# commentaries

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A bason [&#957; &#953; &#960; &#964; &#951; &#961; &#945;]. Only here in the New Testament. From niptw, to wash.


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Dost thou wash [&#963; &#965; &#956; &#959; &#965; &#957; &#953; &#960; &#964; &#949; &#953; &#962;] ? The two pronouns Thou, my, stand together at the beginning of the sentence in emphatic contrast. Dost thou of me wash the feet ?


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Knowest - shalt know [&#959; &#953; &#948; &#945; &#962; - &#947; &#957; &#969; &#963; &#951;]. The A. V. ignores the distinction between the two words. "Thou knowest not" [&#959; &#965; &#954; &#959; &#953; &#948; &#945; &#962;], of absolute and complete knowledge. Thou shalt learn or perceive [&#947; &#957; &#969; &#963; &#951;], of knowledge gained by experience. See on 2 24.<p/>Hereafter [&#956; &#949; &#964; &#945; &#964; &#945; &#965; &#964; &#945;]. Literally, after these things.


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Never [&#959; &#965; &#956; &#951; - &#949; &#953; &#962; &#964; &#959; &#957; &#945; &#953; &#969; &#957; &#945;]. A very strong expression. Literally, thou shalt by no means wash my feet as long as the world stands.


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He that is washed - wash his feet [&#959; &#955; &#949; &#955; &#959; &#965; &#956; &#949; &#957; &#959; &#962; - &#957; &#953; &#968; &#945; &#963; &#952; &#945; &#953;]. The A. V. obliterates the distinction between louw, to bathe, to apply water to the whole body, and niptw, to wash a part of the body. Thus, when Dorcas died (<a href='B:510 9:37'>Act 9:37</a> ) they bathed her body [&#955; &#959; &#965; &#963; &#945; &#957; &#964; &#949; &#962;]. The proverb in <a href='B:680 2:22'>2Pe 2:22</a>, is about the sow that has been bathed all over [&#955; &#959; &#965; &#963; &#945; &#956; &#949; &#957; &#951;]. On the other hand, he who fasts must wash [&#957; &#953; &#968; &#945; &#953;] his face (<a href='B:470 6:17'>Mat 6:17</a> ). Both verbs are always used of living beings in the New Testament. The word for washing things, as nets, garments, etc., is plunw. See <a href='B:490 5:2'>Luk 5:2</a>. All three verbs occur in <a href='B:30 14:11'>Lev 14:11</a> (Sept.).


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Who should betray [&#964; &#959; &#957; &#960; &#945; &#961; &#945; &#948; &#953; &#948; &#959; &#957; &#964; &#945;]. Literally, him that is betraying. So in <a href='B:470 26:2'>Mat 26:2</a>, the present tense is used, is being betrayed [&#960; &#945; &#961; &#945; &#948; &#953; &#948; &#959; &#964; &#945; &#953;]. See on <a href='B:470 4:12'>Mat 4:12</a>, and compare prodothv, betrayer, <a href='B:490 6:16'>Luk 6:16</a>; <a href='B:510 7:52'>Act 7:52</a>; <a href='B:620 3:4'>2Ti 3:4</a>.


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Was set down [&#945; &#957; &#945; &#960; &#949; &#963; &#969; &#957;]. Literally, having reclined. The guests reclined on couches, lying on the left side and leaning on the left hand. The table was in the hollow square or oblong formed on three sides by the couches, the fourth side being open, and the table extending beyond the ends of the couches.<p/>Know ye [&#947; &#953; &#957; &#969; &#963; &#954; &#949; &#964; &#949;] ? Perceive or understand ye?


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Master [&#959; &#948; &#953; &#948; &#945; &#963; &#954; &#945; &#955; &#959; &#962;]. Literally, the Teacher. Teacher and Lord were used, according to the Jewish titles Rabbi and Mar, corresponding to which the followers were disciples or servants.


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Your. Inserted in A. V. Better, the Lord and the Master as Rev. Both have the article.<p/>Ought [&#959; &#966; &#949; &#953; &#955; &#949; &#964; &#949;]. The verb means to owe. It occurs several times in John's Epistles (<a href='B:690 2:6'>1Jn 2:6</a>; <a href='B:690 3:16'>1Jn 3:16</a>; <a href='B:690 4:11'>1Jn 4:11</a>; <a href='B:710 1:8'>3Jn 1:8</a> ). In the Gospel only here and <a href='B:500 19:7'>Joh 19:7</a>. Compare <a href='B:490 17:10'>Luk 17:10</a>. In Matthew's version of the Lord's prayer occur the two kindred words ojfeilnma, debt, and ojfeilethv, debtor. Jesus here puts the obligation to ministry as a debt under which His disciples are laid by His ministry to them. The word ought is the past tense of owe. Dei, ought or must (see <a href='B:500 3:7'>Joh 3:7</a>; <a href='B:500 3:14'>Joh 3:14</a>; <a href='B:500 3:30'>Joh 3:30</a>, etc.) expresses an obligation in the nature of things; ojfeilein, a special, personal obligation.


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Example [&#965; &#960; &#959; &#948; &#949; &#953; &#947; &#956; &#945;]. On the three words used in the New Testament for example, uJpodeigma, tupov, and deigma, see on <a href='B:680 2:6'>2Pe 2:6</a>; <a href='B:670 5:3'>1Pe 5:3</a>; <a href='B:720 1:7'>Jud 1:7</a>.


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Verily, verily. See on <a href='B:500 1:51'>Joh 1:51</a>; <a href='B:500 10:1'>Joh 10:1</a>.<p/>The servant. No article. Better a servant, as Rev., a bond - servant. He that is sent [&#945; &#960; &#959; &#963; &#964; &#959; &#955; &#959; &#962;]. Literally, an apostle. See on <a href='B:470 10:2'>Mat 10:2</a>.


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Happy [&#956; &#945; &#954; &#945; &#961; &#953; &#959; &#953;]. Better, as Rev., blessed. See on <a href='B:470 5:3'>Mat 5:3</a>.


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I have chosen [&#949; &#958; &#949; &#955; &#949; &#958; &#945; &#956; &#951; &#957;]. Aorist tense, I chose. Not elected to salvation, but chose as an apostle.<p/>That the scripture, etc. [&#953; &#957; &#945;]. Elliptical. We must supply this choice was made in order that, etc.<p/>Eateth [&#964; &#961; &#969; &#947; &#969; &#957;]. With the exception of <a href='B:470 24:38'>Mat 24:38</a>, the word occurs only in John. See on 6 54. Originally it means to gnaw or crunch; to chew raw vegetables or fruits, and hence often used of animals feeding, as Homer (" Odyssey, "6 90), of mules feeding. Of course it has lost its original sense in the New Testament, as it did to some extent in classical Greek, though, as applied to men, it more commonly referred to eating vegetables or fruit, as Aristophanes (" Peace," 1325) trwgein, to eat figs. The entire divorce in the New Testament from its primitive sense is shown in its application to the flesh of Christ (vi. 54). It is used by John only in connection with Christ.<p/>Bread with me [&#956; &#949; &#964; &#949; &#956; &#959; &#965; &#964; &#959; &#957; &#945; &#961; &#964; &#959; &#957;]. Some editors read, mou ton arton, my bread.<p/>Heel [&#960; &#964; &#949; &#961; &#957; &#945; &#957;]. Only here in the New Testament. The metaphor is of one administering a kick. Thus Plutarch, describing the robber Sciron, who was accustomed "out of insolence and wantonness to stretch forth his feet to strangers, commanding them to wash them, and then, when they did it, with a kick to send them down the rock into the sea" (" Theseus "). Some have explained the metaphor by the tripping up of one's feet in wrestling; but, as Meyer justly says, "Jesus was not overreached." The quotation is from the Hebrew, not the Septuagint of <a href='B:230 41:9'>Psa 41:9</a> (Sept. 40.). The Septuagint reads, "For the man of my peace in whom I hoped, who eateth my bread, magnified his cunning (pternismon, literally, tripping up) against me."


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Now [&#945; &#960; &#945; &#961; &#964; &#953;]. Rev., correctly, from henceforth. Compare <a href='B:500 1:52'>Joh 1:52</a>; <a href='B:500 14:7'>Joh 14:7</a>; <a href='B:470 23:39'>Mat 23:39</a>.<p/>I am he [&#949; &#947; &#969; &#949; &#953; &#956; &#953;]. Or, I am. See on 8 24.<p/>21 - 35. Compare <a href='B:470 26:21-25'>Mat 26:21-25</a>; <a href='B:480 14:18-21'>Mar 14:18-21</a>; <a href='B:490 21:21-23'>Luk 21:21-23</a>.


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Was troubled in Spirit. See on <a href='B:500 11:33'>Joh 11:33</a>; <a href='B:500 12:27'>Joh 12:27</a>. The agitation was in the highest region of the spiritual life [&#960; &#957; &#949; &#965; &#956; &#945;].<p/>One of you shall betray me. So Matthew and Mark, with the addition of, who eateth with me. Luke, the hand of him that betrayeth me is with me on the table.


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Looked [&#949; &#946; &#955; &#949; &#960; &#959; &#957;]. The imperfect tense, kept looking as they doubted.<p/>Doubting [&#945; &#960; &#959; &#961; &#959; &#965; &#956; &#949; &#957; &#959; &#953;]. See on <a href='B:480 6:20'>Mar 6:20</a>.<p/>He spake [&#955; &#949; &#947; &#949; &#953;]. The present tense, speaketh, introduced with lively effect.


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Was leaning on Jesus ' bosom [&#951; &#957; &#945; &#957; &#945; &#954; &#949; &#953; &#956; &#949; &#957; &#959; &#962; &#949; &#957; &#964; &#969; &#954; &#959; &#955; &#960; &#969; &#964; &#959; &#965; &#953; &#951; &#963; &#959; &#965;]. The Rev. renders, "there was at the table reclining," etc. At the table is added because the verb is the general term equivalent to sitting at table. "In Jesus ' bosom," defines John's position relatively to the other guests. As the guests reclined upon the left arm, the feet being stretched out behind, the head of each would be near the breast of his companion on the left. Supposing that Jesus, Peter, and John were together, Jesus would occupy the central place, the place of honor, and John, being in front of Him, could readily lean back and speak to Him. Peter would be behind him.<p/>Bosom. See on <a href='B:490 6:38'>Luk 6:38</a>. The Synoptists do not give this incident.


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Beckoneth [&#957; &#949; &#965; &#949; &#953;]. Literally, noddeth.<p/>That he should ask who it should be [&#960; &#965; &#952; &#949; &#963; &#952; &#945; &#953; &#964; &#953; &#962; &#945; &#957; &#949; &#953; &#951;]. The best texts read, kai legei aujtw eijpe tiv ejstin, and saith unto him, Tell us who it is.


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Lying [&#949; &#960; &#953; &#960; &#949; &#963; &#969; &#957;]. This word is, literally, to fall upon, and is so rendered in almost every instance in the New Testament. In <a href='B:480 3:10'>Mar 3:10</a>, it is applied to the multitudes pressing upon Christ. It occurs, however, nowhere else in John, and therefore some of the best authorities read ajnapeswn, leaning back, a verb which John uses several times in the Gospel, as in ver. 12. 44 So Rev. Whichever of the two is read, it points out the distinction, which the A. V. misses by the translation lying, between hn ajnakeimenov (ver. 23), which describes the reclining position of John throughout the meal, and the sudden change of posture pictured by ajnapeswn, leaning back. The distinction is enforced by the different preposition in each case : reclining in [&#949; &#957;] Jesus ' bosom, and leaning back [&#945; &#957; &#945;]. Again, the words bosom and breast represent different words in the Greek; kolpov representing more generally the bend formed by the front part of the reclining person, the lap, and sthqov the breast proper. The verb ajnapiptw, to lean back, always in the New Testament describes a change of position. It is used of a rower bending back for a fresh stroke. Plato, in the well - known passage of the "Phaedrus," in which the soul is described under the figure of two horses and a charioteer, says that when the charioteer beholds the vision of love he is afraid, and falls backward [&#945; &#957; &#949; &#960; &#949; &#963; &#949; &#957;], so that he brings the steeds upon their haunches.<p/>As he was [&#959; &#965; &#964; &#969; &#962;]. Inserted by the best texts, and not found in the A. V. Reclining as he was, he leaned back. The general attitude of reclining was maintained. Compare <a href='B:500 4:6'>Joh 4:6</a> : "sat thus [&#959; &#965; &#964; &#969; &#962;] on the well." According to the original institution, the Passover was to be eaten standing (<a href='B:20 12:11'>Exo 12:11</a> ). After the Captivity the custom was changed, and the guests reclined. The Rabbis insisted that at least a part of the Paschal meal should be eaten in that position, because it was the manner of slaves to eat standing, and the recumbent position showed that they had been delivered from bondage into freedom.<p/>Breast [&#963; &#964; &#951; &#952; &#959; &#962;]. From isthmi, to cause to stand. Hence, that which stands out. In later writings John was known as oJ ejpisthqiov, the one on the breast, or the bosom friend.


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To whom I shall give a sop when I have dipped it [&#969; &#949; &#947; &#969; &#946; &#945; &#968; &#945; &#962; &#964; &#959; &#968; &#969; &#956; &#953; &#959; &#957; &#949; &#960; &#953; &#948; &#969; &#963; &#969;]. The best texts read w ejgw bayw to ywmion kai dwsw aujtw, for whom I shall dip the sop and give it him.<p/>Sop [&#968; &#969; &#956; &#953; &#959; &#957;]. Only in this chapter. Diminutive from ywmov, a morsel, which, in turn, is from yaw, to rub, or to crumble. Homer, of the Cyclops :<p/>"Then from his mouth came bits [&#968; &#969; &#956; &#959; &#953;] of human flesh Mingled with wine." " Odyssey, " 9, 374.<p/>And Xenophon : "And on one occasion having seen one of his companions at table tasting many dishes with one bit [&#968; &#969; &#956; &#969;] of bread" (" Memorabilia, "3 14, 15). The kindred verb ywmizw, rendered feed, occurs <a href='B:520 12:20'>Rom 12:20</a>; <a href='B:530 13:3'>1Co 13:3</a>. See also Septuagint, <a href='B:230 79:5'>Psa 79:5</a>; <a href='B:230 80:16'>Psa 80:16</a>. According to its etymology, the verb means to feed with morsels; and it was used by the Greeks of a nurse chewing the food and administering it to an infant. So Aristophanes :" And one laid the child to rest, and another bathed it, and another fed [&#949; &#968; &#969; &#956; &#953; &#963; &#949; &#957;] it "(" Lysistrate," 19, 20). This sense may possibly color the word as used in <a href='B:520 12:20'>Rom 12:20</a> : "If thine enemy hunger, feed [&#968; &#969; &#956; &#953; &#950; &#949;] him;" with tender care. In <a href='B:530 13:3'>1Co 13:3</a>, the original sense appears to be emphasized : "Though I bestow all my goods to feed the poor [&#968; &#969; &#956; &#953; &#963; &#969;]." This idea is that of doling away in morsels. Dean Stanley says : "Who that has witnessed the almsgiving in a Catholic monastery, or the court of a Spanish or Sicilian bishop's or archbishop's palace, where immense revenues are syringed away in farthings to herds of beggars, but must feel the force of the Apostle's half satirical ywmisw?" Dipped the sop. Compare <a href='B:470 26:23'>Mat 26:23</a>; <a href='B:480 14:20'>Mar 14:20</a>. The regular sop of the Paschal supper consisted of the following things wrapped together : flesh of the Paschal lamb, a piece of unleavened bread, and bitter herbs. The sauce into which it was dipped does not belong to the original institution, but had been introduced before the days of Christ. According to one authority it consisted of only vinegar and water (compare <a href='B:80 2:14'>Rth 2:14</a> ); others describe it as a mixture of vinegar, figs, dates, almonds, and spice. The flour which was used to thicken the sauce on ordinary occasions was forbidden at the Passover by the Rabbins, lest it might occasion a slight fermentation. According to some, the sauce was beaten up to the consistence of mortar, in order to commemorate the toils of the Israelites in laying bricks in Egypt.<p/>To Judas Iscariot the son of Simon [&#953; &#959; &#965; &#948; &#945; &#963; &#953; &#956; &#969; &#957; &#959; &#962; &#953; &#963; &#954; &#945; &#961; &#953; &#969; &#964; &#951;]. The best texts read Iskariwtou. "Judas the son of Simon Iscariot." So <a href='B:500 6:71'>Joh 6:71</a>. The act was a mark of forbearance and goodwill toward the traitor, and a tacit appeal to his conscience against the contemplated treachery.


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Then [&#964; &#959; &#964; &#949;]. With a peculiar emphasis, marking the decisive point at which Judas was finally committed to his dark deed. The token of goodwill which Jesus had offered, if it did not soften his heart would harden it; and Judas appears to have so interpreted it as to confirm him in his purpose.<p/>Satan. The only occurrence of the word in this Gospel.<p/>Into him [&#949; &#953; &#962; &#949; &#954; &#949; &#953; &#957; &#959; &#957;]. The pronoun of remote reference sets Judas apart from the company of the disciples.<p/>Quickly [&#964; &#945; &#967; &#953; &#959; &#957;]. Literally, more quickly. The comparative implies a command to hasten his work, which was already begun.


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The bag. See on 12 6.<p/>Buy [&#945; &#947; &#959; &#961; &#945; &#963; &#959; &#957;]. An incidental argument in favor of this gathering of the disciples having taken place on the evening of the Paschal feast. Had it been on the previous evening, no one would have thought of Judas going out at night to buy provisions for the feast, when there was the whole of the next day for it, nor would they have thought of his going out to seek the poor at that hour. The 15th Nisan, the time of the Passover celebration, was indeed invested with the sanctity of a Sabbath; but provision and preparation of the needful food was expressly allowed on that day. The Rabbinical rules even provided for the procuring of the Paschal lamb on the Passover eve when that happened to fall on the Sabbath.<p/>Against the feast [&#949; &#953; &#962; &#964; &#951; &#957; &#949; &#959; &#961; &#964; &#951; &#957;]. Rev., better, for the feast. The Passover feast. The meal of which they had been partaking was the preliminary meal, at the close of which the Passover was celebrated; just as, subsequently, the Eucharist was celebrated at the close of the Agape, or love - feast. Notice the different word, eJorth, feast, instead of deipnon, supper, and the article with feast.<p/>To the poor. Perhaps to help them procure their Paschal lamb.


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Now. Marking a crisis, at which Jesus is relieved of the presence of the traitor, and accepts the consequences of his treachery.<p/>Is - glorified [&#949; &#948; &#959; &#958; &#945; &#963; &#952; &#951;]. Literally, was glorified. The aorist points to the withdrawal of Judas. Jesus was glorified through death, and His fate was sealed (humanly speaking) by Judas ' going out. He speaks of the death and consequent glorification as already accomplished.


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If God be glorified in Him. The most ancient authorities omit. In Himself [&#949; &#957; &#949; &#945; &#965; &#964; &#969;]. His glory will be contained in and identified with the divine glory. Compare "the glory which I had with thee," para soi (xvii. 5). En in, indicates unity of being; para with, unity of position.


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Little children [&#964; &#949; &#954; &#957; &#953; &#945;]. Diminutive, occurring only here in the Gospel, but repeatedly in the First Epistle. Nowhere else in the New Testament.<p/>Now [&#945; &#961; &#964; &#953;]. In ver. 31, now is nun, which marks the point of time absolutely. Arti marks the point of time as related to the past or to the future. Thus, "from the days of John the Baptist until now" (arti, <a href='B:470 11:12'>Mat 11:12</a> ). "Thinkest thou that I cannot now [&#945; &#961; &#964; &#953;] pray to my Father ?" though succor has been delayed all along till now (<a href='B:470 26:53'>Mat 26:53</a> ). Here the word implies that the sorrowful announcement of Jesus ' departure from His disciples had been withheld until the present. The time was now come.


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New [&#954; &#945; &#953; &#957; &#951; &#957;]. See on <a href='B:470 26:29'>Mat 26:29</a>.<p/>Commandment [&#949; &#957; &#964; &#959; &#955; &#951; &#957;]. The word for a single commandment or injunction, but used also for the whole body of the moral precepts of Christianity. See <a href='B:610 6:14'>1Ti 6:14</a>; <a href='B:680 2:21'>2Pe 2:21</a>; <a href='B:680 3:2'>2Pe 3:2</a>. See also on <a href='B:660 2:8'>Jas 2:8</a>. This new commandment embodies the essential principle of the whole law. Compare also <a href='B:690 3:23'>1Jn 3:23</a>. Some interpreters instead of taking that ye love one another, etc., as the definition of the commandment, explain the commandment as referring to the ordinance of the Holy Communion, and render, "a new commandment (to observe this ordinance) I give unto you, in order that ye love one another." It is, however, more than improbable, and contrary to usage, that the Holy Supper should be spoken of as ejntolh a commandment.<p/>That [&#953; &#957; &#945;]. With its usual telic 45 force; indicating the scope and not merely the form or nature of the commandment.<p/>As [&#954; &#945; &#952; &#969; &#962;]. Rev., better, even as. Not a simple comparison [&#969; &#963; &#960; &#949; &#961;], but a conformity; the love is to be of the same nature. There are, however, two ways of rendering the passage.<p/>1. "I give you a new commandment, that ye love one another with the same devotion with which I loved you."<p/>2. "I give you a new commandment, that ye love one another, even as up to this moment I loved you, in order that you may imitate my love one toward another." By the first rendering the character of the mutual love of Christians is described; by the second, its ground. The Rev. gives the latter in margin.


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Shall - know [&#947; &#957; &#969; &#963; &#959; &#957; &#964; &#945; &#953;]. Perceive, or come to know.<p/>My disciples [&#949; &#956; &#959; &#953; &#956; &#945; &#952; &#951; &#964; &#945; &#953;]. See on <a href='B:470 12:49'>Mat 12:49</a>. Literally, disciples unto me. Compare <a href='B:500 14:8'>Joh 14:8</a>.<p/>36 - 38. Compare <a href='B:470 26:31-35'>Mat 26:31-35</a>; <a href='B:480 14:27-31'>Mar 14:27-31</a>; <a href='B:490 22:31-38'>Luk 22:31-38</a>.


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Now [&#945; &#961; &#964; &#953;]. Without waiting for a future time. See on ver. 33, and compare nun now, in ver. 36.<p/>I will lay down my life. See on 10 11.


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Heart [&#954; &#945; &#961; &#948; &#953; &#945;]. Never used in the New Testament, as in the Septuagint, of the mere physical organ, though sometimes of the vigor and sense of physical life (<a href='B:510 14:17'>Act 14:17</a>; <a href='B:660 5:5'>Jas 5:5</a>; <a href='B:490 21:34'>Luk 21:34</a> ). Generally, the center of our complex being - physical, moral, spiritual, and intellectual. See on <a href='B:480 12:30'>Mar 12:30</a>. The immediate organ by which man lives his personal life, and where that entire personal life concentrates itself. It is thus used sometimes as parallel to yuch, the individual life, and to pneuma the principle of life, which manifests itself in the yuch. Strictly, kardia is the immediate organ of yuch, occupying a mediating position between it and pneuma. In the heart [&#954; &#945; &#961; &#948; &#953; &#945;] the spirit [&#960; &#957; &#949; &#965; &#956; &#945;], which is the distinctive principle of the life or soul [&#968; &#965; &#967; &#951;], has the seat of its activity. Emotions of joy or sorrow are thus ascribed both to the heart and to the soul. Compare <a href='B:500 14:27'>Joh 14:27</a>, "Let not your heart [&#954; &#945; &#961; &#948; &#953; &#945;] be troubled;" and <a href='B:500 12:27'>Joh 12:27</a>, "Now is my soul [&#968; &#965; &#967; &#951;] troubled." The heart is the focus of the religious life (<a href='B:470 22:37'>Mat 22:37</a>; <a href='B:490 6:45'>Luk 6:45</a>; <a href='B:620 2:22'>2Ti 2:22</a> ). It is the sphere of the operation of grace (<a href='B:470 13:19'>Mat 13:19</a>; <a href='B:490 8:15'>Luk 8:15</a>; <a href='B:490 24:32'>Luk 24:32</a>; <a href='B:510 2:37'>Act 2:37</a>; <a href='B:520 10:9'>Rom 10:9</a>; <a href='B:520 10:10'>Rom 10:10</a> ). Also of the opposite principle (<a href='B:500 13:2'>Joh 13:2</a>; <a href='B:510 5:3'>Act 5:3</a> ). Used also as the seat of the understanding; the faculty of intelligence as applied to divine things (<a href='B:470 13:15'>Mat 13:15</a>; <a href='B:520 1:21'>Rom 1:21</a>; <a href='B:480 8:17'>Mar 8:17</a> ). Ye believe - believe also [&#960; &#953; &#963; &#964; &#949; &#965; &#949; &#964; &#949; &#954; &#945; &#953; &#960; &#953; &#963; &#964; &#949; &#965; &#949; &#964; &#949;]. The verbs may be taken either as indicatives or as imperatives. Thus we may render : ye believe in God, ye believe also in me; or, believe in God and ye believe in me; or, believe in God and believe in me; or again, as A. V. The third of these renderings corresponds best with the hortatory character of the discourse.


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House [&#959; &#953; &#954; &#953; &#945;]. The dwelling - place. Used primarily of the edifice (<a href='B:470 7:24'>Mat 7:24</a>; <a href='B:470 8:14'>Mat 8:14</a>; <a href='B:470 9:10'>Mat 9:10</a>; <a href='B:510 4:34'>Act 4:34</a> ). Of the family or all the persons inhabiting the house (<a href='B:470 12:25'>Mat 12:25</a>; <a href='B:500 4:53'>Joh 4:53</a>; <a href='B:530 16:15'>1Co 16:15</a>; <a href='B:470 10:13'>Mat 10:13</a> ). Of property (<a href='B:470 23:14'>Mat 23:14</a>; <a href='B:480 12:40'>Mar 12:40</a> ). Here meaning heaven.<p/>Mansions [&#956; &#959; &#957; &#945; &#953;]. Only here and ver. 23. From menw to stay or abide. Originally a staying or abiding or delay. Thus Thucydides, of Pausanias : "He settled at Colonae in Troas, and was reported to the Ephors to be negotiating with the Barbarians, and to be staying there (thn monhn poioumenov, Literally, making a stay) for no good purpose" (i. 131). Thence, a staying or abiding - place; an abode. The word mansion has a similar etymology and follows the same course of development, being derived from manere, to remain. Mansio is thus, first, a staying, and then a dwelling - place. A later meaning of both mansio and monh is a halting - place or station on a journey. Some expositors, as Trench and Westcott, explain the word here according to this later meaning, as indicating the combination of the contrasted notions of progress and repose in the vision of the future. 47 This is quite untenable. The word means here abodes. Compare Homer's description of Priam's palace :<p/>"A palace built with graceful porticoes, And fifty chambers near each other, walled With polished stone, the rooms of Priam's sons And of their wives; and opposite to these Twelve chambers for his daughters, also near Each other; and, with polished marble walls, The sleeping - rooms of Priam's sons - in - law And their unblemished consorts." " Iliad, " 6, 242 - 250.<p/>Godet remarks : "The image is derived from those vast oriental palaces, in which there is an abode not only for the sovereign and the heir to the throne, but also for all the sons of the king, however numerous they may be."<p/>If it were not so, I would have told you [&#949; &#953; &#948; &#949; &#956; &#951; &#949; &#953; &#960; &#959; &#957; &#945; &#957; &#965; &#956; &#953; &#957;]. Wyc., If anything less, I had said to you.<p/>I go to prepare, etc. Many earlier interpreters refer I would have told you to these words, and render I would have told you that I go to prepare a place for you. But this is inadmissible, because Jesus says (ver. 3) that He is actually going to prepare a place. The better rendering regards if it were not so, I would have told you, as parenthetical, and connects the following sentence with are many mansions, by means of oti, for or because, which the best texts insert. "In my Father's house are many mansions (if it were not so, I would have told you), for I go to prepare a place for you."<p/>I go to prepare. Compare <a href='B:40 10:33'>Num 10:33</a>. Also <a href='B:650 6:20'>Heb 6:20</a>, "whither the forerunner is for us entered, even Jesus."<p/>A place [&#964; &#959; &#960; &#959; &#957;]. See on 11 48. The heavenly dwelling is thus described by three words : house, abode, place.


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If I go [&#949; &#945; &#957; &#960; &#959; &#961; &#949; &#965; &#952; &#969;]. Poreuomai, go, of going with a definite object. See on 8 21.<p/>I will come again [&#960; &#945; &#955; &#953; &#957; &#949; &#961; &#967; &#959; &#956; &#945; &#953;]. The present tense; I come, so Rev. Not to be limited to the Lord's second and glorious coming at the last day, nor to any special coming, such as Pentecost, though these are all included in the expression; rather to be taken of His continual coming and presence by the Holy Spirit. "Christ is, in fact, from the moment of His resurrection, ever coming into the world and to the Church, and to men as the risen Lord" (Westcott).<p/>And receive [&#960; &#945; &#961; &#945; &#955; &#951; &#968; &#959; &#956; &#945; &#953;]. Here the future tense, will receive. Rev., therefore, much better : I come again and will receive you. The change of tense is intentional, the future pointing to the future personal reception of the believer through death. Christ is with the disciple alway, continually "coming" to him, unto the end of the world. Then He will receive him into that immediate fellowship, where he "shall see Him as He is." The verb paralambanw is used in the New Testament of taking along with (<a href='B:470 4:5'>Mat 4:5</a>; <a href='B:470 17:1'>Mat 17:1</a>; <a href='B:510 16:33'>Act 16:33</a>, on all which see notes) : of taking to (<a href='B:470 1:20'>Mat 1:20</a>; <a href='B:500 14:3'>Joh 14:3</a> ) : of taking from, receiving by transmission; so mostly in Paul (<a href='B:550 1:12'>Gal 1:12</a>; Colossians. <a href='B:550 2:6'>Gal 2:6</a>; <a href='B:550 4:17'>Gal 4:17</a>; <a href='B:590 2:13'>1Th 2:13</a>, etc. See also <a href='B:470 24:40'>Mat 24:40</a>; <a href='B:470 24:41'>Mat 24:41</a> ). It is scarcely fanciful to see the first two meanings blended in the use of the verb in this passage. Jesus, by the Spirit, takes His own along with Him through life, and then takes them to His side at death. He himself conducts them to Himself.<p/>I am. See on 7 34.


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I go [&#965; &#960; &#945; &#947; &#969;]. Withdraw from you. See on 8 21.<p/>Ye know, and the way ye know [&#959; &#953; &#948; &#945; &#964; &#949;, &#954; &#945; &#953; &#964; &#951; &#957; &#959; &#948; &#959; &#957; &#959; &#953; &#948; &#945; &#964; &#949;]. The best texts omit the second ye know, and the and before the way; reading, whither I go ye know the way.


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And how can we know [&#954; &#945; &#953; &#960; &#969; &#962; &#948; &#965; &#957; &#945; &#956; &#949; &#952; &#945; &#964; &#951; &#957; &#959; &#948; &#959; &#957; &#949; &#953; &#948; &#949; &#957; &#945; &#953;]. The best texts substitute oidamen, know we, for dunameqa, can we; reading, how know we the way. So Rev. Some also omit and before how.


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I am the way. The disciples are engrossed with the thought of separation from Jesus. To Thomas, ignorance of whither Jesus is going involves ignorance of the way. "Therefore, with loving condescension the figure is taken up, and they are assured that He is Himself, if we may so speak, this distance to be traversed" (Milligan and Moulton). All along the course to the Father's house they are still with Him.<p/>The truth. As being the perfect revelation of God the Father : combining in Himself and manifesting all divine reality, whether in the being, the law, or the character of God. He embodies what men ought to know and believe of God; what they should do as children of God, and what they should be.<p/>The life. Not only life in the future world. He is "the principle and source of life in its temporal development and future consummation, so that whoever has not received Him into himself by faith, has become a prey to spiritual and eternal death" (Meyer). "He that believeth on the Son hath everlasting life." Compare <a href='B:580 3:4'>Col 3:4</a>; <a href='B:500 6:50'>Joh 6:50</a>; <a href='B:500 6:51'>Joh 6:51</a>; <a href='B:500 11:25'>Joh 11:25</a>; <a href='B:500 11:26'>Joh 11:26</a>. "I am the way, the truth, and the life. Without the way there is no going; without the truth there is no knowing; without the life there is no living. I am the way which thou shouldst pursue; the truth which thou shouldst believe; the life which thou shouldst hope for" (Thomas a Kempis, "Imitation of Christ," 3 56). On zwh, life, see on 1 4.<p/>Unto the Father. The end of the way.


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Had known [&#949; &#947; &#957; &#969; &#954; &#949; &#953; &#964; &#949;]. Rather, had learned to know, through my successive revelations of myself.<p/>Ye should have known [&#949; &#947; &#969; &#954; &#949; &#953; &#964; &#949; &#945; &#957;]. The same verb as above. Some editors, however, read hdeite, the verb signifying absolute knowledge, the knowledge of intuition and satisfied conviction. If this is adopted, it marks a contrast with the progressive knowledge indicated by ejgnwkeite. See on 2 24.<p/>My Father. Not the Father, as ver. 6. It is the knowledge of the Father in His relation to the Son. Through this knowledge the knowledge of God as the Father, "in the deepest verity of His being," is attained. This latter knowledge is better expressed by oi=da. See on 4 21.<p/>Have seen. See on 1 18.


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Have I been [&#949; &#953; &#956; &#953;]. Literally, am I<p/>Known [&#949; &#947; &#957; &#969; &#954; &#945; &#962;]. Come to know.<p/>Sayest thou [&#963; &#965;]. Emphatic. Thou who didst say, "We have found him of whom Moses in the law and the prophets did write" (i. 46). Omit and before how sayest thou.


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Of myself [&#945; &#960; &#949; &#956; &#945; &#965; &#964; &#959; &#965;]. Rev., better, from myself. See on 7 17. The Father that dwelleth in me, He doeth the works [&#959; &#948; &#949; &#960; &#945; &#964; &#951; &#961; &#959; &#949; &#957; &#949; &#956; &#959; &#953; &#956; &#949; &#957; &#969; &#957;, &#945; &#965; &#964; &#959; &#962; &#960; &#959; &#953; &#949; &#953; &#964; &#945; &#949; &#961; &#947; &#945;]. The best texts read, oJ de pathr ejn ejmoi menwn poiei ta erga autou; the Father abiding in me doeth His works. Philip doubts whether Christ is in the Father, and the Father in Him. The answer is twofold, corresponding to the two phases of the doubt. His words, spoken not from Himself, are from the Father, and therefore He utters them from within the Father, and is Himself in the Father. His works are the works of the Father abiding in Him; therefore the Father is in Him.


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Believe me [&#960; &#953; &#963; &#964; &#949; &#965; &#949; &#964; &#949; &#956; &#959; &#953;]. The plural of the imperative : "believe ye me." Compare believest thou, ver. 10. These words are addressed to the disciples collectively, whose thought Philip had voiced.<p/>Or else [&#949; &#953; &#948; &#949; &#956; &#951;]. Literally, but if not. If you do not believe on the authority of my personal statement.<p/>For the very works' sake [&#948; &#953; &#945; &#964; &#945; &#949; &#961; &#947; &#945; &#945; &#965; &#964; &#945;]. Literally, on account of the works themselves, irrespective of my oral testimony.


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Greater works. Not more remarkable miracles, but referring to the wider work of the apostolic ministry under the dispensation of the Spirit. This work was of a higher nature than mere bodily cures. Godet truthfully says : "That which was done by St. Peter at Pentecost, by St. Paul all over the world, that which is effected by an ordinary preacher, a single believer, by bringing the Spirit into the heart, could not be done by Jesus during His sojourn in this world." Jesus ' personal ministry in the flesh must be a local ministry. Only under the dispensation of the Spirit could it be universal.


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In my name. The first occurrence of the phrase. See on <a href='B:470 28:19'>Mat 28:19</a>. Prayer is made in the name of Jesus, "if this name, Jesus Christ, as the full substance of the saving faith and confession of him who prays, is, in his consciousness, the element in which the prayerful activity moves; so that thus that Name, embracing the whole revelation of redemption, is that which specifically measures and defines the disposition, feeling, object, and contents of prayer. The express use of the name of Jesus therein is no specific token; the question is of the spirit and mind of him who prays" (Meyer). Westcott cites Augustine to the effect that the prayer in Christ's name must be consistent with Christ's character, and that He fulfills it as Savior, and therefore just so far as it conduces to salvation.


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Keep [&#964; &#951; &#961; &#951; &#963; &#945; &#964; &#949;]. The best tests read thrhsete, ye will keep. Lay up in your hearts and preserve by careful watching. See on reserved, <a href='B:670 1:4'>1Pe 1:4</a>.<p/>My commandments [&#964; &#945; &#962; &#949; &#957; &#964; &#959; &#955; &#945; &#962; &#964; &#945; &#962; &#949; &#956; &#945; &#962;]. Literally, the commandments which are mine. See on 10 27.


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I will pray [&#949; &#961; &#969; &#964; &#951; &#963; &#969;]. See on 11 22.<p/>Comforter [&#960; &#945; &#961; &#945; &#954; &#955; &#951; &#964; &#959; &#957;]. Only in John's Gospel and First Epistle (xiv. 16, 26; 1Pe 14:26; 1Pe 16:7; 1 <a href='B:560 2:13'>Eph 2:13</a>. From para, to the side of, and kalew, to summon. Hence, originally, one who is called to another's side to aid him, as an advocate in a court of justice. The later, Hellenistic use of parakalein and paraklhsiv, to denote the act of consoling and consolation, gave rise to the rendering Comforter, which is given in every instance in the Gospel, but is changed to advocate in <a href='B:690 2:1'>1Jn 2:1</a>, agreeably to its uniform signification in classical Greek. The argument in favor of this rendering throughout is conclusive. It is urged that the rendering Comforter is justified by the fact that, in its original sense, it means more than a mere consoler, being derived from the Latin confortare, to strengthen, and that the Comforter is therefore one who strengthens the cause and the courage of his client at the bar : but, as Bishop Lightfoot observes, the history of this interpretation shows that it is not reached by this process, but grew out of a grammatical error, and that therefore this account can only be accepted as an apology after the fact, and not as an explanation of the fact. The Holy Spirit is, therefore, by the word paraklhtov, of which Paraclete is a transcription, represented as our Advocate or Counsel, "who suggests true reasonings to our minds, and true courses of action for our lives, who convicts our adversary, the world, of wrong, and pleads our cause before God our Father." It is to be noted that Jesus as well as the Holy Spirit is represented as Paraclete. The Holy Spirit is to be another Paraclete, and this falls in with the statement in the First Epistle, "we have an advocate with God, even Jesus Christ." Compare <a href='B:520 8:26'>Rom 8:26</a>. See on <a href='B:490 6:24'>Luk 6:24</a>. Note also that the word another is allon, and not eteron, which means different. The advocate who is to be sent is not different from Christ, but another similar to Himself. See on <a href='B:470 6:24'>Mat 6:24</a>; <a href='B:470 6:48'>Mat 6:48</a> With you [&#956; &#949; &#952; &#965; &#956; &#969; &#957;]. Notice the three prepositions used in this verse to describe the Spirit's relation to the believer. With you [&#956; &#949; &#964; &#945;], in fellowship; by you [&#960; &#945; &#961; &#945;], in His personal presence; in you [&#949; &#957;], as an indwelling personal energy, at the springs of the life.


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The Spirit of Truth. "A most exquisite title," says Bengel. The Spirit, who has the truth, reveals it, by knowledge in the understanding; confers it by practical proof and taste in the will; testifies of it to others also through those to whom He has revealed it; and defends that truth, of which ch. 1 17 speaks, grace and truth.... The truth makes all our virtues true. Otherwise there is a kind of false knowledge, false faith, false hope, false love; but there is no such thing as false truth. "<p/>The world. See on 1 9.<p/>Shall be in you. Some editors read, ejstin, is in you.


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Leave [&#945; &#966; &#951; &#963; &#969;]. See on 4 3.<p/>Comfortless [&#959; &#961; &#966; &#945; &#957; &#959; &#965; &#962;]. Literally, bereft or orphans. Only here and <a href='B:660 1:27'>Jas 1:27</a>, where it is rendered fatherless. Compare my little children (xiii. 33). "He hath not left us without a rule (xiii. 34); nor without an example (xiii. 15); nor without a motive (xiv. 15); nor without a strength (xv. 5); nor without a warning (xv. 2, 6); nor without a Comforter (xiv. 18); nor without a reward (xiv. 2) (James Ford," The Gospel of St. John Illustrated ").<p/>I will come [&#949; &#961; &#967; &#959; &#956; &#945; &#953;]. Present tense, I come. See on ver. 3.


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Ye shall live also [&#954; &#945; &#953; &#965; &#956; &#949; &#953; &#962; &#950; &#951; &#963; &#949; &#963; &#952; &#949;]. This may also be rendered, and ye shall live, explaining the former statement, ye behold me. So Rev., in margin. This is better. John is not arguing for the dependence of their life on Christ 's, but for fellowship with Christ as the ground of spiritual vision.


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Hath. "Who has in memory and keeps in life" (Augustine).<p/>Will manifest [&#949; &#956; &#966; &#945; &#957; &#953; &#963; &#969;]. Properly, of manifestation to the sight, as distinguished from dhlow, to make evident to the mind (<a href='B:530 3:13'>1Co 3:13</a>; <a href='B:580 1:8'>Col 1:8</a>, etc.). A clear, conspicuous manifestation is indicated. Compare ye see me (ver. 19). "It conveys more than the disclosing of an undiscovered presence [&#945; &#960; &#959; &#954; &#945; &#955; &#965; &#960; &#964; &#969;], or the manifesting of a hidden one [&#966; &#945; &#957; &#949; &#961; &#959; &#969;] " (Westcott).


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Judas. See on Thaddaeus, <a href='B:480 3:18'>Mar 3:18</a>.<p/>Not Iscariot. The Rev. improves the translation by placing these words immediately after Judas. "He distinguishes the godly Judas, not by his own surname, but by the negation of the other's; marking at the same time the traitor as present again after his negotiation with the adversaries, but as having no sympathy with such a question" (Bengel).<p/>How is it [&#964; &#953; &#947; &#949; &#947; &#959; &#957; &#949; &#957;]. Literally, what has come to pass. Implying that Judas thought that some change had taken place in Jesus ' plans. He had assumed that Jesus would, as the Messiah, reveal Himself publicly.


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My word [&#955; &#959; &#947; &#959; &#957; &#956; &#959; &#965;]. The entire gospel message, as distinguished from its separate parts or commandments.<p/>We will come. Compare <a href='B:500 10:30'>Joh 10:30</a>; <a href='B:730 3:20'>Rev 3:20</a>.<p/>Abode [&#956; &#959; &#957; &#951; &#957;]. See on ver. 2. Compare <a href='B:690 2:24'>1Jn 2:24</a>; <a href='B:690 5:15'>1Jn 5:15</a>.


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My sayings [&#955; &#959; &#947; &#959; &#965; &#962;]. Rev., words. Compare word, ver. 23. The constituent parts of the one word.


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Being yet present [&#956; &#949; &#957; &#969; &#957;]. Rev., stronger and more literally, while yet abiding.


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In my name. See on ver. 13.<p/>He [&#949; &#954; &#949; &#953; &#957; &#959; &#962;]. Setting the Advocate distinctly and sharply before the hearers. The pronoun is used in John's First Epistle, distinctively of our Lord. See <a href='B:690 2:6'>1Jn 2:6</a>; <a href='B:690 3:3'>1Jn 3:3</a>; <a href='B:690 3:5'>1Jn 3:5</a>; <a href='B:690 3:7'>1Jn 3:7</a>; <a href='B:690 3:16'>1Jn 3:16</a>; <a href='B:690 4:17'>1Jn 4:17</a>.<p/>I have said [&#949; &#953; &#960; &#959; &#957;]. The aorist tense, I said.


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Peace. "These are last words, as of one who is about to go away and says 'good - night ' or gives his blessing" [&#955; &#965; &#964; &#951; &#949; &#961;]. Peace! was the ordinary oriental greeting at parting. Compare <a href='B:500 20:21'>Joh 20:21</a>.<p/>My peace I give. Compare <a href='B:690 3:1'>1Jn 3:1</a>. "It is of his own that one gives" (Godet).<p/>Let it be afraid [&#948; &#949; &#953; &#955; &#953; &#945; &#964; &#969;]. Only here in the New Testament. Properly it signifies cowardly fear. Rev., fearful. The kindred adjective deilov fearful, is used by Matthew of the disciples in the storm (viii. 26), and in Revelation of those who deny the faith through fear of persecution (xxi. 8). The kindred noun, deilia, occurs only in <a href='B:620 1:7'>2Ti 1:7</a>, "God hath not given us the spirit of fear," contrasted with the spirit of power, love, and a sound mind.


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Hereafter I will not talk [&#959; &#965; &#954; &#949; &#960; &#953; &#955; &#945; &#955; &#951; &#963; &#969;]. Rev., more correctly, I will no more speak.<p/>The prince of this world. The best texts read, "of the world."<p/>Hath nothing in me. No right nor power over Christ which sin in Him could give. The Greek order is, in me he hath nothing.


text:
But that the world may know, etc. The connection in this verse is much disputed. Some explain, Arise, let us go hence, that the world may know that I love the Father, and that even as the Father commanded me so I do. Others, So I do, that the world may know - and even as the Father, etc. Others, again, take the opening phrase as elliptical, supplying either, he cometh, i e., Satan, in order that the world may know - and that as the Father, etc.; or, I surrender myself to suffering and death that the world may know, etc. In this case, Arise, etc., will form, as in A. V. and Rev., an independent sentence. I incline to adopt this. The phrase ajll' ina, but in order that, with an ellipsis, is common in John. See <a href='B:500 1:8'>Joh 1:8</a>; <a href='B:500 1:31'>Joh 1:31</a>; <a href='B:500 9:3'>Joh 9:3</a>; <a href='B:500 13:18'>Joh 13:18</a>; <a href='B:500 14:25'>Joh 14:25</a>; <a href='B:690 2:19'>1Jn 2:19</a>. :<a href='B:500 15'>Joh 15:0</a><p/>CHAPTER XV<p/>Where the following discourses were uttered is a matter of uncertainty. Some suppose that after the words, Arise, let us go hence, the disciples still lingered at the table. Others, that the discourses were spoken on the way to the Mount of Olives; and others, again, in the court of the temple. Assuming that the figure of the vine was suggested by some external object, that object is explained according to the different views of the scene of the discourses. Those who think that it was the chamber which the company had not yet left, suggest the cup of wine of which they had recently partaken (Meyer); or a vine whose tendrils had crept into the room (Tholuck); or the view of vineyards outside in the light of the moon [&#963; &#964; &#959; &#961; &#961;]. Those who assign the discourses to the walk to the Mount of Olives, down to Kedron through the vineyards, draw the figure from the vineyards, and the fires burning along the sides of the Kedron valley in order to consume the vine - cuttings (Lange, Godet). Those who place the discourses in the court of the temple, find the suggestion in the great golden vine over the temple - gate (Westcott, Lampe). Others, again, think that the similitude was not drawn from any external object, but was suggested by the familiar Old Testament symbolism of the vineyard and the vine, as in <a href='B:230 80:8-19'>Psa 80:8-19</a>; <a href='B:290 5:1'>Isa 5:1</a> sqq.; <a href='B:300 2:21'>Jer 2:21</a>; <a href='B:330 19:10'>Eze 19:10</a> sqq. (So Lucke, Alford, Milligan and Moulton, and Trench).


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The true vine [&#951; &#945; &#956; &#960; &#949; &#955; &#959; &#962; &#951; &#945; &#955; &#951; &#952; &#953; &#957; &#951;]. Literally, the vine, the true (vine). True, genuine, answering to the perfect ideal. See on 1 9. The vine was a symbol of the ancient church. See the passages cited above, and <a href='B:350 10:1'>Hos 10:1</a>; <a href='B:470 21:33'>Mat 21:33</a>; <a href='B:490 13:6'>Luk 13:6</a>.<p/>Husbandman [&#947; &#949; &#969; &#961; &#947; &#959; &#962;]. From gh, the earth, and ergw, to work. The vine - dresser is ajmpelourgov, occurring only at <a href='B:490 13:7'>Luk 13:7</a>; but the office of the vine - dresser is a subordinate one, while gewrgov may indicate the proprietor. See <a href='B:140 26:10'>2Ch 26:10</a> (Sept.), where the word is applied to King Uzziah. So of Noah, <a href='B:10 9:20'>Gen 9:20</a>. In <a href='B:470 21:33'>Mat 21:33</a>; <a href='B:470 21:41'>Mat 21:41</a>, the gewrgoi represent the chiefs and leaders of the Jews. Wyc., an earth - tiller.


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Branch [&#954; &#955; &#951; &#956; &#945;]. Occurring only in this chapter. Both this and kladov, branch (see on <a href='B:470 24:32'>Mat 24:32</a>; <a href='B:480 11:8'>Mar 11:8</a> ) are derived from klaw, to break. The word emphasizes the ideas of tenderness and flexibility.<p/>Purgeth [&#954; &#945; &#952; &#945; &#953; &#961; &#949; &#953;]. Cleanseth, Rev.


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Clean [&#954; &#945; &#952; &#945; &#953; &#961; &#949; &#953;]. Etymologically akin to kaqairei, purgeth. The Rev. indicates this by rendering kaqairei, cleanseth.


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Of itself [&#945; &#966; &#949; &#945; &#965; &#964; &#959; &#965;]. Properly, from itself. See on 7 17.<p/>No more can ye [&#959; &#965; &#964; &#969; &#962; &#959; &#965; &#948; &#949; &#965; &#956; &#949; &#953; &#962;]. Literally, so neither can ye. So Rev.


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Without me [&#967; &#969; &#961; &#953; &#962; &#949; &#956; &#959; &#965;]. Properly, apart from me. So Rev. Compare <a href='B:500 1:3'>Joh 1:3</a>; <a href='B:560 2:12'>Eph 2:12</a>.


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He is cast forth [&#949; &#946; &#955; &#951; &#952; &#951; &#949; &#958; &#969;]. The aorist tense. Literally, was cast forth. The aorist, denoting a momentary act, indicates that it was cast forth at the moment it ceased to abide in the vine. Forth signifies from the vineyard; exw, outside.<p/>As a branch [&#969; &#962; &#964; &#959; &#954; &#955; &#951; &#956; &#945;]. Strictly, the branch : the unfruitful branch.<p/>Is withered [&#949; &#958; &#951; &#961; &#945; &#957; &#952; &#951;]. The aorist, as in was cast forth. Wyc, shall wax dry.<p/>Men gather. Or, as Rev., they gather. Indefinite. Compare <a href='B:290 27:11'>Isa 27:11</a>; <a href='B:330 14:5'>Eze 14:5</a>.


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Ye shall ask [&#945; &#953; &#964; &#951; &#963; &#949; &#963; &#952; &#949;]. The best texts read the imperative, aijthsasqe, ask.<p/>Shall be done unto you [&#947; &#949; &#957; &#951; &#963; &#949; &#964; &#945; &#953; &#965; &#956; &#953; &#957;]. Literally, it shall come to pass for you.


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Herein [&#949; &#957; &#964; &#959; &#965; &#964; &#969;]. Commonly referred to what follows. My Father is glorified in this, namely, that ye bear much fruit. It is better to refer it back to ver. 7. In the perfect unity of will between the Son and the disciple, which results in the disciple's obtaining whatever he asks, the Father is glorified. To this effect is <a href='B:500 14:13'>Joh 14:13</a>, "Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son." The design of this glorification is that [&#953; &#957; &#945;] you may bear much fruit. This retrospective reference of ejn toutw, in this, or herein, occurs in <a href='B:500 4:37'>Joh 4:37</a>; <a href='B:500 16:30'>Joh 16:30</a>; <a href='B:690 4:17'>1Jn 4:17</a>.<p/>Is glorified [&#949; &#948; &#959; &#958; &#945; &#963; &#952; &#951;]. The aorist tense; was glorified. As in ver. 6, marking the point when the Father's glory was realized in the perfect union of the believer's will with Christ 's.<p/>So shall ye be [&#954; &#945; &#953; &#947; &#949; &#957; &#951; &#963; &#949; &#963; &#952; &#949;]. Literally, and ye shall become. Some editors, however, read genhsqe, and connect, in the same construction with the preceding clause, rendering, "Herein is (was) my Father glorified, that ye might bear much fruit and become my disciples." Note that the word is become, not be. Christian discipleship implies progress and growth.


