a servant in,' and 'Christ as a Son over.' The Father is not brought in as such at all, but the Son is over the house as Son. The connection with its being God's house is evident, because he (Christ) has built the house, ver. 3, and he who built all things is God; but he is over it as Son. 3:6 his (e-6) That is, God's house, in which Moses was faithful as a ministering servant. The contrast is with 'Moses as a servant in,' and 'Christ as a Son over.' The Father is not brought in as such at all, but the Son is over the house as Son. The connection with its being God's house is evident, because he (Christ) has built the house, ver. 3, and he who built all things is God; but he is over it as Son. 3:7 Spirit, (f-7) See Ps. 95.7-11. 3:9 where (g-1) Some translate 'wherewith,' that is, 'with which temptation.' 3:11 rest. (h-13) A Hebraism involving a strong negative. Compare Num. 14.23; Mark 8.12. 3:14 companions (i-5) Metochos, as ch. 1.9 (quoting Ps. 45.7), to which it alludes. It is not 'partakers of Christ.' 3:15 provocation; (k-21) I have no doubt, in spite of objections, that 16-19 is a parenthesis. 3:16 not (l-12) Or 'was it not indeed.' 3:17 carcases (a-18) Lit. 'limbs.' often used for a carcase. Some suppose the idea of the body falling to pieces. 3:18 word? (b-23) Apeitheo. see Note e, John 3.36. 'Who had not hearkened to the word' is, I apprehend, the true force here. It is taken from the LXX, Num. 14.43 and Deut. 1.26, which refer to the occasion on which God declared their carcases should fall in the wilderness. 4:4 works. (c-21) See Gen. 2.2. 4:6 word, (b-29) Apeitheo. see Note e, John 3.36. 'Who had not hearkened to the word' is, I apprehend, the true force here. It is taken from the LXX, Num. 14.43 and Deut. 1.26, which refer to the occasion on which God declared their carcases should fall in the wilderness. 4:8 Jesus (d-3) Greek for Joshua. see Note, Num. 13.16. 4:11 diligence (e-5) enter (e-7) Aorists. i.e. 'be in a state of having done it.' word. (f-25) See Note, ch. 3.18. 4:12 division (g-20) The passage has, I judge, the sense of dividing between each pair of objects and not of dividing each of the things by itself. 4:15 manner, (h-22) Or 'according to [our] likeness,' which has substantially the same sense, 'according to the likeness of the way in which we are tempted.' 5:5 thee. (a-30) See Ps. 2.7. 5:6 ever (b-14) Eis ton aiona. 'into the age.' Not eis to dienekes, as in chs. 7.3; 10.1,12,14; this last is continuing uninterruptedness more than there being no end, though it may so continue. Melchisedec. (c-20) See Ps. 110.4. 5:7 of (d-24) Ek, 'out of,' not 'from.' piety;) (e-38) Or 'fear,' as some translate; and then well rendered, as in A.V., 'in that he feared.' 5:8 Son, (f-4) Alluding to the citation of Ps. 2 just above. 5:9 author (g-12) Lit. 'a causer,' 'one who caused.' 5:10 by (h-2) Or 'saluted of' 5:13 partakes (i-5) 'Partakes,' ch. 5.13 is metecho. 'Partakers,' ch. 6.4, is metochos, see Note q, ch. 2.14. 6:1 word (k-4) Logos, which includes the thoughts as well as the utterance of them. 'doctrine,' ver. 2, is a different word. see Note, 1Cor. 1.5. growth, (l-20) The Greek word is used for 'perfection' or 'full growth.' So in ch. 5.14 'solid food belongs to full-grown men' to which allusion is made here. in (m-33) Epi, lit. 'on God,' as Acts 9.42; 11.17; 16.31; 22.19; Rom. 4.5,24 -- the actual personal object of faith trusted in as such. see Note, 2Tim. 1.12. 6:4 partakers (i-25) 'Partakes,' ch. 5.13 is metecho. 'Partakers,' ch. 6.4, is metochos, see Note q, ch. 2.14. renew (n-6) From kainos, as Eph. 2.15; 4.24. Not a renewal in the sense of change, but to make entirely new. 6:11 earnestly (a-4) A longing for anything, as Luke 22.15, and in contrast, see Luke 15.16. 6:12 patience (b-14) 'Longsuffering.' see Note f, Jas. 5.7. inheritors (c-17) This refers to the past, but speaks only of the character of the person; but as an actuality. 6:14 thee; (d-13) See Gen. 22.17. 6:17 (e-1) Many translate 'wherefore,' 'on which account.' 6:20 ever (f-11) As ch. 5. 6. see Note b. 7:1 high (g-11) See Note, Mark 5.7. 7:3 assimilated (h-17) Melchisedec was in his characteristics assimilated to the Son of God. 'Abides' is in direct connection with 'this Melchisedec,' ver. 1. continually. (i-26) 'In perpetuity,' not as ch. 6.20. see ch. 5.6. 7:5 priesthood, (k-13) Only here and Luke 1.9. It is the personal office that a man receives. 'Priesthood' in vers. 11,12,24, is the system itself. 7:6 genealogy (l-6) Not the mere denial of the fact, but that he way not in a position to have one. 7:11 *it*, (a-22) Or 'based upon it.' 7:13 to (b-10) Metecho. 'has taken part in.' It is the perfect tense, intimating an abiding character. see Note q, ch. 2.14. to (c-22) Or 'been occupied with.' 7:14 sprung (d-9) Or 'arisen.' It is a question whether the word alludes to arising, as the sun, or springing up, as a plant. 'the branch.' For 'the branch' was translated 'dayspring' by the LXX, and the verb is used for both in Greek. see Jer. 23.5; Zech. 3.8. 7:17 witness, (e-5) Or 'he is testified of,' Ps. 110.4. ever (f-11) As ch. 5.6; so ver. 24. 7:21 him, (g-26) Or 'to him.' . 7:24 unchangeable. (h-12) Or 'intransmissible,' not transmitted to others. 7:26 holy, (i-8) There are two Greek words used for 'holy' in the New Testament -- hagios and hosios (hosios is used in this passage). The word most commonly used is hagios (corresponding to the Hebrew word kadosh). This, when applied to God, designates him as holy, knowing good and evil perfectly, and absolutely willing good and no evil. When applied to men, it designates them as separated, set apart to God from evil and from common use. The corresponding verb is commonly translated 'to sanctify;' and the word when used as a substantive is the ordinary word for 'saints.' The word hosios, on the other hand, conveys the thought of pious, that which is not profane. It speaks of God in mercy and grace, and of Christ, in whom all gracious qualities are concentrated, as well as perfect piety. It corresponds to the Hebrew chesed, of which the plural (chasadim) is the word translated 'mercies' or 'sure mercies' in the Old Testament. When applied to men, it is in general the sum of qualities which suit and form the divine character in man, as opposed to the human will. It refers to the exercise of gracious suitable affections in the relationships in which we are to God, and (e.g.) to parents. Hence, as suitable affections to God practically constitute holiness, the word is used in this sense for holy. The two Hebrew words are used side by side in Ps. 89.18,19, 'The Holy One (kadosh) of Israel is our king. ... Then thou spakest in vision to thy Holy One (Chasid).' The beginning of the Psalm speaks of the mercies or gracious ways (chasadim) of the Lord. (See, for hosios, Acts 2.27; 13.34,35; 1Tim. 2.8; Tit. 1.8; Rev. 15.4; 16.5.) harmless, (a-9) Or 'guileless,' without an evil thought. 7:27 all (b-33) The word 'this' may refer to the offering for the people, 'this last.' Otherwise it would be simply 'this offering,' of course for others, but the emphasis is on 'once for all.' 8:1 summary (c-3) Or 'the chief point.' The difference is small; it expresses what it results in, in the writer's mind, as the substance of the things of which we are speaking. 'The things of which we are speaking' is the present subject which occupies him. it heads up in this. priest (d-19) Or 'such a high priest.' down (e-23) Or 'set himself down,' as ch. 1.3. 8:2 (f-1) Leitourgos, as Rom. 15.16. 8:5 (g-1) Hostis, as Matt. 7.24, 'who are such as.' for (h-22) See Ex. 25.40. 8:6 ministry, (i-9) Leitourgia. see ver. 2. which (k-21) Hostis. as Matt. 7.24, 'which is such as.' established (l-23) That is, formally established as by a law. 8:8 them, (m-7) See Jer. 31.31-34. and (n-14) The 'and' here I take to represent the Hebrew word translated 'that' in Jer. 31.31. new (o-19) Kainos. see ch.12.24. regards (p-22) regards (p-29) 'As regards' indicates the object in respect of which the covenant was made. 8:11 themselves, (q-23) I add 'in themselves,' to distinguish the word here, oida (which means consciousness in oneself), from the word translated 'know the Lord,' which is from ginosko, meaning knowledge in general. 8:12 never (a-17) Or 'in no wise.' A double negative, augmenting its force. 8:13 New, (b-5) Kainos. see ch. 12.24. 