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1:11
  away (a-14) In those days conquerors transported conquered nations to distant seats, and replaced them by others, that national feeling might not subsist, but dependence be complete. 'Carrying away' is feeble for this, but I know no other word.

1:17
  away (a-18)
  In those days conquerors transported conquered nations to
  distant seats, and replaced them by others, that national
  feeling might not subsist, but dependence be complete.
  'Carrying away' is feeble for this, but I know no other word.

1:18
  is, (b-13)
  The Greek expression here translated 'that is' emphasizes the
  peculiar manner of the birth.

1:19
  unwilling (c-10)
  The expression is characteristic. 'being a man not willing,'
  &c.

1:20
  Lord (d-13)
  'Lord' without the article, signifying, as often, 'Jehovah.'

1:21
  Jesus, (e-14)
  See Note, Ex. 17.9.

1:22
  Lord, (d-17)
  'Lord' without the article, signifying, as often, 'Jehovah.'

  through (a-18)
  'Through' here is <FI>dia<Fi>. The difference is always made
  between the source, God, for which <FI>hupo<Fi> is used, and the
  instruments, for which <FI>dia<Fi> is employed. 'By' in this verse is
  <FI>hupo<Fi>.

  prophet, (b-20)
  Isa. 7.14.

1:24
  Lord (c-15) See Note, ch. 1.20.

2:1
  born (d-5)
  Lit. 'begotten,' but used for 'born.' In ver. 2 it is the
  fact of being brought forth -- of course strictly of the
  mother. It was the actual fact of his being born or brought
  forth that the magi refer to.

2:5
  through (e-15)
  See ch. 1.22.

  prophet. (f-17)
  Mic. 5.2.

2:6
  who (g-27)
  <FI>Hostis<Fi>, 'who is such as.' see ch. 7.24.

2:7
  inquired (h-8)
  Or 'learned.' so ver. 16.

  appearing; (i-19)
  It is evident that the star had not been all the way, but now
  reappeared. see ver. 10. 'The time' is practically when it
  appeared; 'how long since?'

2:12
  instructed (k-4)
  It signifies an answer after consultation, as ver. 22; hence
  an oracular or divine answer, not merely warning.

2:13
  Lord (c-10) See Note, ch. 1.20.

2:15
  Lord (c-20)
  See Note, ch. 1.20.

  saying, (l-24)
  Hos. 11.1.

2:17
  through (a-8)
  <FI>Dia<Fi>. see ch. 1.22; Jer 31.15.

  that (c-11)
  'That that might be,' ch. 1.22; 'so that that should be,' as
  here; and, 'then was fulfilled,' ver. 17, are never confounded
  in the quotations of the Old Testament. The first is the object
  of the prophecy; the second, not simply <FI>its<Fi> object, but an
  event which was within the scope and intention of the prophecy;
  the third is merely a case in point, where what happened was an
  illustration of what was said in the prophecy.

2:20
  sought (b-21)
  Lit. the seekers of.' The article and participle are used as
  a noun, characterizing the persons.

2:23
  through (a-19)
  <FI>Dia<Fi>. see ch. 1.22; Jer 31.15.

  that (c-11)
  'That that might be,' ch. 1.22; 'so that that should be,' as
  here; and, 'then was fulfilled,' ver. 17, are never confounded
  in the quotations of the Old Testament. The first is the object
  of the prophecy; the second, not simply <FI>its<Fi> object, but an
  event which was within the scope and intention of the prophecy;
  the third is merely a case in point, where what happened was an
  illustration of what was said in the prophecy.

  Nazaraean. (d-27)
  Perhaps a reference to Isa. 11.1, the Hebrew for 'Branch'
  being <FI>Netzer<Fi>.

3:1
  Judaea, (e-14)
  See Josh. 15.61.

3:3
  saying, (f-14)
  Isa. 40.3.

  Lord, (g-29)
  Used as a name for Jehovah. See Note ch. 1.20.

3:7
  forewarned (h-22)
  'Pointed out,' 'shown,' as Acts 20.35.

3:8
  Produce (i-1)
  The verb is in the aorist. It is to be the characteristic of
  the man, not a mere exhortation for the future. 'Be in the
  state of having done it.'

  repentance. (k-6)
  The word here and elsewhere translated 'repentance' denotes
  the moral judgment of the soul upon all the past, upon all that
  it is in the flesh before God. It includes, but goes further
  than, a change of mind.

3:10
  to (l-7)
  I so translate, because 'laid to' implies actual execution.
  perhaps not meant so by the translators, but merely to be as
  literal as possible. but 'applied to' ('to,' <FI>pros<Fi>. see ch. 21.1)
  is more the moral way of acting -- something more than
  'set for' ('for,' <FI>eis<Fi>) as in Luke 2.34; Phil.1.16; 1Thess.3.3.

  producing (a-17)
  Present tense; it is characteristic. see ch. 1.19.

3:11
  sandals (b-20)
  The luxurious 'shoe' is not meant here.

  with (c-31)
  <FI>En<Fi>, 'in the power of,' be it external or simply the nature
  and character of, but always including the latter. see Luke 2.27.

3:14
  forbad (d-4)
  Imperfect, 'was so doing.' i.e. the act is presented as being
  then done, not historically presented as one past fact.

  baptised (e-12)
  Aorist tense, 'to be in the state of its having been done.'
  see ch. 3.8.

4:4
  written, (f-7)
  Deut. 8.3.

4:5
  temple, (g-18)
  <FI>Hieron<Fi>, the general buildings. The house itself, the
  shrine, is <FI>Naos<Fi>.

4:6
  written, (h-17)
  Ps. 91.11-12.

4:7
  written, (i-8)
  Deut. 6.16.

  Lord (k-14)
  'Jehovah.' see ch. 1.20.

4:9
  homage. (l-19)
  <FI>Proskuneo<Fi>. an act of personal reverence and homage. What in
  modern language is called 'worship' is <FI>Latreuo<Fi>, as 'serve,'
  ver. 10. The nearest to this in the use of <FI>proskuneo<Fi> is John 4.23,24.

4:10
  homage (l-17)
  <FI>Proskuneo<Fi>. an act of personal reverence and homage. What in
  modern language is called 'worship' is <FI>Latreuo<Fi>, as 'serve,'
  ver. 10. The nearest to this in the use of <FI>proskuneo<Fi> is John 4.23,24.

  written, (m-13)
  Deut. 6.13.

4:11
  ministered (n-11)
  <FI>Diakoneo<Fi>, as ch. 27.55; and 'serve,' ch. 20.28.

4:13
  sea-side (o-15)
  The Lake of Tiberias. see John 6.1.

4:14
  saying, (a-13)
  Isa. 9.1,2.

4:20
  trawl-nets, (b-6)
  Lit. 'the trawl-nets.' The word is supposed to derive from
  the verb 'to cast.' so Mark 1.18; Luke 5.2-6; John 21.6-11;
  'seine,' in Matt. 13.47, is a net drawn round from the shore.

4:21
  the (c-20)
  It is well to notice here an habitual use of the article. It is a known
  rule that contrast, and hence one part of a thing as
  contradistinguished from another, has the article. This is the case
  with 'ship' and 'mountain' in the gospels. 'he was' or 'went'
  'on board ship;' not a particular ship, but 'on board
  ship,' as we say, in contrast with 'on shore.' So 'the
  mountain;' not a particular mountain, but in contrast with the
  plain, where the plain and the mountain are in contrast. Christ
  had a particular ship which waited on him, but the article is
  used, as here, where that is not the case. 'In the ship with'
  is tantamount to 'the same ship;' so here I do not change the
  form, but translate literally.

4:24
  pains, (d-25)
  'Torments,' or 'tortures.'

4:25
  Decapolis, (e-9)
  Meaning, 'ten towns' -- a district with ten towns in NE.
  Palestine.

5:1
  the (c-9)
  It is well to notice here an habitual use of the article. It
  is a known rule that contrast, and hence one part of a thing as
  contradistinguished from another, has the article. This is the
  case with 'ship' and 'mountain' in the gospels. 'he was' or
  'went' 'on board ship;' not a particular ship, but 'on board
  ship,' as we say, in contrast with 'on shore.' So 'the
  mountain;' not a particular mountain, but in contrast with the
  plain, where the plain and the mountain are in contrast. Christ
  had a particular ship which waited on him, but the article is
  used, as here, where that is not the case. 'In the ship with'
  is tantamount to 'the same ship;' so here I do not change the
  form, but translate literally.

5:5
  earth. (f-9)
  Or 'land.' This is a quotation from Ps. 37.11. For a Jew,
  inheriting the land was inheriting the earth, and vice versa.
  It was not the haughty Pharisee or the violent who were to have
  it. God would give it to the meek of the earth that waited on
  Him. I have put 'earth' as giving a larger thought, as
  characteristic, not local only. Here <FI>ge<Fi> in Greek, agrees with
  <FI>erets<Fi>, in Hebrew. See Notes, 1Sam. 2.8; Ps. 2.8.

5:13
  earth; (a-7)
  Or 'land.'

5:15
  bushel, (b-12)
  I have left 'bushel' as well known; it was a measure under
  half a bushel.

5:16
  upright (c-14)
  I do not put 'good works,' because it has acquired the force
  of benevolent actions, which is not the force here, but all
  that is upright and honourable and comely, what ought to be in
  one who feels aright. 'Upright' does not quite give the whole
  sense. see 'good work,' Mark 14.6; Titus 2.14.

5:17
  fulfil. (d-24)
  'Give the fulness of.' It is not to fulfil a command in the
  way of obedience, nor to complete another thing by adding to
  it; but to fill up some system sketched out, or that which is
  expressed in the thing fulfilled, as a whole. Thus the doctrine
  of the Church completed the word of God, made full what was
  expressed by it. Christ does not here fulfil what is said, nor
  add to what still remained and was perfect itself; but came to
  make good the whole scope of law and prophets. The passage has
  nothing to do with obeying the law. Nor is it here
  accomplishing a particular prophecy. He comes as the revealed
  completeness of God's mind, whatever the law and the prophets
  had pointed out. Verse 18 forbids the sense of obedience as not
  to be maintained, though 19 proves that he was to be condemned
  who, being under law, broke the commandments spoken of. But
  this is a consequence; Christ speaks of their authority. All
  was to be fulfilled in some way or another, not set aside.

5:20
  surpass (e-10)
  Or 'excel.' It includes the idea of being a better
  righteousness. see ver. 47.

5:22
  Raca, (f-29)
  i.e. stupid, worthless, a term of contempt.

  Fool, (g-43)
  As chs. 23.17; 25.2,3,8.

  to (h-47)
  <FI>Eis<Fi>. has the force of 'even to,' 'as far as,'as in other
  cases. as Rom. 5.21, 'to eternal life;' Rev. 13.3, 'to death;'
  Eph. 3.19, 'to all the fulness.'

  hell (i-52)
  Gehenna. so vers. 29,30.

5:25
  time (a-18)
  Or 'lest it may be.' Perhaps 'lest' is sufficient; it
  suggests something uncertain which otherwise might happen any
  time. see Mark 4.12.

5:26
  farthing. (b-20)
  The quarter of an assarion. see ch. 10.29.

5:29
  snare (c-8)
  Lit. the 'catch of a trap.' see ch. 13.57.

5:37
  evil. (d-18)
  Or 'the evil one.'

6:1
  alms (a-7)
  Many read, probably rightly, 'your righteousness.'

6:2
  have (b-37) 'Have' has here the force of having all they have to expect -- they have the whole of it already. It is expressed in English by laying the stress on 'have.' Perhaps one might say 'have got.'

6:5
  have (b-41) 'Have' has here the force of having all they have to expect -- they have the whole of it already. It is expressed in English by laying the stress on 'have.' Perhaps one might say 'have got.'

6:8
  beg (c-19)
  <FI>Aiteo<Fi>. see ch. 7.7.

6:11
  bread, (d-6)
  Or 'our bread till to-morrow,' i.e. 'daily' in the sense of
  'till to-morrow.' What was directly and immediately for them or
  their need, and not to surround them with abundance.

6:13
  evil. (e-11)
  Or 'the evil one.'

6:16
  have (b-32)
  'Have' has here the force of having all they have to expect
  -- they have the whole of it already. It is expressed in
  English by laying the stress on 'have.' Perhaps one might say
  'have got.'

6:24
  serve (f-4)
  serve (f-32)

  <FI>Douleuo<Fi>, serve as a slave.

6:27
  growth (a-11)
  The proper sense is 'age.' It refers to relative age in man,
  and hence is used for 'growth,' or 'stature,' as Luke 19.3.

7:6
  lest (b-17)
  See ch. 5.25 and Mark 4.12.

7:7
  Ask (c-1)
  <FI>Aiteo<Fi>, used for supplication. see Note, John 14.16.

7:14
  narrow (d-2)
  Or 'how narrow.'

7:16
  know (a-6)
 'Recognize,' 'know well,' as in ch. 11.27.

7:20
  know (a-8)
  'Recognize,' 'know well,' as in ch. 11.27.

  surely (b-5)
  i.e. as a necessary consequence.

7:24
  who (c-18)
  <FI>Hostis<Fi>, as ch. 2.6. Of that character. 'who was such as.'

  the (d-23)
  Here the article has the force of contrast, as in ch. 4.21.
  As in English, though the cases are more rare, we say, 'on the
  way,' 'the way side.' 'The sand' in ver. 26, contrasts with
  'the rock' -- that which has that nature.

8:3
  touched (e-8)
  As Mark 1.41.

8:4
  for (f-25)
  <FI>Eis<Fi>. as ch. 12.20, 'unto.'

8:5
  entered (g-5)
  Many authorities read, 'as he entered.'

8:8
  word, (h-23)
  Lit. 'with' or 'by a word,' in contrast with coming.

8:17
  through (a-10)
  See Note, ch. 1.22.

  saying, (b-14)
  Isa. 53.4.

8:26
  was (c-27)
  <FI>Ginomai<Fi>. Lit. 'it then began' or 'took place.'

8:28
  Gergesenes, (d-17)
  Some read 'Gadarenes,' others 'Gerasenes.'

8:29
  us? (e-26)
  Or, perhaps, 'to torment us before the time.'

8:34
  to (f-19)
  Or, more exactly, 'they begged him, so that he might go
  away.' see a similar expression in ch. 9.38.

9:1
  city. (a-15)
  i.e. Capernaum, ch. 4.13, and Mark 2.1.

9:6
  power (b-12)
  <FI>Exousia<Fi>, 'right,' 'authority.' see Note, ch. 10.1 and John
  10.18.

9:8
  power (b-15)
  <FI>Exousia<Fi>, 'right,' 'authority.' see Note, ch. 10.1 and John
  10.18.

9:13
  is (c-7)
  See Hos. 6.6.

9:16
  new (d-8)
  Lit. 'unfulled,' 'unmilled.'

9:18
  this (e-22)
  Mark 5.23 has 'is at extremity;' Luke 8.42 'was dying.' It is
  possible that Matthew may give the result of the servant's
  message. It may be translated 'has just now died,' or 'has even
  now died.' see Rev. 2.8.

9:31
  name (a-10)
  Or 'fame' -- translated in ch. 28.15 'is current' and in Mark
  1.45 'spread abroad.'

9:34
  through (b-10)
  <FI>En<Fi>, 'in the power of,'

9:38
  that (c-8)
  See Note, ch. 8.34.

10:1
  power (d-12)
  Or 'authority.' <FI>exousia<Fi> not <FI>dunamis<Fi>. More than authority,
  but not simply <FI>dunamis<Fi>; it is more than <FI>dunamis<Fi>, as it
  includes the right to exercise this. Hence 'power' is nearer to
  it in English. <FI>dunamis<Fi> is the ability to do a thing. Cf. Luke
  4.36.

10:4
  Cananaean, (e-3)
  Very probably the Hebrew word for the Greek term <FI>Zelotes<Fi>,
  'Zealot.' see Luke 6.15.

10:5
  [the] (f-16)
  [the] (f-19)

  Absence of the article in the original gives the force of
  'any.'

10:12
  into (a-5)
  Lit. 'the.' it hardly alludes to the house in ver. 11, for
  ver. 13 seems to preclude this. It is going into the house, in
  contrast with the street.

10:17
  sanhedrims, (b-12)
  Local Jewish tribunals.

10:21
  death; (c-24)
  Or 'bring about their death.' See Note at Mark 13.12.

10:24
  the (d-1)
  the (d-9)

  There is no article in the original, but 'disciple' and
  'bondman' come after the verb and are characteristic.

10:25
  called (e-23)
  The word suggests the giving of a surname or nickname.

10:27
  houses. (f-22)
  i.e. upon the terraced roofs.

10:28
  of (g-5)
  Here, and in the parallel passage, Luke 12.4, we have <FI>apo<Fi>,
  'from.' It is not so used elsewhere that I know of in the New
  Testament. Here it may have the force of 'shrinking from
  through fear.'

  hell. (h-30)
  <FI>Gehenna<Fi>.

10:29
  farthing? (i-8)
  Lit. <FI>assarion<Fi>. the value of an assarion is not exactly
  known. it was very small.

11:3
  wait (a-14)
  Probably, 'have we to do it,' not simply, 'are we doing it?'

11:10
  written, (b-8)
  Mal. 3.1.

11:11
  one (c-28)
  Or 'the least.' It is the comparative degree; whoever else is
  taken, the 'one' is less; the idiomatic force is more preserved
  by 'a little one.'

11:12
  violence, (d-19)
  As 'forces his way,' Luke 16.16.

11:14
  is (e-11)
  By saying, 'who is to come,' it is left in the abstract as in
  Greek -- the one who had this character in their mind.

11:19
  wine-drinking, (a-20)
  'Spending his substance in eating and drinking.'

11:20
  place, (b-18)
  <FI>Ginomai<Fi>, 'taken place,' or 'happened.' I do not say 'had
  been wrought,' because the emphasis is on the place of their
  happening rather than on the fact of their being wrought.

11:21
  place (b-18)
  <FI>Ginomai<Fi>, 'taken place,' or 'happened.' I do not say 'had
  been wrought,' because the emphasis is on the place of their
  happening rather than on the fact of their being wrought.

11:23
  hades. (c-17)
  'Hades' like 'Sheol' in the Old Testament, see Note at Ps.
  6.5, is a very vague expression used in general to designate
  the temporary state of departed spirits, the unseen or
  invisible world of spirits, upon which, till the coming of
  Christ, darkness and obscurity rested, as may be seen in the
  Old Testament. It is applied to Christ, who went into paradise,
  and to the rich man in Luke 16, who found himself in torment.
  It is distinct from 'Gehenna,' the place of final and eternal
  torment, prepared for the devil and his angels.

11:27
  knows (d-14)
  know (d-24)

  <FI>Epiginosko<Fi>, as ch. 7.16. It is real knowledge, not a mere
  objective acquaintance with a person.

12:7
  is. (e-7)
  See ch. 9.13.

12:9
  away (f-3)
  The Greek always implies a change of place -- leaving one and
  going to another, as chs. 15.29; 17.20, 'transported.'

12:15
  knowing (a-3)
  <FI>Ginosko<Fi>, ver. 15, objective knowledge. In ver. 25 it is
  <FI>Oida<Fi>, conscious knowledge. See Note, 1Cor. 8.1.

12:17
  saying, (b-13)
  Isa. 42.1-4.

12:20
  forth (c-18)
  The word is the same here as 'brings forth,' ver. 35, and
  'brings out,' ch. 13.52. It signifies 'putting forth' as much
  as 'bringing forth.' It means that judgment was hid, and 'shut
  up among his treasures' (see Deut. 32.34), and in due time it
  will be produced, without saying he brings it with him, or
  sends it without coming. It is brought out and displayed in its
  time.

  unto (d-20)
  <FI>Eis<Fi>. it directs the mind to the point to be reached.

12:24
  by (e-16)
  <FI>En<Fi>, lit. 'in the power of.' see Note c, ch. 3.11.

12:25
  knowing (a-3)
  <FI>Ginosko<Fi>, ver. 15, objective knowledge. In ver. 25 it is
  <FI>Oida<Fi>, conscious knowledge. See Note, 1Cor. 8.1.

12:35
  forth (a-10)
  See Note, ver. 20.

12:36
  of (b-19)
  See Note d, 1Pet. 3.15.

12:41
  Ninevites (c-1)
  Lit. 'men Ninevites.'

  preaching (d-20)
  Lit. 'heralding,' as Rom. 16.25.

13:12
  whoever (a-2)
  who (a-20)
  <FI>Hostis<Fi>. as ch. 7.24.

  abundance; (b-17)
  As to the good thing given. It is abstract; the object is not
  to day what is given, but the <FI>manner<Fi> of God's dealing. What
  is given is caused to be in abundance. We may say, also, 'he
  shall be in abundance,' a word used of the thing and of the
  person possessing it

13:14
  in (c-2)
  i.e. what is wanting is supplied and so 'filled up.' Since
  Esaias's time there had been much of this, but the rejection of
  Christ completed and filled it up. 'In them' has therefore the
  sense of 'as to,' 'in their case.' 'By' would cast more on
  their act and responsibility. <FI>epi<Fi> seems to have been
  introduced to avoid this sense of it.

  says, (d-12)
  Isa. 6.9-10.

  not (e-19)
  not (e-27)

  Emphatic negative.

13:15
  lest (f-26)
  See Note, ch. 5.25; Mark 4.12.

13:21
  offended. (g-27)
  Or 'stumbled,' as ver. 57.

13:22
  life, (h-23)
  <FI>Aion<Fi>. The use of this word includes the idea of 'life in
  man,' 'the course of any events,' 'an age.' Here 'life'
  expresses it clearly enough.

  he (i-33)
  Or 'it.'

13:25
  darnel (a-10)
  A useless weed resembling wheat.

13:29
  lest (b-5)
  'Lest perhaps.' see Ch. 5.25; Mark 4.12.

13:35
  that (c-2)
  As ch. 2.23.

  saying, (d-13)
  Ps. 78.2.

13:41
  offences, (e-18)
  See Note, ver. 57 and ch. 5.29.

13:43
  ears, (f-19)
  Many add 'to hear.'

13:44
  field, (g-13)
  'The field,' as contrasted with the city or town.

  it (h-26)
  Or 'because of his joy.'

13:45
  merchant (i-10)
  Lit. 'a man a merchant.'

13:52
  to (a-12)
  Or 'into,' <FI>eis<Fi>, as ch. 12.20.

  who (b-26)
  As 'who' in ch. 7.24, 'who is such as.'

13:57
  offended (c-4)
  Or 'were stumbled at him,' but the word 'stumbled' is too
  weak. The root word in Greek, <FI>skandalon<Fi>, is literally 'the
  catch of a trap,' that makes it fall when touched. It is
  generally the occasion, or means, of getting into an evil case,
  not a stumbling-stone. See chs. 5.29; 18.6.

14:2
  these (d-21)
  Lit. 'the.' see ch. 15.12.

  him. (e-29)
  As nearly as possible 'operate in him.' The passage has a
  certain reflexive force as in French, <FI>s'operent par lui<Fi>. I
  have sought to preserve this by adding 'their force.' the
  difficulty partly arises from the word which is used for the
  effects of power, being the plural of power itself, because the
  power which wrought is more seen than the effects. 'Powers' and
  'miracles' are the same in Greek. Hence it may be translated,
  'these powers operate in him;' but its reflexive force is, I
  doubt not, the true one. For the sense, however, I should not
  object to 'display themselves in him.'

14:4
  said (f-3)
  Imperfect tense. Lit. 'kept on saying.' See Mark 6.18, and
  cf. Mark 1.45.

14:8
  on (g-5)
  Or 'instructed.'

14:19
  blessed. (a-26)
  Or 'praised.' 'gave thanks.'

14:20
  hand-baskets (b-19)
  See Note. ch. 16.9.

14:23
  mountain (c-11)
  Here, as noticed already, 'the mountain' is in contrast with
  the plain, so of 'the ship.' It is not '<FI>a<Fi> mountain,' but he
  left the low ground by the sea and went up. see Note, ch. 4.21.

15:2
  ancients? (d-12)
  Or 'the tradition of the elders.'

15:4
  saying, (a-4)
  Ex. 20.12.

  and, (b-9)
  Ex. 21.17.

  ill (c-13)
  Or 'abuses,' 'curses.'

15:5
  gift, (d-15)
  * i.e. an offering to God, see Mark 7.11 and note at Matt.
  27.6.

15:7
  saying, (e-8)
  Isa. 29.13.

15:12
  this (f-17)
  Lit. 'the.'

  offended? (g-21)
  As ch. 13.57. and so wherever the word 'offend' occurs.

15:18
  man. (h-19) Or 'the man.'

15:20
  man; (h-7)
  man. (h-17)

  Or 'the man.'

15:21
  into (i-9)
  <FI>Eis<Fi>. Not necessarily within the territory, but in that
  neighbourhood. perhaps it might be translated 'into the
  neighbourhood,' only it is a little too free. The woman came
  out from the country of Tyre and Sidon.

15:26
  dogs. (k-21)
  'A little dog,' more slighting than 'dog' in Greek; but
  'little dog' is rather the contrary in English. I would not say
  'cur,' fearing it might be too strong, but I have no doubt of
  the greater contempt expressed by the word; also in ver. 27.

15:27
  Yea, (l-4)
  Or else we may say 'Yet' here, as admitting the truth, but
  pleading; <FI>nai<Fi> is used for affirming what is said, but also
  for beseeching, as, indeed, in English we say, 'Yes, do it.'
  'Yet' seems perhaps to express this more clearly, as the
  admission of what Christ said is thus evident; the 'but' is
  wanting if we say 'yea.' The Authorized Version avoids the
  difficulty discussed by all the critics by translating freely,
  but the 'for even' of the original is lost. 'Yet' thus used
  gives assent and obsecration, and this seems the force of
  <FI>nai<Fi>. See Rev. 22.20, 'Amen; come.' If we say 'Truth, Lord,'
  we must add 'yet.' 'Truth, Lord, [yet hear] for even.' As to
  <FI>nai<Fi> having this tacitly beseeching character, see Philemon
  20, and so it is taken by many. Otherwise <FI>nai<Fi> contradicts the
  Lord, who had said <FI>ouk<Fi>, and <FI>kai gar<Fi> follows naturally. And
  I suspect this to be the better sense. 'Yes, Lord, you may do
  it, for even.' so I have put it in the text.

15:32
  lest (a-41)
  See Note, ch. 5.25; Mark 4.12.

15:37
  baskets (b-20)
  Larger than the 'hand-basket' in ch. 16.9. It is particularly
  a 'fish-basket.'

16:4
  left (c-26)
  To leave absolutely, as ch. 21.17; John 8.9; Heb. 11.27.

16:6
  beware (d-8)
  The Greek means, 'to fix one's mind on;' and the 'of' is
  'because of,' 'in view of.' 'To attend so as to guard yourself
  from.' 'Beware of,' I believe, most nearly conveys it. so ver.
  11.

16:9
  hand-baskets (a-18)
  A round-plaited hand-basket for a journey.

16:10
  baskets (b-12)
  Larger than the 'hand-basket' in ver. 9. It is particularly a
  'fish-basket.'

  [up]? (c-15)
  See chs. 14.20 and 15.37.

16:13
  into (d-6)
  As ch. 15.21. see Note.

  demanded (e-12)
  Or 'questioned;' <FI>erotao<Fi>. see Note, John 14.16.

16:14
  again, (f-13)
  i.e. a 'different class.'

16:17
  Bar-jona, (g-11)
  'Son of Jonas.'

16:18
  Peter, (h-11)
  'A stone.'

  gates (i-23)
  Or 'gates of hades.' These words are rather in a remarkable
  manner without the article, giving the character of the power
  rather than a particular object before the mind.

16:25
  life (k-8) The word signifies both 'life' and 'soul.'

16:26
  soul? (k-20)
  The word signifies both 'life' and 'soul.'

16:28
  that (l-13)
  'Who are such as.' see ch. 2.6. Or 'who indeed.' see Note,
  Luke 9.30.

  all (m-20)
  'Not at all.' a strengthened negative.

17:4
  make (a-20)
  Some read 'I will make,' which I suspect to be the true
  reading, which copyists thought too bold. But many have it as
  in the text.

17:5
  overshadowed (b-10)
  The cloud covered, without darkening them; it was bright --
  the excellent glory. 2Pet. 1.17. The word is used in the LXX
  for the cloud which took possession of the tabernacle and
  filled it with glory, Ex. 40.34-35. see Mark 9.7.

17:12
  from (c-35)
  <FI>hupo<Fi>, the causative or instrumental power, the Son of man
  being the passive recipient.

17:17
  long (d-11)
  long (d-18)
  Lit. 'until when.'

17:20
  transported (e-33)
  See ch. 12.9.

17:24
  didrachmas (a-11)
  A Jewish personal tribute to the temple. See Exod. 30.11-16,
  and cf. Neh. 10.32,33.

17:25
  Yes. (b-3)
  Or 'Surely.'

17:27
  stater; (c-38)
  A 'stater' or 'shekel' equals two didrachmas.

18:1
  greatest (d-13)
  The Greek word is the comparative, hence 'greater' than
  others. it is thus characteristic, not personal. 'Greatest'
  answers to it in English.

18:3
  all (e-21)
  Or 'in no wise.' a strengthened negative.

18:4
  Whoever (f-1)
  He who has that character.

  greatest (d-13)
  The Greek word is the comparative, hence 'greater' than
  others. it is thus characteristic, not personal. 'Greatest'
  answers to it in English.

18:6
  offend (g-4) That is, 'be a snare to,' verb from <FI>Skandalon<Fi>. see Note,
  ch. 13.57.

  millstone (h-22)
  Lit. an 'ass-millstone,' i.e. turned by an ass, as too great
  for the hand.

18:8
  offend (g-8) That is, 'be a snare to,' verb from <FI>Skandalon<Fi>. see Note,
  ch. 13.57.

18:9
  offend (g-5)
  That is, 'be a snare to,' verb from <FI>Skandalon<Fi>. see Note,
  ch. 13.57.

  hell (i-35)
  Gehenna.

18:14
  Father (k-9)
  Lit. 'there is no will before your Father.' cf. ch. 11.26.

18:15
  reprove (l-9)
  See Note d, John 3.20.

18:16
  word (a-22)
  Lit. 'mouth.' see Deut. 19.15.

18:23
  king (b-13)
  Lit. 'a man a king.'

18:32
  because (c-20)
  The word denotes more a consequence or motive than a cause.
  see 'since,' ch. 27.6; 'forasmuch,' Luke 1.1. Hence used when a
  negative cause, so to speak, is spoken of, as Luke 1.34; Rom.
  11.6.

19:1
  withdrew (d-13)
  Or 'took himself away.'

19:4
  them (a-20)
  It may be translated 'that he who made them from the
  beginning, made them,' &c.. see Gen. 1.27 and 5.2.

19:5
  said, (b-2)
  Gen. 2.24.

  be (c-25)
  <FI>Eis<Fi>. lit. 'to one flesh;' with the force of, 'shall become
  so,' 'be for it,' 'though two persons, no longer two.' see
  Note, 1Cor. 6.16. There is no <FI>eis<Fi> in 'but one flesh' in ver. 6.

19:9
  not (d-13)
  Or, 'except.'

19:12
  which (e-5)
  'Who are such as have,' &c.

19:14
  hinder (f-10)
  Or 'forbid not.'

19:17
  good. (g-14)
  Some read, 'Why callest thou me good? no-one is good save God
  alone.' As it stands in text there is an article before 'good,'
  'the good one.'

19:19
  mother, (h-6)
  'the father and the mother.'

19:28
  regeneration (a-19)
  See Note, Titus 3.5.

19:29
  who (b-4) As ch. 7.24, 'he who is such as.'

20:1
  who (b-11)
  As ch. 7.24, 'he who is such as.'

  householder (c-10)
  Lit. 'a man, a householder.'

20:22
  drink? (a-21)
  Mark 10.38-39 adds, 'or be baptised with the baptism that I
  am baptised with?' and the same in ver. 23.

20:23
  to (b-29)
  See Note, Mark 10.40.

20:34
  they (c-19)
  Some read 'immediately they saw and followed him.'

21:1
  to (d-6)
  to (d-10)

  <FI>Eis<Fi>, the point they were going towards.

  at (e-12)
  <FI>Pros<Fi>, that 'in the presence of,' 'at which' they were.
  (<FI>Pros<Fi> with accusative is 'at,' if the place is reached.)

21:4
  saying, (f-18)
  Zech. 9.9.

21:5
  foal (g-24)
  Lit. 'son of one under yoke.'

21:9
  saying, (h-12)
  Ps. 118.25-26. Hosanna signifies 'Save now.'

  Lord; (i-29)
  As ch. 1.22.

21:12
  temple (a-6)
  temple, (a-19)

  <FI>Hieron<Fi>, the general buildings, not the shrine; so vers. 14,15.

21:13
  written, (b-8)
  Isa. 56.7.
  robbers. (c-26)
  Jer. 7.11.

21:16
  read, (d-19)
  Ps. 8.2.

21:17
  leaving (e-2)
  As ch. 16.4.

21:33
  householder (a-7)
  Lit. 'a man, a householder.'

21:41
  who (b-20)
  <FI>Hostis<Fi>. as ch. 19.12.

  render (c-22)
  There is no good English word for this. it means that a part
  of the fruit or wine is paid in kind according to agreement,
  instead of a fixed rent. So with all kinds of produce. But we
  can hardly say 'pay fruits,' nor 'give,' nor indeed, 'render,'
  but there is nothing better than this last.

21:42
  scriptures, (d-11)
  Ps. 118.22-23.

  corner-stone. (e-23)
  Lit. 'Head of corner.'

  this (f-24)
  'This' refers grammatically to 'corner-stone.'

21:45
  spoke (g-15)
  Lit. 'speaks.'

22:2
  who (h-11)
  'Who has that character.' as ch. 2.6 and ch. 7.24.

22:5
  it, (i-6)
  See Note r, Heb. 2.3.

22:7
  wroth, (k-10)
  'And the king was wroth,' is probably the true reading.

22:16
  person; (a-39)
  Or 'appearance.'

22:24
  brother. (b-25)
  See Gen. 38.8 and Deut. 25.5.

22:31
  saying, (c-19)
  Ex. 3.6.

22:37
  him, (d-5)
  Deut. 6.5.

22:39
  it, (e-6)
  Lev. 19.18.

22:43
  saying, (a-14)
  Ps. 110.1.

23:5
  phylacteries (b-17)
  * See 'frontlets,' Deut. 6.8 and 11.18.

  borders (c-21)
  * See Num. 15.37-39.

23:8
  instructor, (d-12)
  Or 'guide,' 'guides.'

23:10
  instructors, (d-4)
  instructor, (d-9)

  Or 'guide,' 'guides.'

23:11
  greatest (e-3)
  Lit. 'greater.' see Note, ch. 18.1.

23:14
   (f-0)
  Verse 14 of A.V. is not in the best MSS.

23:15
  hell (g-35)
  Gehenna.

23:16
  temple, (h-13)
  temple, (h-26)

  <FI>Naos<Fi>, the house; properly speaking, the shrine.

  debtor. (i-30)
  * i.e. under obligation to keep the oath.

23:17
  temple (h-12)
  <FI>Naos<Fi>, the house; properly speaking, the shrine.

23:21
  temple (h-7)
  <FI>Naos<Fi>, the house; properly speaking, the shrine.

  dwells (k-15)
  Or 'has taken his abode.'

23:25
  intemperance. (a-29)
  Or 'self-indulgence,' want of self-restraint in feeding one's
  lust.

23:27
  which (b-14)
  'Which are such as.'

23:33
  hell? (c-12)
  Gehenna.

23:35
  temple (d-33)
  <FI>Naos<Fi>, the house itself -- the shrine.

23:37
  I (e-20)
  Lit. 'I have willed,' 'desired.'

23:39
  wise (f-10)
  A strengthened negative.

  say, (g-16)
  Ps. 118.26.

  Lord. (h-27)
  Without an article, for 'Jehovah.'

24:1
  temple, (i-10)
  temple. (i-26)

  <FI>Hieron<Fi>, the whole system of buildings.

24:10
  offended, (a-6)
  Or 'be stumbled.' see ch. 13.57.

24:12
  prevail, (b-5)
  Or 'has been multiplied.'

  most (c-10)
  'The mass,' but here that would tend to give the idea of the
  mass of the people, not professors. see Dan. 9.27, 'the many.'

24:15
  desolation, (d-9)
  See Note b, Mark 13.14.

  place, (e-24)
  'Holy place' is without an article and characteristic. The
  Greek does <FI>not<Fi> designate some particular place. I have
  inserted 'what is a' to generalize it.

  understand,) (f-30)
  Or 'consider [it].' see Mark 13.14, and Note c.

24:24
  possible, (g-22)
  'If possible' gives the purpose of the deceivers; 'if it were
  possible' would be the judgment of the writer. It seems to me
  simpler to take it as in text. It still implies 'it is not
  possible.'

24:34
  not (h-9)
  A strengthened negative, 'in no wise,' 'not at all,' as in
  ver. 35.

24:43
  coming, (a-19)
  Lit. 'is coming.'

25:1
  that (b-14)
  'Who were such as.'

  torches, (c-18)
  Torches that were fed with oil.

25:3
  that (b-2)
  'Who were such as.'

  them; (d-14)
  That is, 'with them,' the virgins.

25:9
  lest (e-8)
  'Lest perhaps.' see ch. 5.25 and Mark 4.12.

25:31
  comes (a-7)
  Or 'shall have come.'

25:44
  ministered (a-28)
  Or 'served.' <FI>diakoneo<Fi>, as ch. 4.11.

26:12
  burying. (b-16)
  Or 'embalmment.' see Note to John 12.7.

26:15
  appointed (c-20)
  Or 'weighed.'

  pieces (d-24)
  See Zech. 11.12.

26:18
  keep (e-25)
  Or 'I keep.' present tense.

  house (f-30)
  Lit. 'by thee.'

26:24
  he (a-35)
  Lit. 'good for him if that man.'

26:26
  blessed, (b-12)
  Or 'given thanks.'

26:28
  [new] (c-9)
  The word 'new' here has very doubtful authority.

26:29
  all (d-11)
  A strong negative, 'in no wise.'

  new (e-27)
  Not 'anew,' but (<FI>kainos<Fi>) 'in a different manner,' 'of
  another kind.' see Heb. 12.24.

26:30
  hymn, (f-5)
  <FI>Humneo<Fi>. see Mark 14.26; Acts 16.25; Heb. 2.12.

26:31
  offended (g-10)
  As <FI>skandalon<Fi>, ch. 13.57.

  written, (h-19)
  Zech. 13.7.

26:38
  sorrowful (i-10)
  As 'full of grief,' Mark 14.34.

26:49
  kisses. (a-15)
  As Luke 15.20.

26:55
  temple, (b-32)
  <FI>Hieron<Fi>, as ch. 4.5.

26:56
  come (c-5)
  I have translated this as the words of the Lord. compare Mark
  14.49. If the words of the evangelist, as chs. 1.22; 21.4, we
  must say 'came to pass.'

26:59
  sanhedrim (d-11)
  The supreme Jewish tribunal.

26:61
  temple (e-11)
  <FI>Naos<Fi>. see Note, ch. 4.5.

26:63
  that (f-20)
  He adjured him 'to the end that.'

26:67
  buffeted (g-8)
  i.e. 'to strike with fist,' as Mark 14.65; 1Cor. 4.11; 2Cor.
  12.7; 1Pet. 2.20.