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In my love [&#949; &#957; &#964; &#951; &#945; &#947; &#945; &#960; &#951; &#964; &#951; &#949; &#956; &#951;]. Literally, in the love, that which is mine. Not only the love of the disciple for Christ, nor the love of Christ for the disciple, but the Christ - principle of love which includes both. See the same form of expression in the joy that is mine, ver. 11; <a href='B:500 3:29'>Joh 3:29</a>; <a href='B:500 17:13'>Joh 17:13</a>; the judgment (v. 30; <a href='B:500 8:16'>Joh 8:16</a> ); the commandments (xiv. 15); peace (xiv. 27).


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My joy. The joy that is mine; characteristic of me. See on ver. 9. Might remain [&#956; &#949; &#953; &#957; &#951;]. The best texts read h, may be.<p/>Might be full [&#960; &#955; &#951; &#961; &#969; &#952; &#951;]. Rev., more correctly, may be fulfilled. The A. V. loses the distinction between the absolute joy which is Christ 's, and the progressive, but finally consummated joy which is the disciple 's.


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My commandment [&#951; &#949; &#957; &#964; &#959; &#955; &#951; &#951; &#949; &#956; &#951;]. The commandment which is mine.<p/>That ye love [&#953; &#957; &#945;]. Indicating not merely the nature of the commandment, but its purport.


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Greater love hath no man than this, that [&#953; &#957; &#945;]. Some of the more subtle phases of John's thought cannot be apprehended without a careful study of this often - recurring conjunction. It is still claimed by some grammarians that it is used to mark, not only design and end, but also result. 50 But it may fairly be claimed that its predominant sense is intent, purpose, purport, or object. Hence that, as representing ina, is to be taken in the sense of to the end or intent that; in order that. Here the use of the word is very subtle and suggestive, as well as beautiful. No man hath greater love than this (love), which, in its original conception, was intended and designed to reach to the extent of sacrificing life for a friend. Christ, therefore, here gives us more than a mere abstract comparison and more than a merely human gauge of love. He measures love according to its divine, original, far - reaching intent.<p/>Lay down his life. See on 10 11.


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I command [&#949; &#957; &#964; &#949; &#955; &#955; &#959; &#956; &#945; &#953;]. Of several words for command in the New Testament, this one is always used of giving a specific injunction or precept. The kindred noun, ejntolh, means an order, a charge, a precept and hence is used of a separate precept of the law as distinguished from the law as a whole [&#957; &#959; &#956; &#959; &#962;]. See <a href='B:470 22:36'>Mat 22:36</a>; <a href='B:470 22:38'>Mat 22:38</a>. It is, however, sometimes used of the whole body of the moral precepts of Christianity. See on 13 34. The sense of specific commands here falls in with the reading of the Rec. Text, osa, whatsoever, literally, as many things as.


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Henceforth - not [&#959; &#965; &#954; &#949; &#964; &#953;]. Rev., better, no longer. No longer servants, as you were under the dispensation of the law. Compare <a href='B:550 4:7'>Gal 4:7</a>.<p/>Servants [&#948; &#959; &#965; &#955; &#959; &#965; &#962;]. Strictly, bond - servants.<p/>Knoweth not [&#959; &#965; &#954; &#959; &#953; &#948; &#949;]. Has no instinctive perception. See on 2 24. You. The position of the pronoun in the Greek is emphatic : "You I have called friends."


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Ye - chosen. The pronoun is emphatic : "It was not ye that chose me."<p/>Ordained [&#949; &#952; &#951; &#954; &#945;]. Rev., appointed is better, because it divests the word of its conventional meaning. Ordain is from the Latin ordinare, and means to set in order. Thus, Robert of Gloucester's "Chronicle :" " He began to ordain his folk, "i e., set his people in order. Hakluyt," Voyages : " He ordained a boat made of one tree." The Greek verb means to set, put, or place. Hence of appointing one to service. See <a href='B:610 1:12'>1Ti 1:12</a>. Wyc., <a href='B:470 24:47'>Mat 24:47</a> : "Upon all his goods he shall ordain him."<p/>Should go [&#965; &#960; &#945; &#947; &#951; &#964; &#949;]. Withdraw from His personal society and go out into the world.<p/>That whatsoever, etc. [&#953; &#957; &#945;]. Coordinated with the preceding ina, that, as marking another result of their choice and appointment by Christ. He has appointed them that they should bring forth fruit, and that they should obtain such answers to their prayer as would make them fruitful.


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If the world hate [&#949; &#953; &#956; &#953; &#963; &#949; &#953;]. Literally, hates. The indicative mood with the conditional particle assumes the fact as existing : If the world hates you, as it does.<p/>Ye know [&#947; &#953; &#957; &#969; &#963; &#954; &#949; &#964; &#949;]. This may also be rendered as imperative : Know ye.<p/>It hated [&#956; &#949; &#956; &#953; &#963; &#951; &#954; &#949; &#957;]. The perfect tense, hath hated. The hatred continues to the present time.<p/>Before it hated you [&#960; &#961; &#969; &#964; &#959; &#957; &#965; &#956; &#969; &#957;]. Literally, first in regard of you. See on 1 15.


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Of the world [&#949; &#954; &#964; &#959; &#965; &#954; &#959; &#963; &#956; &#959; &#965;]. Sprung out of the world. See on of the earth, <a href='B:500 3:31'>Joh 3:31</a>.<p/>Would love [&#945; &#957; &#949; &#966; &#953; &#955; &#949; &#953;]. The verb for natural affection. See on 5 20.


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Persecuted [&#949; &#948; &#953; &#969; &#958; &#945; &#957;]. The verb means originally to put to flight; thence to run swiftly in order to overtake or attain, as the goal or the competitor in the race. Thus Sophocles (" Electra, "738) :" He urged his swift steeds vehemently with shouts that pierced their ears, and makes for him [&#948; &#953; &#969; &#954; &#949; &#953;]. "Compare I follow after (diwkw, <a href='B:570 3:12'>Phi 3:12</a> ). Hence to pursue with hostile intent, and, generally, to molest, harass, persecute. Persecute is from the equivalent Latin persequor, to follow up, and is used earlier, in the sense of pursue, while pursue, in turn, is used in the sense of persecute. Thus Wyc, <a href='B:470 5:44'>Mat 5:44</a>, for men pursuing you. Sir Thomas More (" Utopia ")," Whiles their enemies rejoicing in the victory have persecuted (i. e., pursued) them. "


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For my name's sake [&#948; &#953; &#945; &#964; &#959; &#959; &#957; &#959; &#956; &#945; &#956; &#959; &#965;]. Literally, on account of my name. The name of Christ represented the faith, the attitude, the claims, and the aim of the disciples. His name was their confession. Luther says : "The name of Christ from your mouth will be to them nothing but poison and death."


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Had sin [&#945; &#956; &#945; &#961; &#964; &#953; &#945; &#957; &#949; &#953; &#967; &#959; &#957;]. See on 9 41; <a href='B:690 1:8'>1Jn 1:8</a>.<p/>Cloke [&#960; &#961; &#959; &#966; &#945; &#963; &#953; &#957;]. From pro, before, in front of, and fhmi, to say or affirm. Hence something which is placed in front of the true cause of a thing, a pretext. Compare <a href='B:590 2:5'>1Th 2:5</a>; <a href='B:510 27:30'>Act 27:30</a>. Pretext carries the same idea, Latin, proetextum, something woven in front, with a view to concealment or deception. Rev., excuse. Wyc, excusation. The A. V. follows Tyndale : nothing to cloke their sin withal. Latimer (" Sermons ") : "By such cloaked charity, when thou dost offend before Christ but once, thou hast offended twice herein." The word appears in the low Latin cloca, a bell (compare the French cloche, and English clock), and the name was given to a horseman's cloak because of its resemblance to a bell. The word palliate is from the Latin pallium, a cloak.


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Without a cause [&#948; &#969; &#961; &#949; &#945; &#957;]. Gratuitously. Akin to didwmi, to give. Their hatred was a voluntary gift.


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Shall bear witness [&#956; &#945; &#961; &#964; &#965; &#961; &#949; &#953; &#964; &#949;]. Present tense, bear witness. So Rev. Or, it may be taken as imperative : bear ye witness.


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Be offended [&#963; &#954; &#945; &#957; &#948; &#945; &#955; &#953; &#963; &#952; &#951; &#964; &#949;] Rev., made to stumble. In this Gospel only here and <a href='B:500 6:61'>Joh 6:61</a>. See on <a href='B:470 5:29'>Mat 5:29</a>. Wyc, be not slandered.


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They shall put you out of the synagogues. See on 9 22.<p/>Yea [&#945; &#955; &#955;]. Literally, but. They shall excommunicate you, but worse than this, the hour cometh, etc.<p/>The hour cometh that [&#953; &#957; &#945;]. Literally, "there cometh an hour in order that." The hour is ordained with that end in view : it comes fraught with the fulfillment of a divine purpose.<p/>Whosoever [&#960; &#945; &#962; &#959;]. Literally, everyone who.<p/>Doeth service [&#955; &#945; &#964; &#961; &#949; &#953; &#945; &#957; &#960; &#961; &#959; &#963; &#966; &#949; &#961; &#949; &#953; &#957;]. Literally, bringeth or offereth service. Latreia means, strictly, service for hire, but is used of any service, and frequently of the service of God.


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But [&#945; &#955; &#955; &#945;]. Marks a breaking off of the enumeration of fearful details; but (to say no more of these things), I have spoken these, etc.<p/>At the beginning [&#949; &#958; &#945; &#961; &#967; &#951; &#962;]. Properly, from the beginning. So Rev. The phrase only here and <a href='B:500 6:64'>Joh 6:64</a>.


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It is expedient [&#963; &#965; &#956; &#966; &#949; &#961; &#949; &#953;]. From son together, and ferw to bear or bring. The underlying idea of the word is concurrence of circumstances. Go away [&#945; &#960; &#949; &#955; &#952; &#969;]. The different words for go should be noted in this verse, and ver. 10. Here, expressing simple departure from a point.<p/>Depart [&#960; &#959; &#961; &#949; &#965; &#952; &#969;]. Rev., go. With the notion of going for a purpose, which is expressed in I will send him.


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Will reprove [&#949; &#955; &#949; &#947; &#958; &#949; &#953;]. See on 3 20. Rev., convict.<p/>Of sin - righteousness - judgment [&#960; &#949; &#961; &#953;] Literally, concerning. Rev., in respect of. Of gives a wrong impression, viz., that He will convict the world of being sinful, unrighteous, and exposed to judgment. This is true, but the preposition implies more. He will convict the world as respects these three; that is, will convict it of ignorance of their real nature.<p/>Righteousness [&#948; &#953; &#954; &#945; &#953; &#959; &#963; &#965; &#957; &#951; &#962;]. Only here and ver. 10 in the Gospel. It occurs in the First Epistle and in Revelation.


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I go [&#965; &#960; &#945; &#947; &#969;]. Withdraw from their sight and earthly fellowship. See on 8 21, and footnote.<p/>Ye see [&#952; &#949; &#969; &#961; &#949; &#953; &#964; &#949;]. Rev., behold. See on 1 18.


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Is judged [&#954; &#949; &#954; &#961; &#953; &#964; &#945; &#953;]. Perfect tense. Rev., therefore, rightly, hath been judged.


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Bear [&#946; &#945; &#963; &#964; &#945; &#950; &#949; &#953; &#957;]. See on <a href='B:500 10:31'>Joh 10:31</a>; <a href='B:500 12:6'>Joh 12:6</a>.<p/>Now [&#945; &#961; &#964; &#953;]. See on 13 33. With reference to a future time, when they will be able to bear them.


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Spirit of truth. Literally, of the truth. See on 14 7.<p/>Will guide [&#959; &#948; &#951; &#947; &#951; &#963; &#949; &#953;]. From oJdov, way, and hJgeomai, to lead. The kindred noun, oJdhgov, guide, leader, occurs <a href='B:470 14:14'>Mat 14:14</a>; <a href='B:510 1:16'>Act 1:16</a>, etc.<p/>Into all truth [&#949; &#953; &#962; &#960; &#945; &#963; &#945; &#957; &#964; &#951; &#957; &#945; &#955; &#951; &#952; &#949; &#953; &#945; &#957;]. Rev., more correctly, into all the truth. Some editors read, ejn th ajlhqeia pash, in all the truth. Others, eijv thn ajlhqeian pasan, joining pasan in an adverbial sense with will guide you : i e., will guide you wholly into the truth. The Spirit does not reveal all truth to men, but He leads them to the truth as it is in Christ. Of himself. Rev., rightly, from himself. See on 7 17.<p/>He shall hear [&#945; &#957; &#945; &#954; &#959; &#965; &#963; &#951;]. Some read, ajkouei, heareth, and omit an, the conditional particle. %Osa an ajkoush, the reading of the Rec. Text, is, strictly, whatsoever things he may have heard.<p/>Will shew [&#945; &#957; &#945; &#947; &#947; &#949; &#955; &#949; &#953;]. Better, as Rev., declare. Compare <a href='B:480 5:14'>Mar 5:14</a>; <a href='B:480 5:19'>Mar 5:19</a>; <a href='B:510 20:27'>Act 20:27</a>; <a href='B:540 7:7'>2Co 7:7</a>. Also to rehearse; <a href='B:510 14:27'>Act 14:27</a>. Used of the formal proclamation of the Christian religion (<a href='B:510 20:20'>Act 20:20</a>; <a href='B:670 1:12'>1Pe 1:12</a>; <a href='B:690 1:5'>1Jn 1:5</a> ). See on <a href='B:510 19:18'>Act 19:18</a>.<p/>Things to come [&#964; &#945; &#949; &#961; &#967; &#959; &#956; &#949; &#957; &#945;]. The article, omitted by A. V., is important. The meaning is not, He will show you some things to come, but the things that are to come, or the things that are coming. These things are whatsoever He shall hear. The phrase occurs only here in the New Testament.


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All things that [&#960; &#945; &#957; &#964; &#945; &#959; &#963; &#945;]. Literally, all things as many as. Rev., all things whatsoever.<p/>Shall take [&#955; &#951; &#968; &#949; &#964; &#945; &#953;]. The best texts read lambanei, taketh. The relation between the Son and the Spirit is put by Jesus as present and constant.


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Ye shall not see [&#959; &#965; &#952; &#949; &#969; &#961; &#949; &#953; &#964; &#949;]. The present tense : "ye behold me no more." So Rev.<p/>Ye shall see [&#959; &#968; &#949; &#963; &#952; &#949;]. A different verb for seeing is used here. For the distinction, see on 1 18. Qewrew emphasizes the act of vision, oJraw, the result. Qewrew denotes deliberate contemplation conjoined with mental or spiritual interest. "The vision of wondering contemplation, in which they observed little by little the outward manifestation of the Lord, was changed and transfigured into sight, in which they seized at once, intuitively, all that Christ was. As long as His earthly presence was the object on which their eyes were fixed, their view was necessarily imperfect. His glorified presence showed Him in His true nature" (Westcott).<p/>Because I go unto the Father. The best texts omit.


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Then [&#959; &#965; &#957;]. Rev., correctly, therefore. It is a particle of logical connection, not of time.


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He saith [&#955; &#945; &#955; &#949; &#953;]. Emphasizing the purport of the saying.<p/>A little while [&#964; &#959; &#956; &#953; &#954; &#961; &#959; &#957;]. In vv. 16, 17, without the article. Here the article the or this little while defines the special point of their difficulty; this "little while" of which He speaks.<p/>We cannot tell [&#959; &#965; &#954; &#959; &#953; &#948; &#945; &#956; &#949; &#957;]. Rev., more simply and literally, we know not.<p/>He saith [&#955; &#945; &#955; &#949; &#953;]. Emphasizing the form of the saying.


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Weep - lament - be sorrowful [&#954; &#955; &#945; &#965; &#963; &#949; &#964; &#949; - &#952; &#961; &#951; &#957; &#951; &#963; &#949; &#964; &#949; - &#955; &#965; &#960; &#951; &#952; &#951; &#963; &#949; &#963; &#952; &#949;]. Of these three words, the last is the most general in meaning, expressing every species of pain, of body or of soul, and not necessarily the outward manifestation of sorrow. Both the other words denote audible expressions of grief. Qrhnew marks the more formal expression. It means to utter a dirge over the dead. Thus Homer, of the mourning over Hector in Troy :<p/>"On a fair couch they laid the corse, and placed Singers beside it leaders of the dirge [&#952; &#961; &#951; &#957; &#969; &#957;], Who sang [&#949; &#952; &#961; &#951; &#957; &#949; &#959; &#957;] a sorrowful, lamenting strain, And all the women answered it with sobs."<p/>"Iliad," 24 720 - 722.<p/>The verb occurs <a href='B:470 11:17'>Mat 11:17</a>; <a href='B:490 7:32'>Luk 7:32</a>; <a href='B:490 23:27'>Luk 23:27</a>. Klaiw means audible weeping, the crying of children, as distinguished from dakruw, to shed tears, to weep silently, which occurs but once in the New Testament, of Jesus ' weeping (<a href='B:500 11:35'>Joh 11:35</a> ). See on <a href='B:490 7:32'>Luk 7:32</a>.


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A woman [&#951; &#947; &#965; &#957; &#951;]. Literally, the woman. The generic article marking the woman as representing her sex : woman as such.<p/>She is in travail. A common Old Testament image of sorrow issuing in joy. See <a href='B:290 21:3'>Isa 21:3</a>; <a href='B:290 26:17'>Isa 26:17</a>; <a href='B:290 66:7'>Isa 66:7</a>; <a href='B:350 13:13'>Hos 13:13</a>; <a href='B:400 4:9'>Mic 4:9</a>; <a href='B:400 4:10'>Mic 4:10</a>. The anguish [&#964; &#951; &#962; &#952; &#955; &#953; &#968; &#949; &#969; &#962;]. Commonly rendered affliction or tribulation in A. V. See on <a href='B:470 13:21'>Mat 13:21</a>.<p/>Joy [&#964; &#951; &#957; &#967; &#945; &#961; &#945; &#957;]. Properly, the joy which answers to the anguish.<p/>A man [&#945; &#957; &#952; &#961; &#969; &#960; &#959; &#962;]. See on 1 30.


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Have sorrow [&#955; &#965; &#960; &#951; &#957; &#949; &#967; &#949; &#964; &#949;]. This form of expression occurs frequently in the New Testament, to denote the possession or experience of virtues, sensations, desires, emotions, intellectual or spiritual faculties, faults, or defects. It is stronger than the verb which expresses any one of these. For instance, to have faith is stronger than to believe : to have life, than the act of living. It expresses a distinct, personal realization of the virtue or fault or sentiment in question. Hence, to have sorrow is more than to be sorrowful. In <a href='B:470 17:20'>Mat 17:20</a>, Christ does not say if ye believe, but if ye have faith; if faith, in ever so small a degree, is possessed by you as a conscious, living principle and motive. Compare have love (xiii. 35; <a href='B:690 4:16'>1Jn 4:16</a> ); have peace (xvi. 33); have trust (<a href='B:540 3:4'>2Co 3:4</a> ); have boldness (<a href='B:650 10:19'>Heb 10:19</a>; <a href='B:690 2:28'>1Jn 2:28</a> ).


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Ye shall ask [&#949; &#961; &#969; &#964; &#951; &#963; &#949; &#964; &#949;]. Or, as Rev., in margin, ask - question. To question is the primary meaning of the verb, from which it runs into the more general sense of request, beseech. So <a href='B:480 7:26'>Mar 7:26</a>; <a href='B:490 4:38'>Luk 4:38</a>; <a href='B:500 17:15'>Joh 17:15</a>, etc. Here the meaning is, ye shall ask me no question (compare ver. 19, where the same verb is used). Compare <a href='B:470 16:13'>Mat 16:13</a>; <a href='B:470 21:24'>Mat 21:24</a>; <a href='B:500 1:19'>Joh 1:19</a>. Ask, absolutely, <a href='B:490 22:68'>Luk 22:68</a>. Note, moreover, the selection of the word here as marking the asking on familiar terms. See on 11 22. Another verb for ask occurs in the following sentence : "If ye shall ask [&#945; &#953; &#964; &#951; &#963; &#964; &#951; &#964; &#949;] anything," etc. Here the sense is, if ye shall make any request. Compare <a href='B:470 5:42'>Mat 5:42</a>; <a href='B:470 7:7'>Mat 7:7</a>; <a href='B:470 7:9'>Mat 7:9</a>; <a href='B:470 7:10'>Mat 7:10</a>, etc. Note, also, that this word for asking the Father marks the asking of an inferior from a superior, and is the word which Christ never uses of His own requests to the Father. Compare <a href='B:690 3:22'>1Jn 3:22</a>.<p/>Verily, verily. See on 1 51; <a href='B:500 10:1'>Joh 10:1</a>.<p/>Whatsoever ye shall ask - in my name - give. The best texts change osa an, whatsoever, to ant, if (ye shall ask) anything; and place in my name after give it you. So Rev. If ye shall ask anything of the Father, He will give it you in my name. Not only is the prayer offered, but the answer is given in Christ's name.


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Ask [&#945; &#953; &#964; &#949; &#953; &#964; &#949;]. The present imperative, implying continuous asking. Be asking. Compare <a href='B:480 6:22'>Mar 6:22</a>, aithson, the aorist imperative, marking a single, definite petition.<p/>May be full [&#951; &#960; &#949; &#960; &#955; &#951; &#961; &#969; &#956; &#949; &#957; &#951;]. Very literally, may be having been fulfilled. Rev., more correctly, fulfilled. Compare <a href='B:500 14:11'>Joh 14:11</a>.


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Proverbs [&#960; &#945; &#961; &#959; &#953; &#956; &#953; &#945; &#953; &#962;]. See on parables, <a href='B:470 13:3'>Mat 13:3</a>. He had spoken under figures, as the vine, and the woman in travail.<p/>Shall shew [&#945; &#957; &#945; &#947; &#947; &#949; &#955; &#969;]. Rev., tell. See on ver. 13. The best texts read ajpaggelw, the original force of which is to bring tidings from [&#945; &#960; &#959;] something or someone.<p/>Plainly [&#960; &#945; &#961; &#961; &#951; &#963; &#953; &#945;]. See on 7 13.


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Ye shall ask - I will pray. Note again the use of the two verbs for asking. Ye shall ask [&#945; &#953; &#964; &#951; &#963; &#949; &#963; &#952; &#949;]; I will pray [&#949; &#961; &#969; &#964; &#951; &#963; &#969;]. See on ver. 23.


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Loveth [&#966; &#953; &#955; &#949; &#953;]. As sons, with the love of natural affection. See on 5 20. The same verb in the following clause, of the love of the disciples for Christ.<p/>From God. Some editors read, from the Father. Para, from beside.


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From the Father [&#960; &#945; &#961; &#945;]. The best texts read, ejk, out of.<p/>Go [&#960; &#959; &#961; &#949; &#965; &#959; &#956; &#945; &#953;]. See on ver. 7.


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Speakest - speakest [&#955; &#945; &#955; &#949; &#953; &#962; - &#955; &#949; &#947; &#949; &#953; &#962;] The first, of the form; the second, of the purport. See on ver. 18.


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We are sure [&#959; &#953; &#948; &#945; &#956; &#949; &#957;]. Better, as Rev., we know.<p/>By this [&#949; &#957; &#964; &#959; &#965; &#964; &#969;]. Literally, in this. Compare <a href='B:690 2:3'>1Jn 2:3</a>; <a href='B:690 2:5'>1Jn 2:5</a>; <a href='B:690 3:16'>1Jn 3:16</a>; <a href='B:690 3:19'>1Jn 3:19</a>; <a href='B:690 3:24'>1Jn 3:24</a>; <a href='B:690 4:9'>1Jn 4:9</a>; <a href='B:690 4:10'>1Jn 4:10</a>; <a href='B:690 4:1'>1Jn 4:1</a>; <a href='B:690 4:3'>1Jn 4:3</a>; <a href='B:690 4:17'>1Jn 4:17</a>; <a href='B:690 5:2'>1Jn 5:2</a>.


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Now [&#945; &#961; &#964; &#953;]. See on 13 33. With reference to the coming time of greater trial.


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That [&#953; &#957; &#945;]. See on ver. 2, and <a href='B:500 14:12'>Joh 14:12</a>. In the divine counsel the hour cometh that ye may be scattered, and may leave, etc.<p/>To his own [&#949; &#953; &#962; &#964; &#945; &#953; &#948; &#953; &#945;]. To his own home. See on 1 11.


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Ye shall have [&#949; &#958; &#949; &#964; &#949;]. The best texts read, exete, ye have.<p/>Be of good cheer [&#952; &#945; &#961; &#963; &#949; &#953; &#964; &#949;]. Only here in John.<p/>I have overcome [&#957; &#949; &#957; &#953; &#954; &#951; &#954; &#945;]. The verb occurs only three times outside of John's writings. Only here in the Gospel, and frequently in First Epistle and Revelation. Uniformly of spiritual victory. :<a href='B:500 17'>Joh 17:0</a><p/>CHAPTER XVII<p/>THE HIGH - PRIESTLY PRAYER.<p/>"Out of Christ's divinely rich prayer - life there emerge, as from an ocean, the pearls of those single prayers of His that are preserved to us; the prayer given in the sermon on the Mount for the use of His people - Our Father; the ascription of praise to God at the departure from Galilee (<a href='B:470 11:25'>Mat 11:25</a> ); the prayers at the grave of Lazarus, and within the precincts of the temple; our high - priestly prayer; the supplication in Gethsemane, and the prayer - words of the Crucified One - Father, forgive them - Eli, Eli, - and the closing prayer, Father, into thy hands, etc., to which the exultant cry, It is finished, attaches itself, inasmuch as from one point of view, it may be regarded as a word of prayer. Add to these the mentions of the prayings, the thanksgivings, the heavenward sighings of Christ, as also His summonses and encouragements to prayer, and He appears as the Prince of humanity even in the realm of prayer; in the manner, likewise, in which He has concealed His prayer - life, exhibiting it only as there was necessity for its presentment. If we regard His work as a tree that towers into heaven and overshadows the world, His prayer - life is the root of this tree; His overcoming of the world rests upon the infinite depth of His self - presentation before God, His self - devotion to God, His self - immersion in God, His self - certitude and power from God. In His prayer - life the perfect truth of His human nature has also approved itself. The same who, as the Son of God, is complete revelation, is, as the Son of Man, complete religion" (Lange).<p/>In the "Lord's Prayer" (<a href='B:470 6'>Mat 6:0</a>.) Christ sets forth what His disciples should desire for themselves. In this prayer He indicates what He desires for them. It is interesting to study the forms in which the ideas of the Lord's Prayer are reproduced and developed in this.


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These words [&#964; &#945; &#965; &#964; &#945;]. Literally, these things. So Rev.<p/>Said. John nowhere says that Jesus prayed, as the other Evangelists do. Thy Son - thy Son [&#963; &#959; &#965; &#964; &#959; &#957; &#965; &#953; &#959; &#957; - &#959; &#965; &#953; &#959; &#962;]. Properly, thy Son - the Son. The second phrase marks a change from the thought of personal relationship to that of the relation in which Jesus manifests the Father's glory.


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Power [&#949; &#958; &#959; &#965; &#963; &#953; &#945; &#957;]. Rev., rightly, authority. See on 1 12.<p/>All flesh. A Hebrew phrase, denoting the whole of humanity in its imperfection. See <a href='B:10 6:12'>Gen 6:12</a>; <a href='B:230 65:2'>Psa 65:2</a>; <a href='B:290 40:5'>Isa 40:5</a>, etc. That He should give eternal life to as many as Thou hast given Him [&#953; &#957; &#945; &#960; &#945; &#957; &#959; &#948; &#949; &#948; &#969; &#954; &#945; &#962; &#945; &#965; &#964; &#969;, &#948; &#969; &#963; &#951; &#945; &#965; &#964; &#959; &#953; &#962; &#950; &#969; &#951; &#957; &#945; &#953; &#969; &#957; &#953; &#959; &#957;]. Literally, that all that Thou hast given Him, to them He should give eternal life. All [&#960; &#945; &#957;], singular number, regards the body of Christian disciples collectively : to them, individually.


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Life eternal. With the article : the life eternal. Defining the words in the previous verse. The life eternal (of which I spoke) is this.<p/>That [&#953; &#957; &#945;]. Expressing the aim.<p/>Might know [&#947; &#953; &#957; &#969; &#963; &#954; &#969; &#963; &#953;]. Might recognize or perceive. This is striking, that eternal life consists in knowledge, or rather the pursuit of knowledge, since the present tense marks a continuance, a progressive perception of God in Christ. That they might learn to know. Compare ver. 23; <a href='B:500 10:38'>Joh 10:38</a>; <a href='B:690 5:20'>1Jn 5:20</a>; <a href='B:690 4:7'>1Jn 4:7</a>; <a href='B:690 4:8'>1Jn 4:8</a>.<p/>" I say, the acknowledgment of God in Christ Accepted by thy reason, solves for thee All questions in the earth and out of it, And has so far advanced thee to be wise.<p/>Wouldst thou improve this to reprove the proved ? In life's mere minute, with power to use that proof, Leave knowledge and revert to how it sprung? Thou hast it; use it, and forthwith, or die.<p/>For this I say is death, and the sole death, When a man's loss comes to him from his gain, Darkness from light, from knowledge ignorance, And lack of love from love made manifest. "Robert Browning," A Death in the Desert. "<p/>The relation of perception of God to character is stated in <a href='B:690 3:2'>1Jn 3:2</a>, on which see note.<p/>True [&#945; &#955; &#951; &#952; &#953; &#957; &#959; &#957;]. See on 1 9. Compare <a href='B:530 8:4'>1Co 8:4</a>; <a href='B:610 6:15'>1Ti 6:15</a>.<p/>Jesus Christ, whom Thou hast sent. The Rev. brings out better the emphasis of the Greek order : and Him whom Thou didst send, even Jesus Christ. Didst send [&#945; &#960; &#949; &#963; &#964; &#949; &#953; &#955; &#945; &#962;]. The aorist tense, emphasizing the historic fact of Christ's mission.


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I have glorified - I have finished [&#949; &#948; &#959; &#958; &#945; &#963; &#945; - &#949; &#964; &#949; &#955; &#949; &#953; &#969; &#963; &#945;]. The best texts read, teleiwsav, having finished; the participle defining the manner in which He had glorified the Father upon earth. So Rev.<p/>To do [&#953; &#957; &#945; &#960; &#959; &#953; &#951; &#963; &#969;]. Literally, in order that I should do (it).


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With Thyself [&#960; &#945; &#961; &#945; &#963; &#949; &#945; &#965; &#964; &#969;]. In fellowship with Thyself. So with Thee [&#960; &#945; &#961; &#945; &#963; &#959; &#953;].<p/>I had. Actually possessed.


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The words [&#964; &#945; &#961; &#951; &#956; &#945; &#964; &#945;]. Compare thy word [&#955; &#959; &#947; &#959; &#957;], ver. 6. That signified the gospel message in its entirety. This, the message considered in its constituent parts. See on <a href='B:490 1:37'>Luk 1:37</a>. Compare <a href='B:500 5:38'>Joh 5:38</a>; <a href='B:500 5:47'>Joh 5:47</a>; <a href='B:500 6:60'>Joh 6:60</a>; <a href='B:500 6:63'>Joh 6:63</a>; <a href='B:500 6:68'>Joh 6:68</a>; <a href='B:500 8:43'>Joh 8:43</a>; <a href='B:500 8:47'>Joh 8:47</a>; <a href='B:500 8:51'>Joh 8:51</a>; <a href='B:500 12:47'>Joh 12:47</a>; <a href='B:500 12:48'>Joh 12:48</a>; <a href='B:500 14:3'>Joh 14:3</a>; <a href='B:500 14:7'>Joh 14:7</a>.


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I pray [&#949; &#961; &#969; &#964; &#969;]. More strictly, I make request. See on 16 23. The I is emphatic, as throughout the prayer.


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All mine [&#964; &#945; &#949; &#956; &#945; &#960; &#945; &#957; &#964; &#945;]. All things that are mine. So Rev.


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I come [&#949; &#961; &#967; &#959; &#956; &#945; &#953;]. I am coming. Spoken of His departure to the Father.<p/>Holy [&#945; &#947; &#953; &#949;]. See on saints, <a href='B:510 26:10'>Act 26:10</a>; also on <a href='B:670 1:15'>1Pe 1:15</a>. Compare <a href='B:690 2:20'>1Jn 2:20</a>, and righteous Father [&#948; &#953; &#954; &#945; &#953; &#949;], ver. 25. This epithet, now first applied to the Father, contemplates God, the holy One, as the agent of that which Christ desires for His disciples - holiness of heart and life; being kept from this evil world.<p/>Those whom [&#959; &#965; &#962;]. The correct reading is w=, referring to name. Thy name which Thou hast given me. So in ver. 12. Compare <a href='B:570 2:9'>Phi 2:9</a>; <a href='B:570 2:10'>Phi 2:10</a>; <a href='B:730 2:17'>Rev 2:17</a>; <a href='B:730 19:12'>Rev 19:12</a>; <a href='B:730 22:4'>Rev 22:4</a>.


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In the world. Omit.<p/>I kept [&#949; &#964; &#951; &#961; &#959; &#965; &#957;]. Imperfect tense. I continued to keep. The I is emphatic : I kept them, now do Thou keep them.<p/>I kept [&#949; &#964; &#951; &#961; &#959; &#965; &#957;]. Rev., rightly, I guarded. The A. V. overlooks the distinction between the two words for keeping. The former word means, I preserved them; the latter, I guarded them as a means to their preservation. See on reserved, <a href='B:670 1:4'>1Pe 1:4</a>.<p/>Is lost - perdition [&#945; &#960; &#969; &#955; &#949; &#964; &#959; - &#945; &#960; &#969; &#955; &#949; &#953; &#945; &#962;]. A play of words : "None of them perished, but the son of perishing" (Westcott).<p/>The scripture [&#951; &#947; &#961; &#945; &#966; &#951;]. See close of note on 5 47, and on <a href='B:480 12:10'>Mar 12:10</a>.


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From the evil [&#964; &#959; &#965; &#960; &#959; &#957; &#951; &#961; &#959; &#965;]. Or, the evil one. This rendering is according to John's usage. See <a href='B:690 2:13'>1Jn 2:13</a>; <a href='B:690 2:14'>1Jn 2:14</a>; <a href='B:690 3:12'>1Jn 3:12</a>; <a href='B:690 5:18'>1Jn 5:18</a>; <a href='B:690 5:19'>1Jn 5:19</a>; and compare <a href='B:500 12:31'>Joh 12:31</a>; <a href='B:500 14:30'>Joh 14:30</a>; <a href='B:500 16:11'>Joh 16:11</a>. From [&#949; &#954;], literally, out of, means out of the hands of.


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Sanctify [&#945; &#947; &#953; &#945; &#963; &#959; &#957;]. Constantly used in the Septuagint to express the entire dedication and consecration of both persons and things to God. See <a href='B:20 29:1'>Exo 29:1</a>; <a href='B:20 29:36'>Exo 29:36</a>; <a href='B:20 40:13'>Exo 40:13</a>; <a href='B:30 22:2'>Lev 22:2</a>; <a href='B:30 22:3'>Lev 22:3</a>. Rev., in margin, consecrate. See on 10 36.<p/>Through thy truth [&#949; &#957; &#964; &#951; &#945; &#955; &#951; &#952; &#949; &#953; &#945; &#963; &#959; &#965;]. The best texts omit thy. Through [&#949; &#957;] is to be rendered literally, in, marking the sphere or element of consecration. Rev., sanctify them in the truth.<p/>Thy word [&#959; &#955; &#959; &#947; &#959; &#962; &#959; &#963; &#959; &#962;]. Properly, the word which is thine. See on 14 9.


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Sent [&#945; &#960; &#949; &#963; &#964; &#949; &#953; &#955; &#945; &#962; - &#945; &#960; &#949; &#963; &#964; &#949; &#953; &#955; &#945;]. On a mission. See on <a href='B:470 10:16'>Mat 10:16</a>.<p/>Sanctify. See on ver. 17.


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Shall believe [&#960; &#953; &#963; &#964; &#949; &#965; &#963; &#959; &#957; &#964; &#969; &#957;]. The best texts read pisteuontwn, the present participle, that believe. The future body of believers is conceived as actually existing.<p/>On me through their word. The Greek order is, believe through their word on me. "Believe through their word" forms a compound idea.


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They - whom [&#959; &#965; &#962;]. The best texts read o, that which. The construction is similar to that in ver. 2, "that He should give eternal life," etc. Like pan, all, in that passage, that which here refers to the body of believers taken collectively.<p/>I will [&#952; &#949; &#955; &#969;]. See on <a href='B:470 1:19'>Mat 1:19</a>; <a href='B:470 1:51'>Mat 1:51</a> My glory. The glory which is mine. :<a href='B:500 18'>Joh 18:0</a><p/>CHAPTER XVIII<p/>Compare <a href='B:470 26:30'>Mat 26:30</a>; 36 - 46; <a href='B:480 14:26'>Mar 14:26</a>; 32 42; <a href='B:490 22:39-46'>Luk 22:39-46</a>.


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Brook [&#967; &#949; &#953; &#956; &#945; &#961; &#961; &#959; &#965;]. From ceima, winter, and rJew, to flow. Properly, a winter torrent. Only here in the New Testament. Rev., in margin, ravine. In classical Greek it occurs in Demosthenes in the sense of a drain or conduit. It may be taken as equivalent to the Arabic wady, which means a stream and its bed, or properly, the valley of a stream even when the stream is dry.<p/>Kidron [&#954; &#949; &#948; &#961; &#969; &#957;]. Which might also be rendered of the cedars, which some editors prefer. There is some uncertainty as to the exact meaning of the word cedar, which occurs frequently, some supposing it to be a general name for the pine family. A tree of dark foliage is mentioned in the Talmud by the name of cedrum. The ravine of Kidron separated the Mount of Olives from the Temple - Mount. Westcott cites from Derenbourg (" On the History and Geography of Palestine ") a passage of the Talmud to the effect that on the Mount of Olives there were two cedars, under one of which were four shops for the sale of objects legally pure; and that in one of them pigeons enough were sold for the sacrifices of all Israel. He adds : "Even the mention of Kidron by the secondary and popular name of 'the ravine of the cedars' may contain an allusion to a scandal felt as a grievous burden at the time when the priests gained wealth by the sale of victims by the two cedars." The Kidron is the brook over which David passed, barefoot and weeping, when fleeing from Absalom (<a href='B:100 14:23-30'>2Sa 14:23-30</a> ). There King Asa burned the obscene idol of his mother (<a href='B:110 14:13'>1Ki 14:13</a> ). It was the receptacle for the impurities and abominations of idol - worship, when removed from the temple by the adherents of Jehovah (<a href='B:140 29:16'>2Ch 29:16</a> ); and, in the time of Josiah, was the common cemetery of the city (<a href='B:120 23:6'>2Ki 23:6</a> ). In the vision of Ezekiel (xlvii. 5, 6, 7) he goes round to the eastern gate of the temple, overhanging the defile of Kidron, and sees the waters rushing down into the valley until the stream becomes a mighty river.<p/>A garden. Neither John nor Luke give the name Gethsemane.<p/>2 - 12. Compare <a href='B:470 26:47-56'>Mat 26:47-56</a>; <a href='B:480 16:43-52'>Mar 16:43-52</a>; <a href='B:490 22:47-53'>Luk 22:47-53</a>.


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Which betrayed [&#959; &#960; &#945; &#961; &#945; &#948; &#953; &#948; &#959; &#965; &#962;]. The present participle, marking the betrayal as in progress. Literally, who is betraying.<p/>Resorted [&#963; &#965; &#957; &#951; &#967; &#952; &#951;]. Literally, assembled. The items of this verse are peculiar to John.


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A band (thn speiran). Properly, the band. See on <a href='B:480 14:16'>Mar 14:16</a>; also on centurion, <a href='B:490 7:2'>Luk 7:2</a>; and <a href='B:510 21:31'>Act 21:31</a>. The band, or cohort, was from the Roman garrison in the tower of Antonia.<p/>Officers [&#965; &#960; &#951; &#961; &#949; &#964; &#945; &#962;]. See on <a href='B:470 5:25'>Mat 5:25</a>. Sent from the Sanhedrim. The temple police. The Synoptists speak of the body which arrested Jesus as oclov, a multitude or rabble; but both Matthew and Mark mention the band [&#963; &#960; &#949; &#953; &#961; &#945;] later in the narrative (<a href='B:470 27:27'>Mat 27:27</a>; <a href='B:480 14:16'>Mar 14:16</a> ).<p/>Lanterns [&#966; &#945; &#957; &#969; &#957;]. Only here in the New Testament. A detail peculiar to John. Though it was full moon, it was feared that Jesus might hide and escape.


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That should come [&#964; &#945; &#949; &#961; &#967; &#959; &#956; &#949; &#957; &#945;]. Literally, that are coming. The details in 4 - 9 are peculiar to John.


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Of Nazareth [&#964; &#959; &#957; &#957; &#945; &#950; &#969; &#961; &#945; &#953; &#959; &#957;]. Literally, the Nazarene.<p/>Stood [&#949; &#953; &#963; &#964; &#951; &#954; &#949; &#953;]. Imperfect tense. Rev., correctly, was standing.


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Simon Peter. The names of Simon Peter and Malchus are mentioned only by John in connection with this incident. The incident itself is related by all the Evangelists.<p/>A sword. Contrary to the rule which forbade the carrying of weapons on a feast - day.<p/>The high priest's servant. See on <a href='B:470 26:51'>Mat 26:51</a>.<p/>Right ear. Luke and John. The others do not specify which ear. For ear John and Mark have wjtarion, a diminutive; Luke, oujv, and Matthew, wjtion, a diminutive in form, but not in force. See on <a href='B:470 26:51'>Mat 26:51</a>.


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Thy sword. Omit thy, and read, the sword.<p/>Sheath [&#952; &#951; &#954; &#951; &#957;]. Only here in the New Testament. From tiqhmi, to put. That into which the sword is put.<p/>The cup. Compare <a href='B:470 26:39'>Mat 26:39</a>; <a href='B:480 14:36'>Mar 14:36</a>; <a href='B:490 22:42'>Luk 22:42</a>. Peculiar to John.


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The captain [&#967; &#953; &#955; &#953; &#945; &#961; &#967; &#959; &#962;]. See on <a href='B:480 6:21'>Mar 6:21</a>, and on centurion, <a href='B:490 7:2'>Luk 7:2</a>.<p/>Took [&#963; &#965; &#957; &#949; &#955; &#945; &#946; &#959; &#957;]. Rev., better, seized. It is the technical word for arresting. Literally, took with them, of which there is a suggestion in the modern policeman's phrase, go along with me. Compare <a href='B:490 22:54'>Luk 22:54</a>.<p/>13 - 18. Compare <a href='B:470 26:57'>Mat 26:57</a>; <a href='B:470 26:58'>Mat 26:58</a>; 69 - 75; <a href='B:480 14:53'>Mar 14:53</a>; <a href='B:480 14:54'>Mar 14:54</a>; 66 - 72; <a href='B:490 22:54-62'>Luk 22:54-62</a>.


text:
Annas first. This supplies the detail of an examination preliminary to that before the high - priest, which is omitted by the Synoptists.<p/>Father - in - law [&#960; &#949; &#957; &#952; &#949; &#961; &#959; &#962;]. Only here in the New Testament.<p/>That same year. See on 11 49.


text:
Followed [&#951; &#954; &#959; &#955; &#959; &#965; &#952; &#949; &#953;]. Imperfect, was following.<p/>The other disciple. The correct reading omits the article. Another. Probably John himself.<p/>Palace [&#945; &#965; &#955; &#951; &#957;]. Not palace, but court, as Rev. See on <a href='B:470 26:3'>Mat 26:3</a>; <a href='B:490 11:21'>Luk 11:21</a>.


text:
Stood. Properly, was standing.<p/>Door. The door opening from the street into the court.<p/>Her that kept the door [&#964; &#951; &#952; &#965; &#961; &#969; &#961; &#969;]. See on 10 3.


text:
The damsel [&#951; &#960; &#945; &#953; &#948; &#953; &#963; &#954; &#951;]. See on <a href='B:510 12:13'>Act 12:13</a>.<p/>Art thou [&#956; &#951; &#963; &#965;]. The question is put in a negative form, as if expecting a negative answer : thou art not, art thou?<p/>Also. Showing that she recognized John as a disciple.


text:
Stood. It is discouraging to see how the A. V. habitually ignores the imperfect tense, and thus detracts from the liveliness of the narrative. Render, as Rev., were standing.<p/>Fire of coals [&#945; &#957; &#952; &#961; &#945; &#954; &#953; &#945; &#957;]. Only here and <a href='B:500 21:9'>Joh 21:9</a>. Matthew does not mention the fire. Mark has to fwv, strictly, the light of the fire. Luke says they had kindled a fire [&#960; &#965; &#961;].<p/>Warmed. Rev., correctly, were warming. So, ver. 25, was standing and was warming, for stood and warmed.<p/>19 - 24. Compare <a href='B:470 26:59-68'>Mat 26:59-68</a>; <a href='B:480 14:55-65'>Mar 14:55-65</a>; <a href='B:490 22:63-71'>Luk 22:63-71</a>.


text:
Asked [&#951; &#961; &#969; &#964; &#951; &#963; &#949; &#957;]. Or, questioned.<p/>Doctrine [&#948; &#953; &#948; &#945; &#967; &#951; &#962;]. Rev., better, teaching.


text:
In the synagogue [&#949; &#957; &#964; &#951; &#963; &#965; &#957; &#945; &#947; &#969; &#947; &#951;]. The best texts omit the article. Render, in synagogue : when the people were assembled. Like our phrase, in church.<p/>Always resort [&#960; &#945; &#957; &#964; &#959; &#964; &#949; &#963; &#965; &#957; &#949; &#961; &#967; &#959; &#957; &#964; &#945; &#953;]. For pantote always, read pantev all. Sunercontai is rather come together, assemble. Rev., where all the Jews come together.


text:
Struck - with the palm of his hand [&#949; &#948; &#969; &#954; &#949; &#961; &#945; &#960; &#953; &#963; &#956; &#945;]. Literally, gave a blow. Interpreters differ as to whether it was a blow with a rod, or with the hand. The kindred verb rJapizw, from rJapiv, a rod, is etymologically related to rJabdizw, from rJabdov, a rod, and occurs <a href='B:470 5:39'>Mat 5:39</a>, of smiting on the cheek, and <a href='B:470 26:67'>Mat 26:67</a>, where it is distinguished from kolafizw, to strike with the fist. This latter passage, however, leaves the question open, since, if the meaning to smite with a rod can be defended, there is nothing to prevent its being understood there in that sense. The earlier meaning of the word was, undoubtedly, according to its etymology, to smite with a rod. So Herodotus of Xerxes. "It is certain that he commanded those who scourged [&#961; &#945; &#960; &#953;. &#950; &#959; &#957; &#964; &#945; &#962;] the waters (of the Hellespont) to utter, as they lashed them, these barbarian and wicked words" (vii. 35). And again : "The Corinthian captain, Adeimantus, observed, 'Themistocles, at the games they who start too soon are scourged [&#961; &#945; &#960; &#953; &#950; &#959; &#957; &#964; &#945; &#953;] '" (viii. 59). It passes, in classical Greek, from this meaning to that of a light blow with the hand. The grammarian Phrynichus (A. D. 180) condemns the use of the word in the sense of striking with the hand, or slapping, as not according to good Attic usage, and says that the proper expression for a blow on the cheek with the open hand is ejpi korrhv pataxai. This shows that the un - Attic phrase had crept into use. In the Septuagint the word is clearly used in the sense of a blow with the hand. See <a href='B:290 50:6'>Isa 50:6</a> : "I gave my cheeks to blows [&#949; &#953; &#962; &#961; &#945; &#960; &#953;. &#963; &#956; &#945; &#964; &#945;]. <a href='B:350 11:4'>Hos 11:4</a>," As a man that smiteth [&#961; &#945; &#960; &#953; &#950; &#969; &#957;] upon his cheeks "(A. V. and Rev., that take off the yoke on their jaws). In <a href='B:110 22:24'>1Ki 22:24</a>, we read," Zedekiah - smote Micaiah on the cheek [&#949; &#960; &#945; &#964; &#945; &#958; &#949; &#949; &#960; &#953; &#964; &#951; &#957; &#963; &#953; &#945; &#947; &#959; &#957; &#945;]. "The word in ver. 23, dereiv, literally, flayest, hence, do beat or thrash (compare <a href='B:490 12:47'>Luk 12:47</a> ), seems better to suit the meaning strike with a rod; yet in <a href='B:540 11:20'>2Co 11:20</a>, that verb is used of smiting in the face [&#949; &#953; &#962; &#960; &#961; &#959; &#963; &#969; &#960; &#959; &#957; &#948; &#949; &#961; &#949; &#953;], and in <a href='B:530 9:27'>1Co 9:27</a>, where Paul is using the figure of a boxer, he says," So fight I (pukteuw, of boxing, or fighting with the fists), not as one that beateth [&#948; &#949; &#961; &#969; &#957;] the air. " These examples practically destroy the force of the argument from dereiv. It is impossible to settle the point conclusively; but, on the whole, it seems as well to retain the rendering of the A. V. and Rev. 52


text:
Annas had sent [&#945; &#960; &#949; &#963; &#964; &#949; &#953; &#955; &#949; &#957; &#959; &#945; &#957; &#957; &#945; &#962;]. The best texts insert oun, therefore. The rendering of the aorist by the pluperfect here is inadmissible, and is a device to bring this examination of Jesus into harmony with that described in <a href='B:470 26:56-68'>Mat 26:56-68</a>, and to escape the apparent inconsistency between the mention of the high - priest [&#967; &#945; &#953; &#945; &#960; &#951; &#945; &#963;] as conducting this examination and the statement of ver. 13, which implies that this was merely a preliminary examination before Annas. Render, Annas therefore sent him.<p/>Bound. Probably He had been unbound during His examination.


text:
The cock crew. The Greek has not the definite article. See on <a href='B:470 26:34'>Mat 26:34</a>. The use of the article would seem to mark the time, cock - crowing, rather than the incident.<p/>28 - 38. Compare <a href='B:470 27:1'>Mat 27:1</a>; <a href='B:470 27:2'>Mat 27:2</a>; 11 - 14; <a href='B:480 14:1-6'>Mar 14:1-6</a>; <a href='B:490 23:1-5'>Luk 23:1-5</a>.