9:1 service, (c-9) Latreia, from the same root as latreuo in ver. 6, see Note e. one. (d-15) The form of words here is greatly disputed. The grammatical order would require it to be translated 'the holy universal order;' but the word, it is contended, does not exist with this sense. I have not ventured so to translate it. I doubt it to be the same as kosmion, 'ornament.' Kosmos is 'the world,' from the order which is in it. The tabernacle represented all this order, the pattern of heavenly things. Hence, if kosmikon be used, a neuter adjective for a substantive, or coined in this use, it would mean 'the holy order of the tabernacle, which represented the vast scene in which God's glory is displayed in Christ.' If not, we must say, 'and the sanctuary, a worldly one.' 'A worldly sanctuary' is not the sense. 'A worldly sanctuary' it is not, according to regular grammar and the constant usage of the Greek language. 9:6 services; (e-19) Latreuo, as vers. 9,14; ch. 8.5; 10.2; 12.28; 13.10. see Note l, Matt. 4.10. 9:7 errors (f-23) That is, 'sins of ignorance.' 9:9 which (g-2) 'which is such as is.' which (h-12) The present time (ver. 9) is opposed to the time of setting things right (ver. 10). The tabernacle is in view in Hebrews, not the temple; but the fact that offerings were then still made is recognized in what follows. He could not call it 'the present age' (a Jewish term for the age preceding the Messiah), because Messiah was come and he had been crucified; but the carnal ordinances were still offered, so that for the Hebrews it was not 'the age to come.' The 'image' could be only for a present time on earth. The patterns were in the heavens. worshipped, (i-25) Latreuo. 'Worship' is perhaps too strong, but 'service' is equivocal. It is to approach a god with prayers, or in offering up a religious service. see ver. 6. 9:11 come, (k-12) The 'good things to come' are the promised blessings to come in with Christ. This Epistle, though addressed to Christians on most precious subjects, does not enter into proper assembly standing. it refers to the assembly in chs. 2 and 12. by (l-13) Dia here gives the character of his coming. He came in the power of and characterized by these things. They are not the place through nor the means by which. better (a-15) Or 'greater,' as ch. 6.13,16, &c. 9:12 by (b-2) by (b-9) See Note l, ver. 11. 9:14 worship (c-27) See Note i, ver. 9. 9:15 covenant, (d-11) The absence of the article makes it characteristic of him. he is 'new (kainos) covenant mediator.' see 2Cor. 3.6. 9:16 testament, (e-6) The word translated 'covenant' and 'testament' is the same; 'a disposition.' 'Covenant,' in connection with God, is a disposition which he has made, on the ground of which man is to be in relationship with him. But vers. 16,17, are a parenthesis, alluding, incidentally, to another kind of covenant. 9:20 saying, (f-1) See Ex. 24.8. 9:24 figures (g-13) Antitupos, meaning the impression made by a die or stamp (tupos). The heavenly things were the original, 'the pattern,' copied (ch. 8.5), and so it was, as said to Moses. Hence they were the tupos; the tabernacle antitupos, here rendered 'figure,' what answered to it. before (h-24) Lit. 'to the face.' 9:28 without (i-26) 'Apart from,' having nothing more to do with it. The first time He bore our sins, and was made sin (being sinless); but now, having put sins wholly away for them who look for Him, and having made them partakers of the whole fruit of his sacrifice to put sin away, He appears to them without having to say, or need to have anything to say, to it. It is gone, as regards them, by his first coming. 10:5 says, (a-7) Ps. 40.6-8. 10:7 roll (b-9) Or perhaps 'chapter,' to which a heading or summary was attached. Some take it as the summary or contents of the chapter or volume, written on the 'head' of the roll. 10:8 (which (c-19) 'Which are of that kind that are.' Hostis, as Matt. 7.24. 10:12 down (d-10) Or 'set himself down,' as ch. 1.3, perpetuity (e-12) See Note b, ch. 5.6. Having perfectly completed the work, he could sit down, and abide so, having done all; it is in contrast with the priests. They stood daily; he is set down 'for a continuance.' Connecting 'in perpetuity' with sacrifice spoils the whole force of the passage. 10:13 feet. (f-14) See Ps. 110.1. 10:14 perpetuity (e-9) See Note b, ch. 5.6. Having perfectly completed the work, he could sit down, and abide so, having done all; it is in contrast with the priests. They stood daily; he is set down 'for a continuance.' Connecting 'in perpetuity' with sacrifice spoils the whole force of the passage. sanctified. (g-11) Not 'being,' nor 'having been,' 'sanctified', but the objects of this operation, those about whom God was doing this. As to date, 'we have been sanctified,' ver. 10. 10:15 said. (h-15) See Jer. 31.33,34. 10:16 understandings; (i-30) Or 'minds.' see ch. 8.10. The words 'it is said' could be added before 'and their sins, &c.', to give the sense. 10:18 sacrifice (k-13) Lit. 'offering,' as ver. 10,14. 10:20 new (l-2) 'Newly' or 'recently made.' 10:22 washed (m-23) It means 'washed all over,' or 'bathed,' as in John 13.10. 10:26 knowledge (a-9) Clear personal knowledge (epignosis), Matt. 11.27. 10:29 common, (b-34) Or 'unclean,' having no holy character. 10:30 said, (c-6) See Deut. 32.35-36. 10:38 just (d-3) Or possibly this may read 'my just [man].' i.e. God's just one, the one he owns as such. There is good authority for it. The sense runs well and is the same. he (e-10) Or 'any one.' The apostle is contrasting two characters; the one who perishes, and the one who saves, preserves, his life (spiritually, of course). The professing Hebrews were in danger of drawing back. It is certain that in what the apostle quotes (Hab. 2.3,4) there is no reference in the word 'he' to the just who lives by faith. The Hebrew and the LXX prove this. All through this Epistle the Hebrews who acknowledged Jesus as Messiah are treated as a people; that is, the whole people accepted on condition of believing. So Peter. 'but are now the people of God.' And here. 'Jesus, that he might sanctify the people with his own blood.' In this Epistle there is nothing of the sanctification of the Spirit; but the writer urges as a practical truth 'the just shall live by faith.' and then he says, 'and, if he draw back;' that is, any one holding this position of a professed believer; but if he was living by faith in him, he was not drawing back. In a word, drawing back is one character, living by faith another. 11:1 substantiating (f-5) Or 'assurance,' 'firm conviction.' see ch. 3.14. 11:4 yet (a-33) He alludes. I judge, to the voice which called to God from the ground (Gen. 4.10), but supposes the voice still heard as witnessing to Abel's faith. 11:5 pleased (b-32) The LXX so translated into Greek the Hebrew expression 'walked with God' in Gen. 5.24. 11:9 foreign (c-15) i.e. not his own. 11:13 faith, (d-5) Or 'according to faith;' having only the promise and not the fulfilment. earth. (e-31) Or 'land.' 11:17 himself (f-15) The Greek implies the will or action of the person receiving. It is used only here and in Acts 28.7. Publius received, 'took,' Paul and his company into his house. It has the sense of taking on oneself physically, or as a debt or responsibility. Abraham's own mind had taken up and appropriated the promises, and yet he gave up Isaac. It was not merely they were given and taken away, with which he had nothing to do; but he had adopted them by faith in his heart, and trusted God enough to give them up according to flesh. 11:18 said, (g-7) See Gen. 21.12. 11:19 received (h-17) The force of the Greek, thus applied, is to get back what one had, or what belonged to one, when it might have seemed lost for ever, as Matt. 25.27. The sense I think quite certain in its application to Isaac's sacrifice. The aorist is constantly used in this chapter historically. 11:21 staff. (a-20) This follows the LXX translation of Gen. 47.31. 11:22 dying (b-5) Lit. 'ending life.' 11:25 choosing (c-1) These are aorists, but in English the present participle is joined to the perfect tense as characterizing the action. 'He refused ... choosing;' 'he refused ... having chosen' would make a different time of it, not the same. In Greek all is referred to the time of speaking. 11:26 esteeming (c-1) These are aorists, but in English the present participle is joined to the perfect tense as characterizing the action. 'He refused ... choosing;' 'he refused ... having chosen' would make a different time of it, not the same. In Greek all is referred to the time of speaking. 11:27 fearing (c-7) These are aorists, but in English the present participle is joined to the perfect tense as characterizing the action. 