26:69
  palace-court; (h-7)
  The word is used both for the palace, as a whole, and the
  court round which the buildings were.

27:1
  against (a-18)
  Or perhaps 'as to;' as 'concerning,' 1Cor. 15.15.

27:5
  temple, (b-11)
  <FI>Naos<Fi>, as ch. 26.61.

27:6
  Corban, (c-21)
  The treasury of the temple. see Mark 7.11. For 'since' see
  Note, ch. 18.32.

27:9
  took (d-15)
  Or 'they took.'

27:10
  me. (e-16)
  Zech. 11.12-13.

27:27
  praetorium, (a-14)
  Headquarters of military Roman Governor, or hall where he
  judged.

  band, (b-20)
  A maniple, the third part of a cohort of five hundred men or
  less, or a cohort in a loose sense.

27:28
  on (c-8)
  Lit. 'put round.'

27:33
  means (d-10)
  Lit. 'is called.'

27:35
  lots. (e-12)
  The rest of ver. 35 in A.V. has but little MS. authority.

27:40
  temple (f-7)
  <FI>Naos<Fi>. so ver. 51.

27:45
  land (g-12)
  See Note, ch. 5.5.

27:46
  saying, (h-13)
  Ps. 22.1.

27:55
  who (a-11)
  <FI>Hostis<Fi>. 'who were such as;' the character as well as the
  persons.

  ministering (b-17)
  As chs. 4.11; 25.44.

27:59
  wrapped (c-7)
  Or 'took the body and wrapped.'

27:64
  lest (d-12)
  'Lest may be.' see ch. 5.25.

28:1
  sabbath, (e-15)
  Or 'the first day of the week,' as Mark 16.2.

28:17
  doubted. (a-13)
  Or 'were at a loss [what to think],' 'hesitated.'

28:19
  [therefore] (b-2)
  The word 'therefore' has very doubtful authority.

$-$-$-

1:2
  prophet, (c-8)
  Many read 'in the prophets.' My impression is that it was
  originally 'in the prophet' simply.

  way. (d-21)
  Mal. 3.1.

1:3
  straight. (e-17)
  Isa. 40.3.

1:13
  ministered (a-21)
  As Matt. 4.11, <FI>diakoneo<Fi>.

1:15
  in (b-18)
  'Believe in,' &c. A rare form of expression. It refers to
  believing, in the truth of the substance of a thing. see 2Tim. 1.12.

1:18
  trawl-nets (c-5)
  See Note, Matt. 4.20.

1:23
  by (d-10)
  <FI>En<Fi>. see Matt. 3.11, Note c. Not merely he had one, but he
  was completely under its power, characterized by it.

1:24
  Eh! (e-2)
  The imperative of the verb 'to let alone,' but used as an
  interjection, as a cry of dissatisfaction.

  Nazarene? (f-11)
  The force of 'Nazarene' here is simply, I apprehend, 'of
  Nazareth.' The word is different from that translated
  'Nazaraean' in Matt. 2.23 and elsewhere.

1:34
  knew (a-25)
  <FI>Oida<Fi>. had the inward consciousness of who he was. see Note,
  1Cor. 8.1.

1:41
  touched (b-11)
  'To touch freely,' 'handle,' as Matt. 8.3.

1:45
  came (c-36) The imperfect tense, 'were, or kept, coming to him.'

2:1
  house; (d-19)
  'At home,' in the sense of 'not away on a journey.'

2:8
  knowing (e-4)
  <FI>Epiginosko<Fi>. 'knowing well,' or 'recognizing because he
  knew.' see Matt. 7.16.

2:10
  power (f-12)
  <FI>Exousia<Fi>. see Note, Matt. 9.6; 10.1.

2:13
  came (c-13)
  The imperfect tense, 'were, or kept, coming to him.'

2:21
  new (a-7)
  Lit. 'unfulled' or 'unmilled,' as Matt. 9.16.

2:26
  of] (b-12)
  i.e. in the section of a book in which the fact is recorded.

3:5
  distressed (c-8)
  The Greek word is found here only. It is questioned whether
  it means 'sympathizing grief' (as LXX, Ps. 69.20;) or 'deep
  grief.' There is, I apprehend, sorrow for, with an intensive
  force in it; not sympathy, which is feeling with, but feeling
  what a state they were in, with grief for it.

3:6
  counsel (d-11)
  The word is used also for a council, Acts 25.12. It may be
  more in this sense here, but a private one.

3:13
  mountain, (a-7)
  The mountain in contrast with the plain. see Note, Matt. 5.1.

3:15
  power (b-4)
  <FI>Exousia<Fi>. see Note, Matt. 10.1.

3:18
  Cananaean, (c-22)
  Or 'Zealot,' Cananaean being the Hebrew for 'zealot.'

3:22
  By (d-15)
  Lit. 'in the power of.' <FI>En<Fi>. see Matt. 3.11, Note c.

3:28
  the (e-19)
  Lit. 'whatever the.'

4:8
  increasing; (a-14)
  These words agree literally with 'fruit,' and must be applied
  by general allusion either to the plant, or directly to its
  figurative purport.

4:12
  be, (b-20)
  Or 'perhaps.' see Matt. 13.29; 15.32; 25.9; Acts 5.39;
  'perhaps' is, I suspect, the sense. see also Matt. 5.25.

  forgiven. (c-29)
  See Isa. 6.9-10.

4:19
  life, (d-5)
  <FI>Aion<Fi>. see Note h, Matt. 13.22.

4:21
  bushel (e-17)
  See Matt. 5.15.

5:2
  by (a-20)
  See Note, ch. 1.23.

5:7
  God? (b-22)
  'Most High' is here and elsewhere a proper name. see Luke
  1.32. It is <FI>Elyon<Fi> in Hebrew. Gen. 14.18.

5:15
  sensible, (a-17)
  As Luke 8.35.

5:18
  ship, (b-7)
  Or 'the ship.' see Note, Matt. 4.21.

5:20
  Decapolis (c-11)
  See Note, Matt. 4.25.

5:23
  live. (d-33)
  Some read, 'and she shall live,' which may be right.

5:27
  clothes; (e-13)
  Here it is singular. in vers. 28 and 30, plural and more
  general.

5:28
  touch (f-7)
  As ch. 1.41.

5:38
  comes (a-3)
  Many read, 'they come.'

6:7
  power (b-22)
  <FI>Exousia<Fi>. see Note, Matt. 10.1.

6:14
  by (c-34)
  Or 'display their force in.' see Matt. 14.2; 'fervent,' Jas.
  5.16.

6:18
  said (a-3)
  Imperfect tense, 'kept saying.' see Matt. 14.4. Cf. Mark
  1.45.

6:20
  safe; (b-17)
  Or 'observed him diligently.' The word has the force of
  'watching closely, and keeping in mind,' whether to pay
  attention to, or to preserve. Which of these applications is
  the just one is the question. It is used four times (three
  besides this); twice for 'preserved,' as the wine and the
  bottles, Matt. 9.17; Luke 5.38; once for Mary's 'keeping'
  things in her heart, Luke 2.19. I should have preferred
  'observed him diligently,' but that I do not find it used of <FI>a person<Fi>,
  meaning 'paying attention to what he says.' It is used
  of words and opinions, but then it has still the force of
  'keeping them safe.'

6:21
  holiday (c-3)
  The meaning is doubtful. perhaps 'convenient day,' i.e. to
  Herodias's future purpose. Not a festival, but a leisure day.

  chiliarchs, (d-20)
  Commanders of 1,000 men.

6:41
  blessed, (a-16)
  Or 'gave thanks.'

6:45
  ship, (b-11)
  Or 'the ship.' see Matt. 4.21.

6:46
  dismissed (c-3)
  As 'bid adieu,' Luke 9.61.

6:52
  through (d-5)
  Or '[even] after.' The 'through' (<FI>epi<Fi>) denotes the occasion
  for their believing.

6:55
  was. (e-24)
  Lit. 'where they heard that he is there.'

6:56
  touched (f-39)
  As ch. 1.41.

7:3
  diligently, (g-13)
  Or 'often.' lit. 'with the fist,' a word of very uncertain
  and contested meaning.

  ancients; (h-24)
  Or 'the tradition of the elders.'

7:5
  ancients, (a-23)
  Or 'the tradition of the elders.'

7:6
  written, (b-17)
  Isa. 29.13.

7:9
  yourselves (c-23)
  Or 'your tradition.'

7:10
  said, (d-3)
  Ex. 20.12.

  and, (e-10)
  Ex. 21.17.

  of (f-15)
  Or 'abuses,' 'curses.'

7:11
  corban (g-16)
  See Note at Matt. 27.6.

7:22
  covetousness, (h-2)
  Lit. 'covetousnesses.' As 'greedy unsatisfied lust,' Eph.
  4.19. see Note. Eph. 5.3.

  language, (i-10)
  Lit. 'blasphemy,' as Eph. 4.31.

7:27
  children (k-8)
  children's (k-21)

  <FI>Teknon<Fi>. 'children' in the sense of being born of the
  family, used by John to signify this relationship in
  Christians, as born of God; see 1John 3.1. different from
  <FI>huios<Fi>, 'sons.'

  dogs. (l-28) See Matt. 15.26,27

7:28
  Yea, (l-8)
  See Matt. 15.26,27

  children's (m-20)
  <FI>Paidion<Fi>, or 'little children' (a diminutive), without
  particular reference to the family they are of. see 1John 2.13.

7:31
  Decapolis. (a-25)
  As ch. 5.20.

7:34
  groaned, (b-7)
  <FI>Stenazo<Fi>. as Rom. 8.23; 2Cor. 5.2-4.

7:37
  does (c-9)
  Or 'has done.' the perfect tense.

8:10
  ship (d-6) Or 'the ship,' as ch. 6.45.

8:12
  groaning (e-2)
  Or 'groaning deeply.'

  given (f-27)
  Lit. 'if a sign shall be given;' Hebraism, as in Heb. 3.11.

8:13
  ship, (d-10)
  Or 'the ship,' as ch. 6.45.

8:23
  beheld (a-36)
  Lit. 'beholds.'

8:30
  straitly, (b-5)
  Or 'strictly.'

8:32
  thing (c-5)
  <FI>Logos<Fi>, 'matter' or 'discourse.'

8:35
  shall (d-3)
  shall (d-14)

  'Shall' has the sense of the conditional or subjunctive here,
  of possibility.

9:1
  not (e-20)
  A strengthened negative, 'in no wise.'

  come (f-32)
  Lit. 'having come,' not 'coming.'

9:2
  transfigured (a-28)
  As Matt. 17.2. 'transformed,' Rom. 12.2; 2Cor. 3.18.

9:7
  overshadowing (b-6)
  See Note, Matt. 17.5.

9:10
  rising (c-10)
  Or 'the rising.'

9:15
  amazed, (d-9)
  Only here and chs. 14.33; 16.5,6.

9:19
  long (e-10)
  Lit. 'until when.'

9:26
  most (a-21)
  The general mass of people there.

9:34
  greatest. (b-18)
  See Note, Matt. 18.1.

9:42
  snare (c-6) See Note g, Matt. 18.6, 'offend.'

  millstone (d-24)
  Lit. 'ass's millstone.' see Note h, Matt. 18.6.

9:43
  snare (c-8)
  See Note g, Matt. 18.6, 'offend.'

  hell, (e-33) Gehenna.

9:45
  hell, (e-33) Gehenna.

9:47
  hell (e-39)
  Gehenna.

10:8
  be (a-5)
  Lit. 'to' (<FI>eis<Fi>) or 'for one flesh.' It corresponds to the
  Hebrew in Gen. 2.24. see Matt. 19.5.

10:16
  blessed (b-15)
  Some read 'blesses,' perhaps rightly, but the word is a
  strong one. 'blesses them abundantly.'

10:29
  gospel, (a-40)
  Or 'glad tidings,' as elsewhere.

10:37
  glory. (b-26)
  Or 'that in thy glory we may sit. one on thy right hand, and
  one on thy left hand.' Or 'that we may sit in thy glory,' &c.

10:40
  for (c-18)
  Or perhaps 'to.' so Matt. 20.23. But the emphasis is on the
  words 'not mine to give;' wonderful perfectness and lowliness
  of the Lord! 'It is not mine to give,' is a complete phrase
  followed by the separate statement, 'but it is reserved for
  those for whom it is prepared.' it is for them, appropriated to
  them.

10:43
  minister; (d-18) <FI>Diakoneo<Fi>. as Matt. 4.11.

10:45
  ministered (d-12)
  minister, (d-16)

  <FI>Diakoneo<Fi>. as Matt. 4.11.

10:47
  was (e-6)
  Lit. 'is.'

10:51
  Rabboni, (a-23)
  See John 20.16.

11:1
  to (b-6)
  to (b-8)
  at (b-12)

  <FI>Eis<Fi> and <FI>pros<Fi>. see Notes, Matt. 21.1; Eph. 4.12.

11:2
  man (c-31)
  Lit. 'no one of men.'

11:4
  crossway, (d-15)
  Leading round the house, not the main street.

11:6
  commanded. (e-9)
  Or, as some authorities read, 'said.'

11:7
  cast (f-9)
  Imperfect. 'were casting;' but many read the present tense.

11:9
  Lord's (g-19)
  'Lord' here is 'Jehovah.' See Ps. 118.25-26.

11:11
  temple; (h-9) <FI>Hieron<Fi>, the general buildings.

11:15
  temple, (h-10)
  temple, (h-24)

 <FI>Hieron<Fi>, the general buildings.

11:16
  temple. (h-13)
  <FI>Hieron<Fi>, the general buildings.

  package (i-10)
  Or 'vessel.'

11:17
  written, (k-10)
  Isa. 56.7.

  robbers. (l-32)
  Jer. 7.11.

11:23
  for (a-45) Lit. 'shall be to.'

11:24
  for (a-27)
  Lit. 'shall be to.'

  ask, (b-15)
  <FI>Aiteo<Fi>. see Note b, John 14.16.

11:25
  offences. (c-27) Trespasses.

11:26
  offences. (c-18)
  Trespasses.

11:27
  temple, (d-14)
  As ch. 11.11.

12:10
  scripture, (e-7)
  Ps. 118.22-23.

  rejected, (f-14)
  As Ch. 8.31. 'cast away as worthless,' 1Pet. 2.4,7.

  corner-stone. (a-19)
  Lit. 'Head of corner.'

12:11
  This (b-1)
  it (b-7)

  'This' and 'it' refer to 'corner-stone' grammatically.

12:12
  of (c-23)
  Or 'against.'

12:14
  person, (d-26)
  Or 'appearance.'

12:19
  us (e-5)
  Deut. 25.5.

12:26
  Moses, (f-16)
  Ex. 3.6.

  bush, (g-22)
  See Note at ch. 2.26.

12:27
  He (h-1)
  Or, as some authorities read, 'God is not [God] of the dead,
  but God of the living.'

12:28
  perceiving (i-16)
  <FI>Oida<Fi>. see 1Cor. 8.1. Or 'knowing,' inward knowledge, as
  ver. 15.

12:29
  [is], (k-10)
  Deut. 6.4-5.

12:31
  this. (l-7)
  Lev. 19.18.

12:33
  intelligence, (a-13)
  The word is different from that translated 'understanding' in
  v. 30.

12:35
  temple, (b-11) As ch. 11.11.

12:36
  Spirit, (c-9)
  Ps. 110.1.

12:37
  people (d-18)
  Lit. 'the great crowd.'

12:40
  judgment. (e-19)
  <FI>Krima<Fi>, lit. 'sentence.' see Note, Luke 20.47.

12:42
  farthing. (f-14)
  <FI>Kodrantes<Fi>, as Matt. 5.26.

13:1
  temple, (b-9) As ch. 11.11.

13:3
  temple, (b-12)
  As ch. 11.11.

13:9
  sanhedrims (g-14)
  As Matt. 10.17.

13:10
  gospel (h-3)
  Or 'glad tidings.'

13:12
  cause (a-20)
  Though the word means 'to kill,' yet not necessarily
  personally; it means to bring it about, judicially, for
  instance, so I have put 'cause.'

13:14
  desolation (b-9)
  'Desolation' is an active word, 'causing desolation,'
  'desolating,' not an accomplished state. see Matt. 24.15; Dan. 9.27.

  consider (c-20)
  'Weigh with intelligence so as to understand,' 'perceive.'
  see ch. 8.17, 'perceive,' and Rom. 1.20.

13:20
  Lord (d-4)
  Without the article, 'Jehovah.'

13:25
  down, (e-9)
  Or 'out of [their place].'

14:2
  perhaps (a-9)
  See Note, Matt. 5.25.

14:3
  pure (b-30)
  Perhaps 'liquid.' The word is only found here and John 12.3,
  evidently a known kind of nard. It is by no means impossible it
  may be derived from the Latin <FI>spicatae<Fi>, which was the best
  kind of nard; hence, doubtless, the English translation
  'spikenard.' The sense is plain. that it was of the best and
  most precious kind. See Note, John 12.3.

14:13
  pitcher (c-24)
  Or 'earthen pitcher,' as Luke 22.10.

14:18
  who (d-25) Not to designate the person, but the character, as adding to grief. see Ps. 41.9.

14:20
  who (d-13)
  Not to designate the person, but the character, as adding to
  grief. see Ps. 41.9.

14:23
  [the] (a-4)
  Perhaps 'a cup.' 1Cor. 11.25 has 'the.'

14:25
  new (b-26)
  <FI>Kainos<Fi>, as Matt. 26.29; not 'anew,' but 'in a new way' or
  'of a new kind.'

14:26
  hymn, (c-5)
  As Matt. 26.30.

14:27
  offended, (d-10)
  Or 'find an occasion of stumbling,' as Matt. 13.57.

  written, (e-14)
  Zech. 13.7.

14:33
  spirit. (f-20)
  Or 'deeply depressed.' see Matt. 26.37.

14:45
  kisses. (g-18)
  As Luke 15.20.

14:54
  palace; (a-18) See Note, Matt. 26.69.

14:58
  temple (b-9)
  <FI>Naos<Fi>, the house itself.  See Note at Matt. 4.5.

14:60
  all, (c-9)
  Lit. 'in the midst.'

14:61
  Blessed? (d-26)
  'The Blessed' was used to designate God.

14:65
  hands. (e-31)
  Many read, 'received him with buffets.' The sense is the
  same. Some of the doctors 'began to spit on him;' the officers
  received him with these insults, another step in the scene of
  his blessed humiliation. see Note, Matt. 26.67.

14:66
  palace-court, (a-7)
  See Note, Matt. 26.69.

14:68
  know (f-6) <FI>Oida<Fi>. see 1Cor. 8.1.

14:71
  know (f-10)
  <FI>Oida<Fi>. see 1Cor. 8.1.

14:72
  wept. (g-34)
  As Luke 19.41.

15:7
  that (a-18)
  'Who were such as.' see Matt. 27.55.

15:16
  band. (b-21)
  See Note b, Matt. 27.27.

15:28
  lawless.] (c-14)
  Many leave out this verse, though it is in Luke. see Isa.
  53.12.

15:29
  temple (d-18)
  <FI>Naos<Fi>; so ver. 38, and ch. 14.58. see Note, Matt. 4.5.

15:33
  land (a-14)
  Or 'earth.' see Matt. 5.5.

15:38
  temple (b-6)
  <FI>Naos<Fi>, as ver. 29.

16:5
  alarmed; (c-25) The Greek word embraces, I think, the complex idea expressed by both 'amazed' and 'alarmed.' The second time it is used I have given the latter only, as sufficiently recalling the idea. The word occurs only here and in chs. 9.15; 14.33.

16:6
  alarmed. (c-8)
  The Greek word embraces, I think, the complex idea expressed
  by both 'amazed' and 'alarmed.' The second time it is used I
  have given the latter only, as sufficiently recalling the idea.
  The word occurs only here and in chs. 9.15; 14.33.

16:17
  new (a-22)
  <FI>Kainos<Fi>. see Note, Heb. 12.24.

16:18
  not (b-16)
  'In no wise.' a strong negative.

$-$-$-

1:2
  attendants (c-11)
  <FI>Huperetes<Fi>. see Note, 1Cor. 4.1.

1:6
  ordinances (d-14)
  <FI>Dikaioma<Fi>. see Rom. 1.32.

1:7
  years. (a-16)
  Lit. 'in their days.'

1:9
  temple (b-18)  <FI>Naos<Fi>, the shrine.

1:13
  John. (c-31)
  * Meaning, 'Jehovah is gracious.'

1:14
  joy (d-7)
  Or 'thou shalt have joy and rejoicing.'

1:15
  Lord, (e-8) 'Jehovah.'

  from (f-28)
  The Greek preposition indicates the time from when it would
  take place. see Gal. 1.15.

1:16
  Lord (e-13) 'Jehovah.'

1:17
  Lord (e-35) 'Jehovah.'

  to (g-24)
  <FI>En<Fi>. but 'through' would suppose other men, whereas it is
  here characteristic merely of their own new path. The word for
  'thoughts' here is that for 'practical wisdom.'

1:18
  years? (h-23)
  Lit. 'in her days.'

1:19
  tidings (i-29)
  Or 'to bring the glad tidings of these things.' Lit.
  'evangelize these things.'

1:20
  which (k-30)
  'Which are such as shall be.' giving the character, not
  merely a relative pronoun. I have imitated an expression of the
  Authorized Version, by adding the article, which though
  somewhat antiquated, gives in a measure the idea of character,
  and may serve to distinguish the sense; so ch. 10.42.

1:21
  temple. (b-15)  <FI>Naos<Fi>, the shrine.

1:22
  temple. (b-23)
  <FI>Naos<Fi>, the shrine.

  recognised (l-14)
  As 'know,' Matt. 7.16.

1:25
  Lord (e-4)
  'Jehovah.'

1:29
  what (a-16)
  'Of what nature or character.' what the aim or meaning of it
  was.

1:32
  Highest; (b-12)
  'Highest' is a name, Hebrew <FI>Elyon<Fi>.  I notice therefore the
  absence of 'the.' see Gen. 14.18.

  God (c-16)
  'Jehovah Elohim.' only occurrence in the Gospels.

1:33
  ages, (d-12)
  Or 'for ever;' but it is plural.

1:34
  since (e-11)
  See Note, Matt. 18.32.

1:35
  born (f-30)
  Or 'begotten.'

1:38
  Lord; (g-9)  'Jehovah.' so vers. 66 and 68.

1:44
  sounded (h-9)
  Lit. 'took place.'

1:45
  Lord. (g-22)  'Jehovah.' so vers. 66 and 68.

1:58
  Lord (g-9)
  'Jehovah.' so vers. 66 and 68.

1:66
  Lord's (a-21) 'Jehovah.'

1:68
  Lord (a-4) 'Jehovah.'

1:69
  deliverance (b-7)
 Or 'salvation.' 'Saved' in ver. 74 is a different word. but
  the same as 'our <FI>deliverer<Fi> from the coming wrath,' 1Thess. 1.10.

1:71
  deliverance (b-1)
 Or 'salvation.' 'Saved' in ver. 74 is a different word. but
  the same as 'our <FI>deliverer<Fi> from the coming wrath,' 1Thess. 1.10.

1:72
  fulfil (c-2)
  'To work,' or 'accomplish.' what the fathers had lived on by
  faith as promised mercy. 'Your father Abraham saw my day and
  was glad.'

1:76
  Lord (a-21)
  'Jehovah.'

1:77
  deliverance (b-5)
  Or 'salvation.' 'Saved' in ver. 74 is a different word. but
  the same as 'our <FI>deliverer<Fi> from the coming wrath,' 1Thess. 1.10.

1:78
  dayspring (d-13)
  Lit. 'rising.' see Rev. 7.2, 'sunrising.'

2:1
  census (e-19) As 'registered,' Heb. 12.23.

2:3
  roll, (e-10) As 'registered,' Heb. 12.23.

2:4
  city, (f-17)
  Or 'a city of David.'

2:5
  roll (e-7)
  As 'registered,' Heb. 12.23.

2:9
  Lord (a-7)
  Lord (a-17)

  'Jehovah.'

  by (b-10)
  Lit. 'stood all at once by them.'

2:14
  pleasure (c-12)
  or 'delight.'

2:15
  Lord (a-45)  'Jehovah.'

  shepherds (d-16)
  Lit. 'the men the shepherds '

2:22
  Lord (a-26)
  'Jehovah.'

2:23
  Lord. (a-10)
  Lord), (a-23)

  'Jehovah.'

  Lord), (e-23)
  Ex. 13.2,12,15; Lev. 12.6,8.

2:24
  Lord. (a-16)  'Jehovah.'

2:26
  Lord's (a-23)
  'Jehovah.'

  by (f-8)
  <FI>Hupo<Fi>. see Matt. 2.5.

2:27
  in (g-4)
  <FI>En<Fi>. see Matt. 3.11.

  temple; (h-9)
  <FI>Hieron<Fi>, as Matt. 4.5.

2:29
  Lord (i-1)
  <FI>Despotes<Fi>. see Note a, Acts 4.24.

2:36
  years, (a-20)
  Lit. 'many days.'

2:37
  temple, (b-15)
  <FI>Hieron<Fi>, as ch. 2.27.

2:38
  Lord, (c-12)
  Some authorities read 'God.'

  Lord, (d-12) 'Jehovah,' as chs. 1.38; 3.4

2:39
  Lord, (d-14)
  'Jehovah,' as chs. 1.38; 3.4

2:46
  temple, (b-14)
  <FI>Hieron<Fi>, as ch. 2.27.

2:49
  business? (e-27)
  Lit. 'To be in the things of my Father.' Elsewhere in New
  Testament the expression ('to be in the things') only occurs in
  1Tim. 4.15.

3:2
  word (f-10)
  <FI>Rhema<Fi>. see John 17.8.

3:4
  words (g-10)
  <FI>Logos<Fi>. something more than 'words;' see Note to 1Cor. 1.5.

  prophet. (h-14)
  Isa. 40.3.

  ye (a-23)
  Or 'Make ye ready,' as ch. 1.76.

3:9
  to (b-8)
  See Note l, Matt. 3.10.

3:16
  with (c-33)
  <FI>En<Fi>, 'in the power of.' see Matt. 3.11.

4:1
  by (a-15)
  <FI>En<Fi>, 'in the power of.' see ch. 3.16.

4:4
  written, (b-9)
  Deut. 8.3.

4:8
  written, (c-8)
  Deut. 6.13.

  Lord (d-15) 'Jehovah;'

4:9
  temple, (e-15)
  See Matt. 21.12.

4:10
  written, (f-4)
  Ps. 91.11.

4:12
  Lord (d-15) 'Jehovah;'

  said, (g-9)
  Deut. 6.16.

4:13
  time. (h-13)
  'Till [another] season.' see Acts 13.11.

4:17
  written, (i-24)
  Isa. 61.1.

4:18
  Lord (d-5)
 'Jehovah;'

4:19
  Lord. (d-8)
  'Jehovah;' 'do homage' here is <FI>proskuneo<Fi>. 'serve' is
  <FI>latreuo<Fi>. see Matt. 4.10.

4:20
  attendant, (k-15)
  As ch. 1.2.

4:26
  but (a-9) 'But' here has the sense of 'but it is only' or 'no one else than.' see Gal. 1.7 and 19.

4:27
  but (a-21)
  'But' here has the sense of 'but it is only' or 'no one else
  than.' see Gal. 1.7 and 19.

4:34
  Eh! (b-2)
  See Note e, Mark 1.24.

4:36
  power (c-21)
  <FI>Exousia<Fi> and <FI>dunamis<Fi>. see Matt. 10.1.

4:41
  knew (d-29)
  As Mark 1.34.

5:1
  standing (a-21)
  Or 'he was standing also.'

5:5
  Master, (b-7)
  'One who is over others,' not 'teacher.' see ch. 9.33. Only
  used of Christ and only by Luke.

5:7
  partners (c-6)
 <FI>Metochos<Fi>, ver. 7; <FI>koinonos<Fi>, ver. 10. see Notes, Heb.
  2.14.

5:10
  partners (c-15)
  <FI>Metochos<Fi>, ver. 7; <FI>koinonos<Fi>, ver. 10. see Notes, Heb.
  2.14.

5:13
  touched (d-7)
  As Mark 1.41.

5:16
  praying. (e-13)
  Lit. 'And (or 'But') <FI>he<Fi> was withdrawing himself in the
  deserts and praying.' He was at that time waiting, occupied
  with prayer.

5:17
  Lord's (f-43)
  'Jehovah.'

5:24
  power (a-12)
  <FI>Exousia<Fi>. as Matt. 10.1.

5:36
  new (b-16)
 'New' is <FI>kainos<Fi>, when used here of 'garment,' <FI>neos<Fi> of
  'wine.' see Note, Heb. 12.24.

  rend (c-26)
  Or 'cut up.'

5:37
  new (b-5)
 'New' is <FI>kainos<Fi>, when used here of 'garment,' <FI>neos<Fi> of
  'wine.' see Note, Heb. 12.24.

5:39
  new, (b-11)
  'New' is <FI>kainos<Fi>, when used here of 'garment,' <FI>neos<Fi> of
  'wine.' see Note, Heb. 12.24.

6:1
  second-first (d-8)
  The expression 'second-first sabbath' is explained thus. The
  year, as regards the worship of God amongst the Jews, began
  with the month Abib (Heb. 'green corn'), which lasted from the
  middle of March to the middle of April. In Leviticus 23, in
  which we find the Jewish feasts described, we may observe that
  in addition to the general and weekly recurring feasts of the
  sabbath, the chief feasts begin with the passover (the 14th of
  Abib), and that, in immediate connexion with it, it was
  ordained that on the day after the following sabbath the
  first-fruits of the corn should be offered in the ear, a
  foreshadowing of the resurrection of Jesus which took place on
  the morrow after the sabbath of the passover week, or feast of
  unleavened bread. The sabbath immediately following the
  passover was therefore the 'first' or great sabbath, and after
  the offering of the first-fruits on the morrow after the
  sabbath, the first day of the week, the harvest might be
  commenced, and the new corn eaten, which was not permitted
  before, even though corn stood ripe in the fields. On the
  following sabbath, the 'second' after the 'first' or great
  sabbath, we see that the disciples ate ears of corn on the way,
  for the offering of the first-fruits had already taken place on
  the first day of the week; and, as seven weeks or sabbaths were
  counted from this day to the feast of Pentecost, it was
  therefore the 'first' of these seven sabbaths, or the 'second'
  with reference to the great sabbath of the Passover.

6:37
  not (a-7)
  not (a-15)

  A strong negative. 'in no wise.'

6:38
  given (b-21) Lit. 'they shall give.' in ver. 44, 'they gather not' and 'they vintage not.' An example of Luke's use of the third person active of a verb impersonally with a passive sense. Also chs. 12.20; 14.35; 16.4,9; 23.31.

6:40
  The (c-1)
  See Matt. 10.24.

6:44
  gathered (b-14)
  Lit. 'they shall give.' in ver. 44, 'they gather not' and
  'they vintage not.' An example of Luke's use of the third
  person active of a verb impersonally with a passive sense. Also
  chs. 12.20; 14.35; 16.4,9; 23.31.

7:3
  save (a-21)
  Or 'cure,' 'make perfectly well.' see Matt. 14.36.

7:11
  afterwards (b-6)
  Or 'on the following [day].' see ch. 9.37.

7:19
  for (c-24) See Note, Matt. 11.3.

7:20
  for (c-29)
  See Note, Matt. 11.3.

7:27
  written, (a-8)
  Mal. 3.1.

7:28
  one (b-29)
  As Matt. 11.11.

7:34
  wine-drinker, (c-17)
  See Note, Matt. 11.19.

7:38
  kissed (d-27)
  Or 'ardently kissed,' 'covered with kisses;' so ver. 45. cf.
  ch. 15.20; Acts 20.37.

7:39
  what (e-26)
  As ch. 1.29.

7:42
  forgave (f-9) As 'show grace,' 2Cor. 2.7.

7:43
  forgave (f-11)
  As 'show grace,' 2Cor. 2.7.

8:2
  Magdalene, (a-17)
  Or 'of Magdala.'

8:7
  with (b-16)
  See Note, Rom. 6.5.

8:14
  were, (c-8)
  Or 'into the thorns.'

  life, (d-27)
  <FI>Bios<Fi>, life as such in this world.

8:15
  who (e-10)
  Or 'who are such as;' so ver. 3.

8:24
  Master, (a-10)
  See Note. ch. 5.5.

8:26
  Gadarenes, (b-9)  Or 'Gergesenes.' see Matt. 8.28; Mark 5.1.

8:29
  often (c-16)
  Or 'Of a long time.'

8:31
  besought (d-3)
  Or 'he besought.'

  pit. (e-17)
  The word elsewhere translated 'abyss;' Rom. 10.7; Rev. 9.1,
  &c.

8:37
  Gadarenes (b-11)
  Or 'Gergesenes.' see Matt. 8.28; Mark 5.1.

8:40
  gladly, (a-13)
  'Received with welcome.' see Acts 15.4. It is only used by
  Luke, ch. 9.11; Acts 2.41; 15.4; 18.27; 24.3; 28.30.

8:44
  touched (b-4) As Mark 1.41.

8:45
  Master, (c-17)
  As ver. 24.

8:46
  touched (b-7)
  As Mark 1.41.

9:5
  off (d-15)
  Aorist tense. 'have it done.'

9:8
  one (a-12)
  Lit. 'a prophet, one of the old [ones].'

9:17
  hand-baskets. (b-25)
  Possibly 'twelve hand-baskets of fragments.' see Matt. 16.9

9:19
  one (c-14)
  Or 'some prophet of the old ones.' see Note a.

9:22
  things, (d-9)
  Or 'suffer much.'

9:24
  lose (e-10)
  lose (e-15)

  I am not satisfied with 'lose' here, but it must be read in
  connexion with what immediately follows. The word is the same
  as 'destroyed' in ver. 25. It means both 'lose' and 'destroy.'
  see Rom. 14.15; 1Cor. 8.11, 'perish.'

9:27
  not (f-18)
  A strong negative. 'in no wise.'

9:28
  mountain (a-24)
  See Note, Matt. 5.1.

9:29
  countenance (b-9)
  As 'face,' Matt. 17.2.

9:30
  who (c-8)
  <FI>Hostis<Fi>. as Matt. 7.24; 'who indeed,' or 'who were no other
  than.'

9:33
  Master, (d-15)
  As ch. 5.5.

9:34
  overshadowed (e-13)
  See Note, Matt. 17.5.

  they (f-19)
  Some authorities read 'those,' but I have put 'they' (i.e.
  the disciples (Ed.)), with other authorities, as it seems a
  change made to refer it to Moses and Elias.

9:35
  was (g-3)
  <FI>Ginomai<Fi>, 'took place.'

9:36
  was (g-5)
  <FI>Ginomai<Fi>, 'took place.'

9:41
  long (h-11)
  Lit. 'until when.'

9:46
  greatest (i-12)
  Lit. 'greater,' as Matt. 18.1.

9:47
  by (k-16)
  Or 'alongside of.'

9:49
  Master, (d-5)
  As ch. 5.5.

  forbad (a-18)
  Or 'hindered,' 'prohibited,' as ch. 11.52; Matt. 19.14.

9:50
  Forbid (b-6)
  Or 'hinder,' 'prohibit.'

9:55
  are]. (c-15)
  The words in brackets are, to say the least, doubtful.

10:7
  have; (d-14)
  Or 'as may be [offered you] by them.'

10:15
  hades. (a-17)
  <FI>Hades<Fi>. see Note, Matt. 11.23.

10:19
  power (b-6)
  <FI>Exousia<Fi>. see Matt. 10.1. The second 'power' in this verse
  is 'dunamis'.

10:27
  strength, (c-25)
  Deut. 6.5.

  thyself. (d-35)
  Lev. 19.18.

10:29
  justifying (e-5)
  Aorist tense; difficult to express in English. It gives the
  sense that he wanted to make out that he was in that state, not
  that he was obtaining it. see ch. 9.60,61, where 'suffer,'
  'allow,' and 'bid adieu' are all aorists.

10:39
  Jesus (a-17)
  Many read 'the Lord.'

11:4
  remit (b-2)
  remit (b-9)

  Or 'forgive.'

11:8
  Although (c-6)
  Or 'even though.'

  rate, (d-28)
  As Luke 18.5; 1Cor. 9.2.

11:13
  give (e-25)
  Or 'who from heaven will give.'

11:15
  By (f-7)
  <FI>En<Fi>. as ver. 19; Matt. 9.34.

11:18
  by (a-22)
  <FI>En<Fi>. as ver. 19. Matt. 9.34.

11:21
  armed (b-5) Lit. 'fully armed;' only here. 'panoply' only here and Eph. 6.11,13.

  house, (c-9)
  Or 'court.' see Note. Matt. 26.69.

11:22
  panoply (b-16)
  Lit. 'fully armed;' only here. 'panoply' only here and Eph.
  6.11,13.

11:30
  was (d-4)
  <FI>Ginomai<Fi>, 'became.'

11:33
  corn-measure, (e-15)
  Translated 'bushel' in Matt. 5.15; Mark 4.21.

11:46
  touch (a-25)
  'Touch lightly,' not as Mark 1.41.

12:1
  first, (b-26)
  Some read 'first of all beware.' but needlessly, I think. It
  was the first thing on his heart to tell them.

  Beware (c-27)
  See Note to Matt. 16.6.

12:4
  not (d-9)
  See Note, Matt. 10.28.

12:6
  assaria? (e-8)
  See Note, Matt. 10.29.

12:9
  denied (f-12)
  A stronger word (as Matt. 16.24; 26.34) than the first
  'denied' here.

12:19
  soul, (a-7)
  Soul, (a-8)

 'Life' and 'soul' are the same in Greek, but not in ver. 15.

12:20
  required (b-13)
  Lit. 'they shall require.' see Note, ch. 6.38.

12:22
  life, (a-18) 'Life' and 'soul' are the same in Greek, but not in ver. 15.

12:23
  life (a-2)
  'Life' and 'soul' are the same in Greek, but not in ver. 15.

12:24
  they (c-5)
  Or 'for they.'

12:25
  stature (d-12)
  Or 'growth.' see Note, Matt. 6.27.

12:32
  not, (e-2)
  There is an emphatic article here, impossible to translate
  into English. '[you who are] the little flock.' It is the
  character Christ gives to them as attached to him in the midst
  of the world.

12:38
  [bondmen]. (a-22)
  'Bondmen' is doubtful. This would make 'those' more emphatic.

12:58
  For (b-1)
  The 'For' here is the practical conclusion the Lord draws as
  to the need of Israel's reconciling itself with God. 'Hearing
  what I say, that is what you have to do.'

  lest (c-21)
  See Notes, Matt. 5.25 and Mark 4.12.

12:59
  mite. (a-20)
  * The smallest current coin of that day.

13:11
  head (b-25)
  Lit. 'herself.' not as ch. 21.28.

13:23
  saved (c-13)
  Spared in the judgment of the nation by Messiah, so as to
  enter into the kingdom. 'the remnant.' See Isa. 10.21-22; Acts 2.47.

13:34
  I (a-20)
  not. (a-37)

  Lit. 'I desired' -- 'ye desired not.' see Matt. 23.37.

13:35
  not (b-16)
  A strengthened negative.

  Lord. (c-35)
  'Jehovah.' see Ps. 118.26.

14:18
  excuse (a-7)
  See Note, Heb. 12.19.