text:
Led [&#945; &#947; &#959; &#965; &#963; &#953; &#957;]. Present tense, lead.<p/>Hall of judgment [&#960; &#961; &#945; &#953; &#964; &#969; &#961; &#953; &#959; &#957;]. A Latin word, proetorium, transcribed. Originally, the general's tent. In the Roman provinces it was the name for the official residence of the Roman governor, as here. Compare <a href='B:510 23:35'>Act 23:35</a>. It came to be applied to any spacious villa or palace. So Juvenal : "To their crimes they are indebted for their gardens, palaces [&#960; &#961; &#959; &#949; &#964; &#959; &#961; &#953; &#945;], etc." (" Sat., " 1 75). In Rome the term was applied to the proetorian guard, or imperial bodyguard. See on <a href='B:570 1:13'>Phi 1:13</a>. Rev., palace.<p/>Early [&#960; &#961; &#969; &#953;]. Used technically of the fourth watch, 3 - 6 A. M. See <a href='B:480 13:35'>Mar 13:35</a>. The Sanhedrim could not hold a legal meeting, especially in capital cases, before sunrise; and in such cases judicial proceedings must be conducted and terminated by day. A condemnation to death, at night, was technically illegal. In capital cases, sentence of condemnation could not be legally pronounced on the day of trial. If the night proceedings were merely preliminary to a formal trial, they would have no validity; if formal, they were, inso facto, illegal. In either case was the law observed in reference to the second council. According to the Hebrew computation of time, it was held on the same day.<p/>Be defiled (mianqwsin). Originally, to stain, as with color. So Homer : "Tinges [&#956; &#953; &#951; &#957; &#951;] the white ivory with purple." Not necessarily, therefore, in a bad sense, like moluvw, to besmear or besmirch with filth (<a href='B:530 8:7'>1Co 8:7</a>; <a href='B:730 3:4'>Rev 3:4</a> ). In classical Greek, miainw, the verb here used, is the standing word for profaning or unhallowing. So Sophocles :<p/>"Not even fearing this pollution [&#956; &#953; &#945; &#963; &#956; &#945;] dire, Will I consent to burial. Well I know That man is powerless to pollute [&#956; &#953; &#945; &#953; &#957; &#949; &#953; &#957;] the gods."<p/>"Antigone," 1042 - 1044.<p/>And Plato : "And if a homicide... without purification pollutes the agora, or the games, or the temples," etc. (" Laws, " 868). See on <a href='B:670 1:4'>1Pe 1:4</a>. The defilement in the present case was apprehended from entering a house from which all leaven had not been removed.<p/>Eat the Passover. The purpose of this work forbids our entering upon the much - vexed question of the apparent inconsistency between John and the Synoptists as to the time of celebrating the Passover.


text:
Pilate. Note the abruptness with which he is introduced as one well known. Two derivations of the name are given. Pilatus, one armed with the pilum or javelin, like Torquatus, one adorned with a collar [&#964; &#959; &#961; &#952; &#965; &#949; &#963;]. Or, a contraction from Pileatus, wearing the pileus or cap, which was the badge of manumitted slaves. Hence some have supposed that he was a freedman. Tacitus refers to him as connected with Christ's death. "The author of that name (Christian), or sect, was Christ, who was capitally punished in the reign of Tiberius, by Pontius Pilate" (" Annals, " 14 44). He was the sixth Roman procurator of Judea.<p/>What accusation. Not implying Pilate's ignorance of the charge, but his demand for the formal accusation.


text:
Malefactor [&#954; &#945; &#954; &#959; &#960; &#959; &#953; &#959; &#962;]. Rev., evil - doer. From kakon, evil, and poiew, to do. Luke uses a different word, kakourgov, from kakon, evil, and ergw, to work. See on <a href='B:670 2:12'>1Pe 2:12</a>.


text:
Take ye him [&#955; &#945; &#946; &#949; &#964; &#949; &#945; &#965; &#964; &#959; &#957; &#965; &#956; &#949; &#953; &#962;]. The A. V. obscures the emphatic force of uJmeiv, you. Pilate's words display great practical shrewdness in forcing the Jews to commit themselves to the admission that they desired Christ's death. "Take him yourselves (so Rev.), and judge him according to your law." " By our law, "reply the Jews," he ought to die. "But this penalty they could not inflict." It is not lawful, " etc.


text:
By what death [&#960; &#959; &#953; &#969; &#952; &#945; &#957; &#945; &#964; &#969;]. More correctly, by what manner of death. So Rev. Compare <a href='B:500 12:32'>Joh 12:32</a>; <a href='B:470 20:19'>Mat 20:19</a>. Crucifixion was not a Jewish punishment.


text:
Art thou [&#963; &#965; &#949; &#953;]. Thou is emphatic. Thou, the despised malefactor. King of the Jews. The civil title. The theocratic title, king of Israel (i. 49; <a href='B:500 12:13'>Joh 12:13</a> ) is addressed to Jesus on the cross (<a href='B:470 27:42'>Mat 27:42</a>; <a href='B:480 14:32'>Mar 14:32</a> ) in mockery.


text:
Servants [&#965; &#960; &#951; &#961; &#949; &#964; &#945; &#953;]. Only in this passage in the Gospels, of Christians. Compare <a href='B:510 13:5'>Act 13:5</a>; <a href='B:530 4:1'>1Co 4:1</a>. Corresponding with Christ as a king.<p/>Fight [&#951; &#947; &#969; &#957; &#953; &#950; &#959; &#957; &#964; &#959;]. The imperfect tense, denoting action in progress : would now be striving.


text:
Art thou then [&#959; &#965; &#954; &#959; &#965; &#957; &#949; &#953; &#963; &#965;]. The interrogative particle oujkoun, not therefore, occurs only here in the New Testament. It is ironical. In ver. 33 the emphasis is on thou : here upon king. So then, after all, thou art a king.<p/>Was I born - came I [&#947; &#949; &#947; &#949; &#957; &#957; &#951; &#956; &#945; &#953; - &#949; &#955; &#951; &#955; &#965; &#952; &#945;]. Both perfects. Have I been born - am I come. So Rev. The Greek order is I for this have been born, etc., throwing the emphasis on Christ's person and destiny. The perfect describes His birth and coming not merely as historical facts, but as abiding in their results. Compare this confession before Pilate (<a href='B:610 6:13'>1Ti 6:13</a> ) with the corresponding confession before the high - priest (<a href='B:470 26:64'>Mat 26:64</a> ). "The one, addressed to the Jews, is framed in the language of prophecy; the other, addressed to a Roman, appeals to the universal testimony of conscience. The one speaks of a future manifestation of glory, the other speaking of a present manifestation of truth. The one looks forward to the Return, the other looks backward to the Incarnation" (Westcott).<p/>Of the truth [&#949; &#954; &#964; &#951; &#962; &#945; &#955; &#951; &#952; &#949; &#953; &#945; &#962;]. Literally, out of : sprung from : whose life and words issue from the truth. See on 14 6, and compare <a href='B:500 8:47'>Joh 8:47</a>.


text:
Truth. Not with the article as in the previous verse, the truth. Jesus meant the absolute truth : Pilate, truth in any particular case. "Pilate's exclamation is neither the expression of an ardent thirst for truth, nor that of the despair of a soul which has long sought it in vain; it is the profession of a frivolous skepticism, such as is frequently met with in the man of the world, and especially in the statesman" (Godet).<p/>Fault [&#945; &#953; &#964; &#953; &#945; &#957;]. Properly, cause of accusation. Rev., crime. See on <a href='B:470 27:37'>Mat 27:37</a>, and compare on <a href='B:470 19:10'>Mat 19:10</a>.<p/>39, 40. Compare <a href='B:470 27:15-26'>Mat 27:15-26</a>; <a href='B:480 6:15'>Mar 6:15</a>.


text:
Ye have a custom. The word sunhqeia, custom, originally means intimacy, habitual intercourse, and thence naturally passes into the meaning of habit or custom. Only John puts the statement of this custom into the mouth of Pilate. Matthew and Mark relate it as a fact.<p/>At the Passover [&#949; &#957; &#964; &#969; &#960; &#945; &#963; &#967; &#945;]. More specific than Matthew and Mark, where the expression is general, kata eJorthn, at feast - time.


text:
Cried [&#949; &#954; &#961; &#945; &#965; &#947; &#945; &#963; &#945; &#957;]. Peculiarly of a loud, importunate cry; a shout. Plato uses it of the howling of a dog : "The yelping hound, howling [&#954; &#961; &#945; &#965; &#947; &#945; &#950; &#959; &#965; &#963; &#945;] at her Lord" (" Republic, " 607). Others, of the cries of spectators in the theaters and of the croak of a raven. See on <a href='B:470 14:22'>Mat 14:22</a>.<p/>Again. Assuming John's recollection of a previous "crying out," which he has not recorded.<p/>Robber [&#955; &#951; &#963; &#964; &#951; &#962;]. See on <a href='B:470 26:55'>Mat 26:55</a>; <a href='B:480 11:17'>Mar 11:17</a>; <a href='B:490 10:30'>Luk 10:30</a>. Matt. calls him a "notable prisoner" (xxvii. 16). Mark states that he had made insurrection, and had committed murder (xv. 7), speaking of the insurrection as a well - known event. Luke says, "for some insurrection (stasin tina) that had arisen in the city, and for murder" (xxiii. 19). Writing for Gentiles, Luke would not refer to the event as something familiar. Bandits of this kind were numerous in the neighborhood of Jerusalem under the Roman dominion. Their leaders were well known. Josephus describes them by the same word which Matthew uses, ejpishmoi, notable. Their depredations were often committed under patriotic pretenses, so that Barabas might have had influential friends among the people. :<a href='B:500 19'>Joh 19:0</a><p/>CHAPTER XIX<p/>1 - 3. Compare <a href='B:470 27:26-30'>Mat 27:26-30</a>; <a href='B:480 14:15-19'>Mar 14:15-19</a>.


text:
Scourged [&#949; &#956; &#945; &#963; &#964; &#953; &#947; &#969; &#963; &#949; &#957;]. Matthew and Mark use the Greek form of the Latin word flagellare, fragellow, which occurs only in those two instances in the New Testament. John uses the more common Greek word, though he has fragellion (flagellum), scourge, at <a href='B:500 2:15'>Joh 2:15</a>. Matthew and Mark, however, both use mastigow elsewhere (<a href='B:470 10:17'>Mat 10:17</a>; <a href='B:470 20:29'>Mat 20:29</a>; <a href='B:480 10:34'>Mar 10:34</a> ). Its kindred noun, mastix, occurs several times in the metaphorical sense of a plague. See on <a href='B:480 3:10'>Mar 3:10</a>, and compare <a href='B:480 5:29'>Mar 5:29</a>; <a href='B:480 5:34'>Mar 5:34</a>; <a href='B:490 7:21'>Luk 7:21</a>. The verb is used metaphorically only once, <a href='B:650 12:6'>Heb 12:6</a>. Scourging was the legal preliminary to crucifixion, but, in this case, was inflicted illegally before the sentence of crucifixion was pronounced, with a view of averting the extreme punishment, and of satisfying the Jews. (<a href='B:490 23:22'>Luk 23:22</a> ). The punishment was horrible, the victim being bound to a low pillar or stake, and beaten, either with rods, or, in the case of slaves and provincials, with scourges, called scorpions, leather thongs tipped with leaden balls or sharp spikes. The severity of the infliction in Jesus ' case is evident from His inability to bear His cross.


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Crown [&#963; &#964; &#949; &#966; &#945; &#957; &#959; &#957;]. So Matthew and Mark. Luke does not mention the crown of thorns. See on <a href='B:670 5:4'>1Pe 5:4</a>.<p/>Of thorns [&#949; &#958; &#945; &#954; &#945; &#957; &#952; &#969; &#957;]. So Matthew. Mark has ajkanqinon, the adjective, made of thorns, which John also uses in <a href='B:500 19:5'>Joh 19:5</a>. All attempts to define the botanical character of the thorns used for Christ's crown are guesses. The word for thorns used here is the only one that occurs in the New Testament; the skoloy (thorn in the flesh) of <a href='B:540 12:7'>2Co 12:7</a>, being properly an impaling - stake.<p/>Both the crowning with thorns and the flagellation are favorite subjects in Christian art. Some of the earliest representations of the latter depict the figure of the Lord as fully draped, and standing unbound at the column, thus illustrating the voluntariness of His sacrifice. In a MS. of the fourteenth century, in the British Museum, He stands, wholly clothed, holding a book in one hand, and blessing with the other. The more devout feeling which predominated in such representations was gradually overpowered by the sense of physical suffering. The earlier paintings represented the back turned toward the spectator, and the face, turned in a forced attitude, exhibited in profile. Later, the face and figure are turned full to the front, and the strokes fall upon the chest. Hence Jerome, in his commentary on Matthew, says that the capacious chest of God (!) was torn with strokes. The standing position is the accepted one, but instances occur in which the Savior is on the ground attached to the column by one hand. Such is the revolting picture by 50 Caracci in the Bologna gallery, in which the soldier clutches Jesus by the hair as he plies the bundle of twigs. In a Psalter of the fifteenth century the Savior stands in front of the column, covering His face with His hands.<p/>According to the later type, the moment chosen is when the execution of the sentence is just beginning. One man is binding the hands to the pillar, another is binding together a bundle of loose switches. The German representations are coarser than the Italian, but with more incident. They lack the spiritual feeling which appears in the best Italian specimens. A field for a higher feeling and for more subtle treatment is opened in the moments succeeding the scourging. One of the very finest examples of this is the picture of Velasquez, "Christ at the Column," in the National Gallery of London. The real grandeur and pathos of the conception assert themselves above certain prosaic and realistic details. The Savior sits upon the ground, His arms extended, and leaning backward to the full stretch of the cord which binds His crossed hands. The face is turned over the left shoulder full upon the spectator. Rods, ropes, and broken twigs lie upon the ground, and slender streams of blood appear upon the body. A guardian angel behind the figure of the Lord, stands bending slightly over a child kneeling with clasped hands, and points to the sufferer, from whose head a ray of light passes to the child's heart. The angel is a Spanish nursery - maid with wings, and the face of the child is of the lower Spanish type, and is in striking contrast with the exquisite countenance of Murillo's Christ - child, which hangs next to this picture, and which is of the sweetest type of Andalusian beauty. The Savior's face is of a thoroughly manly, indeed, of a robust type, expressing intense suffering, but without contortion. The large, dark eyes are ineffably sad. The strong light on the right arm merges into the deep shadow of the bound hands, and the same shadow falls with startling effect across the full light on the left arm, marked at the wrist by a slight bloody line.<p/>In the portrayal of the crowning with thorns, in a few instances, the moment is chosen after the crown has been placed, the action being in the mock - worship; but the prevailing conception is that of the act of crowning, which consists in pressing the crown upon the brow by means of two long staves. A magnificent specimen is Luini's fresco in the Ambrosian Library at Milan. Christ sits upon a tribune, clad in a scarlet robe, His face wearing an expression of infinite sweetness and dignity, while a soldier on either side crowds down the crown with a staff. The Italian artists represent the crown as consisting of pliable twigs with small thorns; but the northern artists "have conceived," to quote Mrs. Jameson, "an awful structure of the most unbending, knotted boughs, with tremendous spikes half a foot long, which no human hands could have forced into such a form." In a few later instances the staves are omitted, and the crown is placed on the head by the mailed hand of a soldier. Put on [&#960; &#949; &#961; &#953; &#949; &#946; &#945; &#955; &#959; &#957;]. Literally, threw about. Rev., arrayed.<p/>Purple [&#960; &#959; &#961; &#966; &#965; &#961; &#959; &#965; &#957;]. An adjective. Found only here, ver. 5, and <a href='B:730 18:16'>Rev 18:16</a>. Mark uses the noun porfura, purple, which also occurs in <a href='B:730 17:4'>Rev 17:4</a>; <a href='B:730 18:12'>Rev 18:12</a>. See on <a href='B:490 16:19'>Luk 16:19</a>. Matthew has kokkinhn, scarlet.<p/>Robe [&#953; &#956; &#945; &#964; &#953; &#959; &#957;]. Better, as Rev., garment, since robe gives the impression of a trailing garment. See on <a href='B:470 5:40'>Mat 5:40</a>. Matthew has clamuda, a short military cloak (xxviii. 28). Luke describes the garment as lampran, gorgeous, bright or brilliant (xxiii. 11).


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And said. Add kai hrconto prov aujton, and kept coming unto Him, before and said or kept saying. The imperfect denotes the successive acts of homage of the soldiers as they came up one after the other.<p/>They smote Him with their hands [&#949; &#948; &#953; &#948; &#959; &#965; &#957; &#945; &#965; &#964; &#969; &#961; &#945; &#960; &#953; &#963; &#956; &#945; &#964; &#945;]. Literally, kept giving Him blows with their hands. See on 18 22.


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Came Jesus forth. From the Praetorium.<p/>Wearing [&#966; &#959; &#961; &#969; &#957;]. Not ferwn, bearing, but the frequentative form of that verb, denoting an habitual or continuous bearing; hence, wearing, as though it were His natural dress.


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They cried out. See on 18 40.<p/>Crucify. The best texts omit Him.<p/>Take ye Him [&#955; &#945; &#946; &#949; &#964; &#949; &#945; &#965; &#964; &#959; &#957; &#965; &#956; &#949; &#953; &#962;]. According to the Greek order, "take Him ye." Rev., take Him yourselves. See on 18 31.


text:
We have a law. We, emphatic. Whatever your decision may be, we have a law, etc.<p/>By our law. The best texts omit our : Read by that law, as Rev.


text:
The more afraid. "These words of the Jews produced an effect on Pilate for which they were not prepared. The saying gives strength to a dreadful presentiment which was gradually forming within him. All that he had heard related of the miracles of Jesus, the mysterious character of His person, of His words and of His conduct, the strange message which he had just received from his wife - all is suddenly explained by the term" Son of God. "Was this extraordinary man truly a divine being who had appeared on the earth ? The truth naturally presents itself to his mind in the form of pagan superstitions and mythological legends" (Godet).


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From thenceforth [&#949; &#954; &#964; &#959; &#965; &#964; &#959; &#965;]. Incorrect. Rev., rightly, upon this. Sought [&#949; &#950; &#951; &#964; &#949; &#953;]. Imperfect tense. Made repeated attempts.<p/>Caesar's friend. A title conferred, since the time of Augustus, upon provincial governors. Probably, however, not used by the Jews in this technical sense, but merely as a way of saying "Thou art not true to the emperor."<p/>Caesar [&#964; &#969; &#954; &#945; &#953; &#963; &#945; &#961; &#953;]. Literally, the Caesar. The term, which was at first a proper name, the surname of Julius Caesar, adopted by Augustus and his successors, became an appellative, appropriated by all the emperors as a title. Thus the emperor at this time was Tiberius Caesar. A distinction was, however, introduced between this title and that of Augustus, which was first given to Octavianus the first emperor. The title "Augustus" was always reserved for the monarch, while "Caesar" was more freely communicated to his relations; and from the reign of Hadrian at least (A. D. 117 - 138) was appropriated to the second person in the state, who was considered as the presumptive heir of the empire.


text:
That saying [&#964; &#959; &#965; &#964; &#959; &#957; &#964; &#959; &#957; &#955; &#959; &#947; &#959; &#957;]. The best texts read twn logwn toutwn, these words. He was afraid of an accusation at Rome before Tiberius, an accusation which could be justified by his misrule.<p/>Judgment - seat [&#946; &#951; &#956; &#945; &#964; &#959; &#962;]. See on <a href='B:510 7:5'>Act 7:5</a>. The best texts omit the article, which may indicate that the tribunal was an improvised one. The Pavement [&#955; &#953; &#952; &#959; &#963; &#964; &#961; &#969; &#964; &#959; &#957;]. From liqov, stone, and strwtov, strewn or spread.<p/>Gabbatha. From the Hebrew gab, "back," and meaning, therefore, a raised place. Thus the Aramaic term is not a translation of the Greek term, which indicates that the place, wherever it was, was distinguished by a mosaic or tessellated pavement. Suetonius relates that Julius Caesar used to carry about with him on his expeditions a portable tessellated pavement for his tribunal. It is not likely, however, that there is any allusion to such a practice here. Westcott explains Gabbatha as the ridge of the house.


text:
They [&#959; &#953;]. The best texts read ejkeinoi, those (people). The pronoun of remote reference isolates and sharply distinguishes them from Jesus. See on 13 27.<p/>Away with him [&#945; &#961; &#959; &#957;]. Literally, take away.<p/>We have no king but Caesar. These words, uttered by the chief priests, are very significant. These chief representatives of the theocratic government of Israel thus formally and expressly renounce it, and declare their allegiance to a temporal and pagan power. This utterance is "the formal abdication of the Messianic hope."<p/>16 - 17. Compare <a href='B:470 27:31-34'>Mat 27:31-34</a>; <a href='B:480 14:20-23'>Mar 14:20-23</a>; <a href='B:490 23:26-33'>Luk 23:26-33</a>.


text:
Delivered. Luke says, delivered to their will (xxiii. 25). Pilate pronounced no sentence, but disclaimed all responsibility for the act, and delivered Christ up to them [&#945; &#965; &#964; &#959; &#953; &#962;], they having invoked the responsibility upon themselves. See <a href='B:470 27:24'>Mat 27:24</a>; <a href='B:470 27:25'>Mat 27:25</a>.<p/>And led Him away. The best texts omit.


text:
Bearing [&#946; &#945; &#963; &#964; &#945; &#950; &#969; &#957;]. See on 12 6; <a href='B:500 10:31'>Joh 10:31</a>.<p/>His cross [&#964; &#959; &#957; &#963; &#964; &#945; &#965; &#961; &#959; &#957; &#945; &#965; &#964; &#959; &#965;]. The best texts read auJtw or eJautw, "bearing the cross for Himself." John does not mention the impressment of Simon of Cyrene for this service. Compare <a href='B:470 27:32'>Mat 27:32</a>; <a href='B:480 14:21'>Mar 14:21</a>; <a href='B:490 23:26'>Luk 23:26</a>.<p/>Skull. See on <a href='B:470 27:33'>Mat 27:33</a>.<p/>18 - 24. Compare <a href='B:470 27:35-38'>Mat 27:35-38</a>; <a href='B:480 14:24-28'>Mar 14:24-28</a>; <a href='B:490 23:33'>Luk 23:33</a>; <a href='B:490 23:34'>Luk 23:34</a>; <a href='B:490 23:38'>Luk 23:38</a>.


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In the midst. All the Synoptists describe the character of the two who were crucified with Jesus. Matthew and Mark, robbers; Luke, malefactors [&#954; &#945; &#954; &#959; &#965; &#961; &#947; &#959; &#965; &#962;]. All three use the phrase, one on the right, the other on the left, and so, substantially, John : on either side one. John says nothing about the character of these two, but simply describes them as two others.


text:
Title [&#964; &#953; &#964; &#955; &#959; &#957;]. Only here and ver. 20, in the New Testament. John uses the technical Roman term titulus, a placard or notice. Used for a bill or notice of sale affixed to a house. Thus Ovid, of a heartless creditor : "She sent our household goods under the placard [&#963; &#965; &#946; - &#964; &#953; &#964; &#965; &#955; &#965; &#956;] ;" i e., put the house and furniture up for sale (" Remedia Amoris, " 302). Meaning also the title of a book; an epitaph. Matthew has aijtian, accusation; Mark, ejpigrafh thv aijtiav superscription of the accusation; Luke, ejpigrafh superscription. John alone mentions the fact that Pilate wrote the inscription.<p/>Jesus of Nazareth the King of the Jews. The wording of the title is differently given by each Evangelist.<p/>Matthew : This is Jesus the King of the Jews.<p/>Mark : The King of the Jews.<p/>Luke : This is the King of the Jews.<p/>John : Jesus the Nazarene the King of the Jews.<p/>The essential element of the superscription, King of the Jews, is common to all. It expressed, on its face, the main intent of Pilate, which was to cast contempt on the Jews. "In the sense of the man Pilate, it meant : Jesus, the King of the Jewish fanatics, crucified in the midst of Jews, who should all be thus executed. In the sense of the Jews : Jesus, the seditionary, the King of the rebels. In the sense of the political judge : Jesus, for whose accusation the Jews, with their ambiguous accusation, may answer. In the sense of the divine irony which ruled over the expression : Jesus, the Messiah, by the crucifixion become in very truth the King of the people of God" (Lange).


text:
Hebrew, Greek, Latin. Some editors vary the order. Rev., Latin, Greek. Such inscriptions in different languages were not uncommon. Julius Capitolinus, a biographer (A. D. 320), in his life of the third Gordian, says that the soldiers erected his tomb on the Persian borders, and added an epitaph (titulum) in Latin, Persian, Hebrew, and Egyptian characters, in order that it might be read by all. Hebrew was the rational dialect, Latin the official, and Greek the common dialect. As the national Hebrew, King of the Jews was translated into Latin and Greek, so the inscription was prophetic that Christ should pass into civil administration and common speech : that the Hebrew Messiah should become equally the deliverer of Greek and Roman : that as Christ was the real center of the religious civilization of Judaism, so He should become the real center of the world's intellectual movement as represented by Greece, and of its legal and material civilization as represented by Rome. The three civilizations which had prepared the way for Christ thus concentrated at His cross. The cross is the real center of the world's history.<p/>21 The chief priests of the Jews. A unique expression, possibly by way of contrast with the King of the Jews.


text:
Four parts. All the Synoptists relate the parting of the garments. The four pieces to be divided would be, the head - gear, the sandals, the girdle, and the tallith or square outer garment with fringes. Delitzsch thus describes the dress of our Lord : "On His head He wore a white sudar, fastened under the chin and hanging down from the shoulders behind. Over the tunic which covered the body to the hands and feet, a blue tallith with the blue and white fringes on the four ends, so thrown over and gathered together that the gray, red - striped undergarment was scarcely noticeable, except when the sandal - shod feet came into view" (" A Day in Capernaum ").<p/>Coat [&#967; &#953; &#964; &#969; &#957; &#945;]. Or tunic. See on <a href='B:470 5:40'>Mat 5:40</a>.<p/>Without seam [&#945; &#961; &#961; &#945; &#966; &#959; &#962;, &#959; &#961; &#945; &#961; &#945; &#966; &#959; &#962;]. Only here in the New Testament. From aj, not, and rJaptw, to sew together. Like the tunic of the High - Priest. Only John records this detail.<p/>Woven [&#965; &#966; &#945; &#957; &#964; &#959; &#962;]. Only here in the New Testament.


text:
Vesture [&#953; &#956; &#945; &#964; &#953; &#963; &#956; &#959; &#957;]. Clothing, collectively. Rev., garments, for iJmatia, is better than raiment, which is collective, while the word is used of the separate pieces of clothing.


text:
There stood. Imperfect tense, were standing.<p/>Mary Magdalene. Strictly, the [&#951;] Magdalene. She is introduced abruptly, as well known.


text:
Woman. See on 2 4.<p/>Behold. Canon Westcott remarks upon the four exclamations in this chapter - Behold the man! Behold your King! Behold thy son! Behold thy mother! as a remarkable picture of what Christ is, and what He reveals men to be.


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His own home [&#964; &#945; &#953; &#948; &#953; &#945;]. See on 1 11.<p/>28 - 30. Compare <a href='B:470 27:45-50'>Mat 27:45-50</a>; <a href='B:480 14:33-37'>Mar 14:33-37</a>; <a href='B:490 23:44-46'>Luk 23:44-46</a>.


text:
Were accomplished [&#964; &#949; &#964; &#949; &#955; &#949; &#963; &#964; &#945; &#953;]. Rev., with stricter rendering of the perfect tense, are finished. Finished corresponds better with it is finished, ver. 30. This sentence may be taken with the preceding one, or with that which follows.


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Vinegar. See on <a href='B:470 27:48'>Mat 27:48</a>.<p/>Hyssop. Matthew and Mark have kalamw, a reed. Luke says merely that they offered Him vinegar. The vinegar mingled with gall (<a href='B:470 27:34'>Mat 27:34</a> ), or the wine mingled with myrrh (<a href='B:480 14:23'>Mar 14:23</a> ) was offered to Jesus before his crucifixion as a stupefying draught. The hyssop gives a hint of the height of the cross, as the greatest length of the hyssop reed was not more than three or four feet. The vinegar in this case was offered in order to revive Christ. John does not mention the stupefying draught.


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Gave up the ghost [&#960; &#945; &#961; &#949; &#948; &#969; &#954; &#949; &#964; &#959; &#960; &#957; &#949; &#965; &#956; &#945;]. Rev., his spirit. Matthew, ajfhken dismissed. Mark, ejxepneusen, breathed forth (his life). So Luke, who adds, "Father, into thy hands I commend (paratiqemai, see on <a href='B:490 9:16'>Luk 9:16</a> ) my spirit."<p/>31 - 42. Compare <a href='B:470 27:57-61'>Mat 27:57-61</a>; <a href='B:480 14:42-47'>Mar 14:42-47</a>; <a href='B:490 23:50-60'>Luk 23:50-60</a>.


text:
The Jews - Sabbath. The Jews, who had so recently asserted their sole allegiance to Caesar, are now scrupulous about observing the letter of the law.


text:
Brake the legs. A detail recorded only by John. This crurifragium, leg - breaking, consisted in striking the legs with a heavy mallet in order to expedite death. It was sometimes inflicted as a punishment upon slaves. Some horrible illustrations are furnished by Suetonius, in his lives of Augustus and Tiberius.


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With a spear [&#955; &#959; &#947; &#967; &#951;]. Only here in the New Testament. Properly, the head of a spear. So Herodotus, of the Arabians : "They also had spears [&#945; &#953; &#967; &#956; &#945; &#962;] tipped with an antelope's horn sharpened like a spear - point [&#955; &#959; &#947; &#967; &#951; &#962;] " (vii. 96). Used also, as here, for the spear itself.<p/>Pierced [&#949; &#957; &#965; &#958; &#949; &#957;]. Only here in the New Testament. The question has been raised whether the Evangelist means to describe a gash or a prick. Another verb is rendered pierced in ver. 37, the quotation from Zechariah <a href='B:450 12:10'>Zec 12:10</a>, ejxekenthsan, which occurs also at <a href='B:730 1:7'>Rev 1:7</a>, with reference to Christ's crucifixion, and is used in classical Greek of putting out the eyes, or stabbing, and in the Septuagint of Saul's request to his armor - bearer : "Draw thy sword and thrust me through therewith" (<a href='B:130 10:4'>1Ch 10:4</a> ). The verb used here, however, nussw, is also used to describe severe and deadly wounds, as in Homer :<p/>"As he sprang Into his car, Idomeneus, expert To wield the ponderous javelin, thrust [&#957; &#965; &#958;] its blade Through his right shoulder. From the car he fell, And the dark night of death came over him."<p/>"Iliad," 5 45 - 47.<p/>It has been suggested that the body was merely pricked with the spear to ascertain if it were yet alive. There seems, on the whole, no reason for departing from the ordinary understanding of the narrative, that the soldier inflicted a deep thrust on the side of Jesus (compare <a href='B:500 20:25'>Joh 20:25</a>; <a href='B:500 20:27'>Joh 20:27</a> ); nor is it quite apparent why, as Mr. Field urges, a distinction should be kept up between the two verbs in vv. 34 and 37.<p/>Blood and water. It has been argued very plausibly that this was a natural phenomenon, the result of a rupture of the heart which, it is assumed, was the immediate cause of death, and which was followed by an effusion of blood into the pericardium. This blood, separated into its thicker and more liquid parts, flowed forth when the pericardium was pierced by the spear.<p/>I think, however, with Meyer, that John evidently intends to describe the incident as something entirely unexpected and marvelous, and that this explanation better suits the solemn asseveration of ver. 35. That the fact had a symbolic meaning to the Evangelist is evident from <a href='B:690 5:6'>1Jn 5:6</a>.


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He that saw it bare record [&#959; &#949; &#969; &#961; &#945; &#954; &#969; &#962; &#956; &#949; &#956; &#945; &#961; &#964; &#965; &#961; &#951; &#954; &#949; &#957;]. Rev., rendering the perfect tense in both verbs, he that hath seen hath born witness. This can refer only to the writer of this Gospel. Compare <a href='B:690 1:1'>1Jn 1:1</a>.<p/>True [&#945; &#955; &#951; &#952; &#953; &#957; &#951;]. Genuine, according to the true ideal of what testimony should be. See on 1 9.<p/>And he [&#954; &#945; &#954; &#949; &#953; &#957; &#959; &#962;]. This pronoun is urged by some as a reason for regarding the witness as some other than John, because it is the pronoun of remote reference. But <a href='B:500 9:37'>Joh 9:37</a> shows clearly that a speaker can use this pronoun of himself; and it is, further, employed in this Gospel to indicate a person "as possessing the quality which is the point in question in an eminent or even exclusive degree" (Godet). See <a href='B:500 1:18'>Joh 1:18</a>; <a href='B:500 5:39'>Joh 5:39</a>.<p/>True [&#945; &#955; &#951; &#952; &#951;]. Literally, true things. As distinguished from false. Thus, by the use of the two words for true, there are brought out, as Westcott remarks, "the two conditions which testimony ought to satisfy; the first, that he who gives it should be competent to speak with authority; and the second, that the account of his experience should be exact."


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A disciple of Jesus. Matt. calls him a rich man; Mark, an honorable counselor, i e., a member of the Sanhedrim; and Luke, a counselor, good and just.<p/>Besought [&#951; &#961; &#969; &#964; &#951; &#963; &#949;]. Better, as Rev., asked. See on 11 22; <a href='B:500 16:23'>Joh 16:23</a>. Mark adds that he went in boldly, which is suggestive in view of John's statement of his secret discipleship, a fact which is passed over by the Synoptists.<p/>Gave him leave. According to Roman law. Ulpian, a Roman jurist of the third century, says : "The bodies of those who are capitally punished cannot be denied to their relatives. At this day, however, the bodies of those who are executed are buried only in case permission is asked and granted; and sometimes permission is not given, especially in the cases of those who are punished for high treason. The bodies of the executed are to be given for burial to any one who asks for them." Avaricious governors sometimes sold this privilege. Cicero, in one of his orations against Verres, has a terribly graphic passage describing such extortions. After dwelling upon the tortures inflicted upon the condemned, he says : "Yet death is the end. It shall not be. Can cruelty go further? A way shall be found. For the bodies of the beheaded shall be thrown to the beasts. If this is grievous to parents, they may buy the liberty of burial" (v. 45). Compare <a href='B:470 14:12'>Mat 14:12</a>; <a href='B:510 8:2'>Act 8:2</a>.


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Came Nicodemus - came by night. The contrast is marked between his first and his second coming.<p/>Mixture [&#956; &#953; &#947; &#956; &#945;]. Only here in the New Testament. Some authorities read eligma, a roll.<p/>Pounds. Roman pounds, of nearly twelve ounces. The large quantity may be explained by the intention of covering the entire body with the preparation, and by the fact that a portion was designed for the couch of the body in the grave. Compare the account of the burial of Asa, <a href='B:140 16:14'>2Ch 16:14</a>. "Extraordinary reverence in its sorrowful excitement does not easily satisfy itself" (Meyer).


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Linen cloths [&#959; &#952; &#959; &#957; &#953; &#959; &#953; &#962;]. Used only by John, if <a href='B:490 24:12'>Luk 24:12</a> is rejected, as by some editors. The Synoptists all have sindwn, linen cloth. See on <a href='B:480 14:51'>Mar 14:51</a>. Matthew and Luke have ejntulixen, rolled or wrapped, and Mark ejneilhsen, wound, instead of John's edhsan bound. With the spices. Spread over the sheet or bandages in which the body was wrapped.<p/>The manner of the Jews. As contrasted with that of the Egyptians, for instance, which is thus described by Herodotus : "They take first a crooked piece of iron, and with it draw out the brains through the nostrils, thus getting rid of a portion, while the skull is cleared of the rest by rinsing with drugs; next they make a cut along the flank with a sharp Ethiopian stone, and take out the whole contents of the abdomen, which they then cleanse, washing it thoroughly with palm - wine, and again, frequently with an infusion of pounded aromatics. After this they fill the cavity with the purest bruised myrrh, with cassia, and every other sort of spicery except frankincense, and sew up the opening. Then the body is placed in natrum (subcarbonate of soda) for seventy days, and covered entirely over. After the expiration of that space of time, which must not be exceeded, the body is washed, and wrapped round, from head to foot, with bandages of fine linen cloth, smeared over with gum" (ii. 86). Or, possibly, a contrast may be implied with the Roman custom of burning the bodies of the dead. Tacitus says of the Jews : "The bodies of the deceased they choose rather to bury than burn, following in this the Egyptian custom; with whom also they agree in their attention to the dead" (" History, " 5 5).<p/>To bury [&#949; &#957; &#964; &#945; &#966; &#953; &#945; &#950; &#949; &#953; &#957;]. Properly, to prepare for burial. See on 12 7. Compare Septuagint, <a href='B:10 1:2'>Gen 1:2</a>, where the same word is used for embalming the body of Joseph.


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A garden. Mentioned by John only.<p/>New [&#954; &#945; &#953; &#957; &#959; &#957;]. See on <a href='B:470 26:29'>Mat 26:29</a>. John omits the detail of the tomb being hewn in the rock, which is common to all the Synoptists. :<a href='B:500 20'>Joh 20:0</a><p/>CHAPTER XX<p/>1, 2. Compare <a href='B:470 28:1'>Mat 28:1</a>; <a href='B:480 16:2-4'>Mar 16:2-4</a>; <a href='B:490 24:1-3'>Luk 24:1-3</a>.<p/>1 First day of the week [&#964; &#951; &#956; &#953; &#945; &#964; &#969; &#957; &#963; &#945; &#946; &#946; &#945; &#945; &#964; &#959; &#957;]. The Hebrew idiom, day one of the week. See on <a href='B:490 4:31'>Luk 4:31</a>; <a href='B:510 20:7'>Act 20:7</a>.<p/>Dark. Matthew says, as it began to dawn; Mark, when the sun was risen; Luke, very early in the morning, or at deep dawn; see on <a href='B:490 24:1'>Luk 24:1</a>. Taken away [&#951; &#961; &#956; &#949; &#957; &#959; &#957; &#949; &#954;]. Lifted out of. All the Synoptists have rolled.


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Loved [&#949; &#966; &#953; &#955; &#949; &#953;]. The word for personal affection. In <a href='B:500 13:23'>Joh 13:23</a>; <a href='B:500 21:7'>Joh 21:7</a>; <a href='B:500 21:20'>Joh 21:20</a>, hjgapa is used. See on 5 20.<p/>We know not. The plural indicates that Mary was not alone, though she alone is mentioned as coming to the tomb. She may have preceded the others.


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Came to [&#951; &#961; &#967; &#959; &#957; &#964; &#959; &#949; &#953; &#962;]. Wrong. The tense is the imperfect; they were coming. Rev., they went toward.


text:
They ran [&#949; &#964; &#961; &#949; &#967; &#959; &#957;]. Still the imperfect, they were running. How much the A. V. loses by its persistent ignoring of the force of this tense. Did outrun [&#960; &#961; &#959; &#949; &#948; &#961; &#945; &#956; &#949; &#964; &#945; &#967; &#953; &#959; &#957;]. Literally, ran on in front more quickly. Dante, addressing the spirit of John in Paradise says :<p/>"O holy father, spirit who beholdest What thou believedst so that thou o'ercamest, Toward the sepulchre, more youthful feet." " Paradise, " 24 124 - 126.


text:
Stooping down [&#960; &#945; &#961; &#945; &#954; &#965; &#968; &#945; &#962;]. See on James. <a href='B:660 1:25'>Jas 1:25</a>, and compare <a href='B:670 1:12'>1Pe 1:12</a>. See also Song of Solomon, <a href='B:260 2:9'>Son 2:9</a> (Sept.). "He looketh forth [&#960; &#945; &#961; &#945; &#954; &#965; &#960; &#964; &#969; &#957;] at the windows."<p/>Seeth [&#946; &#955; &#949; &#960; &#949; &#953;]. Simple sight. Compare the intent gaze of Peter [&#952; &#949; &#969; &#961; &#949; &#953;], ver. 6, which discovered the napkin, not seen by John.


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Napkin [&#963; &#959; &#965; &#948; &#945; &#961; &#953; &#959; &#957;]. See on <a href='B:490 19:20'>Luk 19:20</a>.<p/>Wrapped together [&#949; &#957; &#964; &#949; &#964; &#965; &#955; &#953; &#947; &#956; &#949; &#957; &#959; &#957;]. Rev., much better, rolled up. The orderly arrangement of everything in the tomb marks the absence of haste and precipitation in the awakening and rising from the dead.


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Believed. This word is explained by what follows. He believed (at length) that Jesus was risen; for up to this time [&#959; &#965; &#948; &#949; &#960; &#969;] he, with his fellow - disciple (plural, hdeisan) knew not, etc. The singular number, he believed, as Meyer profoundly remarks, "only satisfies the never - to - be - forgotten personal experience of that moment, though it does not exclude the contemporaneous faith of Peter also." On knew [&#951; &#948; &#949; &#953; &#963; &#945; &#957;], see on 2 24.


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The scripture [&#964; &#951; &#957; &#947; &#961; &#945; &#966; &#951; &#957;]. The passage of scripture. See on 5 47. The reference may be to <a href='B:230 16:10'>Psa 16:10</a>.<p/>Must. On this necessity attaching in the divine counsel to the sufferings, death, and resurrection of Jesus, see <a href='B:470 26:54'>Mat 26:54</a>; <a href='B:480 8:31'>Mar 8:31</a>; <a href='B:490 9:22'>Luk 9:22</a>; <a href='B:490 17:25'>Luk 17:25</a>; <a href='B:490 22:37'>Luk 22:37</a>; <a href='B:490 24:7'>Luk 24:7</a>; <a href='B:490 24:26'>Luk 24:26</a>; <a href='B:490 24:44'>Luk 24:44</a>; <a href='B:500 3:14'>Joh 3:14</a>; <a href='B:500 12:34'>Joh 12:34</a>; <a href='B:510 1:16'>Act 1:16</a>.<p/>11 - 18. Compare <a href='B:480 16:12'>Mar 16:12</a>; <a href='B:480 16:13'>Mar 16:13</a>; <a href='B:490 24:13-35'>Luk 24:13-35</a>.


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Seeth [&#952; &#949; &#969; &#961; &#949; &#953;]. Rev., beholdeth. See on ver. 5.<p/>Angels. Angels are rarely mentioned in John's narrative. See <a href='B:500 1:51'>Joh 1:51</a>; <a href='B:500 12:29'>Joh 12:29</a>; <a href='B:500 20:12'>Joh 20:12</a>.


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She saith. She is so absorbed in her grief and love that she is not appalled by the supernatural manifestation which, under ordinary circumstances, would have terrified her, but enters into conversation as if addressed by a human being.


text:
Turned herself back. Canon Westcott, with that beautiful subtilty of perception which so eminently characterizes him, remarks : "We can imagine also that she became conscious of another Presence, as we often feel the approach of a visitor without distinctly seeing or hearing him. It may be, too, that the angels, looking toward the Lord, showed some sign of His coming."<p/>Saw [&#952; &#949; &#969; &#961; &#949; &#953;]. Present tense. Rev., beholdeth. She looks at Him steadfastly and inquiringly as at a stranger. The observance of these distinctions between verbs of seeing, is very important to the perception of the more delicate shading of the narrative.<p/>Knew not [&#951; &#948; &#949; &#953;]. Indicating a knowledge based on spiritual fellowship and affinity, an inward, conscious, sure conviction of His identity.


text:
Touch me not [&#956; &#951; &#956; &#959; &#965; &#945; &#960; &#964; &#959; &#965;]. The verb, primarily, means to fasten to. Hence it implies here, not a mere momentary touch, but a clinging to. Mary thought that the old relations between her Lord and herself were to be renewed; that the old intercourse, by means of sight, sound, and touch, would go on as before. Christ says, "the time for this kind of intercourse is over. Henceforth your communion with me will be by faith through the Spirit. This communion will become possible through my ascending to the Father."<p/>My Father. The best texts omit the pronoun and read the Father. See on 12 26. This expression, emphasizing the relation of God to humanity rather than to Christ himself, is explained by what follows - "my Father and your Father."<p/>My brethren. The word brethren, applied to the disciples, occurs before (vii. 3, 5, 10), but not the phrase my brethren, which follows from my Father and your Father. Compare <a href='B:470 28:10'>Mat 28:10</a>.<p/>I ascend [&#945; &#957; &#945; &#946; &#945; &#953; &#957; &#969;]. The present tense is used, not in the sense of the near future, but implying that He had already entered upon that new stage of being which the actual ascension formally inaugurated. The resurrection was really the beginning of the ascension.


text:
Came and told [&#949; &#961; &#967; &#949; &#964; &#945; &#953; &#945; &#947; &#947; &#949; &#955; &#955; &#959; &#965; &#963; &#945;]. Literally, cometh telling.<p/>19 - 23. Compare <a href='B:480 16:14-18'>Mar 16:14-18</a>; <a href='B:490 24:36-49'>Luk 24:36-49</a>.


text:
Hath sent [&#945; &#960; &#949; &#963; &#964; &#945; &#955; &#954; &#949; &#957;]. Note the distinction between this verb and that applied to the sending of the disciples [&#960; &#949; &#956; &#960; &#969;]. See on 1 6.


text:
Breathed on them [&#949; &#957; &#949; &#966; &#965; &#963; &#951; &#963; &#949; &#957;]. Only here in the New Testament. The act was symbolic, after the manner of the Hebrew prophets. Compare <a href='B:330 37:5'>Eze 37:5</a>.<p/>The Holy Ghost. The article is wanting. The gift bestowed was not that of the personal Holy Spirit, but rather an earnest of that gift; an effusion of the Spirit.


text:
Remit [&#945; &#966; &#951; &#964; &#949;]. Only here in this Gospel in connection with sins. Often in the Synoptists (<a href='B:470 6:12'>Mat 6:12</a>; <a href='B:470 9:5'>Mat 9:5</a>; <a href='B:480 2:5'>Mar 2:5</a>; <a href='B:490 5:23'>Luk 5:23</a>, etc.).


text:
Print [&#964; &#965; &#960; &#959; &#957;]. See on <a href='B:670 5:3'>1Pe 5:3</a>.<p/>Put - thrust [&#946; &#945; &#955; &#969;]. The same verb in both cases. Hence better, as Rev., put for thrust.<p/>I will not [&#959; &#965; &#956; &#951;]. Double negative : in nowise.


text:
Then came Jesus. There is no connecting particle, then, and the verb is in the present tense. The abrupt Jesus cometh is more graphic.


text:
Be not [&#956; &#951; &#947; &#953; &#957; &#959; &#965;]. Literally, become not. Thomas was in a fair way to become unbelieving, through his doubt of the resurrection.<p/>Faithless - believing [&#945; &#960; &#953; &#963; &#964; &#959; &#962; - &#960; &#953; &#963; &#964; &#959; &#962;]. There is a correspondence of the words here, to which, perhaps, the nearest approach in English is unbelieving, believing.


text:
Are written [&#947; &#949; &#947; &#961; &#945; &#960; &#964; &#945; &#953;]. Have been or stand written. The perfect tense. John's intent was to write a gospel rather than a biography.


text:
Shewed [&#949; &#966; &#945; &#957; &#949; &#961; &#969; &#963; &#949; &#957;]. This rendering might easily convey merely the sense of appearing; but its meaning is much deeper. Occurring frequently in the New Testament, it is used most frequently of God and Christ, or of men in their relation to these. Thus, of Christ in person while upon earth (<a href='B:480 16:12'>Mar 16:12</a>; <a href='B:480 16:14'>Mar 16:14</a>; <a href='B:500 1:31'>Joh 1:31</a>; <a href='B:500 2:11'>Joh 2:11</a>; <a href='B:670 1:20'>1Pe 1:20</a>; <a href='B:690 1:2'>1Jn 1:2</a> ). Of the works of Christ (<a href='B:500 2:11'>Joh 2:11</a>; <a href='B:500 9:3'>Joh 9:3</a>; <a href='B:690 3:5'>1Jn 3:5</a> ). Of Christ in redemption (<a href='B:690 3:5'>1Jn 3:5</a> ). Of Christ in His second coming (<a href='B:690 2:28'>1Jn 2:28</a> ). Of Christ in glory (<a href='B:690 3:2'>1Jn 3:2</a>; <a href='B:580 3:4'>Col 3:4</a> ). It is used of God. Of His revelation to men of the knowledge of Himself (<a href='B:520 1:19'>Rom 1:19</a> ). Of His manifestation in Christ (<a href='B:610 3:16'>1Ti 3:16</a> ). Of His righteousness (<a href='B:520 3:21'>Rom 3:21</a> ). Of His love (<a href='B:690 4:9'>1Jn 4:9</a> ). It is used of men. As epistles manifesting the character and spirit of Christ (<a href='B:540 3:3'>2Co 3:3</a>; <a href='B:540 5:11'>2Co 5:11</a> ). In the judgment (<a href='B:540 5:10'>2Co 5:10</a> ). In all these cases the appearing is not merely an appeal to sense, but is addressed to spiritual perception, and contemplates a moral and spiritual effect. It is the setting forth of the law or will or character of God; of the person or work of Christ; of the character or deeds of men, with a view to the disclosure of their quality and to the producing of a moral impression. Rev., manifested.<p/>Sea. See on <a href='B:470 4:18'>Mat 4:18</a>.<p/>Of Tiberias. Not elsewhere in the Gospels. The Synoptists say, Sea of Galilee or Lake of Gennesaret.


text:
A ship [&#964; &#959; &#960; &#955; &#959; &#953; &#959; &#957;]. Rev., the boat; restoring the article, which indicates a familiar implement. See on <a href='B:490 5:2'>Luk 5:2</a>.<p/>Immediately. Omit.<p/>That night. The emphatic pronoun that [&#949; &#954; &#949; &#953; &#957; &#951;] may indicate that their ill success was unusual.<p/>Caught [&#949; &#960; &#953; &#945; &#963; &#945; &#957;]. So ver. 10. The verb means to lay hold of, and is nowhere else used in the New Testament of taking fish. Elsewhere in this Gospel always of the seizure of Christ by the authorities (vii. 30, 39, 44; <a href='B:500 8:20'>Joh 8:20</a>; <a href='B:500 10:39'>Joh 10:39</a>; <a href='B:500 11:57'>Joh 11:57</a> ). Of apprehending Peter and Paul (<a href='B:510 12:4'>Act 12:4</a>; <a href='B:540 11:32'>2Co 11:32</a> ). Of the taking of the beast (<a href='B:730 19:20'>Rev 19:20</a> ). Of taking by the hand (<a href='B:510 3:7'>Act 3:7</a> ).


text:
Was come [&#947; &#949; &#957; &#959; &#956; &#949; &#957; &#951; &#962;]. The best texts read the present participle, ginomenhv, is coming. Rev., when day was now breaking. The A. V. does not agree so well with the fact that Jesus was not at once recognized by the disciples, owing in part, perhaps, to the imperfect light.<p/>On the shore [&#949; &#953; &#962; &#964; &#959; &#957; &#945; &#953; &#947; &#953; &#945; &#955; &#959; &#957;]. Rev., beach. See on <a href='B:470 13:2'>Mat 13:2</a>. The preposition eijv, to, makes the phrase equivalent to "Jesus came to the beach and stood there."


text:
Children [&#960; &#945; &#953; &#948; &#953; &#945;]. Or, little children. Used also by John, in address, twice in the First Epistle (ii. 13, 18), where, however, the more common word is teknia, little children.<p/>Have ye any meat [&#956; &#951; &#964; &#953; &#960; &#961; &#959; &#963; &#966; &#945; &#947; &#953; &#959; &#957; &#949; &#967; &#949; &#964; &#949;] ? The interrogative mh ti indicates that a negative answer is expected : you have not, I suppose, anything. Prosfagion is equivalent to ojyarion, what is added to bread at a meal, especially fish. See on 6 9. Only here in the New Testament. Wyc, any supping - thing. 55


text:
The net [&#948; &#953; &#954; &#964; &#965; &#959; &#957;]. See on <a href='B:470 4:18'>Mat 4:18</a>; <a href='B:470 13:47'>Mat 13:47</a>.<p/>Were not able [&#959; &#965; &#954; &#953; &#963; &#967; &#965; &#963; &#945; &#957;]. See on <a href='B:490 14:30'>Luk 14:30</a>; <a href='B:490 16:3'>Luk 16:3</a>; <a href='B:660 5:16'>Jas 5:16</a>.<p/>To draw [&#949; &#955; &#954; &#965; &#963; &#945; &#953;]. Into the boat. Compare surontev, ver. 8, dragging the net behind the boat.