'He refused ... choosing;' 'he refused ... having chosen' would make a different time of it, not the same. In Greek all is referred to the time of speaking. 11:28 celebrated (d-4) Here and ver. 17, as to the offering up Isaac, the verbs are in the perfect; this is remarkable. The other facts are generally passing facts, part of the whole history; these are of standing significance, either figuratively setting the believer on a new ground, or viewed as continued till the time of the epistle. 'by faith Abraham has offered,' 'by faith he has celebrated;' only this is not possible in English. It was not external continuance, for the blood sprinkling was only once. 11:31 in (e-17) Lit. 'with.' 11:33 promises, (f-9) i.e. 'what was promised.' 11:35 tortured, (g-11) Perhaps 'beaten [to death].' 12:1 witnesses (a-11) Witness, in English, has two senses. 'seeing, so as to bear witness,' and 'giving testimony to.' The last only I apprehend is in the Greek here. sin (b-19) Or 'the sin.' entangles (c-23) Or 'besets.' The one Greek word here represents the whole phrase, 'which so easily entangles us.' 12:2 stedfastly (d-2) It means, looking away from other things and fixing the eye exclusively on one. leader (e-6) See Note, Acts 3.15. down (f-30) The perfect tense with abiding result. 12:3 well (g-3) 'Weigh so as to judge its value,' and sometimes in comparison with other things. 12:5 have (h-3) Or 'And have ye?' sons. (i-14) See Prov. 3.11,12. 12:7 for (k-3) Or 'as,' that is, as chastening, not as wrath. Some authorities have 'if ye endure chastening.' 12:8 partakers, (l-13) Metochos, see Note q at ch. 2.14. 12:10 holiness. (m-25) Hagiotes. See Note f at Rom. 1.4. 12:12 knees; (n-12) See Isa. 35.3. 12:13 feet, (o-7) See Prov. 4.26. 12:14 holiness, (p-6) Hagiasmos. See Note i at Rom. 1.4. 12:17 it (q-25) 'The blessing.' What he sought in Gen. 27.34. 12:19 declined (r-14) As Luke 14.18. as 'refused,' ver. 25. 12:20 enjoined. (s-10) See Ex 19.13. 12:22 Zion; (a-7) The words 'and' give the division of the subjects very distinctly here. 12:23 perfect; (b-30) The words 'made perfect' relate to 'just men,' not to 'spirits.' Compare ch. 11.40 12:24 new (c-7) Neos; not the usual word for new covenant, which is kainos. Neos is 'new' in the sense of fresh, youthful. Kainos is new as wholly different. 'The new (kainos) man,' Eph. 4.24, i.e. it is not the old; neos, Col. 3.10, it is not grown old. 12:25 refuse (d-4) refused (d-17) As ver. 19, 'excusing themselves, declined.' 12:26 saying, (e-12) See Hag. 2.6. 12:28 grace, (f-12) Or 'be thankful.' reverence (g-21) Or 'godly fear.' see Note e, ch. 5.7. serve (o-17) Latreuo, as chs. 9.9; 12.28; 13.10. 12:29 fire. (h-8) See Deut. 4.24; 9.3. 13:3 (i-1) See Note c, ch. 2.6. 13:4 honour, (k-8) Or 'Let marriage be held in honour amongst all.' The expression does not mean simply that the marriage tie is to be respected when in it, and kept pure, but that the tie itself was to be held in honour. In purity of walk that was done by the married no doubt, but not in every case. 13:5 thee. (l-27) Josh. 1.5. See also Deut. 31. 6. 13:6 me? (m-24) Ps. 118.6. 13:7 conversation, (n-19) i.e. 'conduct,' 'manner of life,' as 1Tim. 4.12. 13:10 serve (o-14) Latreuo, as chs. 9.9; 12.28; 13.10. 13:20 brought (a-7) Lit. 'the bringer again;' the article and participle give the character without relation to time. power (b-24) Or 'in virtue of,' en. covenant, (c-31) See Ezek. 37.26. 13:21 doing (d-9) Aorist, 'to the having done it.' doing (e-13) Or 'producing.' the present tense, 'God working in them continually.' 13:23 soon, (f-16) 'Sooner than perhaps he may.' see John 13.27, 'quickly;' 1Tim. 3.14, 'more quickly.' $-$-$- 1:3 works (g-8) Works out as an effect. see ver. 20; Phil. 2.12. 1:5 freely (h-18) As 'simplicity,' Rom. 12.8. Of men we might say 'unaffectedly,' 'with a readiness of heart which does not make a great matter of it.' the want is there, and the heart answers without a second thought. I had thought of 'readily,' but it does not give the thought of simplicity without a second thought, as much as 'freely.' 1:8 man, (a-5) 'Double-minded man' is an apposition, not with 'that man,' but with 'he that doubts' (ver. 6); and ver. 7 is practically a parenthesis. I do not think the sense of ver. 8 bears a direct connection with ver. 7; it is rather a moral explanation of the figure of ver. 6. The style of James is characterized by these proverbial sentences. see ver. 20 as an example. 1:17 gift (b-3) gift (b-7) Dosis, then dorema; the words are nearly the same. strictly dosis is 'the giving,' dorema 'the thing freely given.' In English 'gift' is both the giving and the thing given. down (c-9) Lit. 'is coming down;' its true character. see ch. 3.16. 1:18 will (d-5) 'Having so purposed' or 'willed it.' It was the fruit of his own mind, and so a free gift. 1:20 work (e-6) 'Work out as an effect,' as ver. 3. see Rom. 7.13. 1:25 view (f-6) Lit. 'stoops down to look into,' as Luke 24.12; John 20.5. 1:26 himself (g-5) Or 'seem.' see 1Cor. 10.12. 1:27 Father (h-9) Or 'God the Father,' Lit. 'God and Father.' 2:4 having (a-12) Lit. 'of evil thoughts,' as we say, 'a man of corrupt habits.' 2:8 thyself, (b-18) See Lev. 19.18. 2:12 (C)1998 economy publishing. Rights asserted over non-public domain aspects only. 2:16 filled; (c-15) Or 'warm and fill yourselves.' 2:18 from (d-21) Ek, or 'on the principle of,' as vers. 24.25. see Rom. 4.2. 2:20 dead? (e-13) Or as some MSS. 'fruitless and inoperative.' 2:21 by (f-7) Ek, as ver.18. 2:22 by (f-11) Ek, as ver.18. 2:23 says, (g-7) See Gen. 15.6. 3:5 wood (a-21) i.e. a forest. But some regard the expression as meaning 'materials.' 3:6 hell. (b-38) Gehenna. 3:9 Father, (c-7) Or, perhaps, 'the Lord and [the] Father.' The form of the phrase must be noted. it is one article with two nouns, and so they are in some respect one, perhaps here only in respect of the blessing. 3:13 conversation (d-15) Or 'conduct,' 'manner of life,' as 1Tim. 4.12. 3:14 boast (e-14) 'Against truth' is connected with 'boast,' as with 'lie.' 3:17 unquestioning, (f-19) Or 'uncontentious,' that is, in contrast with contentious pretension to wisdom. practical righteousness bears the fruit of peace for those who make peace. 4:1 pleasures, (g-16) Lit. 'pleasures,' not 'lusts;' there is an additional idea, the satisfaction the heart feels in satisfying, or rather gratifying, lust. see Tit. 3.3. 4:4 God? (h-13) Lit. 'the friendship of the world is enmity of God;' but it is the state as between the parties, in English 'with.' In what follows, the same construction in Greek, it is taken up as 'our state towards' God, but this is warning to conscience. 4:5 enviously? (i-20) I have, with some hesitation, translated this passage as above. I cannot find that the Greek word is used in a good or holy sense of jealousy. The application to what precedes is evident. 4:6 says, (k-8) See Prov. 3.34. 4:7 patience, (a-1) 'Have it done,' not 'be doing it;' the aorist tense. All the imperatives (ten) from vers. 7 to 10 are in the aorist. 4:8 near (a-2) Cleanse (a-12) 'Have it done,' not 'be doing it;' the aorist tense. All the imperatives (ten) from vers. 7 to 10 are in the aorist. 4:9 wretched, (a-2) 'Have it done,' not 'be doing it;' the aorist tense. All the imperatives (ten) from vers. 7 to 10 are in the aorist. 4:10 yourselves (a-2) 'Have it done,' not 'be doing it;' the aorist tense. All the imperatives (ten) from vers. 7 to 10 are in the aorist. 4:12 thy (b-21) Lit. 'the neighbour.' 4:14 who (c-2) 'Who are such as do not.' 5:4 sabaoth. (d-35) i.e. Jehovah of hosts as Rom. 9.29. 5:7 patience, (e-2) Aorist. see Note a. patience (f-22) Two Greek words are translated 'patience' in the New Testament. In vers. 7 and 8 the verb makrothumeo, and in ver. 10 the noun makrothumia, as Heb. 6.12. In Rom. 2.4; 2Tim. 4.2; 1Pet. 3.20, this reads 'longsuffering' in this translation. In ver. 11 and elsewhere 'endurance' is hupomone, also translated 'patience' at times, according to the context. In general, makrothumia expresses patience in respect of persons, but hupomone in respect of things. The man who is 'longsuffering' (makrothumia) does not suffer himself easily to be provoked by injurious persons, or to be angered, 2Tim. 4.2. The man who is 'patient' (hupomone), though under great trials, bears up, and does not lose heart or courage, Rom. 5.3; 2Cor. 1.6. 5:8 patience. (e-4) Aorist. see Note a. 5:9 Complain (g-1) Lit. 'groan,' as Mark 7.34. 5:10 patience, (a-10) See Note f, ver. 7. 5:11 endurance (b-14) Hupomone. see Note f, ver. 7. 5:16 your (c-3) Lit. 