14:35
  out. (b-13)
  Lit 'they cast it out.' see ch. 6.38.

15:1
  coming (a-9)
  Lit. 'drawing near;' not only at this time; it is usual.

15:7
  who (b-24)
  Or 'such as.'

15:10
  is (c-7)
  Lit. 'takes place.' <FI>Ginomai<Fi>.

15:12
  of. (d-32)
  'what they had to live on,' as 'substance,' 1John 3.17.

15:16
  husks (e-10)
  The word translated 'husks' is a food called St. John's
  bread; it was eaten by animals and sometimes by destitute
  persons.

15:20
  kisses. (f-40)
  'Covered him with kisses.' As ch. 7.38; Matt. 26.49; Mark
  14.45; Acts 20.37.

15:29
  serve (a-13)
  <FI>Douleuo<Fi>. bond-service, i.e. of a slave.

16:2
  stewardship, (b-22)
  See Note l, Col. 1.25.

16:4
  received (c-20)
 See Note, ch. 6.38.

16:8
  world (d-18)
  Or 'age.'

16:9
  received (c-22)
  See Note, ch. 6.38.

16:14
  mocked (e-13)
  The word translated 'mocked' only occurs here and at ch.
  23.35, where it is rendered 'sneered.'

16:16
  way (a-27)
  See Matt. 11.12.

16:23
  hades (b-3)
  <FI>Hades<Fi>. see Note, Matt. 11.23.

16:25
  received (c-10)
  The word means, 'to receive all,' 'the sum of what we have to
  get.'

17:1
  offences (d-12)
  <FI>Skandalon<Fi>. It means the part of a fall-trap that makes the
  trap fall when touched. see Note, Matt. 13.57.

17:2
  snare (d-28)
  <FI>Skandalon<Fi>. It means the part of a fall-trap that makes the
  trap fall when touched. see Note, Matt. 13.57.

  millstone (e-10)
  Or 'a great millstone,' as in Matt. 18.6.

17:3
  rebuke (f-10)
  <FI>Epitimao<Fi>. so Mark 8.33; Luke 9.42; 2Tim. 4.2.

17:7
  immediately (a-28)
  Or 'will immediately say [to him], Come and ...'

17:13
  Master, (b-9)
  As ch. 5.5.

17:22
  coming, (c-9)
  Or 'will come.'

17:24
  lightens (d-7)
  As 'shining,' ch. 24.4.

17:36
  go.] (a-17)
  See Matt. 24.40.

18:2
  city, (b-8)
  Lit. 'a certain judge in a certain city.'

18:7
  long (c-20)
  As 'patience,' Jas. 5.7,8.

18:10
  temple (d-7)
  <FI>Hieron<Fi>. as Matt. 4.5.

18:12
  gain. (e-11)
  See Notes at Luke 21.19 and 1Thess. 4.4.

18:15
  infants (f-7)
  As 'babe,' ch. 2.12,16.

18:28
  things (a-9)
  Some read, 'left what was our own.'

18:29
  home, (b-18)
  Or 'house.'

18:42
  healed (c-10)
  Same as 'saved' in Greek.

19:2
  he (d-17)
  Or 'the man.' lit. 'this.'

19:3
  was. (e-9)
  Lit. 'who he is.'

19:13
  bondmen, (a-7)
  Or 'ten bondmen of his.'

  minas, (b-13)
  Mina. see Note, Ezek. 45.12.

  coming. (c-22)
  The same sense as 'till I come;' he was to go and return
  (ver. 12); while he was away and not yet come they were to
  trade.

19:27
  them, (d-13)
  In ver. 14 the expression is the same, but with a change of
  tense.

19:29
  at (e-14)
  <FI>Pros<Fi>. see Note, Matt. 21.1.

19:30
  man (f-26)
  Lit. 'no one of men.'

19:38
  Lord. (a-12)
  'Jehovah.' see Ps. 118.26.

19:41
  wept (b-10)
  Not only weeping, as Mark 9.24, but audible expression of
  grief, as ch. 22.62; Rom. 12.15; Phil. 3.18; Rev. 5.4, &c.

19:45
  temple, (c-5)
 <FI>Hieron<Fi>, as Matt. 4.5.

19:46
  written, (d-6)
  Isa. 56.7 and Jer. 7.11.

19:47
  temple. (c-10)
 <FI>Hieron<Fi>, as Matt. 4.5.

20:1
  temple, (c-19)
  <FI>Hieron<Fi>, as Matt. 4.5.

20:17
  written, (a-13)
  Ps. 118.22.

  corner-stone? (b-25)
  Lit. 'head of corner.'

20:19
  of (c-31)
  Or 'against.'

20:20
  they (d-16)
  i.e. the 'suborned persons.' see ver. 26.

20:28
  brother. (e-35)
  Deut. 25.5.

20:34
  world (f-10) Or 'age.'

20:35
  world, (f-12)
  Or 'age.'

20:37
  bush, (a-14)
  See Note at Mark 2.26.

  Lord (b-19)
  'Jehovah.' see Mark 12.26.

  Jacob; (c-33)
  Ex. 3.6.

20:42
  Psalms, (d-9)
  Ps. 110.1.

20:46
  suppers; (e-30)
  Or 'in feasts.'

20:47
  judgment. (f-19)
  <FI>Krima<Fi>, the sentence passed on the thing charged as guilt,
  even the charge itself as ground of judgment; not the fact of
  condemnation.

21:18
  wise (a-10)
  A strengthened negative.

21:19
  souls. (b-7)
  Or 'possess your souls.' In the first sense, that of the
  text, it is the same thought as Matt. 24.13; Luke 17.33; Matt.
  16.25; Luke 9.24, &c.. see Mark 13.13. For the second, the
  Greek certainly means 'possess,' as 'owners,' Acts 4.34.  See 1Thess. 4.4, which evidently does not mean 'obtain a wife,' as
  alleged. There is the idea in the word of 'having by getting.'
  see Matt. 10.9; Luke 18.12. The idea is, 'they would have
  Messiah's deliverance,' and it is so worded as to allow that it
  would be a better deliverance to the killed, though some would
  win life here below.

21:21
  it (c-20)
  i.e. Jerusalem.

21:37
  temple, (d-9)
  abroad (e-17)
  As 'passed the night,' Matt. 21.17.

21:38
  temple (d-14)
  <FI>Hieron<Fi>. as Matt. 4.5.

22:10
  pitcher (a-21)
  As Mark 14.13.

22:19
  loaf, (b-5)
  Or 'bread,' as 1Cor. 11.23.

22:24
  greatest. (c-18)
  As ch. 9.46.

22:32
  restored, (d-19)
  Lit. 'hast returned back;' 'confirm' is <FI>sterizo<Fi>, as
  'establish,' Rom. 16.25; 1Pet. 5.10.

22:34
  not (a-11)
  A strong negative.

22:37
  lawless. (b-23)
  Isa. 53.12.

22:52
  temple (c-12)
  <FI>Hieron<Fi>, Matt. 4.5.

22:53
  temple (c-11)
  <FI>Hieron<Fi>, Matt. 4.5.

23:7
  remitted (a-10)
 Remitted is the technical word for sending to one's proper jurisdiction. So, ver. 11, 'sent back' alludes probably to jurisdiction, as they were in strife about it.

23:11
  back (a-23)
  Remitted is the technical word for sending to one's proper
  jurisdiction. So, ver. 11, 'sent back' alludes probably to
  jurisdiction, as they were in strife about it.

23:31
  done (a-6)
  See Note, ch. 6.38.

23:35
  sneered, (b-12)
  See Note, ch. 16.14.

23:44
  land (a-15)
  Or 'earth.' see Note, Matt. 5.5.

23:45
  temple (b-11)
  <FI>Naos<Fi>. The shrine.

23:55
  who (c-3)
  <FI>Hostis<Fi>, as Matt. 27.55.

24:1
  sabbath, (d-7)
  Or 'on the first [day] of the week.'

24:4
  by (e-19)
  Same expression as 'was there by,' ch. 2.9.

  shining (f-22)
  As 'lightens,' ch. 17.24.

24:7
  sinners, (g-14)
  Lit. 'men sinners.'

24:13
  stadia (h-17)
  About 7 English miles.

24:16
  know (a-10)
  As Matt. 11.27.

24:19
  Nazaraean, (b-18)
  Some read 'Nazarene,' as Mark 1.24.

  prophet (c-22)
  Lit. 'a man, a prophet.'

24:20
  judgment (d-14)
  See Note f, ch. 20.47.

24:21
  was (e-7)
  Lit. 'is.'

24:30
  gave (f-23)
  It has the sense of 'giving it into their hands,' as a
  letter. as ver. 42; ch. 4.17. He took the house-father's place,
  and blessed and gave it to them.

24:35
  bread. (g-22)
  Or 'the loaf;' also ver. 30.

24:42
  gave (a-3)
  Same as 'gave' in ver. 30. see Note.

24:43
  it (b-4)
  Or 'took it before them and ate.'

$-$-$-

1:2
  <FI>He<Fi> (c-1)
  In John, the personal pronoun, generally emphatic in Greek
  where inserted, is used so constantly that it can hardly be
  considered such in many cases, but certain instances which are
  considered to be more definitely emphatic are given in italics.
  The same spirit of emphasis causes the very frequent use of
  <FI>ekeinos<Fi> for the third person ('he,' 'they,' &c.). Its sense
  is 'that,' contrasted with 'this,' and hence is emphatic; as
  'that man' in English, sometimes having the sense of 'such a
  one as that.' A number of cases where this word also is used
  emphatically have also been indicated.

1:4
  men. (d-12)
  This latter is a reciprocal proposition, i.e. it can also he
  read 'the light of men was the life.'

1:6
  from (e-6)
  <FI>Para<Fi>, with genitive, 'from with,' see v. 14, Note d.

1:9
  lightens (f-11)
  Or 'is light to every man.' Not 'enlightens,' but 'sheds its
  light upon.'

1:11
  own, (g-5)
  Or, 'what was his own,' but the neuter is used by John in the
  most general way for persons.

1:12
  right (h-12)
  <FI>Exousia<Fi>. 'right to take that place.' see Matt. 10.1.

  children (a-15)
  <FI>Teknon<Fi>. see Note, Mark 7.27.

  on (b-22)
  <FI>Eis<Fi>. see Note. 2Tim. 1.12.

1:14
  dwelt (c-7)
  Lit. 'tabernacled.'

  with (d-22)
  <FI>para<Fi>,  with a genitive as here, means 'on the part of;'
  'from with' gives the sense. But this must not be understood in
  the sense of 'with' merely. It has not this significance in the
  New Testament.

1:17
  subsists (e-11)
  <FI>Ginomai<Fi>, 'has come,' that which, not having actually been
  in being before (i.e. in the world), now begins to be so. So
  the Word was (v. 1), but everything else 'began to be.' The
  world 'had its being,' 'began to be,' through Him (v. 10). He
  '<FI>became<Fi> flesh' (v. 14), <FI>ginomai<Fi>. So 'grace and truth came
  into being.' I am not satisfied with 'subsists,' but 'came'
  gives the idea of coming into the world. No doubt they did so,
  but the word has not this force. They began to exist <FI>de facto<Fi>
  down here. The verb is singular, and 'grace and truth' go
  together in the person of Christ. Nothing subsisted by the law,
  it was a rule given; but grace and truth actually commenced to
  be, not in God's mind of course, but in revelation and actual
  existence down here. But its so taking place supposes its
  continuance.

1:18
  in (f-14)
  <FI>Eis<Fi>, not <FI>en<Fi>. perhaps 'on.' The expression indicates the
  place where, or the state. see Acts 8.23; Mark 1.9. In chap. 13
  it is <FI>en<Fi> in ver. 23, <FI>epi<Fi> in ver. 25.

1:23
  Lord, (g-19)
  'Lord' has no article here, which is irregular in Greek, but
  I do not doubt it is in place of the name 'Jehovah,' as in
  other Gospels.

  prophet. (h-24)
  Isa. 40.3.

1:26
  stands, (i-14)
  Lit. 'has taken his place as stands.' see Gen. 18.2; Rev.
  3.20.

1:39
  abode; (a-15)
  Lit. 'abides.'

1:42
  at (b-9)
  i.e. 'looking carefully;' so ver. 36; Matt. 19.26; Luke 22.61.

  stone). (c-27)
  Or 'Peter.'

1:46
  come (d-9)
  Lit. 'Can there be any good thing.'

2:9
  was, (a-19)
  Lit. 'is.'

2:11
  on (b-19)
  <FI>Eis<Fi>. see Note, 2Tim. 1.12.

2:14
  temple (c-6)
  <FI>Hieron<Fi>, as Matt. 4.5.

2:15
  both (d-16)
  Or 'and.'

2:17
  written, (e-8)
  Ps. 69.9.

2:19
  temple, (f-9)
  <FI>Naos<Fi>. The house itself -- the shrine.

2:20
  temple (f-11)
  <FI>Naos<Fi>. The house itself -- the shrine.

2:21
  temple (f-6)
  <FI>Naos<Fi>. The house itself -- the shrine.

2:23
  on (b-15)
  <FI>Eis<Fi>. see Note, 2Tim. 1.12.

2:25
  knew (g-15)
  <FI>Epiginosko<Fi>, a strong word meaning 'to know well' or
  'recognise,' as Matt. 7.16, &c.

3:3
  anew (h-18)
  Not only 'again,' but 'entirely afresh,' as from a new source
  of life and point of departure; translated in Luke 1.3, 'from
  the origin.' It is a new source and beginning of life.

3:15
  on (a-6)
 <FI>Eis<Fi>, as in ver. 36; chs. 4.39; 6.29,35,40.

3:16
  on (a-16)
  <FI>Eis<Fi>, as in ver. 36; chs. 4.39; 6.29,35,40.

  so (b-3)
  I have hesitated a moment whether 'so' referred to the kind
  of love that gives 'eternal life,' which is mentioned in verse
  15, and is the great subject of John, in contrast with all
  earthly blessings and favour. The sense then would thus be,
  that he has loved men in view of eternal life, 'so that' he has
  given, &c. (See 'so,' Acts 14. 1.) When followed by 'that,' the
  regular force of the Greek is, 'so much that.'

  whosoever (c-14)
  Lit. 'every one who,' as ver. 15.

3:18
  on (a-4)
  on (a-23)

  <FI>Eis<Fi>, as in ver. 36; chs. 4.39; 6.29,35,40.

3:20
  are; (d-26)
  <FI>Elenko<Fi>. to show the true character of anything, so as to
  convict, and hence reprove by showing a man's fault. It is used
  in chs. 8.46, 'convinces;' 16.8, 'bring demonstration;' Eph.
  5.11,13, 'reprove' and 'expose.'

3:29
  heart (e-22)
  Lit. 'rejoices with joy.'

3:31
  earth (a-16)
  Or 'is from the earth.' The sense is 'having by nature his
  origin' here below, he is of and belongs to the earth. 'Of'
  (<FI>ek<Fi>) is characteristic.

3:33
  received (b-4)
  Or 'receives.' it is the aorist, 'has received,' not
  referring to time, but to the fact. hence perhaps 'receives' is
  as well.

3:35
  loves (c-3)
  <FI>Agapao<Fi>, as chs. 10.17; 13.1,23; 14.21,23; 15.9;
  17.23,24,26. see ch. 5.20 and Note at ch. 21.15.

3:36
  on (d-4)
  <FI>Eis<Fi>. see Note, 2Tim. 1.12.

  subject (e-15)
  Or 'believes not on.' It is the obedience of submission to
  his person, not practical obedience to his commands, whatever
  proof this may be of the other; but it is not exactly the same
  thing as believing on him as an object revealed in grace. see
  Note, Heb. 3.18.

4:6
  fountain (f-3)
  Another word is used for the 'well,' ver. 11, in which the
  spring was; and this word, translated 'fountain,' is used for
  what springs up as life in the renewed man.

  was (g-22)
  Lit. 'thus.' see 1Cor. 7.26, 'so as he is' and Note, 2Pet.
  3.4.

4:14
  ever, (h-16)
  'Never thirst for ever' is a little awkward, but 'never
  thirst' is too vague; it may be to our minds much as a present
  thing for this life. The expression is strong in negation, and
  expresses lasting for ever. see chs. 8.51,52; 10.28; 11.26; 13.8.

4:20
  worshipped (a-3)
  <FI>Proskuneo<Fi>, and so to ver. 24. see Matt 4.10.

4:21
  hour (b-9) Or 'an hour,' as ch. 5.25,28, and see Note, 1John 2.18.

4:23
  hour (b-3)
  Or 'an hour,' as ch. 5.25,28, and see Note, 1John 2.18.

4:24
  spirit; (c-4)
  Or 'God [is] spirit.'

4:39
  on (d-10)
  As ch. 2.11.

4:48
  not (a-14)
  A strengthened negative.

4:49
  child (b-11)
  The diminutive, but not in ver. 51.

4:51
  servants (c-9)
  Or 'bondmen,' <FI>doulos<Fi>.

5:2
  sheepgate, (d-8)
  Neh. 3.1.

5:13
  away, (e-16)
  Or 'withdrawn.'

5:20
  loves (a-4)
  <FI>Phileo<Fi>, not as ch. 3.35. see Notes, chs. 11.3 and 21.15.

5:25
  hour (b-9) See 1John 2.18.

5:28
  hour (b-7)
  See 1John 2.18.

5:29
  practised (c-8)
  done (c-18)

  <FI>Poieo<Fi>, and <FI>Prasso<Fi>; see Rom 1.32.

5:35
  shining (d-6)
  Lit. 'appearing,' as ch. 1.5; 1John 2.8.

5:37
  shape, (e-27)
  As 'form,' 'fashion;' Luke 3.22; 9.29.

5:39
  search (f-2)
  Or 'Search.' Not command, but appeal.

  witness (g-21)
  Or 'are the witness-bearers.'

5:42
  you. (a-14)
  Lit. 'yourselves.'

5:44
  alone? (b-20)
  Or 'from the only God.'

6:3
  mountain, (c-7)
  The mountain country. see Note, Matt. 5.1.

6:10
  men (d-6)
  <FI>Anthropos<Fi>. 'mankind.'

  men (e-18)
  <FI>Aner<Fi>. 'men' in contrast to women. see Matt. 14.21; 1Cor. 11.3.

6:14
  men (d-2)
  <FI>Anthropos<Fi>. 'mankind.'

6:15
  to (f-8)
  Or 'about to.'

6:29
  on (a-16)  <FI>Eis<Fi>. see Note, 2Tim. 1.12.

6:31
  written, (b-12)
  Ps. 78.24 and Neh, 9.15.

6:33
  of (c-12)
  <FI>Ek<Fi>. see Note, ch. 3.31.

6:35
  on (a-24)
   <FI>Eis<Fi>. see Note, 2Tim. 1.12.

  never (d-18)
  never (d-27)

  A strengthened negative. The words, 'at any time,' apply to
  both clauses.

6:37
  All (e-1)
  Lit. 'whatever.'

6:38
  from (f-6)
  Some authorities read 'out of' -- <FI>ek<Fi>.

6:40
  on (a-18)
  <FI>Eis<Fi>. see Note, 2Tim. 1.12.

  sees (g-13)
  Or 'beholds' (<FI>theoreo<Fi>), as ver. 62, chs. 7.3; 8.51; 12.45; 14.17,19; 16.16.

6:45
  prophets, (h-6)
  Isa. 54.13.

  from (a-20)
  <FI>Para<Fi> with a genitive (as 'of' God, ver. 46). It is what is
  received directly from the Father. I add 'himself' that its
  immediateness may be felt, which is the point of the sentence.

6:46
  of (b-13)
  <FI>Para<Fi> with genitive. 'from with.'

6:52
  flesh (c-14)
  Or 'give us flesh.'

6:54
  eats (d-3)
  Present participle. so in vers. 56,57,58. It is
  characteristic. he is the 'eater' of this divine food.

6:57
  account (e-12)
  account (e-25)

  <FI>Dia<Fi> with the accusative is not simply 'by' or 'through,'
  and here it is evident that it is important to be accurate. The
  sense is 'by reason of what the Father is and his living;' 'I
  live by reason of his being and living.'

6:67
  Will (f-7)
  Not simply the act, but the will to do it. 'Is it your will
  or disposition?' 'Do ye also wish to go away?'

7:5
  on (a-7)
  <FI>Eis<Fi>. so vers. 31,38,39,48. see Note, 2Tim. 1.12.

7:14
  temple (b-16)
  <FI>Hieron<Fi>. as Matt. 4.5.

7:22
  gave (c-3)
  Or 'wonder because of this. Moses gave.'

  that (d-7)
  Or 'because' and omit ( ).

7:24
  judge (e-7)
  Aorist, and with the article. Lit. 'have judged the righteous
  judgment.'

7:27
  know (f-7)
  <FI>Oida<Fi>. 'conscious knowledge.' see Note, 1Cor. 8.1.

  knows (g-21)
  <FI>Ginosko<Fi>. objective knowledge.

7:28
  temple, (b-7)
  <FI>Hieron<Fi>. as Matt. 4.5.

  know (f-13)
  know (f-17)
  know. (f-39)

  <FI>Oida<Fi>. 'conscious knowledge.' see Note, 1Cor. 8.1.

7:29
  know (f-2)
  <FI>Oida<Fi>. 'conscious knowledge.' see Note, 1Cor. 8.1.

7:35
  dispersion (a-27)
  * i.e. 'Jews scattered.'

7:38
  believes (b-3)
  Pres. participle, i.e. characteristic.

7:40
  word, (c-10)
  <FI>Logos<Fi>. see Heb. 6.1.

8:9
  there. (a-28)
  Lit. 'being in the midst.'

8:14
  know (b-20)
  <FI>Oida<Fi>, as ver. 19; ch. 7.29.

  come (c-34)
  Present tense and characteristic. see Note h, Gal. 2.14.

8:17
  true. (d-16)
  Deut. 17.6 and 19.15.

8:23
  from (e-8)
  from (e-12)

  <FI>Ek<Fi>. see Note, ch. 3.31; lit. 'of those things which are.'

8:25
  Altogether (f-14)
  'in the principle and universality of what I am;' i.e. his
  speech presented himself, being the truth.

8:32
  know (g-4)
  <FI>Ginosko<Fi>. see Note, 1Cor. 8.1.

8:37
  word (a-16)
  <FI>Logos<Fi>. see Heb. 6.1.

8:38
  do (b-13)
  <FI>poieo<Fi>; usually 'practise' (see ch. 5.29), but it hardly
  suits here or in vers. 39,40; still it refers to habitually or
  characteristically doing, not a mere act.

8:41
  do (b-2)
  <FI>poieo<Fi>; usually 'practise' (see ch. 5.29), but it hardly
  suits here or in vers. 39,40; still it refers to habitually or
  characteristically doing, not a mere act.

8:43
  word. (a-13)
  <FI>Logos<Fi>. see Heb. 6.1.

8:44
  of (c-3)
  of (c-46)
  <FI>Ek<Fi>. see Note, ch. 3.31.

  stood (d-29)
  Perfect tense. what has been and continues.

8:51
  word, (a-13)
  <FI>Logos<Fi>. see Heb. 6.1.

  never (e-16)
 See Note, ch. 4.14.

8:52
  never (e-32)
  See Note, ch. 4.14.

8:55
  word. (a-33)
  <FI>Logos<Fi>. see Heb. 6.1.

  know (f-3)
  Objective knowledge, <FI>ginosko<Fi>.

  know (g-8)
  Conscious knowledge, <FI>oida<Fi>, three times here.

10:18
  authority (a-16)
  <FI>Exousia<Fi>. right to act as well as power. Hence used for
  magistracy. see Matt. 10.1.

  of (b-34)
  <FI>Para<Fi> with gen.. see ch. 6.45.

10:34
  law, (c-10)
  Ps. 82.6.

11:2
  Mary (d-4)
  Or 'But [the] Mary was she who,' &c.

11:3
  lovest (a-13)
  <FI>Phileo<Fi>, as ver. 36; chs. 5.20; 12.25; 15.19; 16.27; 20.2.
  see Note, ch. 21.15.

11:5
  loved (b-3)
  <FI>Agapao<Fi>, as ch. 3.35.

11:16
  Didymus, (c-4)
  Or 'twin.'

11:18
  stadia (d-8)
  About two miles.

11:22
  ask (e-10)
  <FI>Aiteo<Fi>. see Note a, ch. 14.16.

11:26
  never (f-11)
  See ch. 4.14.

11:33
  moved (a-18)
  Or 'groaned.' Elsewhere only in Matt. 9.30; Mark 1.43; 14.5,
  translated, 'sharply charged,' 'spoke very angrily.' Here it
  was inward feeling (in spirit) produced by the deep pain caused
  by seeing the power of death over the human spirit. There was
  so far indignation that there was deep antagonism to the power
  of evil and Satan in death. It may be 'groaned' is the best
  word.

  troubled, (b-23)
  <FI>Tarasso<Fi>; or 'shuddered,' as ch. 12.27; 13.21.

11:35
  wept. (c-2)
  Lit. 'shed tears;' only used here; not as Luke 19.41, &c.

11:38
  moved (a-5)
  Or 'groaned.' Elsewhere only in Matt. 9.30; Mark 1.43; 14.5,
  translated, 'sharply charged,' 'spoke very angrily.' Here it
  was inward feeling (in spirit) produced by the deep pain caused
  by seeing the power of death over the human spirit. There was
  so far indignation that there was deep antagonism to the power
  of evil and Satan in death. It may be 'groaned' is the best
  word.

11:57
  was, (a-18)  Lit. 'is.'

12:3
  pure (b-10)
  Or 'liquid;' a word difficult of interpretation, but most
  likely 'pure.' see Note, Mark 14.3.

12:7
  burial; (c-17)
  i.e. it was now the time. see ch. 19.40. The word is used in
  Gen. 50.2 (LXX) for embalmment in Hebrew.

12:9
  was (a-11)
  Lit. 'is.'

12:11
  on (d-13)
  <FI>Eis<Fi>. see Note, 2Tim. 1.12.

12:13
  Israel. (e-28)
  See Ps. 118.26.

12:14
  written, (f-14)
  See Zech. 9.9.

12:17
  because (g-10)
  Or 'that.'

12:20
  worship (h-14)
  <FI>Proskuneo<Fi>. see Matt. 4.10.

12:35
  overtake (a-25)
  The sense is 'overtake so as to seize upon,' as Mark 9.18,
  1Thess. 5.4.

12:36
  in (b-7)
  <FI>Eis<Fi>. see ver. 11.

12:37
  on (b-14)
  <FI>Eis<Fi>. see ver. 11.

12:38
  fulfilled, (c-13)
  See Isa. 53.1.

12:39
  again, (d-11)
  See Isa. 6.9-10.

12:42
  on (b-10)
  <FI>Eis<Fi>. see ver. 11.

12:43
  God. (e-11)
  Lit. 'the glory of men ... the glory of God.'

12:44
  on (b-9)
  on (b-13)

  <FI>Eis<Fi>. see ver. 11.

12:45
  beholds (f-4)
  As ch. 6.40.

12:46
  on (b-14)
  <FI>Eis<Fi>. see ver. 11.

13:1
  end. (a-39)
  'To the end' does not give the full force, for it makes it
  refer to time; whereas going through with everything is implied.

13:2
  during (b-2)
  Or 'being finished.'

13:3
  going (c-23)
  Lit. 'goes.'

13:7
  know (d-13)
  The first 'know' is conscious, the second objective. see
  Note, 1Cor. 8.1.

13:10
  over (e-10)
  'Washing applied to the whole body;' the second 'wash' is a
  different word meaning 'to wash hands or feet.'

13:16
  bondman (f-8)
  See Note, Matt. 10.24.

  sent (g-17)
  Lit. 'apostle.'

13:18
  fulfilled, (h-20)
  See Ps. 41.9.

13:19
  now (i-5)
  'From this present time.' He had not told them previously
  thus; 'now' ('henceforth,' ch. 14.7), is a point of time from
  or to which time is counted.

13:22
  spoke. (k-12)
  Lit. 'speaks.' so in ver. 24.

13:23
  in (l-10)
  'in,' here, is <FI>en<Fi>, 'on,' ver. 25, is <FI>epi<Fi>.

13:31
  is (a-10)
  is (a-18)

 Lit. 'has been.'

13:32
  be (a-3)
  Lit. 'has been.'

13:33
  Children (b-1)
  <FI>Teknia<Fi>. diminutive; an affectionate term, as 1John
  2.1,12,28.

14:1
  on (c-9)
  on (c-13)

  <FI>Eis<Fi>. see Note, 2Tim. 1.12.

14:4
  know (d-3)
  know (d-9)

 <FI>Oida<Fi>. as ch. 7.29.

14:5
  know (d-7)
  know (d-16)

  <FI>Oida<Fi>. as ch. 7.29.

14:7
  henceforth (e-14)
  As 'now,' ch. 13.19.

14:12
  on (c-10)
  <FI>Eis<Fi>. see Note, 2Tim. 1.12.

14:16
  beg (a-4)
  In the latter chapters of John's Gospel, in order to maintain
  the distinction, frequently important, between <FI>erotao<Fi> and
  <FI>aiteo<Fi>, the first is translated 'demand' [except John 14.16
  (beg)], the second 'ask.' There are times when they may be used
  indiscriminately, at other times each has a sense peculiar to
  itself. <FI>erotao<Fi> expressing a familiar request to a person
  where intimacy exists [or equality, either assumed or actual];
  <FI>aiteo<Fi>, the request rather for something by an inferior to his
  superior. The disciples employ both of these words in their
  relations with Jesus, but only <FI>aiteo<Fi> with relation to the
  Father. In his relations with his Father, Jesus employs
  <FI>erotao<Fi> but not <FI>aiteo<Fi>. Martha uses <FI>aiteo<Fi> in ch. 11.22. For
  the difference between the two, compare John 16.23. In ch.
  14.16 the word is <FI>erotao<Fi>; in vers. 13 and 14 <FI>aiteo<Fi>.

 Comforter, (b-13)
  One who carries on the cause of any one and helps him. This
  Christ did on earth; this (1John 2.1) he does now in heaven,
  and the Holy Spirit on earth 'manages our cause, our affairs,
  for us.' If 'solicitor' were not too common, it just answers
  the sense.

14:17
  know (c-17)
  know (c-21)

 Objective knowledge. see Note, 1Cor. 8.1.

14:20
  know (c-6)
  Objective knowledge. see Note, 1Cor. 8.1.

15:7
  ask (a-14)
  <FI>Aiteo<Fi>. see Note a, ch. 14.16.

15:8
  this (b-2)
  'In this' refers to what follows. no one, I think, can be
  familiar with John's writings and doubt it. Thus the <FI>Father<Fi>
  is glorified and they become disciples of his.

  mine. (c-18)
  Perhaps more exactly, 'In this will my Father have been
  glorified that ye have borne much fruit, and ye will have
  become,' &c.

15:15
  of (d-31)
  <FI>Para<Fi> with gen.. see Note a, ch. 6.45.

15:18
  know (e-6)
  Or 'ye know;' objective knowledge.

15:20
  bondman (f-10)
  <FI>Doulos<Fi>. see Note, Matt. 10.24.

15:25
  cause. (g-17)
  'Gratuitously,' 'freely,' 'for nothing,' Ps. 35.19 and 69.4.

15:26
  from (h-13)
  with (h-24)

  <FI>Para<Fi> with gen.. see Note d, ch. 1.14.

16:1
  offended. (a-13)
  Verb from <FI>skandalon<Fi>. see Note, Matt. 13.57.

16:2
  service (b-24)
  'Service' here is priestly service, <FI>latreia<Fi>.

16:5
  demands (c-15)
  <FI>Erotao<Fi>. see Note, ch. 14.16.

16:8
  demonstration (d-7)
  <FI>Elenko<Fi>. 'convince' supposes effect in the person convinced;
  'convict' would not do for righteousness or judgment. I have
  said 'bring demonstration,' though it suggests perhaps too much
  the <FI>action<Fi> of the Spirit when come; but his presence and all
  that he does affords this demonstration. see ch. 3.20.

16:9
  on (e-8)
  <FI>Eis<Fi>. see Note, 2Tim. 1.12.

16:13
  announce (f-36)
 The Greek has the sense of 'reporting,' 'bringing back a report.' Here I conceive because it is a message brought from another.

16:14
  announce (f-13) The Greek has the sense of 'reporting,' 'bringing back a report.' Here I conceive because it is a message brought from another.

16:15
  announce (f-23)
  The Greek has the sense of 'reporting,' 'bringing back a
  report.' Here I conceive because it is a message brought from
  another.

16:19
  demand (c-8)
  <FI>Erotao<Fi>. see Note, ch. 14.16.

16:20
  ye (g-20)
  Or 'ye indeed.'

16:21
  child (h-20)
  <FI>Paidion<Fi>, as ch. 21.5.

16:23
  demand (a-7)
  <FI>Erotao<Fi>. see Note, ch. 14.16.

  ask (b-20)
  <FI>Aiteo<Fi>. see Note, ch. 14.16.

  you. (c-29)
  Or 'ask the Father, he will give you in my name.'

16:24
  full. (d-19)
  Or 'fulfilled,' as ch. 17.13.

16:25
  declare (e-26)
  As 'announce' in ver. 13.

16:26
  demand (a-19)
  <FI>Erotao<Fi>. see Note, ch. 14.16.

16:27
  affection (f-6)
  affection (f-13)

  <FI>Phileo<Fi>. see Notes, chs. 11.3 and 21.15.

  from (g-23)
  <FI>Para<Fi>, with gen.. see Notes, chs. 1.14; 6.45; 15.26.

17:2
  authority (h-6)
  <FI>Exousia<Fi>. see Note a, ch. 10.18.

17:3
  the (i-4)
  I add the article, because it throws the emphasis on
  'eternal,' as in the Greek.

17:5
  with (k-8)
  with (k-17)

  'Along with' as to presence and place.

17:6
  manifested (l-3)
  <FI>Phanero<Fi>, as chs. 2.11; 9.3; 21.1,14.

17:8
  words (m-3)
  <FI>Rhema<Fi>, the divine communications, see Note, v. 14.

  known (n-20)
  Objective knowledge.

17:12
  perdition, (a-31)
  'Perished' and 'perdition' are verb and noun from one Greek
  root. they show what Judas belonged to.

17:14
  word, (b-6)
  <FI>Logos<Fi>. the word of God in testimony, see 1Cor. 1.5,
  distinct from <FI>Rhema<Fi>, the divine communications, ver. 8.

17:17
  word (b-7)
  <FI>Logos<Fi>. the word of God in testimony, see 1Cor. 1.5,
  distinct from <FI>Rhema<Fi>, the divine communications, ver. 8.

17:19
  by (c-13)
  Or 'in' or 'in the power of truth.' <FI>En<Fi>. see Matt. 3.11.

17:20
  on (d-15)
  <FI>Eis<Fi>. see Note, 2Tim. 1.12.

17:25
  Father, (e-2)
  Or 'of the world righteous Father! -- And,' &c.

18:12
  chiliarch, (a-6)
  Strictly, 'the commander of a thousand men' (a military
  tribune).

18:28
  praetorium; (b-9)
  See Note a, Matt. 27.27.

19:24
  says, (a-30)
  See Ps. 22.18.

19:29
  it, (b-21)
  Probably means, 'binding it to hyssop.'

19:35
  bears (c-6)
  Both verbs, 'saw' and 'bears,' are in the perfect tense,
  expressing what was present in the mind of the writer.

  knows (d-15)
  <FI>Oida<Fi>, as ch. 7.29.

19:36
  fulfilled, (e-11)
  See Ex. 12.46; Ps. 34.20.

19:37
  says, (a-5)
  See Zech. 12.10.

19:40
  burial. (b-28)
  See ch. 12.7.

20:2
  attached, (c-18)
  <FI>Phileo<Fi>. see ch. 11.3.

20:16
  Rabboni, (d-14)
  See Mark 10.51, the only other instance of the use of this
  word.

20:24
  Didymus, (a-8)
  Or 'twin.'

20:25
  not (b-48)
  'In no wise.' a strong negative.

21:4
  know (c-16)
  <FI>Oida<Fi>, see Note at 1Cor. 8.1.

21:5
  Children, (d-6)
  <FI>Paidion<Fi>, the diminutive. as 1John 2.13,18, 'little
  children.'

21:12
  knowing (a-20)
  <FI>Oida<Fi>, see Note at 1Cor. 8.1.

21:15
  knowest (a-28)
  <FI>Oida<Fi>, see Note at 1Cor. 8.1.

  lovest (b-15)
  to (b-33)

  This passage (vers. 15-17) illustrates the force of two Greek
  words for 'to love,' <FI>phileo<Fi> and <FI>agapao<Fi>. The former
  signifies the love of friendship, and is more intimate and
  intense. It is here translated 'I am attached to,' and in ch.
  16.27 'have affection for.' <FI>Agapao<Fi>, more often used in the
  New Testament, is more general, and signifies love as the
  settled disposition of a person rather than as an emotion. It
  is used for God's love to man (except in Titus 3.4, where a
  compound word is used which embodies the word <FI>phileo<Fi>) and for
  the love of men to God. Both words are used for the love of the
  Father for the Son, <FI>phileo<Fi> once only, John 5.20, and <FI>agapao<Fi>
  in John 3.35, &c.. and for the love of Christ for his own,
  <FI>phileo<Fi> in John 11.3 and <FI>agapao<Fi> in John 11.5 and elsewhere.
  <FI>Phileo<Fi> is used in John 16.27, of the love of the Father for
  the disciples, and of the love of the disciples for Christ.

21:16
  knowest (a-23)  <FI>Oida<Fi>, see Note at 1Cor. 8.1.

21:17
  knowest (a-39)
  <FI>Oida<Fi>, see Note at 1Cor. 8.1.

  knowest (c-43)
  Objective knowledge.

21:21
  him, (d-3)
  Lit. 'this [one].'

21:24
  know (a-19)
  <FI>Oida<Fi>, see Note at 1Cor. 8.1.

$-$-$-

1:2
  up; (a-21)
 The word means 'receiving,' but with the prefix (<FI>ana<Fi>) 'up,'
  as here, it has the active sense of 'taking up.' It is so
  translated except in 1Tim. 3.16. The more passive reception is
  seen in Acts 3.21, where another word is used.

1:5
  with (b-12)
  <FI>En<Fi>. see Note c, Matt. 3.11.

1:7
  authority; (c-23)
 <FI>Exousia<Fi>; a right one possesses. 'power' is <FI>dunamis<Fi>, see
  Note, Matt. 10.1.

1:8
  power, (c-5)
  <FI>Exousia<Fi>; a right one possesses. 'power' is <FI>dunamis<Fi>, see
  Note, Matt. 10.1.

  earth. (d-34)
  Or 'land.' see ch. 13.47 and Note, Matt. 5.5.

1:9
  sight. (e-21)
  Lit. 'received up from their eyes.'

1:11
  up (a-20)
  The word means 'receiving,' but with the prefix (<FI>ana<Fi>) 'up,'
  as here, it has the active sense of 'taking up.' It is so
  translated except in 1Tim. 3.16. The more passive reception is
  seen in Acts 3.21, where another word is used.

1:13
  chamber, (f-15)
  As ch. 9.37,39; 20.8.

1:16
   (g-1)
  Lit. 'men brethren.' This is a Hebraism, and means no more
  than 'brethren.'

1:18
  got (a-5)
  The Greek root is used for 'having' by whatever means. see
  Matt. 10.9; Luke 18.12; and Note, Luke 21.19.