text:
Fisher's coat [&#949; &#960; &#949; &#957; &#948; &#965; &#964; &#951; &#957;]. An upper garment or blouse. Only here in the New Testament. In the Septuagint, <a href='B:90 18:4'>1Sa 18:4</a>, the robe which Jonathan gave to David. <a href='B:100 13:18'>2Sa 13:18</a>, the royal virgin garment of Tamar. The kindred verb, ejpenduomai, occurs twice (<a href='B:540 5:2'>2Co 5:2</a>; <a href='B:540 5:4'>2Co 5:4</a> ), meaning "to be clothed upon," with the house which is from heaven, i e., clothed as with an upper garment. See on that passage.<p/>Naked. Not absolutely, but clothed merely in his undergarment or shirt.


text:
A little ship [&#964; &#969; &#960; &#955; &#959; &#953; &#945; &#961; &#953; &#969;]. The noun is diminutive. Rev., the little boat. It is hardly probable that this refers to a smaller boat accompanying the vessel. Compare the alternation of ploion and ploiarion in <a href='B:500 6:17'>Joh 6:17</a>; <a href='B:500 6:19'>Joh 6:19</a>; <a href='B:500 6:21'>Joh 6:21</a>; <a href='B:500 6:22'>Joh 6:22</a>; <a href='B:500 6:24'>Joh 6:24</a>.<p/>Two hundred cubits. A little over a hundred yards.<p/>With fishes [&#964; &#969; &#957; &#953; &#967; &#952; &#965; &#969; &#957;]. Or, the net of the fishes. So Wyc, Rev., full of fishes.


text:
They were come to land [&#945; &#960; &#949; &#946; &#951; &#963; &#945; &#957; &#949; &#953; &#962; &#964; &#951; &#957; &#947; &#951; &#957;]. Not of the arrival of the boat, but of the going ashore of the boatmen. Rev., therefore, correctly, they got out upon the land.<p/>A fire of coals. Charcoal. See <a href='B:500 18:18'>Joh 18:18</a>.<p/>Fish [&#959; &#968; &#945; &#961; &#953; &#959; &#957;]. See on 6 9.<p/>Bread [&#945; &#961; &#964; &#959; &#957;]. Or, a loaf. See on <a href='B:470 4:1'>Mat 4:1</a>; <a href='B:470 7:9'>Mat 7:9</a>.


text:
Of the fish [&#964; &#969; &#957; &#959; &#968; &#945; &#961; &#953; &#969; &#957;]. As in ver. 9. Emphasizing the fish as food.<p/>Ye hate caught [&#949; &#960; &#953; &#945; &#963; &#945; &#964; &#949;]. See on ver. 3. Bengel says : "By the Lord's gift they had caught them : and yet, He courteously says, that they have caught them."


text:
Went up. Into the vessel.<p/>To land [&#949; &#960; &#953; &#964; &#951; &#962; &#947; &#951; &#962;]. Strictly, upon the land.<p/>Great fishes. All authorities agree as to the abundance of fish in the Lake of Galilee. M. Lortet, cited by Dr. Thomson, says that two castings of the net usually filled his boat. Bethsaida (there were two places of that name on the lake) means House of the Fisheries. The fame of the lake in this particular reached back to very early times; so that, according to the Rabbinical legend, one of the ten fundamental laws laid down by Joshua on the division of the country was, that any one might fish with a hook in the Lake of Galilee, so that they did not interfere with the free passage of boats. The Talmud names certain kinds of fish which might be eaten without being cooked, and designates them as small fishes. So ojyaria is rendered in <a href='B:500 6:9'>Joh 6:9</a>. Possibly the expression great fishes may imply a contrast with the small fishes which swarmed in the lake, and the salting and pickling of which was a special industry among its fishermen.


text:
Dine [&#945; &#961; &#953; &#963; &#964; &#951; &#963; &#945; &#964; &#949;]. Rather, breakfast. In Attic Greek ariston signified the mid - day meal; the evening meal being known as deipnon. The regular hour for the ariston cannot be fixed with precision. The drift of authority among Greek writers seems to be in favor of noon. The meal described here, however, evidently took place at an earlier hour, and would seem to have answered more nearly to the ajkratisma, or breakfast of the Greeks, which was taken directly upon rising. Plutarch, however, expressly states that both names were applied to the morning meal, and says of Alexander, "He was accustomed to breakfast [&#951; &#961; &#953; &#963; &#964; &#945;] at early dawn, sitting, and to sup [&#949; &#948; &#949; &#953; &#960; &#957; &#949; &#953;] late in the evening." In <a href='B:470 22:4'>Mat 22:4</a>, it is an ariston to which the king's wedding - guests are invited. Ask [&#949; &#958; &#949; &#964; &#945;. &#963; &#945; &#953;]. Rev., inquire. Implying careful and precise inquiry. It occurs only three times in the New Testament; of Herod's command to search diligently for the infant Christ (<a href='B:470 2:8'>Mat 2:8</a> ), and of the apostles ' inquiring out the worthy members of a household (<a href='B:470 10:11'>Mat 10:11</a> ).


text:
Bread - fish. Both have the article - the loaf, the fish - apparently pointing to the provision which Jesus himself had made.<p/>Giveth them. Nothing is said of His partaking Himself. Compare <a href='B:490 24:42'>Luk 24:42</a>; <a href='B:490 24:43'>Luk 24:43</a>.


text:
The third time. The two former occasions being recorded in <a href='B:500 20:19'>Joh 20:19</a>, 
<a href='B:500 21:2'>Joh 21:2</a><p/>6The appearance to Mary Magdalene is not counted, because the Evangelist expressly says to His disciples.


text:
Simon, son of Jonas. Compare Christ's first address to Peter, <a href='B:500 1:43'>Joh 1:43</a>. He never addresses him by the name of Peter, while that name is commonly used, either alone or with Simon, in the narrative of the Gospels, and in the Greek form Peter, not the Aramaic Cephas, which, on the other hand, is always employed by Paul. For Jonas read as Rev., John. Lovest [&#945; &#947; &#945; &#960; &#945; &#962;]. Jesus uses the more dignified, really the nobler, but, as it seems to Peter, in the ardor of his affection, the colder word for love. See on 5 20.<p/>More than these. More than these disciples love me. Compare <a href='B:500 13:37'>Joh 13:37</a>; <a href='B:470 26:33'>Mat 26:33</a>. The question conveys a gentle rebuke for his former extravagant professions.<p/>I love [&#966; &#953; &#955; &#969;]. Peter substitutes the warmer, more affectionate word, and omits all comparison with his fellow - disciples.<p/>Feed [&#946; &#959; &#963; &#954; &#949;]. See on <a href='B:670 5:2'>1Pe 5:2</a>.<p/>Lambs [&#945; &#961; &#957; &#953; &#945;]. Diminutive : little lambs. Godet remarks : "There is a remarkable resemblance between the present situation and that of the two scenes in the previous life of Peter with which it is related. He had been called to the ministry by Jesus after a miraculous draught of fishes; it is after a similar draught that the ministry is restored to him. He had lost his office by a denial beside a fire of coal; it is beside a fire of coal that he recovers it."


text:
Lovest [&#945; &#947; &#945; &#960; &#945; &#962;]. Again the colder word, but more than these is omitted.<p/>I love [&#966; &#953; &#955; &#969;]. Peter reiterates his former word expressive of personal affection.<p/>Feed [&#960; &#959; &#953; &#956; &#945; &#953; &#957; &#949;]. A different word : tend, as Rev. See on <a href='B:670 5:2'>1Pe 5:2</a>. Sheep [&#960; &#961; &#959; &#946; &#945; &#964; &#945;]. Some of the best texts read probatia, diminutive, little sheep.


text:
Lovest [&#966; &#953; &#955; &#949; &#953; &#962;]. Here Jesus adopts Peter's word. Canon Westcott, however, ascribes Peter's use of filew to his humility, and his hesitation in claiming that higher love which is implied in ajgapav. This seems to me to be less natural, and to be refining too much.


text:
Young [&#957; &#949; &#969; &#964; &#949; &#961; &#959; &#962;]. Literally, younger. Peter was apparently of middle age. See <a href='B:470 8:14'>Mat 8:14</a>.<p/>Thou girdedst thyself [&#949; &#950; &#969; &#957; &#957; &#965; &#949; &#962; &#963; &#949; &#945; &#965; &#964; &#959; &#957;]. The word may have been suggested by Peter's girding his fisher's coat round him. The imperfect tense signifies something habitual. Thou wast wont to clothe thyself and to come and go at will.<p/>Walkedst [&#960; &#949; &#961; &#953; &#949; &#960; &#945; &#964; &#949; &#953; &#962;]. Literally, walkedst about. Peculiarly appropriate to describe the free activity of vigorous manhood.<p/>Stretch forth thy hands. The allusion to the extending of the hands on the cross, which some interpreters have found here, is fanciful. It is merely an expression for the helplessness of age.<p/>Whither thou wouldest not. According to tradition Peter suffered martyrdom at Rome, and was crucified with his head downward.


text:
Leaned [&#945; &#957; &#949; &#960; &#949; &#963; &#949; &#957;]. Rev., leaned back. See on 13 25. The reference is to the special act of John, leaning back to whisper to Jesus, and not to his position at table.


text:
And what shall this man do [&#959; &#965; &#964; &#959; &#962; &#948; &#949; &#964; &#953; ;] ? Literally, and this one what?


text:
Till I come [&#949; &#969; &#962; &#949; &#961; &#967; &#959; &#956; &#945; &#953;]. Rather, while I am coming. Compare <a href='B:500 9:4'>Joh 9:4</a>; <a href='B:500 12:35'>Joh 12:35</a>; <a href='B:500 12:36'>Joh 12:36</a>; <a href='B:610 4:13'>1Ti 4:13</a>.<p/>What is that to thee [&#964; &#953; &#960; &#961; &#959; &#962; &#963; &#949; ;] ? Literally, what as concerns thee?


text:
Should not die [&#959; &#965; &#954; &#945; &#960; &#959; &#952; &#957; &#951; &#963; &#954; &#949; &#953;]. Literally, dieth not.<p/>24, 25. Many interpreters think that these two verses were written by some other hand than John's. Some ascribe vv. 24 and 25 to two different writers. The entire chapter, though bearing unmistakable marks of John's authorship in its style and language, was probably composed subsequently to the completion of the Gospel.


text:
The former [&#964; &#959; &#957; &#960; &#961; &#969; &#964; &#959; &#957;]. Lit., the first. Luke refers to his Gospel. Treatise [&#955; &#959; &#947; &#959; &#957;]. Or narrative.<p/>Began [&#951; &#961; &#958; &#945; &#964; &#959;]. This is interpreted in two ways. Either, (1), as a simple historical statement equivalent to "all that Jesus did and taught." In favor of this is the fact that the synoptists often record that which is done or said according to its moment of commencement, thus giving vividness to the account. See <a href='B:470 11:20'>Mat 11:20</a>; <a href='B:470 26:22'>Mat 26:22</a>; <a href='B:470 26:37'>Mat 26:37</a>; <a href='B:480 6:7'>Mar 6:7</a>; <a href='B:480 14:19'>Mar 14:19</a>; <a href='B:490 8:38'>Luk 8:38</a>, etc. According to this explanation the word serves "to recall to the recollection from the Gospel all the several incidents and events, up to the ascension, in which Jesus had appeared as doer and teacher" (Meyer). Or, (2), as indicating that the Gospel contains the beginning, and the Acts of the Apostles the continuation, of the doings and teachings of Jesus. "The earthly life of Jesus, concluded with the ascension, has its fruit and continued efficacy; and his heavenly life, commencing with the ascension, has its manifestation and proof in the acts and experiences of the apostles and first churches. The history of the Church was under the immediate control of the exalted Redeemer, and may justly be considered as the continuation in heaven of the work which he had begun on earth" (Baumgarten and Gloag).<p/>While the truth and importance of this statement are admitted, it is objected that such an intention on Luke's part would have been more clearly intimated, and not left to be inferred from a single doubtful phrase. As regards Luke's intention, I think the first explanation is more likely to be correct. The second, however, states a truth, the value and importance of which cannot be overestimated, and which should be kept in mind constantly in the study of the book of Acts. This is well put by Bernard (" Progress of Doctrine in the New Testament, "Lect. 4) :" Thus the history which follows is linked to, or (may I not rather say) welded with, the past; and the founding of the Church in the earth is presented as one continuous work, begun by the Lord in person, and perfected by the same Lord through the ministry of men.... 'The former treatise ' delivered to us, not all that Jesus did and taught, but 'all that Jesus began to do and teach until the day when he was taken up. ' The following writings appear intended to give us, and do, in fact, profess to give us, that which Jesus continued to do and teach after the day in which he was taken up. "


text:
Had given commandment [&#949; &#957; &#964; &#949; &#953; &#955; &#945; &#956; &#949; &#957; &#959; &#962;]. Special injunctions or charges. Compare <a href='B:470 4:6'>Mat 4:6</a>; <a href='B:480 13:34'>Mar 13:34</a>; <a href='B:650 11:22'>Heb 11:22</a>.<p/>Through the Holy Ghost. Construe with had given commandment : by means of the Holy Spirit, which inspired him. Not, as some interpreters, with whom he had chosen.


text:
Shewed himself [&#960; &#945; &#961; &#949; &#963; &#964; &#951; &#963; &#949; &#957;]. This verb is rendered in a variety of ways in the New Testament, as give or furnish, present, provide, assist, commend. The original meaning is to place beside, and so commend to the attention. Hence, to set before the mind; present, shew.<p/>Infallible proofs [&#964; &#949; &#954; &#956; &#951; &#961; &#953; &#959; &#953; &#962;]. The word is akin to tekmar a fixed boundary, goal, end; and hence a fixed or sure sign or token. The Rev. omits infallible, probably, assuming that a proof implies certainty. Being seen [&#959; &#960; &#964; &#945; &#957; &#959; &#956; &#949; &#957; &#959; &#962;]. Only here in New Testament. Rev., appearing.<p/>Forty days [&#948; &#953; &#951; &#956; &#949; &#961; &#969; &#957; &#964; &#949; &#963; &#963; &#949; &#961; &#945; &#954; &#959; &#957; &#964; &#945;]. Lit., "through forty days." Rev., by the space of. The only passage where the interval between the resurrection and the ascension is given.


text:
Being assembled together [&#963; &#965; &#957; &#945; &#955; &#953; &#950; &#959; &#956; &#949; &#957; &#959; &#962;]. From sun, together, and aJlhv thronged or crowded. Both the A. V. and Rev. give eating together in margin, following the derivation from sun, together, and alv salt : eating salt together, and hence generally of association at table. Commanded [&#960; &#945; &#961; &#951; &#947; &#947; &#949; &#953; &#955; &#949; &#957;]. Originally to pass on or transmit; hence, as a military term, of passing a watchword or command; and so generally to command To wait for [&#960; &#949; &#961; &#953; &#956; &#949; &#957; &#949; &#953; &#957;]. Only here in New Testament.<p/>The promise [&#949; &#960; &#945; &#947; &#947; &#949; &#955; &#953; &#945; &#957;]. Signifying a free promise, given without solicitation. This is the invariable sense of the word throughout the New Testament, and this and its kindred and compound words are the only words for promise in the New Testament. 'Upiscneomai, meaning to promise in response to a request, does not occur; and oJmologew, <a href='B:470 14:7'>Mat 14:7</a>, of Herod promising Salome, really means to acknowledge his obligation for her lascivious performance. See note there.<p/>Not many days hence [&#959; &#965; &#956; &#949; &#964; &#945; &#960; &#959; &#955; &#955; &#945; &#962; &#964; &#945; &#965; &#964; &#945; &#962; &#951; &#956; &#949; &#961; &#945; &#962;]. Lit., not after many of these days. Not after many, but after a few.


text:
Asked [&#949; &#960; &#951; &#961; &#969; &#964; &#969; &#957;]. The imperfect, denoting the repetition and urging of the question.


text:
The times - the seasons [&#967; &#961; &#959; &#957; &#959; &#965; &#962; - &#954; &#945; &#953; &#961; &#959; &#965; &#962;]. Rev. properly omits the article. The former of these words, time absolutely, without regard to circumstances; the latter, definite periods, with the idea of fitness. His own [&#964; &#951; &#953; &#948; &#953; &#945;]. Stronger than the simple possessive pronoun. The adjective means private, personal. Often used adverbially in the phrase kat' ijdian, apart, privately. See <a href='B:470 17:1'>Mat 17:1</a>; <a href='B:470 24:3'>Mat 24:3</a>.


text:
Unto me [&#956; &#959; &#953;]. The best texts read mou, of me; or, as Rev., my witnesses.<p/>Samaria. Formerly they had been commanded not to enter the cities of the Samaritans (<a href='B:470 10:5'>Mat 10:5</a> ).


text:
Looked steadfastly [&#945; &#964; &#949; &#957; &#953; &#950; &#959; &#957; &#964; &#949; &#962; &#951; &#963; &#945; &#957;]. See on <a href='B:490 4:20'>Luk 4:20</a>.


text:
A Sabbath - day's journey [&#963; &#945; &#946; &#946; &#945; &#964; &#959; &#965; &#949; &#967; &#959; &#957; &#959; &#948; &#959; &#957;]. Lit., having a Sabbath's way. The way conceived as belonging to the mountain; connected with it in reference to the neighborhood of Jerusalem. A Sabbath - day's journey, according to Jewish tradition, was about three - quarters of a mile. It was the supposed distance between the camp and the tabernacle in the wilderness (<a href='B:60 3:4'>Jos 3:4</a>.)


text:
An upper room [&#964; &#959; &#965; &#960; &#949; &#961; &#969; &#959; &#957;]. With the article, denoting some well - known place of resort. It was the name given to the room directly under the flat roof. Such rooms were often set apart as halls for meetings. In such an apartment Paul delivered his farewell address at Troas (<a href='B:510 20:8'>Act 20:8</a> ), and the body of Dorcas was laid (<a href='B:510 9:37'>Act 9:37</a> ). Used by Luke only. Abode [&#951; &#963; &#945; &#957; &#954; &#945; &#964; &#945; &#956; &#949; &#957; &#959; &#957; &#964; &#949; &#962;]. The participle and finite verb, denoting continuance or habitual residence. Hence more correctly, as Rev., "where they were abiding."


text:
Continued [&#951; &#963; &#945; &#957; &#960; &#961; &#959; &#963; &#954; &#945; &#961; &#964; &#949; &#961; &#959; &#965; &#957; &#964; &#949; &#962;]. Participle and finite verb as above. The verb is from karterov, strong, stanch, and means originally to persist obstinately in. In this sense here, and in <a href='B:520 12:12'>Rom 12:12</a>; <a href='B:520 13:6'>Rom 13:6</a>. Hence to adhere firmly to. So in <a href='B:480 3:9'>Mar 3:9</a>, "that a small ship should wait on him;" i e., keep near at hand. The idea of steady persistence is supplied by the Rev., steadfastly.<p/>With one accord [&#959; &#956; &#959; &#952; &#965; &#956; &#945; &#948; &#959; &#957;]. See on agree, <a href='B:470 18:19'>Mat 18:19</a>; <a href='B:470 18:19'>Mat 18:19</a>. In prayer. The best texts omit and supplication.<p/>Mary. Mentioned here for the last time in the New Testament.


text:
Of the disciples [&#964; &#969; &#957; &#956; &#945; &#952; &#951; &#964; &#969; &#957;]. The best texts read aJudelfwn, brethren.<p/>The number of the names together were about, etc. [&#951; &#957; &#964; &#949; &#959; &#967; &#955; &#959; &#962; &#959; &#957; &#959; &#956; &#945; &#964; &#969; &#957; &#949; &#960; &#953; &#964; &#959; &#945; &#965; &#964; &#959;]. Much better as Rev., and there was a multitude of persons gathered together, about, etc. Oclov, multitude, would not be used of a number about to be stated.


text:
Men and brethren [&#945; &#957; &#948; &#961; &#949; &#962; &#945; &#948; &#949; &#955; &#966; &#959; &#953;]. Lit., men, brothers.<p/>Brother - men. More dignified and solemn than the simple brethren.<p/>This scripture. The best texts substitute the. See on <a href='B:480 12:10'>Mar 12:10</a>.<p/>The Holy Ghost [&#964; &#959; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#959; % &#945; &#947; &#953; &#959; &#957;]. Lit., The Spirit, the Holy.<p/>Guide. See on lead, <a href='B:490 6:39'>Luk 6:39</a>.


text:
Numbered [&#954; &#945; &#964; &#951; &#961; &#953; &#952; &#956; &#951; &#956; &#949; &#957; &#959; &#962;]. Only here in New Testament.<p/>With [&#963; &#965; &#957;]. The best texts read ejn, among. So Rev.<p/>Obtained [&#949; &#955; &#945; &#967; &#949;]. Strictly, "received by lot." Rev., better, received. Compare <a href='B:490 1:9'>Luk 1:9</a>. In classical Greek, of receiving public magistracies. Part [&#964; &#959; &#957; &#954; &#955; &#951; &#961; &#959; &#957;]. The A. V. does not give the force of the article, the lot which was his. So Rev., "his portion :" lit., lot..<p/>Ministry. See on minister, <a href='B:470 20:26'>Mat 20:26</a>. Compare bishopric, ver. 20.


text:
Purchased [&#949; &#954; &#964; &#951; &#963; &#945; &#964; &#959;]. See on possess, <a href='B:490 18:12'>Luk 18:12</a>. Better, as Rev., obtained. Judas did not purchase the field, but the priests did with the money which he returned to them (<a href='B:470 27:7'>Mat 27:7</a> ). The expression means merely that the field was purchased with the money of Judas.<p/>Falling headlong [&#960; &#961; &#951; &#957; &#951; &#962; &#947; &#949; &#957; &#959; &#956; &#949; &#957; &#959; &#962;]. Lit., having become headlong.<p/>He burst asunder [&#949; &#955; &#945; &#954; &#951; &#963; &#949;]. Only here in New Testament. Lit., to crack, to burst with a noise. So Homer, of the bones cracking beneath a blow (" Iliad, "13, 616). Compare Aristophanes," Clouds, " 410.


text:
Aceldama. Or, more properly, Akeldamach. The word is Aramaic, the language then spoken in Palestine.


text:
Habitation [&#949; &#960; &#945; &#965; &#955; &#953; &#962;]. Only here in New Testament. The word is used in classical Greek of a place for cattle. So Herodotus (i., 111) : "The herdsman took the child in his arms, and went back the way he had come, till he reached the fold" [&#949; &#960; &#945; &#965; &#955; &#953; &#957;]. Also of a farm - building, a country - house..<p/>Bishopric [&#949; &#960; &#953; &#963; &#954; &#959; &#960; &#951; &#957;]. See on <a href='B:670 2:12'>1Pe 2:12</a>. Rev., better, office, with overseership in margin. Compare <a href='B:490 19:44'>Luk 19:44</a>.<p/>Another [&#949; &#964; &#949; &#961; &#959; &#962;]. And different person. See on ch. <a href='B:510 2:4'>Act 2:4</a>.


text:
Went in and went out. An expression for constant intercourse. Compare <a href='B:50 18:19'>Deu 18:19</a>; <a href='B:230 121:8'>Psa 121:8</a>; <a href='B:500 10:9'>Joh 10:9</a>; <a href='B:510 9:28'>Act 9:28</a>. Among us [&#949; &#966; &#951; &#956; &#945; &#962;]. The margin of Rev., over us, i e., as our head, is a sound rendering, and supported by <a href='B:470 25:21'>Mat 25:21</a>; <a href='B:470 25:23'>Mat 25:23</a>; <a href='B:490 9:1'>Luk 9:1</a>. The rendering before, in the presence of, occurs <a href='B:470 10:18'>Mat 10:18</a>; <a href='B:490 21:12'>Luk 21:12</a>.


text:
Witness [&#956; &#945; &#961; &#964; &#965; &#961; &#945;]. One who shall bear testimony : not a spectator, a mistake often made on <a href='B:650 12:1'>Heb 12:1</a>. Compare <a href='B:510 2:32'>Act 2:32</a>.


text:
Which knowest the hearts [&#954; &#945; &#961; &#948; &#953; &#959; &#947; &#957; &#969; &#963; &#964; &#945;]. Only here and ch.<p/>8. Lit, heart - knower.


text:
That he may take part [&#955; &#945; &#946; &#949; &#953; &#957; &#964; &#959; &#957; &#954; &#955; &#951; &#961; &#959; &#957;]. Lit., to take the lot. But the best texts read ton topon, the place. Rev., to take the place. By transgression fell [&#960; &#945; &#961; &#949; &#946; &#951;]. See on trespasses, <a href='B:470 6:14'>Mat 6:14</a>. The rendering of the A. V. is explanatory. Rev., better, fell away.<p/>His own place. Compare "the place in this ministry." Ton idion, his own, is stronger than the simple possessive pronoun. It is the place which was peculiarly his, as befitting his awful sin - Gehenna.


text:
He was numbered [&#963; &#965; &#947; &#954; &#945; &#964; &#949; &#968; &#951; &#966; &#953; &#963; &#952; &#951;]. Only here in New Testament. See on counteth, <a href='B:490 14:28'>Luk 14:28</a>.


text:
Was fully come [&#963; &#965; &#956; &#960; &#955; &#951; &#961; &#959; &#965; &#963; &#952; &#945; &#953;]. Used by Luke only. See on <a href='B:490 9:51'>Luk 9:51</a>. Lit., as Rev., margin, was being fulfilled. The day, according to the Hebrew mode, is conceived as a measure to be filled up. So long as the day had not yet arrived, the measure was not full. The words denote in process of fulfillment.<p/>Pentecost. Meaning fiftieth; because occurring on the fiftieth day, calculated from the second day of unleavened bread. In the Old Testament it is called the feast of weeks, and the feast of harvest. Its primary object was to thank God for the blessings of harvest. See <a href='B:50 16:10'>Deu 16:10</a>; <a href='B:50 16:11'>Deu 16:11</a>.<p/>With one accord [&#959; &#956; &#959; &#952; &#965; &#956; &#945; &#948; &#959; &#957;]. The best texts substitute oJmou, together. So Rev.


text:
A sound [&#951; &#967; &#959; &#962;]. See on <a href='B:490 4:37'>Luk 4:37</a>.<p/>Of a rushing mighty wind [&#966; &#949; &#961; &#959; &#956; &#949; &#957; &#951; &#962; &#960; &#957; &#959; &#951; &#962; &#946; &#953; &#945; &#953; &#945; &#962;]. Lit., of a mighty wind born along. Pnoh is a blowing, a blast. Only here and ch. 27 25. Rev., as of the rushing of a mighty wind.<p/>The house. Not merely the room. Compare ch. 1 13.<p/>Were sitting. Awaiting the hour of prayer. See ver. 15.


text:
There appeared. See on <a href='B:490 22:43'>Luk 22:43</a>.<p/>Cloven tongues [&#948; &#953; &#945; &#956; &#949; &#961; &#953; &#950; &#959; &#956; &#949; &#957; &#945; &#953; &#947; &#955; &#969; &#963; &#963; &#945; &#953;]. Many prefer to render tongues distributing themselves, or being distributed among the disciples, instead of referring it to the cloven appearance of each tongue. Rev., tongues parting asunder.<p/>Like as of fire. Not consisting of fire, but resembling [&#969; &#963; &#949; &#953;].<p/>It sat. Note the singular. One of these luminous appearances sat upon each.


text:
Began. Bringing into prominence the first impulse of the act. See on began, ch. 1 1.<p/>With other tongues [&#949; &#964; &#949; &#961; &#945; &#953; &#962; &#947; &#955; &#969; &#963; &#963; &#945; &#953; &#962;]. Strictly different, from their native tongues, and also different tongues spoken by the different apostles. See on <a href='B:470 6:24'>Mat 6:24</a>.<p/>Gave [&#949; &#948; &#953; &#959; &#965;]. A graphic imperfect; kept giving them the language and the appropriate words as the case required from time to time. It would seem that each apostle was speaking to a group, or to individuals. The general address to the multitude followed from the lips of Peter.<p/>Utterance [&#945; &#960; &#959; &#966; &#952; &#949; &#947; &#947; &#949; &#963; &#952; &#945; &#953;]. Used only by Luke and in the Acts. Lit., to utter. A peculiar word, and purposely chosen to denote the clear, loud utterance under the miraculous impulse. It is used by later Greek writers of the utterances of oracles or seers. So in the Septuagint, of prophesying. See <a href='B:130 25:1'>1Ch 25:1</a>; <a href='B:50 32:2'>Deu 32:2</a>; <a href='B:450 10:2'>Zec 10:2</a>; <a href='B:330 13:19'>Eze 13:19</a>.


text:
Dwelling [&#954; &#945; &#964; &#959; &#953; &#954; &#959; &#965; &#957; &#964; &#949; &#962;]. Denoting an abiding; but here it must be taken in a wide sense, since among these are mentioned those whose permanent residence was in Mesopotamia, etc. See ver. 9.<p/>Devout. See on <a href='B:490 2:25'>Luk 2:25</a>.


text:
When this was noised abroad [&#947; &#949; &#957; &#959; &#956; &#949; &#957; &#951; &#962; &#948; &#949; &#964; &#951; &#962; &#966; &#969; &#957; &#951; &#962; &#964; &#949; &#965; &#964; &#951; &#962;]. Wrong. Lit., And this sound having taken place. Rev., correctly, when this sound was heard. The sound of the rushing wind.<p/>Were confounded [&#963; &#965; &#957; &#949; &#967; &#965; &#952; &#951;]. Lit., was poured together; so that confound (Latin, confundere) is the most literal rendering possible. Used only by Luke and in the Acts. Compare <a href='B:510 19:32'>Act 19:32</a>; <a href='B:510 21:31'>Act 21:31</a>.<p/>Heard [&#951; &#954; &#959; &#965; &#959; &#957;]. Imperfect, were hearing.<p/>Language [&#948; &#953; &#945; &#955; &#949; &#954; &#964; &#969;]. Rather, dialect; since the foreigners present spoke, not only different languages, but different dialects of the same language. The Phrygians and Pamphylians, for instance, both spoke Greek, but in different idioms; the Parthians, Medes, and Elamites all spoke Persian, but in different provincial forms.


text:
Amazed and marvelled [&#949; &#958; &#953; &#963; &#964; &#945; &#957; &#964; &#959; &#954; &#945; &#953; &#949; &#952; &#945; &#965; &#956; &#945; &#950; &#959; &#957;]. The former word denotes the first overwhelming surprise. The verb is literally to put out of place; hence, out of one's senses. Compare <a href='B:480 3:21'>Mar 3:21</a> : "He is beside himself." The latter word, marvelled, denotes the continuing wonder; meaning to regard with amazement, and with a suggestion of beginning to speculate on the matter.<p/>Galilaeans. Not regarded as a sect, for the name was not given to Christians until afterward; but with reference to their nationality. They used a peculiar dialect, which distinguished them from the inhabitants of Judaea. Compare <a href='B:480 14:70'>Mar 14:70</a>. They were blamed for neglecting the study of their language, and charged with errors in grammar and ridiculous mispronunciations.


text:
Parthians, Medes, and Elamites. Representing portions of the Persian empire.<p/>Judaea. The dialect of Galilee being different from that of Judaea. Asia. Not the Asiatic continent nor Asia Minor. In the time of the apostles the term was commonly understood of the proconsular province of Asia, principally of the kingdom of Pergamus left by Attalus 3 to the Romans, and including Lydia, Mysia, Caria, and at times parts of Phrygia. The name Asia Minor did not come into use until the fourth century of our era.


text:
Egypt. Where the Jews were numerous. Two - fifths of the population of Alexandria were said to have been Jews.<p/>Cyrene. In Libya, west of Egypt.<p/>Strangers [&#949; &#960; &#953; &#948; &#951; &#956; &#959; &#965; &#957; &#964; &#949; &#962;]. See on <a href='B:670 1:1'>1Pe 1:1</a>. Rev., rightly, sojourners.


text:
Arabians. Whose country bordered on Judaea, and must have contained many Jews.<p/>Speak [&#955; &#945; &#955; &#959; &#965; &#957; &#964; &#969; &#957;]. Rev., rightly, gives the force of the participle, speaking.<p/>Wonderful works [&#956; &#949; &#947; &#945; &#955; &#949; &#953; &#945;]. See on majesty, <a href='B:680 1:16'>2Pe 1:16</a>. From megav, great. Rev., mighty works. Used by Luke only.


text:
Were in doubt [&#948; &#953; &#951; &#960; &#959; &#961; &#959; &#965; &#957;]. Used by Luke only. See on <a href='B:490 9:7'>Luk 9:7</a>. Better, as Rev., perplexed.


text:
Others [&#949; &#964; &#949; &#961; &#959; &#953;]. Of a different class. The first who commented on the wonder did so curiously, but with no prejudice. Those who now spoke did so in a hostile spirit. See on ver. 4.<p/>Mocking (diacleuazontev; so the best texts). From cleuh, a joke. Only here in New Testament.<p/>New wine [&#947; &#955; &#949; &#965; &#954; &#959; &#965; &#962;]. Lit., "sweet wine." Of course intoxicating.


text:
Standing up [&#963; &#964; &#945; &#952; &#949; &#953; &#962;]. See on <a href='B:490 18:11'>Luk 18:11</a>; <a href='B:490 19:9'>Luk 19:9</a>.<p/>Said [&#945; &#960; &#949; &#966; &#952; &#949; &#947; &#958; &#945; &#964; &#959;]. See on ver. 4 Better, rev., spake forth. "This most solemn, earnest, yet sober speech" (Bengel).<p/>Hearken [&#949; &#957; &#969; &#964; &#953; &#963; &#945; &#963; &#952; &#949;]. Only here in New Testament. From ejn, in; and ouv, the ear. Rev., give ear.<p/>Words [&#961; &#951; &#956; &#945; &#964; &#945;]. See on <a href='B:490 1:37'>Luk 1:37</a>.


text:
Third hour. Nine in the morning : the hour of morning prayer.<p/>Compare <a href='B:590 5:7'>1Th 5:7</a>.


text:
All flesh. Without distinction of age, sex, or condition.<p/>Visions [&#959; &#961; &#945; &#963; &#949; &#953; &#962;]. Waking visions.<p/>Dream dreams [&#949; &#957; &#965; &#960; &#957; &#953; &#945; &#949; &#957; &#965; &#960; &#957; &#953; &#945; &#963; &#952; &#951; &#963; &#959; &#957; &#964; &#945; &#953;]. The best texts read ejnupnioiv, with dreams. The verb occurs only here and <a href='B:720 1:8'>Jud 1:8</a>. The reference is to visions in sleep.


text:
I will shew [&#948; &#969; &#963; &#969;]. Lit., I will give.<p/>Wonders [&#964; &#949; &#961; &#945; &#964; &#945;]. Or portents. See on <a href='B:470 11:20'>Mat 11:20</a>.<p/>Signs. See on <a href='B:470 11:20'>Mat 11:20</a>.


text:
That great and notable day of the Lord come. The Rev. heightens the emphasis by following the Greek order, the day of the Lord, that great and notable day. Notable [&#949; &#960; &#953; &#966; &#945; &#957; &#951;] only here in New Testament. The kindred noun ejpifaneia, appearing (compare our word Epiphany), is often used of the second coming of the Lord. See <a href='B:610 6:14'>1Ti 6:14</a>; <a href='B:620 4:1'>2Ti 4:1</a>; <a href='B:630 2:13'>Tit 2:13</a>.


text:
Approved [&#945; &#960; &#959; &#948; &#949; &#948; &#949; &#953; &#947; &#956; &#949; &#957; &#959; &#957;]. The verb means to point out or shew forth. Shewn to be that which he claimed to be.<p/>Miracles [&#948; &#965; &#957; &#945; &#956; &#949; &#963; &#953;]. Better, Rev., mighty works. Lit., powers. See on <a href='B:470 11:20'>Mat 11:20</a>.


text:
Being delivered [&#949; &#954; &#948; &#959; &#964; &#959; &#957;]. An adjective : given forth, betrayed.<p/>Ye have taken. The best texts omit.<p/>Wicked hands. The best texts read by the hand of lawless men.<p/>Crucified [&#960; &#961; &#959; &#963; &#960; &#951; &#950; &#945; &#957; &#964; &#949; &#962;]. Only here in New Testament. The verb simply means to affix to or on anything. The idea of the cross is left to be supplied.<p/>Have slain [&#945; &#957; &#949; &#953; &#955; &#949; &#964; &#949;]. See on <a href='B:490 23:32'>Luk 23:32</a>. Rev., rendering the aorist more closely, did slay.


text:
Pains [&#969; &#948; &#953; &#957; &#945; &#962;]. The meaning is disputed. Some claim that Peter followed the Septuagint mistranslation of <a href='B:230 18:5'>Psa 18:5</a>, where the Hebrew word for snares is rendered by the word used here, pains; and that, therefore, it should be rendered snares of death; the figure being that of escape from the snare of a huntsman. Others suppose that death is represented in travail, the birth - pangs ceasing with the delivery; i e., the resurrection. This seems to be far - fetched, though it is true that in classical Greek the word is used commonly of birth - throes. It is better, perhaps, on the whole, to take the expression in the sense of the A. V., and to make the pains of death stand for death generally.


text:
I foresaw [&#960; &#961; &#959; &#969; &#961; &#969; &#956; &#951; &#957;]. Not to see beforehand, but to see before one's self, as in <a href='B:230 16:8'>Psa 16:8</a>.<p/>I should not be moved [&#956; &#951; &#963; &#945; &#955; &#949; &#965; &#952; &#969;]. Or be shaken. Generally so rendered in the New Testament. See <a href='B:470 11:7'>Mat 11:7</a>; <a href='B:470 24:29'>Mat 24:29</a>; <a href='B:650 12:26'>Heb 12:26</a>, etc.


text:
Rejoiced [&#951; &#947; &#945; &#955; &#955; &#953; &#945; &#963; &#945; &#964; &#959;]. Rev., was glad. See on <a href='B:670 1:6'>1Pe 1:6</a>.<p/>Shall rest [&#954; &#945; &#964; &#945; &#963; &#954; &#951; &#957; &#969; &#963; &#949; &#953;]. See on nests, <a href='B:470 8:20'>Mat 8:20</a>. Better, as Rev., dwell. Lit., dwell in a tent or tabernacle. Rendered lodge, <a href='B:470 8:32'>Mat 8:32</a>; <a href='B:480 4:32'>Mar 4:32</a>; <a href='B:490 8:19'>Luk 8:19</a>. It is a beautiful metaphor. My flesh shall encamp on hope; pitch its tent there to rest through the night of death, until the morning of resurrection.<p/>In hope [&#949; &#960; &#949; &#955; &#960; &#953; &#963; &#953;]. Lit., on hope : resting on the hope of resurrection; his body being poetically conceived as hoping.


text:
Leave [&#949; &#947; &#954; &#945; &#964; &#945; &#955; &#949; &#953; &#968; &#949; &#953; &#962;]. Lit., leave behind.<p/>Suffer [&#948; &#969; &#963; &#949; &#953; &#962;]. Lit., give.


text:
Let me speak [&#949; &#958; &#959; &#957; &#949; &#953; &#960; &#949; &#953; &#957;]. Lit., it is permitted me. Rev., I may. It is allowable for him to speak, because the facts are notorious.<p/>Freely [&#956; &#949; &#964; &#945; &#960; &#945; &#961; &#961; &#951; &#963; &#953; &#945; &#962;]. Lit., with freedom. The latter word from pan, all, and rJhsiv, speech; speaking everything, and therefore without reserve. The patriarch [&#960; &#945; &#964; &#961; &#953; &#945; &#961; &#967; &#959; &#965;]. From arcw, to begin, and patria, a pedigree. Applied to David as the father of the royal family from which the Messiah sprang. It is used in the New Testament of Abraham (<a href='B:650 7:4'>Heb 7:4</a> ), and of the sons of Jacob (<a href='B:510 7:8'>Act 7:8</a> ).<p/>He is dead and buried [&#949; &#964; &#949; &#955; &#949; &#965; &#964; &#951; &#963; &#949; &#954; &#945; &#953; &#949; &#964; &#945; &#966; &#951;]. Aorists, denoting what occurred at a definite past time. Rev., rightly, he both died and was buried. His sepulchre is with us. Or among us [&#949; &#957; &#951; &#956; &#953; &#957;]. On Mount Zion, where most of the Jewish kings were interred in the same tomb.


text:
According to the flesh, he would raise up Christ. The best texts omit. Render as Rev., he would set one upon his throne.


text:
Assuredly [&#945; &#963; &#966; &#945; &#955; &#969; &#962;]. From aj, not, and sfallw, to cause to fall. Hence, firmly, steadfastly.


text:
They were pricked [&#954; &#945; &#964; &#949; &#957; &#965; &#947; &#951; &#963; &#945; &#957;]. Only here in New Testament. The word does not occur in profane Greek. It is found in the Septuagint, as <a href='B:10 34:7'>Gen 34:7</a>, of the grief of the sons of Jacob at the dishonor of Dinah. See, also, <a href='B:230 109'>Psa 109:0</a>. (LXX 108) <a href='B:230 109:16'>Psa 109:16</a> "broken in heart." The kindred noun katanuxiv occurs <a href='B:520 11:8'>Rom 11:8</a>, in the sense of slumber (Rev., stupor). Compare <a href='B:290 29:10'>Isa 29:10</a>. See, also, <a href='B:230 60'>Psa 60:0</a> (LXX 59) <a href='B:230 60:3'>Psa 60:3</a> oinon katanuxewv, the wine of astonishment (Rev., wine of staggering). The radical idea of the word is given in the simple verb nussw, to prick with a sharp point. So Homer, of the puncture of a spear; of horses dinting the earth with their hoofs, etc. Here, therefore, of the sharp, painful emotion, the sting produced by Peter's words. Cicero, speaking of the oratory of Pericles, says that his speech left stings in the minds of his hearers (" De Oratore, " 3, 34.


text:
Repent. See on <a href='B:470 3:2'>Mat 3:2</a>.<p/>In the name [&#949; &#960; &#953; &#964; &#969; &#959; &#957; &#959; &#956; &#945; &#964; &#953;]. Lit., upon the name. See on <a href='B:470 28:19'>Mat 28:19</a>.<p/>Remission. See on <a href='B:490 3:3'>Luk 3:3</a>; <a href='B:660 5:15'>Jas 5:15</a>.


text:
Afar off [&#949; &#953; &#962; &#956; &#945; &#954; &#961; &#945; &#957;]. Lit., unto a long way. Referring probably to the Gentiles, who are described by this phrase both in the Old and New Testaments. See <a href='B:450 6:15'>Zec 6:15</a>; <a href='B:560 2:11-13'>Eph 2:11-13</a>. Peter knew the fact that the Gentiles were to be received into the Church, but not the mode. He expected they would become Christians through the medium of the Jewish religion. It was already revealed in the Old Testament that they should be received, and Christ himself had commanded the apostles to preach to all nations.<p/>Shall call [&#960; &#961; &#959; &#963; &#954; &#945; &#955; &#949; &#963; &#951; &#964; &#945; &#953;]. Rev. gives the force of prov, to : "shall call unto him."


text:
Other [&#949; &#964; &#949; &#961; &#959; &#953; &#962;]. And various.<p/>Did he testify [&#948; &#953; &#949; &#956; &#945; &#961; &#964; &#965; &#961; &#949; &#964; &#959;]. The preposition dia gives the force of solemnly, earnestly.<p/>Save yourselves [&#963; &#969; &#952; &#951; &#964; &#949;]. More strictly, be ye saved.<p/>Untoward [&#963; &#954; &#959; &#955; &#953; &#945; &#962;]. Lit., crooked. Toward in earlier English meant docile, apt. The opposite is froward (fromward). So Shakespeare :<p/>"'Tis a good hearing when children are toward, But a harsh hearing when women are froward." Taming of the Shrew, 5, 2.<p/>"Spoken like a toward prince."<p/>3 Henry VI, 2, 2.<p/>Untoward, therefore, meant intractable, perverse. So Shakespeare :<p/>"What means this scorn, thou most untoward knave?" K. John, 1, 1.<p/>"And if she be froward, Then hast thou taught Horensio to be untoward." Taming of the Shrew, 4, 5.<p/>Compare <a href='B:50 32:5'>Deu 32:5</a>.


text:
Continued steadfastly. See on ch. <a href='B:510 1:14'>Act 1:14</a>.<p/>Doctrine [&#948; &#953; &#948; &#945; &#967; &#951;]. Better, teaching.<p/>Fellowship [&#954; &#959; &#953; &#957; &#969; &#957; &#953; &#945;]. From koinov, common. A relation between individuals which involves a common interest and a mutual, active participation in that interest and in each other. The word answers to the Latin communio, from communis, common. Hence, sometimes rendered communion, as <a href='B:530 10:16'>1Co 10:16</a>; <a href='B:530 9'>1Co 9:0</a> Corinthians <a href='B:530 13:14'>1Co 13:14</a>. Fellowship is the most common rendering. Thus <a href='B:570 1:5'>Phi 1:5</a> : "your fellowship in the gospel," signifying co - operation in the widest sense; participation in sympathy, suffering, and labor. Compare <a href='B:690 1:3'>1Jn 1:3</a>; <a href='B:690 1:6'>1Jn 1:6</a>; <a href='B:690 1:7'>1Jn 1:7</a>. Occasionally it is used to express the particular form which the spirit of fellowship assumes; as in <a href='B:520 14:26'>Rom 14:26</a>; <a href='B:650 13:16'>Heb 13:16</a>, where it signifies the giving of alms, but always with an emphasis upon the principle of Christian fellowship which underlies the gift.<p/>Breaking [&#954; &#955; &#945; &#963; &#949; &#953;]. Used by Luke only, and only in the phrase breaking of bread. The kindred verb klazw or klaw, to break, occurs often, but, like the noun, only of breaking bread. Hence used to designate the celebration of the Lord's Supper.<p/>Prayers [&#960; &#961; &#959; &#963; &#949; &#965; &#967; &#945; &#953; &#962;]. Always of prayer to God. Compare on dehseiv, prayers, <a href='B:490 5:33'>Luk 5:33</a>; and besought, <a href='B:490 8:38'>Luk 8:38</a>.


text:
Fear [&#966; &#959; &#946; &#959; &#962;]. Not terror, but reverential awe : as <a href='B:480 4:41'>Mar 4:41</a>; <a href='B:490 7:16'>Luk 7:16</a>; <a href='B:670 1:17'>1Pe 1:17</a>, etc.


text:
Possessions [&#954; &#964; &#951; &#956; &#945; &#964; &#945;]. Landed property.<p/>Goods [&#965; &#960; &#945; &#961; &#958; &#949; &#953; &#962;]. Possessions in general; movables.


text:
With one accord [&#959; &#956; &#959; &#952; &#965; &#956; &#945; &#948; &#959; &#957;]. See on <a href='B:470 18:19'>Mat 18:19</a>.<p/>From house to house [&#954; &#945; &#964; &#959; &#953; &#954; &#959; &#957;]. Better, as Rev., at home, contrasted with in the temple. Compare <a href='B:570 1:2'>Phi 1:2</a>; <a href='B:580 4:15'>Col 4:15</a>; <a href='B:530 16:19'>1Co 16:19</a>.<p/>Did eat their meat [&#956; &#949; &#964; &#949; &#955; &#945; &#956; &#946; &#945; &#957; &#959; &#957; &#964; &#961; &#959; &#966; &#951; &#962;]. Rev., take their food. Partake would be better, giving the force of meta, with. Note the imperfect : "continued to partake."<p/>Singleness [&#945; &#966; &#949; &#955; &#959; &#964; &#951; &#964; &#953;]. Only here in New Testament. Derived from aj, not, and felleuv, stony ground. Hence of something simple or plain.


text:
Added [&#960; &#961; &#959; &#963; &#949; &#964; &#953; &#952; &#949; &#953;]. Imperfect : kept adding.<p/>Such as should be saved [&#964; &#959; &#965; &#962; &#963; &#969; &#950; &#959; &#956; &#949; &#957; &#959; &#965; &#962;]. Lit., as Rev., those that were being saved. The rendering of the A. V. would require the verb to be in the future, whereas it is the present participle. Compare <a href='B:530 1:18'>1Co 1:18</a>. Salvation is a thing of the present, as well as of the past and future. The verb is used in all these senses in the New Testament. Thus, we were saved (not are, as A. V.), <a href='B:520 8:24'>Rom 8:24</a>; shall or shalt be saved, <a href='B:520 10:9'>Rom 10:9</a>; <a href='B:520 10:13'>Rom 10:13</a>; ye are being saved, <a href='B:530 14:2'>1Co 14:2</a>. "Godliness, righteousness, is life, is salvation. And it is hardly necessary to say that the divorce of morality and religion must be fostered and encouraged by failing to note this, and so laying the whole stress either on the past or on the future - on the first call, or on the final change. It is, therefore, important that the idea of salvation as a rescue from sin, through the knowledge of God in Christ, and therefore a progressive condition, a present state, should not be obscured, and we can but regret such a translation as <a href='B:510 2:47'>Act 2:47</a>, 'The Lord added to the church daily such as should be saved, ' where the Greek implies a different idea" (Lightfoot, " on a Fresh Revision of the New Testament ").<p/>To the church. See on <a href='B:470 16:18'>Mat 16:18</a>.


text:
Went up [&#945; &#957; &#949; &#946; &#945; &#953; &#957; &#959; &#957;]. The imperfect : were going up. So Rev., ascending the terraces, on the highest of which the temple stood.<p/>Ninth hour. The time of the evening sacrifice; or, as the words of prayer indicate, half an hour later, for the prayer which accompanied the offering of incense.


text:
That was [&#965; &#960; &#945; &#961; &#967; &#969; &#957;]. Lit., being. See on <a href='B:660 2:15'>Jas 2:15</a>.<p/>Was carried [&#949; &#946; &#945; &#963; &#964; &#945; &#950; &#949; &#964; &#959;]. Imperfect : "was being carried as they were going up (ver. 1) They laid [&#949; &#964; &#953; &#952; &#959; &#965; &#957;]. Imperfect :" they were wont to lay. "


text:
Fastening his eyes [&#945; &#964; &#949; &#957; &#953; &#963; &#945; &#962;]. See on <a href='B:490 4:20'>Luk 4:20</a>; and compare <a href='B:510 1:10'>Act 1:10</a>.<p/>Look [&#946; &#955; &#949; &#968; &#959; &#957;]. Attentively. See on <a href='B:470 7:3'>Mat 7:3</a>.


text:
Silver and gold [&#945; &#961; &#947; &#965; &#961; &#953; &#959; &#957; &#954; &#945; &#953; &#967; &#961; &#965; &#963; &#953; &#959; &#957;]. Properly, silver and gold money. See on <a href='B:670 1:18'>1Pe 1:18</a>.


text:
He took [&#960; &#953; &#945; &#963; &#945; &#962;]. The verb means originally to press or squeeze; and hence implies taking hold with a firm grasp.<p/>Feet [&#946; &#945; &#963; &#949; &#953; &#962;]. A peculiar, technical word, used by Luke only, and described by Galen as the part of the foot lying beneath the leg, upon which the leg directly rests, as distinguished from the tarsov, the flat of the foot between the toes and heel, and pedion, the part next the toes. Ankle - bones [&#963; &#966; &#965; &#961; &#945;]. Only here in New Testament. Also technical. Some of the best texts read sfudra, but the meaning is the same. Received strength [&#949; &#963; &#964; &#949; &#961; &#949; &#969; &#952; &#951; &#963; &#945; &#957;]. Used by Luke only. Compare " the churches were established (ch. 16 5), and the kindred noun sterewma, steadfastness (<a href='B:580 2:5'>Col 2:5</a> ). In medical language applied to the bones in particular.


text:
Leaping up [&#949; &#958; &#945; &#955; &#955; &#959; &#956; &#949; &#957; &#959; &#962;]. Strictly, leaping forth. Only here in New Testament. Used in medical language of the sudden starting of a bone from the socket, of starting from sleep, or of the sudden bound of the pulse. Walked [&#960; &#949; &#961; &#953; &#949; &#960; &#945; &#964; &#949; &#953;]. The imperfect. Correctly, as Rev., began to walk; or, perhaps, continued walking about, testing his newly acquired power. The medical notes of the case are, that the disease was congenital, had lasted over forty years (ch. 4 22), and the progressive steps of the recovery - leaped up, stood, walked.