'the.' fervent (d-19) Or, 'operative,' 'working effectually,' if the word be taken as a participle, as elsewhere in the New Testament. The A.V. combines the two ideas, 'the effectual fervent prayer,' but it is hardly both. I do not think it is inwrought by spiritual power. It is the person who is 'fervent.' $-$-$- 1:1 sojourners (e-8) As ch. 2.11; Heb. 11.13. 1:2 sanctification (f-11) Hagiasmos, see Note i, Rom. 1.4. blood (g-22) 'Jesus Christ' is connected with 'obedience,' as well as with 'sprinkling of the blood.' 1:5 time. (a-21) The article is everywhere left out in the Greek here, making it all characteristic and descriptive. 1:6 Wherein (b-1) Or 'in which [time].' trials, (c-17) Or temptations. 1:8 on (d-7) 'On whom' does not, I think, refer to 'ye exult.' It may refer to both 'looking' and 'believing,' which is, I think, the natural construction. If not, it is connected simply with 'looking.' glory, (e-24) Lit. 'and glorified.' The expression relates to 'joy.' 1:9 souls. (f-11) Lit. 'salvation of souls,' in contrast with temporal deliverances, to which, as Jews, they were accustomed to look. 1:12 by (g-34) En, 'in the power of.' 1:14 conformed (h-6) 'Conformed' here expresses a state. The path in which they walk is the sense here. 'Conforming yourselves' is too active and intentional. As Rom. 12.2. 1:15 conversation; (i-17) i.e. 'manner of life,' and so ver. 18. 1:16 written, (k-4) See Lev. 19.2. 'Holy' here is hagios. see Note i, Heb. 7.26. 1:19 spot, (l-13) Or 'by precious blood, as of Christ, a lamb, &c.;' or 'by [the] precious blood of Christ, as of a lamb, &c.' 1:21 God. (m-28) Or 'so that your faith and hope are in God.' 1:25 eternity. (n-9) See Isa. 40.6-8. 2:2 mental (a-8) The word here translated 'mental' has the sense of 'suited to the rational faculties' -- the mind in contrast with the body -- yet I believe there is allusion to logos, from which it is derived, and I have added 'of the word' to mark this allusion. 2:6 scripture. (b-7) See Isa. 28.16. him (c-23) Or 'trusts in it,' that is, the Stone, Christ. 'On' (epi) implies reliance on; confidence in; the mind looking to another with trust. see 2Tim. 1.12. 2:7 disobedient, (d-12) Or 'disbelieving.' See ch. 3.20 and 4.17. corner, (e-28) Or 'is become chief corner stone,' Ps. 118.22. 2:8 disobedient (d-16) Or 'disbelieving.' See ch. 3.20 and 4.17. offence; (f-9) Lit. 'fall trap,' as Rom. 9.33; 1Cor. 1.23. see Note, Matt. 13.57. Cited from Isa. 8.14. 2:9 nation, (g-12) See Ex. 19.6. 2:10 mercy. (h-20) I have endeavoured to express the perfect participle of the verb 'to show mercy' by 'enjoying mercy,' and the aorist participle of the same verb by 'having found mercy.' See Hos. 1.10; 2.23. 2:11 sojourners, (i-8) See Note, ch. 1.1. which (k-14) Which have this character, not simply 'which.' 2:12 conversation (l-3) i.e. 'manner of life.' which (m-13) The expression here does not mean exactly 'whereas' or 'wherein.' It is rather 'in that respect in which.' He does not mean in that particular thing exactly, but in respect of that very walk and course of conduct. 2:15 men; (n-19) 'Senseless men' has the article here, as showing that it is not 'some men who are foolish,' but that men (not Christians) are so, are known in that character. It is the character of all who are pointed out by the name of 'men.' It is somewhat wider than 'Gentiles,' ver. 12. 2:16 malice, (o-12) In the Greek there are articles before 'liberty' and 'malice,' thus emphasizing the contrast. 'that thing liberty as cloak of that thing malice.' 2:17 to (a-3) 'Shew honour' is the aorist; the other verbs in this verse are the present tense. Hence, 'shew honour' is more the act when occasion arises; the others, the constant habit of mind. brotherhood, (b-7) Only here and ch. 5.9. 2:18 Servants, (c-1) 'Household servants,' as Rom. 14.4, not necessarily slaves. subject (d-3) See Note n, ch. 3.1. 2:20 bear (e-13) Hupomeno, 'endure patiently.' see 2Tim. 2.12; Jas. 5.7 (Note f). good (f-18) Not only 'good' in the sense of 'right,' but 'beneficent.' I think his mind goes beyond the servants to doing good generally as Christians. 2:21 model (g-18) A copy, as we say, to write from. 2:22 mouth; (h-11) See Isa. 53.9. 2:23 into (i-15) The Greek means to deliver up into the hands of another, not committing a wrong to another to vindicate. The sense must be 'gave himself up to, suffered all, as accepting all from his hand.' gave himself up to take whatever he sent who would in the end righteously judge. It has the sense of committing any one to the care of another. See Acts 14.26; 15.40. 'committed.' Compare John 19.30. 'delivered up.' 2:24 to (k-17) Or 'having done with;' but better as in text. stripes (l-26) Or 'bruise.' Though the word is in the singular, it is literally the marks left by scourging. 'Stripe' does not convey this. healed. (m-30) Isa. 53.5. 3:1 subject (n-4) Not the aorist, a particular act, as in ch. 2.13, but the present participle, an habitual state, as in ch. 2.18. conversation (o-27) Or 'manner of life.' 3:2 conversation (o-5) Or 'manner of life.' 3:5 subject (n-16) Not the aorist, a particular act, as in ch. 2.13, but the present participle, an habitual state, as in ch. 2.18. hoped (p-9) 'Have hoped' is present, characterizing the woman. 3:6 doing (q-13) That is, assuming they do. 3:12 evil. (a-28) See Ps. 34.12-16. 3:13 good? (b-15) Or 'him that is good.' 3:15 hearts, (c-9) See Isa. 8.12-13. of (d-28) Or 'a reason for,' logos, as ch. 4.5; it includes both ideas. In Matt. 12.36 it is 'account,' but in Acts 19.40 'a reason for,' as elsewhere. 3:16 which (e-10) See Note m, ch. 2.12. conversation (f-25) See Note o, ver. 1. 3:18 unjust, (g-13) 'Just' is singular, 'unjust' plural. There is no article in either case. It is not 'the just' par excellence, as Acts 3.14. [the] (h-31) The article being left out, it is characteristic, in contrast with 'in flesh.' Both flesh and spirit are the manner and character of what is predicated of Christ. We could say 'present in spirit,' 'fervent in spirit,' because it is characteristic. but 'made alive in spirit' conveys to the English mind the idea of an accomplished fact. It cannot be simply characteristic. In Greek, on the other hand, although conveying a fact, it has a characteristic significance. The sense given here is right. 3:20 disobedient, (i-2) Or 'disbelieving.' see John 3.36 and ch. 2.7,8. longsuffering (k-5) Makrothumia. see Note.f, Jas. 5.7. saved (l-27) The Greek means 'arrive safe into a place of security through difficulty or danger,' as Acts 27.44. water. (m-29) This does not mean, I think, that they went through the water to get in, i.e. through the course of the flood. The apostle's mind does not turn to the flood, but to the water as an instrument. Water was ruin and death, and they were saved through it. 3:21 demand (n-20) Or 'engagement,' or 'testimony.' The Greek word here translated 'demand' is a very difficult one, and has puzzled all critics and commentators. It means 'a question.' All the commentators speak of its use as a legal term with the sense of contract, or rather stipulations or obligations of a contract. I judge (as usual in these forms) that it refers to the question asked rather than to the asking of the question. The legal use arises from a questioning which settled the terms of the contract, hence called the questioning. I am disposed to think it is the thing demanded. It requires as before God, and has it in baptism as a figure by the resurrection of Jesus Christ. It must be remembered that 'of a good conscience' in English may be the thing requested or 'he who requests.' The form of the word in the Greek would rather make it the thing requested or demanded. 4:4 corruption, (a-17) Or 'dissoluteness,' the heart being poured out into it. Or 'excess of profligacy.' 4:13 share (b-5) Koinonos. see Heb. 2.14. 4:14 God (c-22) Or 'the Spirit of glory and of God.' There is a shade of difference in this. 4:17 us, (d-20) See Ezek. 9.6. obey (e-29) Or 'believe not.' See ch. 2.7,8 and 3.20. 4:18 saved, (f-7) Saved here on the earth, as through the trials and judgments which specially beset the Jewish Christians. 5:1 partaker (b-24) Koinonos. see Heb. 2.14. 5:2 shepherd (g-1) The aorist and characteristic. the whole conduct in this character being looked at together as constituting it. They are to act in this character, or have it by acting. It is not simply an exhortation to do it, but to acquire that character by doing it; to be so characterized; 'Be shepherders.' 5:3 your (a-6) Lit. 