1:20
  Psalms, (b-9)
  See Ps. 69.25.

  and, (c-23)
  See Ps. 109.8.

1:21
  which (d-18)
  Or 'at every time that.'

1:22
  up (e-15)
  See Note, ver. 2.

2:1
  accomplishing, (f-9)
  It was come and running its course of fulfilment as a feast.

2:2
  blowing, (g-15)
  It is not 'wind,' but they heard blowing, as of hard
  breathing, for which the Greek is used. 'Blast' is too sudden
  and passing.

2:6
  spread, (h-7)
  Or 'this voice having taken place ' but I believe what is in
  the text to be the sense. It was what happened at the place
  which brought the crowd there. it was not the mighty rushing
  wind being heard everywhere. The end of the verse goes to
  confirm this. What struck those who came was hearing their own
  tongues. Gen. 45.16 and Jer. 50.46 are examples. The rumours of
  Jacob's coming spread to Pharaoh's house.

2:16
  Joel, (a-11)
  See Joel 2.28.

2:20
  appearing (b-18)
  Though used for 'illustrious,' 'glorious,' the Greek word has
  in it the sense of 'manifestation, appearing, displaying
  itself.' see Titus 2.11,13.

  Lord (c-22)
 'Jehovah;' so ver 39.

2:21
  Lord (c-14)
  'Jehovah;' so ver 39.

2:22
  Israel, (d-3)
  Lit. 'Men, Israelites,' as elsewhere, cf. ch. 1.16.

  to (e-14)
  'Borne witness to, to you,' is not agreeable English; but
  'approved,' in the modern use at any rate, is not the sense,
  and 'among you is feeble. The manifestation or demonstration
  was to the Jews. The witness was borne to them objectively, to
  Jesus as its subject.

2:25
  him, (f-6)
  See Ps. 16.8.

2:26
  more, (g-11)
  Lit. 'and more also.'

2:27
  hades, (h-9)
 'in' (<FI>eis<Fi>) hades. see Note, Matt. 11.23.

  gracious (i-15)
  Or 'holy,' <FI>hosios<Fi>. It corresponds to the Hebrew <FI>chasid<Fi> =
  merciful, gracious. see Note f, ch. 13.34,35; 2Chron. 6.42; and
  Heb. 7.26.

2:29
 Brethren (k-1)
  As ch. 1.16.

2:31
  hades (h-19)
  'in' (<FI>eis<Fi>) hades. see Note, Matt. 11.23.

  Christ, (l-11)
  Or, 'of Christ. '

2:34
  himself, (a-12)
  See Ps. 110.1.

2:41
  accepted (b-5)
  It means, 'to receive in full,' or 'with satisfaction;' or,
  as to an opinion or teaching, 'to accept and receive it as
  true.' see Note, Luke 8.40.

2:42
  teaching (c-6)
  As ch. 13.12; 1Cor. 14.26.

2:46
  temple (d-8)
  <FI>Hieron<Fi>, the general buildings.

2:47
  assembly] (e-16)
  See Note g, ch. 3.1.

  saved. (f-23)
  The remnant of Israel whom God was sparing. The Lord now
  added these to the Christian assembly. The present participle
  as here gives the character instead of the fact; as I might
  say, 'the being spared ones;' it is the class of persons God
  was then saving. It is not a doubt as to their being saved, nor
  a state, but a class. see Luke 13.23.

3:1
  temple (d-10)
  <FI>Hieron<Fi>, the general buildings.

  together (g-7)
  Some omit 'to the assembly,' ch. 2.47, and link 'together'
  with the end of ch. 2. Probably we should read 'the Lord added
  together daily such as should be saved. And Peter (or, 'Now
  Peter') and John went up into the temple.'

3:15
  originator (a-3)
  This word is difficult to render in English. It is a
  'leader,' but it is more. It is used for one who begins and
  sets a matter on. The Greek word occurs four times in the New
  Testament, here and ch. 5.31; Heb. 2.10; 12.2. In Heb. 12.2 it
  means, 'he began and finished the whole course;' 'the origin'
  or 'originator,' though the word is harsh in connexion with
  life. The word is only used of our Lord.

3:16
  by (b-2)
  <FI>Epi<Fi>. see Note, 1Cor. 1.4.

3:21
  began. (c-29)
  'Since time began' refers to 'holy prophets.' lit. 'his holy
  since-time-began prophets.'

3:22
  said, (d-3)
  See Deut. 18.15,19.

3:25
  Abraham, (e-20)
  See Gen. 22.18.

3:26
  up (f-7)
  As ver. 22; ch. 13.33.

4:1
  temple (a-15)
  <FI>Hieron<Fi>, as ch. 3.1,8,10.

4:2
  Jesus (b-13)
  Lit. 'in Jesus.' <FI>En<Fi>. see Matt. 3.11.

  among (c-17)
  This is a little more emphatic than usual. 'the resurrection
  which is from among [the] dead.'

4:11
  stone. (d-20)
  Lit. 'head of corner,' see Ps. 118.22.

4:13
  were (e-26)
  Or 'had been.' The council recognized them as former
  companions of Christ.

4:17
  severely (f-15)
  Lit. 'with threat.'

4:20
  refrain (g-7)
  Lit. 'cannot not speak.'

4:24
  Lord, (a-17)
  Lit. 'despot,' 'the master' of a slave; 'one having sovereign
  power,' as Luke 2.29, 1Tim. 6.1,2, 2Tim. 2.21, Tit. 2.9; 1Pet.
  2.18; 2Pet. 2.1; Jude 4; Rev. 6.10.

  God (b-21)
  Or 'thou art God,' i.e. Elohim, the One who is God.

4:25
  David, (c-10)
  See Ps. 2.1.

5:16
  who (a-23)
  Lit. 'who indeed.'

5:17
  wrath, (b-24)
  Or 'jealousy;' as 'envy,' ch. 13.45.

5:24
  priest (c-9)
  i.e. 'the high priest.'

5:30
  cross. (d-18)
  Lit. 'on wood.' used for stocks, cross, and such ignominious
  and forcible means of punishment.

5:31
  Him  (e-1)
  Lit. 'this [one].'

  leader (f-10)
  See Note, ch. 3.15.

5:39
  lest (a-16)
  See Notes, Matt. 5.25; Mark 4.12.

6:1
  Hellenists (b-16)
  * i.e. Greek Jews.

6:2
  right (c-17)
  I apprehend that 'right,' 'proper,' is the sense; not merely
  that it did not please the apostles. 'Pleasing to God,' I
  understand, but used for man it is arbitrary.

6:8
  signs (d-12)
  Or 'great wonders and signs.'

6:9
  freedmen, (e-13)
  Some translate 'Libertines,' referring it to Libertum, a city
  in Africa.

6:10
  with (a-13)
  Or 'by' the Holy Spirit, but seen as in Stephen, that by
  which he spoke. 'which' refers grammatically to Spirit, but in
  sense to wisdom and Spirit both.

7:3
  thee. (b-24)
  See Gen. 12.1.

7:6
  thus. (c-4)
  See Gen. 15.13-16.

  them (d-19)
  Lit. 'it,' the seed.

7:7
  serve (e-25)
  <FI>Latreuo<Fi>, as ver. 42; Matt. 4.10.

7:14
  seventy-five (f-16)
  Quoted from the LXX.

7:17
  promised (g-12)
  The Greek means 'openly saying you will give,' Matt. 14.7.
  But we have no suited word but 'promise.' It is not the same
  word as in 'the time of promise.'

7:20
  exceedingly (a-9)
  Lit. 'fair to God,' a known Hebraism.

7:26
  brethren, (b-22)
  Lit. 'ye are men, brethren,' see Note at ch. 1.16.

7:31
  [the] (c-22)
  The sentence is without the article and therefore much more
  emphatic. 'Lord' is a solemn title. The expression amounts to
  'there came an utterance of Jehovah.'

7:32
  Jacob. (d-17)
  See Ex. 3.6-10.

7:34
  it; (e-30)
  It has the sense of 'taking to or for oneself,' not merely
  deliverance as by removing the scourge, but by taking the
  people.

7:35
  saying, (f-6)
  See Ex. 2.14.

7:37
  Israel, (g-11)
  See Deut. 18.15-18.

7:40
  Aaron, (h-3)
  See Ex. 32.1.

7:42
  prophets, (a-23)
  See Amos 5.25-27.

7:43
  Yea  (b-1)
  Quoted from the LXX. 'Yea' here has the force of 'Nay, but.'

7:45
  possession (c-17)
  Lit. 'in taking possession of.'

7:48
  High (d-4)
  See Luke 1.32.

  prophet, (e-15)
  See Isa. 66.1,2.

7:53
  who (f-1)
  'Who are such as.'

  ordained (g-7)
  See Gal. 3.19.

7:59
  praying, (h-5)
  Lit. 'invoking,' 'calling on,' but in English we must have a
  word after this, which mars the connexion here. The Authorized
  Version seems to separate God and the Lord Jesus. 'Calling on
  the Lord' would leave out God. The Spirit of God, I doubt not,
  has purposely left out both 'Lord' and 'God'. No one can be
  called upon really but God, so that the word has great force as
  used here. I have said 'praying' for want of a better word.

8:10
  This (a-13)
  Lit. 'This one.'

8:23
  unrighteousness. (b-15)
  Or 'iniquity,' as ch. 1.18.

8:25
  announced (c-16)
  A continuing work.

8:27
  Ethiopian, (a-10)
  Lit. 'a man, an Ethiopian.'

8:32
  this. (b-11)
  See Isa. 53.7-8, LXX.

8:37
   (c-0)
  Ver. 37 in the Authorized Version is recognized as not
  genuine.

8:40
  Azotus, (d-6)
  See Note e, Josh. 13.3.

9:2
  way, (e-21)
  * The Christian way. see Mark 10.32,52; Acts 19.9,23; 22.4; 24.14,22.

9:3
  shone (f-19)
  The word is used for a very brilliant apparition. see Luke
  17.24, 'lightens;' 24.4, 'shining.' It is the same Greek root
  as 'lightning.'

9:4
  voice (g-9)
  <FI>Phone<Fi>, accusative; in ver. 7 genitive; in ch. 22.9,14
  accusative; in ch. 22.7 genitive. The genitive is 'to listen
  to,' or when the voice of a rumour reaches. It is the fact or
  physical hearing. The accusative is that the thing heard is
  before the mind.

9:5
  persecutest. (h-16)
  The rest of ver. 5 and part of ver. 6, as in the A.V., is not
  found in the best manuscripts.

9:7
  voice (i-13)
  Or 'sound.'

9:31
  assemblies (a-2)
  Or 'assembly,' as many MSS.

  Spirit. (b-34)
  Or 'enjoyed peace ... and in the comfort of the Holy Spirit,
  were multiplied.'

9:35
  who (a-11)
  'Who also.' They did not merely witness the effect of power,
  but their seeing it acted on them.

9:36
  Dorcas. (b-17)
  Meaning, 'a gazelle.'

9:42
  on (c-13)
  <FI>Epi<Fi>. this goes on to the idea of confidence. I rest my
  faith on him, yet with the more general idea of looking to him
  with confidence. As in chs. 11.17; 16.31; 22.19; Rom. 4.5,24.
  see 2Tim. 1.12.

10:11
  beholds (d-3)
  <FI>Theoreo<Fi>, 'view with attention,' as John 6.40.

10:22
  words (a-41)
 <FI>Rhema<Fi>, as John 17.8.

10:25
  now (b-5)
  It was then happening (<FI>ginomai<Fi>).

10:36
  preaching (c-11)
  Lit. 'evangelizing.' In ver. 37 John 'heralded.'

  things,) (d-21)
  Or 'of all,' Gentile and Jew.

10:37
  testimony (a-4)
  <FI>Rhema<Fi>, as John 17.8.

10:39
  cross. (a-30)
  As ch. 5.30.

10:41
  who (b-16)
 As ch. 5.16.

10:44
  words (c-7)
  <FI>Rhema<Fi>, see Note to John 17.14.

  word. (d-19)
  <FI>Logos<Fi>, as ver. 36. See Note to John 17.14.

10:47
  who (b-12)
  As ch. 5.16.

11:16
  said, (a-11)
  See Acts 1.5.

11:17
  on (b-18)
  <FI>Epi<Fi>. See Note, ch. 9.42.

11:29
  minister (c-27)
  Lit. 'for service,' as Matt. 4.11.

12:9
  know (a-10)
 Conscious knowledge.

12:11
  know (a-10)
  Conscious knowledge.

13:1
  Niger, (b-21)
  Or 'black.'

13:5
  attendant. (a-24)
  <FI>Huperetes<Fi>, as Luke 1.2, see Note, 1Cor. 4.1.

13:10
  Lord? (b-28)
 Possibly 'Jehovah.'

13:11
  Lord's (b-5)
  Possibly 'Jehovah.'

13:15
  Brethren, (c-20)
  Lit. 'men brethren,' as ch. 1.16.

13:16
  Israelites, (d-13)
  Lit. 'men Israelites.'

13:20
  about (e-17)
  Where the computation begins is not stated. The judges were
  given after the land's being given by lot, and that order of
  things reached up to Samuel, to four hundred and fifty years,
  whenever that four hundred and fifty years began. It might be
  at the Exodus, and very probably so. But it is not that there
  were judges during all that time. Indeed, they were only raised
  up occasionally. I have no difficulty myself as to the
  chronology, notwithstanding the dicta of some. The main blunder
  of their computations lies in this. they have taken Eli and
  Samson as distinct periods from the Philistine oppression,
  whereas it is perfectly clear the Philistine oppression
  included both. We have to go on to Mizpeh for the close.

13:22
  said, (a-19)
  See Ps. 89.20. 1Sam. 13.14.

13:29
  cross (b-17)
  As ch. 5.30.

13:31
  who (c-18)
  Lit. 'who indeed.'

13:33
  second (d-21)
  See Ps. 2.7.

13:34
  thus. (e-18)
  See Isa. 55.3.

  mercies (f-26)
  'Mercies' and 'gracious one' (<FI>Hosios<Fi>) are the same word,
  only singular and plural. It may, and sometimes does, mean
  'holy,' but is not the regular word for it, which is <FI>Hagios<Fi>.
  here it answers to <FI>chasid<Fi> in Hebrew, which is contrasted in
  Ps. 89.19 with 'holy' (<FI>kadosh<Fi>), which is applied to Jehovah
  (ver. 18). The beginning of the psalm speaks of the mercies
  (<FI>chasadim<Fi>) or gracious ways of the Lord, and then in ver. 19
  of that One in whom these graces or mercies are centred and
  conveyed, the Christ, to whom the apostle here applies it. The
  word <FI>chesed<Fi> is generally 'grace' and 'loving-kindness' in
  God; <FI>chasid<Fi>, 'pious,' 'gracious' applied to men, and
  'merciful,' 'holy' to God. see Heb. 7.26.

13:35
  one (f-13)
  'Mercies' and 'gracious one' (<FI>Hosios<Fi>) are the same word,
  only singular and plural. It may, and sometimes does, mean
  'holy,' but is not the regular word for it, which is <FI>Hagios<Fi>.
  here it answers to <FI>chasid<Fi> in Hebrew, which is contrasted in
  Ps. 89.19 with 'holy' (<FI>kadosh<Fi>), which is applied to Jehovah
  (ver. 18). The beginning of the psalm speaks of the mercies
  (<FI>chasadim<Fi>) or gracious ways of the Lord, and then in ver. 19
  of that One in whom these graces or mercies are centred and
  conveyed, the Christ, to whom the apostle here applies it. The
  word <FI>chesed<Fi> is generally 'grace' and 'loving-kindness' in
  God; <FI>chasid<Fi>, 'pious,' 'gracious' applied to men, and
  'merciful,' 'holy' to God. see Heb. 7.26.

  another, (g-6)
  See Ps. 16.10.

13:36
  God, (h-14)
  Or 'having served his own generation by the will of God.'

13:38
  brethren, (i-7)
  Lit. 'men brethren,' as ch 1.16.

13:40
  [you], (k-15)
  See Hab. 1.5.

13:43
  worshipping (a-17)
  The word translated 'worshipping,' 'worshippers,' and
  'worshipped' at verses 43 and 50, also at chs. 16.14; 17.4 and
  17, and 18.7, signified a numerous class of Gentiles who,
  acknowledging the vanity of idolatry and detesting its
  disorders, attended the Jewish worship.

13:47
  earth. (b-29)
  See Isa. 49.6.

13:50
  worshippers, (a-13)
  The word translated 'worshipping,' 'worshippers,' and
  'worshipped' at verses 43 and 50, also at chs. 16.14; 17.4 and
  17, and 18.7, signified a numerous class of Gentiles who,
  acknowledging the vanity of idolatry and detesting its
  disorders, attended the Jewish worship.

14:13
  was (c-7)
  'Who was' is equivalent to 'which was,' referring to the
  temple of Jupiter.

15:4
  received (a-8)
  'Received gladly,' or 'with welcome.' see Luke 8.40.

15:7
  Brethren, (a-13)
  earliest (b-19)
  Lit. 'from ancient.'

15:9
  us (c-6)
  Lit. 'both us.'

15:10
  putting (d-8)
  The infinitive, equivalent to 'in putting.' It is explanatory
  of what precedes.

15:13
  Brethren, (a-11)
  Lit. 'Men brethren.' as ch. 1.16, so ver. 13.

15:15
  written. (e-13)
  See Amos 9.11.

15:20
  blood. (f-22)
  Or 'and of fornication, and of what is strangled, and of
  blood.'

15:23
  brethren, (g-14)
  Probably 'The apostles and the elder brethren to,' &c.

15:25
  judgment, (h-11)
  Or, perhaps, 'assembled with one accord.' I have said 'having
  arrived at a common judgment' to give the sense of the Greek.
  'Having come to one accord' would look like previous disunion.
  The fact of having arrived at one mind is here stated.

15:34
   (a-0)
  Ver. 34 A.V. is not in the best MSS.

16:4
  decrees (b-14)
  Or 'delivered to them the decrees to keep.'

16:6
  through (c-4) forbidden (c-12)

 These participles have a causative force, especially thus disunited. 'Such being the case, they attempted to go.'

  country, (d-9)
  'Phrygia and Galatia' are thrown into one by the one article.

16:7
  down (c-3)
  These participles have a causative force, especially thus
  disunited. 'Such being the case, they attempted to go.'

16:12
  colony. (e-16)
  Where the citizens had equal rights with those at the capital
  -- Rome.

16:14
  worshipped (a-18)
  See Note, ch. 13.43.

16:19
  gone, (b-12)
  Or 'gone out,' referring to the spirit.

16:20
  praetors, (c-8)
 The magistrates of colonies. so vers. 36,38. too

16:22
  praetors, (c-11)
  The magistrates of colonies. so vers. 36,38.

  too (d-6)
  Or 'with [them]' -- that is, with her masters.

16:25
  singing, (e-13)
  <FI>Humneo<Fi>. see Matt. 26.30.

16:31
  on (f-5)
  See Note, ch. 9.42.

16:34
  house, (g-19)
  An adverb -- 'rejoiced householdly.'

16:35
  praetors (a-7)
  The magistrates of colonies. so vers. 36, 38.

  lictors, (b-10)
  Attendants on the praetors.

16:40
  exhorted (c-18)
  <FI>Parakaleo<Fi>. as 'entreat,' 1Cor. 4.16.

17:4
  believed, (d-5)
  * Lit. 'were convinced' or 'persuaded,' as Luke 16.31.

  worshipped, (e-18)
  See Note, ch. 13.43.

17:6
  politarchs, (f-13)
 The special title of the city magistrates of Thessalonica.

17:8
  politarchs (f-8)
  The special title of the city magistrates of Thessalonica.

17:11
  receiving (g-10)
  Lit. 'being such as received.'

17:14
  as (h-11)
  The use of 'as' here is not of semblance of anything, but of
  purpose or intention.

17:17
  worshipped, (a-13)
  See Note. ch. 13.43.

17:19
  Areopagus, (b-11)
  i.e. 'the hill of Mars.' The tribunal which watched over the
  morals of the Athenians, and saw that due honour was paid to
  the gods, held its sessions on Areopagus and was so designated.
  The word here may therefore refer either to the place, or to
  the tribunal which met there.

17:22
  Areopagus (b-8)
  i.e. 'the hill of Mars.' The tribunal which watched over the
  morals of the Athenians, and saw that due honour was paid to
  the gods, held its sessions on Areopagus and was so designated.
  The word here may therefore refer either to the place, or to
  the tribunal which met there.

  Athenians, (c-10)
  Lit. 'Men Athenians.' The introduction of 'men' in these
  passages is not merely a Hebraism. It is the accustomed
  oratorical address in Greek.

  worship; (d-21)
  Or 'worship of the gods.'

18:5
  of (a-16)
  Or 'earnestly occupied with.' The Greek word is the same as
  'constrains,' 2Cor. 5.14.

  Christ. (b-27)
  Lit. 'the Christ Jesus;' i.e. the Christ was really come, and
  that Jesus was he.'

18:6
  pure; (c-25)
  Or '<FI>I<Fi>, pure [from it] from henceforth, will go to the
  nations.'

18:7
  worshipped (d-17)
  See Note, ch. 13.43.

18:22
  up (e-8)
  i.e. to Jerusalem.

18:25
  exactly (a-20)
  As ver. 26. Luke 1.3, 'accurately.'

18:27
  receive (b-18)
  See Luke 8.40.

19:9
  way (c-12)
  See Note, ch. 9.2.

19:12
  body (d-11)
  Or 'skin.' As 'skin' in Ex. 34.29,30.

19:15
  with; (e-17)
  As Mark 14.68, 'understand.'

19:22
  ministering (a-9)
  As Matt. 27.55. Luke 8.3.

19:23
  way. (b-13)
  See Note, ch. 9.2.

19:24
  Artemis, (c-14)
 Latin, 'Diana.'

19:27
  Artemis (c-24)
 Latin, 'Diana.'

19:28
  Artemis (c-16)
 Latin, 'Diana.'

19:31
  Asiarchs (d-5)
  Honorary magistrates, of the principal persons of the
  province, specially charged with the public festivals.

19:35
  Artemis (c-28)
  Latin, 'Diana.'

  Ephesians, (e-9)
  Lit. 'says, men Ephesians.'

  heaven? (f-39)
  Or 'from Jupiter.'

19:37
  temple-plunderers, (g-10)
  As verb, 'commit sacrilege,' Rom. 2.22.

20:2
  exhorted (a-9)
  As ch. 16.40. 'comforted,' ver. 12.

20:4
  Derbe, (b-26)
  Or 'Gaius of Derbe and Timotheus.'

20:9
  overpowered (c-12)
  In the act of being so.

  overpowered (d-25)
  'Having been already overpowered.'

20:10
  life (e-19)
  Or 'soul.'

20:11
  spoken (f-15)
  Or 'conversed.' as ch. 24.26, 'communed.' Luke 24.14,15; not
  as 'discoursed,' ver. 9.

20:19
  serving (a-1)
  Lit. 'serving as a bondman.'

20:28
  purchased (b-29)
  Middle voice; reflexive. see Note e, Heb. 1.3.

  own. (c-35)
  I am fully satisfied that this is the right translation of
  ver. 28. To make it a question of the divinity of Christ (which
  I hold to be of the foundation of Christianity) is absurd. It
  has been questioned whether 'of his own' can be used thus
  absolutely in the singular. But we have it in John 15.19, and
  in the neuter singular for material things, Acts 4.32. The
  torturing of the passage by copyists arose, I believe, from not
  seeing, the real sense of it; a touching expression of the love
  of God.

20:35
  shewed (d-3)
  Specially, 'to show by example.'

20:37
  kissed (e-15)
  'Covered with kisses,' as Luke 15.20.

21:1
  away (f-5)
  An expression of effort. 'torn ourselves away' may be too
  strong, but it implies force.

21:4
  out (a-4)
  Lit. 'diligently searched out,' as Luke 2.16.

  who (b-12)
  Who indeed.

21:16
  whom (c-23)
  Or 'to bring us to a certain Mnason, a Cyprian, an old
  disciple with whom.'

21:28
  Israelites, (a-2)
  Lit. 'Men Israelites.'

21:31
  chiliarch (b-14)
  Commander of 1,000 men.

21:39
  Jew (c-7)
  Lit. 'a man a Jew.'

22:1
   (d-1)
  Lit. 'Men brethren,' as ch. 1.16.

22:6
  pass, (a-5)
  Lit. 'it came to pass to me.' so ver. 17.

22:7
  voice (b-10)
 See Note, ch. 9.4.

22:9
  voice (b-19)
 See Note, ch. 9.4.

22:14
  voice (b-27)
  See Note, ch. 9.4.

22:16
  baptised, (c-9)
  See Note, 1Cor. 10.2.

22:19
  on (d-20)
  As ch. 9.42.

23:1
  Brethren, (a-10)
 Lit. 'Men brethren,' as ch. 1.16.

23:5
  written, (b-17)
  See Ex. 22.28.

23:6
  Brethren, (a-25)
  Lit. 'Men brethren,' as ch. 1.16.

23:9
  angel (c-35)
  The rest of ver. 9 A.V. is not in the best MSS.

23:34
  eparchy (a-9)
  Province. as ch. 25.1.

24:5
   (a-1)
  The speech is elliptical. finding him so, they would have
  judged him.

  world, (b-16)
  Lit. 'habitable world,' as Rev. 12.9.

25:5
  man, (a-20)
  Or 'if there be anything amiss in the man.'

25:10
  knowest. (b-31)
  Or 'thou knowest better than that;' that is, than to say,
  'wilt thou go up to Jerusalem and be judged?'

25:11
  done (c-5)
  Lit. 'I do.' The present tense and characteristic. see Note
  h, Gal. 2.14.

26:7
  serving (a-7)
  As chs. 7.7; 24.14; 27.23.

26:14
  voice (a-13)
  As ch. 9.4 (accusative).

26:16
  servant (b-24)
  As 1Cor. 4.1.

26:18
  inheritance (c-29)
  As Col. 1.12, 'portion.'

26:25
  soberness; (d-17)
  As 'discretion.' 1Tim. 2.9,15.

27:12
  south-east. (a-33)
  Lit. 'looking down the south-west (wind) and down the
  north-west.' Down the wind is the point to which it blows.

27:17
  frapping (b-8)
  Cables round the hull.

  Syrtis (c-18)
  * The dreaded quicksands of N. Africa.

27:21
  hearkened (d-28)
  As 'obey,' ch. 5.32.

27:23
  serve, (e-13)
  As ch. 7.7.

27:43
  saving (a-6)
 'Save out of and through' a danger. see 1Pet. 3.20.

28:1
  Melita. (b-16)
  Malta.

28:2
  barbarians (c-3)
  * A name applied to all nations not of Greek or Roman descent
  and speaking a foreign language.

28:4
  saved (a-25)
  'Save out of and through' a danger. see 1Pet. 3.20.

  Nemesis (d-30)
  Lit. 'justice.'

28:5
  however, (e-2)
  Or 'much rather.' 'however' is weak, but is I believe the
  best word.

28:7
  man (a-15)
  'The chief man' was an official title. <FI>Protos Melitaion<Fi>. As
  an individual he was not, for his father was alive.

28:15
  Forum (b-17)
  Market of Appius.

  Tabernae, (c-20)
  Three Taverns.

28:16
  prefect, (d-16)
  The commanding officer of the Emperor's bodyguard

28:17
  Brethren, (e-31)
  Lit 'Men brethren,' as ch. 1.16.

28:22
  beg (f-3)
  Or 'we should think well.'

28:24
  of (a-5)
  'Assented to them as true.' It is used of giving credit to a
  person so as to follow him. as in ch. 5.36, 'obeyed.'

28:26
  Go (b-1)
  See Isa. 6.9-10.

28:28
  salvation (c-9)
  Rather 'that which saves' than salvation itself. see Luke
  2.30; 3.6; Eph. 6.17.

28:30
  received (d-13)
  As Luke 8.40.

28:31
  freedom (e-17)
  As 'boldness,' ch. 4.13,29,31.

$-$-$-

1:1
  called (f-7)
  'A called apostle,' i.e. an apostle by (divine) calling. Cf.
  ver. 7 'called saints,' and see note there.

1:2
  writings,) (g-11)
  'In holy writings.' there is no article in the original. The
  statement of the apostle is general, addressing himself, as he
  does, to Gentiles.

1:4
  Spirit (h-11)
  In many cases it is impossible to put a small or a large S
  rightly to the word Spirit, as the presence and power of the
  Holy Spirit characterizes the state, and that and the state are
  both included; so it is here. It is divine, not merely human,
  perfectness, and by the Holy Spirit, yet it is Christ's state.
  But it is not merely a state, but that state which consists in
  the presence and power of the Holy Spirit, and is the absolute
  expression of it. On the whole, I put a large S here, but it is
  the Son manifested on earth who is spoken of, and
  characteristic of him. Resurrection was the proof, but he who
  had eyes to see, saw what came in flesh justified in the Spirit
  even when here, the same Spirit which was quickening power in
  resurrection, as 1Pet. 3.18.

  holiness, (i-13)
  <FI>Hagiosune<Fi>, the nature and quality itself, as 2Cor. 7.1 and 1Thess. 3.13.
  Distinct from <FI>hagiasmos<Fi>, the practical effect
  produced, the character in activity, translated 'holiness' in
  Rom. 6.19,22; 1Cor. 1.30; 1Tim. 2.15; Heb. 12.14; and
  'sanctification' in 1Thess. 4.3; 4.7; 2Thess. 2.13 and 1Pet. 1.2.
  Another word, <FI>hagiotes<Fi>, is used in Heb. 12.10 (the only
  time in Scripture), for the quality itself.

  dead) (k-18)
  Plural, 'of dead persons.'

1:6
  called (a-7)
  'Called ones of Jesus Christ' is what they are.

1:7
  called (b-10)
  'Called saints' is ambiguous in English, but the sense is
  that they are saints by the calling of God. The Greek implies
  that they are already saints, not called to be so.

1:10
  prospered (c-15)
  This does not refer to a prosperous journey, but to the hope
  that God may favour or prosper him so that he may come; he had
  long wished it, and hoped that at last it might be granted him.

1:17
  God (d-4)
  'Righteousness of God.' The absence of the article may arrest
  the mind here, and in some other places, in this part of the
  epistle. It is likely to do so, because <FI>the<Fi> righteousness of
  God is now a known doctrine; not so when the apostle taught.
  The righteousness of God was a wholly new thought, as was
  indeed wrath from heaven. wrath on earth was not. The gospel,
  or 'glad tidings,' was the power of God to salvation, because
  righteousness of God (that kind of righteousness) was revealed
  -- not a righteousness required of man. See ch. 3.21.
  by (e-25)
  'By faith.' The word 'by' is the same in Greek (<FI>ek<Fi>) as that
  translated 'on the principle of.' I have left 'by' as being a
  quotation from Hab. 2.4.

1:18
  heaven (f-9)
  'Wrath of God from heaven is revealed.' see Note d; 'there'
  is merely the impersonal form, not an adverb, but necessary, as
  it is difficult to put the words in another order without
  injuring the sense.

1:19
  is (g-3)
  Or 'may be.' The Greek word here is used for 'may be known.'
  What is spoken of here is 'knowledge acquirable by nature in
  contrast with revelation,' it means what is within the capacity
  of man's apprehension. But 'is known' sufficiently represents
  that and is more exact.

1:20
  divinity, (h-30)
  What is characteristic of God; <FI>not<Fi> 'Godhead,' as in Col. 2.9.

  render (i-35)
  The Greek expression does not affirm that they are so, but
  states the consequence of the display of creative glory in
  what was seen. 'So that they should,' or 'might be,' is
  ambiguous in English, and implies purpose. Hence I have said
  'so as to render,' which gives the sense.

1:21
  Because (a-1)
  This is the second reason. the first is ver. 19.

  thoughts, (b-19)
  The 'inward reasonings of the mind,' as Luke 9.46. The word
  'thoughts' in English conveys this best.

1:25
  who (c-1)
  The word implies the character. 'who were such as,' see Matt.
  7.24.

1:28
  good (d-8)
  Not 'did not like.' The word means 'to assay, test, prove,'
  and thence 'to approve' as Phil. 1.10.

  reprobate (e-21)
  Or, as some, 'a mind void of moral discernment.'

1:30
  God, (f-4)
  I doubt that it has the sense of 'God-haters.' It acquired
  the sense of 'abominably wicked.' as 'cursed children' does not
  mean that a curse is pronounced, but that they are fit only to
  be so named. It is the moral state.

1:32
  who (g-1)
  As in v. 25, 'who being such as so knew.'

  judgment (h-5)
  <FI>Dikaioma<Fi>. what the righteous will of God requires; hence
  even an ordinance of his will, or a righteous act meeting his
  requirement. See ch. 5.18; Luke 1.6; and Rev. 15.4, where it is
  judgment itself. In ch. 2.5, 'righteous judgment' is
  <FI>dikaiokrisia<Fi>.

  do (i-11)
  <FI>Prasso<Fi>. to do an act. see John 5.29.

  practise (k-20)
  <FI>Poieo<Fi>. practise a course of action. see John 5.29.

  delight (l-25)
  It means that not only their own passions carry them away,
  but, being thoroughly corrupt, they enjoy other people's
  sinning, associating themselves in thought and spirit with
  them, as taking pleasure in their doing so.

2:1
  condemnest (m-20)
  A play on words in Greek, strengthening the sense. The words
  for 'judgment' and 'condemnest' are from the same root.

2:7
  works, (a-9)
  Lit. 'good work,' singular.

  incorruptibility, (b-16)
  Not 'immortality;' the resurrection, or change, of the body
  is looked for; and it is thus a part of Christian truth. see 2Tim. 1.10.

2:15
  who (c-1)
  As ch. 1.32.

  written (d-8)
  It is not the law, but the work which is written.

2:22
  sacrilege? (e-20)
  See Acts 19.37.

2:24
  written. (f-18)
  See Isa. 52.5; Ezek. 36.20-23.

2:26
  requirements (g-7)
  <FI>Dikaioma<Fi>, as 'righteous judgment,' ch. 1.32.

  reckoned (h-16)
  Often translated 'imputed' in A.V.

2:27
  with (i-11)
  <FI>Dia<Fi>. The expression has the sense of 'in a given state or
  condition,' as well as 'by means of.' Their having or
  possessing the letter of the law and circumcision practically
  puts the Jews in that condition.

2:28
  outwardly, (k-10)
  'Openly,' 'manifestedly.'

2:29
  inwardly; (l-9)
  'In what is hidden or secret.'

3:3
  faith (a-13)
  Or 'faithfulness.'

3:4
  written, (b-18)
  See Ps. 51.4.

3:5
  wrath? (c-17)
  'Inflicts wrath' is hardly English, as wrath is a sentiment
  of the mind; and it is what reaches another which is inflicted,
  as punishment or pain. But 'executes' is not the sense, nor is
  'takes vengeance.' The form of expression in Greek, as in the
  use of 'inflict' in English, is a figure of the effect for the
  cause, so I have ventured to use it.

3:7
  abounded (d-12)
  Or 'has more abounded by my lie.' In the translation in the
  text the thought is 'he remained true in spite of my failure.'

3:12
  one. (e-26)
  Ps. 14.1-3.

3:13
  deceit; (f-13)
  Ps. 5.9.

  lips. (g-19)
  Ps. 140.3.

3:14
  bitterness; (h-8)
  Ps. 10.7.

3:17
  known. (i-8)
  Isa. 59.7-8.

3:18
  eyes. (k-9)
  Ps. 36.1.

3:19
  under (l-15)
  Lit. 'in' <FI>en<Fi>.

  be (m-28)
  i.e. 'become in that state,' not future, but the existing
  consequence.

3:21
  without (n-3)
  'Apart from.' see Heb. 9.28.

  God (o-7)
  See Note, ch. 1.17.

3:23
  short (p-7)
  The present fact, 'they come short;' 'come' is not dependent
  on 'have.'

3:25
  mercy-seat, (q-7)
  I do not think this word can be used for '[a] propitiatory
  [sacrifice]' or 'propitiation;' it certainly is not the
  habitual use in the LXX; and we have the two parts of the work
  of the great day of atonement, here and in ch. 4.25; 'set
  forth,' here, has a reflexive force; see Note e, Heb. 1.3.

  by (a-25)
  'In respect of the passing by the sins.' I have hesitated as
  to using <FI>dia<Fi> with the accusative in this sense here; but on
  the whole I do not doubt it gives the sense. God had passed by,
  not brought into judgment, the sins of Old Testament believers;
  and the accomplishment of the atonement showed His
  righteousness in this. <FI>Now<Fi> the righteousness is itself shown,
  and to be relied on.

4:3
  say? (b-6)
  See Gen. 15.6.

  as (c-17)
  I am not quite satisfied with 'as;' but it is the nearest
  approach to the sense in English. 'For,' I object to; because
  then faith is made of positive worth, having the value of
  righteousness; whereas the sense is that he was holden for
  righteous in virtue of faith. 'For' does not go far enough as
  righteousness; too far as to a positive value of faith. Faith
  might be reckoned for righteousness, and yet the righteousness
  come short of what was required; whereas if it be reckoned as
  righteousness, then the full value of righteousness, as such,
  is seen. 'the man was held to have righteousness.' It is a
  Hebrew form. See Ps. 106.31. Gen. 15.6, where there is no
  preposition, makes the force of the expression plain.

4:5
  on (d-10)
  See Note, Acts 9.42.

4:6
  without (e-16)
  As ch. 3.21.

  works. (f-17)
  See Ps. 32.1-2.

4:8
  sin. (g-13)
  That is, 'not account of him as having any.'

4:11
  be (h-24)
  'In order to his being.' It is necessary perhaps to say,
  'that he might be' in English; but that is an expression of
  purpose which goes rather too far. See Note i, ch. 1.20.

4:12
  Abraham. (a-31)
  'Father of circumcision' means, he in whom real separation to
  God was first publicly established. Perhaps 'of the faith,
  during [his] uncircumcision, of our father Abraham' may be
  clearer.

4:15
  law (b-2)
  Or 'For the law.'

4:17
  written, (c-5)
  See Gen. 17.5

4:18
  in (d-5)
  Or 'with,' <FI>epi<Fi>. It is the state or condition of his mind in
  believing. see ch. 10.19 and 1Cor. 9.10, and Note at 2Tim. 1.12.

  spoken, (e-19)
  Gen. 15.5.

4:20
  faith, (f-15)
  'Found strength in faith' may be rather free, but
  'strengthened by faith' might very easily be applied to his
  body, whereas it means that he was inwardly strengthened by
  faith. It is, I apprehend, in opposition to 'hesitating through
  unbelief.' Literally, it is 'gifted with strength.' Abraham was
  gifted with strength by faith (i.e. inwardly, in contrast with
  doubt).

4:24
  on (g-8)
  See Note, Acts 9.12.

4:25
  justification, (h-14)
  See Note k, ch. 5.16.

5:2
  have (i-4)
  Perfect tense. 'have obtained and possess.'

5:6
  died (k-13)
  Or 'died.' so ver. 8. The aorist; but 'has died' is used in
  English for the fact, which is the force of the aorist. That
  is, it is so used where the moral import is an abiding one, and
  time is not in question, even if no abiding effect is meant.
  'He has taken a journey.' The simple preterite, 'died,' is not
  an aorist in English; it is historical, and the fact is viewed
  as past and done with.