text:
They knew [&#949; &#960; &#949; &#947; &#953; &#957; &#969; &#963; &#954; &#959; &#957;]. Or recognized. Rev., took knowledge. Wonder [&#952; &#945; &#956; &#946; &#959; &#965; &#962;]. Used by Luke only. See on <a href='B:490 4:36'>Luk 4:36</a>.<p/>Amazement [&#949; &#954; &#963; &#964; &#945; &#963; &#949; &#969; &#962;]. See on <a href='B:480 5:42'>Mar 5:42</a>; and compare <a href='B:490 5:26'>Luk 5:26</a>.


text:
The lame man which was healed. The best texts omit. Render as he held.<p/>Held [&#954; &#961; &#945; &#964; &#959; &#965; &#957; &#964; &#959; &#962;]. Held them firmly, took fast hold. The verb from kratov, strength.<p/>Greatly wondering [&#949; &#954; &#952; &#945; &#956; &#946; &#959; &#953;]. Wondering out of measure [&#949; &#954;]. Compare wonder. (ver. 10).


text:
He answered. The question expressed in the people's explanations of surprise.<p/>Men of Israel. Lit., men, Israelites. An honorable and conciliatory form of address. The term Israelite gradually gave place to that of Jew; but Israel was the sacred name for the Jews, as the nation of the theocracy, the people under God's covenant, and hence was for the Jew his especial badge and title of honor. "To be descendants of Abraham, this honor they must share with the Ishmaelites; of Abraham and Isaac, with the Edomites; but none except themselves were the seed of Jacob, such as in this name of Israelite they were declared to be. Nor was this all, but more gloriously still, their descent was herein traced up to him, not as he was Jacob, but as he was Israel, who, as a prince, had power with God and with men, and had prevailed" (Trench, "Synonyms "). So Paul, in enumerating to the Philippians his claims to have confidence in the flesh, says he was" of the stock of Israel. " It is said that the modern Jews in the East still delight in this title.<p/>Our own [&#953; &#948; &#953; &#945;]. See on ch. <a href='B:510 1:7'>Act 1:7</a>.


text:
His son [&#960; &#945; &#953; &#948; &#945;]. Rightly, servant, as Rev. See on <a href='B:490 1:54'>Luk 1:54</a>. The A. V. renders, in <a href='B:470 12:18'>Mat 12:18</a>, servant, quoting from <a href='B:290 42:1'>Isa 42:1</a>; but elsewhere, where applied to Jesus, son or child, which Rev. in every case has changed to servant. The word is continually used, like the Latin puer, in the sense of servant, and in the Septuagint as the servant of God. See <a href='B:100 7:5'>2Sa 7:5</a>; <a href='B:100 7:8'>2Sa 7:8</a>; <a href='B:100 7:19'>2Sa 7:19</a>; <a href='B:100 7:20'>2Sa 7:20</a>; <a href='B:100 7:21'>2Sa 7:21</a>; <a href='B:100 7:25'>2Sa 7:25</a>; <a href='B:100 7:26'>2Sa 7:26</a>. Compare <a href='B:490 1:69'>Luk 1:69</a>. The term servant of Jehovah, or servant of the Lord, is applied in the Old Testament (1) to a worshipper of God, <a href='B:160 1:10'>Neh 1:10</a>; <a href='B:340 6:21'>Dan 6:21</a>; so to Abraham, <a href='B:230 105:6'>Psa 105:6</a>; <a href='B:230 105:42'>Psa 105:42</a>; to Joshua, <a href='B:60 24:29'>Jos 24:29</a>; to Job, <a href='B:220 1:8'>Job 1:8</a>.<p/>(2) To a minister or ambassador of God called to any service, <a href='B:290 49:6'>Isa 49:6</a>; of Nebuchadnezzar, <a href='B:300 27:6'>Jer 27:6</a>; of the prophets, <a href='B:370 3:7'>Amo 3:7</a>; of Moses, <a href='B:50 34:5'>Deu 34:5</a>.<p/>(3) Peculiarly of the Messiah, <a href='B:290 42:1'>Isa 42:1</a>; <a href='B:290 52:13'>Isa 52:13</a>; as God's chosen servant for accomplishing the work of redemption. "Unless we render servant in the passages where the phrase paiv Qeouoccurs in the New Testament, there will be no allusion throughout it all to that group of prophecies which designate the Messiah as the servant of Jehovah, who learned obedience by the things which he suffered" (Trench, " On the Authorized Version of the New Testament ").<p/>When he. He is ejkeivou the pronoun of more definite and emphatic reference, the latter, Pilate, "in order to make the contrast felt between what Pilate judged and what they did." This is further emphasized in the next verse.


text:
Desired [&#951; &#964; &#951; &#963; &#945; &#963; &#952; &#949;]. Or demanded. See on <a href='B:490 11:9'>Luk 11:9</a>.<p/>A murderer [&#945; &#957; &#948; &#961; &#945; &#966; &#959; &#957; &#949; &#945;]. Lit., a man who was a murderer.<p/>To be granted [&#967; &#945; &#961; &#953; &#963; &#952; &#951; &#957; &#945; &#953;] By way of favor [&#967; &#945; &#961; &#953; &#962;].


text:
The Prince of life [&#945; &#961; &#967; &#951; &#947; &#959; &#957; &#964; &#951; &#962; &#950; &#969; &#951; &#962;]. The Greek brings out by the position of these words what Bengel calls "the magnificent antithesis" between a murderer and the Prince of life. "Ye demanded a murderer, but the Prince of life ye killed." This is the only place where the phrase occurs. 'Archgov, though sometimes rendered prince, means, primarily, beginning, and thence originator, author. Better here as Rev., in margin, author, and so by Rev. at <a href='B:650 2:10'>Heb 2:10</a>; <a href='B:650 12:2'>Heb 12:2</a>.


text:
Through faith [&#949; &#960; &#953; &#964; &#951; &#960; &#953; &#963; &#964; &#949; &#953;] Note the article : the faith which we had; not the cripple's faith, which was not demanded as a condition of his cure. Through faith [&#949; &#960; &#953;] is rather on account of, or on the basis of. Rev., by. Compare ch. 2 38; and see on <a href='B:470 28:19'>Mat 28:19</a>.<p/>Made strong [&#949; &#963; &#964; &#949; &#961; &#949; &#969; &#963; &#949;]. See on ver. 7.<p/>Ye see [&#952; &#949; &#969; &#961; &#949; &#953; &#964; &#949;]. See on <a href='B:490 10:18'>Luk 10:18</a>.<p/>Perfect soundness [&#959; &#955; &#959; &#954; &#955; &#951; &#961; &#953; &#945; &#957;]. Only here in New Testament. From olov, entire, and klhrov, a lot. Denoting, therefore, the condition of one who has his entire allotment.


text:
Be converted [&#949; &#960; &#953; &#963; &#964; &#961; &#949; &#968; &#945; &#964; &#949;]. Not a good rendering, because the verb is in the active voice. Better as Rev., turn again. See on <a href='B:490 22:32'>Luk 22:32</a>. Blotted out [&#949; &#958; &#945; &#955; &#949; &#953; &#966; &#952; &#951; &#957; &#945; &#953;] Forgiveness of sins under the figure of the erasure of hand - writing. The word is used thus in <a href='B:230 51'>Psa 51:0</a> (Sept. 1.), 1; <a href='B:290 43:25'>Isa 43:25</a>. Also at <a href='B:580 2:14'>Col 2:14</a>. In classical Greek the verb is opposed to ejggrafein, to enter a name. So Aristophanes : "They do things not to be born, entering [&#949; &#947; &#947; &#961; &#945; &#966; &#959; &#957; &#964; &#949; &#962;] some of us, and others, erasing [&#949; &#958; &#945; &#955; &#949; &#953; &#966; &#959; &#957; &#964; &#949; &#962;] up and down, twice or thrice" (" Peace, " 1180). More especially with reference to an item in an account.<p/>When [&#959; &#960; &#969; &#962; &#945; &#957;]. Wrong. Render in order that, or that (so there may come), as Rev.<p/>Times [&#954; &#945; &#953; &#961; &#959; &#953;]. Better, seasons. See on ch. <a href='B:510 1:7'>Act 1:7</a>.<p/>Of refreshing [&#945; &#957; &#945; &#968; &#965; &#958; &#949; &#969; &#962;]. Only here in New Testament. The word means cooling, or reviving with fresh air. Compare the kindred verb, to wax cold, <a href='B:470 24:12'>Mat 24:12</a>, and see note.<p/>Presence [&#960; &#961; &#959; &#963; &#969; &#960; &#959; &#965;]. Lit., the face.


text:
Which before was preached [&#964; &#959; &#957; &#960; &#961; &#959; &#954; &#949; &#954; &#951; &#961; &#965; &#947; &#956; &#949; &#957; &#959; &#957;]. But the best texts read prokeceirismenon, appointed. Compare ch. 22 14. Used by Luke only, ch. <a href='B:510 22:14'>Act 22:14</a>; <a href='B:510 26:16'>Act 26:16</a>. The verb originally means to take in hand.


text:
Of restitution [&#945; &#960; &#959; &#954; &#945; &#964; &#945; &#963; &#964; &#945; &#963; &#949; &#969; &#962;]. Only here in New Testament. The kindred verb, to restore, occurs <a href='B:470 17:11'>Mat 17:11</a>; <a href='B:510 1:6'>Act 1:6</a>, etc. As a technical medical term, it denotes complete restoration of health; the restoring to its place of a dislocated joint, etc.<p/>Since the world began [&#945; &#960; &#945; &#953; &#969; &#957; &#959; &#962;]. The American Revisers insist on from of old.


text:
Shall be destroyed [&#949; &#958; &#959; &#955; &#959; &#952; &#961; &#949; &#965; &#952; &#951; &#963; &#949; &#964; &#945; &#953;]. Only here in New Testament. Rev., "utterly destroyed," giving the force of ejx out.


text:
Covenant [&#948; &#953; &#945; &#952; &#951; &#954; &#951; &#962;]. See on <a href='B:470 26:28'>Mat 26:28</a>.<p/>Made (die qeto). The Rev. gives covenanted in margin. The noun covenant is derived from the verb diatiqnmi, originally to distribute or arrange. Hence to arrange or settle mutually; to make a covenant with.


text:
Captain of the temple. It was the duty of the Levites to keep guard at the gates of the temple, in order to prevent the unclean from entering. To them the duties of the temple police were entrusted, under the command of an official known in the New Testament as "the captain of the temple," but in Jewish writings chiefly as "the man of the temple mount." Josephus speaks of him as a person of such consequence as to be sent, along with the high - priest, prisoner to Rome.<p/>Came upon [&#949; &#960; &#949; &#963; &#964; &#951; &#963; &#945; &#957;]. Or stood by them, suddenly. Compare <a href='B:490 24:4'>Luk 24:4</a>; <a href='B:510 22:20'>Act 22:20</a>; <a href='B:510 23:11'>Act 23:11</a>. Of dreams or visions, to appear to.


text:
Being grieved [&#948; &#953; &#945; &#960; &#959; &#957; &#959; &#965; &#956; &#949; &#957; &#959; &#953;]. Only here and ch. 16 18. The Rev. renders the force of dia by "sore troubled;" vexed through and through. The resurrection. The Sadducees denied both the resurrection and a future state. "In the Gospels the Pharisees are represented as the great opponents of Christ; in the Acts it is the Sadducees who are the most violent opponents of the apostles. The reason of this seems to be, that in the Gospels Jesus Christ came in direct collision with the Pharisees, by unmasking their hypocrisies and endangering their influence among the people; whereas the apostles, in testifying to the resurrection of Christ, opposed the creed of the Sadducees. Perhaps, also, in attacking the apostles, who taught the resurrection of that Jesus whom the Pharisees had persecuted and crucified, the Sadducees aimed an indirect blow at the favorite dogma of their rival sect" (Gloag, " Commentary on Acts ").


text:
In hold [&#949; &#953; &#962; &#964; &#951; &#961; &#951; &#963; &#953; &#957;]. A somewhat antiquated rendering. Better, as Rev., in ward. See on <a href='B:670 1:4'>1Pe 1:4</a>.


text:
The number was about five thousand. Translate ejgenhqh as Rev., came to be; indicating the addition to the original number of the many that believed.


text:
What power - what name. Lit., what sort of power; what kind of name.<p/>Have ye done. The ye closes the sentence in the Greek with a contemptuous emphasis : you people.


text:
Salvation [&#951; &#963; &#969; &#964; &#951; &#961; &#953; &#945;]. Note the article : the salvation; the Messianic deliverance.


text:
Boldness. See on freely, ch. 2 29.<p/>Perceived [&#954; &#945; &#964; &#945; &#955; &#945; &#946; &#959; &#956; &#949; &#957; &#959; &#953;]. The word, meaning originally to seize upon or lay hold of, occurs frequently in the New Testament in different phases of this original sense. Thus, to apprehend or grasp, <a href='B:560 3:18'>Eph 3:18</a>; <a href='B:570 3:12'>Phi 3:12</a>; <a href='B:570 3:13'>Phi 3:13</a>; <a href='B:520 9:30'>Rom 9:30</a> : of seizure by a demon, <a href='B:480 9:18'>Mar 9:18</a> : of something coming upon or overtaking, <a href='B:500 12:35'>Joh 12:35</a>; <a href='B:590 5:4'>1Th 5:4</a> : of comprehending, grasping mentally, as here, <a href='B:510 10:34'>Act 10:34</a>; <a href='B:510 25:25'>Act 25:25</a>.<p/>Unlearned [&#945; &#947; &#961; &#945; &#956; &#956; &#945; &#964; &#959; &#953;]. Or, very literally, unlettered. With special reference to Rabbinic culture, the absence of which was conspicuous in Peter's address.<p/>Ignorant [&#953; &#948; &#953; &#969; &#964; &#945; &#953;]. Originally, one in a private station, as opposed to one in office or in public affairs. Therefore one without professional knowledge, a layman; thence, generally, ignorant, ill - informed; sometimes plebeian, common. In the absence of certainty it is as well to retain the meaning given by the A. V., perhaps with a slight emphasis on the want of professional knowledge. Compare <a href='B:530 14:16'>1Co 14:16</a>; <a href='B:530 14:23'>1Co 14:23</a>; <a href='B:530 14:24'>1Co 14:24</a>; <a href='B:540 11:6'>2Co 11:6</a>.<p/>Took knowledge [&#949; &#960; &#949; &#947; &#953; &#957; &#969; &#963; &#954; &#959; &#957;]. Or recognized. See on ch. <a href='B:510 3:10'>Act 3:10</a>.


text:
Conferred [&#963; &#965; &#957; &#949; &#946; &#945; &#955; &#959; &#957;]. See on pondered, <a href='B:490 2:19'>Luk 2:19</a>.


text:
It spread [&#948; &#953; &#945; &#957; &#949; &#956; &#951; &#952; &#951;]. Only here in New Testament. Lit., be distributed. In <a href='B:620 2:17'>2Ti 2:17</a>, "their word will eat as canker," is, literally, will have distribution or spreading [&#957; &#959; &#956; &#951; &#957; &#949; &#958; &#949; &#953;]. Bengel, however, goes too far when he represents the members of the council as speaking in the figure of a canker. "They regard the whole as a canker."


text:
To speak [&#966; &#952; &#949; &#947; &#947; &#949; &#963; &#952; &#945; &#953;]. See on <a href='B:680 2:16'>2Pe 2:16</a>.


text:
Punish [&#954; &#959; &#955; &#945; &#963; &#969; &#957; &#964; &#945; &#953;]. Originally, to curtail or dock; to prune as trees : thence to check, keep in bounds, punish.


text:
Servant [&#960; &#945; &#953; &#948; &#959; &#962;]. See on ch. <a href='B:510 3:13'>Act 3:13</a>.<p/>Rage [&#949; &#966; &#961; &#965; &#945; &#958; &#945; &#957;]. Only here in New Testament. Originally, to neigh or snort like a horse. Of men, to give one's self haughty airs, and to act and speak insolently. Philo describes a proud man as "walking on tiptoe, and bridling [&#966; &#961; &#965; &#945; &#964; &#964; &#959; &#956; &#949; &#957; &#959; &#962;], with neck erect like a horse."


text:
Didst anoint [&#949; &#967; &#961; &#953; &#963; &#945; &#962;]. See on Christ, <a href='B:470 1:1'>Mat 1:1</a>.


text:
Gave [&#945; &#960; &#949; &#948; &#953; &#948; &#959; &#965; &#957;]. Lit., gave back [&#945; &#960; &#959;]; as something which they were in duty bound to give.


text:
Kept back [&#949; &#957; &#959; &#963; &#966; &#953; &#963; &#945; &#964; &#959;]. Only here, ver. 3, and <a href='B:630 2:10'>Tit 2:10</a>, where it is rendered purloining. From nosfi, aloof, apart. The verb means to set apart for one's self; hence to appropriate wrongfully.


text:
To lie to [&#968; &#949; &#965; &#963; &#945; &#963; &#952; &#945; &#953;]. Rather, to deceive. The design of Satan was to deceive the Holy Ghost. To lie to would require a different case in the noun, which occurs in ver. 4, where the same verb is properly rendered lie (unto God). Satan fills the heart to deceive. The result of the attempt is merely to lie.


text:
Whiles it remained, was it not thine own [&#959; &#965; &#967; &#953; &#956; &#949; &#957; &#959; &#957; &#963; &#959; &#953; &#949; &#956; &#949; &#957; &#949;]. A play on the words. Lit., remaining, did it not remain to thee? Rev., very happily, whiles it remained, did it not remain thine own?<p/>Conceived [&#949; &#952; &#959; &#965;]. Lit., put or fixed. Wherefore didst thou fix this deed in thy heart ? - ie, resolve upon it.


text:
Gave up the ghost [&#949; &#958; &#949; &#968; &#965; &#958; &#949;]. Used by Luke only. A rare word, occurring in the Septuagint, and in medical writers. See <a href='B:330 21:7'>Eze 21:7</a>, "Every spirit shall faint." See, also, on failing, <a href='B:490 21:26'>Luk 21:26</a>.


text:
Wound him up [&#963; &#965; &#957; &#949; &#963; &#964; &#949; &#953; &#955; &#945; &#957;]. Better, as Rev., wrapped him round. The verb means to draw together, or draw in; hence used for shortening sail, reducing expenses, lowering or humbling a person. In <a href='B:530 7:29'>1Co 7:29</a>, it occurs in the phrase, "the time is short (sunestalmenov Rev., properly, shortened);" i e., drawn together, contracted. In the sense of wrapping up it is found in Aristophanes, of wrapping cloaks or garments about one; also of tucking up the garments about the loins, as a preparation for service. In the sense of shrouding for burial, it occurs in Euripides (" Troades, "382) :" They were not shrouded [&#963; &#965; &#957; &#949; &#960; &#949; &#963; &#964; &#945; &#955; &#951; &#963; &#945; &#957;] by the hands of a wife. " In medical language, of bandaging a limb; of the contraction of tumors, and of organs of the body, etc. Some, however, as Meyer, refer the word here to the pressing together of the dead man's limbs.


text:
Answered. "The woman, whose entrance into the assembly of the saints was like a speech" (Bengel).<p/>For so much [&#964; &#959; &#963; &#959; &#965; &#964; &#959; &#965;]. Perhaps pointing to the money still lying at his feet.


text:
Ye have agreed together [&#963; &#965; &#957; &#949; &#966; &#969; &#957; &#951; &#952; &#951; &#965; &#956; &#953; &#957;]. The verb is passive. Lit., was it agreed by you. The figure in the word is that of concord of sounds. Your souls were attuned to each other respecting this deceit. See on music, <a href='B:490 14:25'>Luk 14:25</a>.<p/>To tempt [&#960; &#949; &#953; &#961; &#945; &#963; &#945; &#953;]. To put it to the proof whether the Holy Spirit, ruling in the apostles, could be deceived. See on ver. 3.<p/>The feet. Graphic. The steps of the young men returning from the burial are heard at the door.


text:
Were wrought [&#949; &#947; &#949; &#957; &#949; &#964; &#959;]. The best texts read ejgineto, the imperfect, were being wrought from time to time.<p/>All. The whole body of believers.


text:
The rest. Unbelievers, deterred by the fate of Ananias from uniting themselves to the church under false pretenses.<p/>Join himself [&#954; &#959; &#955; &#955; &#945; &#963; &#952; &#945; &#953;]. See on <a href='B:490 14:15'>Luk 14:15</a>; <a href='B:490 10:11'>Luk 10:11</a>. In all but two instances (<a href='B:520 12:9'>Rom 12:9</a>; <a href='B:530 6:17'>1Co 6:17</a> ), the word implies a forced, unnatural, or unexpected union. Thus Philip would not, without a special command, have "joined himself" to the chariot of the Ethiopian prince (<a href='B:510 8:29'>Act 8:29</a> ). Saul's attempt to join himself to the apostles was regarded by them with suspicion (<a href='B:510 9:26'>Act 9:26</a> ); and the fact that certain persons "clave to" Paul in Athens is expressly contrasted with the attitude of the citizens at large. The sense of an unnatural union comes out clearly in <a href='B:530 6:16'>1Co 6:16</a>.


text:
Were added [&#960; &#961; &#959; &#963; &#949; &#964; &#953; &#952; &#949; &#957; &#964; &#959;]. Imperfect : kept being added.


text:
Couches [&#954; &#961; &#945; &#946; &#946; &#945; &#964; &#969; &#957;]. See on <a href='B:480 2:4'>Mar 2:4</a>.<p/>The shadow of Peter passing by. But the proper rendering is, as Peter passed by, his shadow might, etc. 13


text:
In the common prison [&#949; &#957; &#964; &#951; &#961; &#951; &#963; &#949; &#953; &#948; &#951; &#956; &#959; &#963; &#953; &#945;]. Incorrect. Thrhsiv is not used in the sense of prison, but is an abstract term meaning ward or keeping, as in ch. 4 3. There is no article, moreover. Note, too, that another word is used for the prison in the next verse [&#964; &#951; &#962; &#966; &#965; &#955; &#945; &#954; &#951; &#962;]. Rev., therefore, correctly, in public ward.


text:
By night [&#948; &#953; &#945; &#964; &#951; &#962; &#957; &#965; &#954; &#964; &#959; &#962;]. More correctly, during this night : dia in the course of. Compare ch. 16 9.


text:
Stand. Compare ch. 2 14; and see on <a href='B:490 18:11'>Luk 18:11</a>; <a href='B:490 19:8'>Luk 19:8</a>.<p/>Of this life. The eternal life which Christ revealed. It is a peculiar use of the phrase, which is commonly employed in contrast with the life to come, as <a href='B:530 14:19'>1Co 14:19</a>. Compare <a href='B:500 6:63'>Joh 6:63</a>; <a href='B:500 6:68'>Joh 6:68</a>. Not equivalent to these words of life.


text:
Early in the morning [&#965; &#960; &#959; &#964; &#959; &#957; &#959; &#961; &#952; &#961; &#959; &#957;]. 'Upo, beneath, is often used in the sense of just about, or near. Orqron is from ornumi, to cause to arise : the dawn. See on <a href='B:490 24:1'>Luk 24:1</a>. Render as Rev., about daybreak.<p/>Taught [&#949; &#948; &#953; &#948; &#945; &#963; &#954; &#959; &#957;]. Imperfect : began teaching.<p/>The council [&#963; &#965; &#957; &#949; &#948; &#961; &#953; &#959; &#957;]. The Sanhedrim.<p/>The senate [&#947; &#949; &#961; &#959; &#965; &#963; &#953; &#945; &#957;]. From gerwn, an old man, like the Latin senatus, from senex, old. Taking on very early an official sense, the notion of age being merged in that of dignity. Thus in Homer gerontev are the chiefs who form the king's council. Compare the Latin patres, fathers, the title used in addressing the Roman senate. The word in this passage is the name of the Spartan assembly, Gerousia, the assembly of elders, consisting of thirty members, with the two kings. "The well - known term," as Meyer remarks, "is fittingly transferred from the college of the Greek gerontes to that of the Jewish presbyters." They summoned, not only those elders of the people who were likewise members of the Sanhedrim, but the whole council (all the senate) of the representatives of the people. Prison [&#948; &#949; &#963; &#956; &#969; &#964; &#951; &#961; &#953; &#959; &#957;]. Still another word for prison. Compare vv. 18, 19. Rev., prison - house. The different words emphasize different aspects of confinement. Thrhsiv is keeping, as the result of guarding. See on ver. 
<a href='B:510 5:1'>Act 5:1</a><p/>8Fulakh emphasizes the being put under guard, and desmwthrion the being put in bonds.


text:
Officers [&#965; &#960; &#951; &#961; &#949; &#964; &#945; &#953;] See on <a href='B:470 5:25'>Mat 5:25</a>.


text:
They doubted [&#948; &#953; &#951; &#960; &#959; &#961; &#959; &#965; &#957;]. See on <a href='B:490 9:5'>Luk 9:5</a>. Rev., were much perplexed, giving the force of dia, thoroughly at a loss. Compare <a href='B:490 24:4'>Luk 24:4</a>; <a href='B:490 24:1'>Luk 24:1</a>; <a href='B:490 24:4'>Luk 24:4</a>


text:
Did not. The best texts omit ouj, not, and the question.<p/>We straitly charged. So Rev. [&#960; &#945; &#961; &#945; &#947; &#947; &#949; &#955; &#953; &#945; &#960; &#945; &#964; &#951; &#947; &#947; &#949; &#953; &#955; &#945; &#956; &#949; &#957;]. Lit., we charged you with a charge. See on <a href='B:490 22:15'>Luk 22:15</a>, with desire I have desired. Intend [&#946; &#959; &#965; &#955; &#949; &#963; &#952; &#949;]. Or ye want. See on willing, <a href='B:470 1:19'>Mat 1:19</a>.<p/>This man's. The phrase is remarkable as furnishing the first instance of that avoidance of the name of Christ which makes the Talmud, in the very same terms, refer to him most frequently as Peloni, "so and so."


text:
We ought [&#948; &#949; &#953;]. Stronger, we must.<p/>To obey [&#960; &#949; &#953; &#952; &#945; &#961; &#967; &#949; &#953; &#957;]. Not often used in the New Testament to express obedience, the most common word being uJpakouw. Sometimes peiqw is used. But this word, in itself, is the only one of the several in use which expresses the conception of obedience exclusively. 'Upakouein is to obey as the result of listening to another : peiqesqai is to obey as the result of persuasion. This is the special term for the obedience which one owes to authority [&#945; &#961; &#967; &#951;]. It occurs four times in the New Testament : <a href='B:510 5:29'>Act 5:29</a>; <a href='B:510 5:32'>Act 5:32</a>; <a href='B:510 27:21'>Act 27:21</a>; <a href='B:630 3:1'>Tit 3:1</a>; and in every case, of obedience to established authority, either of God or of magistrates. In <a href='B:510 27:21'>Act 27:21</a>, where it is used of the ship's officers hearkening to Paul's admonition not to loose from Crete, Paul speaks of his admonition as divinely inspired; compare <a href='B:510 27:10'>Act 27:10</a>. In ch. 4 19, Peter and John say hearken [&#945; &#954; &#959; &#965; &#949; &#953; &#957;]. That is a mere listening to or considering the proposition made to them. This is a deliberate course of action.


text:
Ye slew [&#948; &#953; &#949; &#967; &#949; &#953; &#961; &#953; &#963; &#945; &#963; &#952; &#949;]. Only here and ch. 26 21. To slay with one's own hands.<p/>Tree. See on <a href='B:490 23:31'>Luk 23:31</a>.


text:
Prince. See on ch. <a href='B:510 3:15'>Act 3:15</a>.<p/>Repentance - remission. See on <a href='B:470 3:2'>Mat 3:2</a>; <a href='B:660 5:15'>Jas 5:15</a>; <a href='B:490 3:3'>Luk 3:3</a>.


text:
They were cut to the heart [&#948; &#953; &#949; &#960; &#961; &#953; &#959; &#957; &#964; &#959;]. Only here and ch. 7 54. The verb means, originally, to saw asunder. A strong figure for exasperation.<p/>To slay. See on <a href='B:490 23:32'>Luk 23:32</a>.


text:
The apostles. The best texts substitute touv ajnqrwpouv, the men. A little space [&#946; &#961; &#945; &#967; &#965;]. Better as Rev., a little while.


text:
Joined themselves [&#960; &#961; &#959; &#963; &#949; &#954; &#959; &#955; &#955; &#951; &#952; &#951;]. The best texts read prosekliqh, were inclined; i e., leaned to, or took sides with.


text:
Obeyed. Note the word for obeyed [&#949; &#960; &#949; &#953; &#952; &#959; &#957; &#964; &#959;], implying the persuasive power of Theudas' boasting. See on ver. 29.<p/>Taxing [&#945; &#960; &#959; &#947; &#961; &#945; &#966; &#951; &#962;]. See on <a href='B:490 2:1'>Luk 2:1</a>; <a href='B:490 2:2'>Luk 2:2</a>.<p/>Much people. The best texts omit much.<p/>Were dispersed [&#948; &#953; &#949; &#963; &#954; &#959; &#961; &#960; &#953; &#963; &#952; &#951; &#963; &#945; &#957;]. See on <a href='B:470 25:24'>Mat 25:24</a>.


text:
Refrain [&#945; &#960; &#959; &#963; &#964; &#951; &#964; &#949;]. Lit., stand off.<p/>Of men [&#949; &#958; &#945; &#957; &#952; &#961; &#969; &#960; &#969; &#957;]. Out of men, proceeding out of their devices. It will come to naught [&#954; &#945; &#964; &#945; &#955; &#965; &#952; &#951; &#963; &#949; &#964; &#945; &#953;]. Lit., be loosened down. Used of the dilapidation of the temple (<a href='B:490 21:6'>Luk 21:6</a> ), and of the dissolution of the body under the figure of striking a tent (<a href='B:540 5:1'>2Co 5:1</a> ). See on <a href='B:480 13:2'>Mar 13:2</a>.


text:
To fight against God [&#952; &#949; &#959; &#956; &#945; &#967; &#959; &#953;]. Lit., to be God - fighters.


text:
They were counted worthy to suffer shame [&#954; &#945; &#964; &#951; &#958; &#953; &#969; &#952; &#951; &#963; &#945; &#957; &#945; &#964; &#953; &#956; &#945; &#963; &#952; &#951; &#957; &#945; &#953;]. This is an instance of what rhetoricians style an oxymoron, from ojxuv, sharp, and mwrov, foolish; a pointedly foolish saying, which is witty or impressive through sheer contradiction or paradox, as laborious idleness, sublime indifference. In this case the apostles are described as dignified by indignity.


text:
And [&#948; &#949;]. Better but, as a contrast is now introduced with the prosperous condition of the Church indicated at the close of the last chapter.<p/>Was multiplied [&#960; &#955; &#951; &#952; &#965; &#957; &#959; &#957; &#964; &#969; &#957;]. Lit., "when the disciples were multiplying;" the present participle indicating something in progress. A murmuring [&#947; &#959; &#947; &#947; &#965; &#963; &#956; &#959; &#962;]. See on the kindred word murmerers, <a href='B:720 1:16'>Jud 1:16</a>.<p/>Grecians [&#949; &#955; &#955; &#951; &#957; &#953; &#963; &#964; &#969; &#957;]. Rev., much better, Grecian Jews, with Hellenists in margin. "Grecians" might easily be understood of Greeks in general. The word Hellenists denotes Jews, not Greeks, but Jews who spoke Greek. The contact of Jews with Greeks was first effected by the conquests of Alexander. He settled eight thousand Jews in the Thebais, and the Jews formed a third of the population of his new city of Alexandria. From Egypt they gradually spread along the whole Mediterranean coast of Africa. They were removed by Seleucus Nicator from Babylonia, by thousands, to Antioch and Seleucia, and under the persecutions of Antiochus Epiphanes scattered themselves through Asia Minor, Greece, Macedonia, and the Aegean islands. The vast majority of them adopted the Greek language, and forgot the Aramaic dialect which had been their language since the Captivity. The word is used but twice in the New Testament - here and ch. 9 29 - and, in both cases, of Jews who had embraced Christianity, but who spoke Greek and used the Septuagint version of the Bible instead of the original Hebrew or the Chaldaic targum or paraphrase. The word %Ellhn, which is very common in the New Testament, is used in antithesis, either to "Barbarians" or to "Jews." In the former case it means all nations which spoke the Greek language (see <a href='B:510 18:17'>Act 18:17</a>; <a href='B:520 1:14'>Rom 1:14</a>; <a href='B:530 1:22'>1Co 1:22</a>; <a href='B:530 1:23'>1Co 1:23</a> ). In the latter it is equivalent to Gentiles (see <a href='B:520 1:16'>Rom 1:16</a>; <a href='B:520 2:9'>Rom 2:9</a>; <a href='B:530 10:32'>1Co 10:32</a>; <a href='B:550 2:3'>Gal 2:3</a> ). Hence, in either case, it is wholly different from Hellenist.<p/>Hebrews. Hebrew is the proper antithesis to Hellenist. A man was 'Ioudaiov, a Jew, who traced his descent from Jacob, and conformed to the religion of his fathers. He might speak Greek and be a Hellenist. He was 'Ebraiov, a Hebrew, only as he spoke Hebrew and retained Hebrew customs. The distinction between Hebrew and Hellenist was a distinction within the Jewish nation, and not between it and other nations. Thus Paul calls himself a Hebrew of Hebrews; i e., a Hebrew and of Hebrew parents (<a href='B:570 3:5'>Phi 3:5</a>; compare <a href='B:540 11:22'>2Co 11:22</a> ).<p/>Were neglected [&#960; &#945; &#961; &#949; &#952; &#949; &#969; &#961; &#959; &#965; &#957; &#964; &#959;]. Only here in New Testament. Lit., were overlooked. The imperfect denoting something habitual.<p/>Daily [&#954; &#945; &#952; &#951; &#956; &#949; &#961; &#953; &#957; &#951;]. Only here in New Testament.<p/>Ministration [&#948; &#953; &#945; &#954; &#959; &#957; &#953; &#945;]. Or service. See on minister, <a href='B:470 20:26'>Mat 20:26</a>. The reference is to the distribution of provision.


text:
Reason [&#945; &#961; &#949; &#963; &#964; &#959; &#957;]. Lit., pleasing or agreeable.<p/>Leave [&#954; &#945; &#964; &#945; &#955; &#949; &#953; &#968; &#945; &#957; &#964; &#945; &#962;]. Rather forsake or abandon : leave in the lurch. Serve tables. Superintend the distribution of food.


text:
Of good report [&#956; &#945; &#961; &#964; &#965; &#961; &#959; &#965; &#956; &#949; &#957; &#959; &#965; &#962;]. Lit., attested, having witness born them.


text:
We will give ourselves continually [&#960; &#961; &#959; &#963; &#954; &#945; &#961; &#964; &#949; &#961; &#951; &#963; &#959; &#956; &#949; &#957;]. See on ch. <a href='B:510 1:14'>Act 1:14</a>. Rev., continue steadfastly.


text:
Stephen, etc. The names are all Greek. There is no reason to infer from this that they were all Hellenists. It was customary among the Jews to have two names, the one Hebrew and the other Greek. They were probably partly Hebrews and partly Hellenists.


text:
To the faith [&#964; &#951; &#960; &#953; &#963; &#964; &#949; &#953;]. Opinions differ greatly as to whether this is to be taken as meaning faith in Jesus Christ, or faith considered as Christian doctrine - the Gospel; the faith in the ecclesiastical sense. This passage and <a href='B:550 1:23'>Gal 1:23</a> are the strong passages in favor of the latter view; but the general usage of the New Testament, added to the fact that in both these passages the former meaning gives a good, intelligible, and perfectly consistent sense, go to confirm the former interpretation.<p/>1. In the great majority of New Testament passages faith is clearly used in the sense of faith in Jesus Christ : "the conviction and confidence regarding Jesus Christ as the only and perfect mediator of the divine grace and of eternal life, through his work of atonement" (Meyer).<p/>2. This interpretation is according to the analogy of such expressions as obedience of Christ (<a href='B:540 10:5'>2Co 10:5</a> ), where the meaning is, clearly, obedience to Christ : obedience of the truth (<a href='B:670 1:22'>1Pe 1:22</a> ). Accordingly, faith, though it becomes in man the subjective moral power of the new life, regenerated through the power of the Spirit, is regarded objectively as a power - the authority which commands submission.<p/>3. This interpretation is according to the analogy of the expression hearing of faith (<a href='B:550 3:2'>Gal 3:2</a> ), which is to be rendered, not as equivalent to the reception of the Gospel, but as the report or message of faith; i e., which treats of faith, ajkoh, hearing being always used in the New Testament in a passive sense, and often rendered fame, rumor, report (see <a href='B:470 4:24'>Mat 4:24</a>; <a href='B:470 14:1'>Mat 14:1</a>; <a href='B:480 1:28'>Mar 1:28</a>; <a href='B:500 12:38'>Joh 12:38</a>; <a href='B:520 10:16'>Rom 10:16</a> ). Compare, also, obedience of faith (<a href='B:520 1:5'>Rom 1:5</a>; <a href='B:520 16:26'>Rom 16:26</a> ), where faith is to be taken as the object, and not as the source, of the obedience; and hence is not to be explained as the obedience which springs from faith, but as the obedience rendered to faith as the authoritative impulse of the new life in Christ.<p/>The great majority of the best modern commentators hold that faith is to be taken as the subjective principle of Christian life (though often regarded objectively as a spiritual power), and not as Christian doctrine.


text:
Did [&#949; &#960; &#959; &#953; &#949; &#953;]. Imperfect : was working wonders during the progress of the events described in the previous verse.


text:
Synagogue. See on Church, <a href='B:470 16:18'>Mat 16:18</a>.<p/>Of the libertines. In Jerusalem, and probably in other large cities, the several synagogues were arranged according to nationalities, and even crafts. Thus we have in this verse mention of the synagogues of the Cyrenians, Alexandrians, Cilicians, and Asiatics. Libertines is a Latin word (libertini, freedmen), and means here Jews or their descendants who had been taken as slaves to Rome, and had there received their liberty; and who, in consequence of the decree of Tiberius, about 19 A. D., expelling them from Rome, had returned in great numbers to Jerusalem. They were likely to be the chief opponents of Stephen, because they supposed that by his preaching, their religion, for which they had suffered at Rome, was endangered in Jerusalem.


text:
They were not able [&#959; &#965; &#954; &#953; &#963; &#967; &#965; &#959; &#957;]. See on <a href='B:490 14:30'>Luk 14:30</a>; <a href='B:490 16:3'>Luk 16:3</a>.


text:
Suborned [&#965; &#960; &#949; &#946; &#945; &#955; &#959; &#957;]. Only here in New Testament. The verb originally means to put under, as carpets under one's feet; hence, to put one person in place of another; to substitute, as another's child for one's own; to employ a secret agent in one's place, and to instigate or secretly instruct him.


text:
They stirred up the people [&#963; &#965; &#957; &#949; &#954; &#953; &#957; &#951; &#963; &#945; &#957; &#964; &#959; &#957; &#955; &#945; &#959; &#957;]. The verb occurs only here in the New Testament. It implies to stir up as a mass, to move them together [&#963; &#965; &#957;]. This is the first record of the hostility of the people toward the disciples. See ch. <a href='B:510 2:47'>Act 2:47</a>.<p/>Caught [&#963; &#965; &#957; &#951; &#961; &#960; &#945; &#963; &#945; &#957;]. Used by Luke only. Better as Rev., seized. See on <a href='B:490 8:29'>Luk 8:29</a>.


text:
Then said the high - priest. "The glorified countenance of Stephen has caused a pause of surprise and admiration, which the high - priest interrupts by calling upon the accused for his defense" (Gloag).


text:
Brethren. Addressing the audience generally.<p/>Fathers. Addressing the members of the Sanhedrim.<p/>Of glory. Outward, visible glory, as in the shekinah and the pillar of fire.<p/>Appeared [&#969; &#966; &#952; &#951;]. See on <a href='B:490 22:43'>Luk 22:43</a>.


text:
Inheritance [&#954; &#955; &#951; &#961; &#959; &#957; &#959; &#956; &#953; &#945; &#957;]. See on <a href='B:670 1:4'>1Pe 1:4</a>.<p/>Not so much as to set his foot on [&#959; &#965; &#948; &#949; &#946; &#951; &#956; &#945; &#960; &#959; &#948; &#959; &#962;]. Lit., not even the stepping of a foot. From the original meaning, a pace or step, which occurs only here in the New Testament, comes the sense of a step considered as a raised place or seat, and hence a tribune or judgment - seat, which is its meaning in every other passage of the New Testament.<p/>Possession [&#954; &#945; &#964; &#945; &#963; &#967; &#949; &#963; &#953; &#957;]. Only here and ver. 45. See on keep, <a href='B:490 8:15'>Luk 8:15</a>. It denotes a permanent possession.


text:
The covenant of circumcision. There is no article, and it is better omitted in rendering. He gave him a covenant, the peculiar character of which is defined by the next word - of circumcision; i e., of which circumcision was the completion and seal.


text:
Moved with envy [&#950; &#951; &#955; &#969; &#963; &#945; &#957; &#964; &#949; &#962;]. Compare <a href='B:660 4:1'>Jas 4:1</a>; and see on envying, <a href='B:660 3:14'>Jas 3:14</a>.


text:
Afflictions [&#952; &#955; &#953; &#968; &#949; &#969; &#957;] See on <a href='B:470 13:21'>Mat 13:21</a>.


text:
Sustenance [&#967; &#959; &#961; &#964; &#945; &#963; &#956; &#945; &#964; &#945;]. For their cattle : fodder. See on shall be filled, <a href='B:470 5:6'>Mat 5:6</a>.


text:
In Egypt [&#949; &#957; &#945; &#953; &#947; &#965; &#960; &#964; &#969;]. But the best texts read eijv Aigupton, into Egypt, and construe with sent forth : "he sent forth our fathers into Egypt."


text:
Joseph's race. Note the repetition of the name. "A certain sense of patriotic pride is implied in it."


text:
Threescore and fifteen. Lit., "in [&#949; &#957;] threescore and fifteen;" the idiom expressing the sum in which all the individuals were included.


text:
When [&#954; &#945; &#952; &#969; &#962;]. Rev., more correctly, as; the word being not a particle of time, but meaning in proportion as.


text:
Another [&#949; &#964; &#949; &#961; &#959; &#962;]. Not merely a successor, but a monarch of a different character.<p/>Knew not. As sixty years had elapsed since Joseph's death, and a new dynasty was coming to the throne, this may be taken literally : did not know his history and services. Some explain, did not recognize his merits.


text:
Dealt subtilely [&#954; &#945; &#964; &#945; &#963; &#959; &#966; &#953; &#963; &#945; &#956; &#949; &#957; &#959; &#962;]. Only here in New Testament. Lit., to employ cunning against. See on sofov, wise, <a href='B:660 3:13'>Jas 3:13</a>.<p/>So that they cast out [&#964; &#959; &#965; &#960; &#959; &#953; &#949; &#953; &#957; &#949; &#954; &#952; &#949; &#964; &#945;]. Lit., make exposed. The verb ejktiqhmi, to set out, or place outside, is not uncommon in classical Greek for the exposure of a new - born child. Thus Herodotus, of Cyrus, exposed in infancy : "The herdsman's wife entreated him not to expose [&#949; &#954; &#952; &#949; &#953; &#957; &#945; &#953;] the babe" (1, 112). The rendering of the A. V., "so that they cast out," is correct, expressing the result, and not Pharaoh's design.<p/>Young children [&#946; &#961; &#949; &#966; &#951;]. Incorrect. See on <a href='B:670 2:2'>1Pe 2:2</a>. Rev., rightly babes.<p/>Live [&#950; &#969; &#959; &#947; &#959; &#957; &#949; &#953; &#963; &#952; &#945; &#953;] Or, be preserved alive. See on <a href='B:490 17:33'>Luk 17:33</a>.


text:
Time [&#954; &#945; &#953; &#961; &#969;]. Better, season or juncture. "Sad, seasonable" (Bengel). See on <a href='B:510 1:7'>Act 1:7</a>.<p/>Exceeding air [&#945; &#963; &#964; &#949; &#953; &#959; &#962; &#964; &#969; &#952; &#949; &#969;]. Lit., fair unto God : a Hebrew superlative. Compare <a href='B:390 3:3'>Jon 3:3</a> : great unto God; A. V., exceeding great. <a href='B:10 10:9'>Gen 10:9</a>, of Nimrod : a mighty hunter before the Lord. <a href='B:540 10:4'>2Co 10:4</a> : mighty unto God; i e., in God's sight. 'Asteiov, fair (only here and <a href='B:650 11:23'>Heb 11:23</a> ), is from astu, a town, and means originally town - bred; hence refined, elegant, comely. The word is used in the Septuagint of Moses (<a href='B:20 2:2'>Exo 2:2</a> ), and rendered goodly. The Jewish traditions extol Moses ' beauty. Josephus says that those who met him, as he was carried along the streets, forgot their business and stood still to gaze at him.


text:
Took up [&#945; &#957; &#949; &#953; &#955; &#949; &#964; &#959;]. Used among Greek writers of taking up exposed children; also of owning new - born children. So Aristophanes : "I exposed (the child) and some other woman, having taken it, adopted [&#945; &#957; &#949; &#953; &#955; &#949; &#964; &#959;] it" (" Clouds, " 531). There is no reason why the meaning should be limited to took him up from the water (as Gloag).


text:
It came into his heart [&#945; &#957; &#949; &#946; &#951; &#949; &#960; &#953; &#964; &#951; &#957; &#954; &#945; &#961; &#948; &#953; &#945; &#957;]. Lit., "it arose into his heart." " There may be something in the depth of the soul which afterward emerges and ascends from that sea into the heart as into an island "(Bengel). The expression is imitated from the Hebrew, and occurs in the Septuagint :" The ark shall not come to mind; " lit., go up into the heart (<a href='B:300 3:16'>Jer 3:16</a> ). See, also, <a href='B:300 32:35'>Jer 32:35</a>; <a href='B:290 65:17'>Isa 65:17</a>.


text:
Defended [&#951; &#956; &#965; &#957; &#945; &#964; &#959;]. Only here in New Testament. The word means originally to ward off from one's self, with a collateral notion of requital or revenge.


text:
Understood [&#963; &#965; &#957; &#953; &#949; &#957; &#945; &#953;] See on understanding, <a href='B:480 12:33'>Mar 12:33</a>.


text:
Appeared [&#969; &#966; &#952; &#951;]. With the suggestion of a sudden appearance as in a vision; possibly with the underlying notion of a messenger of God. See on <a href='B:490 22:43'>Luk 22:43</a>.<p/>Would have set them at one [&#963; &#965; &#957; &#951; &#955; &#945; &#963; &#949; &#957; &#945; &#965; &#964; &#959; &#965; &#962; &#949; &#953; &#962; &#949; &#953; &#961; &#951; &#957; &#951; &#957;]. Lit., drove them together to peace; urged them.


text:
The sight [&#964; &#959; &#959; &#961; &#945; &#956; &#945;]. Always in the New Testament of a vision. See on <a href='B:470 17:9'>Mat 17:9</a>.<p/>To behold [&#954; &#945; &#964; &#945; &#957; &#959; &#951; &#963; &#945; &#953;]. See on <a href='B:470 7:3'>Mat 7:3</a>. Compare <a href='B:490 12:24'>Luk 12:24</a>; <a href='B:490 12:27'>Luk 12:27</a>.


text:
Trembled [&#949; &#957; &#964; &#961; &#959; &#956; &#959; &#962; &#947; &#949; &#957; &#959; &#956; &#949; &#957; &#959; &#962;]. Lit., having become trembling; having fallen into a tremor.


text:
I have seen, I have seen [&#953; &#948; &#969; &#957; &#949; &#953; &#948; &#959; &#957;]. Lit., having seen I saw. A Hebraism. See <a href='B:20 3:7'>Exo 3:7</a> (Sept.). Compare <a href='B:720 1:28'>Jud 1:28</a> : utterly drive them out; lit., removing did not utterly remove. <a href='B:720 1:4'>Jud 1:4</a> :9 : going I will go; i e., I will surely go. <a href='B:10 37:8'>Gen 37:8</a> : reigning shalt thou reign; i e., shalt thou indeed reign. So Rev. here, "I have surely seen."


text:
Deliverer [&#955; &#965; &#964; &#961; &#969; &#964; &#951;, &#957;]. Strictly, a ransomer or redeemer. Only here in New Testament, See on ransom, <a href='B:470 20:28'>Mat 20:28</a>; and redeemed, <a href='B:670 1:18'>1Pe 1:18</a>.<p/>By the hand [&#949; &#957; &#967; &#949; &#953; &#961; &#953;] The best texts read sun ceiri, "with the hand;" i e., in association with the protecting and helping power of the angel.


text:
Lively. Better, living, as Rev. Compare <a href='B:670 2:4'>1Pe 2:4</a>; <a href='B:670 2:5'>1Pe 2:5</a>.


text:
Shall go before us. As symbols to be born before them on the march. Compare <a href='B:160 9:18'>Neh 9:18</a>.


text:
They made a calf [&#949; &#956; &#959; &#963; &#967; &#959; &#960; &#959; &#953; &#951; &#963; &#945; &#957;]. Only here in New Testament, and not in Septuagint. Bengel says, "A very notorious crime is denoted by an extraordinary and newly - coined word." This was in imitation of the Egyptian bull - worship. Several of these animals were worshipped at different places in Egypt. Apis was worshipped at Memphis. Herodotus says : "Now this Apis, or Epaphus, is the calf of a cow which is never afterward able to bear young. The Egyptians say that fire comes down from heaven upon the cow, which thereupon conceives Apis. The calf which is so called has the following marks : He is black, with a square spot of white upon his forehead, and on his back the figure of an eagle. The hairs in his tail are double, and there is a beetle upon his tongue" (3, 28). He was regarded by the Egyptians, not merely as an emblem, but as a God. He was lodged in a magnificent court, ornamented with figures twelve cubits high, which he never quitted except on fixed days, when he was led in procession through the streets. His festival lasted seven days, and all came forward from their houses to welcome him as he passed. He was not allowed to reach the natural term of his life. If a natural death did not remove him earlier, he was drowned when he reached the age of twenty - five, and was then embalmed and entombed in one of the sepulchral chambers of the Serapeum, a temple devoted expressly to the burial of these animals.<p/>Another sacred bull was maintained at Heliopolis, in the great Temple of the Sun, under the name of Mnevis, and was honored with a reverence next to Apis. Wilkinson thinks that it was from this, and not from Apis, that the Israelites borrowed their notions of the golden calf. "The offerings, dancing, and rejoicings practiced on the occasion, were doubtless in imitation of a ceremony they had witnessed in honor of Mnevis during their sojourn in Egypt" (" Ancient Egyptians, " 2 ser., vol 2 p. 197). A third sacred bull, called Bacis, was maintained at Hermonthis, near Thebes. It was a huge, black animal, and its hairs were said to grow the wrong way. Other bulls and cows did not hold the rank of gods, but were only sacred. Offered [&#945; &#947; &#957; &#951; &#947; &#945; &#947; &#959; &#957;]. Lit., led up. See on <a href='B:660 2:21'>Jas 2:21</a>.


text:
To worship [&#955; &#945; &#964; &#961; &#949; &#965; &#949; &#953; &#957;]. Rev., more correctly, serve. See on <a href='B:490 1:74'>Luk 1:74</a>.<p/>The host of heaven. Star - worship, or Sabaeanism, the remnant of the ancient heathenism of Western Asia, which consisted in the worship of the stars, and spread into Syria, though the Chaldaean religion was far from being the simple worship of the host of heaven; the heavenly bodies being regarded as real persons, and not mere metaphorical representations of astronomical phenomena. It is to the Sabaean worship that Job alludes when, in asserting the purity of his life (xxxi. 26, 27), he says : "If I beheld the sun when it shined, or the moon walking in brightness, and my heart hath been secretly enticed, or my mouth hath kissed my hands : this also were an iniquity to be punished by the judge : for I should have denied the God that is above." Though not a part of the religion of the Egyptians, Rawlinson thinks it may have been connected with their earlier belief, since prayer is represented in hieroglyphics by a man holding up his hands, accompanied by a star (Herodotus, vol 2 p. 291).