'the possessions.' What they are is wholly beside the mark. No doubt the saints were in his thoughts; but the character of the elders' conduct is what is in question. If there were no article, it would mean 'not like persons who lord it over possessions.' but here it is more definite. Do not be as persons lording it over your possessions, viewing the saints as something belonging to you. 'Possessions' is not the name of the flock, but the flock was not to be treated as the 'possessions' of the elders. 5:4 unfading (b-12) Or 'amaranthine,' the amaranth plant being an image of that which does not fade or wither. The sense is the same. 5:5 grace. (c-31) See Prov. 3.34. 5:6 yourselves (d-2) Or 'be humbled,' aorist; also 'vigilant,' 'watch,' and 'resist' refer to characters to be won. see Note g, ver. 2. 5:8 vigilant, (d-2) Or 'be humbled,' aorist; also 'vigilant,' 'watch,' and 'resist' refer to characters to be won. see Note g, ver. 2. 5:9 resist, (d-2) Or 'be humbled,' aorist; also 'vigilant,' 'watch,' and 'resist' refer to characters to be won. see Note g, ver. 2. faith, (e-5) Or 'the faith.' It might be 'through faith.' 5:12 briefly; (f-14) Or read 'to you' after 'faithful brother' and not after 'written.' stand. (g-29) Many read 'in which stand' (imperative). 5:13 (h-1) It may be 'brotherhood,' as at ver. 9, as that is feminine; or his wife, as it is simply co-elect in the feminine. $-$-$- 1:2 knowledge (i-10) Epignosis, 'full knowledge,' 'personal recognition,' as Col. 1.9. 1:3 knowledge (i-19) Epignosis, 'full knowledge,' 'personal recognition,' as Col. 1.9. glory (k-27) Many read 'by (his) own glory.' 1:4 given (l-5) Or 'have been given.' partakers (m-19) Koinonos. Heb. 2.14. 1:5 therewith (a-8) 'Bringing in besides,' or 'along with,' 'by the side of the other.' also (b-15) Lit 'supply,' 'furnish besides.' It is the aorist. 1:6 temperance, (c-3) Or 'self control,' as Gal. 5.23. 'Endurance' is hupomone. see Jas. 5.7. 1:8 knowledge (d-20) See Note i, ver. 3. 1:12 careful (e-5) Or 'use diligence,' 'take care it shall be so.' 1:16 eyewitnesses (f-25) 'Admitted into immediate vision of the glory,' a word used for full initiation into the mysteries. 1:17 received (g-3) Lit. 'for having received.' uttered (h-15) Or 'brought,' as 1Pet. 1.13, or 'borne to him.' It is the passive aorist participle of the Greek word phero, from which the word translated 'impetuous' in Acts 2.2 is derived. 1:18 uttered (h-6) Or 'brought,' as 1Pet. 1.13, or 'borne to him.' It is the passive aorist participle of the Greek word phero, from which the word translated 'impetuous' in Acts 2.2 is derived. 1:20 interpretation, (i-18) That is, 'it is not explained by its own meaning,' as a human statement. It must be understood by and according to the Spirit that uttered it. The 'prophecy' is, I take it, the sense of the prophecy, the thing meant by it. Now this is not gathered by a human interpretation of an isolated passage which has its own meaning and its own solution, as if a man uttered it; for it is a part of God's mind, uttered as holy men were moved by the Holy Spirit to utter it. In the 'prophecy of scripture' the apostle has in mind the thing prophesied, without losing the idea of the passage. Hence I have ventured to say '[the scope of] no prophecy.' One might almost say 'no prophecy explains itself.' 1:21 ever (k-5) Or 'heretofore.' uttered (l-6) As 'uttered' in vers. 17 and 18. See Note h. of (m-21) Lit. 'spake as borne by;' from the same Greek root as 'uttered,' vers. 17,18, and again in this verse. 2:1 who (a-19) Hostis, as Matt. 7.24. deny (b-29) Lit. 'and denying.' It refers to false teachers, not heresies. master (c-31) 'Despot,' as Acts 4.24; 1Tim. 6.1,2; Tit. 2.9; 1Pet. 2.18; Rev. 6.10. 2:3 well-turned (d-5) Or 'false,' plastos. 2:5 eighth, (e-11) That is, 'one of eight.' preacher (f-13) Lit. 'herald,' as 1Tim. 2.7; 2Tim. 1.11. 2:7 conversation (g-9) i.e. 'manner of life.' 2:8 dwelling (h-9) Or 'settling down.' it has a strengthening preposition. 2:10 dignities. (i-28) Lit. 'glories.' 2:12 destroyed, (k-13) Or 'to be captured and perish.' 2:13 ephemeral (l-7) Or 'by day,' in contrast with 'they that be drunk are drunk in the night,' 1Thess. 5.7-8. 2:14 covetousness, (m-20) Or 'carnal desire and seeking to seduce,' 'practised in seduction' is the sense. 2:19 by (a-18) Or 'to him.' 2:20 knowledge (b-13) Epignosis, see Note i, ch. 1.3. 2:21 known (b-10) known (b-17) Epignosis, see Note i, ch. 1.3. 2:22 vomit; (c-20) See Prov. 26.11. 3:4 thus (d-21) Or 'as they were.' For this rendering as the practical sense, see 'as he was,' John 4.6. The force is the present state. as that they have continued. 3:7 present (e-3) Lit. 'the now heavens,' in contrast to the 'then world,' ver. 6. 3:9 willing (f-19) 'Purposing,' as Jas. 1.18. 3:11 conversation (g-16) godliness, (g-18) Conversation (manner of life) and godliness are both plural in Greek. 3:12 [the] (h-25) The absence of the article is poetic here, 'because of which inflamed heavens shall be dissolved, and burning elements shall melt.' 3:17 knowing (a-4) Ginosko, as ver. 3; ch. 1.20. It is oida in ch. 1.12,14; 2.9. see 1Cor. 8.1. $-$-$- 1:2 report (b-15) which (c-21) Hostis. as Matt. 7.24. The character, not merely the statement of the fact, 'which was such a one as that.' 1:3 report (b-9) 'Bring back the report of,' from something we have learnt. fellowship (d-17) fellowship (d-22) Koinonia. see Heb. 2.14. 1:6 say (e-3) In all these cases the verb is in the subjunctive, and puts the case of so doing. I should have translated them 'if we should say,' &c., but that it is the case in ver. 9 also, where it cannot be done. 1:7 walk (e-4) In all these cases the verb is in the subjunctive, and puts the case of so doing. I should have translated them 'if we should say,' &c., but that it is the case in ver. 9 also, where it cannot be done. all (f-31) Or 'every.' 1:8 say (e-3) In all these cases the verb is in the subjunctive, and puts the case of so doing. I should have translated them 'if we should say,' &c., but that it is the case in ver. 9 also, where it cannot be done. 1:9 confess (e-3) In all these cases the verb is in the subjunctive, and puts the case of so doing. I should have translated them 'if we should say,' &c., but that it is the case in ver. 9 also, where it cannot be done. all (f-20) Or 'every.' 1:10 say (e-3) In all these cases the verb is in the subjunctive, and puts the case of so doing. I should have translated them 'if we should say,' &c., but that it is the case in ver. 9 also, where it cannot be done. 2:1 children, (g-2) Teknia (a diminutive). It is a term of parental affection. It applies to Christians irrespective of growth. Used in vers. 12.28; chs. 3.7,18; 4.4; 5.21; John 13.33; Gal. 4.19 patron (h-24) Parakletos, as 'comforter,' John 14.16,26; 15.26; 16.7. Christ manages all our affairs for us above; the Holy Spirit below. I use 'patron' in the sense rather of the Roman patron, who maintained the interests of his clients in every way. So Christ on high; the Spirit here for saints. 2:3 know (a-7) Ginosko. and so throughout chapter, except vers. 11,20,21,29 (first), oida. Perfect tense here. 'have come to know him, and continue so to do;' and so vers. 4,13,14. 2:5 keeps (b-3) A subjunctive, or 'shall keep.' 2:7 had (c-16) Or 'ye had.' 2:9 the (d-15) 'The darkness.' Though a little harsh in these cases in English, 'the' ought to be retained, because it is not simply a state -- a man being in darkness; but a specific darkness, the ignorance and non-revelation of God is spoken of. only it is abstract, and so absolute. 'The darkness' is the natural condition of sinful man without God, who is light; the creature without God. Hence in John 1.5 'the light appears in darkness, and the darkness apprehended it not.' 'Is passing' (ver. 8) is abstract. 'The true light shines.' that is absolute; it shines, whether seen or not. But though some had received the light, he could not say the darkness was all gone, for it was not, but only with some who 'were once darkness, but now light in the Lord.' Thus it was not as in the gospel, when Christ was upon earth; for then the darkness apprehended not the light shining in darkness. It was putting the light out. As long as he was in the world, he was the light of the world. Now it was not so. there was a passing away of the darkness. 2:13 known (a-38) Ginosko. and so throughout chapter, except vers. 11,20,21,29 (first), oida. Perfect tense here. 'have come to know him, and continue so to do;' and so vers. 4,13,14. known (e-9) overcome (e-25) The perfect tense. the state produced continues. children, (f-34) Paidion (diminutive); it has reference to growth. It stands in contrast to 'young men' and 'fathers.' 