5:9
  of] (a-11)
  Or 'by his blood,' 'by his life.' when <FI>en<Fi> is used morally
  it has the force of 'in the power of,' 'in the intrinsic
  character of;' thus 'in flesh,' 'in spirit.' The article and
  pronoun here give it a somewhat more instrumental character.
  'Through' in ver. 10 is <FI>dia<Fi>.

5:10
  of] (a-29)
  Or 'by his blood,' 'by his life.' when <FI>en<Fi> is used morally
  it has the force of 'in the power of,' 'in the intrinsic
  character of;' thus 'in flesh,' 'in spirit.' The article and
  pronoun here give it a somewhat more instrumental character.
  'Through' in ver. 10 is <FI>dia<Fi>.

5:12
   (b-0)
  The epistle divides itself here, as to doctrine, into two
  distinct parts, which a new paragraph hardly shows. Up to ch.
  5.11 'sins' had been treated of; from this point 'sin' is in
  view.

5:13
  account (c-15)
  This is a different word from that translated 'reckoned' in
  ch. 4.22,23 (both 'imputed' in A.V.). There, a man is
  judicially estimated such or such. here, a particular fault is
  put to a person's account. The former is found in Gal. 3.6 and 2Cor. 5.19; this only in Philem. 18.

5:14
  reigned (d-3)
  Or 'has reigned,' aorist.

  in (e-15)
  Or 'according to.' 'Sinned after' is not the sense here. It
  refers to Hos. 6.7, 'They, like Adam, have transgressed the
  covenant.' this of Israel. But they who had no law did not. The
  point here is the form or character in or with which anything
  happens; that which gives it its character.

5:15
  offence? (f-11)
  Or 'not as the offence [is] the act of favour.'

  one (g-18)
  Lit. 'the one.'

5:16
  gift? (h-12)
  Or 'And not as by one that sinned [is] the gift.' I would add
  that I have translated the Greek words, <FI>dorema<Fi> as 'gift,'
  <FI>charisma<Fi> as 'act of favour,' and <FI>dorea<Fi> as 'free gift.' This
  will distinguish them.

  of (i-17)
  That is, had its foundation in, was grounded on, one single
  thing or act.

  justification. (k-30)
  <FI>Dikaioma<Fi>; or 'judicial righteousness.' Here the Greek is
  more exact than English perhaps allows. It is the state of
  accomplished subsisting righteousness before God, in which
  justification places us. The word <FI>dikaiosis<Fi>, 'justification,'
  in ver. 18 and ch. 4.25 is the act of justifying. In English we
  must use justification for both. I cannot say 'righteousness;'
  that might be practical. In ch. 4.25 the doing of it was in
  view, 'for our justifying;' not, as some read, 'because we are
  justified,' which could only be said in connection with faith,
  whereas 'for our justifying' is the effect future to the rising
  again.

5:17
  Christ.) (l-38)
  Vers. 13-17 are a parenthesis.

5:18
  righteousness (m-17)
  Here <FI>dikaioma<Fi>; the same word as translated 'justification,'
  ver. 16, but it cannot be so translated here. It is the
  accomplished subsisting righteousness answering to the one
  offence.

5:20
  in, (a-4)
  Came in as an extra thing, or by the by.

5:21
  righteousness (b-20)
  i.e. on that principle of righteousness, <FI>dikaiosune<Fi>. i.e.
  the quality itself, as ch. 3.21.

6:5
  with (c-7)
  Lit. 'grown up with' and so thoroughly one. cf. Luke 8.7. It
  is not 'planted together with.'

6:6
  knowing (d-1)
 In ver. 6 it is objective knowledge, <FI>ginosko<Fi>. In vers. 9
  and 16 it is conscious knowledge, <FI>oida<Fi>. See Note to 1Cor. 8.1.

  serve (e-25)
  i.e. serve as bondmen.

6:7
  justified (f-7)
  'Free' is ambiguous. It is justified, cleared, discharged.
  From sin, note, not sins.

6:9
  knowing (d-1)
 In ver. 6 it is objective knowledge, <FI>ginosko<Fi>. In vers. 9
  and 16 it is conscious knowledge, <FI>oida<Fi>. See Note to 1Cor. 8.1.

6:10
  died, (g-6)
  died (g-9)

  Or 'he died,' aorist. It is the fact. see Note, ch. 5.6.

6:13
  yield (h-2)
  There is a distinction between the present tense, which has a
  continuous present sense, and the aorist, which gives the act
  in itself. 'Neither yield your members,' ver. 13 (present
  tense), means that it is at no time to be done. 'Yield
  yourselves to God' and 'yield your members,' ver. 15 (aorists),
  mean let it have been done, as a once accomplished act.

  dead, (i-20)
  Lit. 'as out of dead alive.' The order of the words gives a
  contrasted force. not merely that they came thence. But 'out of
  dead alive' is hardly English.

6:15
  sin (k-5)
  Or 'are we to sin?' the subjunctive aorist.

6:16
  Know (d-1)
  In ver. 6 it is objective knowledge, <FI>ginosko<Fi>. In vers. 9
  and 16 it is conscious knowledge, <FI>oida<Fi>. See Note to 1Cor. 8.1.

6:19
  bondage (a-21)
  The word translated 'in bondage' is an adjective, expressing
  the state of slavery, 'enslaved.'

  yield (b-31)
  See Note h, ver. 13.

  holiness. (c-39)
  <FI>Hagiasmos<Fi>. See Note i at ch. 1.4.

6:22
  holiness, (c-20)
  <FI>Hagiasmos<Fi>. See Note i at ch. 1.4.

7:1
  law (d-13)
  Or 'the law.'

  rules (e-14)
  As 'have dominion,' ch. 6.9,14.

7:6
  from (f-6)
  See Note, Gal. 5.4.

  serve (g-22)
  i.e. serve as bondmen.

7:7
  law (h-8)
  Or 'the, law [is] sin.'

  lust; (i-40)
  Ex. 20.17.

7:11
  deceived (k-11)
  A strong form of the word, 'to deceive wholly.' see ch. 16.18
  and 1Tim. 2.14.

7:13
  working (l-22)
  Or 'working out.'

7:14
  know (m-3)
  <FI>Oida<Fi>. as ch. 6.16.

  *I* (n-10)
  I have put 'I' in italic when the personal pronoun <FI>ego<Fi> is
  emphatically introduced in Greek and the emphasis is not
  otherwise apparent.

  fleshly, (o-12)
  \@Sarkinos. see Note, 1Cor. 3.1.

7:15
  do, (p-5)
  'Work out to a result.' same word as 'wrought' in ver. 8 and
  'working' in ver. 13.

7:17
  do (a-9)
 See Note, ver. 15.

7:18
  do (a-25)
 See Note, ver. 15.

  know (b-3)
  <FI>Oida<Fi>. as ch. 6.16.

7:20
  do (a-17)
  See Note, ver. 15.

7:25
  serve (c-16)
  i.e. serve as bondman.

8:3
  sin, (d-30)
  i.e. as a sacrifice for sin. The same expression as in Heb.
  10.6,18,26; 13.11. Used frequently in LXX in Leviticus for a
  'sin-offering,' as Lev. 5.11; 7.37; 16.5; Num. 8.8.

8:4
  requirement (e-6)
  'Righteous requirement,' as ch. 1.32; not the 'habit of
  righteousness.'

8:9
  Spirit, (f-9)
  An instance of the difficulty of putting a large or small
  'S.' It is clearly the state and characteristic of the
  believer; but it is so by the presence of the Spirit. See ver.
  15; ch. 1.4.

8:15
  adoption, (g-20)
  'A spirit of adoption' might read 'Spirit of adoption.' See
  Notes on ver. 9 and ch 1.4. 'Adoption' is the same word as
  'sonship' in Gal. 4.5.

8:17
  with (a-25)
  Lit. 'If we co-suffer that we may be co-glorified,' but this
  is hardly English.

8:18
  revealed (b-23)
  Or 'the glory about to be revealed.' but the sense is most
  nearly given in the text. See Gal. 3.23 and 1Cor. 3.22. The
  emphasis is on 'coming,' in contrast with 'this present time.'

8:19
  anxious (c-3)
  Or 'constant,' as Phil. 1.20.

8:21
  glory (d-20)
  'Glorious liberty,' as in A.V., does not give the sense. The
  creature has no part in the liberty of grace; but it will have
  in that which glory gives.

8:22
  creation (e-7)
  'Creation' is the same in Greek as 'creature' in vers. 19-21;
  but the Greek for 'whole' gives it a concrete and not an
  abstract character, i.e. 'creation.'

8:23
  groan (f-19)
  As Mark 7.34.

  adoption, (g-23)
  See Note, ver. 15.

8:26
  help (h-10)
  It means 'to take up a person's cause, so as to help him.'
  The 'with,' added in Greek, is rendered 'join.' Only occurs
  here and Luke 10.40.

  weakness; (i-13)
  Or 'infirmity.'

8:28
  *do* (k-3)
  Refers to ver. 26.

8:29
  be (l-23)
  See Note h, ch. 4.11.

8:34
  died, (m-11)
  Aorist. See Note to ch. 5.6.

8:36
  written, (n-5)
  See Ps. 44.22.

8:37
  loved (a-14)
  Aorist. See Note to ch. 5.6.

9:3
  brethren, (b-16)
  I apprehend, in the apostle's mind the phrase 'for my
  brethren' is connected with both 'pain in my heart' and 'a
  curse from Christ;' he parenthetically states how far his heart
  had gone for Israel, and then continues the phrase. This want
  of strict continuation of grammatical structure is very common
  with the apostle from the ardour of his style, and only adds
  force to what he says. He had loved them as much as Moses. (Ex. 32.32.)
  His pain was continuous. but the wish, 'to be a curse,'
  was like that of Moses, a moment's earnest appeal, as beside
  himself.

9:4
  adoption, (c-7)
  As ch. 8.23.

  service, (d-19)
  As <FI>latreuo<Fi>. See Note l to Matt. 4.10.

9:5
  all, (e-18)
  'Who is over all' is emphatic. he exists and subsists as
  such. It may be translated also 'is' or 'exists God over all.'

9:7
  thee. (f-20)
  See Gen. 21.12.

9:9
  promise, (g-6)
  See Gen. 18.10.

  Sarah. (h-21)
  The apostle's object is, not to state what the word of
  promise is, but that the word he quotes, on which all depended,
  is a matter of promise.

9:12
  her, (i-5)
  See Gen. 25.23.

9:13
  written, (k-5)
  See Mal. 1.2.

9:15
  Moses, (l-5)
  See Ex. 33.19.

9:17
  Pharaoh, (m-6)
  See Ex. 9.16.

  thus (n-22)
  I have said 'that I might <FI>thus<Fi>' because the word translated
  'that' does not signify the ultimate end, but the means or way
  of doing it. The same word is translated 'so that' in the next
  clause.

9:25
  Hosea, (a-6)
  See Hos. 2.23.

9:26
  God. (b-28)
  See Hos. 1.10.

9:27
  Israel, (c-5)
  See Isa. 10.22,23.

9:29
  before, (d-6)
  See Isa. 1.9.

9:30
  righteousness, (e-16)
  As ch. 5.21, <FI>dikaiosune<Fi>, and so to ch. 10.10.

9:32
  of (f-13)
  'As of works.' <FI>Ek<Fi>, here translated 'of,' is translated 'on
  the principle of' in chs. 1.17; 5.1; 9.32. But this sense is
  clearer here in having simply 'of' after the 'as,' and the
  sentence less encumbered.

  stumblingstone, (g-20)
  Christ is the stumblingstone, as Paul goes on to explain.

9:33
  written, (h-5)
  See Isa. 8.14 and 28.16.

10:1
  delight (i-3)
  i.e. his good pleasure, the thought that delighted him. The
  order of the words gives the force of 'own,' or an emphatic
  '<FI>my<Fi>.' The connection of the beginning of the phrase with
  '<FI>for<Fi> salvation' is not very grammatical; but this abruptness
  of style is usual with Paul. See Note, ch. 9.3.

  them (k-17)
  Some authorities have 'for Israel,' but 'for them' is the
  more correct reading, and, occupied as the apostle is with his
  subject, is far more beautiful. 'For salvation' is perhaps a
  little obscure; but what he says is, what would satisfy his
  heart was that; and his prayers tended that way, not to their
  judgment, evil as they were, and rejecters of Christ. But the
  judgment was not yet revealed.

10:5
  law, (a-13)
  See Lev. 18.5.

10:6
  thus. (b-7)
  See Deut. 30.12-14.

10:8
  preach. (c-25)
  Lit. 'herald,' as vers. 14,15.

10:9
  Lord, (d-11)
  Or '[the] Lord Jesus.'

10:10
  believed (e-6)
  Or 'man believes.' 'Is believed' is literal, and sufficiently
  intelligible.

10:11
  says, (f-4)
  See Isa. 28.16.

10:13
  saved. (g-16)
  See Joel 2.32.

10:15
  written, (h-15)
  See Isa. 52.7.

10:16
  says, (i-12)
  See Isa. 53.1.

  report? (k-18)
  The Greek word for 'report,' here and twice in ver. 17,
  includes both what is heard and the hearing.

10:18
  world. (l-28)
  See Ps. 19.4.

10:19
  says, (m-10)
  See Deut. 32.21.

  through (n-17)
  through (n-24)

  <FI>Epi<Fi>, 'through,' signifies the occasion or condition under
  which a thing happens, not the means of, as an instrument.
  'through' expresses this more nearly than 'by.' See Note, ch.
  5.14, 'in.'

10:20
  says, (o-7)
  See Isa. 65.1.

10:21
  says, (p-5)
  See Isa. 65.2.

  opposing. (q-21)
  Or 'contradicting.' 'Disobeying' or 'not believing' is
  <FI>apeitheo<Fi>, as chs. 2.8; 11.30,31; 15.31. see Note e, John 3.36.

11:2
  Israel? (r-29)
  See 1Kings 19.14-18.

11:4
  Baal. (a-23)
  'Baal' has the feminine article. It was adored in Syria in
  masculine and feminine characters.

11:6
  since (b-9)
  See Note, Matt. 18.32.

11:7
  blinded, (c-24)
  Or 'hardened,' 'made obdurate in heart.'

11:8
  written, (d-5)
  See Deut. 29.4; Isa. 6.9,10; 29.10.

11:9
  says, (e-3)
  See Ps. 69.22-23.

11:21
  either. (f-18)
  This is another case where the grammatical structure is not
  complete. It may well be taken, 'fear ... lest he spare not
  thee;' the beginning of ver. 21 adding a supplementary thought,
  of which the apostle's mind was full; still it is a broken
  phrase.

11:22
  abide (g-23)
  The subjunctive, 'if thou shouldest abide,' or 'abidest.'
  There are three degrees of condition in Greek. indicative, if
  the fact arrives; subjunctive, doubtful if it will; and
  conditional, of uncertain probability.

11:25
  blindness (a-25)
  Or 'obdurateness,' as ver. 7.

11:26
  written, (b-12)
  See Isa. 59.20-21.

11:29
  repentance. (c-13)
  i.e. 'irrevocable.' The Greek only occurs here and 2Cor.
  7.10, 'never to be regretted.'

11:30
  believed (d-9)
  See Note q, ch. 10.21.

11:31
  mercy. (e-20)
  This means that the Jews would not believe in the mercy shown
  to the Gentiles, and thus lost the glad tidings of the grace of
  God for themselves; and thus, their right to the promises being
  gone, they come in at the end as objects of mere mercy, as any
  poor Gentile might be, though, by that mercy, God accomplishes
  his promises, to which, as to their present responsibility,
  they had lost all title. It is this which gives rise to the
  apostle's expressions of admiration as to the wisdom of God.

11:33
  God! (f-12)
  Or 'O depth of God's riches, and wisdom, and knowledge.'

11:35
  him? (g-14)
  See Isa. 40.13; Job. 41.11.

11:36
  of (h-2)
  'Of,' <FI>ek<Fi>; 'through,' <FI>dia<Fi>; 'for,' <FI>eis<Fi>.

12:2
  conformed (i-4)
  As 1Pet. 1.14. 'world' as 1Cor. 1.20.

  prove (k-20)
  Lit. 'to your proving.'

12:3
  wise, (l-37)
  So as to have a sober judgment, 'to think soberly,' as
  'sensible,' Luke 8.35.

12:8
  simplicity; (m-11)
  Or 'with liberality;' from 'giving without hesitation,' or
  'not avoiding to give on false excuses,' it has come to mean
  'readily and liberally.'

12:10
  it (a-19)
  'Taking the lead in paying it' is a paraphrase, but I know
  not how to present the sense more briefly.

12:11
  spirit (b-8)
  Or 'by the Spirit.' See Note at ch. 8.9.

  serving (c-10)
  The word means 'to serve as a bondman' <FI>douleuo<Fi>. It is
  different from the words used for service in ver. 1 (which is
  from <FI>latreuo<Fi>), and for service in ver. 7 (which is from
  <FI>diakoneo<Fi>). See 1Cor. 4.1.

12:16
  lowly. (d-17)
  Or 'with what is lowly.'

12:17
  providing (e-8)
  Taking care by forethought that there should be what is
  comely and seemly. See 'forethought,' ch. 13.14; 2Cor. 8.21.

12:19
  written, (f-13)
  See Deut. 32.35.

12:20
  head. (g-27)
  See Prov. 25.21-22.

13:1
  subject (h-5)
  Or 'let every soul subject itself.' it is reflexive; see Note
  e, Heb. 1.3. 'Sets himself in opposition,' ver. 2, is in direct
  contrast.

13:2
  bring (i-23)
  Lit. 'shall receive.'

13:8
  fulfilled (k-16)
  Perfect tense. By the conduct which flows from love, the law
  is already fulfilled before its requirement is applied.

13:9
  lust; (l-18)
  See Ex. 20.13-17.

  thyself. (m-40)
  See Lev. 19.18.

13:10
  whole (a-12)
  Lit. 'fulness of law.'

13:11
  also, (b-2)
  'This also;' assigning another and additional reason for what
  he says.

13:12
  near; (c-10)
  Or 'drawn nigh.'

14:1
  of (d-16)
  Or 'disputes in.'

14:4
  servant (e-7)
  <FI>Oiketes<Fi>, as in 1Pet. 2.18, 'household servants,' not
  necessarily slaves.

14:11
  written, (f-4)
  See Isa. 45.23.

14:19
  peace, (g-11)
  Lit. 'the things of peace.'

  another. (h-19)
  Or 'the things of edification, in which one [builds up]
  another,' or 'of mutual edification.'

14:21
  in (a-14)
  Not 'at' but 'in' which he stumbles when he does it.

15:2
  to (b-16)
  Or 'for,' <FI>pros<Fi> with accusative. see Note f, Eph. 4.12.

15:3
  written, (c-14)
  See Ps. 69.9.

15:9
  written, (d-14)
  See Ps. 18.49.

15:10
  says, (e-4)
  See Deut. 32.43.

15:11
  again, (f-2)
  See Ps. 117.1.

  laud (g-14)
  'Praise' in this verse is the present tense, see Note h, ch.
  6.13. 'Laud' is the aorist of the same verb, but with a
  strengthening preposition prefixed, giving the sense of 'let
  them have him lauded.'

15:12
  says, (h-4)
  See Isa. 11.10.

15:16
  be (i-4)
  This gives the sense most accurately; the object of the gift
  was his being minister; 'for,' <FI>eis<Fi>.

  minister (k-5)
  An administrator officially employed. see Phil. 2.25; Heb.
  1.7; 8.2. <FI>Leitourgos<Fi>. as 'officers,' ch. 13.6.

15:21
  written, (a-6)
  See Isa. 52.15.

15:24
  go (b-4)
  Or 'whenever I go.' It is the subjunctive; i.e. not a fact
  assumed to happen, though not yet come; nor treated as
  improbable, though it may happen, but between the two -- the
  possibility and intention expressed. The sentence does not
  follow grammatically, but is interrupted by 'for I hope,' &c.

  company;) (c-36)
  Lit. 'with you.'

15:27
  indeed, (d-6)
  It might be taken as a simple repetition of the beginning of
  ver. 26.

16:1
  minister (e-11)
  <FI>Diakonos<Fi>; deacon, or deaconess; the word 'minister' here
  connects with 'to minister' and 'ministry' elsewhere, as ch. 15.31.
  She did the needed service in the assembly there; she
  was not properly a servant.

16:2
  assist (f-16)
  helper (f-32)

  'Assist' is 'to stand by her and help her.' 'Helper,'
  <FI>prostatis<Fi>, in this verse is stronger and has a higher sense,
  and means 'helping as a patron. ' It was used for a Roman
  patron, and is applied in special honour to Phoebe as one whose
  help many had been dependent on and had profited by. It was a
  complimentary touch of heart in which the apostle never fails.
  <FI>they<Fi> were to 'stand by her for assistance,' but <FI>she<Fi> had
  been 'a patron' in the matter.

16:4
  staked (g-5)
  Or 'risked,' 'hazarded.'

16:18
  serve (a-3)
  <FI>Douleuo<Fi>. 'to serve as a bondman' as chs. 12.11; 14.18.

  deceive (b-19)
  A strong form of the word, as in 1Tim. 2.14.

16:19
  reached (c-5)
  i.e. 'come to the knowledge of.'

16:20
  bruise (d-7)
  As Luke 9.39, 'crushing;' Rev. 2.27; 'broken in pieces.'

16:25
  mystery, (e-27)
  It formed no part of what was unfolded in the ages of time,
  in which God developed his plans in creation; it was a purpose
  before, and eternally hidden; it was not in reckoned time. See 1Cor. 2.7-10; Eph. 3.2-11; 5.32; Col. 1.25-27; 2.2,3.

16:27
  whom (f-9)
  The natural construction would be 'to him.' These breaks,
  through long parentheses, are common with Paul.

$-$-$-

1:2
  saints, (a-17)
  Saints by [divine] calling.

1:4
  of (b-10)
  I am not quite satisfied with 'in respect of.' It is <FI>epi<Fi>
  with the dative, which has the force of 'the occasion of,' or
  condition under which anything happens, not its cause.

1:5
  word (c-12)
  <FI>Logos<Fi>, whatever is the expression of a thought formed in
  the mind, and otherwise unknown; hence used for the thing
  <FI>expressed<Fi>, or the expression of it. hence 'word.' Here it is
  the communication of the mind of God in the gospel of Christ.
  (See ch. 2.1.) I retain 'word' in the expression 'all word, and
  all knowledge,' adding 'of doctrine' in brackets, because 'in
  all word' is scarcely English, and the 'word of doctrine' is, I
  believe, the sense here. 'Utterance' gives the sense
  imperfectly. It is the matter and form of thought and
  expression, as well as the utterance of it. It is a word so
  large in sense as to be very hard to express. Whatever
  expresses the mind is <FI>logos<Fi>. <FI>Nous<Fi> (ch. 2.16, 'mind') is the
  intelligent faculty. whatever expresses the thought formed in
  it is <FI>logos<Fi>. There is thus the intelligent and the
  intelligible. Thus all that communicates the divine mind (the
  intelligible) is <FI>logos<Fi>, and first of all Christ himself. But
  we are said, having the Holy Spirit, to have also the 'mind' of
  Christ, the intelligent faculty with its thoughts (ch. 2.16).

1:7
  awaiting (d-9)
  'Awaiting' expresses actual expectation.

1:9
  fellowship (e-12)
  <FI>Koinonia<Fi>. as ch. 10.16. see Notes, Heb. 2.14.

1:10
  exhort (f-3)
  Or 'beseech,' as Acts 16.40.

  united (g-34)
  Where all the members have each its own place, or make a
  whole; or, if broken, are restored to one complete whole, as
  'mending,' Matt. 4.21.

1:18
  word (a-3)
  Or 'the word (<FI>logos<Fi>) which [speaks] of the cross.'

1:19
  written, (b-4)
  See Isa. 29.14.

1:20
  world? (c-11)
  <FI>Aion<Fi>. age, or course of this world, see chs. 2.6 (twice), 3.18.

  world? (d-21)
  <FI>Kosmos<Fi>, the usual word for world. see chs. 3.19; 6.2; Heb. 9.1.

1:21
  world (d-9)
  <FI>Kosmos<Fi>, the usual word for world. see chs. 3.19; 6.2; Heb. 9.1.

  preaching (e-25)
  '<FI>The<Fi> preaching' gives a different sense from 'preaching.'
  Without the article it is the instrument, the foolishness of
  such a means. Here 'the preaching' is the actual thing
  preached; and such is the force of the Greek.

1:23
  offence, (f-9)
  Lit. 'fall-trap,' as Matt. 13.57.

1:27
  wise; (g-18)
  Or 'those that are wise,' alluding to ver. 26. the word is
  masculine.

1:30
  holiness, (h-21)
  <FI>Hagiasmos<Fi>. See Note i at Rom. 1.4.

1:31
  written, (i-6)
  See Isa. 45.25; Jer. 9.24.

  Lord. (k-15)
  <FI>Kurios<Fi> without the article, for 'Jehovah.'

2:2
  know (l-9)
  <FI>Oida<Fi>, vers. 2,11 (1st), 12; <FI>ginosko<Fi>, vers. 8,11 (2nd), 14,16.

2:5
  stand (m-6)
  Lit. 'be.'

2:6
  world, (n-13)
  world, (n-20)

  <FI>Aion<Fi>. see ch. 1.20, Note c. In ver. 6 'world' has a moral
  signification. see Eph. 2.2.

2:7
  ages (o-18)
  Or 'worlds' (ver. 7), 'world' (ver. 8). I add this in note to
  keep up the connection with 'world' in ver. 6.

2:8
  age (o-8)
  Or 'worlds' (ver. 7), 'world' (ver. 8). I add this in note to
  keep up the connection with 'world' in ver. 6.

2:9
  written, (p-6)
  See Isa. 64.4.

2:10
  [his] (a-8)
  Or 'the Spirit.'

2:11
  man (b-11)
  'Man' here has the article, but the sense is this. what is in
  man's mind is not known of any but the spirit of the man
  himself, who has the thoughts; much more is it so with God.

2:12
  Spirit (c-13)
  Note here again the difficulty, arising from 'spirit' used
  for cause and state, as to putting a large S to signify the
  person of the Holy Spirit.

2:13
  wisdom, (d-11)
  It may perhaps be translated, 'taught words of human wisdom.'

  communicating (e-19)
  Or 'expounding.' it means literally 'mixing or putting
  together;' as interpreting or expounding, it is common in the
  LXX. Gen. 40.8; 41.12,15; 'determined,' Num. 15.34.

2:14
  natural (f-3)
  <FI>Psuchikos<Fi>. the man animated merely by his created soul,
  without the teaching and power of the Holy Spirit.

2:16
  him? (g-13)
  See Isa. 40.13-14.

  mind (h-18)
  <FI>Nous<Fi>, 'the intelligent faculty;' see Note, ch. 1.5.

3:1
  fleshly; (i-18)
  <FI>Sarkinos<Fi>. as Rom. 7.14; Heb. 7.16; 2Cor. 3.3. This word is
  said to mean properly the material -- the composition of a
  thing. 'Carnal,' twice in verse 3, is <FI>sarkinos<Fi>, a form used,
  in some places, to express either material or physical or moral
  ideas. It occurs also in Rom. 15.27; 1Cor. 9.11; 2Cor. 1.12; 10.4; 1Pet. 2.11.
  This last passage, 'fleshly lusts,' shows how
  the material and moral thoughts run into one another.

3:3
  carnal. (i-5)
  carnal, (i-18)

  <FI>Sarkinos<Fi>. as Rom. 7.14; Heb. 7.16; 2Cor. 3.3. This word is
  said to mean properly the material -- the composition of a
  thing. 'Carnal,' twice in verse 3, is <FI>sarkinos<Fi>, a form used,
  in some places, to express either material or physical or moral
  ideas. It occurs also in Rom. 15.27; 1Cor. 9.11; 2Cor. 1.12; 10.4; 1Pet. 2.11.
  This last passage, 'fleshly lusts,' shows how
  the material and moral thoughts run into one another.

3:5
  servants, (k-9)
  <FI>Diakonos<Fi>. see Note, ch. 4.1; Rom. 16.1.

3:9
  fellow-workmen; (l-5)
  'Workers, or labourers <FI>together with God<Fi>,' goes too far.
  The Greek word has the sense of journeyman, but they are
  fellows doing the chief's work. see 2Cor. 6.1.

3:13
  it (a-16)
  That is, the day. see 2Thess. 2.8.

3:15
  fire. (b-24)
  The addition of the article gives the right sense. 'saved by
  fire' may mean that the fire was a means of safety, whereas
  'through the fire' is in spite of it, or going through the
  danger and difficulty of it. <FI>Dia<Fi> has two distinct uses as
  'through' in English. see 1Pet. 3.20 for the other sense.

3:16
  temple (c-9)
  <FI>Naos<Fi>. the house itself -- the shrine.

3:17
  temple (c-6)
  temple (c-15)

  <FI>Naos<Fi>. the house itself -- the shrine.

  corrupt (d-4)
  destroy; (d-12)

  The word for 'destroy' and 'corrupt' is the same in Greek;
  the force of this is lost in English. see Note d, Eph. 4.22.

3:18
  deceive (e-4)
  A strong word. See Note at 1Tim. 2.14.

  be (f-12)
  Or 'has the appearance of being.'

3:19
  written, (g-14)
  See Job 5.13.

3:20
  again, (h-2)
  See Ps. 94.11.

4:1
  servants (i-9)
  The appointed servant. Three words are translated 'servant'.
  <FI>doulos<Fi>, a slave, bondman; <FI>diakonos<Fi>, a person who acts or
  waits in service; and <FI>huperetes<Fi>, as here, which is always
  used in the New Testament for an official servant, or
  apparitor. see Luke 1.2; Acts 26.16. For <FI>latreuo<Fi>, serve, see
  Matt. 4.10.

4:3
  examined (k-13)
  The word does not signify 'judgment,' but the preliminary
  examination, at which the accused has to answer and give an
  account of himself, as Luke 23.14.

4:5
  God. (l-43)
  Lit. 'then shall the praise be to each from God.'

4:6
  application, (m-10)
  The word is used for a metaphor, no doubt, because a metaphor
  transfers the thoughts as to one object, to another which is an
  image of it. Amos says, 'The lion has roared,' speaking of
  God's threatening ways with Israel, as if he were his prey. in
  thought it is to be transferred to Israel. So here Paul is
  really speaking of those who came with great pretensions
  amongst the Corinthians, and he transferred it to himself and
  Apollos, that he might establish the principle universally,
  without naming these persons. By saying he 'transferred' it,
  the application was easy. but one can hardly say that is a
  figure.

4:13
  insulted, (a-1)
  Or 'spoken to injuriously.'

  entreat. (b-3)
  <FI>Parakaleo<Fi>. The word has to be rendered very differently in
  English in different places, and is hard to render, though
  simple and easy to understand. It means 'to call upon a person
  so as to stimulate him to anything;' hence 'to exhort, comfort
  or encourage.' see Note to 2Cor. 1.4. It has a fuller force
  here than a mere apostolic or pastoral exhortation.

  world, (c-12)
  <FI>Kosmos<Fi>. as chs. 1.20; 7.31,34.

4:16
  entreat (b-2)
  <FI>Parakaleo<Fi>. The word has to be rendered very differently in
  English in different places, and is hard to render, though
  simple and easy to understand. It means 'to call upon a person
  so as to stimulate him to anything;' hence 'to exhort, comfort
  or encourage.' see Note to 2Cor. 1.4. It has a fuller force
  here than a mere apostolic or pastoral exhortation.

5:1
  reported (d-4)
  This does not quite give the sense. It was the reputation
  they had by common report.

5:7
  out (e-2)
  See Note b, 2Tim. 2.21.

6:2
   (a-0)
  A question, with some expression of surprise, as 'is it so
  that you do not?' previous circumstances leading one to suppose
  they could not know. see Rom. 6.3; 7.1; 11.2. I have added
  'then' to give the force in English. In Rom. 2.4 the force as
  seen in 'or' is more apparent.

  judgments? (b-27)
  'To judge the smallest matters?'

6:5
  brethren! (c-30)
  Lit. 'between his brother [and brother].'

6:11
  washed, (d-12)
  Or 'washed from' what defiled, so as to be clean. see Acts 22.16. Washed is strengthened by the addition of the
  preposition 'from' (apo).

  in (e-23)
  by (e-31)
  <FI>En<Fi>, 'in virtue of the power of.'

6:16
  flesh. (a-24)
  Lit. 'to (<FI>eis<Fi>) one flesh.' In English 'shall' or 'shall
  become' is the nearest in sense. It corresponds to the Hebrew
  of Gen. 2.24. <FI>Eis<Fi> is left out when he says 'one Spirit' in
  ver. 17. We are really 'one Spirit,' not two, with the Lord.
  But we cannot say, 'to' or 'for one flesh.' The two become so
  (i.e. 'one flesh') practically by their union; they are created
  individually. The union induces unity in the flesh; 'shall be,'
  or 'shall become' partly, though imperfectly, implies this. see
  Matt. 19.5. It is not '<FI>shall be<Fi> one Spirit.' but 'he is.' The
  Spirit which is in the Lord himself dwells in us, and is the
  living power of the new life.

7:5
   (b-1)
  It means to 'deprive another of anything wrongfully.' so that
  it has the sense of 'rob,' 'defraud;' but with the sense of
  taking away, or depriving of, what another had a right to. Such
  is the sense. I have said 'defraud,' as it is the same word as
  in ch. 6.7,8. The sense is just the same; only here it is of
  one another.

7:6
  [to], (c-7)
  Or 'permitting' it. Not 'by permission;' that would imply
  that he said it by the Lord's permission. He said it in the way
  of permission, not as command.

7:7
  gift (d-17)
  <FI>Charisma<Fi>. see Note h, Rom. 5.16.

7:13
  husband. (e-21)
  Lit. 'the husband.'

7:15
  them (f-8)
  Lit. 'him.' see Note, ver. 28.

7:25
  virgins, (a-3)
  Whether men or women.

7:28
  have (b-17)
  Or 'she has.' I say 'they' to embrace both sexes, which the
  'such' (<FI>toioutoi<Fi>, plural), and what follows, distinctly
  implies. The Greek for 'virgin' is feminine from its primary
  natural reference, but see Rev. 14.4.

7:29
  wives, (c-17)
  It may be translated 'for the rest [I say it], in order that
  even they who have wives.'

7:31
  own; (d-14)
  See Note, ch. 9.18.

8:1
  know, (a-8)
  Two Greek words are used for 'to know' in the New Testament
  -- <FI>ginosko<Fi> and <FI>oida<Fi>. The former signifies objective
  knowledge, what a man has learned or acquired. The English
  expression 'being acquainted with' perhaps conveys the meaning.
  <FI>Oida<Fi> conveys the thought of what is inward, the inward
  consciousness in the mind, intuitive knowledge not immediately
  derived from what is external. The difference between the two
  words is illustrated in John 8.55, 'ye know (<FI>ginosko<Fi>) him
  not; but I know (<FI>oida<Fi>) him;' in John 13.7, 'What I do thou
  dost not know (<FI>oida<Fi>) now, but thou shalt know (<FI>ginosko<Fi>)
  hereafter;' and in Heb. 8.11, 'they shall not teach ... saying,
  Know (<FI>ginosko<Fi>) the Lord; because all shall know (<FI>oida<Fi>) me.'
  The word <FI>oida<Fi> is used of Christ as knowing the Father, and as
  knowing the hypocrisy of the Scribes and Pharisees, of Paul's
  knowledge of a 'man in Christ,' and of the Christian's
  knowledge that he has eternal life. 'I know whom I have
  believed,' 2Tim. 1.12 -- I have the inward conscious knowledge
  of who the person is. see also 1Cor. 16.15; 2Tim. 3.14 and 15
  -- all of these refer to inward conscious knowledge. The
  difference between the significance of the two words is often
  slight; and objective knowledge may pass into conscious
  knowledge, but not vice versa. The Greek for <FI>conscience<Fi> is
  derived from <FI>oida<Fi>. see ch. 4.4, 'I am <FI>conscious<Fi> of nothing
  in myself,' that is, not conscious of any fault. In the present
  passage, 'We know that an idol is nothing' is conscious
  knowledge. 'we all have knowledge' and 'knowledge puffs up' is
  objective knowledge. 'If any one think he knows (conscious
  knowledge), he knows (objectively) nothing yet as he ought to
  know it (objectively).' 'he is known (objectively) of him,' so
  'knowledge,' ver. 10.

8:4
  know (a-12)
  Two Greek words are used for 'to know' in the New Testament
  -- <FI>ginosko<Fi> and <FI>oida<Fi>. The former signifies objective
  knowledge, what a man has learned or acquired. The English
  expression 'being acquainted with' perhaps conveys the meaning.
  <FI>Oida<Fi> conveys the thought of what is inward, the inward
  consciousness in the mind, intuitive knowledge not immediately
  derived from what is external. The difference between the two
  words is illustrated in John 8.55, 'ye know (<FI>ginosko<Fi>) him
  not; but I know (<FI>oida<Fi>) him;' in John 13.7, 'What I do thou
  dost not know (<FI>oida<Fi>) now, but thou shalt know (<FI>ginosko<Fi>)
  hereafter;' and in Heb. 8.11, 'they shall not teach ... saying,
  Know (<FI>ginosko<Fi>) the Lord; because all shall know (<FI>oida<Fi>) me.'
  The word <FI>oida<Fi> is used of Christ as knowing the Father, and as
  knowing the hypocrisy of the Scribes and Pharisees, of Paul's
  knowledge of a 'man in Christ,' and of the Christian's
  knowledge that he has eternal life. 'I know whom I have
  believed,' 2Tim. 1.12 -- I have the inward conscious knowledge
  of who the person is. see also 1Cor. 16.15; 2Tim. 3.14 and 15
  -- all of these refer to inward conscious knowledge. The
  difference between the significance of the two words is often
  slight; and objective knowledge may pass into conscious
  knowledge, but not vice versa. The Greek for <FI>conscience<Fi> is
  derived from <FI>oida<Fi>. see ch. 4.4, 'I am <FI>conscious<Fi> of nothing
  in myself,' that is, not conscious of any fault. In the present
  passage, 'We know that an idol is nothing' is conscious
  knowledge. 'we all have knowledge' and 'knowledge puffs up' is
  objective knowledge. 'If any one think he knows (conscious
  knowledge), he knows (objectively) nothing yet as he ought to
  know it (objectively).' 'he is known (objectively) of him,' so
  'knowledge,' ver. 10.

8:6
  of (b-10)
  'Of,' <FI>ek<Fi>; 'for,' <FI>eis<Fi>; 'by,' <FI>dia<Fi>.

8:9
  right (c-7)
  Or 'liberty,' <FI>exousia<Fi>. Title in a man's own conscience is
  the sense. see Note, Matt. 10.1.

8:10
  weak, (d-22)
  Lit. 'the conscience of him weak.'
  emboldened (e-24)
  Lit. 'edified,' 'built up.'

9:9
  For (a-1)
  These two 'fors' are an example of the rapidity of the
  apostle's style. To make the sense hang together, we should
  have to add, in the first case, 'not as a man merely,' or,
  'surely it does.' 'For in the law of Moses,' &c.; and, in the
  second, 'not about the oxen, for for our sakes,' &c.

  written, (b-9)
  See Deut. 25.4.