text:
Tabernacle of Moloch. The portable tent - temple of the God, to be carried in procession. Moloch was an Ammonite idol to whom children were sacrificed. According to Rabbinical tradition, his image was hollow, heated from below, with the head of an ox and outstretched arms, into which children were laid, their cries being stifled by the beating of drums. Remphan. The texts vary between Remphan, Rephan, and Romphan. It is supposed to be the Coptic name for Saturn, to which the Arabs, Egyptians, and Phoenicians paid divine honors.


text:
That came after [&#948; &#953; &#945; &#948; &#949; &#958; &#945; &#956; &#949; &#957; &#959; &#953;]. Only here in New Testament. The verb originally means to receive from one another, in succession; and that appears to be the more simple and natural rendering here : having received it (from Moses). Rev., very neatly, in their turn.<p/>Jesus. Joshua. The names are the same, both signifying Savior. See on <a href='B:470 1:21'>Mat 1:21</a>.<p/>Into the possession [&#949; &#957; &#964; &#951; &#954; &#945; &#964; &#945; &#963; &#967; &#949; &#963; &#949; &#953;]. Rev., when they entered on the possession. 15 Before the face [&#945; &#960; &#959; &#960; &#961; &#959; &#963; &#969; &#960; &#959; &#965;]. More strictly, "away from the face." The same expression occurs in the Septuagint, <a href='B:50 11:23'>Deu 11:23</a>.


text:
Desired [&#951; &#964; &#951; &#963; &#945; &#964; &#959;]. More correctly, asked : through Nathan. See <a href='B:100 7:2'>2Sa 7:2</a>.<p/>Tabernacle [&#963; &#954; &#951; &#957; &#969; &#956; &#945;]. It was not a tabernacle or tent which David proposed to build, but a house. See <a href='B:100 7:2'>2Sa 7:2</a>. Rev., rightly, habitation. Compare oikon, a house, ver. 47 and <a href='B:140 6:18'>2Ch 6:18</a>.


text:
The Most High. In contrast with heathen gods, who were confined to their temples.<p/>Temples made with hands [&#967; &#949; &#953; &#961; &#959; &#960; &#959; &#953; &#951; &#964; &#959; &#953; &#962; &#957; &#945; &#959; &#953; &#962;]. The best texts omit naoiv, temples. The meaning is more general : in things made with hands. The expression is, however, used of a sanctuary in <a href='B:290 16:12'>Isa 16:12</a> : "Moab shall come to his sanctuary [&#964; &#945; &#967; &#949; &#953; &#961; &#959; &#960; &#959; &#953; &#951; &#964; &#945;]." The phrase work, or works of men's hands, is common in the Old Testament of idols. See <a href='B:50 4:28'>Deu 4:28</a>; <a href='B:120 19:18'>2Ki 19:18</a>; <a href='B:140 32:19'>2Ch 32:19</a>; <a href='B:230 115:4'>Psa 115:4</a>. Compare <a href='B:480 14:58'>Mar 14:58</a>; <a href='B:560 2:11'>Eph 2:11</a>; <a href='B:650 9:11'>Heb 9:11</a>; <a href='B:650 9:24'>Heb 9:24</a>; <a href='B:540 5:1'>2Co 5:1</a>.


text:
Stiff - necked and uncircumcised [&#963; &#954; &#955; &#951; &#961; &#959; &#964; &#961; &#945; &#967; &#951; &#955; &#959; &#953; &#954; &#945; &#953; &#945; &#960; &#949; &#961; &#953; &#964; &#956; &#951; &#964; &#959; &#953;]. Both only here in New Testament.<p/>Resist [&#945; &#957; &#964; &#953; &#960; &#953; &#960; &#964; &#949; &#964; &#949;]. It is a very strong expression, implying active resistance. Lit., to fall against or upon. Used of falling upon an enemy. Only here in New Testament.<p/>Ye have been [&#947; &#949; &#947; &#949; &#957; &#951; &#963; &#952; &#949;]. More correctly, as Rev., ye have become.


text:
Who [&#959; &#953; &#964; &#953; &#957; &#949; &#962;]. Stronger than the simple relative who, and emphasizing their sin by contrast with their privileges : inasmuch as ye were those who received, etc.<p/>By the disposition of angels [&#949; &#953; &#962; &#948; &#953; &#945; &#964; &#945; &#947; &#945; &#962; &#945; &#947; &#947; &#949; &#955; &#969; &#957;]. Lit., unto ordinances of angels. Eijv means with reference to. Disposition [&#948; &#953; &#945; &#964; &#945; &#947; &#951;] is used by A. V. in the sense of arrangement, as we say a general disposed his troops. The word occurs only here and <a href='B:520 13:2'>Rom 13:2</a>, where it is rendered ordinance. The kindred verb diatassw occurs often, mostly in the sense of command or appoint. See <a href='B:470 11:1'>Mat 11:1</a>; <a href='B:490 3:13'>Luk 3:13</a>. In <a href='B:530 11:34'>1Co 11:34</a>, it is translated set in order. The reference is most probably to the Jewish tradition that the law was given through the agency of angels. See <a href='B:50 32:2'>Deu 32:2</a>. Compare <a href='B:230 68:17'>Psa 68:17</a>. Paul expressly says that the law was administered by the medium of angels (<a href='B:550 3:19'>Gal 3:19</a> ). Compare the word spoken by angels (<a href='B:650 2:2'>Heb 2:2</a> ). Render, therefore, as Rev., as it was ordained by angels.


text:
They were cut. See on ch. <a href='B:510 5:33'>Act 5:33</a>. In both instances, of anger. A different word is used to express remorse, ch. 2 37.<p/>Gnashed [&#949; &#946; &#961; &#965; &#967; &#959; &#957;]. Originally to eat greedily, with a noise, as wild beasts : hence to gnash or grind the teeth.


text:
Being [&#965; &#960; &#945; &#961; &#967; &#969; &#957;]. See on <a href='B:660 2:15'>Jas 2:15</a>.<p/>Looked up steadfastly. Compare ch. 1 10; <a href='B:510 3:4'>Act 3:4</a>; <a href='B:510 3:12'>Act 3:12</a>; <a href='B:510 6:15'>Act 6:15</a>; and see on <a href='B:490 4:20'>Luk 4:20</a>.<p/>Standing. Rising from the throne to protect and receive his servant. Usually Jesus is represented in the New Testament as seated at the Father's right hand. See <a href='B:560 1:20'>Eph 1:20</a>; <a href='B:580 3:1'>Col 3:1</a>; <a href='B:650 1:3'>Heb 1:3</a>.


text:
I see [&#952; &#949; &#969; &#961; &#969;]. See on <a href='B:490 10:18'>Luk 10:18</a>.<p/>The Son of man. A title never applied to Christ by any of the apostles or evangelists, except here by Stephen. See on <a href='B:490 6:22'>Luk 6:22</a>.


text:
Stoned. According to the Rabbis, the scaffold to which the criminal was to be led, with his hands bound, was to be twice the size of a man. One of the witnesses was to smite him with a stone upon the breast, so as to throw him down. If he were not killed, the second witness was to throw another stone at him. Then, if he were yet alive, all the people were to stone him until he was dead. The body was then to be suspended till sunset.<p/>A young man [&#957; &#949; &#945; &#957; &#953; &#959; &#965;]. Which, however, gives no indication of his age, since it is applied up to the age of forty - five. Thirty years after Stephen's martyrdom, Paul speaks of himself as the aged (<a href='B:570 1:9'>Phi 1:9</a> ).<p/>Saul. The first mention of the apostle to the Gentiles.


text:
Calling upon God. God is not in the Greek. From the vision just described, and from the prayer which follows, it is evident that Jesus is meant. So Rev., the Lord.<p/>Jesus. An unquestionable prayer to Christ.


text:
Lay not this sin to their charge [&#956; &#951; &#963; &#964; &#951; &#963; &#951; &#962; &#945; &#965; &#964; &#959; &#953; &#962; &#964; &#951; &#957; &#945; &#956; &#945; &#961; &#964; &#953; &#945; &#957; &#964; &#945; &#965; &#964; &#951; &#957;]. Lit., fix not this sin upon them.<p/>He fell asleep [&#949; &#954; &#959; &#953; &#956; &#951; &#952; &#951;]. Marking his calm and peaceful death. Though the pagan authors sometimes used sleep to signify death, it was only as a poetic figure. When Christ, on the other hand, said, "Our friend Lazarus sleepeth [&#954; &#949; &#954; &#959; &#953; &#956; &#951; &#964; &#945; &#953;]," he used the word, not as a figure, but as the expression of a fact. In that mystery of death, in which the pagan saw only nothingness, Jesus saw continued life, rest, waking - the elements which enter into sleep. And thus, in Christian speech and thought, as the doctrine of the resurrection struck its roots deeper, the word dead, with its hopeless finality, gave place to the more gracious and hopeful word sleep. The pagan burying place carried in its name no suggestion of hope or comfort. It was a burying - place, a hiding - place, a monumentum, a mere memorial of something gone; a columbarium, or dove - cot, with its little pigeon - holes for cinerary urns; but the Christian thought of death as sleep, brought with it into Christian speech the kindred thought of a chamber of rest, and embodied it in the word cemetery [&#954; &#959; &#953; &#956; &#951; &#964; &#951; &#961; &#953; &#959; &#957;] - the place to lie down to sleep.


text:
Death [&#945; &#957; &#945; &#953; &#961; &#949; &#963; &#949; &#953;]. Lit., taking off. See on <a href='B:490 23:32'>Luk 23:32</a>.


text:
Devout. See on <a href='B:490 2:25'>Luk 2:25</a>.<p/>Carried to his burial [&#963; &#965; &#957; &#949; &#954; &#959; &#956; &#953; &#963; &#945; &#957;]. Only here in New Testament. Lit., to carry together; hence, either to assist in burying or, better, to bring the dead to the company [&#963; &#965; &#957;] of the other dead. The word is used of bringing in harvest.<p/>Stephen [&#963; &#964; &#949; &#966; &#945; &#957; &#959; &#957;]. Meaning crown. He was the first who received the martyr's crown.<p/>Lamentation [&#954; &#959; &#960; &#949; &#964; &#959; &#957;]. Lit., beating (of the breast). Only here in New Testament.


text:
Made havoc [&#949; &#955; &#965; &#956; &#945; &#953; &#957; &#949; &#964; &#959;]. Only here in New Testament. In Septuagint, <a href='B:230 79:13'>Psa 79:13</a>, it is used of the laying waste of a vineyard by the wild boar. Compare <a href='B:510 9:21'>Act 9:21</a>, where the A. V. has destroyed, but where the Greek is porqhsav, devastated. Canon Farrar observes : "The part which he played at this time in the horrid work of persecution has, I fear, been always underrated. It is only when we collect the separate passages - they are no less than eight in number - in which allusion is made to this sad period, 16 it is only when we weigh the terrible significance of the expressions used that we feel the load of remorse which must have lain upon him, and the taunts to which he was liable from malignant enemies" (" Life and Work of St. Paul "). Note the imperfect, of continued action.


text:
Philip. The deacon (<a href='B:510 6:5'>Act 6:5</a> ). Not the apostle. On the name, see on <a href='B:480 3:18'>Mar 3:18</a>.<p/>Christ [&#964; &#959; &#957; &#967; &#961; &#953; &#963; &#964; &#959; &#957;]. Note the article, "the Christ," and see on <a href='B:470 1:1'>Mat 1:1</a>.<p/>He did [&#949; &#960; &#959; &#953; &#949; &#953;]. Imperfect. Kept doing from time to time, as is described in the next verse.


text:
Taken with palsies [&#960; &#945; &#961; &#945; &#955; &#949; &#955; &#965; &#956; &#949; &#957; &#959; &#953;]. Rev., more neatly, palsied. See on <a href='B:490 5:18'>Luk 5:18</a>.<p/>Were healed. See on <a href='B:490 5:15'>Luk 5:15</a>.


text:
Used sorcery [&#956; &#945; &#947; &#949; &#965; &#969; &#957;]. Only here in New Testament. One of the wizards so numerous throughout the East at that time, and multiplied by the general expectation of a great deliverer and the spread of the Messianic notions of the Jews, who practiced upon the credulity of the people by conjuring and juggling and soothsaying.<p/>Bewitched [&#949; &#958; &#953; &#963; &#964; &#969; &#957;]. Better as Rev., amazed. See on ch. <a href='B:510 2:7'>Act 2:7</a>.


text:
The great power of God. The best texts add hJ kaloumenh, which is called, and render that power of God which ms called great. They believed that Simon was an impersonated power of God, which, as the highest of powers, they designated as the great.


text:
Continued with. See on ch. <a href='B:510 1:14'>Act 1:14</a>.<p/>Miracles and signs [&#963; &#951; &#956; &#949; &#953; &#945; &#954; &#945; &#953; &#948; &#965; &#957; &#945; &#956; &#949; &#953; &#962;]. Lit., signs and powers. See on <a href='B:470 11:20'>Mat 11:20</a>; <a href='B:510 2:22'>Act 2:22</a>.<p/>Which were done [&#947; &#953; &#957; &#959; &#956; &#949; &#945; &#962;]. The present participle. Lit., are coming to pass.<p/>He was amazed. After having amazed the people by his tricks. See ver. 9. The same word is employed.


text:
They were [&#965; &#960; &#951; &#961; &#967; &#959; &#957;]. See on <a href='B:660 2:15'>Jas 2:15</a>. Rev., more literally, had been.<p/>In the name [&#949; &#953; &#962; &#964; &#959; &#959; &#957; &#959; &#956; &#945;]. Lit., "into the name." See on <a href='B:470 28:19'>Mat 28:19</a>.


text:
Perish with thee [&#963; &#965; &#957; &#963; &#959; &#953; &#949; &#953; &#957; &#949; &#953; &#962; &#945; &#960; &#969; &#955; &#949; &#953; &#945; &#957;]. Lit., be along with thee unto destruction. Destruction overtake thy money and thyself.


text:
Part nor lot. Lot expresses the same idea as part, but figuratively. Matter [&#955; &#959; &#947; &#969;]. The matter of which we are talking : the subject of discourse, as <a href='B:490 1:4'>Luk 1:4</a>; <a href='B:510 14:6'>Act 14:6</a>.<p/>Right [&#949; &#965; &#952; &#949; &#953; &#945;]. Lit., straight.


text:
If perhaps. The doubt suggested by the heinousness of the offense. Thought [&#949; &#960; &#953; &#957; &#959; &#953; &#945;]. Only here in New Testament. Lit., a thinking on or contriving; and hence implying a plan or design.


text:
In the gall [&#949; &#953; &#962; &#967; &#959; &#955; &#951; &#957;]. Lit., into. Thou hast fallen into and continuest in. Gall, only here and <a href='B:470 27:34'>Mat 27:34</a>. Gall of bitterness is bitter enmity against the Gospel.<p/>Bond of iniquity [&#963; &#965; &#957; &#948; &#949; &#963; &#956; &#959; &#957; &#945; &#948; &#953; &#954; &#953; &#945; &#962;]. Thou hast fallen into iniquity as into fetters. The word sundesmon denotes a close, firm bond [&#963; &#965; &#957;, &#964; &#959; &#947; &#949; &#964; &#951; &#949; &#961;]. It is used of the bond of Christian peace (<a href='B:560 4:3'>Eph 4:3</a> ); of the close compacting of the church represented as a body (<a href='B:580 2:19'>Col 2:19</a> ); and of love as the bond of perfectness (<a href='B:580 3:14'>Col 3:14</a> ). See <a href='B:290 58:6'>Isa 58:6</a>.


text:
The south [&#956; &#949; &#963; &#951; &#956; &#946; &#961; &#953; &#945; &#957;]. A contracted form of meshmeria, midday, noon, which is the rendering at <a href='B:510 22:6'>Act 22:6</a> the only other passage where it occurs. Rev. gives at noon in margin.<p/>Desert. Referring to the route. On desert, see on <a href='B:490 14:4'>Luk 14:4</a>. There were several roads from Jerusalem to Gaza. One is mentioned by the way of Bethlehem to Hebron, and thence through a region actually called a desert.


text:
Of Ethiopia. The name for the lands lying south of Egypt, including the modern Nubia, Cordofan, and Northern Abyssinia. Rawlinson speaks of subjects of the Ethiopian queens living in an island near Meroe, in the northern part of this district. He further remarks : "The monuments prove beyond all question that the Ethiopians borrowed from Egypt their religion and their habits of civilization. They even adopted the Egyptian as the language of religion and of the court, which it continued to be till the power of the Pharaohs had fallen, and their dominion was again confined to the frontier of Ethiopia. It was through Egypt, too, that Christianity passed into Ethiopia, even in the age of the apostles, as is shown by the eunuch of Queen Candace."<p/>Of great authority [&#948; &#965; &#957; &#945; &#963; &#964; &#951; &#962;]. A general term for a potentate.<p/>Candace. The common name of the queens of Meroe : a titular distinction, like Pharaoh in Egypt, or Caesar at Rome.<p/>Treasure [&#947; &#945; &#950; &#951; &#962;]. Only here in New Testament. A Persian word.


text:
Join thyself [&#954; &#959; &#955; &#955; &#951; &#952; &#951; &#964; &#953;]. See on <a href='B:490 14:15'>Luk 14:15</a>; <a href='B:490 10:11'>Luk 10:11</a>; <a href='B:510 5:12'>Act 5:12</a>.


text:
Understandest thou what thou readest [&#945; &#961; &#945; &#947; &#949; &#947; &#953; &#957; &#969; &#963; &#954; &#949; &#953; &#962; &#945; &#945; &#957; &#945; &#947; &#953; &#957; &#969; &#963; &#954; &#949; &#953; &#962;]; The play upon the words cannot be translated. The interrogative particles which begin the question indicate a doubt on Philip's part.


text:
How can I [&#960; &#969; &#962; &#947; &#945; &#961; &#945; &#957; &#948; &#965; &#957; &#945; &#953; &#956; &#951; &#957;] ? Lit., for how should I be able? the for connecting the question with an implied negative : "No; for how could I understand except," etc.


text:
The place of the scripture [&#951; &#960; &#949; &#961; &#953; &#959; &#967; &#951; &#964; &#951; &#962; &#947; &#961; &#945; &#966; &#951; &#962;]. Strictly, the contents of the passage. See on <a href='B:480 12:10'>Mar 12:10</a>; <a href='B:670 2:6'>1Pe 2:6</a>.<p/>He read. Rev., correctly, was reading; imperfect.


text:
Humiliation. See on <a href='B:470 11:29'>Mat 11:29</a>.<p/>Generation. His contemporaries. Who shall declare their wickedness ?


text:
Caught away. Suddenly and miraculously.<p/>And he went, etc. [&#949; &#960; &#959; &#961; &#949; &#965; &#949; &#964; &#959; &#947; &#945; &#961;]. A mistranslation. Rev., rightly, "for he went." A reason is given for the eunuch's seeing Philip no more. He did not stop nor take another road to seek him, but went on his way.


text:
Breathing out [&#949; &#956; &#960; &#957; &#949; &#969; &#957;]. Lit., breathing upon or at, and so corresponding to against the disciples.<p/>Threatenings and slaughter [&#945; &#960; &#949; &#953; &#955; &#951; &#962; &#954; &#945; &#953; &#966; &#959; &#957; &#959; &#965;]. Lit., threatening; so Rev. In the Greek construction, the case in which these words are marks them as the cause or source of the "breathing;" breathing hard out of threatening, and murderous desire.


text:
Of this way [&#964; &#951; &#962; &#959; &#948; &#959; &#965;]. Rev., more correctly, "the way." A common expression in the Acts for the Christian religion : "the characteristic direction of life as determined by faith on Jesus Christ" (Meyer). See ch. <a href='B:510 19:9'>Act 19:9</a>; <a href='B:510 22:4'>Act 22:4</a>; <a href='B:510 24:22'>Act 24:22</a>. For the fuller expression of the idea, see ch. <a href='B:510 16:17'>Act 16:17</a>; <a href='B:510 18:25'>Act 18:25</a>.<p/>Women. Paul three times alludes to his persecution of women as an aggravation of his cruelty (ch. <a href='B:510 8:3'>Act 8:3</a>; <a href='B:510 9:2'>Act 9:2</a>; <a href='B:510 22:4'>Act 22:4</a> ).


text:
There shined round about [&#960; &#949; &#961; &#953; &#951; &#963; &#964; &#961; &#945; &#968; &#949; &#957;]. Only here and ch. 22 6. Flashed. See on <a href='B:490 11:36'>Luk 11:36</a>; <a href='B:490 24:4'>Luk 24:4</a>.<p/>A light. Compare ch. <a href='B:510 22:6'>Act 22:6</a>; <a href='B:510 26:13'>Act 26:13</a>.


text:
Street [&#961; &#965; &#956; &#951; &#957;]. See on <a href='B:490 14:21'>Luk 14:21</a>. A narrow street or lane.<p/>Straight. So called from its running in a direct line from the eastern to the western gate of the city.


text:
Chosen vessel [&#963; &#954; &#949; &#965; &#959; &#962; &#949; &#954; &#955; &#959; &#947; &#951; &#962;]. Lit., an instrument of choice. On vessel, see on <a href='B:470 12:29'>Mat 12:29</a>; and on the figure, compare <a href='B:540 4:7'>2Co 4:7</a>.


text:
There fell - scales [&#945; &#960; &#949; &#960; &#949; &#963; &#959; &#957; - &#955; &#949; &#960; &#953; &#948; &#949; &#962;]. Both words occur only here in the New Testament. In Paul's own account of his conversion in ch. 26. he does not mention his blindness : in ch. 22. he mentions both the blindness and the recovery of sight, but not the particular circumstances which Luke records. The mention of the scales, or incrustations, such as are incidental to ophthalmia, is characteristic of the physician, and ajpopiptein, to fall off, was used technically by medical writers of the falling of scales from the skin, and of particles from diseased parts of the body. "We may suppose that Luke had often heard Paul relate how he felt at that moment" (Hackett).


text:
Christ. The correct reading is Jesus, the individual or personal name of the Lord. Christ was not yet current as his personal name. Paul's object was to establish the identity of Jesus the Nazarene with the Messiah.


text:
Destroyed [&#960; &#959; &#961; &#952; &#951; &#963; &#945; &#962;]. Rather, laid waste, made havoc of, as Rev. Compare ch. 8 3. Paul uses the same word in <a href='B:550 1:13'>Gal 1:13</a>.


text:
Confounded. See on ch. <a href='B:510 2:6'>Act 2:6</a>.<p/>Proving [&#963; &#965; &#956; &#946; &#953; &#946; &#945; &#950; &#969; &#957;]. The verb means to bring or put together : hence to compare and examine, as evidence, and so to prove. Used in the literal and physical sense in <a href='B:560 4:16'>Eph 4:16</a>. In <a href='B:580 2:2'>Col 2:2</a>, of being knit together in love. In <a href='B:530 2:16'>1Co 2:16</a>, of instructing, building up, by putting together. In this sense the word occurs in the Septuagint. See <a href='B:30 10:11'>Lev 10:11</a>; <a href='B:720 1:8'>Jud 1:8</a> :8.<p/>The Christ. Note the article. Not a proper name, but an appellative. See on ver. 20.


text:
Laying await [&#949; &#960; &#953; &#946; &#959; &#965; &#955; &#951;]. So rendered by A. V. wherever it occurs, viz., ch. <a href='B:510 20:3'>Act 20:3</a>; <a href='B:510 20:19'>Act 20:19</a>; <a href='B:510 23:30'>Act 23:30</a>; but properly changed by Rev., in every case, to plot. "Laying await" refers rather to the execution of the plot than to the plot itself.<p/>Watched. See on <a href='B:480 3:2'>Mar 3:2</a>. Imperfect : they were or kept watching, day and night.


text:
By the wall [&#948; &#953; &#945; &#964; &#959; &#965; &#964; &#949; &#953; &#967; &#959; &#965; &#962;]. Rev., more accurately, through the wall, as is explained by <a href='B:540 11:33'>2Co 11:33</a>. Either through the window of a house overhanging the wall, or through a window in the wall itself opening to houses on its inner side. Hackett says that he observed such windows in the wall at Damascus. On the mode of escape, compare <a href='B:60 2:15'>Jos 2:15</a>; <a href='B:90 19:12'>1Sa 19:12</a>.<p/>Basket [&#963; &#960; &#965; &#961; &#953; &#948; &#953;]. See on <a href='B:470 14:20'>Mat 14:20</a>. In Paul's account of this adventure he uses sarganh, a plaited or braided basket of wicker - work; or, as some think, of ropes.


text:
Join himself. See on ch. <a href='B:510 5:13'>Act 5:13</a>; <a href='B:490 14:15'>Luk 14:15</a>; <a href='B:490 10:11'>Luk 10:11</a>.


text:
Declared [&#948; &#953; &#951; &#947; &#951; &#963; &#945; &#964; &#959;]. Related throughout. See on <a href='B:490 8:39'>Luk 8:39</a>; and compare on declaration, <a href='B:490 1:1'>Luk 1:1</a>.<p/>Had preached boldly [&#949; &#960; &#945; &#961; &#961; &#951; &#963; &#953; &#945; &#963; &#945; &#964; &#959;]. See on freely, ch. 2 29.


text:
Grecians. Rev., correctly, Grecian Jews. See on ch. <a href='B:510 6:1'>Act 6:1</a>.<p/>Went about [&#949; &#960; &#949; &#967; &#949; &#953; &#961; &#959; &#965; &#957;]. Better, attempted : lit., took in hand.


text:
The churches. The best texts read the church; embracing all the different churches throughout the three provinces of Palestine.<p/>Edified. Or build up.<p/>Comfort [&#960; &#945; &#961; &#945; &#954; &#955; &#951; &#963; &#949; &#953;]. From parakalew, to call toward or to one's side for help. The word is rendered in the New Testament both exhortation and consolation. Compare <a href='B:510 13:15'>Act 13:15</a>; <a href='B:520 12:8'>Rom 12:8</a>; <a href='B:540 8:17'>2Co 8:17</a>; <a href='B:650 12:5'>Heb 12:5</a>; and <a href='B:490 2:25'>Luk 2:25</a> (see note); <a href='B:600 2:16'>2Th 2:16</a>; <a href='B:470 5:4'>Mat 5:4</a>. In some passages the meaning is disputed, as <a href='B:570 2:1'>Phi 2:1</a>, where, as in <a href='B:530 14:3'>1Co 14:3</a>, it is joined with paramuqion or paramuqia, the meaning of which also varies between incentive and consolation or assuagement. Here exhortation is the rendering approved by the best authorities, to be construed with was multiplied : was multiplied by the exhortation of the Holy Ghost; i e., by the Holy Spirit inspiring the preachers, and moving the hearts of the hearers.


text:
Lydda. The Lod of the Old Testament (<a href='B:150 2:33'>Ezr 2:33</a> ); about a day's journey from Jerusalem.


text:
Eight years. The duration of the malady, and the fact of his having been bedridden for the whole time, are characteristic of the physician's narrative.<p/>Bed. See on <a href='B:480 2:14'>Mar 2:14</a>.<p/>Sick of the palsy. Better, as Rev., palsied. See on <a href='B:490 5:18'>Luk 5:18</a>.


text:
Jesus Christ. But note the article : Jesus the Christ; the Anointed; Messiah.<p/>Maketh thee whole [&#953; &#945; &#964; &#945; &#953; &#963; &#949;]. Rev., healeth thee. See on <a href='B:490 6:19'>Luk 6:19</a>. Make thy bed [&#963; &#964; &#961; &#969; &#963; &#959; &#957; &#963; &#949; &#945; &#965; &#964; &#969;] Lit., strew for thyself. Not, henceforth, but on the spot, as an evidence of restoration.


text:
Saron. Rev., properly, Sharon. Always with the definite article : the plain; extending thirty miles along the sea from Joppa to Caesarea.


text:
Disciple [&#956; &#945; &#952; &#951; &#964; &#961; &#953; &#945;]. A feminine form, only here in New Testament. Tabitha - Dorcas. The latter word being the Greek equivalent of the former, which is Aramaic, and meaning gazelle, which in the East was a favorite type of beauty. See <a href='B:260 2:9'>Son 2:9</a>; <a href='B:260 2:17'>Son 2:17</a>; <a href='B:260 4:5'>Son 4:5</a>; <a href='B:260 7:3'>Son 7:3</a>. It was customary at this time for the Jews to have two names, one Hebrew and the other Greek or Latin; and this would especially be the case in a seaport like Joppa, which was both a Gentile and a Jewish town. She may have been known by both names.


text:
That he would not delay [&#956; &#951; &#959; &#954; &#957; &#951; &#963; &#945; &#953;]. The best texts read ojknhshv, putting the request in the form of a direct address, Delay not. To come [&#948; &#953; &#949; &#955; &#952; &#949; &#953; &#957;]. Lit., to come through. Rev., come on.


text:
Coats and garments. See on <a href='B:470 5:40'>Mat 5:40</a>.<p/>Which [&#959; &#963; &#945;]. Lit., as many as.<p/>Made [&#949; &#960; &#959; &#953; &#949; &#953;]. The imperfect : was accustomed to make.


text:
Centurion. See on <a href='B:490 7:2'>Luk 7:2</a>.<p/>Band [&#963; &#960; &#949; &#953; &#961; &#951; &#962;]. See on <a href='B:480 14:16'>Mar 14:16</a>.<p/>Italian. Probably because consisting of Roman soldiers, and not of natives of the country.


text:
Devout [&#949; &#965; &#963; &#949; &#946; &#951; &#962;]. See on godliness, <a href='B:680 1:3'>2Pe 1:3</a>.<p/>Prayed [&#948; &#949; &#959; &#956; &#949; &#957; &#959; &#962;]. See on prayers, <a href='B:490 5:33'>Luk 5:33</a>.<p/>" Unheard by all but angel ears The good Cornelius knelt alone, Nor dream 'd his prayers and tears Would help a world undone.<p/>"The while upon his terrac'd roof The lov'd apostle to his Lord, In silent thought aloof For heavenly vision soared." Keble, Christian Year.


text:
A vision. See on ch. <a href='B:510 8:31'>Act 8:31</a>.<p/>Evidently [&#966; &#945; &#957; &#949; &#961; &#969; &#962;]. Better, clearly or distinctly, as opposed to a fancy.


text:
When he looked [&#945; &#964; &#949; &#957; &#953; &#963; &#945; &#962;]. Rev., more accurately, fastening his eyes. Compare ch. 8 55; and see on <a href='B:490 4:20'>Luk 4:20</a>.


text:
A tanner. Showing that the strictness of the Jewish law was losing its hold on Peter; since the tanner's occupation was regarded as unclean by strict Jews, and the tanners were commanded to dwell apart. "If a tanner married without mentioning his trade, his wife was permitted to get a divorce. The law of levirate marriage might be set aside if the brother - in - law of the childless widow was a tanner. A tanner's yard must be at least fifty cubits from any town" (Farrar, " Life and Work of St. Paul ").<p/>By the seaside. Outside the walls, both for proximity to the business, and because of the ceremonial requirement referred to above. Mr. William 100 Prime, describing a visit to Joppa, says : "I was walking along the sea - beach, looking for shells, and at about a fourth of a mile from the city, to the southward, I found two tanneries directly on the seaside. I observed that the rocks in front of them were covered with the water a few inches deep, and that they soaked their hides on these rocks and also submitted them to some process in the water which I did not stop to understand" (" Tent - life in the Holy Land ").<p/>Of them that waited on him continually [&#960; &#961; &#959; &#963; &#954; &#945; &#961; &#964; &#949; &#961; &#959; &#965; &#957; &#964; &#969; &#957; &#945; &#965; &#964; &#969;]. See on ch. <a href='B:510 1:14'>Act 1:14</a>.


text:
Declared [&#949; &#958; &#951; &#947; &#951; &#963; &#945; &#956; &#949; &#957; &#959; &#962;]. Better, as Rev., rehearsed. See on <a href='B:490 24:35'>Luk 24:35</a>.


text:
They [&#949; &#954; &#949; &#953; &#957; &#969; &#957;]. Those messengers, the servants and the soldier. The pronoun has a more specific reference than the English they.


text:
Very hungry [&#960; &#961; &#959; &#963; &#960; &#949; &#953; &#957; &#959; &#962;]. Only here in New Testament.<p/>Would have eaten [&#951; &#952; &#949; &#955; &#949; &#947; &#949; &#965; &#963; &#945; &#963; &#952; &#945; &#953;]. Rev., correctly, desired to eat. Geuesqai is rendered both to eat and to taste, more frequently the latter. See <a href='B:470 27:34'>Mat 27:34</a>; <a href='B:500 2:9'>Joh 2:9</a>; <a href='B:670 2:3'>1Pe 2:3</a>; and compare <a href='B:510 20:11'>Act 20:11</a>. He fell into a trance [&#949; &#960; &#949; &#960; &#949; &#963; &#949; &#957; &#949; &#960; &#945; &#965; &#964; &#959; &#957; &#949; &#954; &#963; &#964; &#945; &#963; &#953; &#962;]. Lit., an ecstasy fell upon him. The best texts, however, read ejgeneto, came upon him, or happened to him. See on astonishment, <a href='B:480 5:42'>Mar 5:42</a>. Luke alone employs the word in this sense of ecstasy or trance.


text:
Saw [&#952; &#949; &#969; &#961; &#949; &#953;]. Rev., better, and more literally, beholdeth. See on <a href='B:490 10:18'>Luk 10:18</a>. The present tense is graphically introduced into the narrative. Unto him. The best texts omit.<p/>Sheet [&#959; &#952; &#959; &#957; &#951; &#957;]. Only here and ch. 11 5. Originally fine linen; later, sail - cloth or a sail. Dr. J. Rawson Lumby suggests that the word, "applied to loose, bellying sails of ships," may indicate that the form of vessel which appeared to Peter "recalled an image most familiar to his previous life - the wind - stretched canvas of the craft on the Lake of Galilee" (" Expositor, " iii, 272).<p/>Knit [&#948; &#949; &#948; &#949; &#956; &#949; &#957; &#959; &#957;]. If this is retained, we must render bound, or attached; but the best texts omit, together with the following and. Render, as Rev., let down by four corners. Compare ch. 11 5.<p/>Corners [&#945; &#961; &#967; &#945; &#953; &#962;]. Lit., beginnings; the extremity or corner, marking a beginning of the sheet. "We are to imagine the vessel, looking like a colossal four - cornered linen cloth, letting itself down, while the corners attached to heaven to support the whole." The word is used in this sense by Herodotus, describing the sacrifices of the Scythians. The victim's forefeet are bound with a cord, "and the person who is about to offer, taking his station behind the victim, pulls the end [&#945; &#961; &#967; &#951; &#957;] of the rope, and thereby throws the animal down" (4, 60). The suggestion of ropes holding the corners of the sheet (Alford, and, cautiously, Farrar) is unwarranted by the usage of the word. It was the technical expression in medical language for the ends of bandages. The word for sheet in this passage was also the technical term for a bandage, as was the kindred word ojqonion, used of the linen bandages in which the Lord's body was swathed. See Luke 2412; <a href='B:500 19:40'>Joh 19:40</a>; <a href='B:500 20:5'>Joh 20:5</a>; <a href='B:500 20:6'>Joh 20:6</a>; <a href='B:500 20:7'>Joh 20:7</a>. Mr. Hobart says : "We have thus in this passage a technical medical phrase - the ends of a bandage - used for the ends of a sheet, which hardly any one except a medical man would think of employing" (" Medical Language of St. Luke ").


text:
All manner of four - footed beasts [&#960; &#945; &#957; &#964; &#945; &#964; &#945; &#964; &#949; &#964; &#961; &#945; &#960; &#959; &#948; &#945;]. Lit., all the four - footed beasts. Without exception, clean and unclean. Not, of very many kinds.<p/>Wild beasts. The best texts omit.


text:
Not so [&#956; &#951; &#948; &#945; &#956; &#969; &#962;]. Stronger : by no means. "With that simple and audacious self - confidence which in his (Peter's) character was so singularly mingled with fits of timidity and depression, he boldly corrects the voice which orders him, and reminds the divine Interlocutor that he must, so to speak, have made an oversight" (Farrar, " Life and Works of Paul "). Compare <a href='B:470 16:22'>Mat 16:22</a>.<p/>Common [&#954; &#959; &#953; &#957; &#959; &#957;]. Unholy.


text:
Call not thou common [&#963; &#965; &#956; &#951; &#954; &#959; &#953; &#957; &#959; &#965;]. The thought goes deeper than merely styling "common." Lit., do not thou defile. Do not profane it by regarding and calling it common. Rev., "make not thou common."


text:
Doubted [&#948; &#953; &#951; &#960; &#959; &#961; &#949; &#953;]. See on <a href='B:490 9:7'>Luk 9:7</a>.<p/>In himself. On reflection, as compared with his ecstatic state.<p/>Had made inquiry [&#948; &#953; &#949; &#961; &#969; &#964; &#951; &#963; &#945; &#957; &#964; &#949; &#962;]. "Having inquired out;" having asked their way through [&#948; &#953; &#945;] streets and houses, until they found the dwelling of the tanner, who was an obscure man, and not easily found.


text:
Thought on [&#948; &#953; &#949; &#957; &#952; &#965; &#956; &#959; &#965; &#956; &#949; &#957; &#959; &#965;]. Was earnestly [&#948; &#953; &#945;] pondering.


text:
Was warned [&#949; &#967; &#961; &#951; &#956; &#945; &#964; &#953; &#963; &#952; &#951;]. See on <a href='B:470 2:12'>Mat 2:12</a>.


text:
Near [&#945; &#957; &#945; &#947; &#954; &#945; &#953; &#959; &#965; &#962;]. The word originally means necessary; hence of those who are bound by necessary or natural ties; blood - relations. But as relatives or kinsmen is expressed by suggeneiv, this must be taken in the sense of intimate friends a meaning which it has in later Greek writers.


text:
Worshipped [&#960; &#961; &#959; &#963; &#949; &#954; &#965; &#957; &#951; &#963; &#949; &#957;]. An unfortunate translation, according to modern English usage, but justified by the usage of earlier English, according to which to worship meant simply to honor. Worship is worthship, or honor paid to dignity or worth. This usage survives in the expressions worshipful and your worship. In the marriage - service of the English Church occurs the phrase, "With my body I thee worship." So Wycliffe renders <a href='B:470 19:19'>Mat 19:19</a>, "Worship thy father and thy mother;" and <a href='B:500 12:26'>Joh 12:26</a>, "If any man serve me, my Father shall worship him." Here the meaning is that Cornelius paid reverence by prostrating himself after the usual oriental manner.


text:
An unlawful thing [&#945; &#952; &#949; &#956; &#953; &#964; &#959; &#957;]. The word is peculiar to Peter, being used only here and <a href='B:670 4:3'>1Pe 4:3</a>. See note there. It emphasizes the violation of established order, being from the same root as tiqhmi, to lay down or establish. The Jews professed to ground this prohibition on the law of Moses; but there is no direct command in the Mosaic law forbidding Jews to associate with those of other nations. But Peter's statement is general, referring to the general practice of the Jews to separate themselves in common life from uncircumcised persons. Juvenal says that the Jews were taught by Moses "not to show the way except to one who practices the same rites, and to guide the circumcised alone to the well which they seek" (Sat., 14, 104, 105). Tacitus also says of the Jews that "among themselves they are inflexibly faithful, and ready with charitable aid, but hate all others as enemies. They keep separate from all strangers in eating, sleeping, and matrimonial connections" (" Histories, " 5, 5).<p/>Of another nation [&#945; &#955; &#955; &#959; &#966; &#965; &#955; &#969;] Only here in New Testament. Used of the Philistines, <a href='B:90 13:3-5'>1Sa 13:3-5</a> (Sept.).<p/>Emphatic, by contrast with ye. "Ye know," etc., "but God hath showed me."


text:
With what intent [&#964; &#953; &#957; &#953; &#955; &#959; &#947; &#969;]. More strictly, for what reason.


text:
Four days ago [&#945; &#960; &#959; &#964; &#949; &#964; &#945; &#961; &#964; &#951; &#962; &#951; &#956; &#949; &#961; &#945; &#962;] Lit., from the fourth day; reckoning backward from the day on which he was speaking.<p/>I was fasting, and. The best texts omit.<p/>At the ninth hour I prayed [&#964; &#951; &#957; &#949; &#957; &#957; &#945; &#964; &#951; &#957; &#960; &#961; &#959; &#963; &#949; &#965; &#967; &#959; &#956; &#949; &#957; &#959; &#962;]. Lit., praying during the ninth hour. With the omission of I was fasting, and, the rendering is as Rev., Four days ago, until this hour, I was keeping the ninth hour of prayer. 17


text:
Said [&#966; &#951; &#963; &#953;]. Rev., saith. The historical present, giving vividness to the narrative.


text:
Well [&#954; &#945; &#955; &#969; &#962;]. You have done a courteous and handsome thing in coming. Compare <a href='B:710 1:5'>3Jn 1:5</a>; <a href='B:710 1:6'>3Jn 1:6</a>.


text:
I perceive. See on ch. <a href='B:510 4:13'>Act 4:13</a>.<p/>Respecter of persons [&#960; &#961; &#959; &#963; &#969; &#960; &#959; &#955; &#951; &#956; &#960; &#964; &#951; &#962;]. See on respect of persons, <a href='B:660 2:1'>Jas 2:1</a>. Only here in New Testament.


text:
That word [&#961; &#951; &#956; &#945;]. The contents of the message : the report or history which it proclaimed.


text:
Anointed [&#949; &#967; &#961; &#953; &#963; &#949; &#957;]. See on Christ, <a href='B:470 1:1'>Mat 1:1</a>.<p/>Went about [&#948; &#953; &#951; &#955; &#952; &#949; &#957;]. Lit., went through (the country). Compare ch. 8 4.<p/>And healing. The and [&#954; &#945; &#953;] has a particularizing force : doing good, and in particular, healing.<p/>Oppressed [&#954; &#945; &#964; &#945; &#948; &#965; &#957; &#945; &#963; &#964; &#949; &#965; &#959; &#956; &#949; &#957; &#959; &#965; &#962;]. Only here and <a href='B:660 2:6'>Jas 2:6</a>, on which see note.


text:
They slew. The best texts insert kai, also : "whom also they slew;" also having an incressive force. They added this crowning atrocity to other persecutions.<p/>Tree. See on <a href='B:490 23:31'>Luk 23:31</a>.


text:
Shewed him openly [&#949; &#948; &#969; &#954; &#949; &#957; &#945; &#965; &#964; &#959; &#957; &#949; &#956; &#966; &#945; &#957; &#951; &#947; &#949; &#957; &#949; &#963; &#952; &#945; &#953;]. Lit., gave him to become manifest. Compare, for the construction, ch. 2 27.


text:
Chosen before [&#960; &#961; &#959; &#954; &#949; &#967; &#949; &#953; &#961; &#959; &#964; &#959; &#957; &#951; &#956; &#949; &#957; &#959; &#953; &#962;]. Only here in New Testament. The simple verb ceirotonew, to appoint, occurs <a href='B:510 14:23'>Act 14:23</a>; <a href='B:540 8:19'>2Co 8:19</a>; and originally means to stretch out the hand for the purpose of giving a vote. Hence to elect by show of hands, and generally to appoint. Plato uses the word of the election of leaders of choruses (" Laws, " 765). In later ecclesiastical usage it signified ordain, as bishops or deacons.<p/>Who [&#959; &#953; &#964; &#953; &#957; &#949; &#962;]. The compound pronoun marks them more strongly as belonging to the class of eye - witnesses.


text:
Testify [&#948; &#953; &#945; &#956; &#945; &#961; &#964; &#965; &#961; &#945; &#963; &#952; &#945; &#953;]. See on ch. <a href='B:510 2:40'>Act 2:40</a>.<p/>Remission. See on <a href='B:490 3:3'>Luk 3:3</a>; <a href='B:660 5:15'>Jas 5:15</a>.


text:
His name. As in the Lord's prayer : not simply the title, but all that is embraced and expressed by the name : Christ's "entire perfection, as the object revealed to the believer for his apprehension, confession, and worship" (Meyer).


text:
They of the circumcision. From this point Luke distinguishes Christians into two classes - those of the circumcision and those of the uncircumcision; calling the former Jews, and the latter Gentiles or Greeks. Were amazed. See on ch. <a href='B:510 2:7'>Act 2:7</a>.


text:
Water [&#964; &#959; &#965; &#948; &#969; &#961;]. Note the article : the water; co - ordinating the water with the Spirit (see <a href='B:690 5:8'>1Jn 5:8</a> ), and designating water as the recognized and customary element of baptism.


text:
In Judaea [&#954; &#945; &#964; &#945; &#964; &#951; &#957; &#953; &#959; &#965; &#948; &#945; &#953; &#945; &#957;]. More correctly, "throughout Judaea."


text:
Men uncircumcised [&#945; &#957; &#948; &#961; &#945; &#962; &#945; &#954; &#961; &#959; &#946; &#965; &#963; &#964; &#953; &#945; &#957; &#949; &#967; &#959; &#957; &#964; &#945; &#962;]. An indignant expression. See <a href='B:560 2:11'>Eph 2:11</a>.


text:
Began. Graphically indicating the solemn purport of the speech (compare <a href='B:490 12:1'>Luk 12:1</a> ), perhaps, in connection with expounded, his beginning with the first circumstances and going through the whole list of incidents.


text:
I considered. See on <a href='B:470 8:3'>Mat 8:3</a>; <a href='B:490 22:24'>Luk 22:24</a>; <a href='B:490 22:27'>Luk 22:27</a>.


text:
Nothing doubting [&#956; &#951; &#948; &#949; &#957; &#948; &#953; &#945; &#954; &#961; &#953; &#957; &#959; &#956; &#949; &#957; &#959; &#957;]. The Rev. renders making no distinction, taking the verb in its original sense, which is to separate or distinguish. The rendering seems rather strained, doubting being a common rendering in the New Testament and giving a perfectly good sense here. See <a href='B:470 21:21'>Mat 21:21</a>; <a href='B:480 11:23'>Mar 11:23</a>, and note on <a href='B:660 1:6'>Jas 1:6</a>. It was natural that Peter should hesitate.<p/>The six brethren. The men of Joppa who had gone with Peter to Cornelius, and had accompanied him also to Jerusalem, either as witnesses for him or for their own vindication, since they had committed the same offense.


text:
Forasmuch as [&#949; &#953;]. Better, as Rev., if.<p/>The like [&#953; &#963; &#951; &#957;]. Lit., equal; making them, equally with us, recipients of the Holy Spirit.


text:
They which were scattered abroad [&#959; &#953; &#948; &#953; &#945; &#963; &#960; &#945; &#961; &#949; &#957; &#964; &#949; &#962;]. On the technical expression, the dispersion, see on <a href='B:670 1:1'>1Pe 1:1</a>. Not so used here.


text:
The Greeks (%Ellhnav). Some, however, read 'Ellhnistav, the Grecian Jews. See on ch. <a href='B:510 6:1'>Act 6:1</a>. The express object of the narrative has been to describe the admission of Gentiles into the church. There would have been nothing remarkable in these men preaching to Hellenists who had long before been received into the church, and formed a large part of the church at Jerusalem. It is better to follow the rendering of A. V. and Rev., though the other reading has the stronger MS. evidence. Note, also, the contrast with the statement in ver. 19, to the Jews only. There is no contrast between Jews and Hellenists, since Hellenists are included in the general term Jews.


text:
Purpose [&#960; &#961; &#959; &#952; &#949; &#963; &#949; &#953;]. Originally, placing in public; setting before. Hence of the shew - bread, the loaves set forth before the Lord (see on <a href='B:480 2:26'>Mar 2:26</a> ). Something set before one as an object of attainment : a purpose.


text:
Good [&#945; &#947; &#945; &#952; &#959; &#962;]. More than strictly upright. Compare <a href='B:520 5:7'>Rom 5:7</a>, where it is distinguished from dikaiov, just or righteous. "His benevolence effectually prevented him censuring anything that might be new or strange in these preachers to the Gentiles, and caused him to rejoice in their success" (Gloag).


text:
To seek [&#945; &#957; &#945; &#950; &#951; &#964; &#951; &#963; &#945; &#953;]. Strictly, like our "hunt up" [&#945; &#957; &#945;].


text:
Were called Christians [&#967; &#961; &#951; &#956; &#945; &#964; &#953; &#963; &#945; &#953; &#967; &#961; &#953; &#963; &#964; &#953; &#945; &#957; &#959; &#965; &#962;]. The former of these two words, rendered were called, meant, originally, to transact business, to have dealings with; thence, in the course of business, to give audience to, to answer, from which comes its use to denote the responses of an oracle; a divine advice or warning. See <a href='B:510 10:22'>Act 10:22</a>; and compare <a href='B:470 2:12'>Mat 2:12</a>; <a href='B:650 11:7'>Heb 11:7</a>. Later, it acquires the meaning to bear a name; to be called, with the implication of a name used in the ordinary transactions and intercourse of men; the name under which one passes. 18 This process of transition appears in the practice of naming men according to their occupations, as, in English, "John the Smith," " Philip the Armorer; " a practice which is the origin of many familiar family names, such as Butler, Carpenter, Smith, Cooper. Compare in New Testament Alexander the coppersmith (<a href='B:620 4:14'>2Ti 4:14</a> ); Matthew the publican (<a href='B:470 10:3'>Mat 10:3</a> ); Luke the physician (<a href='B:580 4:14'>Col 4:14</a> ); Erastus the chamberlain (<a href='B:520 16:23'>Rom 16:23</a> ); Rahab the harlot (<a href='B:650 11:31'>Heb 11:31</a> ). In the same line is the use of the word calling, to denote one's business. The meaning of the word in this passage is illustrated by <a href='B:520 7:3'>Rom 7:3</a>. The disciples were called. They did not assume the name themselves. It occurs in only three passages in the New Testament : here; ch. 26 28; and <a href='B:670 4:16'>1Pe 4:16</a>; and only in the last - named passage is used by a Christian of a Christian. The name was evidently not given by the Jews of Antioch, to whom Christ was the interpretation of Messiah, and who would not have bestowed that name on those whom they despised as apostates. The Jews designated the Christians as Nazarenes (<a href='B:510 24:5'>Act 24:5</a> ), a term of contempt, because it was a proverb that nothing good could come out of Nazareth (<a href='B:500 1:47'>Joh 1:47</a> ). The name was probably not assumed by the disciples themselves; for they were in the habit of styling each other believers, disciples, saints, brethren, those of the way. It, doubtless, was bestowed by the Gentiles. Some suppose that it was applied as a term of ridicule, and cite the witty and sarcastic character of the people of Antioch, and their notoriety for inventing names of derision; but this is doubtful. The name may have been given simply as a distinctive title, naturally chosen from the recognized and avowed devotion of the disciples to Christ as their leader. The Antiochenes mistook the nature of the name, not understanding its use among the disciples as an official title - the Anointed - but using it as a personal name, which they converted into a party name.