2:14 known (a-10) Ginosko. and so throughout chapter, except vers. 11,20,21,29 (first), oida. Perfect tense here. 'have come to know him, and continue so to do;' and so vers. 4,13,14. overcome (e-39) The perfect tense. the state produced continues. 2:17 does (g-12) See Note e at ch. 3.10. 2:18 children, (f-2) Paidion (diminutive); it has reference to growth. It stands in contrast to 'young men' and 'fathers.' hour, (a-7) John uses 'hour' continually in the sense of 'time,' as John 5.35, 'a season.' It is properly a given point of time. With John it is constantly a period characterized by one thing, and hence looked at as only one time. As we say 'the hour of Napoleon's greatness.' come (b-21) 'There have come' (ginomai. John 1.17) is not from the same word as 'comes' in this verse. It is what did not exist before, but begins or becomes. 'There have come' I believe nearest the sense. The perfect tense conveys the thought that they still exist. 2:27 *yourselves*, (c-2) Personal pronouns, used as the subject of a verb, are normally emphatic in Greek, but in John their use is almost universal. Still, there is some distinctive emphasis here, as also ver. 24, where 'you' seems in contrast with 'those that denied the Son.' 2:28 if (d-8) 'If ' (so 3John 10) sets out what supposes and depends on the fact, not referring to time. Here, if at any moment it happened, we should be so and so. if that, this might be too. 2:29 know (e-3) Here eidete from oida, conscious knowledge; then ginoskete from ginosko, knowledge of something from without, from witness to us. know (f-8) Or 'ye know.' 3:1 children (g-16) Teknon (not a diminutive), as vers. 2,10; ch. 5.2; 2John 1,4,13; 3John 4. 3:2 manifested; (h-17) Actual manifestation is here meant; not merely a revelation for faith. know (i-19) Oida, as ch. 2.29. it (k-22) Or 'he.' 3:3 him (l-9) Him who is to be manifested. 3:4 lawlessness. (m-12) To translate this 'sin is the transgression of the law,' as in A.V., is wrong, and gives a false definition of sin, for sin was in the world, and death as a consequence, before the giving of the law. see Rom. 5.13; 7.13. The Greek reads 'sin is lawlessness,' that is, the absence of the principle of law (not the law), or, in other words, of the control of God over the soul. I ought to have no will of my own, but be in obedience. The statement is reciprocal, and may be read 'lawlessness is sin.' 3:5 know (a-3) Oida, as ch. 2.29. 3:6 Whoever (b-1) whoever (b-8) Lit. 'every one that.' known (c-15) Ginosko. perfect tense; implying here the continuously present state of not seeing or knowing. 3:9 Whoever (d-1) Or 'no one that has been begotten (or 'is born') of God practises.' see vers. 6,10; ch. 2.29. 3:10 practise (e-18) Poieo, as ch. 1.6; 2.17 (does), 29; 3.4,7,8,9,22. see Rom. 1.32. 3:14 know (a-2) Oida, as ch. 2.29. [his] (f-21) Lit. 'the.' 3:15 know (a-12) Oida, as ch. 2.29. 3:16 known (g-4) Perfect tense, as ch. 2.3. 3:17 substance, (h-7) 'What is necessary to life,' 'subsistence.' 3:19 persuade (i-14) Or 'assure.' 3:20 us, (k-6) Subjunctive. 'That,' ver. 20, refers to 'hereby' in ver. 19. It is showing what tests 'in truth.' The repetition of 'that' is nothing uncommon. It is found in Eph. 2.11,12. What 'hereby' refers to very commonly follows in John, as in vers. 16,24, and ch. 4.17, and elsewhere, frequently indeed with 'that.' 'God being greater' is evidently a testing, searching thing. 3:21 not, (l-7) Subjunctive, as ver. 20, and ch. 1.6,7. 3:22 practise (e-15) Poieo, as ch. 1.6; 2.17 (does), 29; 3.4,7,8,9,22. see Rom. 1.32. 4:2 know (a-3) Ginosko. and so throughout chapter. see 1Cor. 8.1. 4:7 begotten (b-19) Or 'is born.' as ch. 3.9. 4:9 us (c-4) 'In our case,' in respect of us. The idea of the love of God remains absolute. only it has been shown 'as respects us in this,' &c. 4:12 us. (d-24) En, 'of which we are the objects;' but it is more than 'towards.' 4:16 to (d-13) En, 'of which we are the objects;' but it is more than 'towards.' 5:1 begotten (b-11) begotten (b-28) Or 'is born.' as ch. 3.9. 5:4 begotten (b-6) Or 'is born.' as ch. 3.9. 5:6 the (a-34) Or 'truth.' the proposition is reciprocal, as ch. 3.4, John 1.4. And 'truth' amounts only to true; whereas 'the truth' is the whole thing. 5:7 three. (b-7) What is omitted here has no real manuscript authority. 5:8 agree (c-12) 'Are to one point or purpose' -- to one thing in their testimony. It is more than 'agree.' 5:10 made (d-21) Poieo, as 'make,' ch. 1.10. see Note k, Rom. 1.32. 5:13 know (e-11) Oida. 'conscious knowledge;' so vers. 15,18,19,20, first. ginosko, vers. 2.20, second. 5:18 one (f-5) As 'whoever,' ch. 3.6. begotten (g-17) Or 'is born,' as chs. 3.9; 4.7; 5.1,4, 5:19 wicked (h-15) Or 'in wickedness.' This word, which may mean both, is also used for 'the wicked one,' as ch. 3.12. $-$-$- 1:1 in (a-13) I have not added 'the' as in the A.V., because it is not in the Greek, and I do not think the force of it was meant to be there. It is not 'truly love,' though, as the apostle teaches us here, there can be no truly loving but in the truth. It is the character of the love; it was love in truth. (See ver. 4.) 1:5 that (b-24) The apostle passes from his own personal beseeching into Christ's commandment 'that.' 1:8 wages. (c-17) That is, 'recompense for work.' 1:9 forward (d-3) What is called 'development.' he does not abide in what was from the beginning. 1:11 partakes (e-6) Koinoneo. see Heb. 2.14. $-$-$- 1:1 in (f-10) See 2John 1, Note. 1:3 truth, (g-17) Lit. 'to thy truth.' 1:12 knowest (a-21) Oida. see 1Cor. 8.1. 1:13 not (b-12) 'Am not minded.' $-$-$- 1:1 in (c-21) Or, possibly, 'by.' 1:2 multiplied. (d-9) The aorist; it is not merely a wish for the future, but that such may be their state. 1:4 beforehand (e-15) The article is used here with the perfect participle. The word signifies to appoint by notice beforehand, to fix by proclamation. They are the ones who of old were so noticed and marked out. sentence, (f-18) Krima. not the act of condemnation, but the subject-matter on which they are condemned. see Note, 1Cor. 11.29. Christ. (g-37) Or 'denying the only Master and our Lord Jesus Christ.' 'Master' is despotes. see Acts 4.24; 2Pet. 2.1. 1:6 keeps (h-18) The Greek perfect tense; signifying here the continuance of what had begun in the past. 1:10 themselves. (a-29) Or 'destroy themselves,' 'perish.' See Note d, 1Cor. 3.17. 1:12 spots (b-3) This word ordinarily means 'a rock,' and may allude to a sunken rock with the sea over it. This may be the meaning here. autumnal (c-23) Some take it for trees whose fruit withers as in autumn. 1:13 shames; (d-10) Not the shame they feel, but the things that are a shame to them. They do not feel it is so; as Phil. 3.19. 1:14 amidst (e-18) Or 'with,' en. 1:21 yourselves (f-2) Aorist; be in that state. 1:23 fire; (g-11) The sense of this passage is much disputed and depends on conflicting manuscripts. I have left it as generally taken (see A.V.), but am disposed to think that the word translated 'have compassion' should be omitted, in which case the passage would read. 'And some who dispute correct; and some save, snatching them out of the fire with fear, hating,' &c. Perhaps this is the best reading. He tells them in fact to make a difference. If men contested, he put them to silence; if not, he saved them with fear, snatching them out of the fire, hating every trace of evil. 1:25 age, (a-22) Or 'course [of time],' a large expression and of wide use in Greek. $-$-$- 1:1 place; (b-19) Aorist, lit. 'have taken place,' perhaps 'be accomplished.' signified (c-22) * Lit. 'made known by signs.' 1:3 words (d-11) Logos, as throughout this book, save ch. 17.17, rhema. See Note at John 17.14. 1:4 come; (e-26) It is not 'about to come,' for the act of the Lord's coming is not immediately before the mind. I will not say there is no allusion to the future awaited exercise of divine power; for in Daniel, not only is the Son of man brought before the Ancient of days, but the Ancient of days comes. In the words 'who is, and was, and is to come,' there is surely reference to the abiding nature of his being. 'Who is to come' seems to me thus to render more truly the sense than any other form of words. The Greek has the future sense. See Mark 10.30, Luke 18.30; and Mark 11.10 partly runs into this sense. 'The coming one' became a name of the expected Messiah, as in Matt. 11.3, and in Heb. 10.37. But note, 'essential being' is put first, 'who is;' and then 'time past, and to come.' 'Who is' asserts the essential nature of his being. 1:5 from (f-10) Lit. 