9:10
  For (a-10)
  These two 'fors' are an example of the rapidity of the
  apostle's style. To make the sense hang together, we should
  have to add, in the first case, 'not as a man merely,' or,
  'surely it does.' 'For in the law of Moses,' &c.; and, in the
  second, 'not about the oxen, for for our sakes,' &c.

  in (c-23)
  Or 'with.' see Rom. 4.18.

  partaking (d-34)
  <FI>Metecho<Fi>, see Note q, Heb. 2.14.

9:12
  partake (d-3)
  <FI>Metecho<Fi>, see Note q, Heb. 2.14.

9:13
  things (e-11)
  Or 'perform the sacred rites.'

  temple; (f-19)
  Or 'of what is sacred.' It is well to distinguish <FI>naos<Fi> (as
  ch. 3.16), 'the house,' including both parts of the house (i.e.
  the holy of holies and the holy place), from <FI>hieron<Fi> (the word
  used here), 'the general buildings of the temple.'

9:18
  me, (g-33)
  The same word as translated in ch. 7.31, 'not disposing of it
  as their own.' According to common usage it is 'to use as one
  who has possession of a thing;' using it as he likes, as his
  own. The apostle, as sent of the Lord to preach, had a right to
  be supported; but he did not use this right. It would not have
  been an abuse; but he did not use it for himself, as a thing he
  possessed. He weighed the effect as to Christ's glory. 'Made
  use of it' hardly fully expresses the force of it. The sense is
  given in result in adding 'as belonging to me.'

9:19
  [possible]. (h-19)
  'The most possible' gives the sense. It is used for the major
  part of any body, and hence for the mass opposed to leaders. It
  is not 'the more,' i.e. so much the more, but the greatest
  number possible, the whole mass that he could reach by these
  means.

9:21
  law, (a-4)
  <FI>Anomos<Fi>, 'without law'. This is important as showing the
  true force of the Greek word <FI>anomia<Fi> employed elsewhere, as in
  1John 3.4, 'sin is lawlessness,' not 'transgression of law.'

  legitimately (b-16)
  Or, 'under law to Christ' (not under <FI>the<Fi> law), i.e.
  rightfully, duly, subject to Him. I have said 'legitimately' to
  preserve the connection with law. See Acts 19.39, 'regular,'
  i.e. lawful and right.

9:22
  events (c-28)
  Or 'by all means.'

10:2
  baptised (d-4)
  The middle form of the verb, which has a reflexive force. It
  is when an act returns back in its effect on oneself. see Note
  e, Heb. 1.3. Paul was to act thus in Acts 22.16; not to baptise
  himself, that would be active; but 'get baptised.' They passed
  through the sea and so got baptised. There was no action of
  course of a baptiser here, hence the middle voice.

10:7
  written, (e-12)
  See Ex. 32.6.

10:16
  communion (f-12)
  communion (a-28)

  Or 'fellowship,' <FI>koinonia<Fi>, as ch. 1.9; Acts 2.42.

10:17
  loaf, (b-7)
  loaf. (b-17)
  Or 'bread.'

  partake (c-13)
  <FI>Metecho<Fi>, see Note q, Heb. 2.14.

10:21
  partake (c-14)
  <FI>Metecho<Fi>, see Note q, Heb. 2.14.

10:22
  jealousy? (d-7)
  See Deut. 32.16,21.

10:23
  lawful, (e-4)
  lawful, (e-13)

  'Are lawful' is the verb, of which <FI>exousia<Fi>, the word
  translated 'right' or 'liberty' in ch. 8.9, and 'power' in
  Matt. 10.1, is the noun. The word translated 'liberty' in v. 29
  is different, and is opposed to 'bondage,' as in John 8.32,36; 2Cor. 3.17; Gal. 5.13.

10:28
  purposes, (f-13)
  Or 'to a god.'

10:29
  liberty (e-17)
  'Are lawful' is the verb, of which <FI>exousia<Fi>, the word
  translated 'right' or 'liberty' in ch. 8.9, and 'power' in
  Matt. 10.1, is the noun. The word translated 'liberty' in v. 29
  is different, and is opposed to 'bondage,' as in John 8.32,36; 2Cor. 3.17; Gal. 5.13.

10:30
  partake (c-3)
  <FI>Metecho<Fi>, see Note q, Heb. 2.14.

10:32
  stumbling, (g-5)
  Lit. 'be offenceless (no occasion to stumble) to both Jews
  and Greeks and the assembly of God.' The Greek is stronger in
  style than English.

11:2
  directions. (h-24)
  The word translated 'directed,' 'directions,' is used for any
  instruction or ordinance delivered by word of mouth or writing.
  As 'instructions,' 2Thess. 2.15.

11:3
  man, (i-15)
  <FI>Aner<Fi>. 'man' in contrast with 'woman.' see John 6.10.

11:7
  man's (i-19)
  <FI>Aner<Fi>. 'man' in contrast with 'woman.' see John 6.10.

  his (k-8)
  Lit. 'the.'

  covered, (l-10)
  Or 'to cover his head;' middle voice. see Note, ch. 10.2.

11:10
  authority (a-7)
  i.e. a token of the authority under which she stands.

  her (b-9)
  Lit. 'the.'

11:14
  if (c-10)
  I have not changed the effect of the rapidity of the
  apostle's style here, to make a smoother sentence, as the sense
  is clear.

11:17
  prescribing (d-3)
  The Greek word is used in New Testament for 'charging,' or
  'commanding.' see Matt. 10.5; Luke 5.14, 'enjoined'; 1 Thess. 4.11.

  praise, (e-16)
  See 'I praise' in ver. 2.

  that (f-18)
  Or 'because.'

11:19
  sects (g-6)
  'Schools' or 'parties' after a man's own opinion, as Gal. 5.20.

11:22
  not? (h-25)
  Or 'nothing' or 'none.'

11:24
  me. (i-22)
  'For the calling of me to mind.' The word translated
  'remembrance' has an active signification of 'recalling' or
  'calling to mind,' as a memorial. Cf. Heb. 10.3, 'a calling to
  mind of sins.'

11:25
  supped, (k-9)
  Or 'after the supper,' from <FI>deipneo<Fi>, to have a meal.

  in (l-17)
  <FI>En<Fi>. see Note c, Matt. 3.11.

11:29
  judgment (m-9)
  <FI>Krima<Fi>, i.e. anything that can be laid to our charge, or the
  subject of a judge's sentence. As 'sentence of guilt,' Rom. 13.2. Christ's <FI>krima<Fi> was written on the cross.

11:31
  ourselves, (n-5)
  '<FI>Judged<Fi> ourselves' is not the same in Greek as '<FI>judged<Fi>,'
  used later in this ver. and in ver. 32, but as '<FI>distinguish<Fi>
  the Lord's body,' ver. 29. But 'distinguish' does not imply the
  active exercise of judgment on our own state, nor a formal
  scrutiny. Here the force is, If I scrutinize and judge myself,
  I shall not come under an actual judgment from the Lord's hand.
  Judging oneself has this force in English, while the Lord's
  judgment is felt to be a positive result of judgment exercised
  towards us.

11:34
  judgment. (a-18)
  See Note, ver. 29.

12:13
  of] (b-6)
  Or 'For also by,' <FI>en<Fi>.

12:18
  set (c-5)
  Mid. voice; as LXX, Gen. 1.17, 'set for himself.' see Note e,
  Heb. 1.3.

12:20
  one. (d-10)
  Or '[There are] many members, and one body.'

12:23
  honour, (e-16)
  Possibly 'less honourable.' It is a question whether the
  apostle is referring to the 'uncomely' parts, or to the comely
  ones which yet have not such a place as the face.

12:28
  set (a-4)
  See Note, ver. 18.

13:2
  know (b-7)
  <FI>Oida<Fi>. see Note, ch. 8.1.

13:4
  rash, (c-18)
  Or 'vain-glorious.'

13:7
  bears (d-1)
  Or 'covers.'

13:9
  know (e-3)
  <FI>Ginosko<Fi>. see Note, ch. 8.1.

13:11
  felt (f-12)
  What the mind or thoughts are upon. As Matt. 16.23; Rom. 8.5;
  Phil. 3.19; Col. 3.2.

13:12
  window (g-8)
  That is, through some medium which, in degree, hinders
  vision. The word means also 'a mirror,' but it is used for
  window, made, not of clear transparent glass, as now, but of
  semi-transparent materials. In this verse, 'know' (partially)
  is <FI>ginosko<Fi>, the words used for 'know' and 'known' in the last
  clause of the verse are from <FI>epiginosko<Fi>, which is stronger,
  as in Matt. 11.27.

14:1
  emulous (h-6)
  Or 'desire earnestly,' as vers. 12 and 39, and ch. 12.31.

14:9
  ye (a-8)
  Or 'ye, unless by means of the tongue, ye,' &c. In either
  case 'tongue' means the language he spoke, not the organ of
  speech.

14:12
  spirits, (b-9)
  'Spiritual gifts,' though in sum the sense, deprives the
  phrase of its force here. As Gentiles, they were in danger of
  confounding demons' action with the Holy Spirit; and they did
  not adequately hold the unity of the Spirit, but looked for a
  spirit's power and action to distinguish themselves. The
  apostle was obliged to point out the difference between demons
  and the Holy Spirit. But the word further tends to show the
  reality of a personal spirit acting, though for the Christian
  there be but one, the Spirit of God.

14:20
  children (c-4)
  <FI>Paidion<Fi>. see 1John 2.13.

  grown (d-18)
  i.e. 'full-grown,' as Eph. 4.13.

14:21
  law, (e-6)
  See Isa. 28.11-12.

14:27
  separately, (a-18)
  i.e. in turn.

14:33
  disorder (b-8)
  Or 'he is not the God of disorder.'

  saints. (c-19)
  Some connect this last phrase with what follows. The
  repetition of 'assemblies' might seem harsh in that case. But
  ver. 36 would perhaps tend to the opposite conclusion. It is a
  question of interpretation, not of translation.

15:1
  announced (d-13)
  Lit. 'evangelized.'

15:2
  announced (d-15)
  Lit. 'evangelized.'

15:8
  abortion, (e-8)
  Or 'one born out of due time.' As LXX, Job. 3.16; Eccles. 6.3.

15:12
  raised (a-9)
  'Are not raised,' vers. 15,16, applies to the abstract fact
  whenever it may be; the doctrinal fact as to dead people; 'he
  (Christ) is raised,' vers. 12,13,16,20, is an accomplished but
  continuing fact. The English tenses do not always secure this
  distinction. I have not put 'do not rise,' because then the
  thought of being raised by God is lost.

15:15
  raised. (a-34)
  'Are not raised,' vers. 15,16, applies to the abstract fact
  whenever it may be; the doctrinal fact as to dead people; 'he
  (Christ) is raised,' vers. 12,13,16,20, is an accomplished but
  continuing fact. The English tenses do not always secure this
  distinction. I have not put 'do not rise,' because then the
  thought of being raised by God is lost.

15:16
  raised; (a-13)
  'Are not raised,' vers. 15,16, applies to the abstract fact
  whenever it may be; the doctrinal fact as to dead people; 'he
  (Christ) is raised,' vers. 12,13,16,20, is an accomplished but
  continuing fact. The English tenses do not always secure this
  distinction. I have not put 'do not rise,' because then the
  thought of being raised by God is lost.

15:23
  rank. (b-6)
  * A military term.

15:24
  Father; (c-16)
  It is almost impossible to render the Greek idiom, which
  unites with one article either two qualities of the same
  person, or two persons under the same quality. But I prefer
  this awkward English to 'God, even the Father,' because this
  phrase is uncertain in doctrine, and might be used as meaning
  that the Father only is God, which is not the sense.

15:25
  all (d-8)
  Lit. 'all the enemies.' all those recognized or objectively
  manifested as such.

15:27
  feet. (e-11)
  See Ps. 8.6.

15:29
  for (f-6)
  Or 'in place of,' 'in view of.' Lit. 'over.'

15:32
  beasts (g-13)
  The expression 'fought with beasts' is used figuratively as
  well as literally.

  die. (h-38)
  See Isa. 22.13.

15:34
  ignorant (i-10)
  Lit. 'have ignorance.' On the whole, 'ignorant of God' gives
  the sense. 'Have not the knowledge' is weak. 'No knowledge'
  does not meet the case. It refers to the true character of God.

15:39
  fishes. (a-26)
  Or 'that of men is one, the flesh of beasts another, the
  flesh of birds another, of fishes another.'

15:44
  natural (b-5)
  natural (b-17)

 i.e. having natural life through the living soul.

15:45
  written, (c-5)
  See Gen. 2.7.

  quickening (d-18)
  Making alive.

15:46
  natural, (b-13)
  i.e. having natural life through the living soul.

15:54
  written. (e-25)
  See Isa. 25.8.

15:55
  victory? (f-11)
  See Hos. 13.14.

16:1
  directed (g-10)
  It means ordering troops, so as to set them in array; and in
  general, thence, any order directing any plan to be followed.

16:3
  letters (a-15)
  It may be read 'whomsoever ye shall approve by letters, I
  will send them to carry,' &c.

16:7
  will (b-3)
  Not exactly 'purpose;' but 'it is not my desire or
  intention.'

16:12
  much (c-9)
  It may mean 'often,' but the word is used for 'much' in v. 19.

  will (d-26)
  Or 'but it was not, at any rate, his will.'

16:14
  do (e-5)
  Lit. 'all your things.'

16:15
  know (f-7)
  <FI>Oida<Fi>. It refers to their inward acquaintance with their
  qualities, not objective knowledge.

  themselves (g-23)
  'Devoted themselves,' &c. In sum this is the sense; but the
  force of the apostle's phrase is not wholly given. The Greek
  word means 'appointed to,' as an officer to a regiment. The
  family of Stephanas had appointed themselves to the saints for
  service -- given themselves up to serve them, or rather given
  themselves up to them. 'The saints' is governed by the verb,
  not by 'service.' The idea resulting from what I have given in
  the text is more what the apostle means.

16:22
  love (h-4)
  <FI>Phileo<Fi>. see John 5.20.

  Maranatha. (i-14)
  Meaning, 'Accursed -- the Lord cometh.'

$-$-$-

1:4
  encourages (a-2)
  <FI>Parakaleo<Fi>, as Matt. 2.18; 5.4; Acts 20.12; 1Thess. 3.7. I
  do not say 'comfort,' as that is rather conveyed in
  <FI>paramutheomai<Fi>, so translated in 1Thess. 2.11; 5.14;
  'console,' John 11.19,31; and 'consolation,' 1Cor. 14.3. The
  difference is slight, but here, as in Acts 20, there is the
  sense of 'cheered,' and this might replace 'encourage' and
  'encouragement' if there were a suitable noun.

1:5
  Christ (b-8)
  I would take this opportunity of drawing attention to the
  difference between 'Christ' and 'the Christ.' 'The Christ' is a
  title, the designation of a condition or office, not a name;
  'Christ' is a name. These are not used indifferently, and in
  the Gospels, where in Greek the word occurs alone, it is almost
  invariably 'the Christ,' the Messiah, or Anointed; while in the
  Epistles it is rarely so, but is used as a name. Some cases are
  doubtful, because the structure of the Greek phrase requires or
  prefers the article. this is the case here. However, on the
  whole I believe the article should be inserted here in English.
  When the article is inserted in this translation, the office or
  condition is considered to be the prominent thought.

1:9
  in (c-21)
  * Lit. '<FI>the<Fi> God who raises,' &c.

1:12
  God, (d-17)
  Lit. 'simplicity and sincerity of God.' The force I take to
  be, 'such as God would have, and God would produce.' As we say,
  'That is the stroke of a master,' 'the act of a prince.'
  'Godly' seems to me feeble, but not wrong. One cannot say 'of
  God' here.

1:13
  know (e-14)
  Or 'own' (personally). Some would render this 'but what ye
  read.' The word has this sense also; but it refers here, I
  think, to what they knew and had learnt of him by his being
  amongst them.

  recognise (a-23)
  <FI>Epiginosko<Fi>, 'know well,' as Matt. 7.16 and 11.27.

1:19
  Silvanus (b-20)
  * i.e. Silas, Acts 18.5.

  *is* (c-31)
  The apostle here changes from the aorist 'did not become' to
  the perfect tense of the same verb, translated 'is.' He is not
  speaking of the character of his preaching, but declaring that
  the verification of all divine truth is in the Person of
  Christ.

1:20
  us. (d-23)
  Or 'with' or 'before God, for glory by us.' It may be read
  thus. 'was not yea and nay, but in him is the yea, (for
  whatsoever promises of God there are, in him is the yea, and in
  him the amen,) for glory to God by us.'

1:21
  in (e-8)
  <FI>Eis<Fi>. lit. 'unto.' The word translated 'establishes ... in'
  means 'attaches firmly to,' 'connects firmly with.'

2:3
  [letter] (f-7)
  Some refer this phrase to his first letter. In this case it
  must be translated, 'and I wrote the very (letter I did).' But
  I think <FI>touto auto<Fi> can hardly mean that; and in the following
  words he refers it to the present time, when he <FI>was<Fi> coming.
  It is evident that, if <FI>egrapsa<Fi> (ver. 4) refers to his first
  letter, it must be translated 'I wrote;' but <FI>ekrina<Fi>, 'I have
  judged,' (ver. 1) refers to the general determination of his
  mind. <FI>Egrapsa<Fi> clearly often refers to what is written in the
  letter that contains it, and then we must say in English, 'I
  have written.'

2:4
  wrote (g-11)
  This, I think, must refer to the first epistle, as he was now
  much relieved through the news Titus brought. It is again
  <FI>egrapsa<Fi>.

2:6
  rebuke (h-8)
  Or 'penalty.'

  many; (i-15)
  The body at large -- 'the mass,' as ch. 9.2.

2:7
  grace (k-10)
  Or 'forgive,' as ver. 10; Luke 7.42.

2:10
  forgiven, (a-15)
  forgiven (a-19)

  The perfect tense. he had done it, but it continued as a
  present thing.

2:15
  odour (b-6)
  An allusion to the Roman triumphal processions, in which
  sweet odours were used, and when often many captives were
  killed, while others were spared. The 'sweet odour' was
  therefore unto death or unto life, as the gospel when received
  is a means of life, but when not received, however sweet it may
  be, is only a cause for condemnation.

2:17
  of (c-11)
  Or 'adulterate.' properly 'to retail.'

3:2
  read (d-11)
  The Greek means also 'well known;' a thing read of all, not
  private. There is a play on words, giving force to the
  statement. 'read' being a compound of 'know.' see ch. 1.13.

3:3
  be (e-4)
  Lit. '[ye] being manifested that ye are.'

3:5
  competent (f-5)
  I do not particularly prefer 'competent' to 'sufficient,' (as
  in ch. 2.16) but the sense is lost in ver. 6, if we say
  'sufficient' there.

3:6
  covenant; (g-12)
  The omission of the article makes it characteristic, as in
  the case of 'letter' and 'spirit;' perhaps it may be rendered
  'competent [as] new covenant ministers.'

  kills, (h-22)
  Or 'For letter kills.'

3:7
  began (i-12)
  It is not said that the ministry was glorious, but that the
  system was introduced with glory. It is in contrast with
  'subsist in glory' (ver. 8).

  Moses, (k-30)
  See Ex. 34.29-35.

3:11
  annulled (a-4)
  'That annulled,' or 'done away,' may appear a little harsh,
  but the apostle uses it as a formula for the old covenant done
  away in Christ. If this be borne in mind, the sense will be
  clearer by the use of it. It contrasts 'that annulled' with
  'that which abides.' so vers. 13 and 14.

3:14
  darkened, (b-6)
  As 'hardened,' Mark 3.5; 'blinded,' Rom. 11.7.

  annulled. (c-25)
  I have no doubt that the text is right, and that Moses
  covered his face <FI>while<Fi> he talked to the people, and that the
  Hebrew, Ex. 34.33, means nothing else, and ver. 34 proves it.

3:16
  away.) (d-13)
  The parenthesis begins at ver. 7.

3:18
  transformed (e-15)
  As Rom. 12.2. From <FI>metamorphoo<Fi>, translated 'transfigured'
  in Matt. 17.2 and Mark 9.2.

  Spirit. (f-31)
  See vers. 6,17.

4:2
  shame, (g-9)
  i.e. all that of which one is ashamed and therefore keeps
  concealed.

4:3
  lost; (h-15)
  Or 'that perish,' as ch. 2.15.

4:4
  forth (i-38)
  I add 'for them' to complete the sense. I have doubted as to
  this passage. The word translated 'shine forth' is only found
  here in the New Testament and generally means 'to see,' or
  'discern.' If this be the meaning here, we should read 'so that
  they should not discern the shining forth of the glad tidings
  of the glory of Christ, who is the image of God.'

4:6
  God (k-5)
  Or '[it is] God.'

  shine (l-14)
  Lit. 'who spoke light to shine out of darkness.'

  forth (m-24)
  'Shining forth,' or 'radiancy;' the same word as translated
  'radiancy' in ver. 4.

4:10
  dying (n-8)
  Or 'putting to death.' The word implies the moral character
  of death, not only the fact of death. The same word is used in
  Rom. 4.19, 'the <FI>deadening<Fi>' of Sarah's womb.

4:13
  written, (a-12)
  See Ps. 116.10.

4:15
  many (b-14)
  'Grace abounding through the many.' The grace of God, perfect
  in itself, multiplies itself in its objects, so that
  thanksgiving abounds. Paul was delivered, but everything was
  for the assembly. It was not therefore merely a benefit to him,
  but still more to all, so that the grace or benefit was
  multiplied, and caused thanksgiving to abound to God's glory.
  The <FI>form<Fi> of thought is peculiar, but the sense plain and
  striking.

4:17
  light (c-5)
  Lit. 'the momentary lightness of our.'

4:18
   (d-1)
  'While' has not the sense of time here. The literal
  translation, 'we not looking,' would convey a somewhat
  causative sense, which is not the force of the passage.

5:1
  house (e-9)
  'Tabernacle' is characteristic.

5:2
  from (f-17)
  <FI>Ek<Fi>. 'out of.'

5:4
  yet (g-13)
  Or 'though meanwhile,' 'yet in such sort that.' It is a
  necessary condition of the right understanding of ver. 4.
  'Clothed' is the same word as 'to have put on' in ver. 2. For
  'groan,' vers. 2 and 4, see Mark 7.34.

5:6
  know (h-7)
  Lit. 'knowing' (from <FI>oida<Fi>, conscious knowledge). It was
  their state; confident and knowing.

  present (i-10)
  absent (i-16)

  The Greek words translated 'present' and 'absent' are
  literally 'at home' and 'away from home.'

5:10
  in (k-20)
  'The things which in their accomplishment have their seat
  there.'

5:11
  been (l-13)
  been (l-24)

  Or 'are manifested.' It is the perfect tense; what is done
  and of which the effect continues.

5:12
  countenance, (a-31)
  As 'appearance,' ch. 10.1.

5:13
  God; (b-10)
  Or 'for God;' that is, he was as a fool for God's glory. But
  the sense is, I think, 'If he lost the blessed calculations of
  love which was his path towards men, it was to be out of
  himself with God, and for God.' a blessed alternative. His
  ecstasy was not excitement or folly, but if out of himself it
  was with God; if sober, it was the calculation of love for
  their good.

5:14
  died; (c-20)
  Or 'had died.' It is the aorist, and refers to the state
  Christ's death <FI>proved them to be in<Fi>, in a state of nature. To
  make it a consequence of Christ's death is, I judge, an utter
  blunder.

5:15
  them (d-22)
  'For them' may apply to both 'died' and 'been raised,' but I
  think 'raised' is supplementary and by itself.

5:16
  know (e-5)
  known (e-16)
  know (e-24)

  Here the first 'know' is 'conscious,' the second and third
  are objective. see Note, 1Cor. 8.1.

5:18
  that (f-24)
 Or simply 'of reconciliation.'

5:19
  that (f-25)
  Or simply 'of reconciliation.'

5:20
  were] (g-10)
  'As of God beseeching;' 'as though,' or 'as if,' is too much
  similarity or comparison. God being in Christ, and they
  Christ's ambassadors, they besought on God's behalf. He was as
  beseeching by them. The apostle will not say God was
  beseeching, but softens it by 'as it were.' yet it amounted to
  that, as done on his behalf. It is difficult to translate,
  though the sense is most evident and beautiful.

6:1
  fellow-workmen, (h-3)
  See 1Cor. 3.9. Here literally 'jointly labouring;' the
  connection is in the word 'beseech.'

6:2
  salvation. (i-22)
  See Isa. 49.8.

6:4
  endurance, (k-11)
  Or 'patience.'

6:9
  known; (l-5)
  Or 'recognized,' as Matt. 7.16.

6:10
  grieved, (m-2)
  Or 'sorrowful.'

6:11
  expanded. (a-11)
  I do not say 'enlarged,' because it would lead one to suppose
  that his heart had been narrow. He had been driven in, as it
  were, by their evil, and now opened out and expanded.

6:12
  affections; (b-13)
  Lit. 'bowels.'

6:13
  itself. (c-16)
  Lit. 'be ye also expanded.'

6:14
  diversely (d-3)
  'Unequally,' as in A.V., is a consequence, but not stated in
  the text, which says 'diversely,' referring to the Levitical
  law, which forbade different animals to be yoked together,
  Deut. 22.10.

6:16
  temple (e-6)
  temple; (e-15)

  <FI>Naos<Fi>. see 1Cor. 9.13.

  said, (f-20)
  See Lev. 26.11-12.

6:17
  Lord, (g-14)
 'Lord' is a proper name, answering to Jehovah. God, who in
  the Old Testament took the name of Jehovah with Israel, and of
  Shaddai (Almighty) with Abraham, Isaac, and Jacob, takes the
  name of Father with us.

  unclean, (h-20)
  See Isa. 52.11.

6:18
  Lord (g-22)
  'Lord' is a proper name, answering to Jehovah. God, who in
  the Old Testament took the name of Jehovah with Israel, and of
  Shaddai (Almighty) with Abraham, Isaac, and Jacob, takes the
  name of Father with us.

7:1
  holiness (i-18)
  <FI>Hagiosune.<Fi> See Note at Rom. 1.4.

7:2
  ruined (k-10)
  Or 'corrupted.'

7:8
  also (l-3)
  even (l-16)
  even (l-28)

  'If also' and 'if even' (twice) in this verse represent the
  same Greek expression. The first is translated 'if also,'
  which, while literal, is more delicate, as expression of
  feeling, than 'though.' 'If even' would here express an extreme
  case or doubt; 'also' is admitting an additional fact. Hence I
  put 'if even' for the other cases in the sentence. In the
  second case he suggests in the way of admission, as the extreme
  to which he went, i.e. regret. he was right and inspired, but
  felt the distress individually, and would not leave them
  ignorant of how far his love went; so in the third case it is
  the same limitation of their grief. 'Ye were sorry, if even it
  were only for a time.'

7:11
  much (a-13)
  Or 'what.'

7:12
  God. (b-43)
  Or perhaps 'for the sake of our diligent zeal for you before
  God being manifested to you.' The reading is uncertain here. It
  is possible that the true reading is 'your zeal for us.' Its
  force then would be, 'that you might discern how truly you
  loved us, though turned aside by false teachers.' Compare ver. 7.

7:13
  encouraged. (c-7)
  Or 'have been comforted.'

  in (d-13)
  Or 'besides' or 'in addition to.'

  encouragement (e-15)
  Or 'in our comfort.'

  abundantly (f-17)
  'The rather ... more abundantly.' This is a common Greek
  idiom, but it is impossible to render it exactly in English.
  The A.V. translates the expression 'exceedingly <FI>the<Fi> more,'
  but in English '<FI>the<Fi> more' supposes more than something, and
  because of something. I do not think it always <FI>merely<Fi>
  emphatic; there is an unexpressed motive which is the cause of
  'the rather' in the mind. I suspect that ver. 14 gives the clue
  to the force of it.

  all. (g-33)
  It may, perhaps, be translated 'and in (or 'besides') our
  encouragement we the rather rejoiced more abundantly in the joy
  of Titus (for his spirit is refreshed by you all), because if
  I,' &c. There are often examples of the change of 'I' and 'we'
  in this epistle; it is the case in this very context. But not
  without a reason in the sense, 'I' being more personal to Paul.

7:15
  affections (h-3)
  Lit. 'bowels.'

8:4
  grace (i-12)
  The 'grace' here is not the collection, but the grace and
  favour shown to the poor in the gift. Instead of Paul having to
  press this grace on the Macedonians, they beg of him the grace
  and fellowship (<FI>koinonia<Fi>) of the administration; that is, to
  be the instrument (though an apostle) of its manifestation by
  them. The 'grace and fellowship' is the active exercise of
  grace towards the Jewish saints. This they begged of Paul. (See
  ver. 19.)

8:6
  that (k-2)
  'So that we were led to beg,' 'leading us to beg.' 'So that'
  states the effect produced; the tendency of the grace among the
  Macedonians he had been speaking of.

  to (a-19)
  Or 'with.'

8:7
   (b-1)
  'But,' not 'therefore' (as in A.V.). The apostle means 'but
  it is,' or 'my object in doing so is,' or 'what I have in my
  mind in thus sending Titus is.'

8:9
  *his* (c-25)
  The 'his' is emphatic. 'the poverty of such a one as he.'

8:12
  accepted (d-10)
  Or 'it is accepted.'

8:15
  written, (e-5)
  See Ex. 16.18.

8:21
  provide (f-3)
  As Rom. 12.17.

8:23
  companion (g-8)
  <FI>Koinonos<Fi>. see Note, Luke 5.10. 'fellow-labourer,' as 1Cor.
  3.9; 'messengers,' <FI>apostolos<Fi>.

9:2
  mass (h-32)
  i.e. 'the body,' as ch. 2.6.

9:5
  blessing, (a-21)
  'Blessing.' The sense is plain, though the word is unusual. I
  note it in view of verse 6. It is the spirit in which a man
  gives. as God gives, freely to bless, so ought we. and such as
  so give shall so reap from him.

  you. (b-36)
  Or 'as covetousness,' from a verb signifying, along with the
  desire of having, an over-reaching to get.

9:6
  blessing (a-21)
  'Blessing.' The sense is plain, though the word is unusual. I
  note it in view of verse 6. It is the spirit in which a man
  gives. as God gives, freely to bless, so ought we. and such as
  so give shall so reap from him.

9:7
  grievingly, (c-11)
  Or 'not as grieving [to do it].' contrast with 'cheerful.'

  giver. (d-20)
  Prov. 22.8, LXX.

9:8
  gift (e-9)
  'Every grace' or 'benefit.'

9:9
  written, (f-5)
  See Ps. 112.9.

9:10
  abundant (g-17)
  It is possible to translate. 'now he that supplies seed to
  the sower shall both supply bread for the eating, and make
  abundant.'

9:13
  communicating (h-29)
  <FI>Koinonia<Fi>, as 'fellowship,' 1Cor. 1.9.

10:4
  God (i-14)
  Or 'divinely powerful,' as a Hebraism; or 'in a divine way',
  before God, in His view; bringing Him in; or 'through God.'
  Moses was 'beautiful to God' or 'divinely beautiful' (Acts 7.20).

10:5
  Christ; (k-26)
  Or 'of Christ.'

10:7
  appearance? (l-7)
  See ver. 1.

10:8
  overthrowing, (a-28)
  See ch. 13.10.

10:12
  intelligent. (b-28)
  'Wise' is not the sense here, at least it seems to give the
  sense of 'not being wise in doing so,' which is not the force
  of the Greek expression. The force is 'do not perceive,'
  whether in capacity or fact. See Matt. 13.13; Mark 4.12; 6.52,
  7.14; 8.17,21; Rom. 3.11; 15.21.

10:13
  measure, (c-8)
  There is a double meaning in the words here. They signify
  'out of measure, immoderately,' but allude also here to the
  false teachers going where God had not sent them. see ver.15.

10:17
  Lord. (d-10)
  See 1Cor. 1.31.

11:3
  simplicity (e-23)
  'Simplicity' here refers, not to a personal trait, but to the
  doctrine as to Christ; what a faithful heart retained in
  simplicity, as taught in the truth. To say 'which [is] in the
  Christ,' is too much as if it were in Christ himself, not the
  doctrine.

11:6
  simple (f-6)
  As 'uninstructed,' Acts 4.13.

  you. (g-25)
  Or 'before you.'

11:8
  ministry (h-8)
  <FI>Diakonia<Fi>. see Note, 1Cor. 4.1.

11:23
  ministers (a-3)
  <FI>Diakonos<Fi>. see Note. 1Cor. 4.1.

  [so]; (b-15)
  The word here translated 'above measure' is so used
  constantly by the apostle, though not indeed separated from the
  word it refers to. But I do not find that it is used
  adverbially for 'more than;' and the expression 'as being
  beside myself' seems to refer to the extra-ordinariness of what
  he was saying, for <FI>he<Fi> felt that to say 'minister of Christ'
  was to say all that was excellent. Hence he does not repeat 'in
  folly,' but says 'as being beside myself,' 'wandering quite
  away from a right mind.' His own heart did not allow him to say
  he was 'minister of Christ' without judging the expression,
  though forced to use it for these foolish Corinthians. The word
  translated 'exceedingly abundant' is not really a comparison,
  and the words translated 'to excess' and 'oft' show that no
  comparison with others is instituted. He left his miserable
  competitor far behind, and his soul turned back with true
  heartfelt satisfaction to all he had undergone for Christ. His
  folly is given to us for gain by God. However, if anyone prefer
  'more than they' or 'beyond them' to 'above measure,' in result
  the sense is not altered, though, it seems to me, feebler and
  more disjointed.

11:24
  one. (c-12)
  * See Deut. 25.3.

11:27
  toil, (d-4)
  See same words in 1Thess. 2.9; 2Thess. 3.8.

11:28
  burden (e-16)
  'Burden' here means any solicitude or anxiety, but 'care'
  misleads, because it conveys the idea of taking care of, which
  is not the sense. Same word as 'anxious care,' Matt. 13.22, and
  'care,' 1Pet. 5.7.

11:32
  ethnarch (a-4)
  i.e. the governor of the province.

11:33
  by (b-12)
  Or 'through,' <FI>dia<Fi>.

12:2
  know (c-2)
  Conscious knowledge; and so all through.

  to (d-32)
  <FI>Heos<Fi>, 'as far as.' see Luke 24.50; Acts 11.22.

12:4
  said (e-12)
  <FI>Rhema<Fi>, 'the saying' and thence 'the things said.' It was
  not merely like heathen mysteries, dreadful forms of speech,
  but the communications were of things not suited to this lower
  world and our mortal condition.

12:7
  buffet (f-32)
  As Matt. 26.67

12:9
  dwell (g-34)
  Or 'power of Christ may tabernacle -- have its dwelling-place
  -- on me.'

12:16
  guile. (a-17)
  The apostle is not saying that he did this, but is answering
  a charge that he had kept up appearances by taking nothing
  himself, but knew how to indemnify himself by using Titus in
  order to receive from them. The charge was false, as he
  proceeds to show.

12:19
  supposing (b-5)
  Or 'Ye have of old supposed.'

12:21
  to (c-8)
  Or 'amongst you.'

13:1
  matter (d-19)
  <FI>Rhema<Fi>, 'utterance.' see Deut. 19.15.

13:3
  Christ (e-7)
  I do not put 'the Christ' here, though there be the article,
  because it is specially connected with the speaking.

13:4
  in (f-8)
  by (f-13)

  <FI>Ek<Fi>, characterizing the principle on which it took place.

13:5
  yourselves, (g-19)
  'Yourselves' is ambiguous in English; but it is the
  accusative after 'recognize,' not 'yourselves know' but 'know
  yourselves.'

13:10
  authority (h-21)
  Or 'power;' it is <FI>exousia<Fi>, 'title,' not mere competency.
  see Note, Matt. 10.1.

  overthrowing. (i-34)
  See ch. 10.8.

13:11
  rejoice; (k-5)
  Or 'farewell.'

  perfected; (l-7)
  As 'perfectly united,' 1Cor. 1.10.

13:14
  communion (m-15)
  Or 'fellowship,' <FI>koinonia<Fi>, as 1Cor. 1.9.

$-$-$-

1:4
  world, (a-18)
  <FI>Aion<Fi>. 'age,' 'course of this world.'

1:6
  change, (b-7)
  Or, possibly, 'are changed.'

  gospel, (c-19)
  Or 'glad tidings,' as elsewhere.

1:7
  but (d-6)
  'But' has here the sense of 'but it is only that,' 'nothing
  else than that,' as Luke 4.27.

1:13
  conversation (e-8)
  i.e. 'manner of life.'

1:14
  doctrines (f-17)
  Or 'traditions.'

1:15
  God, (g-3)
  Or 'the God who,' &c.

  [even] (h-8)
  I have inserted 'even' here that it may be quite clear that
  'from my mother's womb' is a point of time. There can be no
  doubt of it. see Matt. 19.12, Luke 1.15; Acts 3.2; 14.8. The
  Greek has the force of 'taking out,' as distinguished or
  appropriated to something, though doubtless meaning 'to
  separate.' I have therefore said 'set apart.'

1:18
  Peter, (i-14)
  Very probably 'Cephas;' and at ch. 2.11,14.

1:19
  but (k-9)
  As ver. 7.

1:22
  personally (a-5)
  Lit. 'by face.'

2:2
  privately (b-23)
  i.e. separately from the others.

2:4
  might (c-30)
  The expression shows that what would have resulted as a
  consequence, i.e. 'bring us into bondage,' was indeed the
  purpose or object of those false brethren. see ver. 19; Phil.
  3.8; Rev. 22.14.

2:6
  nothing; (d-34)
  It may be translated 'But from those who were conspicuous as
  being somewhat; (whatsoever they were it makes no difference to
  me; God does not accept man's person;) to me indeed [or, 'for
  to me'] those who were conspicuous communicated nothing.'

2:7
  me, (e-16)
  Or 'I was entrusted with the glad tidings of the
  uncircumcision.'

2:11
  Peter (f-3)
  See Note, ch. 1.18.

  condemned. (g-18)
  Or rather 'because he was convicted of evil.'

2:14
  Peter (f-22)
  See Note, ch. 1.18.

  not (h-8)
  The present tense here is characteristic; it is not the
  present of time; as Acts 25.11, 'have done any wrong,' and John
  8.14, 'I come.' Perhaps we might say 'saw them not walking,'
  but it is too free.

2:16
  [nor] (a-16)
  The Greek has the sense of 'but,' with an exclusive force,
  which I have endeavoured to render by 'nor' in brackets. see
  Rom. 7.7; 14.14; 1Cor. 7.17; Gal. 1.7. We may translate
  perhaps, 'but only.'

2:19
  may (b-11)
  See Note to 'might bring,' ver. 4.

2:20
  *I*, (c-10)
  Or 'but I live, no longer I,' &c.

3:6
  righteousness. (d-13)
  See Gen. 15.6.

3:8
  blessed. (e-30)
  See Gen. 12.3.

3:10
  written, (f-19)
  See Deut. 27.26.

3:11
  by (g-3)
  <FI>En<Fi>. meaning 'in the power of,' 'in virtue of,' 'according
  to the principle and nature of.'

  faith; (h-22)
  See Hab. 2.4.

3:12
  by (g-21)
  <FI>En<Fi>. meaning 'in the power of,' 'in virtue of,' 'according
  to the principle and nature of.'

  them. (i-22)
  See Lev. 18.5.

3:13
  redeemed (k-3)
  <FI>Exagorazo<Fi>. only here and ch. 4.5; Eph. 5.16; Col. 4.5, 'to
  buy out from.'

  written, (l-21)
  See Deut. 21.23.