text:
According to his ability [&#954; &#945; &#952; &#969; &#962; &#951; &#965; &#960; &#959; &#961; &#949; &#953; &#964; &#959; &#964; &#953; &#962;]. Lit., according as any one of then was prospered. The verb is from euporov, easy to pass or travel through; and the idea of prosperity is therefore conveyed under the figure of an easy and favorable journey. The same idea appears in our farewell; fare meaning originaly to travel. Hence, to bid one farewell is to wish him a prosperous journey. Compare God - speed. So the idea here might be rendered, as each one fared well.<p/>To send relief [&#949; &#953; &#962; &#948; &#953; &#945; &#954; &#959; &#957; &#953; &#945; &#957; &#960; &#949; &#956; &#968; &#945; &#953;]. Lit., to send for ministry


text:
That time [&#949; &#954; &#949; &#953; &#957; &#959; &#957; &#964; &#959; &#957; &#954; &#945; &#953; &#961; &#959; &#957;]. More correctly, that juncture. See on ch. <a href='B:510 1:7'>Act 1:7</a>. The date is A. D. 44.<p/>Herod the king. Called also Agrippa, and commonly known as Herod Agrippa I, the grandson of Herod the Great.<p/>Stretched forth his hands [&#949; &#960; &#949; &#946; &#945; &#955; &#949; &#957; &#964; &#945; &#962; &#967; &#949; &#953; &#961; &#945; &#962;]. Lit. laid on his hands. The A. V. is wrong, and so is the Rev. Render, laid hands on certain of the church to afflict them.<p/>Vex [&#954; &#945; &#954; &#969; &#963; &#945; &#953;]. Vex is used in the older and stronger sense of torment or oppress. See <a href='B:20 22:21'>Exo 22:21</a>; <a href='B:40 25:17'>Num 25:17</a>; <a href='B:470 14:22'>Mat 14:22</a>. Its modern usage relates rather to petty annoyances. Rev., better, afflict.


text:
Killed - with the sword. While the martyrdom of Stephen is described at length, that of James, the first martyr among the apostles, is related in two words.


text:
He proceeded to take [&#960; &#961; &#959; &#963; &#949; &#952; &#949; &#964; &#959; &#963; &#965; &#955; &#955; &#945; &#946; &#949; &#953; &#957;]. Rev., seize. Lit., he added to take. A Hebrew form of expression. Compare <a href='B:490 19:11'>Luk 19:11</a>, he added and spake; <a href='B:490 20:12'>Luk 20:12</a>, again he sent a third; lit., he added to send.


text:
Quaternions. A quaternion was a body of four soldiers; so that there were sixteen guards, four for each of the four night - watches.<p/>The passover. The whole seven days of the feast.<p/>Bring him forth [&#945; &#957; &#945; &#947; &#945; &#947; &#945; &#947; &#949; &#953; &#957; &#945; &#965; &#964; &#959; &#957;]. Lit., lead him up; i e., to the elevated place where the tribunal stood, to pronounce sentence of death before the people. See <a href='B:500 19:13'>Joh 19:13</a>.


text:
Without ceasing [&#949; &#954; &#964; &#949; &#957; &#951; &#962;]. Wrong. The word means earnest. See on fervently, <a href='B:670 1:22'>1Pe 1:22</a>; and compare instantly, <a href='B:510 26:7'>Act 26:7</a>; more earnestly, <a href='B:490 22:44'>Luk 22:44</a>; fervent, <a href='B:670 4:8'>1Pe 4:8</a>. The idea of continuance is, however, expressed here by the finite verb with the participle. Very literally, prayer was arising earnest.


text:
Would have brought. Rev., correctly, was about to bring.<p/>Kept [&#949; &#964; &#951; &#961; &#959; &#965; &#957;]. See on reserved, <a href='B:670 1:4'>1Pe 1:4</a>. The imperfect, were keeping.


text:
Came upon [&#949; &#960; &#949; &#963; &#964; &#951;]. Better, as Rev., stood by. See on ch. <a href='B:510 4:1'>Act 4:1</a>; and compare <a href='B:490 2:9'>Luk 2:9</a>.<p/>Prison [&#959; &#953; &#954; &#951; &#956; &#945; &#964; &#953;]. Not the prison, but the cell where Peter was confined. So, rightly, Rev.


text:
Garment [&#953; &#956; &#945; &#964; &#953; &#959; &#957;]. The outer garment, or mantle. See on <a href='B:470 5:40'>Mat 5:40</a>.


text:
Ward [&#966; &#965; &#955; &#945; &#954; &#951; &#957;]. Better, watch : the soldiers on guard. Explanations of the first and second watch differ, some assuming that the first was the single soldier on guard at the door of Peter's cell, and the second, another soldier at the gate leading into the street. Others, that two soldiers were at each of these posts, the two in Peter's cell not being included in the four who made up the watch.


text:
When he had considered [&#963; &#965; &#957; &#953; &#948; &#969; &#957;]. The verb strictly means to see together, or at the same time. Hence, to see in one view, to take in at a glance. Peter's mental condition is described by two expressions : First, he came to himself (ver. 12), or, lit., when he had become present in himself; denoting his awaking from the dazed condition produced by his being suddenly roused from sleep and confronted with a supernatural appearance (see ver. 9). Secondly, when he had become aware [&#963; &#965; &#957; &#953; &#963; &#969; &#957;]; denoting his taking in the situation, according to the popular phrase. I do not think that any of the commentators have sufficiently emphasized the force of sun, together, as indicating his comprehensive perception of all the elements of the case. They all refer the word to his recognition of his deliverance from prison, which, however, has already been noted in ver. 
<a href='B:510 12:1'>Act 12:1</a><p/>1While it may include this, it refers also to all the circumstances of the case present at that moment. He had been freed; he was there in the street alone; he must go somewhere; there was the house of Mary, where he was sure to find friends. Having taken in all this, perceived it all, he went to the house of Mary. 19


text:
Door of the gate. The small outside door, forming the entrance from the street, and opening into the pulwn, or doorway, the passage from the street into the court. Others explain it as the wicket, a small door in the larger one, which is less probable.<p/>A damsel [&#960; &#945; &#953; &#948; &#953; &#963; &#954; &#951;]. Or maid. The word was used of a young female slave, as well as of a young girl or maiden generally. The narrative implies that she was more than a mere menial, if a servant at all. Her prompt recognition of Peter's voice, and her joyful haste, as well as the record of her name, indicate that she was one of the disciples gathered for prayer. Rhoda. Rose. The Jews frequently gave their female children the names of plants and flowers : as Susannah (lily); Esther (myrtle); Tamar (palm - tree). "God, who leaves in oblivion names of mighty conquerors, treasures up that of a poor girl, for his church in all ages" [&#952; &#965; &#949; &#963; &#957; &#949; &#955;].


text:
Constantly affirmed [&#948; &#953; &#953; &#963; &#967; &#965; &#961; &#953; &#950; &#949; &#964; &#959;]. Better, confidently affirmed; constant is used in its older sense of consistent. The verb contains two ideas : strong assertion [&#953; &#963; &#967; &#965; &#962;], and holding to the assertion through all contradiction [&#948; &#953; &#945;]; hence, she strongly and consistently asserted.<p/>Angel. Guardian angel, according to the popular belief among the Jews that every individual has his guardian angel, who may, on occasion, assume a visible appearance resembling that of the person whose destiny is committed to him.


text:
Beckoning [&#954; &#945; &#964; &#945; &#963; &#949; &#953; &#963; &#945; &#962;]. Lit., having shaken downward with his hand, in order to bespeak silence and attention. It was a familiar gesture of Paul. See ch. <a href='B:510 21:40'>Act 21:40</a>; <a href='B:510 26:1'>Act 26:1</a>.


text:
Examined [&#945; &#957; &#945; &#954; &#961; &#953; &#957; &#945; &#962;]. See on <a href='B:490 23:14'>Luk 23:14</a>; and compare ch. 4 9. Put to death [&#945; &#960; &#945; &#967; &#952; &#951; &#957; &#945; &#953;]. Lit., led away; i e., to execution. A technical phrase like the Latin ducere. Compare <a href='B:470 27:31'>Mat 27:31</a>.<p/>Abode (die triben). Originally, to rub away, or consume; hence, of time, to spend.


text:
Highly displeased [&#952; &#965; &#956; &#959; &#956; &#945; &#967; &#969; &#957;]. Originally, to fight desperately : but as there is no record of any war of Herod with the Tyrians and Sidonians, the word is to be taken in the sense of the A. V. Only here in New Testament.<p/>Chamberlain [&#964; &#959; &#957; &#949; &#960; &#953; &#964; &#959; &#965; &#954; &#959; &#953; &#964; &#969; &#957; &#959; &#962;]. Lit., the one over the bedchamber.


text:
Set [&#964; &#945; &#954; &#964; &#951;]. Appointed. Only here in New Testament. What the festival was, is uncertain. According to some, it was in honor of the emperor's safe return from Britain. Others think it was to celebrate the birthday of Claudius; others that it was the festival of the Quinquennalia, observed in honor of Augustus, and dating from the taking of Alexandria, when the month Sextilis received the name of the Emperor - August.<p/>Arrayed [&#949; &#957; &#948; &#965; &#963; &#945; &#956; &#949; &#957; &#959; &#962;]. More literally, having arrayed himself.<p/>Royal apparel. Josephus says he was clothed in a robe entirely made of silver.<p/>Throne. See on ch. <a href='B:510 7:5'>Act 7:5</a>. The elevated seat or throne - like box in the theater, set apart for the king, from which he might look at the games or address the assembly.<p/>Made an oration [&#949; &#948; &#951; &#956; &#951; &#947; &#959; &#961; &#949; &#953;]. Only here in New Testament. The word is used especially of a popular harangue [&#948; &#951; &#956; &#959; &#962;, &#964; &#951; &#949; &#967; &#959; &#956; &#956; &#959; &#957; &#963;]. "At Jerusalem Agrippa enacted the Jew, with solemn gait and tragic countenance, amidst general acclamation; but at Caesarea he allowed the more genial part of a Greek to be imposed on him. It was at a festival in this Hellenic capital, after an harangue he had addressed to the populace, that they shouted," It is the voice of a God and not of a man "(Merivale," History of the Romans under the Empire ").


text:
The people [&#948; &#951; &#956; &#959; &#962;]. The assembled people.<p/>A God. As most of the assembly were heathen, the word does not refer to the Supreme Being, but is to be taken in the pagan sense - a God.


text:
An angel of the Lord smote him. An interesting parallel is furnished by the story of Alp Arslan, a Turkish prince of the eleventh century. "The Turkish prince bequeathed a dying admonition to the pride of kings. 'In my youth, ' said Alp Arslan, 'I was advised by a sage to humble myself before God; to distrust my own strength; and never to despise the most contemptible foe. I have neglected these lessons, and my neglect has been deservedly punished. Yesterday, as from an eminence, I beheld the numbers, the discipline, and the spirit of my armies; the earth seemed to tremble under my feet, and I said in my heart, surely thou art the king of the world, the greatest and most invincible of warriors. These armies are no longer mine; and, in the confidence of my personal strength, I now fall by the hand of an assassin '" (Gibbon, " Decline and Fall ").<p/>Eaten of worms [&#963; &#954; &#969; &#955; &#951; &#954; &#959; &#946; &#961; &#969; &#964; &#959; &#962;]. Only here in New Testament. Of Pheretima, queen of Cyrene, distinguished for her cruelties, Herodotus says : "Nor did Pheretima herself end her days happily. For on her return to Egypt from Libya, directly after taking vengeance on the people of Barca, she was overtaken by a most horrid death. Her body swarmed with worms, which ate her flesh while she was still alive" (4, 205). The term, as applied to disease in the human body, does not occur in any of the medical writers extant. Theophrastus, however, uses it of a disease in plants. The word skwlhx is used by medical writers of intestinal worms. Compare the account of the death of Antiochus Epiphanes, the great persecutor of the Jews. "So that the worms rose up out of the body of this wicked man, and whiles he lived in sorrow and pain, his flesh fell away, and the filthiness of his smell was noisome to all his army" (2 Macc. 9 9). Sylla, the Roman dictator, is also said to have suffered from a similar disease. Gave up the ghost. See on ch <a href='B:510 5:5'>Act 5:5</a>.


text:
Prophets. See on <a href='B:490 7:26'>Luk 7:26</a>.<p/>Lucius of Cyrene. Attempts have been made to identify him with Luke the evangelist; but the name Lucas is an abbreviation of Lucanus, and not of Lucius. It is worth noting, however, that, according to Herodotus (iii., 131), the physicians of Cyrene had the reputation of being the second best in Greece, those of Crotona being the best; and that Galen the physician says that Lucius was before him a distinguished physician in Tarsus of Cilicia. From this it has been conjectured that Luke was born and instructed in medicine in Cyrene, and left that place for Tarsus, where he made Paul's acquaintance, and was, perhaps, converted by him (Dr. Howard Crosby, "The New Testament, Old and New Version "). But, apart from the form of the name (see above), the mention of the evangelist's name here is not in accord with his usual practice, since he nowhere mentions his own name, either in the Gospel or in the Acts; and if the present passage were an exception, we should have expected to find his name last in the list of the worthies of Antioch. Of the five here named, four are known to be Jews; and therefore, probably, Lucius was also a Jew from Cyrene, where Jews are known to have abounded. Luke the evangelist, on the contrary, was a Gentile. Nothing certain can be inferred from <a href='B:520 16:21'>Rom 16:21</a>, where Lucius is enumerated by Paul among his kinsmen. If suggeneiv, kinsmen, means here, as is claimed by some, countrymen, it would prove Lucius to be a Jew; but the word is commonly used of relatives in the New Testament. In <a href='B:520 9:3'>Rom 9:3</a>, Paul applies the term to his fellow - countrymen," my brethren, my kinsmen according to the flesh, who are Israelites. "<p/>Which had been brought up with [&#963; &#965; &#957; &#964; &#961; &#959; &#966; &#959; &#962;]. Some render foster - brother, as Rev.; others, comrade. The word has both meanings.


text:
Ministered [&#955; &#949; &#953; &#964; &#959; &#965; &#961; &#947; &#959; &#965; &#957; &#964; &#969; &#957;]. See on the kindred noun ministration, <a href='B:490 1:23'>Luk 1:23</a>. This noun has passed through the following meanings : 1. A civil service, especially in the technical language of Athenian law. 2. A function or office of any kind, as of the bodily organs. 3. Sacerdotal ministration, both among the Jews and the heathen (see <a href='B:650 8:6'>Heb 8:6</a>; <a href='B:650 9:21'>Heb 9:21</a> ). 4. The eucharistic services. 5. Set forms of divine worship (Lightfoot, "On Philippians," 2, 17). Here, of the performance of Christian worship. Our word liturgy is derived from it.<p/>Separate. The Greek adds dh, now, which is not rendered by A. V. or Rev. It gives precision and emphasis to the command, implying that it is for a special purpose, and to be obeyed at the time. Compare <a href='B:490 2:15'>Luk 2:15</a>; <a href='B:510 14:36'>Act 14:36</a>; <a href='B:530 6:20'>1Co 6:20</a>.


text:
Synagogues. The plural implies that the Jews were numerous in Salamis. Augustus, according to Josephus, made Herod the Great a present of half the revenue of the copper mines of Cyprus, so that numerous Jewish families would be settled in the island. In the reign of Trajan, upon the breaking out of a Jewish insurrection, the whole island fell into the hands of the Jews, and became a rallying - point for the revolt. It is said that two hundred and forty thousand of the native population were sacrificed to the fury of the insurgents. When the rebellion was extinguished, the Jews were forbidden thenceforth, on pain of death, to set foot on the island.<p/>Minister [&#965; &#960; &#951; &#961; &#949; &#964; &#951; &#957;]. Better, as Rev., attendant. See on <a href='B:470 5:25'>Mat 5:25</a>.


text:
Sorcerer [&#956; &#945; &#947; &#959; &#957;]. That the man was an impostor is told us in the next word, but not in this term. It is the word used of the wise men who came to the Savior's cradle. See <a href='B:470 2:1'>Mat 2:1</a>; <a href='B:470 2:7'>Mat 2:7</a>; <a href='B:470 2:16'>Mat 2:16</a>. Elymas was a magian; of what kind is shown by false prophet. See on <a href='B:470 2:1'>Mat 2:1</a>.<p/>Bar - Jesus. Son of Jesus or Joshua.


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The deputy [&#945; &#957; &#952; &#965; &#960; &#945; &#964; &#969;]. Better, Rev., proconsul. See Introduction to Luke, on Luke's accuracy in designating public officers.<p/>Sergius Paulus. Di Cesnola relates the discovery at Soli, which, next to Salamis, was the most important city in the island, of a slab with a Greek inscription containing the name of Paulus, proconsul.<p/>Prudent [&#963; &#965; &#957; &#949; &#964; &#969;]. Better, as Rev., a man of understanding. See on <a href='B:470 11:25'>Mat 11:25</a>.


text:
Elymas. An Arabic word, meaning the wise, and equivalent to Magus. See on ver. 6.<p/>Withstood. "The position of soothsayer to a Roman proconsul, even though it could only last a year, was too distinguished and too lucrative to abandon without a struggle" (Farrar, " Life and Work of Paul ").


text:
Saul - Paul. The first occurrence of the name of Paul in the Acts. Hereafter he is constantly so called, except when there is a reference to the earlier period of his life. Various explanations are given of the change of name. The most satisfactory seems to be that it was customary for Hellenistic Jews to have two names, the one Hebrew and the other Grreek or Latin. Thus John was also called Marcus; Symeon, Niger; Barsabas, Justus. As Paul now comes prominently forward as the apostle to the Gentiles, Luke now retains his Gentile name, as he did his Jewish name during his ministry among the Jews. The connection of the name Paul with that of the deputy seems to me purely accidental. It was most unlike Paul to assume the name of another man, converted by his instrumentality, out of respect to him or as a memorial of his conversion. Farrar justly observes that there would have been in this "an element of vulgarity impossible to St. Paul"<p/>Set his eyes on him. See on <a href='B:490 4:20'>Luk 4:20</a>.


text:
Mischief [&#961; &#945; &#948; &#953; &#959; &#965; &#961; &#947; &#953; &#945; &#962;]. Only here in New Testament. Originally, ease or facility in doing; hence readiness in turning the hand to anything, bad or good; and so recklessness, unscrupulousness, wickedness. A kindred word (rJadiourghma, lewdness, Rev., villainy) occurs at ch. 18 14.<p/>Right ways. Or straight, possibly with an allusion to Elymas' crooked ways.


text:
Mist [&#945; &#967; &#955; &#965; &#962;]. Only here in New Testament. The word is used by medical writers as a name for a disease of the eyes. The mention of the successive stages, first dimness, then total darkness, are characteristic of the physician. "The first miracle which Paul performed was the infliction of a judgment; and that judgment the same which befell himself when arrested on his way to Damascus" (Gloag).


text:
Astonished [&#949; &#954; &#960; &#955; &#951; &#963; &#963; &#959; &#956; &#949; &#957; &#959; &#962;]. See on <a href='B:470 7:28'>Mat 7:28</a>.


text:
Loosed [&#945; &#957; &#945; &#967; &#952; &#949; &#957; &#964; &#949; &#962;]. See on <a href='B:490 8:22'>Luk 8:22</a>.<p/>Paul and his company [&#959; &#953; &#960; &#949; &#961; &#953; &#964; &#959; &#957; &#960; &#945; &#965; &#955; &#959; &#957;]. Lit., those around Paul. In later writers, used to denote the principal person alone, as <a href='B:500 11:19'>Joh 11:19</a>, came to Mary and Martha; where the Greek literally reads, came to the women around Mary and Martha. Paul, and not Barnabas, now appears as the principal person.


text:
Beckoning. See on ch. <a href='B:510 12:17'>Act 12:17</a>.<p/>Men of Israel. See on ch. <a href='B:510 3:12'>Act 3:12</a>.


text:
Suffered he their manners [&#949; &#964; &#961; &#959; &#960; &#959; &#966; &#959; &#961; &#951; &#963; &#949; &#957;]. From propov, fashion or manner, and forew, to bear or suffer. The preferable reading, however, is ejtrofoforhsen; from trofov, a nurse; and the figure is explained by, and probably was drawn from, <a href='B:50 1:31'>Deu 1:31</a>. The American revisers properly insist on the rendering, as a nursing - father bare he them.


text:
Divided by lot [&#954; &#945; &#964; &#949; &#954; &#955; &#951; &#961; &#959; &#957; &#959; &#956; &#951; &#963; &#949; &#957;]. The A. V. gives the literal rendering. The Rev., gave them their land for an inheritance, is correct, so far as the meaning inheritance is concerned (see on <a href='B:670 1:4'>1Pe 1:4</a> ), but does not give the sense of distribution which is contained in the word.


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Before his coming [&#960; &#961; &#959; &#960; &#961; &#959; &#963; &#969; &#960; &#959; &#965; &#964; &#951; &#962; &#949; &#953; &#963; &#959; &#948; &#959; &#965; &#945; &#965; &#964; &#959; &#965;]. Lit., before the face of his entrance. A Hebrew form of expression.


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Think ye [&#965; &#960; &#959; &#957; &#959; &#949; &#953; &#964; &#949;]. Originally, to think secretly : hence to suspect, conjecture.


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Hath fulfilled [&#949; &#954; &#960; &#949; &#960; &#955; &#951; &#961; &#969; &#954; &#949;]. Completely fulfilled; force of ejk, out and out.


text:
The sure mercies [&#964; &#945; &#959; &#963; &#953; &#945; &#964; &#945; &#960; &#953; &#963; &#964; &#945;]. Lit., the holy things, the sure. Rev., the holy and sure blessings.


text:
Was laid unto [&#960; &#961; &#959; &#963; &#949; &#964; &#949; &#952; &#951;]. Lit., was added unto. Compare ch. <a href='B:510 2:47'>Act 2:47</a>; <a href='B:510 5:14'>Act 5:14</a>.


text:
Perish [&#945; &#966; &#945; &#957; &#953; &#963; &#952; &#951; &#964; &#949;]. Lit., vanish.<p/>Declare [&#949; &#954; &#948; &#953; &#951; &#947; &#951; &#964; &#945; &#953;]. Only here and ch. 14 3. See on shew, <a href='B:490 8:39'>Luk 8:39</a>. The word is a very strong expression for the fullest and clearest declaration : declare throughout.


text:
Next [&#956; &#949; &#964; &#945; &#958; &#965;]. The word commonly means intermediate, and hence is explained by some as referring to the intermediate week. But the meaning is fixed by ver. 44; and though the word does not occur in the New Testament elsewhere in the sense of next, it has that meaning sometimes in later Greek.


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Religious [&#963; &#949; &#946; &#959; &#956; &#949; &#957; &#969; &#957;]. Lit., worshipping. Compare ver. 50 and ch. 16 14.<p/>Proselytes [&#960; &#961; &#959; &#963; &#951; &#955; &#965; &#964; &#969; &#957;]. Originally, one who arrives at a place; a stranger; thence of one who comes over to another faith.


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Envy [&#950; &#951; &#955; &#959; &#965;]. Rev., jealousy. See on <a href='B:660 3:14'>Jas 3:14</a>.


text:
Put [&#945; &#960; &#969; &#952; &#949; &#953; &#963; &#952; &#949;]. Not strong enough. Better, as Rev., thrust, denoting violent rejection.<p/>Lo [&#953; &#948; &#959; &#965;]. Marking a crisis.


text:
Honorable [&#949; &#965; &#963; &#967; &#951; &#956; &#959; &#957; &#945; &#962;]. See on <a href='B:480 14:43'>Mar 14:43</a>. Women of rank, or, as Rev., of honorable state.<p/>Coasts [&#959; &#961; &#953; &#969; &#957;]. Not a good rendering, because it implies merely a sea - coast; whereas the word is a general one for boundaries.


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Shook off. See on <a href='B:470 10:14'>Mat 10:14</a>.<p/>Dust. See on <a href='B:490 10:11'>Luk 10:11</a>.


text:
Long [&#953; &#954; &#945; &#957; &#959; &#957;]. See on <a href='B:490 7:6'>Luk 7:6</a>.<p/>Abode. See on ch. <a href='B:510 12:19'>Act 12:19</a>.<p/>In the Lord. Lit., upon [&#949; &#960; &#953;] the Lord : in reliance on him.


text:
Assault [&#959; &#961; &#956; &#951;]. Too strong, as is also the Rev., onset. In case an actual assault had been made, it would have been absurd for Luke to tell us that "they were ware of it." It is rather the purpose and intention of assault beginning to assume the character of a movement. See on <a href='B:660 3:4'>Jas 3:4</a>. To stone. Paul says he was stoned once (<a href='B:540 11:25'>2Co 11:25</a> ). This took place at Lystra (see ver. 19).


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Were ware [&#963; &#965; &#957; &#953; &#948; &#959; &#957; &#964; &#949; &#962;]. Rev., became aware. See on considered, ch. 12 12.


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They preached the gospel [&#951; &#963; &#945; &#957; &#949; &#965; &#945; &#947; &#947; &#949; &#955; &#953; &#950; &#959; &#956; &#949; &#957; &#959; &#953;]. The finite verb with the participle, denoting continuance. They prolonged their preaching for some time.


text:
Impotent [&#945; &#948; &#965; &#957; &#945; &#964; &#959; &#962;]. The almost universal meaning of the word in the New Testament is impossible (see <a href='B:470 19:26'>Mat 19:26</a>; <a href='B:650 6:4'>Heb 6:4</a>, etc.). The sense of weak or impotent occurs only here and <a href='B:520 14:1'>Rom 14:1</a>.


text:
Heard [&#951; &#954; &#959; &#965; &#949;]. The force of the imperfect should be given here. He was hearing while Paul preached.


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Upright [&#959; &#961; &#952; &#959; &#962;]. Only here and <a href='B:650 12:13'>Heb 12:13</a>. Compare made straight, <a href='B:490 13:13'>Luk 13:13</a>, and see note there.<p/>Leaped [&#951; &#955; &#945; &#964; &#959;]. Better, as Rev., leaped up. Note the aorist tense, indicating a single act, while the imperfect, walked, denotes continuous action.


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In the speech of Lycaonia. The apostles had been conversing with them in Greek. The fact that the people now spoke in their native tongue explains why Paul and Barnabas did not interfere until they saw the preparations for sacrifice. They did not understand what was being said by the people about their divine character. It was natural that the surprise of the Lystrans should express itself in their own language rather than in a foreign tongue.<p/>In the likeness of men [&#959; &#956; &#959; &#953; &#969; &#952; &#949; &#957; &#964; &#949; &#962; &#945; &#957; &#952; &#961; &#969; &#960; &#959; &#953; &#962;]. Lit., having become like to men. A remnant of the earlier pagan belief that the gods visited the earth in human form. Homer, for example, is full of such incidents. Thus, when Ulysses lands upon his native shore, Pallas meets him<p/>"in the shape Of a young shepherd delicately formed, As are the sons of kings. A mantle lay Upon her shoulder in rich folds; her feet Shone in their sandals; in her hands she bore A javelin." Odyssey, 13, 485 sq.<p/>Again, one rebukes a suitor for maltreating Ulysses :<p/>"Madman! what if he Came down from heaven and were a God! The gods Put on the form of strangers from afar, And walk our towns in many different shapes, To mark the good and evil deeds of men." Odyssey, 17, 485 sq.


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Barnabas Jupiter, and Paul Mercury. The Greek names of these deities were Zeus and Hermes. As the herald of the gods, Mercury is the God of skill in the use of speech and of eloquence in general, for the heralds are the public speakers in the assemblies and on other occasions. Hence he is sent on messages where persuasion or argument are required, as to Calypso to secure the release of Ulysses from Ogygia (" Odyssey, "1, 84); and to Priam to warn him of danger and to escort him to the Grecian fleet (" Iliad," 24, 390). Horace addresses him as the "eloquent" grandson of Atlas, who artfully formed by oratory the savage manners of a primitive race (" Odes, "1, 10). Hence the tongues of sacrificial animals were offered to him. As the God of ready and artful speech, his office naturally extended to business negotiations. He was the God of prudence and skill in all the relations of social intercourse, and the patron of business and gain. A merchant - guild at Rome was established under his protection. And as, from its nature, commerce is prone to degenerate into fraud, so he appears as the God of thievery, exhibiting cunning, fraud, and perjury. 20" He represents, so to speak, the utilitarian side of the human mind.... In the limitation of his faculties and powers, in the low standard of his moral habits, in the abundant activity of his appetites, in his indifference, his ease, his good nature, in the full - blown exhibition of what Christian theology would call conformity to the world, he is, as strictly as the nature of the case admits, a product of the invention of man. He is the God of intercourse on earth "(Gladstone," Homer and the Homeric Age "). The chief speaker [&#959; &#951; &#947; &#959; &#965; &#956; &#949; &#957; &#959; &#962; &#964; &#959; &#965; &#955; &#959; &#947; &#959; &#965;]. Lit., the leader in discourse. Barnabas was called Jupiter, possibly because his personal appearance was more imposing than Paul's (see <a href='B:540 10:1'>2Co 10:1</a>; <a href='B:540 10:10'>2Co 10:10</a> ), and also because Jupiter and Mercury were commonly represented as companions in their visits to earth. 21


text:
Of Jupiter [&#964; &#959; &#965; &#948; &#953; &#959; &#962;]. Properly, the Jupiter, the tutelary deity of Lystra. It is unnecessary to supply temple, as Rev. The God himself was regarded as present in his temple.<p/>The gates [&#960; &#965; &#955; &#969; &#957; &#945; &#962;]. What gates are intended is uncertain. Some say, the city gates; others, the temple gates; and others, the doors of the house in which Paul and Barnabas were residing. See on ch. <a href='B:510 12:13'>Act 12:13</a>.


text:
Ran in [&#949; &#953; &#963; &#949; &#960; &#951; &#948; &#951; &#963; &#945; &#957;]. A feeble translation, even if this reading is retained. The verb means to leap or spring. The best texts read ejxephdhsan, sprang forth, probably from the gate of their house, or from the city gate, if the sacrifice was prepared in front of it.<p/>Crying out [&#954; &#961; &#945; &#950; &#959; &#957; &#964; &#949; &#962;]. Inarticulate shouts to attract attention.


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Of like passions [&#959; &#956; &#959; &#953; &#959; &#960; &#945; &#952; &#949; &#953; &#962;]. Only here and <a href='B:660 5:17'>Jas 5:17</a>, on which see note. Better, of like nature.<p/>Turn [&#949; &#960; &#953; &#963; &#964; &#961; &#949; &#966; &#949; &#953; &#957;]. Compare <a href='B:590 1:9'>1Th 1:9</a>, where the same verb is used.


text:
Rains. Jupiter was Lord of the air. He dispensed the thunder and lightning, the rain and the hail, the rivers and tempests. "All signs and portents whatever, that appear in the air, belong primarily to him, as does the genial sign of the rainbow" (Gladstone, " Homer and the Homeric Age "). The mention of rain is appropriate, as there was a scarcity of water in Lycaonia.<p/>Food. Mercury, as the God of merchandise, was also the dispenser of food.<p/>"No one can read the speech without once more perceiving its subtle and inimitable coincidence with his (Paul 's) thoughts and expressions. The rhythmic conclusion is not unaccordant with the style of his most elevated moods; and besides the appropriate appeal to God's natural gifts in a town not in itself unhappily situated, but surrounded by a waterless and treeless plain, we may naturally suppose that the 'filling our hearts with food and gladness ' was suggested by the garlands and festive pomp which accompanied the bulls on which the people would afterward have made their common banquet" (Farrar, " Life and Work of Paul "). For the coincidences between this discourse and other utterances of Paul, compare ver. 15, and <a href='B:590 1:9'>1Th 1:9</a>; ver. 16, and <a href='B:520 3:25'>Rom 3:25</a>; <a href='B:510 17:30'>Act 17:30</a>; ver. 17, and <a href='B:520 1:19'>Rom 1:19</a>; <a href='B:520 1:20'>Rom 1:20</a>.


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Taught [&#956; &#945; &#952; &#951; &#964; &#949; &#965; &#963; &#945; &#957; &#964; &#949; &#962;]. More correctly, made disciples of, as Rev. See on <a href='B:470 13:52'>Mat 13:52</a>.<p/>Many. See on <a href='B:490 7:6'>Luk 7:6</a>.


text:
Ordained [&#967; &#949; &#953; &#961; &#959; &#964; &#959; &#957; &#951; &#963; &#945; &#957; &#964; &#949; &#962;]. Only here and <a href='B:540 8:19'>2Co 8:19</a>. Rev., more correctly, appointed. The meaning ordain is later. See on ch. <a href='B:510 10:41'>Act 10:41</a>.<p/>Elders [&#960; &#961; &#949; &#963; &#946; &#965; &#964; &#949; &#960; &#959; &#965; &#962;]. For the general superintendence of the church. The word is synonymous with ejpiskopoi, overseers or bishops (see on visitation, <a href='B:670 2:12'>1Pe 2:12</a> ). Those who are called elders, in speaking of Jewish communities, are called bishops, in speaking of Gentile communities. Hence the latter term prevails in Paul's epistles.<p/>Commended [&#960; &#945; &#961; &#949; &#952; &#949; &#957; &#964; &#959;]. See on set before, <a href='B:490 9:16'>Luk 9:16</a>; and commit, <a href='B:670 4:19'>1Pe 4:19</a>.


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With them [&#956; &#949; &#964; &#945; &#965; &#964; &#969; &#957;]. In connection with them; assisting them. And how [&#954; &#945; &#953; &#959; &#964; &#953;]. Better, that. The and has an incressive and particularizing force : "and in particular, above all."


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Taught. Rather the imperfect, were teaching. They had not merely broached the error, but were inculcating it.<p/>Manner [&#949; &#952; &#949; &#953;]. Better, custom, as Rev.


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Question [&#950; &#951; &#964; &#951; &#956; &#945; &#964; &#959; &#962;]. Found only in the Acts, and alwaye of a question in dispute.


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Being brought on their way [&#960; &#961; &#959; &#960; &#961; &#956; &#966; &#952; &#949; &#957; &#964; &#949; &#962;]. Lit., having been sent forth; under escort as a mark of honor.<p/>Declaring. See on ch. <a href='B:510 13:41'>Act 13:41</a>. In the various towns along their route.


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Were received [&#960; &#961; &#959; &#960; &#949; &#956; &#966; &#952; &#949; &#957; &#964; &#949; &#962;]. The word implies a cordial welcome, which they were not altogether sure of receiving.


text:
The word of the gospel [&#964; &#959; &#957; &#955; &#959; &#947; &#959; &#965; &#964; &#959; &#965; &#949; &#965; &#945; &#947; &#947; &#949; &#955; &#953; &#959; &#965;]. This phrase occurs nowhere else; and eujaggelion, gospel, is found only once more in Acts (ch. 20 24).


text:
Which knoweth the heart [&#954; &#945; &#961; &#948; &#953; &#959; &#947; &#957; &#969; &#963; &#964; &#951; &#962;]. Only here and ch. 1 24.


text:
Were able [&#953; &#963; &#967; &#965; &#963; &#945; &#956; &#949; &#957;]. See on <a href='B:490 14:30'>Luk 14:30</a>; <a href='B:490 16:3'>Luk 16:3</a>.


text:
Hearkened. The imperfect [&#951; &#954; &#959; &#965; &#959; &#957;] denotes attention to a continued narrative.<p/>Declaring [&#949; &#958; &#951; &#947; &#959; &#965; &#956; &#949; &#957; &#969; &#957;]. Better, as Rev., rehearsing. See on <a href='B:490 24:35'>Luk 24:35</a>.<p/>What miracles, etc. Lit., how many [&#959; &#963; &#945;].


text:
Known unto God, etc. The best texts join these words with the preceding verse, from which they omit all; rendering, The Lord, who maketh these things known from the beginning of the world.


text:
Trouble [&#960; &#945; &#961; &#949; &#957; &#959; &#967; &#955; &#949; &#953; &#957;]. Only here in New Testament. See on vexed, <a href='B:490 6:18'>Luk 6:18</a>.


text:
Write [&#949; &#960; &#953; &#963; &#964; &#949; &#953; &#955; &#945; &#953;]. Originally, to send to, as a message; hence, by letter. The kindred noun ejpistolh, whence our epistle, means, originally, anything sent by a messenger. Letter is a secondary meaning.<p/>Pollutions [&#945; &#955; &#953; &#963; &#947; &#951; &#956; &#945; &#964; &#969; &#957;]. A word not found in classical Greek, and only here in the New Testament. The kindred verb ajlisgein, to pollute, occurs in the Septuagint, <a href='B:340 1:8'>Dan 1:8</a>; <a href='B:460 1:7'>Mal 1:7</a>, and both times in the sense of defiling by food. Here the word is defined by things sacrificed to idols (ver. 29); the flesh of idol sacrifices, of which whatever was not eaten by the worshippers at the feasts in the temples, or given to the priests, was sold in the markets and eaten at home. See <a href='B:530 10:25-28'>1Co 10:25-28</a>; and <a href='B:20 34:15'>Exo 34:15</a>.<p/>Fornication. In its literal sense. "The association of fornication with three things in themselves indifferent is to be explained from the then moral corruption of heathenism, by which fornication, regarded from of old with indulgence, and even with favor, nay, practiced without shame even by philosophers, and surrounded by poets with all the tinsel of lasciviousness, had become in public opinion a thing really indifferent" (Meyer). See Dollinger, "The Gentile and the Jew," 2, 237 sq.<p/>Strangled. The flesh of animals killed in snares, and whose blood was not poured forth, was forbidden to the Israelites.


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Greeting [&#967; &#945; &#953; &#961; &#949; &#953; &#957;]. The usual Greek form of salutation. It occurs nowhere else in the salutation of a New Testament epistle save in the Epistle of James (i. 1). See note there. It appears in the letter of Claudius Lysias (ch. 23 26).


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Subverting [&#945; &#957; &#945; &#963; &#954; &#949; &#965; &#945; &#950; &#959; &#957; &#964; &#949; &#962;]. Only here in New Testament, and not found either in the Septuagint or in the Apocrypha. Originally, it means to pack up baggage, and so to carry away; hence, to dismantle or disfurnish. So Thucydides (4, 116) relates that Brasidas captured Lecythus, and then pulled it down and dismantled it [&#945; &#957; &#945; &#963; &#954; &#949; &#965; &#945; &#963; &#945; &#962;]. From this comes the more general meaning to lay waste, or ravage. The idea here is that of turning the minds of the Gentile converts upside down; throwing them into confusion like a dismantled house.<p/>We gave no commandment [&#959; &#965; &#948; &#953; &#949; &#963; &#964; &#949; &#953; &#955; &#945; &#956; &#949; &#952; &#945;]. The word originally means to put asunder; hence, to distinguish, and so of a commandment or injunction, to distinguish and emphasize it. Therefore implying express orders, and so always in the New Testament, where it is almost uniformly rendered charge. The idea here is, then, "we gave no express injunction on the points which these Judaizers have raised."


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Barnabas and Paul. Here, as in ver. 12, Barnabas is named first, contrary to the practice of Luke since <a href='B:510 13:9'>Act 13:9</a>. Barnabas was the elder and better known, and in the church at Jerusalem his name would naturally precede Paul 's. The use of the Greek salutation, and this order of the names, are two undesigned coincidences going to attest the genuineness of this first document preserved to us from the Acts of the primitive church.


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Blood. Because in the blood was the animal's life, and it was the blood that was consecrated to make atonement. See <a href='B:10 9:6'>Gen 9:6</a>; <a href='B:30 17:10-14'>Lev 17:10-14</a>; <a href='B:50 12:23'>Deu 12:23</a>; <a href='B:50 12:24'>Deu 12:24</a>. The Gentiles had no scruples about eating blood; on the contrary, it was a special delicacy. Thus Homer :<p/>"At the fire Already lie the paunches of two goats, Preparing for our evening meal, and both Are filled with fat and blood. Whoever shows himself the better man in this affray, And conquers, he shall take the one of these He chooses."<p/>Odyssey, 18, 44 sq.<p/>The heathen were accustomed to drink blood mingled with wine at their sacrifices.<p/>Farewell [&#949; &#961; &#961; &#969; &#963; &#952; &#949;]. Lit., be strong, like the Latin valete. Compare the close of Claudius Lysias' letter to Festus (ch. 23 30).


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Many words. Or, lit., much discourse; adding the spoken to the written consolation.<p/>Exhorted. Or comforted. See on ver. 31. The latter agrees better with consolation there.<p/>Confirmed. See on ch. <a href='B:510 14:22'>Act 14:22</a>.


text:
Let us go again and visit [&#949; &#960; &#953; &#963; &#964; &#961; &#949; &#968; &#945; &#957; &#964; &#949; &#962; &#948; &#951; &#949; &#960; &#953; &#963; &#954; &#949; &#968; &#969; &#956; &#949; &#952; &#945;]. Lit., Having returned, let us now visit. The A. V. omits now. See on ch. <a href='B:510 13:2'>Act 13:2</a>.<p/>In every city [&#954; &#945; &#964; &#945; &#960; &#945; &#963; &#945; &#957; &#960; &#959; &#955; &#953; &#957;]. Kata has the force of city by city.


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Him [&#964; &#959; &#965; &#964; &#959; &#957;]. Lit., that one. It marks him very strongly, and is an emphatic position at the end of the sentence.<p/>Departed [&#945; &#960; &#959; &#963; &#964; &#945; &#957; &#964; &#945;]. Rev., withdrew. It furnishes the derivation of our word apostatize.


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The contention was so sharp [&#949; &#947; &#949; &#957; &#949; &#964; &#959; &#960; &#945; &#961; &#959; &#958; &#965; &#963; &#956; &#959; &#962;]. More correctly, there arose a sharp contention. Only here and <a href='B:650 10:24'>Heb 10:24</a>. Our word paroxysm is a transcription of paroxusmov. An angry dispute is indicated.<p/>Barnabas. The last mention of him in the Acts.


text:
Recommended. Which was not the case with Barnabas, leading to the inference that the church at Antioch took Paul's side in the dispute.


text:
To go forth [&#949; &#958; &#949; &#955; &#952; &#949; &#953; &#957;]. The word is used of going forth as a missionary in <a href='B:490 9:6'>Luk 9:6</a>; <a href='B:710 1:7'>3Jn 1:7</a>.


text:
Were established [&#949; &#963; &#964; &#949; &#961; &#949; &#959; &#965; &#957; &#964; &#959;]. Rather, were strengthened. Another word is used for established. See ch. <a href='B:510 14:22'>Act 14:22</a>; <a href='B:510 14:32'>Act 14:32</a>; <a href='B:510 14:41'>Act 14:41</a>; <a href='B:510 18:23'>Act 18:23</a>. There is a difference, moreover, between being strengthened and established. See 1 Peter verse 10.


text:
Passing by Mysia. Not avoiding, since they could not reach Troas without traversing it; but omitting it as a preaching - place.<p/>Came down. From the highlands to the coast.


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We sought. Note the introduction, for the first time here, of the first person, intimating the presence of the author with Paul.<p/>Assuredly gathering [&#963; &#965; &#956; &#946; &#953; &#946; &#945; &#950; &#959; &#957; &#964; &#949; &#962;]. See on proving, ch. 9 22.


text:
Came with a straight course [&#949; &#965; &#952; &#965; &#948; &#961; &#959; &#956; &#951; &#963; &#945; &#956; &#949; &#957;]. Lit., we ran a straight course. A nautical term for sailing before the wind.


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Chief [&#960; &#961; &#969; &#964; &#951;]. Some explain, the first city to which they came in Macedonia.<p/>A colony [&#954; &#959; &#955; &#969; &#957; &#953; &#945;]. Roman towns were of two classes : municipia, or free towns, and colonies. The distinction, however, was not sharply maintained, so that, in some cases, we find the same town bearing both names. The two names involved no difference of right or of privilege. The historical difference between a colony and a free town is, that the free towns were taken into the state from without, while the colonies were offshoots from within. "The municipal cities insensibly equaled the rank and splendor of the colonies; and in the reign of Hadrian it was disputed which was the preferable condition, of those societies which had issued from, or those which had been received into, the bosom of Rome" (Gibbon, " Decline and Fall ").<p/>The colony was used for three different purposes in the course of Roman history : as a fortified outpost in a conquered country; as a means of providing for the poor of Rome; and as a settlement for veterans who had served their time. It is with the third class, established by Augustus, that we have to do here. The Romans divided mankind into citizens and strangers. An inhabitant of Italy was a citizen; an inhabitant of any other part of the empire was a peregrinus, or stranger. The colonial policy abolished this distinction so far as privileges were concerned. The idea of a colony was, that it was another Rome transferred to the soil of another country. In his establishment of colonies, Augustus, in some instances, expelled the existing inhabitants and founded entirely new towns with his colonists; in others, he merely added his settlers to the existing population of the town then receiving the rank and title of a colony. In some instances a place received these without receiving ally new citizens at all. Both classes of citizens were in possession of the same privileges, the principal of which were, exemption from scourging, freedom from arrest, except in extreme cases, and, in all cases, the right of appeal from the magistrate to the emperor. The names of the colonists were still enrolled in one of the Roman tribes. The traveler heard the Latin language and was amenable to the Roman law. The coinage of the city had Latin inscriptions. The affairs of the colony were regulated by their own magistrates named Dumviri, who took pride in calling themselves by the Roman title of praetors (see on verse 20).


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Out of the city [&#949; &#958; &#969; &#964; &#951; &#962; &#960; &#959; &#955; &#949; &#969; &#962;]. The best texts read pulhv, the gate.<p/>River. Probably the Gangas or Gangites.<p/>Where prayer was wont to be made [&#959; &#965; &#949; &#957; &#959; &#957; &#953; &#950; &#949; &#964; &#959; &#960; &#961; &#959; &#963; &#949; &#965; &#967; &#951; &#949; &#953; &#957; &#945; &#953;]. The best texts read ejnomizomen proseuchn, where we supposed there was a place of prayer. The number of Jews in Philippi was small, since it was a military and not a mercantile city; consequently there was no synagogue, but only a proseucha, or praying - place, a slight structure, and often open to the sky. It was outside the gate, for the sake of retirement, and near a stream, because of the ablutions connected with the worship.


text:
Lydia. An adjective : the Lydian; but as Lydia was a common name among the Greeks and Romans, it does not follow that she was named from her native country.<p/>A seller of purple. On purple, see note on <a href='B:490 16:19'>Luk 16:19</a>.<p/>Thyatira. The district of Lydia, and the city of Thyatira in particular, were famous for purple dyes. So Homer :<p/>"As when some Carian or Maeonian 22 dame Tinges with purple the white ivory, To form a trapping for the cheeks of steeds" Iliad, 4, 141.<p/>An inscription found in the ruins of Thyatira relates to the guild of dyers. Heard [&#951; &#954; &#959; &#965; &#949; &#957;]. Imperfect, was hearing while we preached.


text:
Constrained [&#960; &#945; &#961; &#949; &#946; &#953; &#945; &#963; &#945; &#964; &#959;]. Only here and <a href='B:490 24:29'>Luk 24:29</a>, on which see note. The constraint was from ardent gratitude.


text:
Damsel. See on ch. <a href='B:510 12:13'>Act 12:13</a>.<p/>Spirit of divination [&#960; &#957; &#949; &#965; &#956; &#945; &#960; &#965; &#952; &#969; &#957; &#945;]. Lit., a spirit, a Python. Python, in the Greek mythology, was the serpent which guarded Delphi.<p/>According to the legend, as related in the Homeric hymn, Apollo descended from Olympus in order to select a site for his shrine and oracle. Having fixed upon a spot on the southern side of Mount Parnassus, he found it guarded by a vast and terrific serpent, which he slew with an arrow, and suffered its body to rot [&#960; &#965; &#952; &#949; &#953; &#957;] in the sun. Hence the name of the serpent Python (rotting); Pytho, the name of the place, and the epithet Pythian, applied to Apollo. The name Python was subsequently used to denote a prophetic demon, and was also used of soothsayers who practiced ventriloquism, or speaking from the belly. The word ejggastrimuqov, ventriloquist, occurs in the Septuagint, and is rendered having a familiar spirit (see <a href='B:30 19:31'>Lev 19:31</a>; <a href='B:30 20:6'>Lev 20:6</a>; <a href='B:30 20:27'>Lev 20:27</a>; <a href='B:90 28:7'>1Sa 28:7</a>; <a href='B:90 28:8'>1Sa 28:8</a> ). The heathen inhabitants of Philippi regarded the woman as inspired by Apollo; and Luke, in recording this case, which came under his own observation, uses the term which would naturally suggest itself to a Greek physician, a Python - spirit, presenting phenomena identical with the convulsive movements and wild cries of the Pythian priestess at Delphi. Soothsaying [&#956; &#945; &#957; &#964; &#949; &#965; &#959; &#956; &#949; &#957; &#951;]. Akin to mainomai, to rave, in allusion to the temporary madness which possessed the priestess or sibyl while under the influence of the God. Compare Virgil's description of the Cumaean Sibyl :<p/>"And as the word she spake Within the door, all suddenly her visage and her hue Were changed, and all her sleeked hair and gasping breath she drew, And with the rage her wild heart swelled, and greater was she grown, Nor mortal - voiced; for breath of God upon her heart was blown As he drew nigher." Aeneid, vil, 45 sq.


text:
Grieved [&#948; &#953; &#945; &#960; &#959; &#956; &#951; &#952; &#949; &#953; &#962;]. Not strong enough. Rather, worn out. Both grieved at the sad condition of the woman, and thoroughly annoyed and indignant at the continued demonstrations of the evil spirit which possessed her. Compare ch. 4 2.


text:
Magistrates [&#963; &#964; &#961; &#945; &#964; &#951; &#947; &#959; &#953; &#962;]. Their usual name was duumviri answering to the consuls of Rome; but they took pride in calling themselves strathgoi, or praetors, as being a more honorable title. This is the only place in the Acts where Luke applies the term to the rulers of a city. See Introduction to Luke.<p/>Jews. Who at this time were in special disgrace, having been lately banished from Rome by Claudius (see <a href='B:510 18:2'>Act 18:2</a> ). The Philippians do not appear to have recognized the distinction between Christians and Jews.


text:
Being Romans. The Romans granted absolute toleration to conquered nations to follow their own religious customs, and took the gods of these countries under their protection. Otho, Domitian, Commodus, and Caracalla were zealous partisans of the worship of Isis; Serapis and Cybele were patronized at Rome; and in the reign of Nero the religious dilettante at Rome affected Judaism, and professed to honor the name of Moses and the sacred books. Poppaea, Nero's consort, was their patroness, and Seneca said, "the Jewish faith is now received on every hand. The conquered have given laws to the conquerors." On the other hand, there were laws which forbade the introduction of strange deities among the Romans themselves. In 186 B. C., when stringent measures were taken by the government for the repression of Bacchanalian orgies in Rome, one of the consuls, addressing an assembly of the people, said : "How often in the ages of our fathers was it given in charge to the magistrates to prohibit the performance of any foreign religious rites; to banish strolling sacrificers and soothsayers from the forum, the circus, and the city; to search for and burn books of divination; and to abolish every mode of sacrificing that was not conformable to the Roman practice" (Livy, 39, 16) It was contrary to strict Roman law for the Jews to propagate their opinions among the Romans, though they might make proselytes of other nations.


text:
Rent off their clothes [&#960; &#949; &#961; &#953; &#961; &#961; &#951; &#958; &#945; &#957; &#964; &#949; &#962;]. Only here in New Testament. By the usual formula of command to the lictors : Go, lictors; strip off their garments; let them be scourged!<p/>To beat [&#961; &#945; &#946; &#948; &#953; &#950; &#949; &#953; &#957;]. From rJabdov, a rod. Rev. properly adds, with rods.


text:
The inner prison. Some have supposed this to be the lower prison, being misled by the remains of the Mamertine prison at Rome, on the declivity of the Capitoline, and near the Arch of Septimius Severus. This consists of two chambers, one above the other, excavated in the solid rock. In the center of the vault of the lower chamber is a circular opening, through which it is supposed that prisoners were let down into the dungeon. Modern excavations, however, have shown that these two chambers were connected with a series of large chambers, now separated by an alley from the prison of St. Peter. The opening into the passage leading to these was discovered in the lower dungeon. Under this passage ran a drain, which formed branch of the Cloaca Maxima, or main sewer. Six of these chambers have been brought to light, evidently apartments of a large prison in the time of the Roman kings. Mr. John Henry Parker, from whose elaborate work on the primitive fortifications of Rome these details are drawn, believes that the prison of St. Peter now shown to tourists formed the vestibule and guard - room of the great prison. It was customary to have a vestibule, or house for the warder, at a short distance from the main prison. Thus he distinguished the inner prison from this vestibule. With this agrees the description in the Rev. John Henry Newman's "Callista :" " The state prison was arranged on pretty much one and the same plan through the Roman empire, nay, we may say throughout the ancient world. It was commonly attached to the government buildings, and consisted of two parts. The first was the vestibule, or outward prison, approached from the praetorium, and surrounded by cells opening into it. The prisoners who were confined in these cells had the benefit of the air and light which the hall admitted. From the vestibule there was a passage into the interior prison, called Robur or Lignum, from the beams of wood which were the instruments of confinement, or from the character of its floor. It had no window or outlet except this door, which, when closed, absolutely shut out light and air. This apartment was the place into which Paul and Silas were cast at Philippi. The utter darkness, the heat, and the stench of this miserable place, in which the inmates were confined day and night, is often dwelt upon by the martyrs and their biographers. "<p/>Stocks [&#958; &#965; &#955; &#959; &#957;]. Lit., the timber. An instrument of torture having five holes, four for the wrists and ankles and one for the neck. The same word is used for the cross, ch. <a href='B:510 5:30'>Act 5:30</a>; <a href='B:510 10:39'>Act 10:39</a>; <a href='B:550 3:13'>Gal 3:13</a>; <a href='B:670 2:24'>1Pe 2:24</a>.