'of the dead.' 1:6 made (g-2) Lit. 'he has made.' 'Loves' and 'has washed' are participles. 1:7 which (h-15) Hostis. as Matt. 7.24. land (i-25) Or 'earth.' See Note at Matt. 5.5. 1:8 come, (e-22) It is not 'about to come,' for the act of the Lord's coming is not immediately before the mind. I will not say there is no allusion to the future awaited exercise of divine power; for in Daniel, not only is the Son of man brought before the Ancient of days, but the Ancient of days comes. In the words 'who is, and was, and is to come,' there is surely reference to the abiding nature of his being. 'Who is to come' seems to me thus to render more truly the sense than any other form of words. The Greek has the future sense. See Mark 10.30, Luke 18.30; and Mark 11.10 partly runs into this sense. 'The coming one' became a name of the expected Messiah, as in Matt. 11.3, and in Heb. 10.37. But note, 'essential being' is put first, 'who is;' and then 'time past, and to come.' 'Who is' asserts the essential nature of his being. Omega, (k-7) Alpha and Omega are the first and last letters of the Greek alphabet. God, (l-11) 'Jehovah Elohim,' as Luke 1.32; see chs. 4.8; 15.3; 18.8; 21.22; 22.5,6. Almighty. (m-24) 'The Almighty' always has the article in Greek in the Revelation. 1:9 patience, (n-13) Hupomone, 'endurance.' see Jas. 5.7; so chs. 2.2,3,19; 13.10; 14.12. The words 'tribulation,' 'kingdom,' 'patience' are intimately connected, being brought together under one head by one article in the Greek. was (o-16) Ginomai. see John 1.17. His being there was an event which happened on account of the word of God. So 'became,' ver. 10. 1:10 Spirit (p-5) 'In [the] Spirit' is a state into which he entered. See Note c, Matt. 3.11. day, (a-9) The 'dominical' or 'lordly' day -- characterized by belonging to the Lord, as 'Lord's,' 1Cor. 11.20. 1:11 write (b-5) send (b-10) Aorist, 'have it written and sent.' it is to be a complete thing done. 1:12 lamps, (c-20) Or 'lampstands' (luchnia) but simply here, I think, 'lamps' as compared with Heb. 9.2, where it is clearly the 'candlestick' or 'lampstand.' If luchnos and luchnia are distinguished, luchnia is the stand. The words are so distinguished in Matt. 5.15, Luke 8.16; 11.33. 1:13 [the] (d-11) Or 'a Son of man.' See Dan. 7.13, also without the article. It is not likeness to a person John knew, but to the character known by this title in scripture. To have seen angels in heaven would have been no wonder, but to see one as 'Son of man' was. This chapter corresponds to Dan. 7. only now he was seen on earth. It was the title the Lord habitually took. This made it personal; but in Daniel, though surely the same person, it was characteristic. Here, too, it is characteristic. Still the person designated is now known, and it is difficult to say 'a Son of man,' because of excluding this. 'Son-of-man-like' is feeble, it might only mean a manner. see ch. 14.14. 1:15 fine (e-5) Or 'shining.' 1:18 became (f-7) Ginomai. see John 1.17. Became what he was not before. hades. (g-27) Hades. see Note, Matt. 11.23. 1:19 are, (h-11) are (h-16) The first 'are' is plural; 'are about to' is singular. 1:20 angels (i-25) The word has also the sense of 'messengers.' see Note e, ch. 2.20. 2:8 became (a-20) See Note f, ch. 1.18. lived. (b-23) That is, after having died. see chs. 1.17,18; 13.14; Matt. 9.18; Rom 14.9. 2:11 wise (c-22) A strong negative. 2:18 fine (d-33) Or 'shining.' 2:20 woman (e-10) Some read 'thy wife,' alluding doubtless to Jezebel's connexion with responsible Ahab. And that is the meaning I believe of 'angel;' the symbolical representative of the assembly seen in those responsible in it, which indeed all really are. Hence 'thee,' and 'to you,' 'to you each,' and 'the rest.' servants (f-24) Or 'bondmen,' as ch. 1.1. 2:23 know (g-14) Ginosko. chs. 2.23,24; 3.3,9; elsewhere Oida in this book. see 1Cor. 8.1. 2:24 who (a-19) 'Such as.' known (b-22) See Note, ver. 23. 3:2 (c-1) Ginomai. Lit. 'become so.' are (d-10) The imperfect tense. I translate 'are,' because 'were' supposes they are no longer 'about to die,' which is contrary to the passage. Perhaps 'have been' may be used. It refers to what they were found to be when he strengthened them. The point of departure of thought is not the writer's when writing, but the strengthener's when strengthening. 3:3 know (e-32) See Note, ch. 2.23. 3:7 open. (f-39) Some authorities read 'opens.' 3:8 set (g-8) Lit. 'give' or 'have given' (ver. 8) and 'give' (ver. 9). 3:9 know (e-38) See Note, ch. 2.23. make (g-3) Lit. 'give' or 'have given' (ver. 8) and 'give' (ver. 9). homage (h-32) Proskuneo, see Matt. 4.10. This is the word translated 'do homage' or 'worship' throughout Revelation. 3:10 patience, (i-9) Hupomone;, 'endurance.' see ch. 1.9 and Note f, Jas. 5.7. 3:12 temple (a-12) Naos, the house itself (or the inner shrine). see 1Cor. 9.13. 3:18 buy (b-5) be (b-15) clothed, (b-24) manifest; (b-36) All aorists, having the force of an accomplished fact, 'mayest have become,' 'have got into that state.' 3:19 love; (c-9) Phileo. see Note b, John 21.15. 3:20 stand (d-3) Meaning 'I have placed myself there and am standing.' see John 1.26. 4:3 round (e-20) I use 'round' for what is connected with anything (not necessarily united to it) as a centre, as the tire of a wheel, but 'around' is used for detached objects encircling. 4:4 round (e-2) I use 'round' for what is connected with anything (not necessarily united to it) as a centre, as the tire of a wheel, but 'around' is used for detached objects encircling. 4:5 lamps (f-15) Lampas. only here and ch. 8.10 where the word is translated 'torch.' Not the lamp as a utensil (luchnia, ch. 1.13), but what furnished the light itself 4:6 around (e-19) I use 'round' for what is connected with anything (not necessarily united to it) as a centre, as the tire of a wheel, but 'around' is used for detached objects encircling. 4:8 creatures, (a-5) See Isa. 6.2,3. round (b-14) I judge that Ezek. 10.12 shows that 'round' belongs to the eyes. not (c-25) I prefer 'cease not' to 'have no rest,' because in English 'having no rest' means constant fatigue. The Greek here means 'no intermission of action.' God (d-34) See Note l, ch. 1.8. was, (e-37) On the throne, 'who was' comes first. It is in time. see Note, ch. 1.4. 4:10 homage (f-15) See Note h, ch. 3.9. 5:1 sat (g-11) Or 'that sits.' It is the present tense, and is really a title, 'the sitter on the throne.' 5:6 Lamb (h-24) Arnion. a diminutive, used throughout Revelation. as John 21.15. 5:7 sat (g-15) Or 'that sits.' It is the present tense, and is really a title, 'the sitter on the throne.' 5:8 having (i-19) 'Having' refers strictly only to 'elders.' 5:9 redeemed (k-27) Or 'bought,' as ch. 14.3,4. 5:10 kings (l-7) Some authorities here read 'a kingdom,' as in ch. 1.6, but it is rather here a title or name. 5:11 around (m-12) See Note, ch. 4.3. 5:14 homage. (a-15) See Note h, ch. 3.9. 6:1 see]. (b-30) The words 'and see' here and vers. 3,5,7, are very doubtful and probably added in some MSS. 6:2 given (c-22) Or 'had been given to him.' It is not expressive of a particular time. He had one which was given him. It is the aorist, as 'went forth.' 6:3 see]. (b-17) The words 'and see' here and vers. 3,5,7, are very doubtful and probably added in some MSS. 6:4 given (c-36) Or 'had been given to him.' It is not expressive of a particular time. He had one which was given him. It is the aorist, as 'went forth.' take (d-21) slay (d-30) Aorist tense, see Note, ver. 2. 6:5 see]. (b-17) The words 'and see' here and vers. 3,5,7, are very doubtful and probably added in some MSS. 6:7 see]. (b-20) The words 'and see' here and vers. 3,5,7, are very doubtful and probably added in some MSS. 6:8 hades (e-20) See Note, Matt. 11.23. earth. (f-52) See Ezek. 14.21. 6:10 long, (g-10) Lit. 'Until when.' Ruler, (h-13) Despotes, translated 'Lord' in Acts 4.24. Here, 'Sovereign Ruler.' 6:16 Fall (a-11) hidden (a-17) The aorist. 7:3 bondmen (b-18) Doulos. as chs. 2.20; 10.7; 11.18; 15.3; 19.2,5; 22.3,6. 7:11 worshipped (c-26) See Note h, ch. 3.9. 7:14 washed (d-27) made (d-32) Aorists. 7:15 serve (e-10) Latreuo, 'priestly service,' as Luke 2.37, Heb. 12.28. 7:16 more, (f-6) See Isa. 49.10. 8:1 was (a-9) Ginomai. It took place then. 8:4 with (b-9) There is no Greek preposition here for 'with;' the sense is 'associated with and giving its efficacy to,' according to ver.3. 8:5 on (c-19) Or 'to,' eis, Matt. 12.20. 8:7 upon (c-20) Or 'to,' eis, Matt. 12.20. were (d-18) Or 'it was.' 8:8 into (c-18) Or 'to,' eis, Matt. 12.20. 8:10 upon (e-25) upon (e-33) Epi, as ch. 16.2. 