3:14
  to (m-8)
  <FI>Ginomai eis<Fi>, i.e. 'arrive at that point, be there.' 'Be on'
  would state too much, and involve <FI>application<Fi>.

3:16
  seed; (a-29)
  See Gen. 22.18.

3:19
  transgressions, (b-12)
  i.e. in order to bring evil into relief by transgressions.

3:20
  a (c-2)
  Or 'the.' It is abstract -- 'that kind of person.'

3:21
  able (d-21)
  Or 'such as was able to quicken,' an emphatic phrase.

3:23
  faith (e-13)
  Or 'the faith.'

3:24
  to (f-10)
  See Eph. 1.14, and Note.

3:27
  ye, (g-2)
  'Ye' is not emphatic. The passage does not imply that some
  might not have been. The apostle is speaking of the bearing of
  the ordinance

4:4
  come (h-15)
  Or 'born,' but the word (<FI>ginomai<Fi>) means primarily 'to begin
  existence,' 'to become,' or 'to happen.'

4:5
  sonship. (i-12)
  Or 'adoption.' It is receiving the position of sonship as a
  gift. 'Receive' has an active force here. Jew and Gentile
  received it as a gift from another, even freely from God; for
  the Jew was in bondage under law. the Gentile had right to
  nothing. see Rom. 8.15,23; 9.4; Eph. 1.5.

4:7
  God. (k-15)
  God himself has made us heirs.

4:8
  gods; (l-18)
  As the Hebrew in 2Chron. 13.9, 'what is not God.'

4:13
  in (a-5)
  <FI>Dia<Fi>, here meaning the state he was in, not going through
  and out, but staying within the time or space or limits. 'In
  weakness' characterized the manner of his coming to them.

4:14
  contempt; (b-16)
  Lit. 'spit out.'

4:19
  children, (c-2)
  <FI>Teknia<Fi>, as John 13.33.

4:22
  servant, (d-14)
  Or 'bondmaid,' <FI>paidiske<Fi> (as Acts 12.13). Though in practice
  the word amounted to the same as a bondmaid, yet the Greek root
  is essentially different from that of <FI>doulos<Fi>, a bondman, or
  slave.

4:27
  written, (e-4)
  See Isa. 54.1.

4:30
  servant (d-10)
  servant (d-20)
  Or 'bondmaid,' <FI>paidiske<Fi> (as Acts 12.13). Though in practice
  the word amounted to the same as a bondmaid, yet the Greek root
  is essentially different from that of <FI>doulos<Fi>, a bondman, or
  slave.

  scripture? (f-5)
  See Gen. 21.10.

  not (g-22)
  'Not at all;' 'in no wise;' a strong negative.

4:31
  servant's (d-8)
  Or 'bondmaid,' <FI>paidiske<Fi> (as Acts 12.13). Though in practice
  the word amounted to the same as a bondmaid, yet the Greek root
  is essentially different from that of <FI>doulos<Fi>, a bondman, or
  slave.

5:1
  freedom; (h-7)
  i.e. liberty as opposed to bondage. See 1Cor. 10.29.

5:4
  profit (i-6)
  The word translated here 'deprived of all profit' is hard to
  translate. The active form means to render anything useless and
  unprofitable, or miss an opportunity; as 'annulled,' Eph. 2.15.
  Here it is passive and with the preposition (<FI>apo<Fi>) 'from.'
  Hence it is to be deprived of the profit or effect of anything.
  It is used in Rom. 7.6 ('we are clear') in the same form as
  here, for our deliverance from under the law; only there it
  refers not to profit, but to the action of the law. It had <FI>for them<Fi> become void of effect. So here Christ. What the word
  speaks of is, not separation from Christ personally, but from
  what is for us in him.

5:7
  stopped (a-6)
  The proper sense is 'to stop by cutting off the way.' As
  'hinder,' Rom. 15.22; 1Thess. 2.18.

5:8
  persuasibleness (b-2)
  Or 'the persuasion.'

5:10
  whosoever (c-29)
  <FI>Hostis<Fi>, including his character, as Matt. 7.24.

5:12
  cut (d-7)
  Or 'mutilate.'

5:13
  to (e-6)
  <FI>Epi<Fi>. the condition into which they are called; what
  characterizes their calling as a condition of its existence.
  see Notes, Rom. 4.18; 5.14.

  serve (f-23)
  <FI>Douleuo<Fi>, serve as a bondman, see Note, 1Cor. 4.1.

5:14
  thyself; (g-17)
  See Lev. 19.18.

5:16
  in (h-5)
  The expression 'by the Spirit' occurs in vers. 18 and 25; but
  in ver. 16 'walk' refers to the general manner of life, as Rom.
  8.4, so I have left 'in.' In vers. 18 and 25 'walk' refers to
  the rule or line followed, as ch. 6.16; Rom. 4.12; Phil. 3.16.
  It is characteristic of the walk, leading, and life, the Spirit
  being the instrument and power.

  way (i-12)
  A strong negative, as ch. 4.30.

5:18
  by (h-6)
  The expression 'by the Spirit' occurs in vers. 18 and 25; but
  in ver. 16 'walk' refers to the general manner of life, as Rom.
  8.4, so I have left 'in.' In vers. 18 and 25 'walk' refers to
  the rule or line followed, as ch. 6.16; Rom. 4.12; Phil. 3.16.
  It is characteristic of the walk, leading, and life, the Spirit
  being the instrument and power.

5:25
  by (h-4)
  by (h-11)

  The expression 'by the Spirit' occurs in vers. 18 and 25; but
  in ver. 16 'walk' refers to the general manner of life, as Rom.
  8.4, so I have left 'in.' In vers. 18 and 25 'walk' refers to
  the rule or line followed, as ch. 6.16; Rom. 4.12; Phil. 3.16.
  It is characteristic of the walk, leading, and life, the Spirit
  being the instrument and power.

6:1
  restore (a-15)
  As 'mending,' Matt. 4.21. see Note g, 1Cor. 1.10.

6:2
  Bear (b-1)
  fulfil (b-7)

  'Bear' is in the present tense, 'fulfil' in the aorist. 'thus
  have it fulfilled.' see Rom. 6.13.

  burdens, (c-4)
  The words for 'burden' in vers. 2 and 5 are different; ver. 2
  is the same as Matt. 20.12; ver. 5 as Matt. 11.30.

  the (d-11)
  Or 'Christ,' but the article is better here in English. The
  expression alludes to their fondness for law.

6:4
  to (e-18)
  to (e-26)

  Or 'in respect to.'

6:5
  burden. (c-7)
  The words for 'burden' in vers. 2 and 5 are different; ver. 2
  is the same as Matt. 20.12; ver. 5 as Matt. 11.30.

6:10
  good (f-10)
  This supposes more positive activity of service than 'doing
  good,' in ver. 9, which is the character of conduct. 'Let us do
  good' here is the service and labour in which it is shown.

6:11
  letter (g-5)
  Or perhaps 'in what large letters.' It was long for the
  apostle to write with his own hand, as he generally dictated to
  another.

6:12
  of (h-27)
  Or 'through.'

6:14
  whom (i-19)
  Or 'through which.'

6:16
  walk (k-6)
  See Note, ch. 5.25.

$-$-$-

1:1
  at (a-19)
  Lit. 'in,' as Acts 13.1; Rev. 2.1.

  Ephesus. (b-20)
  It may be interesting to mention that though 'at Ephesus' is
  found in almost all copies, many authorities would leave it
  out. Some, without sufficient ground, have considered it as a
  kind of circular. Compare Col. 4.16.

1:3
  with (c-16)
  'With' does not quite give the force. The preposition (<FI>en<Fi>)
  here conveys something of the power and value of what is
  enjoyed; gives the blessing characteristically. see Note c,
  Matt. 3.11.

1:5
  beforehand (d-5)
  The word translated 'marked out beforehand' involves purpose.
  It is not 'counsel,' though it is '<FI>according to<Fi> the good
  pleasure of his will,' and, in ver. 11, '<FI>according to<Fi> his
  purpose,' and '<FI>according to<Fi> the counsel of his own will.' The
  word <FI>horizo<Fi> means 'mark out,' 'determine,' as in Rom. 1.4;
  here <FI>pro<Fi> (beforehand) is prefixed. It refers generally to
  persons, but is applied to things as in 1Cor. 2.7. When applied
  to persons, that to which they are destined is always added.

  adoption (e-7)
  Or 'sonship,' as Gal. 4.5.

1:6
  favour (f-16)
  'Taken us into his favour,' i.e. 'put us into a position of
  grace and favour.' The Greek word is used here and Luke 1.28.
  'Accepted us' is too formal a doctrine here. 'Shown us grace or
  favour' does not give the force, for then 'the Beloved' would
  be merely the instrument. It is 'in the Beloved' that we enter
  into favour. An alternative reading is, 'the favour or
  acceptance in grace, which he has freely bestowed upon us.'

1:14
  to (g-8)
  Or 'up to,' <FI>eis<Fi>. It is more than 'till,' because it has the
  inheritance in view. Compare Gal. 3.24. It may be translated
  'for the redemption,' connecting it with 'sealed,' instead of
  with 'earnest;' thus, 'Ye have been sealed with the Holy Spirit
  of promise, (who is the earnest of our inheritance,) for,' &c.

1:20
  down (a-19)
  'Set him down' is an added statement not connected
  <FI>grammatically<Fi> with what precedes.

1:22
  feet, (b-8)
  See Ps. 8.6.

2:2
  world, (c-12)
  '<FI>Aion<Fi> of this <FI>Kosmos<Fi>.' i.e. the course of this world; see
  Notes, 1Cor. 1.20.

  disobedience. (d-32)
  As ch. 5.6.

2:3
  do, (e-25)
  Not 'the will of the flesh and the thoughts,' but 'the things
  willed.'

2:5
  saved (f-15)
  'Saved.' The perfect tense, not the principle on which we are
  saved, but the actual fact, what has been done and so abides.
  so ver. 8.

2:7
  us (g-18)
  That which is actually bestowed, not merely in the heart of
  God.

2:12
  God (h-27)
  Or 'atheists.'

2:21
  [the] (a-4)
  I judge that the correct reading in the Greek is without the
  article. This construction directs the mind to all the
  component parts of the thing in question. So here the building
  is not viewed as one completed thing but was 'growing to' a
  temple (<FI>naos<Fi>). He is looking at a building composed of living
  stones as a whole, but mentally apprehended as composed of many
  parts. Among these, in Christ, the Gentiles at Ephesus were
  built in too, to be now already a habitation of God by the
  presence of the Spirit.

3:1
  prisoner (b-6)
  Lit. 'the one in bonds.'

3:7
  minister (c-6)
  <FI>Diakonos<Fi>. see Note, 1Cor. 4.1.

3:9
  ages (d-19)
  Or 'from eternity.' literally 'from the ages;' but in the
  sense of the period elapsed, not 'hidden from them.'

3:11
  ages, (e-7)
  Or 'eternal purpose.'

3:14
  Christ], (f-15)
  Many reject the words 'of our Lord Jesus Christ.' But as they
  are well supported by manuscripts and the most ancient versions
  and fathers I have not struck them out, though disposed to
  think them an addition.

3:15
  family (g-4)
  There is a distinct connection between the Greek words for
  Father and family.

3:21
  Amen). (a-19)
  Ch. 3, except ver. 1, is a parenthesis.

4:1
  wherewith (b-16)
  Or 'according to which.'

4:3
  bond (c-13)
  It is not only 'bond,' but the 'bond-together.' It is not the
  power of union -- that is the Holy Spirit; but the practically
  uniting in fact, as amongst men on earth.

4:4
  body (d-4)
  It may be translated '[the] body is one,' and so on. If we
  could leave out 'there is' or 'is', the force would be so much
  the greater.

4:8
  says, (e-3)
  See Ps. 68.18.

4:12
   (f-1)
  <FI>Pros<Fi>. it directs attention to the object when reached, or
  when the subject is at, or with the object. 'The Word was with
  (<FI>pros<Fi>) God,' John 1.1 <FI>Eis<Fi> 'with a view to' here, and 'at'
  three times, ver. 13, refers to the object in the <FI>mind<Fi> of the
  person. See Mark 11.1, where 'to' (twice) is <FI>eis<Fi>, and 'at' is
  <FI>pros<Fi>.

  Christ; (g-26)
  Or 'of the Christ.'

4:13
  knowledge (h-14)
  'Full knowledge,' as ch. 1.17; Col. 1.9.

4:14
  in (i-22)
  The form of the Greek phrase makes it somewhat difficult to
  translate. I do not think that the phrase 'in the sleight of,'
  &c., is in connection with 'tossed and carried about,' but, in
  sense, with 'that teaching.' The cheating, as of dice-players,
  and still more methodic craft, characterized the teaching. 'In
  the sleight of men' marks the power and character of the
  teaching. What I have given is literal, and is sufficiently
  clear. 'that' is emphatic.

4:16
  supply, (k-14)
  The word 'supply' in Greek has the emphatic article and it
  might read 'that supply, [which is] according to.' The article
  denotes a known supply from Christ. sufficiently known to be
  referred to, to which also the 'from whom' lends force.

4:17
  as (a-16)
  Lit. 'as also,' or 'even as.'

4:21
  in (b-16)
  There is an emphatic article before 'Jesus.' 'Jesus' is
  personally brought into relief.

4:22
  conversation (c-10)
  i.e. manner of life.

  itself (d-16)
  Or 'goes on in corruption.' The Greek word is used for
  'destroy' in 1Cor. 3.17. The two thoughts combine here.

4:24
  holiness. (e-19)
  Lit. 'righteousness and holiness of the truth.' see ver. 21.

4:25
  falsehood, (f-5)
  Everything that has the character and nature of falsehood. It
  is abstract, what has this quality, not merely the act of
  lying.

4:27
  for (g-4)
  Or 'give way to.'

4:29
  corrupt (h-3)
  Or 'filthy;' a figure drawn from what is evil and bad, as
  fruit. see Matt. 7.17-18 'worthless.'

4:30
  for (i-16)
  <FI>Eis<Fi>. see ch. 1.14.

4:32
  kind, (k-6)
  As 'good,' Luke 6.35; 1Pet. 2.3.

  forgiving (l-8)
  forgiven (l-18)

  Or 'showing grace to,' 'shown grace to,' as Luke 7.42.

5:3
  lust, (m-8)
  As 'greedy unsatisfied lust,' ch. 4.19. It means the lust of
  having, but is not confined to gain. see Mark. 7.22.

5:4
  foolish (n-4)
  Perhaps 'indecent.'

  jesting, (o-7)
  Used for 'buffoonery.'

  convenient; (p-11)
  'Convenient' has the French sense of <FI>convenir<Fi> (see Col.
  3.18, Philem. 8, 'fitting'), but no other word exactly suits.
  Perhaps 'becoming' or 'suitable.'

5:5
  lust, (m-19)
  As 'greedy unsatisfied lust,' ch. 4.19. It means the lust of
  having, but is not confined to gain. see Mark. 7.22.

  knowing (q-8)
  'Informed of' is conscious knowledge; 'knowing' is objective
  knowledge.

5:6
  disobedience. (a-24)
  <FI>Apeitheia<Fi>. see ch. 2.2 and Note q, Rom. 10.21.

5:11
  reprove (b-15)
  Or 'expose [them]' -- that is, expose (as by light) their
  true character. <FI>Elenko<Fi>. see John 3.20.

5:13
  exposed (b-8)
  Or 'expose [them]' -- that is, expose (as by light) their
  true character. <FI>Elenko<Fi>. see John 3.20.

  things (c-3)
  Or 'but all of them, having their true character exposed by
  the light, are made manifest,' or 'are made manifest by the
  light.'

5:14
  thee. (d-22)
  See Isa. 60.1.

5:16
  time, (e-3)
  Not 'redeeming time,' as usually understood, but seizing
  every good and favourable opportunity. (See Dan. 2.8.)

5:19
  hymns (f-7)
  <FI>Humnos<Fi>, as Col. 3.16. The verb <FI>humneo<Fi>, from the same
  root, is found in Matt. 26.30; Mark 14.26; Acts 16.25; and Heb. 2.12.

5:20
  is] (g-12)
  'To him who is.' This alone gives the sense. 'God, even the
  Father,' might be taken as meaning that the Father only is God,
  and it is far from exact as a translation.

5:23
  husband (h-3)
  <FI>Aner<Fi>, 'man,' when not the race, and 'husband' are the same
  word in Greek; but the article is left out here. It is in his
  character of man, as contrasted with woman, that this headship
  belongs to him. It is the same word as 'husband' in what
  follows, only there it has the article.

  wife, (i-8)
  Or 'woman.'

5:26
  purifying (k-8)
  Or having purified.' The aorists 'loved' -- 'delivered' --
  'sanctify' -- 'purifying' may be coincident or consequent one
  on another.

5:31
  be (a-23)
  Lit 'to one flesh,' that is, shall become so, and so be
  accounted. see Note, 1Cor. 6.16.

  flesh. (b-25)
  See Gen. 2.24.

6:3
  earth. (c-16)
  See Ex. 20.12; Deut. 5.16.

6:11
  on (d-2)
  Aorist, meaning 'have it put on.'

  panoply (e-4)
  i.e. 'the complete armour.' The word is used only here and in
  Luke 11.22.

6:12
  [power] (f-24)
  Or 'powers.'

6:13
  take (g-4)
  'Take,' 'taken,' vers, 13 and 16, are aorists. The sense is
  'taking up,' as arms or clothes to put on. taking a person with
  you, 2Tim. 4.11.

  things, (h-26)
  Or 'having overcome all things.' It is to 'carry through and
  put in execution all that is purposed and called for, in spite
  of opposition.'

6:15
  preparation (i-7)
  Or 'readiness,' 'willingness,' 'preparedness.'

6:16
  inflamed (k-20)
  Or 'burning.' such darts with burning stuff at the end were
  in use.

6:17
   (l-1)
  Lit. 'receive' (aorist imperative). This is not as active or
  energetic a word as 'take,' vers. 13,16. Perhaps there is
  instruction in this.

6:21
  on, (a-16)
  <FI>Prasso<Fi>. the word seems to express both doing and state. see
  Note i, Rom. 1.32.

  minister (b-23)
  Or 'servant' (<FI>diakonos<Fi>), one that ministered to Paul as to
  the Lord, as 2Cor. 6.4.

$-$-$-

1:1
  ministers; (c-23)
  Or 'deacons' (<FI>diakonos<Fi>), see Note. Rom. 16.1.

1:5
  fellowship (d-4)
  'fellowship,' as 1Cor. 1.9.

  gospel, (e-7)
  Or 'glad tidings,' as elsewhere.

1:7
  righteous (f-4)
  Or 'I feel it righteous,' 'it is right.' see Eph. 6.1.

  grace. (g-43)
  Or 'fellow-partakers (<FI>sun-koinonos<Fi>, as Rev. 1.9) with me of
  grace.'

1:9
  abound (h-9)
  It is a question how far the abounding applies to the love
  itself; or, supposing the love, that it should grow in these
  qualities. It is, I think, determined to be the latter by Eph. 1.8. It means 'grow in these,' yet love that would grow in
  them.

1:13
  Christ (i-11)
  I apprehend 'manifested to be because of Christ,' not to be
  those of a malefactor.

  others; (k-19)
  Or 'in all other [places].' The praetorium was the Imperial
  guard or its headquarters.

1:20
  earnest (a-4)
  Or 'constant.' see Rom. 8.19. but 'earnest' gives this idea
  here. 'the constant looking out that it should be so.

1:22
  while. (b-16)
  Or 'the fruit of labour.'

1:25
  in (c-23)
  Lit. 'of.' 'Progress and joy' go together, not 'progress, --
  and joy in faith.'

1:26
  me (d-10)
  Or 'as to me.'

1:27
  in (e-41)
  That is, the faith of the gospel being in conflict, they
  identified themselves with it, and entered into the struggle,
  'striving in favour of it.'

1:29
  Christ, (f-9)
  Or 'in behalf of Christ,' the sentence being broken in upon
  and resumed.

2:1
  comfort (g-6)
  'Encouragement,' by word or any way. The apostle beautifully
  alludes to what he felt by their sending supply to him from so
  far; and adds, If you want me to be fully happy, be at one
  among yourselves.

2:2
  that (h-4)
  'That' depends on an understood exhortation.

2:3
  nothing (i-2)
  Or 'nothing' may be joined with 'thinking,' leaving out
  'let,' and 'be.'

2:4
  [qualities], (k-6)
  Or 'advantages.'

2:5
  you (l-7)
  Or 'be found amongst you.'

2:6
  rapine (m-15)
  Or 'esteem it rapine.'

2:7
  himself, (n-3)
  I have no doubt all this is in contrast with the first Adam.
  The history of the second man is that he made himself of no
  reputation (or emptied himself) in becoming a man.

  place (o-10)
  <FI>Genomenos<Fi>, aorist participle, the same word as is
  translated 'becoming' in v. 8. 'Being made' is wrong; it is
  becoming what he was not before.

2:9
  highly (a-4)
  Or 'has highly exalted him, and given him.'

2:12
  out (b-25)
  'To work out into result,' as Rom. 7.8,13,15.

2:13
  works (c-6)
  working (c-14)

  Internal operation of power, though seen in results, as Matt.
  14.2; Col. 1.29. Not as 'work out' in ver. 12.

2:15
  generation; (d-20)
  See Deut. 32.5, LXX.

  appear (e-24)
  'Appear;' used in the middle voice for the rising or
  appearing of the heavenly bodies; so here with 'lights,' i.e.
  'luminaries,' as Rev. 21.11.

2:16
  vain. (f-28)
  This is the other alternative to 'coming and finding them
  walking well,' as he had said in ch. 1.27.

2:25
  minister (g-22)
  <FI>Leitourgos<Fi>. as Rom. 15.16. A kind of official person in
  service.

2:27
  death, (h-8)
  'Almost the same as dead,' or 'in like manner;' as Heb. 2.14,
  where the object is not the <FI>essential<Fi> sameness, but the
  similarity of the <FI>form and manner<Fi>.

2:28
  rejoice, (i-15)
  Or 'seeing him again ye might rejoice.'

3:3
  God, (a-12)
  T.R. reads 'God in spirit.' The reading was in question as
  early as Ambrose and Augustine. Augustine reads both. Ambrose,
  till the Benedictine edition, was given as reading <FI>Theo(i)<Fi>,
  'serving God the Spirit.' but they give <FI>Theou<Fi>, 'serving the
  Spirit of God.' The diplomatic evidence is in favour of
  <FI>Theou<Fi>, 'who worship by the Spirit of God.' but I do not feel
  assured of its correctness. {aleph} has <FI>Theou<Fi>; but after all
  {aleph} is only an Alexandrian witness of the completest kind.
  But it is anything but a correct manuscript. In Revelation it
  is very incorrect indeed. D and P (in Tisch. M.S.I.) read
  <FI>Theo-(i)<Fi>, and so Am Syrr.

3:6
  found (b-15)
  <FI>Genomenos<Fi>, from <FI>ginomai<Fi>, 'become,' see ch. 2.7, Note o.

3:8
  Christ; (c-45)
  Or 'have Christ for my gain.' see Note, Gal. 2.4.

3:9
  be] (d-15)
  Or 'that which is.'

  through (e-35)
  <FI>Epi<Fi>, conditioned by. see Note n, Rom. 10.19.

3:12
  also (f-26)
  <FI>Epi<Fi>, with dative, 'that I have been taken possession of' is
  the condition in virtue of which he expected the result. 'He
  would get possession ' but 'also he had been taken possession
  of.' see Note n, Rom. 10.19. Compare Rom. 5.12, '<FI>for that<Fi> all
  have sinned.'

3:15
  perfect, (g-6)
  Or 'full-grown,' as 1Cor 14.20.

3:20
  commonwealth (h-3)
  'Commonwealth' does not satisfy me, but 'citizenship' gives a
  different idea. 'Conversation' is wrong, though it be a
  practical <FI>consequence<Fi>. It is 'associations of life,' as, 'I
  am born an Englishman.'

4:3
  them, (a-9)
  Or 'those [women];' 'them' is feminine.

  who (b-10)
  i e. who are such as, <FI>haitines<Fi>.

4:5
  gentleness (c-3)
  Or, 'moderation,' 'mildness,' not insisting on one's rights.
  As 'gentle,' Jas. 3.17.

4:6
  to (d-20)
  'Before,' <FI>pros<Fi>. see 'at,' Matt. 21.1. They were to address
  their requests to him.

4:8
  noble, (e-12)
  Or 'venerable,' as 'grave,' 1Tim. 3.8.

  amiable, (f-24)
  Or 'lovable.'

4:10
  surely (g-21)
  I have translated this phrase 'though surely,' as giving the
  sense. It qualifies the apparent reproach of the apostle that
  they had revived their thinking of him. 'I say that ye have
  begun again, but I do not mean ye did not think of me, only ye
  had no good occasion to show it.'

4:15
  came (h-16)
  Or 'had come.'

4:16
  need. (i-15)
  As 'wants,' Acts 20.34.

4:20
  [be] (a-7)
  Lit. 'the glory' (with an emphatic article), the due divine
  glory; but 'the glory' in English rather means the glory of
  that of which he had been speaking.

$-$-$-

1:3
  [when] (b-15)
  Or omit [when]. Ver. 9 proves this to be probably the true
  sense.

1:6
  [them] (c-29)
  Or 'ye heard and knew.'

1:7
  minister (d-14)
  Or 'servant,' <FI>diakonos<Fi>.

1:9
  filled (e-31)
  <FI>Pleroo<Fi>, as in v. 25 ('complete'); ch. 2.10 ('complete');
  and ch. 4.17 ('fulfil').

  knowledge (f-35)
  <FI>Epignosis<Fi>, i.e. 'full knowledge,' as chs. 2.2; 3.10; Matt.
  11.27; Eph. 1.17.

1:10
  knowledge (f-23)
  <FI>Epignosis<Fi>, i.e. 'full knowledge,' as chs. 2.2; 3.10; Matt.
  11.27; Eph. 1.17.

1:11
  strengthened (g-1)
  Lit. 'made powerful with all power.'

1:12
  portion (h-14)
  See Note, Acts 26.18.

1:15
  creation; (i-11)
  See Note h, ver. 23.

1:16
  by (k-2)
  <FI>En<Fi>. Lit. 'in him,' in the power of whose person. He was the
  one whose intrinsic power characterized the creation. It exists
  as his creature.

  things, (l-7)
  Looked at as a whole. '<FI>the<Fi> all things,' as vers. 17,20;
  Eph. 3.9.

  things (a-33)
  See Note l ver. 16.

  by (b-37)
  <FI>Dia<Fi>, the instrumental power.

  for (c-40)
  <FI>Eis<Fi>, 'for.' These three prepositions, <FI>en<Fi>, <FI>dia<Fi>, <FI>eis<Fi>,
  show Christ to be the characteristic power, the active
  instrument, and the end in creation.

1:19
  Godhead] (d-9)
  I add '[of the Godhead]' from ch. 2.9, as it makes the 'it'
  in vers. 21, 22 seem less harsh.

1:20
  by (b-2)
  <FI>Dia<Fi>, the instrumental power.

1:21
  it (e-17)
  i.e. 'the fulness,' ver. 19.

1:22
  through (b-7)
  <FI>Dia<Fi>, the instrumental power.

  it, (e-18)
  i.e. 'the fulness,' ver. 19.

  irreproachable (f-16)
  'One against whom no charge can be brought,' as Tit. 1.6,7.

1:23
  the (g-6)
  Or 'in faith,' that is, full assurance of heart in the
  gospel.

  creation (h-33)
  The word is used either of 'the creation,' or abstractly of
  'the creature' as such; once for 'institution,' 1Pet. 2.13.
  Thus, in ver. 15, it is not of each individual as such, but of
  everything called 'creation' in its nature. see Heb. 9.11.

1:24
  Now, (i-1)
  He had previously become minister (<FI>diakonos<Fi>, vers. 23,25);
  he was now in prison, but rejoicing in suffering.

  up (k-11)
  This refers to what lacked as yet; not to Paul taking 'his
  turn' as a person, in what is yet lacking.

1:25
  dispensation (l-9)
  Or, 'economy,' as 'administration' in 1Cor. 9.17; Eph. 1.10;
  3.2,9; 'dispensation,' 1Tim. 1.4; and 'stewardship,' Luke 16.2,3,4.

  complete (m-19)
  See Note e, ch. 1.9, also Note, Matt. 5.17.

2:7
  up (a-4)
  'Rooted' is the perfect participle; it speaks of what had
  been done and continued. 'Built up' is the present, and is
  continuous. we might say 'being built up.'

  assured (b-8)
  Or 'confirmed.'

2:8
  *you* (c-10)
  'You' is emphatic; but the verb 'be' is in the future,
  implying real present danger more than possibility.

2:10
  complete (d-4)
  <FI>Pleroo<Fi>, as ch. 1.9. Or 'filled full,' referring to all
  fulness being in him. The fulness or completeness of the
  Godhead is in Christ, as towards us; and we, as towards God,
  are complete in him. 'Godhead' here is <FI>Theotes<Fi> -- Godhead in
  the absolute sense -- not <FI>Theiotes<Fi>, merely divine in
  character.

2:12
  working (e-19)
  <FI>Energeia<Fi>. active internal power, as Eph. 1.19; 3.7; 4.16;
  Phil. 3.21; Col. 1.29.

2:14
  effaced (f-2)
  Used for annulling a decree of law; as 'blot out,' Acts 3.19;
  Rev. 3.5.

  handwriting (g-4)
  Handwriting, obligation to which a man is subject by his
  signature.

2:15
  it. (h-18)
  Or 'in him.' In all the preceding passage the antecedent is
  God (ver. 12).

2:22
  them].) (i-11)
  A term of Roman law. a class of objects as to the possession
  of which there were peculiar rules.

2:23
  appearance (k-5)
  <FI>Logos<Fi>. there was something to allege, to say for it.

  flesh. (l-29)
  The clause in parentheses is to show that the harsh usage of
  the body, and all the teaching of the seducer, was for (or 'as
  to') the satisfaction of the flesh; 'a certain honour' is what
  is due to the body.

3:5
  death (a-3)
 The aorist. 'be in the state of having done it.'

  desire, (b-20)
  Or 'covetousness;' as Eph. 4.19 ('greedy unsatisfied lust'),
  and Eph. 5.5 ('unbridled lust').

3:7
  which (c-2)
  Or 'among whom.'

3:8
  off, (a-4)
 The aorist. 'be in the state of having done it.'

3:10
  new, (d-6)
  <FI>Neos<Fi>, i.e. young or fresh. see Luke 5.37, Heb. 12.24.

  renewed (e-7)
  Renewed -- the present tense -- is from the same root as
  <FI>kainos<Fi>, as in Rom. 12.2; 2Cor. 4.16; Tit. 3.5; and refers to
  what is entirely new in contrast to old.

3:11
  everything, (f-18)
  Lit. 'all things,' as 1Cor. 15.28.

3:12
  on (a-2)
  The aorist. 'be in the state of having done it.'

3:13
  forgiving (g-5)
  forgiven (g-21)

  As Eph. 4.32.

3:16
  wisdom (h-13)
  It is a question of spiritual understanding whether 'in all
  wisdom' relates to 'dwell' or to 'teaching.' It may be the
  former. Paul taught in all wisdom (ch. 1.28), and in them the
  word was so to dwell.

  psalms, (i-20)
  'In psalms,' &c., may be connected with 'singing' rather than
  with what precedes. but in Eph. 5.19, 'speaking' is connected
  with 'psalms.'

3:23
  heartily, (k-7)
  <FI>Ek psuches<Fi>. lit. 'from the soul.'

3:24
  serve (a-15)
  <FI>Douleuo<Fi>, serve as a bondman, see Note, 1Cor. 4.1.

4:5
  opportunities. (b-8)
  See Note, Eph. 5.16.

4:7
  minister (c-7)
  <FI>Diakonos<Fi>, ver. 17 <FI>diakonia<Fi>. see Note, 1Cor. 4.1.

4:11
  who (d-20)
  'Who are such as have been.'

4:12
  complete (e-30)
  Or, possibly, 'fully assured,' as ch. 2.2; 1Thess. 1.5; Heb.
  6.11; 10.22.

  will (f-34)
  Lit. 'in every will of God,' everything that is such.

4:17
  ministry (c-9)
  <FI>Diakonos<Fi>, ver. 17 <FI>diakonia<Fi>. see Note, 1Cor. 4.1.

  fulfil (g-22)
  <FI>Pleroo<Fi>, as ch. 1.9, and 'complete,' ch. 1.25; 2.10.

$-$-$-

1:4
  knowing, (a-1)
  <FI>Oida<Fi>, 'know consciously,' as throughout 1 and 2Thess.,
  except 1Thess. 3.5.

1:5
  you (b-8)
  <FI>Ginomai eis<Fi>. see Gal. 3.14. Or 'brought to you.' It is
  passive, with the preposition, giving the sense of motion up
  to. 'they were now come.'

1:9
  serve (c-23)
  <FI>Douleuo<Fi>. to serve as bondmen or slaves.

1:10
  deliverer (d-18)
  See Note, Luke 1.71.

2:10
  piously (e-7)
  Or 'holily,' <FI>hosios<Fi>. see 'gracious,' Acts 2.27.

2:12
  calls (a-9)
  Or 'the God who calls you.' but neither gives exactly the
  Greek, because 'of God, who calls' makes God stand by himself
  as such; and 'the God who calls' makes the calling too
  distinctive, so that, but for other reasons, one might think
  there was another God. The Greek preserves the absoluteness of
  God, and adds the calling quality.

2:17
  separated (b-10)
  Lit. 'orphaned of.' The one Greek word has been translated
  'bereaved ... and separated' to express the emphatic
  reiteration of the Greek preposition <FI>apo<Fi>.

2:19
  also (c-15)
  Or 'is it not even ye?'

3:2
  God (d-9)
  The reading here is perplexing, but it is either as
  translated, or 'our brother and minister of God.'

3:4
  be (e-16)
  Or 'we are to be,' that is, such is the lot of Christians;
  but 'told you beforehand' seems to make it applicable to the
  Thessalonians. I suspect both were in the apostle's mind; but
  it is added to ver. 3, and not the repetition of it.

3:6
  us, (f-30)
  Or 'have good remembrance of us, always desiring much to
  see.'

3:7
  in (g-8)
  <FI>Epi<Fi> with a dative. Here, and in 2Cor. 7.7, the apostle
  states what gave occasion for comfort to him -- the
  circumstance, not the cause. It is a similar construction in
  ver. 9. 'for all the joy.' We can say 'for' perhaps there, but
  it is the occasion of his thanksgiving; his thanksgiving was
  conditional; that was necessary to it as a condition precedent.

3:11
  himself, (a-6)
  The one article in Greek refers 'God and Father' to one
  person, without necessarily referring 'our' to more than
  Father, which it follows in Greek. 'Now may himself [who is]
  God and our Father.'

  direct (b-11)
  Here 'direct' in Greek is in the singular; God the Father and
  Christ the Lord forming, so to speak, one in the apostle's
  mind, though, personally, clearly distinguished.

3:12
  you, (c-2)
  'You' is in contrast with 'our ... to you.'

3:13
  holiness (d-11)
  <FI>Hagiosune<Fi>. See Note i at Rom. 1.4.

4:1
  please (e-29)
  I do not say 'to please,' because then pleasing God would be
  a distinct object. Here it is rather 'to walk so as to please.'
  The point is, the '<FI>how<Fi>,' that is, the manner of doing it, not
  that it ought to be an object, however true that may be.

4:3
  will (f-5)
  The article is not before 'will' in Greek, and the force is
  much increased thereby. It is not merely the fact that God
  wills so, but it is a matter of God's will. God is looked at as
  a person in authority (not merely a divine Being), but the will
  is looked at characteristically, not merely as a fact that he
  so wills. This is of such a character that God himself wills
  it.

  sanctification, (g-10)
  <FI>Hagiasmos<Fi>. See Note i at Rom. 1.4.

4:4
  sanctification (g-13)
  <FI>Hagiasmos<Fi>. See Note i at Rom. 1.4.

  possess (h-8)
  The Greek is not, I think, 'acquire,' but 'come into
  possession of,' the difference being great in moral things.
  What I possess myself of, I possess when the action is complete
  and permanent. Thus Luke 18.12; 21.19. You cannot say 'acquire
  your souls by patience.' 'Keep,' 'preserve,' is a kindred sense
  of the word.

4:6
  matter, (i-12)
  A mild expression for intercourse with a female, as his wife
  or another's.

4:7
  sanctification. (g-11)
  <FI>Hagiasmos<Fi>. See Note i at Rom. 1.4.

  to (k-7)
  <FI>Epi<Fi>, the characterizing condition. see Rom. 10.19.

4:12
  one. (l-15)
  Or 'of nothing.'

5:8
  hope (a-23)
  Compare 1Cor. 13.13. 'faith, hope, love, these three things.'

5:22
  wickedness. (b-7)
  The distinction between the expressions 'the right' and the
  word translated 'wickedness' (lit. 'evil') without an article
  is profoundly beautiful. The latter is looked at as a general
  thing, a genus, and has kinds or species. They were to hold
  fast '<FI>the<Fi> right,' the thing in itself. But we cannot speak of
  evil in itself as an abstract existence. Its most absolute form
  is Satan (as 'the wicked one,' see Matt. 13.19), though we may
  practically speak of 'evil,' but I cannot say 'evilness' as I
  can 'goodness.' I must suppose an existence of what is good to
  have an idea of evil. But if I say ' wickedness,' I think of an
  act or of evil will in someone, malice, and this gives the
  sense here.

$-$-$-

1:6
  least (a-3)
  This refers back to ver. 5.

1:12
  [Christ] (b-9)
  Many authorities omit 'Christ' here, I am disposed to think
  rightly, but many of the best have it.

2:2
  mind, (c-8)
  Or 'shaken from a steady and soberly judging mind.'

2:4
  high (d-7)
  'Before,' or 'exceedingly.' The expression implies not only
  the idea of 'against,' but what is 'above.' As in Dan. 11.37
  there is opposition, but in the way of arrogant
  self-exaltation.

  against (e-8)
  <FI>Epi<Fi>. or 'above.' see Matt. 10.21; John 13.18.

  temple (f-24)
  <FI>Naos<Fi> -- the shrine.

2:8
  consume (a-14)
  Or, according to some authorities, 'destroy.'

  breath (b-17)
  Or 'spirit.'

2:9
   (c-1)
  i.e. the lawless one's.

  working (d-7)
  <FI>Energeia<Fi>. a working in the power of anything.

  all (e-11)
 'Every kind or form of.'

2:10
  all (e-3)
  'Every kind or form of.'

2:11
  working (d-10)
  <FI>Energeia<Fi>. a working in the power of anything.

  sends (f-6)
  The present tense is used here as stating the moral fact; it
  is not present as to time. It refers to the time when the
  lawless one is revealed, and is in contrast to the present
  time, which is referred to in v. 7.

2:13
  sanctification (g-28)
  <FI>Hagiasmos<Fi>. See Note i at Rom. 1.4.

2:14
  glory (h-15)
  'The obtaining of the glory' is without the article in Greek.
  With the article it would refer to the fact of obtaining the
  glory; without it, it is the character of the calling. 'to
  obtaining glory.' What that glory is is then stated. 'that of
  our Lord Jesus Christ.' 'We are called to obtention of glory,
  [that] of our Lord Jesus Christ.'