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Prayed and sang praises [&#960; &#961; &#959; &#963; &#949; &#965; &#967; &#959; &#956; &#949; &#957; &#959; &#953; &#965; &#956; &#957; &#959; &#965; &#957;]. Lit., praying, they sang hymns. The praying and the praise are not described as distinct acts. Their singing of hymns was their prayer, probably Psalms.


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Would have killed [&#949; &#956; &#949; &#955; &#955; &#949; &#957; &#945; &#957; &#945; &#953; &#961; &#949; &#953; &#957;]. Rev., more correctly, was about to kill. Knowing that he must suffer death for the escape of his prisoners.


text:
A light [&#966; &#969; &#964; &#945;]. Rev., more correctly, lights. Several lamps, in order to search everywhere.<p/>Sprang in. See on ran in, ch. 14 14.


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He took [&#960; &#945; &#961; &#945; &#955; &#945; &#946; &#969; &#957;]. Strictly, "took them along with [&#960; &#945; &#961; &#945;] him :" to some other part of the prison.<p/>Washed their stripes [&#949; &#955; &#959; &#965; &#963; &#949; &#957; &#945; &#960; &#959; &#964; &#969; &#957; &#960; &#955; &#951; &#947; &#969; &#957;]. Properly, "washed them from [&#945; &#960; &#959;] their stripes." The verb louein expresses the bathing of the entire body (<a href='B:650 10:23'>Heb 10:23</a>; <a href='B:510 9:37'>Act 9:37</a>; <a href='B:680 2:22'>2Pe 2:22</a> ); while niptein commonly means the washing of a part of the body (<a href='B:470 6:17'>Mat 6:17</a>; <a href='B:480 8:3'>Mar 8:3</a>; <a href='B:500 13:5'>Joh 13:5</a> ). The jailer bathed them; cleansing them from the blood with which they were besprinkled from the stripes.


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Brought [&#945; &#957; &#945; &#947; &#945; &#947; &#969; &#957;]. Lit., "brought up [&#945; &#957; &#945;]." His house would seem to have been above the court of the prison where they were. See on took, verse 33.<p/>Believing [&#960; &#949; &#960; &#953; &#963; &#964; &#949; &#965; &#954; &#969; &#962;]. More correctly, having believed; assigning the reason for his joy : "in that he had believed."


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Serjeants [&#961; &#945; &#946; &#948; &#959; &#965; &#967; &#959; &#965; &#962;]. Lit., those who hold the rod. The Roman lictors. They were the attendants of the chief Roman magistrates.<p/>"Ho, trumpets, sound a war - note! Ho, lictors, clear the way! The knights will ride, in all their pride, Along the streets today." MACAULAY, Lays of Ancient Rome.<p/>They preceded the magistrates one by one in a line. They had to inflict punishment on the condemned, especially; on Roman citizens. They also commanded the people to pay proper respect to a passing magistrate, by uncovering, dismounting from horseback, and standing out of the way. The badge of their office was the fasces, an ax bound up in a bundle of rods; but in the colonies they carried staves.<p/>Those men. Contemptuous


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They have beaten us publicly, uncondemned, men that are Romans. Hackett remarks that "almost every word in this reply contains a distinct allegation. It would be difficult to find or frame a sentence superior to it in point of energetic brevity." Cicero in his oration against Verres relates that there was a Roman citizen scourged at Messina; and that in the midst of the noise of the rods, nothing was heard from him but the words, "I am a Roman citizen." He says : "It is a dreadful deed to bind a Roman citizen; it is a crime to scourge him; it is almost parricide to put him to death."


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They went out. Note that Luke here resumes the third person, implying that he did not accompany them.


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Opening and alleging. The latter word is rather propounding, or setting forth [&#960; &#945; &#961; &#945; &#964; &#953; &#952; &#949; &#956; &#949; &#957; &#959; &#962;]. See on set before, <a href='B:490 9:16'>Luk 9:16</a>; and commit, <a href='B:670 4:19'>1Pe 4:19</a>. Bengel remarks, "Two steps, as if one, having broken the rind, were to disclose and exhibit the kernel."


text:
Consorted with [&#960; &#961; &#959; &#963; &#949; &#954; &#955; &#951; &#961; &#969; &#952; &#951; &#963; &#945; &#957;]. Only here in New Testament.<p/>More strictly, "were added or allotted to."<p/>Chief women. The position of women in Macedonia seems to have been exceptional. Popular prejudice, and the verdict of Grecian wisdom in its best age, asserted her natural inferiority. The Athenian law provided that everything which a man might do by the counsel or request of a woman should be null in law. She was little better than a slave. To educate her was to advertise her as a harlot. Her companions were principally children and slaves. In Macedonia, however, monuments were erected to women by public bodies; and records of male proper names are found, in Macedonian inscriptions, formed on the mother's name instead of on the father 's. Macedonian women were permitted to hold property, and were treated as mistresses of the house. These facts are born out by the account of Paul's labors in Macedonia. In Thessalonica, Beroea, and Philippi we note additions of women of rank to the church; and their prominence in church affairs is indicated by Paul's special appeal to two ladies in the church at Philippi to reconcile their differences, which had caused disturbance in the church, and by his commending them to his colleagues as women who had labored with him in the Lord (<a href='B:570 4:2'>Phi 4:2</a>; <a href='B:570 4:3'>Phi 4:3</a> ).


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Of the baser sort [&#945; &#947; &#959; &#961; &#945; &#953; &#969; &#957;]. From ajgora, the market - place; hence loungers in the market - place; the rabble. Cicero calls them subrastrani, those who hung round the rostra, or platform for speakers in the forum; and Plautus, subbasilicani, the loungers round the court - house or exchange. The word occurs only here and ch. 19 38, on which see note. Gathered a company [&#959; &#967; &#955; &#959; &#960; &#959; &#953; &#951; &#963; &#945; &#957; &#964; &#949; &#962;]. Rev., better, a crowd.. Only here in New Testament.


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Rulers of the city [&#960; &#959; &#955; &#953; &#964; &#945; &#961; &#967; &#945; &#962;]. Another illustration of Luke's accuracy. Note that the magistrates are called by a different name from those at Philippi. Thessalonica was not a colony, but a free city (see on colony, ch. 16 12), and was governed by its own rulers, whose titles accordingly did not follow those of Roman magistrates. The word occurs only here and verse 8, and has been found in an inscription on an arch at Thessalonica, where the names of the seven politarchs are mentioned. The arch is thought by antiquarians to have been standing in Paul's time.


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Contrary to the decrees of Caesar. The charge at Philippi was that of introducing new customs; but as Thessalonica was not a colony, that charge could have no force there. The accusation substituted is that of treason against the emperor; that of which Jesus was accused before Pilate. "The law of treason, by which the ancient legislators of the republic had sought to protect popular liberty from the encroachments of tyranny,... was gradually concentrated upon the emperor alone, the sole impersonation of the sovereign people. The definition of the crime itself was loose and elastic, such as equally became the jealousy of a licentious republic or of a despotic usurper" (Merivale, " History of the Romans under the Empire ").


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Security [&#964; &#959; &#953; &#954; &#945; &#957; &#959; &#957;]. See on <a href='B:490 7:6'>Luk 7:6</a>. Bail, either personal or by a deposit of money. A law term. They engaged that the public peace should not be violated, and that the authors of the disturbance should leave the city.


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They that conducted [&#954; &#945; &#952; &#953; &#963; &#964; &#969; &#957; &#964; &#949; &#962;]. Lit., brought to the spot. Note the different word employed, ch. 14 3 (see note there).


text:
Was stirred [&#960; &#945; &#961; &#969; &#958; &#965; &#957; &#949; &#964; &#959;]. Better, as Rev., provoked. See on the kindred word contention [&#960; &#945; &#961; &#959; &#958; &#965; &#963; &#956; &#959; &#962;], ch. 14 39.<p/>Saw [&#952; &#949; &#969; &#961; &#959; &#965; &#957; &#964; &#953;]. Better, beheld. See on <a href='B:490 10:18'>Luk 10:18</a>.<p/>Wholly given to idolatry [&#954; &#945; &#964; &#949; &#953; &#948; &#969; &#955; &#959; &#957;]. Incorrect. The word, which occurs only here in the New Testament, and nowhere in classical Greek, means full of idols. It applies to the city, not to the inhabitants. "We learn from Pliny that at the time of Nero, Athens contained over three thousand public statues, besides a countless number of lesser images within the walls of private houses. Of this number the great majority were statues of gods, demi - gods, or heroes. In one street there stood before every house a square pillar carrying upon it a bust of the God Hermes. Another street, named the Street of the Tripods, was lined with tripods, dedicated by winners in the Greek national games, and carrying each one an inscription to a deity. Every gateway and porch carried its protecting God. Every street, every square, nay, every purlieu, had its sanctuaries, and a Roman poet bitterly remarked that it was easier in Athens to find gods than men" (G. S. Davies, " St. Paul in Greece ").


text:
Epicureans. Disciples of Epicurus, and atheists. They acknowledged God in words, but denied his providence and superintendence over the world. According to them, the soul was material and annihilated at death. Pleasure was their chief good; and whatever higher sense their founder might have attached to this doctrine, his followers, in the apostle's day, were given to gross sensualism.<p/>Stoics. Pantheists. God was the soul of the world, or the world was God. Everything was governed by fate, to which God himself was subject. They denied the universal and perpetual immortality of the soul; some supposing that it was swallowed up in deity; others, that it survived only till the final conflagration; others, that immortality was restricted to the wise and good. Virtue was its own reward, and vice its own punishment. Pleasure was no good, and pain no evil. The name Stoic was derived from stoa, a porch. Zeno, the founder of the Stoic sect, held his school in the Stoa Paecile, or painted portico, so called because adorned with pictures by the best masters.<p/>Babbler [&#963; &#960; &#949; &#961; &#956; &#959; &#955; &#959; &#947; &#959; &#962;]. Lit., seed - picker : a bird which picks up seeds in the streets and markets; hence one who picks up and retails scraps of news. Trench (" Authorized Version of the New Testament ") cites a parallel from Shakespeare :<p/>" This fellow picks up wit as pigeons peas, And utters it again when Jove doth please.<p/>He is wit's peddler, and retails his wares At wakes, and wassails, meetings, markets, fairs " Love's Labor's Lost, 5, 2 Setter - forth [&#954; &#945; &#964; &#945; &#947; &#947; &#949; &#955; &#949; &#965; &#962;]. See on declare, verse 23. Compare <a href='B:670 4:4'>1Pe 4:4</a>; <a href='B:670 4:12'>1Pe 4:12</a>.<p/>Strange. Foreign.


text:
Areopagus. The Hill of Mars : the seat of the ancient and venerable Athenian court which decided the most solemn questions connected with religion. Socrates was arraigned and condemned here on the charge of innovating on the state religion. It received its name from the legend of the trial of Mars for the murder of the son of Neptune. The judges sat in the open air upon seats hewn out in the rock, on a platform ascended by a flight of stone steps immediately from the market - place. A temple of Mars was on the brow of the edifice, and the sanctuary of the Furies was in a broken cleft of the rock immediately below the judges' seats. The Acropolis rose above it, with the Parthenon and the colossal statue of Athene. "It was a scene with which the dread recollections of centuries were associated. Those who withdrew to the Areopagus from the Agora, came, as it were, into the presence of a higher power. No place in Athens was so suitable for a discourse upon the mysteries of religion" (Conybeare and Howson). 23


text:
Strange [&#958; &#949; &#957; &#953; &#950; &#959; &#957; &#964; &#945;]. A participle : surprising. Compare <a href='B:670 4:4'>1Pe 4:4</a>; <a href='B:670 4:12'>1Pe 4:12</a>.


text:
All the Athenians. No article. Lit., "Athenians, all of them." The Athenian people collectively.<p/>Strangers which were there [&#959; &#953; &#949; &#960; &#953; &#948; &#951; &#956; &#959; &#965; &#957; &#964; &#949; &#962; &#958; &#949; &#957; &#959; &#953;]. Rev., more correctly, the strangers sojourning there. See on <a href='B:670 1:1'>1Pe 1:1</a>.<p/>Spent their time [&#949; &#965; &#954; &#945; &#953; &#961; &#959; &#965; &#957;]. The word means to have good opportunity; to have leisure : also, to devote one's leisure to something; to spend the time. Compare <a href='B:480 6:31'>Mar 6:31</a>; <a href='B:530 16:12'>1Co 16:12</a>.<p/>Something new [&#964; &#953; &#954; &#945; &#953; &#957; &#959; &#964; &#949; &#961; &#959; &#957;]. Lit., newer : newer than that which was then passing current as new. The comparative was regularly used by the Greeks in the question what news? They contrasted what was new with what had been new up to the time of asking. The idiom vividly characterizes the state of the Athenian mind. Bengel aptly says, "New things at once became of no account; newer things were being sought for." Their own orators and poets lashed them for this peculiarity.<p/>Aristophanes styles Athens the city of the gapers (" Knights, " 1262). Demades said that the crest of Athens ought to be a great tongue.<p/>Demosthenes asks them, "Is it all your care to go about up and down the market, asking each other, 'Is there any news?'" In the speech of Cleon to the Athenians, given by Thucydides (iii., 38), he says : "No men are better dupes, sooner deceived by novel notions, or slower to follow approved advice. You despise what is familiar, while you are worshippers of every new extravagance. You are always hankering after an ideal state, but you do not give your minds even to what is straight before you. In a word, you are at the mercy of your own ears."


text:
I perceive [&#952; &#949; &#969; &#961; &#969;]. I regard you, in my careful observation of you. See on <a href='B:490 10:18'>Luk 10:18</a>.<p/>Too superstitious [&#948; &#949; &#953; &#963; &#953; &#948; &#945; &#953; &#956; &#959; &#957; &#949; &#963; &#964; &#949; &#961; &#959; &#965; &#962;]. This rendering and that of the Rev., somewhat superstitious, are both unfortunate. The word is compounded of deidw, to fear, and daimwn, a deity. It signifies either a religious or a superstitious sentiment, according to the context. Paul would have been unlikely to begin his address with a charge which would have awakened the anger of his audience. What he means to say is, You are more divinity - fearing than the rest of the Greeks. This propensity to reverence the higher powers is a good thing in itself, only, as he shows them, it is misdirected, not rightly conscious of its object and aim. Paul proposes to guide the sentiment rightly by revealing him whom they ignorantly worship. The American revisers insist on very religious. The kindred word deisidaimonia occurs ch. 25 19, and in the sense of religion, though rendered in A. V. superstition. Festus would not call the Jewish religion a superstition before Agrippa, who was himself a Jew. There is the testimony of the Ephesian town - clerk, that Paul, during his three years' residence at Ephesus, did not rudely and coarsely attack the worship of the Ephesian Diana. "Nor yet blasphemers of your goddess" (<a href='B:510 19:37'>Act 19:37</a> ).


text:
As I passed by [&#948; &#953; &#949; &#961; &#967; &#959;. &#956; &#949; &#957; &#959; &#962;]. More strictly, "passing through [&#948; &#953; &#945;] " your city, or your streets.<p/>Beheld [&#945; &#957; &#945; &#952; &#949; &#969; &#961; &#969; &#957;]. Only here and <a href='B:650 13:7'>Heb 13:7</a>. Rev :, much better, observed. The compound verb denotes a very attentive consideration (ajna, up and down, throughout).<p/>Devotions [&#963; &#949; &#946; &#945; &#963; &#956; &#945; &#964; &#945;]. Wrong. It means the objects of their worship - temples, altars, statues, etc.<p/>An altar [&#946; &#969; &#956; &#959; &#957;]. Only here in New Testament, and the only case in which a heathen altar is alluded to. In all other cases qusiasthrion is used, signifying an altar of the true God. The Septuagint translators commonly observe this distinction, being, in this respect, more particular than the Hebrew scriptures themselves, which sometimes interchange the word for the heathen altar and that for God's altar. See, especially, Joshua 
<a href='B:510 17:2'>Act 17:2</a><p/>2where the altar reared by the Transjordanic tribes is called, bwmov, as being no true altar of God (vv. 10, 11, 16, 19, 23, 26, 34); and the legitimate altar, qusiasthrion (vv. 19, 28, 29).<p/>To the unknown God [&#945; &#947; &#957; &#969; &#963; &#964; &#969; &#952; &#949; &#969;]. The article is wanting. Render, as Rev., to an unknown God. The origin of these altars, of which there were several in Athens, is a matter of conjecture. Hackett's remarks on this point are sensible, and are born out by the following words : "whom therefore," etc. "The most rational explanation is unquestionably that of those who suppose these altars to have had their origin in the felling of uncertainty, inherent, after all, in the minds of the heathen, whether their acknowledgment of the superior posers was sufficiently full and comprehensive; in their distinct consciousness of the limitation and imperfection of their religious views, and their consequent desire to avoid the anger of any still unacknowledged God who might be unknown to them. That no deity might punish them for neglecting his worship, or remain to all the gods named or known among them, but, distrustful still lest they might not comprehend fully the extent of their subjection and dependence, they erected them also to any other God or power that might exist, although as yet unrevealed to them.... Under these circumstances an allusion to one of these altars by the apostle would be equivalent to his saying to the Athenians thus : 'You are correct in acknowledging a divine existence beyond any which the ordinary rites of your worship recognize; there is such an existence. You are correct in confessing that this Being is unknown to you; you have no just conceptions of his nature and perfections. '" Ignorantly [&#945; &#947; &#957; &#959; &#959; &#965; &#957; &#964; &#949; &#962;]. Rather, unconsciously : not knowing. There is a kind of play on the words unknown, knowing not. Ignorantly conveys more rebuke than Paul intended.<p/>Declare I [&#954; &#945; &#964; &#945; &#947; &#947; &#949; &#955; &#955; &#969;]. Compare kataggeleuv, setter - forth., in verse 
<a href='B:510 17:1'>Act 17:1</a><p/>8Here, again, there is a play upon the words. Paul takes up their noun, setter - forth, and gives it back to them as a verb. "You say I am a setter - forth of strange gods : I now set forth unto you (Rev.) the true God."


text:
God. With the article : "the God."<p/>The world [&#964; &#959; &#957; &#954; &#959; &#963; &#956; &#959; &#957;]. Originally, order, and hence the order of the world; the ordered universe. So in classical Greek. In the Septuagint, never the world, but the ordered total of the heavenly bodies; the host of heaven (<a href='B:50 4:19'>Deu 4:19</a>; <a href='B:50 17:3'>Deu 17:3</a>; <a href='B:290 24:21'>Isa 24:21</a>; <a href='B:290 40:26'>Isa 40:26</a> ). Compare, also, <a href='B:240 17:6'>Pro 17:6</a>, and see note on <a href='B:660 3:6'>Jas 3:6</a>. In the apocryphal books, of the universe, and mainly in the relation between God and it arising out of the creation. Thus, the king of the world (2 Macc. 7 9); the creator or founder of the world (2 Maec. 7 23); the great potentate of the world (2 Macc. 12 15). In the New Testament : 1. In the classical and physical sense, the universe (<a href='B:500 17:5'>Joh 17:5</a>; <a href='B:500 21:25'>Joh 21:25</a>; <a href='B:520 1:20'>Rom 1:20</a>; <a href='B:560 1:4'>Eph 1:4</a>, etc.). 2. As the order of things of which man is the center (<a href='B:470 13:38'>Mat 13:38</a>; <a href='B:480 16:15'>Mar 16:15</a>; <a href='B:490 9:25'>Luk 9:25</a>; <a href='B:500 16:21'>Joh 16:21</a>; <a href='B:560 2:12'>Eph 2:12</a>; <a href='B:610 6:7'>1Ti 6:7</a> ). 3. Humanity as it manifests itself in and through this order (<a href='B:470 18:7'>Mat 18:7</a>; <a href='B:680 2:5'>2Pe 2:5</a>; <a href='B:680 3:6'>2Pe 3:6</a>; <a href='B:520 3:19'>Rom 3:19</a> ). Then, as sin has entered and disturbed the order of things, and made a breach between the heavenly and the earthly order, which are one in the divine ideal - 4. The order of things which is alienated from God, as manifested in and by the human race : humanity as alienated from God, and acting in opposition to him (<a href='B:500 1:10'>Joh 1:10</a>; <a href='B:500 12:31'>Joh 12:31</a>; <a href='B:500 14:18'>Joh 14:18</a>; <a href='B:500 14:19'>Joh 14:19</a>; <a href='B:530 1:21'>1Co 1:21</a>; <a href='B:690 2:15'>1Jn 2:15</a>, etc.). The word is used here in the classical sense of the visible creation, which would appeal to the Athenians. Stanley, speaking of the name by which the Deity is known in the patriarchal age, the plural Elohim, notes that Abraham, in perceiving that all the Elohim worshipped by the numerous clans of his race meant one God, anticipated the declaration of Paul in this passage (" Jewish Church, "1, 25). Paul's statement strikes at the belief of the Epicureans, that the world was made by" a fortuitous concourse of atoms, " and of the Stoics, who denied the creation of the world by God, holding either that God animated the world, or that the world itself was God.<p/>Made with hands [&#967; &#949; &#953; &#961; &#959; &#960; &#959; &#953; &#951; &#964; &#959; &#953; &#962;]. Probably pointing to the magnificent temples above and around him. Paul's epistles abound in architectural metaphors. He here employs the very words of Stephen, in his address to the Sanhedrim; which he very probably heard. See ch. <a href='B:510 7:48'>Act 7:48</a>.


text:
Is worshipped [&#952; &#949; &#961; &#945; &#960; &#949; &#965; &#949; &#964; &#945; &#953;]. Incorrect. Rendel; as Rev., served. Luke often uses the word in the sense of to heal or cure; but this is its primary sense. See on Luke verse 15. It refers to the clothing of the images of the gods in splendid garments, and bringing them costly gifts and offerings of food and drink.<p/>As though he needed [&#960; &#961; &#959; &#963; &#948; &#949; &#959; &#956; &#949; &#957; &#959; &#962;]. Properly, "needed anything in addition [&#960; &#961; &#959; &#962;] to what he already has."


text:
Before appointed [&#960; &#961; &#959; &#964; &#949; &#964; &#945; &#947; &#956; &#949; &#957; &#959; &#965; &#962;]. The Rev., properly, omits before, following the reading of the best texts, prostetagmenouv, assigned.<p/>Bounds [&#959; &#961; &#959; &#952; &#949; &#963; &#953; &#945; &#962;]. Only here in New Testament. The word, in the singular, means the fixing of boundaries, and so is transferred to the fixed boundaries themselves.


text:
Might feel after. See on handle, <a href='B:490 14:39'>Luk 14:39</a>. Compare Tennyson :<p/>"I stretch lame hands of faith, and grope And gather dust and chaff, and call To what I feel is Lord of all."<p/>In Memoriam, 55


text:
We are also his offspring. A line from Aratus, a poet of Paul's own province of Cilicia. The same sentiment, in almost the same words, occurs in the fine hymn of Cleanthes to Jove. Hence the words, "Some of your own poets."


text:
The Godhead [&#964; &#959; &#952; &#949; &#953; &#959; &#957;]. Lit., that which is divine.<p/>Like to gold, etc. These words must have impressed his hearers profoundly, as they looked at the multitude of statues of divinities which surrounded them.<p/>Graven [&#967; &#945; &#961; &#945; &#947; &#956; &#945; &#964; &#953;]. Not a participle, as A. V., but a noun, in apposition with gold, silver, and stone : "a graving or carved work of art," etc.


text:
Winked at [&#965; &#960; &#949; &#961; &#953; &#948; &#969; &#957;]. Only here in New Testament. Originally, to overlook; to suffer to pass unnoticed. So Rev., overtooked.


text:
Resurrection. This word was the signal for a derisive outburst from the crowd.<p/>Mocked [&#949; &#967; &#955; &#949; &#965; &#945; &#950; &#959; &#957;]. From cleuh, a jest. Only here in New Testament, though a compound, diacleuazw, mock, occurs, according to the best texts, at ch. 2 13. The force of the imperfect, began to mock, should be given here in the translation, as marking the outbreak of derision. In this remarkable speech of Paul are to be noted : his prudence and tact in not needlessly offending his hearers; his courtesy and spirit of conciliation in recognizing their piety toward their gods; his wisdom and readiness in the use of the inscription "to the unknown God," and in citing their own poets; his meeting the radical errors of every class of his hearers, while seeming to dwell only on points of agreement; his lofty views of the nature of God and the great principle of the unity of the human race; his boldness in proclaiming Jesus and the resurrection among those to whom these truths were foolishness; the wonderful terseness and condensation of the whole, and the rapid but powerful and assured movement of the thought.


text:
Clave. See on <a href='B:490 10:11'>Luk 10:11</a>; <a href='B:490 14:15'>Luk 14:15</a>; <a href='B:510 5:13'>Act 5:13</a>.<p/>The Areopagite. One of the judges of the court of Areopagus. Of this court Curtius remarks : "Here, instead of a single judge, a college of twelve men of proved integrity conducted the trial. If the accused had an equal number of votes for and against him, he was acquitted. The Court on the hill of Ares is one of the most ancient institutions of Athens, and none achieved for the city an earlier or more widely spread recognition. The Areopagitic penal code was adopted as a norm by all subsequent legislators" (" History of Greece, " 1, 307).


text:
Found. "A Jewish guild always keeps together, whether in street or synagogue. In Alexandria the different trades sat in the synagogue arranged into guilds; and St. Paul could have no difficulty in meeting, in the bazaar of his trade, with the like - minded Aquila and Priscilla" (Edersheim, " Jewish Social Life ").


text:
Lately [&#960; &#961; &#959; &#963; &#966; &#945; &#964; &#969; &#962;]. Only here in New Testament, though the kindred adjective, rendered new, is found in <a href='B:650 10:20'>Heb 10:20</a>. It is derived from fenw, to slay, and the adjective means, originally, lately slain; thence, fresh, new, recent. It is quite common in medical writings in this sense.


text:
Of the same craft [&#959; &#956; &#959; &#964; &#949; &#967; &#957; &#959; &#957;] It was a Rabbinical principle that whoever does not teach his son a trade is as if he brought him up to be a robber. All the Rabbinical authorities in Christ's time, and later; were working at some trade. Hillel, Paul's teacher, was a wood - cutter, and his rival, Shammai, a carpenter. It is recorded of one of the celebrated Rabbis that he was in the habit of discoursing to his students from the top of a cask of his own making, which he carried every day to the academy.<p/>Tent - makers [&#963; &#954; &#951; &#957; &#959; &#960; &#959; &#953; &#959; &#953;]. Not weavers of the goat's - hair cloth of which tents were made, which could easily be procured at every large town in the Levant, but makers of tents used by shepherds and travelers. It was a trade lightly esteemed and poorly paid.


text:
Was pressed in the spirit [&#963; &#965; &#957; &#949; &#953; &#967; &#949; &#964; &#959; &#964; &#969; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#953;]. Instead of spirit the best texts read logw, by the word. On pressed or constrained, see note on taken, <a href='B:490 4:38'>Luk 4:38</a>. The meaning is, Paul was engrossed by the word. He was relieved of anxiety by the arrival of his friends, and stimulated to greater activity in the work of preaching the word.


text:
Opposed themselves [&#945; &#957; &#964; &#953; &#964; &#945; &#963; &#963; &#959; &#956; &#949; &#957; &#969; &#957;]. Implying an organized or concerted resistance. See on resisteth, <a href='B:670 5:5'>1Pe 5:5</a>.


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Gallio. Brother of the philosopher Seneca (Nero's tutor), and uncle of the poet Lucan, the author of the "Pharsalia." Seneca speaks of him as amiable and greatly beloved.<p/>Deputy. See on ch. <a href='B:510 13:7'>Act 13:7</a>. The verb, to be deputy, occurs only here.<p/>Judgment - seat. See on ch. <a href='B:510 7:5'>Act 7:5</a>.


text:
Lewdness [&#961; &#945; &#948; &#953; &#959; &#965; &#961; &#947; &#951; &#956; &#945;]. See on mischief, ch. 13 10. Rev., villainy.


text:
Question. The best texts read the plural, guests. See on ch. <a href='B:510 14:2'>Act 14:2</a>. Judge. In the Greek the position of the word is emphatic, at the beginning of the sentence : "Judge of these matters I am not minded to be."


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Cared for none of these things. Not said to indicate his indifference to religion, but simply that he did not choose to interfere in this case.


text:
Took his leave [&#945; &#960; &#959; &#964; &#945; &#950; &#945; &#956; &#949; &#957; &#959; &#962;]. See on <a href='B:490 9:61'>Luk 9:61</a>; <a href='B:480 6:46'>Mar 6:46</a>. Priscilla and Aquila. They are named in the same order, <a href='B:520 16:3'>Rom 16:3</a>; <a href='B:620 4:19'>2Ti 4:19</a>.<p/>Having shorn his head. Referring to Paul, and not to Aquila.<p/>He had a vow. A private vow, such as was often assumed by the Jews in consequence of some mercy received or of some deliverance from danger. Not the Nazarite vow, though similar in its obligations; for, in the case of that vow, the cutting of the hair, which marked the close of the period of obligation, could take place only in Jerusalem.


text:
Eloquent [&#955; &#959; &#947; &#953; &#959; &#962;]. Only here in New Testament. The word is used in Greek literature in several senses. As logov means either reason or speech, so this derivative may signify either one who has thought much, and has much to say, or one who can say it well. Hence it is used : 1. Of one skilled in history. Herodotus, for example, says that the Heliopolitans are the most learned in history [&#955; &#959; &#947; &#953; &#969; &#964; &#945; &#964; &#959; &#953;] of all the Egyptians. 2. Of an eloquent person. An epithet of Hermes or Mercury, as the God of speech and eloquence. 3. Of a learned; person generally. There seems hardly sufficient reason for changing the rendering of the A. V. (Rev., learned), especially as the scripture - learning of Apollos is specified in the words mighty in the scriptures, and his superior eloquence appears to have been the reason why some of the Corinthians preferred him to Paul. See <a href='B:530 1:12'>1Co 1:12</a>; <a href='B:530 2:4'>1Co 2:4</a>; <a href='B:540 10:10'>2Co 10:10</a>.


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Instructed. See on <a href='B:490 1:4'>Luk 1:4</a>.<p/>Fervent [&#950; &#949; &#969; &#957;]. Fervent, which is formed from the participle of the Latin ferveo, to boil or ferment, is an exact translation of this word, which means to seethe or bubble, and is therefore used figuratively of mental states and emotions. See on leaven, <a href='B:470 13:33'>Mat 13:33</a>.<p/>Diligently [&#945; &#954; &#961; &#953; &#946; &#969; &#962;]. Rather, accurately; so far as his knowledge went. The limitation is given by the words following : knowing only the baptism of John. See on <a href='B:490 1:3'>Luk 1:3</a>; and compare the kindred verb, inquired diligently, <a href='B:470 2:7'>Mat 2:7</a>, where Rev. renders learned carefully/y.


text:
More perfectly [&#945; &#954; &#961; &#953; &#946; &#949; &#963; &#964; &#949; &#961; &#959; &#957;]. The comparative of the same word. More accurately.


text:
Exhorting [&#960; &#961; &#959; &#964; &#961; &#949; &#968; &#945; &#956; &#949; &#957; &#959; &#953;]. Originally, to turn forward, as in flight. Hence, to impel or urge. The word may apply either to the disciples at Corinth, in which case we must render as A. V., or to Apollos himself, as Rev., encouraged him. I prefer the former. Hackett very sensibly remarks that Apollos did not need encouragement, as he was disposed to go.<p/>Helped [&#963; &#965; &#957; &#949; &#946; &#945; &#955; &#949; &#964; &#959;]. The radical sense of the word is to throw together : hence, to contribute; to help; to be useful to. He threw himself into the work along with them. On different senses of the word, see notes on <a href='B:490 2:19'>Luk 2:19</a>; <a href='B:490 14:31'>Luk 14:31</a>; and compare <a href='B:510 4:15'>Act 4:15</a>; <a href='B:510 27:18'>Act 27:18</a>; <a href='B:510 28:27'>Act 28:27</a>; <a href='B:510 20:14'>Act 20:14</a>. Through grace. Grace has the article, the special grace of God imparted. Expositors differ as to the connection; some joining through grace with them which had believed, insisting on the Greek order of the words; and others with helped, referring to grace conferred on Apollos. I prefer the latter, principally for the reason urged by Meyer, that "the design of the text is to characterize Apollos and his work, and not those who believed."


text:
Mightily [&#949; &#965; &#964; &#959; &#957; &#969; &#962;]. See on <a href='B:490 23:10'>Luk 23:10</a>.<p/>Convinced [&#948; &#953; &#945; &#954; &#945; &#964; &#951; &#955; &#949; &#947; &#967; &#949; &#964; &#959;]. Only here in New Testament. See on tell him his fault, <a href='B:470 18:15'>Mat 18:15</a>. The compound here is a very strong expression for thorough confutation. Confute (Rev.) is better than convince. Note the prepositions. He confuted them thoroughly [&#948; &#953; &#945;], against [&#954; &#945; &#964; &#945;] all their arguments.


text:
Upper coasts [&#964; &#945; &#945; &#957; &#969; &#964; &#949; &#961; &#953; &#954; &#945; &#956; &#949; &#961; &#951;]. Coasts is a bad rendering. Better, as Rev., "the upper country;" lit., parts or districts. The reference is to districts like Galatia and Phrygia, lying up from the sea - coast and farther inland than Ephesus. Hence the expedition of Cyrus from the sea - coast toward Central Asia was called Anabasis, a going - up.<p/>Certain disciples. Disciples of John the Baptist, who, like Apollos, had been instructed and baptized by the followers of the Baptist, and had joined the fellowship of the Christians. Some have thought that they had been instructed by Apollos himself; but there is no sufficient evidence of this. "There they were, a small and distinct community about twelve in number, still preparing, after the manner of the Baptist, for the coming of the Lord. Something there was which drew the attention of the apostle immediately on his arrival. They lacked, apparently, some of the tokens of the higher life that pervaded the nascent church; they were devout, rigorous, austere, but were wanting in the joy, the radiancy, the enthusiasm which were conspicuous in others" (Plumptre, " St. Paul in Asia Minor ").


text:
Have ye received the Holy Ghost since ye believed? The two verbs are in the aorist tense, and therefore denote instantaneous acts. The A. V. therefore gives an entirely wrong idea, as there is no question about what happened after believing; but the question relates to what occurred when they believed. Hence Rev., rightly, Did ye receive the Holy Ghost when ye believed?<p/>We have not heard. Also the aorist. We did not hear; referring back to the time of their beginning.<p/>Whether there be any Holy Ghost. But, as Bengel observes, "They could not have followed either Moses or John the Baptist without having heard of the Holy Ghost." The words, therefore, are to be explained, not of their being unaware of the existence of the Holy Ghost, but of his presence and baptism on earth. The word estin, there be, is to be taken in the sense of be present, or be given, as in <a href='B:500 7:39'>Joh 7:39</a>, where it is said, "The Holy Ghost was not yet [&#959; &#965; &#960; &#969; &#951; &#957;]," and where the translators rightly render, "was not yet given."


text:
Unto what [&#949; &#953; &#962; &#964; &#953;]. Rev., more correctly, into. See on <a href='B:470 28:19'>Mat 28:19</a>. John. The last mention of John the Baptist in the New Testament. "Here, at last, he wholly gives place to Christ" (Bengel).


text:
Special [&#959; &#965; &#964; &#945; &#962; &#964; &#965; &#967; &#959; &#965; &#963; &#945; &#962;]. A peculiar expression. Lit., not usual or common, such as one might fall in with frequently.


text:
Body [&#967; &#961; &#969; &#964; &#959; &#962;]. Properly, the surface of the body, the skin; but, in medical language, of the body.<p/>Handkerchiefs [&#963; &#959; &#965; &#948; &#945; &#961; &#953; &#945;]. See on <a href='B:490 19:20'>Luk 19:20</a>.<p/>Aprons [&#963; &#953; &#956; &#953; &#954; &#953; &#957; &#952; &#953; &#945;]. Only here in New Testament. A Latin word, semicinctia. Lit., something passing half - way round the body : an apron or waistband. Perhaps garments worn by Paul when engaged at his trade.


text:
Vagabond [&#960; &#949; &#961; &#953; &#949; &#961; &#967; &#959; &#956; &#949; &#957; &#969; &#957;]. Lit., going about. Rev., strolling.<p/>Exorcists [&#949; &#958; &#959; &#961; &#954; &#953; &#963; &#964; &#969; &#957;]. Only here in New Testament. The kindred verb, adjure, occurs <a href='B:470 26:63'>Mat 26:63</a>, and means, originally, to administer an oath. These Jewish exorcists pretended to the power of casting out evil spirits by magical arts derived from Solomon.


text:
Did [&#960; &#959; &#953; &#959; &#965; &#957; &#964; &#949; &#962;]. The participle denotes a practice.


text:
I know - I know [&#947; &#953; &#957; &#969; &#963; &#954; &#969; - &#949; &#960; &#953; &#963; &#964; &#945; &#956; &#945; &#953;]. There is a purpose in using two different words to denote the demon's recognition of the Divine Master and of the human agent, though it is not easy to convey the difference in a translation. It is the difference between an instinctive perception or recognition of a supreme power and the more intimate knowledge of a human agent. A divine mystery would invest Jesus, which the demon would feel, though he could not penetrate it. His knowledge of a man would be greater, in his own estimation at least. The difference may be given roughly, thus : "Jesus I recognize, and Paul I am acquainted with."<p/>Overcame them [&#954; &#945; &#964; &#945; &#954; &#965; &#961; &#953; &#949; &#965; &#963; &#945; &#962;]. The best texts read both of them, which would imply that only two of the seven were concerned in the exorcism. Rev, better, mastered, thus giving the force of kuriov, master, in the composition of the verb.


text:
Prevailed against [&#953; &#963; &#967; &#965; &#963; &#949;]. See on <a href='B:490 14:30'>Luk 14:30</a>; <a href='B:490 16:3'>Luk 16:3</a>.


text:
Was known [&#949; &#947; &#949; &#957; &#949; &#964; &#959; &#947; &#957; &#969; &#963; &#964; &#959; &#957;]. More correctly, became known.


text:
Confessed and shewed [&#949; &#958; &#959; &#956; &#959; &#955; &#959; &#947; &#959; &#965; &#956; &#949; &#957; &#959; &#953; &#954; &#945; &#953; &#945; &#957; &#945; &#947; &#947; &#949; &#955; &#955; &#959; &#957; &#964; &#949; &#962;]. The two words denote the fullest and most open confession. They openly [&#949; &#958;] confessed, and declared thoroughly (ajna, from top to bottom) their deeds. See on <a href='B:470 3:6'>Mat 3:6</a>.


text:
Curious arts [&#964; &#945; &#960; &#949; &#961; &#953; &#949; &#961; &#947; &#945;]. The word means, literally, overwrought, elaborate, and hence recondite or curious, as magical practices. Only here and <a href='B:610 5:13'>1Ti 5:13</a>, in its original sense of those who busy themselves excessively [&#960; &#949; &#961; &#953;] : busybodies. The article indicates the practices referred to in the context.<p/>Books. Containing magical formulas. Heathen writers often allude to the Ephesian letters. These were symbols, or magical sentences written on slips of parchment, and carried about as amulets. Sometimes they were engraved on seals.<p/>Burned [&#954; &#945; &#964; &#949; &#954; &#945; &#953; &#959; &#957;]. Burned them up [&#954; &#945; &#964; &#945;]. The imperfect is graphic, describing them as throwing book after book on the pile.<p/>Counted [&#963; &#965; &#957; &#968; &#951; &#966; &#953; &#963; &#945; &#957;]. Only here in New Testament. See on <a href='B:490 14:28'>Luk 14:28</a>. The preposition sun, together, in the compound verb, indicates the reckoning up of the sum - total.<p/>Fifty thousand pieces of silver. If reckoned in Jewish money, about thirty - five thousand dollars; if in Greek drachmae, as is more probable, about nine thousand three hundred dollars.


text:
Silversmith [&#945; &#961; &#947; &#965; &#961; &#959; &#954; &#959; &#960; &#959; &#962;]. Lit., a silver - beater.<p/>Shrines. Small models of the temple of Diana, containing an image of the goddess. They were purchased by pilgrims to the temple, just as rosaries and images of the virgin are bought by pilgrims to Lourdes, or bronze models of Trajan's column or of the Colonne Vendome by tourists to Rome or Paris. 24 Craftsmen [&#964; &#949; &#967; &#957; &#953; &#964; &#945; &#953; &#962;]. In the next verse he mentions the workmen [&#949; &#961; &#947; &#945; &#964; &#945; &#962;], the two words denoting, respectively, the artisans, who performed the more delicate work, and the laborers, who did the rougher work.


text:
Wealth [&#949; &#965; &#960; &#959; &#961; &#953; &#945;]. See on ability, ch. 11 29. Lit., welfare. Wealth is used by the A. V. in the older and more general sense of weal, or well - being generally. Compare the Litany of the English Church : "In all time of our tribulation, in all time of our wealth."


text:
Craft [&#956; &#949; &#961; &#959; &#962;]. Lit., part or department of trade.<p/>To be set at nought [&#949; &#953; &#962; &#945; &#960; &#949; &#955; &#949; &#947; &#956; &#959; &#957; &#949; &#955; &#952; &#949; &#953; &#957;]. Lit., to come into refutation or exposure; hence, disrepute, as Rev. Compare ch. 18 28, and see note there. 'Apelegmov, refutation, occurs only here in New Testament.<p/>Diana. Or Artemis. We must distinguish between the Greek Artemis, known to the Romans as Diana, and the Ephesian goddess. The former, according to the legend, was the daughter of Zeus (Jove), and the sister of Apollo. She was the patroness of the chase, the huntress among the immortals, represented with bow, quiver, and spear, clad in hunting - habit, and attended by dogs and stags. She was both a destroyer and a preserver, sending forth her arrows of death, especially against women, but also acting as a healer, and as the special protectress of women in childbirth. She was also the goddess of the moon. She was a maiden divinity, whose ministers were vowed to chastity.<p/>The Ephesian Artemis is totally distinct from the Greek, partaking of the Asiatic character; and of the attributes of the Lydian Cybele, the great mother of the gods. Her worship near Ephesus appears to have existed among the native Asiatic population before the foundation of the city, and to have been adopted by the Greek immigrants, who gradually transferred to her features peculiar to the Grecian goddess. She was the personification of the fructifying and nourishing, powers of nature, and her image, as represented on current coins of the time, is that of a swathed figure, covered with breasts, and holding in one hand a trident, and in the other a club. This uncouth figure, clad in a robe covered with mystic devices, stood in the shrine of the great temple, hidden by a purple curtain, and was believed to have fallen down from heaven (ver. 35). In her worship the oriental influence was predominant. The priests were eunuchs, and with them was associated a body of virgin priestesses and a number of slaves, the lowest of whom were known as neocori, or temple - sweepers (ver. 35). "Many a time must Paul have heard from the Jewish quarter the piercing shrillness of their flutes, and the harsh jangling of testable dances and Corybantic processions, as, with streaming hair, and wild cries, and shaken torches of pine, they strove to madden the multitudes into sympathy with that orgiastic worship which was but too closely connected with the vilest debaucheries" (Farrar, " Life and Work of Paul ").<p/>Magnificence. See on <a href='B:680 1:16'>2Pe 1:16</a>.


text:
Cried out [&#949; &#954; &#961; &#945; &#950; &#959; &#957;]. The imperfect is graphic; they continued crying. This reiteration was a characteristic of the oriental orgiastic rites.


text:
The theater. The site of which can still be traced. It is said to have been capable of seating fifty - six thousand persons.<p/>Having seized [&#963; &#965; &#957; &#945; &#961; &#960; &#945; &#963; &#945; &#957; &#964; &#949; &#962;]. Lit., "having seized along with [&#963; &#965; &#957;] :" carried them along with the rush.<p/>Companions in travel [&#963; &#965; &#957; &#949; &#954; &#948; &#951; &#956; &#959; &#965; &#962;]. Only here and <a href='B:540 8:19'>2Co 8:19</a>. The word is compounded of sun, along with, ejk, forth, and dhmov, country or land, and means, therefore, one who has gone forth with another from his country.


text:
Of the chief officers of Asia [&#964; &#969; &#957; &#945; &#963; &#953; &#945; &#961; &#967; &#969; &#957;]. The Asiarchs. These were persons chosen from the province of Asia, on account of their influence and wealth, to preside at the public games and to defray their expenses.


text:
They drew [&#960; &#961; &#959; &#949; &#946; &#953; &#946; &#945; &#963; &#945; &#957;]. More correctly, urged forward. See on before instructed, <a href='B:470 14:8'>Mat 14:8</a>.


text:
With one voice cried out. There reverberations of their voices from the steep rock which formed one side of the theater must have rendered their frenzied cries still more terrific.


text:
The town - clerk. Or recorder, who had charge of the city - archives, and whose duty it was to draw up official decrees and present them to assemblies of the people. Next to the commander, he was the most important personage in the Greek free cities.<p/>Worshipper [&#957; &#949; &#969; &#954; &#959; &#961; &#959; &#957;]. Lit., a temple - sweeper. See on verse 27. This title, originally applied to the lowest menials of the temple, became a title of honor, and was eagerly appropriated by the most famous cities.<p/>Alexander says, "The city of Ephesus is the sacristan of the great goddess Artemis." 25


text:
Quiet [&#954; &#945; &#964; &#949; &#963; &#964; &#945; &#955; &#956; &#949; &#957; &#959; &#965; &#962;]. Compare quieted (ver. 35). The verb means to let down or lower; and so is applied, metaphorically, to keeping one's self in check; repressing.<p/>Rash [&#960; &#961; &#959; &#960; &#949; &#964; &#949; &#962;]. Lit., headlong.


text:
Robbers of churches [&#953; &#949; &#961; &#959; &#963; &#965; &#955; &#959; &#965; &#962;]. The A. V. puts a droll anachronism into the mouth of the town - clerk of a Greek city. Render, rather, as Rev., robbers of temples.


text:
The law is open [&#945; &#947; &#959; &#961; &#945; &#953; &#959; &#953; &#945; &#947; &#959; &#957; &#964; &#945; &#953;] Lit., the court - days are being kept. Rev., the courts are open. Compare ch. 17 5.<p/>Deputies [&#945; &#957; &#952; &#965; &#960; &#945; &#964; &#959; &#953;] Proconsuls, by whom Asia, as a senatorial province, was governed. See Introduction to Luke.


text:
Concourse [&#963; &#965; &#963; &#964; &#961; &#959; &#966; &#951; &#962;]. Lit., a twisting together : hence of anything which is rolled or twisted into a mass; and so of a mass of people, with an underlying idea of confusion : a mob. Compare ch. 28 12.


text:
Embraced [&#945; &#963; &#960; &#945; &#963; &#945; &#956; &#949; &#957; &#959; &#962;]. Better, as Rev., took leave. The word is used for a salutation either at meeting or parting. See ch. <a href='B:510 21:6'>Act 21:6</a>; <a href='B:510 21:7'>Act 21:7</a>.


text:
Greece. The Roman province of Achaia, comprehending Greece proper and the Peloponnesus. Luke uses Achaia (ch. 29 21) and Greece synonymously, as distinguished from Macedonia.


text:
Sail [&#945; &#957; &#945; &#947; &#949; &#963; &#952; &#945; &#953;]. Better, as Rev., set sail. See on <a href='B:490 8:22'>Luk 8:22</a>; and compare <a href='B:490 5:3'>Luk 5:3</a>.


text:
So pater. The best texts add, the son of Pyrrhus. Compare <a href='B:520 16:21'>Rom 16:21</a>.<p/>Aristarchus. Compare <a href='B:510 19:29'>Act 19:29</a>.<p/>Gaius. Not the one mentioned in ch. 19 29, who was a Macedonian.<p/>Tychicus and Trophimus. See <a href='B:580 4:7'>Col 4:7</a>; <a href='B:580 4:8'>Col 4:8</a>; <a href='B:560 6:21'>Eph 6:21</a>; <a href='B:560 6:22'>Eph 6:22</a>; <a href='B:620 4:12'>2Ti 4:12</a>; <a href='B:630 3:2'>Tit 3:2</a>; <a href='B:510 21:29'>Act 21:29</a>; <a href='B:620 4:20'>2Ti 4:20</a>.


text:
In five days [&#945; &#967; &#961; &#953; &#962; &#951; &#956; &#949; &#961; &#969; &#957; &#960; &#949; &#957; &#964; &#949;]. Lit., "up to five days," indicating the duration of the voyage from Philippi.


text:
First [&#964; &#951; &#956; &#953; &#945;]. Lit., "the one day." The cardinal numeral here used for the ordinal.<p/>Week [&#963; &#945; &#946; &#946; &#945; &#964; &#969; &#957;]. The plural used for the singular, in imitation of the Hebrew form. The noun Sabbath is often used after numerals in the signification of a week. See <a href='B:470 28:1'>Mat 28:1</a>; <a href='B:480 16:1'>Mar 16:1</a>; <a href='B:500 20:19'>Joh 20:19</a>. To break bread. The celebration of the eucharist, coupled with the Agape, or love - feast.<p/>Preached [&#948; &#953; &#949; &#955; &#949; &#947; &#949; &#964; &#959;]. Better, as Rev., discoursed with them. It was a mingling of preaching and conference. Our word dialogue is derived from the verb.


text:
Many lights. A detail showing the vivid impression of the scene upon an eye - witness. It has been remarked that the abundance of lights shows how little of secrecy or disorder attached to these meetings.<p/>The upper chamber. See on ch. <a href='B:510 1:13'>Act 1:13</a>.


text:
The window. See on ch. <a href='B:510 9:25'>Act 9:25</a>. The windows of an Eastern house are closed with lattice - work, and usually reach down to the floor, resembling a door rather than a window. They open, for the most part, to the court, and not to the street, and are usually kept open on account of the heat.<p/>Fallen into a deep sleep [&#954; &#945; &#964; &#945; &#966; &#949; &#961; &#959; &#956; &#949; &#957; &#959; &#962; &#965; &#960; &#957; &#969; &#946; &#945; &#952; &#949; &#953;]. Lit., born down by, etc. A common Greek phrase for being over come by sleep. In medical language the verb was more frequently used in this sense, absolutely, than with the addition of sleep. In this verse the word is used twice : in the first instance, in the present participle, denoting the corning on of drowsiness - falling asleep; and the second time, in the aorist participle, denoting his being completely overpowered by sleep. Mr. Hobart thinks that the mention of the causes of Eutychus' drowsiness - the heat and smell arising; from the numerous lamps, the length of the discourse, and the lateness of the hour - are characteristic of a physician's narrative. Compare <a href='B:490 22:45'>Luk 22:45</a>.<p/>Dead [&#957; &#949; &#954; &#961; &#959; &#962;]. Actually dead. Not as dead, or for dead.