9:1 to (f-18) Eis, as 'on,' ch. 8, ver. 5. 9:2 it (g-2) i.e. the star. 9:3 on (c-9) Or 'to,' eis, Matt. 12.20. 9:4 who (a-27) Such as had this character. Hostis. as Matt. 7.24. 9:10 power (b-11) Exousia, authority, title, to do it. see Matt. 10.1. 9:11 Abaddon, (c-16) Destruction. see Job 26.6; 28.22. Apollyon. (d-24) i.e. Destroyer. 9:12 passed. (e-5) Perhaps 'has passed away.' 9:18 men (f-10) Or 'of the men.' 9:19 power (g-3) Exousia. see ver. 10. 9:20 worship (h-25) See Note h, ch. 3.9. 10:3 uttered (i-18) Lit. 'spoke.' 10:7 about (a-15) Or 'when he shall sound.' I have translated literally; but the sense I believe to be 'when he shall sound, as he is about to do.' completed, (b-27) Aorist, 'will have been.' But in the Revelation the aorist is almost everywhere used where other tenses might be put. Such evident Hebraisms are incessant. 10:11 said (c-4) Lit. 'they say.' see Note b, Luke 6.38. 11:1 staff, (d-11) Or 'rod.' temple (e-17) Naos. see ch. 3.12. worship (f-26) See Note h, ch. 3.9. 11:6 power (g-3) power (g-22) As ch. 9.10. 11:8 which (h-13) Hostis, as Matt. 7.24. 11:11 spirit (a-10) Or 'breath.' 11:13 were (b-31) Ginomai. aorist. It then took place. 'they became;' but this has too much the sense of continuance. 'Were' gives the sense. 11:14 passed; (c-5) See ch. 9.12. 11:15 come, (d-30) Ginomai. aorist. Has now taken place, begun to be. 11:16 sit (e-6) Or 'who sat.' It is characteristic, without reference to time, save as he had seen them (ch. 4.4); 'the sitters on thrones.' I put only 'sit,' because the scene is present, though the actions follow one another. worshipped (f-17) See Note h, ch. 3.9. 11:17 was, (g-14) Note the omission of 'who is to come' here, as bearing on the force of that expression. see ch. 1.4. 11:18 servants (h-30) Or 'bondmen,' as ch. 7.3. destroy (i-49) destroy (i-52) Or 'corrupt.' See 1Cor. 3.17. Here it is to 'destroy utterly.' 11:19 opened, (k-10) Or 'and the temple of God was opened in the heaven.' 12:7 was (a-3) It took place then, as ch. 11.15. war (b-14) Lit. 'to go to war,' i.e. infinitive. fought, (c-21) Same word (not mood) as 'went to war,' but this is the attack. Hence I have said 'fought.' They tried to hold their ground, did not flee. 12:9 Satan, (d-17) Lit. 'the Satan' ('adversary'). see Job. 1.6. 12:10 come (e-13) Has taken place, is set up, ginomai. 13:4 homage (f-4) homage (f-19) See Note h, ch. 3.9. 13:5 career (g-24) Poieo. see Rom. 1.32. Or 'to work,' or 'act,' 'practised and prospered' is said in Dan. 8.12,24. 13:6 tabernacle (a-22) Or 'his dwelling, and those who dwell.' 13:7 make (b-8) overcome (b-15) Aorist. it is viewed as a finished act. 13:8 homage, (c-11) See Note h, ch. 3.9. world (d-25) Kosmos. here and chs. 11.15; 17.8. 13:12 homage (c-25) See Note h, ch. 3.9. 13:15 homage (c-35) See Note h, ch. 3.9. 14:6 settled (a-18) Lit. 'sitting down,' as Matt. 4.16, not 'dwelling,' as ch. 3.10. 14:7 homage (b-22) See Note h, ch. 3.9. 14:9 homage (b-17) See Note h, ch. 3.9. 14:11 homage (b-23) See Note h, ch. 3.9. 14:14 man, (c-19) As ch. 1.13. 14:15 dried. (d-40) As Matt. 13.6; Jas. 1.11, 'wither.' It is more than 'become ripe.' A different word is used at the end of ver. 18, meaning 'in full harvest.' 15:1 completed. (e-27) Aorist. 15:3 God (a-25) See Note l, ch. 1.8. 15:4 holy; (b-16) Hosios, not hagios. It is used for mercy, grace, and of Christ, as the One in whom all gracious qualities are concentrated. (Ps. 89.1,2,19.) In men it means piety and uprightness. Chesed is so translated in the Old Testament. It is in general the sum of qualities which suit and form the divine character in man, as opposed to the human will. what God gives as consistent with himself, his character, and promise. The 'sure mercies' of David is expressed by this word in the LXX, Isa. 55.3; Acts 13.34. God alone possesses the qualities which entitle him to worship as a pious man would understand it. Hosios is used in this general way for 'holy.' see Note i, Heb. 7.26. homage (c-24) See Note h, ch. 3.9. righteousnesses (d-29) See Note, ch. 19.8. 15:5 temple (e-9) Naos. see ch. 3.12. 15:6 temple, (e-14) Naos. see ch. 3.12. 16:1 upon (f-28) Eis. As 'on,' ch. 8.5. 16:2 upon (g-21) Epi, refers to actual place. worshipped (h-34) Or 'did homage to.' see ch. 3.9. 16:3 became (i-13) Or 'there was blood.' Ginomai. see John 1.17. Strictly 'and there was,' or 'came to be,' 'blood.' But I apprehend 'it' (ver. 3) and 'they' (ver. 4) are the sense, in spite of accuracy of grammar. blood took place as a consequence in what is spoken of. The sense is more striking as it stands in Greek considered as a vision. What he saw took that character. soul (k-23) Lit. 'every soul of life.' a Hebraism. 16:4 became (i-19) Or 'there was blood.' Ginomai. see John 1.17. Strictly 'and there was,' or 'came to be,' 'blood.' But I apprehend 'it' (ver. 3) and 'they' (ver. 4) are the sense, in spite of accuracy of grammar: blood took place as a consequence in what is spoken of. The sense is more striking as it stands in Greek considered as a vision. What he saw took that character. 16:5 one, (l-19) Hosios. see Note b, ch. 15.4. 16:17 heaven, (a-23) Many authorities omit the words 'of the heaven.' done. (b-30) Or 'it is over, past.' Ginomai. perfect tense. 16:18 were (c-3) was (c-11) Lit. 'began to be.' Ginomai. aorists. 16:19 was (c-5) Lit. 'began to be.' Ginomai: aorists. 17:4 of (d-13) Lit. 'was made golden with.' so ch. 18.16. her (e-35) Possibly, 'of the fornication of the earth.' 17:8 present. (a-61) Or 'shall come.' 17:9 mind (b-4) Nous, ver. 9 and ch. 13.18, [understanding]. see Note 1Cor. 1.5. Gnome in vers. 13,17 only; the mind expressed; as 'opinion,' 1Cor. 1.10; 7.25. 17:10 kings. (c-5) Or '... sits, and are seven kings.' 17:13 mind, (b-4) Nous, ver. 9 and ch. 13.18, [understanding]. see Note 1Cor. 1.5. Gnome in vers. 13,17 only; the mind expressed; as 'opinion,' 1Cor. 1.10; 7.25. 17:17 do (d-9) act (d-14) 'Do' and 'act' they poieo: see Rom. 1.32. mind, (e-11) mind, (e-17) See Note b, ver. 9. 18:2 hold (f-24) hold (f-31) Or 'prison,' where they are confined. 18:5 another (g-9) Lit. 'joined together.' 18:6 double, (h-12) Some authorities omit 'to her,' in which case we must say 'and double twofold according to her works.' 18:8 God (a-28) See Note l, ch. 1.8. 18:11 lading (b-17) Or 'merchandise.' 18:13 amomum, (c-4) A spice-plant. 18:14 lust (d-8) Lit. 'ripe fruit of the lust.' 18:17 place, (e-22) To any particular place; as we say now, chartered for such or such a place, or sailing to the place. 19:1 multitude (f-13) Or 'crowd' [of people]. 19:2 which (a-15) Of such a character, see Matt. 7.24. 19:4 homage (b-14) See Note h, ch. 3.9. sits (c-18) See Note, ch. 5.7. 19:6 crowd, (d-10) Or 'crowd' [of people]. 19:8 righteousnesses (e-24) Dikaioma. see Rom. 1.32. In Hebrew the plural of acts expressing a quality is used for the abstract quality itself. This may be the case, by analogy, here. See Ps. 11.7, where, in Hebrew, it is 'righteousnesses,' but it is actual, not imputed, righteousness. 19:10 homage. (b-10) to (b-39) See Note h, ch. 3.9. 19:13 Word (f-17) Logos. see John 1.1. 19:17 an (g-4) Lit. 'one.' 19:20 received (a-26) I do not say 'had received' here, because then the deceiving would come after the receiving, which is not the sense. worship (b-35) Or 'do homage to.' As ch. 3.9. 20:2 Satan, (c-16) Lit. 'the Satan.' The adversary. see ch. 12.9. 20:4 sat (d-7) In Daniel no one was seen sitting on them. who (e-39) Hostis, as Matt. 7.24. homage (f-43) See Note h, ch. 3.9. hand; (g-61) Or 'on the forehead, and on their hand.' 20:6 power; (h-19) Exousia, right or title; by adding 'over' we get the full sense. 20:7 Satan (i-9) See Note c, ver. 2. 20:8 war, (k-27) Or 'to war.' 20:13 hades (l-15) See ch. 1.18. 20:14 fire. (a-21) Or 'This second death is the lake of fire.' 21:6 done. (b-8) Perhaps 'They are fulfilled.' 21:11 shining (c-7) 'Lightbearer' (used for heavenly luminaries), but here it would seem in general 'brightness' or 'shining.' 'She was the lightbearer,' 'she as a lightbearer was.' Elsewhere used only Phil. 2.15. 21:22 God (a-11) See Note l, ch. 1.8. 22:3 more; (b-7) The sense is, none shall exist any more. servants (c-23) Or 'bondmen,' as ch. 7.3. serve (d-25) Latreuo, as ch. 7.15. 22:5 God (a-22) See Note l, ch. 1.8. 22:6 God (a-15) See Note l, ch. 1.8. 22:8 homage (e-23) Or 'worship,' as ch. 3.9. 22:9 to (e-35) Or 'worship,' as ch. 3.9. 22:14 may (a-10) See Note c, Gal. 2.4. 22:15 the (b-3) The article is characteristic, I think, here by force of contrast. 22:19 which (c-32) Or 'the things which.'