2:15
  instructions (i-10)
  As 'directions,' 1Cor. 11.2.

2:16
  consolation (k-20)
 As 2Cor. 1.4.

2:17
  encourage (k-1)
  As 2Cor. 1.4.

3:3
  evil. (l-14)
  Or perhaps 'the evil one.'

3:6
  instruction (i-27)
  As 'directions,' 1Cor. 11.2.

  withdraw (m-16)
  Or 'shrink from,' 'avoid;' only occurs here and 2Cor. 8.20.
  Not as 'withdraw,' 2Tim. 2.19.

3:11
  busybodies. (a-17)
  Meddling in others' affairs.

$-$-$-

1:1
  Christ, (b-5)
  Or, according to some authorities, 'Christ Jesus.'

1:2
  our (c-13)
  Or 'the.'

1:4
  which (d-11)
  Not merely a relative pronoun, stating the fact, but the
  character. They are such as do so.

  dispensation, (e-18)
  See Note l, Col. 1.25.

1:5
  enjoined (f-7)
  This refers to ver. 3.

  faith; (g-21)
  i.e. 'love out of a pure heart and (out of) a good conscience
  and (out of) unfeigned faith.'

1:6
  missed, (h-5)
  As ch. 6.21.

1:9
  application (i-8)
  A technical word for the enactment of a law, its being in
  force.

1:12
  thank (k-3)
  Or 'I am thankful to him who has given me power (<FI>dunamis<Fi>),
  Christ Jesus our Lord.'

  him (a-22)
  Or 'appointing me to ministry (<FI>diakonia<Fi>), who.'

1:16
  of (b-24)
  As 'outline,' 2Tim. 1.13. It is a mistake to confine
  delineation to long-suffering, and so make 'of' mean 'for.'
  'for those,' &c. Paul was a delineation of Christ's ways in
  <FI>their<Fi> case, even, I doubt not, in the case of the rebellious
  Jews hereafter. the whole long-suffering was in Paul's case, so
  as to picture every case. In those who companied with Christ
  when alive this was not so, though the grace was really the
  same; but there was not the same showing forth of it.

1:18
  charge, (c-2)
  As 'enjoin,' vers. 3,5.

  that (d-20)
  I have left the ambiguity as in Greek. I apprehend the series
  of ideas in the apostle's mind is. he commits -- in order that;
  but he refers to the prophecies -- that by them. The 'as to
  thee' is more closely connected with prophecies.

1:19
   (e-1)
  Or 'holding fast,' as 2Tim. 1.13.

  faith (f-2)
  The word 'faith' embraces two ideas. doctrine, as taught of
  God and received; and subjectively the state of soul. If I have
  cast off the faith, the doctrine and the state of soul are both
  gone. Here 'faith' (first time) is the inward energy of grace
  which holds fast the truth. The two are not separated, but the
  state of the soul is first in the apostle's mind. In the
  second, they, having put away a good conscience, did not hold
  fast the faith, but lost it in some way thus objectively. In
  this second case, there is the article in Greek, which does not
  exclude faith in the soul, but leads the mind to the faith. In
  English 'the faith' would be too absolute or merely doctrinal.

2:1
  intercessions, (g-10)
  Personal and confiding intercourse with God on the part of
  one able to approach him, as Rom. 8.27,34; Heb. 7.25.

2:4
  knowledge (h-13)
  <FI>Epignosis<Fi>, as Col. 1.10, where it is translated 'true
  knowledge.' It is that which acknowledges the truth of a thing,
  and to know the truth thus suggests possession of it. But 'full
  knowledge' here would hardly be an appropriate translation, as
  it would imply a contrast with 'partial knowledge.'

2:5
  mediator (i-7)
  Or 'there is one God and one mediator.'

2:6
  for (k-6)
  <FI>Antilutron huper<Fi>. a ransom in place of.

2:7
  herald (l-8)
  Or 'preacher,' as 2Tim. 1.11; 2Pet. 2.5.

2:8
  men (m-6)
  i.e. men in contrast to women.

  pious (a-13)
  <FI>Hosios<Fi>, as 'holy,' Heb. 7.26.

2:9
  dress (b-12)
  The whole deportment; the way in which the woman presents
  herself, of which dress is a sign.

  discretion, (c-18)
  i.e. 'sobriety' or with 'sound mind;' so ver. 15, as Rom.
  12.3; 2Tim. 1.7.

2:12
  man, (d-15)
  Or 'a man.' It is in contrast with women, as in ver. 8.

2:14
  deceived, (e-11)
  A strong form of the word, but scriptural Greek often adds
  strengthening prepositions with the force little changed. see
  Rom. 7.11; 16.18; 1Cor. 3.18; 2Cor. 11.3; 2Thess. 2.3, where
  the same Greek word is used.

2:15
  holiness (f-16)
  <FI>Hagiasmos<Fi>. See Note i at Rom. 1.4.

3:2
  discreet, (g-12)
  i.e. 'of sound mind,' as ch. 2.9.

3:6
  fault (h-13)
  <FI>Krima<Fi> is the subject-matter of which a person had to be
  accused. They set up the <FI>krima<Fi> of the Lord on the cross; that
  for which he came into accusation -- the charge. So it is used
  here. The devil was puffed up with his own excellency, and
  abode not in the truth. Hence, in a strongly taken sense, our
  word 'crime.' See also Note on 1Cor. 11.29.

3:8
  Ministers, (i-1)
  <FI>Diakonos<Fi>, 'servants' or 'deacons.' see Rom. 16.1 and 1Cor. 4.1.

3:10
  minister, (k-10)
  <FI>Diakoneo<Fi>, to serve, as servants or deacons.

3:12
  ministers (i-3)
  <FI>Diakonos<Fi>, 'servants' or 'deacons.' see Rom. 16.1 and 1Cor. 4.1.

3:13
  ministered (k-6)
  <FI>Diakoneo<Fi>, to serve, as servants or deacons.

3:14
  quickly; (l-13)
  More quickly than the writing of the letter supposed; but in
  case he delayed he wrote. The verse refers to his fears of
  being delayed.

3:16
  to (a-23)
  Or 'has been seen of.'

  God (m-9)
  I do not enter on the criticism of this text. It very likely
  should read 'He who has,' &c.

4:2
   (b-1)
  Or, perhaps, 'through those who speak lies,' &c. Otherwise,
  as translated in text, the Spirit identifies the speaker and
  the evil spirit which speaks by him, as commonly in the New
  Testament, and passes from one to the other.

4:3
  know (c-23)
  Or 'acknowledge.' from the same root as 'knowledge' in ch. 2.4.

4:5
  addressing (d-10)
  It means 'intercourse with a person,' then 'petitions and
  intercession;' one person speaking personally to another. (See
  Note, ch. 2.1, same Greek word.) The creature, fallen through
  Adam, belongs to the faithful, and those who know the truth, by
  God's speaking to them, and their freely speaking to him. This
  has set all on a new footing, because we have met God again,
  the word of God having put us into communication by grace. And
  the 'faithful, and those who know the truth,' have availed
  themselves of it, and come and enter into intercourse. It is no
  longer by nature, but by the word of God.

4:6
  minister (e-12)
  Or 'servant,' <FI>diakonos<Fi>, as ch. 3.8.

  up. (f-33)
  Or 'been thoroughly acquainted with.' see Luke 1.3; 2Tim. 3.10.

4:8
  little, (g-8)
  That is, 'some small thing,' rather than 'a little time.' It
  is in evident contrast with 'everything.'

4:12
  conduct, (h-17)
  Or 'conversation,' i.e. manner of life.

4:13
  reading, (i-7)
  Or 'reading out' (to others).

4:14
  of (k-4)
  See Note r, Heb. 2.3.

4:15
  them, (l-9)
  Compare Luke 2.49, 'be occupied in.'

5:13
  houses; (a-16)
  The word 'people's' is not in the original, but has been
  added to represent the article in the Greek. It means 'going
  from house to house.'

5:14
  respect (b-20)
  Or 'by reason of.' The sense is, the favour borne to
  anything; sometimes it is an object, sometimes a pleasing
  motive. The adversary found in the reproach a motive to
  exercise his hostility. As to 'adversary,' the habit of Paul
  is to speak thus of Satan directly when acting through men,
  because he knew the activity of the adversary, and the part he
  takes in such matters. To such an adversary reproach is a
  favoured, accepted motive.

5:18
  says, (c-4)
  See Deut. 25.4.

  hire. (d-22)
  See Luke 10.7.

5:20
  convict (e-4)
  Or 'reprove.' <FI>Elenko<Fi>; to bring home a fault demonstratively
  to a man's conscience; 'to put to shame,' 'conquer,' 'rebuke,'
  but with conviction. see Note d, John 3.20.

6:1
  masters (f-12)
  <FI>Despotes<Fi>. see Acts 4.24; 'serve,' ver. 2, is <FI>douleuo<Fi>.

6:2
  masters, (f-6)
  <FI>Despotes<Fi>. see Acts 4.24; 'serve,' ver. 2, is <FI>douleuo<Fi>.

  faithful (a-28)
  Or 'believing,' the same as in the beginning of the verse.

6:5
  piety. (b-20)
  'Withdraw from such,' as A.V., omitted as having but little
  MS. authority.

6:8
  content (c-9)
  Or 'let us be satisfied.'

6:9
  desire (d-4)
  'Desire' includes the idea of purpose here.

6:10
  [the] (e-7)
  There is no article in the Greek. It is not that there is no
  other root, but the love of money is characterized by being
  such.

6:12
  faith. (f-8)
  Or 'combat of the faith.'

  hold (g-10)
  As 'seize,' Acts 16.19; 'caught hold,' Matt. 14.31.

6:15
  time (h-5)
  Lit. 'times,' as ch. 2.6.

6:21
  missed (i-8)
  'To miss the mark,' or 'not give heed to;' it is to fail in
  shooting, and metaphorically in one's purpose, or to have
  erred. See ch. 1.6 and 2Tim. 2.18.

$-$-$-

1:1
  Christ (a-5)
  Or 'Christ Jesus,' according to some authorities.

1:3
  serve (b-8)
  <FI>Latreuo<Fi>. see Matt. 4.10.

1:5
  mind (c-3)
  Or, 'I am thankful ... calling to mind.'

  been] (d-9)
  A verb is needed in English, and 'has been' is warranted by
  the apostle's 'calling to mind.'

1:6
  rekindle (e-10)
  'To revive, rekindle, what is drooping.' see Gen. 45.27. The
  whole subject of the epistle is energy in the darkening state
  of the assembly.

1:7
  discretion. (f-20)
  A quiet, sound or sober mind.

1:8
  tidings, (g-23)
  This personification of the gospel is very common with Paul.

1:11
  herald (h-8)
  Or 'preacher,' as 1Tim. 2.7; 2Pet. 2.5.

1:12
  believed, (i-20)
  <FI>Pisteuo<Fi>, 'believe,' occurs in different constructions; with
  the dative, as here, it means, 'to believe a person or thing;'
  compare Matt. 21.25; John 5.24 and 47. Followed by <FI>eis<Fi> with
  an accusative, as frequently in John, it is to believe on a
  person as an object of faith, as John 14.1 ('ye believe on God,
  believe also on me'). Followed by <FI>epi<Fi> with an accusative, it
  goes on to the idea of confidence. I rest my faith on him, yet
  with a more general idea of looking to him with this
  confidence. It is only used thus six times, so far as I am
  aware. Acts 9.42; 11.17; 16.31; 22.19; Rom. 4.5,24. Followed by
  <FI>epi<Fi> with a dative, it is used only in Luke 24.25, and in the
  three passages where Isa. 28.16 is quoted, Rom. 9.33; 10.11; 1Pet. 2.6, where it is confidence in, or reliance upon, a
  person or thing. Followed by <FI>en<Fi> with a dative, it occurs more
  seldom, and refers to believing in the truth of a thing,
  receiving a statement as true, as Mark 1.15 ('believe in the
  glad tidings').

1:13
   (a-1)
  Or 'hold fast.' Timothy had heard no <FI>form<Fi> from Paul, but
  <FI>words<Fi> or <FI>doctrines<Fi>. Hence, he was to have a summary or
  outline, so as to state clearly and definitely what he did
  hold. I have added '[words],' because in English 'which' might
  be thought to refer to outline. The Greek means a systematic
  <FI>expose<Fi>, in outline, of any system of doctrine or philosophy,
  as 1Tim. 1.16, 'delineation.'

2:2
  of (b-12)
  <FI>Dia<Fi>. the state or circumstances in which a thing happened,
  as Rom. 2.27.

2:3
  suffering (c-5)
  See ch. 1.8.

  Christ. (d-12)
  Or 'Christ Jesus,' according to some authorities.

2:4
  going (e-3)
  Or 'serving.'

2:6
  labour (f-4)
  It might be rendered, 'The labouring husbandman ought to be
  the first to partake (as Heb. 6.7) of the fruits.' But the
  sense is that he must work first in order to partake.

2:10
  endure (g-5)
  'Endure' has a double sense in English. 'to last,' and 'to go
  through suffering patiently.' Here it is the latter, as in Rom.
  2.7; 8.25; Jas. 5.11.

  obtain (h-18)
  Not in an active sense, but simply get it, not miss it.

2:12
  endure, (g-3)
  'Endure' has a double sense in English. 'to last,' and 'to go
  through suffering patiently.' Here it is the latter, as in Rom.
  2.7; 8.25; Jas. 5.11.

2:16
  they (i-7)
  i e. <FI>those<Fi> who speak thus.

2:18
  astray, (k-9)
  Or 'missed the mark.' But this, though exact, is too
  familiar; and 'missed the truth' has another sense. see Note, 1Tim. 6.21.

2:19
   (a-1)
  The Greek word affirms with certainty where doubt may have
  been raised. This overthrowing might seem to call in question
  God's foundation. Yet that remains firm. Speculation as to what
  the foundation is is futile, particularly that of those who
  speak of the invisible church. The church is founded, a
  building; not a foundation. It is simply God's foundation
  abstractly.

2:21
  purified (b-6)
  The word for 'purified' is only found here and 1Cor. 5.7,
  'Purge out.' There it was to get rid of the old leaven out of
  the lump; here the one who names the name of the Lord has to
  purge himself from among the vessels. Hence we have an
  additional preposition which is rendered by 'separating from.'
  Lit. 'purified himself away from these.'

  Master, (c-26)
  <FI>Despotes<Fi>, as Acts 4.24.

2:23
  senseless (d-4)
  Lit. 'foolish and undisciplined questionings;' in general a
  mind not subject to God, a man following his own mind and will.

2:24
  teach; (e-18)
  Some take this to mean 'teachable,' but it seems to be more
  the spirit of the servant of the Lord.

2:25
  acknowledgment (f-17)
  Clear, full knowledge or acknowledgment, <FI>epignosis<Fi>.

2:26
  *his* (g-20)
  It is here a question whether it be God's will or Satan's;
  whether 'for' (eis) refers to 'awake up' or 'taken captive.'
  'awake up for his (God's) will out of the snare,' &c.; that
  those who have been taken as prey by the devil may, God having
  given them repentance to the acknowledging of the truth, awake
  up to follow his will. I rather prefer its application to God.

3:2
  ungrateful, (h-18)
  Or 'ungracious.' Cf. Luke 6.35.

3:3
  good, (i-16)
  Or 'the good' (persons).

3:7
  knowledge (f-10)
  Clear, full knowledge or acknowledgment, <FI>epignosis<Fi>.

3:8
  faith. (k-28)
  Or 'as regards faith.'

3:10
  with (l-7)
  Or 'hast followed up,' as 1Tim. 4.6.

3:13
  evil, (a-10)
  Lit. 'to worse.'

3:17
  complete, (b-8)
  <FI>Artios<Fi>. 'complete as to qualifications.'

4:1
  by (c-17)
  That is 'I testify or charge thee before God, and by the
  appearing.' 'By' may be taken as 'according to,' that is, the
  judgment is according to the power and glory of his appearing
  and his kingdom. Some authorities read 'at.'

4:2
  convict, (d-12)
  Or 'reprove.' See 1Tim. 5.20.

4:4
  turned (e-14)
  Or 'will be turned aside,' or 'have turned themselves aside.'
  Compare 1Tim. 1.6; 5.15. Here their being already turned aside
  leads them to turn away their ear from the truth.

4:5
  sober (f-4)
  This implies, not watching actively, nor being awake, but
  that sober clearness of mind resulting from exemption from
  false influences -- not muddled with the influence of what
  intoxicates. So we think of one when we say, He has a sober
  judgment.

4:6
  out, (g-7)
  This is as Phil. 2.17.

4:8
  Henceforth (h-1)
  'Henceforth,' with the sense of 'This being finished, there
  remains consequently.'

4:11
  ministry. (i-20)
  <FI>Diakonia<Fi>. see Note, 1Cor. 4.1.

4:14
  did (k-4)
  Compare Gen. 50.15,17. Lit. 'showed me,' but we do not say
  'show evil' in English, though we say 'show kindness,'
  referring to acts, because they show what is in the heart.

4:22
  your (a-7)
  Lit. 'thy spirit,' singular, but 'you' is plural.

$-$-$-

1:1
  and (b-5)
  In Greek <FI>de<Fi>, a particular additional circumstance, more
  marked as a distinct relationship, giving occasion to
  consequences.

  knowledge (c-18)
  <FI>Epignosis<Fi>, as Col. 1.9.

1:2
  in (d-1)
  <FI>Epi<Fi>. the condition under which the apostolic mission
  exists.

1:3
  but (b-1)
  In Greek <FI>de<Fi>, a particular additional circumstance, more
  marked as a distinct relationship, giving occasion to
  consequences.

1:8
  discreet, (e-7)
  i.e. 'sober,' or of 'sound mind,' as ch. 2.2,5,6,12.

  pious, (f-9)
  <FI>Hosios<Fi>, as 'holy,' Heb. 7.26.

1:9
  refute (g-23)
  <FI>Elenko<Fi>, as ch. 2.15, 'rebuke,' see Note, John 3.20.

1:13
  rebuke (a-8)
  <FI>Elenko<Fi>, as ver. 9, and ch. 2.15.

2:2
  discreet, (b-8)
  i e. 'sober' or of 'sound mind,' as ch. 1.8; 2.5,6,12.

  patience; (c-15)
  Or 'endurance,' as Jas. 5.11; but see 2Thess. 3.5; Rev. 1.9.

2:4
  admonish (d-4)
  To impart and enforce by will, counsel, and rebuke, rules of
  conduct, &c.

2:9
  masters, (e-8)
  <FI>Despotes<Fi>, as 2Tim. 2.21.

  themselves (f-11)
  The literal translation is 'to be,' yet I judge I have given
  the true sense. It is elsewhere used of the Christian towards
  God or Christ; but to be acceptable is a fact. I cannot exhort
  a person to <FI>be<Fi> it; to <FI>make himself so<Fi> I can; and that is
  the sense here.

  gainsaying; (g-16)
  Or 'contradictory;' that is, opposing their masters when they
  speak to them.

2:11
  men (h-13)
  Or 'has appeared to all men,' but I prefer the text.

2:12
  teaching (i-1)
  This word has certainly the sense of discipline, and always
  perhaps carries with it something of the thought of setting
  right; but it is used unquestionably for instructing, as in
  Acts 7.22, and elsewhere.

  soberly, (k-13)
  That is, with self-restraint and consideration, or sound
  mind; as 'discreet,' ch. 1.8.

  things, (l-23)
  <FI>Aion<Fi>. see Matt. 13.22, but 'age' hardly gives the sense.
  'World' gives the false idea of this world as one, and heaven
  another. It was, for the Jews, the present state of things in
  contrast with that to be introduced by Messiah.

2:14
  gave (m-2)
  Or 'has given.' Aorist.

3:4
  man (a-8)
  Lit. 'philanthropy.'

3:5
  washing (b-28)
  'Washing' is right here. It is a bath, or the water for it.
  'Regeneration' is not the same word as 'being born again,' nor
  is it used so in scripture. The force of the word is a change
  of position; a new state of things. The word is only used here,
  and in Matt. 19.28 for the Saviour's coming kingdom.

3:7
  *his* (c-6)
  This refers to our Saviour God, ver. 4.

3:15
  love (d-9)
  <FI>Phileo<Fi>. see Note b, John 21.15.

$-$-$-

1:1
  fellow-workman, (e-16)
  Or 'our beloved and fellow-workman.'

1:7
  through (a-8)
  <FI>Epi<Fi>. 'by occasion of.' see Rom. 10.19. It was the condition
  of his joy.

1:9
  Christ. (b-21)
  Or 'Christ Jesus,' according to some authorities.

1:13
  for (c-10)
  <FI>Huper<Fi>. 'instead of thee.'

  minister (d-14)
  <FI>diakoneo<Fi>.

1:17
  partner (e-9)
  <FI>Koinonos<Fi>. as Heb. 2.14.

1:22
  lodging; (f-7)
  Or 'prepare hospitality for me;' that is, 'to receive me as a
  guest.'

$-$-$-

1:1
  formerly (g-11)
  Or 'of old.'

1:2
  end (h-3)
  See Isa. 2.2. A Hebrew expression, as several here, for the
  end of the period of law, when Messiah was to be introduced.

  the] (i-15)
  Lit. 'in Son.' The absence of the Greek article here is
  important, though difficult to render in English; the result
  is, that God, speaking in <FI>the<Fi> prophets, and using them as his
  mouth, is clearly distinct. 'in Son' is not exactly 'as Son,'
  because that would be the character of the speaking, yet is
  perhaps the nearest to an adequate expression. It is God
  himself who speaks; not by another; not as the Father nor in
  the person of the Father; not merely by the Holy Spirit using a
  person not divine, but as himself a divine person, and that
  person the Son.

  worlds; (a-31)
  A Jewish expression, meaning 'the universe.'

1:3
  effulgence (b-4)
  That which fully presents the glory which is in something
  else. Thus light makes us know what the sun is; the tabernacle,
  what the pattern in the mount was.

  substance, (c-13)
  Clearly 'substance,' 'essential being,' not 'person.' It is
  of God, not of the Father.

  his (d-22)
  That is, his own, the Son's.

  made (e-25)
  The form (middle) of the verb here, has a peculiar reflexive
  force, 'having done it for himself.' Though we, as alone the
  sinners, have the profit, yet the work was done within his own
  person and work, without us, as when a man journeys, and so
  when he makes a person his friend, his wife.

1:5
  thee? (f-19)
  See Ps. 2.7.

  son? (g-36)
  See 1Chron. 17.13.

1:6
  brings (h-5)
  The present tense in English gives the sense of the aorist
  here. The reference is to Ps. 97, where he is just coming in,
  in his kingdom glory; but, in a certain sense, he must be there
  to be worshipped. His introduction is antecedent to his worship
  as firstborn, but it is on introducing him that this follows
  (hence the aorist), not when his whole introducing is a past
  thing. The glory of the person of Christ is before the writer,
  not the time of introducing. I have no doubt that the
  translation I give is the only right one.

 him. (i-21)
  See Ps. 97.7. 'worship' is <FI>proskuneo<Fi>.

1:7
  ministers (k-15)
  <FI>Leitourgos<Fi>. See Note k, to Rom. 15.16. 'Ministering' in
  ver. 14 is from the same root.

  fire; (l-19)
  See Ps. 104.4.

1:9
  companions. (m-22)
  <FI>Metochos<Fi>. see Note q, ch. 2.14. and Ps. 45.6,7.

1:12
  Same, (n-19)
  'The existing one who does not change.' Every creature is
  changeable. A divine title. see Deut. 32.39.

  fail. (o-25)
  See Ps. 102.25,27.

1:13
  feet? (p-25)
  See Ps. 110.1.

2:2
  was (q-10)
  That is, was so when given; all is in the aorist here, or a
  truth as to the past.

2:3
  of (r-10)
  Not merely neglected when presented, but not cared for when,
  as here, they were nominally inside making profession. As Matt. 22.5.
  'They made light of' the invitation to the supper. 1Tim. 4.14.
  'negligent' of the gift in him. he had it. Heb. 8.9.
  Israel was disobedient, and Jehovah 'did not regard them.'

2:5
  come, (a-14)
  A known division among the Jews. First, 'this age;' and then
  what was to be introduced by the Messiah. see ch. 6.5 and Note
  h, ch. 9.9; Tit. 2.12.

2:6
  saying, (b-6)
  See Ps. 8.4-6.

  rememberest (c-12)
  An active recollection, because the object is cared for. so ch. 13.3.

2:9
  angels (d-12)
  Or 'him who was made ... angels, [even] Jesus.' see Ps. 8.5.

  that (e-26)
  The 'so that' is an appended sentence. 'he was made lower ...
  so that.' Ver. 10 justifies his being made lower for suffering
  death. The crowning is the accomplishment of the Psalm.

  thing. (f-38)
  Or 'every one.'

2:10
  perfect (g-24)
  'Make perfect' in Hebrews has the force of doing all required
  to initiate into an office, to make a person fit to be
  installed in the office. It is sometimes translated
  'consecrate.'

  leader (h-26)
  See Note, Acts 3.15.

2:11
  sanctified (i-8)
  Simply the character of the persons, without reference to
  done or doing.

2:12
   (k-1)
  See Ps. 22.22.

  praises. (l-20)
  Or 'praise <FI>thee<Fi> with singing.' Lit. 'hymn thee.' see Matt. 26.30.

2:13
  him. (m-7)
  See Isa. 8.17 LXX, 'I will look for him.'

  me. (n-19)
  See Isa. 8.18.

2:14
  partake (o-5)
  <FI>Koinoneo<Fi>. that is, they are in that condition, as their
  common lot.

  manner, (p-14)
  'In like manner' is strictly 'near to,' as Phil. 2.27, 'close
  to.'

  in (q-17)
  There is an intended difference here between the words for
  'partake' (<FI>koinoneo<Fi>) and 'took part in' (<FI>metecho<Fi>), ver. 14.
  The first, referring to the children, is a common equal sharing
  of the nature. The second, referring to Christ, means, he took
  a part in it; and refers always to something outside myself,
  but which I take, or take a part in. The first work refers to a
  joint participation in that which belongs to me or to known
  fellowship. The second is used in ch. 5.13, 'partakes of milk,'
  in 1Cor. 9.10, where the reaper gets a share in the sower's
  hope, and in 1Cor. 10.17,21,30, 'partake,' where 'partaking'
  (<FI>metecho<Fi>) is proof of participation in fellowship
  (<FI>koinonia<Fi>), ver. 16. The word does not say how far the taking
  share went.

  has (r-28)
  Or 'who had;' lit. 'having,' without reference to time. Cf.
  ch. 13.20.

2:16
  hand], (a-12)
  It means 'to take hold of,' but it is constantly used for
  'taking up a person to help him,' though in other senses as
  well. We say, 'he took him by the hand,' but this may be too
  familiar. It is used in the sense of 'taking hold of,'
  literally 'deliver.' The same word is used in this verse as to
  'the seed of Abraham,' and also in the quotation from Jer. 31
  in ch. 8.9, but there 'hand' is added in the Greek.

2:17
  him (b-4)
  He speaks, I apprehend, historically; it was necessary for
  him to do this by the alleged reason, not his present judgment
  of divine necessity or purpose. 'Has behoved' would speak more
  of continuance. It behoved him when he became a man. It is what
  he became as man, not what he took on him.

3:1
  partakers (c-4)
  Here <FI>metochos<Fi>, who have been made, called to be, partakers
  of it. They had been <FI>koinonoi<Fi> of Israel's rights. See ch. 2.14.

3:2
  house. (d-16)
  See Num. 12.7.

3:5
  his (e-8)
  That is, God's house, in which Moses was faithful as a
  ministering servant. The contrast is with 'Moses as a servant
  in,' and 'Christ as a Son over.' The Father is not brought in
  as such at all, but the Son is over the house as Son. The
  connection with its being God's house is evident, because he
  (Christ) has built the house, ver. 3, and he who built all
  things is God; but he is over it as Son.

3:6
  his (e-6)
  That is, God's house, in which Moses was faithful as a
  ministering servant. The contrast is with 'Moses as a servant
  in,' and 'Christ as a Son over.' The Father is not brought in
  as such at all, but the Son is over the house as Son. The
  connection with its being God's house is evident, because he
  (Christ) has built the house, ver. 3, and he who built all
  things is God; but he is over it as Son.

3:7
  Spirit, (f-7)
  See Ps. 95.7-11.

3:9
  where (g-1)
  Some translate 'wherewith,' that is, 'with which temptation.'

3:11
  rest. (h-13)
  A Hebraism involving a strong negative. Compare Num. 14.23;
  Mark 8.12.

3:14
  companions (i-5)
  <FI>Metochos<Fi>, as ch. 1.9 (quoting Ps. 45.7), to which it
  alludes. It is not 'partakers of Christ.'

3:15
  provocation; (k-21)
  I have no doubt, in spite of objections, that 16-19 is a
  parenthesis.

3:16
  not (l-12)
  Or 'was it not indeed.'

3:17
  carcases (a-18)
  Lit. 'limbs.' often used for a carcase. Some suppose the idea
  of the body falling to pieces.

3:18
  word? (b-23)
  <FI>Apeitheo<Fi>. see Note e, John 3.36. 'Who had not hearkened to
  the word' is, I apprehend, the true force here. It is taken
  from the LXX, Num. 14.43 and Deut. 1.26, which refer to the
  occasion on which God declared their carcases should fall in
  the wilderness.

4:4
  works. (c-21)
  See Gen. 2.2.

4:6
  word, (b-29)
  <FI>Apeitheo<Fi>. see Note e, John 3.36. 'Who had not hearkened to
  the word' is, I apprehend, the true force here. It is taken
  from the LXX, Num. 14.43 and Deut. 1.26, which refer to the
  occasion on which God declared their carcases should fall in
  the wilderness.

4:8
  Jesus (d-3)
  Greek for Joshua. see Note, Num. 13.16.

4:11
  diligence (e-5)
  enter (e-7)

  Aorists. i.e. 'be in a state of having done it.'

  word. (f-25)
  See Note, ch. 3.18.

4:12
  division (g-20)
  The passage has, I judge, the sense of dividing between each
  pair of objects and not of dividing each of the things by
  itself.

4:15
  manner, (h-22)
  Or 'according to [our] likeness,' which has substantially the
  same sense, 'according to the likeness of the way in which we
  are tempted.'

5:5
  thee. (a-30)
  See Ps. 2.7.

5:6
  ever (b-14)
  <FI>Eis ton aiona<Fi>. 'into the age.' Not <FI>eis to dienekes<Fi>, as in
  chs. 7.3; 10.1,12,14; this last is continuing uninterruptedness
  more than there being no end, though it may so continue.

  Melchisedec. (c-20)
  See Ps. 110.4.

5:7
  of (d-24)
  <FI>Ek<Fi>, 'out of,' not 'from.'

  piety;) (e-38)
  Or 'fear,' as some translate; and then well rendered, as in
  A.V., 'in that he feared.'

5:8
  Son, (f-4)
  Alluding to the citation of Ps. 2 just above.

5:9
  author (g-12)
  Lit. 'a causer,' 'one who caused.'

5:10
  by (h-2)
  Or 'saluted of'

5:13
  partakes (i-5)
  'Partakes,' ch. 5.13 is <FI>metecho<Fi>. 'Partakers,' ch. 6.4, is
  <FI>metochos<Fi>, see Note q, ch. 2.14.

6:1
  word (k-4)
  <FI>Logos<Fi>, which includes the thoughts as well as the utterance
  of them. 'doctrine,' ver. 2, is a different word. see Note, 1Cor. 1.5.

  growth, (l-20)
  The Greek word is used for 'perfection' or 'full growth.' So
  in ch. 5.14 'solid food belongs to full-grown men' to which
  allusion is made here.

  in (m-33)
  <FI>Epi<Fi>, lit. 'on God,' as Acts 9.42; 11.17; 16.31; 22.19; Rom.
  4.5,24 -- the actual personal object of faith trusted in as
  such. see Note, 2Tim. 1.12.

6:4
  partakers (i-25)
  'Partakes,' ch. 5.13 is <FI>metecho<Fi>. 'Partakers,' ch. 6.4, is
  <FI>metochos<Fi>, see Note q, ch. 2.14.

  renew (n-6)
  From <FI>kainos<Fi>, as Eph. 2.15; 4.24. Not a renewal in the sense
  of change, but to make entirely new.

6:11
  earnestly (a-4)
  A longing for anything, as Luke 22.15, and in contrast, see
  Luke 15.16.

6:12
  patience (b-14)
  'Longsuffering.' see Note f, Jas. 5.7.

  inheritors (c-17)
  This refers to the past, but speaks only of the character of
  the person; but as an actuality.

6:14
  thee; (d-13)
  See Gen. 22.17.

6:17
   (e-1)
  Many translate 'wherefore,' 'on which account.'

6:20
  ever (f-11)
  As ch. 5. 6. see Note b.

7:1
  high (g-11)
  See Note, Mark 5.7.

7:3
  assimilated (h-17)
  Melchisedec was in his characteristics assimilated to the Son
  of God. 'Abides' is in direct connection with 'this
  Melchisedec,' ver. 1.

  continually. (i-26)
  'In perpetuity,' not as ch. 6.20. see ch. 5.6.

7:5
  priesthood, (k-13)
  Only here and Luke 1.9. It is the personal office that a man
  receives. 'Priesthood' in vers. 11,12,24, is the system itself.

7:6
  genealogy (l-6)
  Not the mere denial of the fact, but that he way not in a
  position to have one.

7:11
  *it*, (a-22)
  Or 'based upon it.'

7:13
  to (b-10)
  <FI>Metecho<Fi>. 'has taken part in.' It is the perfect tense,
  intimating an abiding character. see Note q, ch. 2.14.

  to (c-22)
  Or 'been occupied with.'

7:14
  sprung (d-9)
  Or 'arisen.' It is a question whether the word alludes to
  arising, as the sun, or springing up, as a plant. 'the branch.'
  For 'the branch' was translated 'dayspring' by the LXX, and the
  verb is used for both in Greek. see Jer. 23.5; Zech. 3.8.

7:17
  witness, (e-5)
  Or 'he is testified of,' Ps. 110.4.

  ever (f-11)
  As ch. 5.6; so ver. 24.

7:21
  him, (g-26)
  Or 'to him.' .

7:24
  unchangeable. (h-12)
  Or 'intransmissible,' not transmitted to others.

7:26
  holy, (i-8)
  There are two Greek words used for 'holy' in the New
  Testament -- <FI>hagios<Fi> and <FI>hosios<Fi> (<FI>hosios<Fi> is used in this
  passage). The word most commonly used is <FI>hagios<Fi>
  (corresponding to the Hebrew word <FI>kadosh<Fi>). This, when applied
  to God, designates him as holy, knowing good and evil
  perfectly, and absolutely willing good and no evil. When
  applied to men, it designates them as separated, set apart to
  God from evil and from common use. The corresponding verb is
  commonly translated 'to sanctify;' and the word when used as a
  substantive is the ordinary word for 'saints.' The word
  <FI>hosios<Fi>, on the other hand, conveys the thought of pious, that
  which is not profane. It speaks of God in mercy and grace, and
  of Christ, in whom all gracious qualities are concentrated, as
  well as perfect piety. It corresponds to the Hebrew <FI>chesed<Fi>,
  of which the plural (<FI>chasadim<Fi>) is the word translated
  'mercies' or 'sure mercies' in the Old Testament. When applied
  to men, it is in general the sum of qualities which suit and
  form the divine character in man, as opposed to the human will.
  It refers to the exercise of gracious suitable affections in
  the relationships in which we are to God, and (e.g.) to
  parents. Hence, as suitable affections to God practically
  constitute holiness, the word is used in this sense for holy.
  The two Hebrew words are used side by side in Ps. 89.18,19,
  'The Holy One (<FI>kadosh<Fi>) of Israel is our king. ... Then thou
  spakest in vision to thy Holy One (<FI>Chasid<Fi>).' The beginning of
  the Psalm speaks of the mercies or gracious ways (<FI>chasadim<Fi>)
  of the Lord. (See, for <FI>hosios<Fi>, Acts 2.27; 13.34,35; 1Tim.
  2.8; Tit. 1.8; Rev. 15.4; 16.5.)

  harmless, (a-9)
  Or 'guileless,' without an evil thought.

7:27
  all (b-33)
  The word 'this' may refer to the offering for the people,
  'this last.' Otherwise it would be simply 'this offering,' of
  course for others, but the emphasis is on 'once for all.'

8:1
  summary (c-3)
  Or 'the chief point.' The difference is small; it expresses
  what it results in, in the writer's mind, as the substance of
  the things of which we are speaking. 'The things of which we
  are speaking' is the present subject which occupies him. it
  heads up in this.

  priest (d-19)
  Or 'such a high priest.'

  down (e-23)
  Or 'set <FI>himself<Fi> down,' as ch. 1.3.

8:2
   (f-1)
  <FI>Leitourgos<Fi>, as Rom. 15.16.

8:5
   (g-1)
  <FI>Hostis<Fi>, as Matt. 7.24, 'who are such as.'

  for (h-22)
  See Ex. 25.40.

8:6
  ministry, (i-9)
  <FI>Leitourgia<Fi>. see ver. 2.

  which (k-21)
  <FI>Hostis<Fi>. as Matt. 7.24, 'which is such as.'

  established (l-23)
  That is, formally established as by a law.

8:8
  them, (m-7)
  See Jer. 31.31-34.

  and (n-14)
  The 'and' here I take to represent the Hebrew word translated
  'that' in Jer. 31.31.

  new (o-19)
  <FI>Kainos<Fi>. see ch.12.24.

  regards (p-22)
  regards (p-29)

  'As regards' indicates the object in respect of which the
  covenant was made.

8:11
  themselves, (q-23)
  I add 'in themselves,' to distinguish the word here, <FI>oida<Fi>
  (which means consciousness in oneself), from the word
  translated '<FI>know<Fi> the Lord,' which is from <FI>ginosko<Fi>, meaning
  knowledge in general.

8:12
  never (a-17)
  Or 'in no wise.' A double negative, augmenting its force.

8:13
  New, (b-5)
  <FI>Kainos<Fi>. see ch. 12.24.

9:1
  service, (c-9)
  <FI>Latreia<Fi>, from the same root as <FI>latreuo<Fi> in ver. 6, see
  Note e.

  one. (d-15)
  The form of words here is greatly disputed. The grammatical
  order would require it to be translated 'the holy universal
  order;' but the word, it is contended, does not exist with this
  sense. I have not ventured so to translate it. I doubt it to be
  the same as <FI>kosmion<Fi>, 'ornament.' <FI>Kosmos<Fi> is 'the world,'
  from the order which is in it. The tabernacle represented all
  this order, the pattern of heavenly things. Hence, if
  <FI>kosmikon<Fi> be used, a neuter adjective for a substantive, or
  coined in this use, it would mean 'the holy order of the
  tabernacle, which represented the vast scene in which God's
  glory is displayed in Christ.' If not, we must say, 'and the
  sanctuary, a worldly one.' 'A worldly sanctuary' is not the
  sense. 'A worldly sanctuary' it is not, according to regular
  grammar and the constant usage of the Greek language.

9:6
  services; (e-19)
  <FI>Latreuo<Fi>, as vers. 9,14; ch. 8.5; 10.2; 12.28; 13.10. see
  Note l, Matt. 4.10.

9:7
  errors (f-23)
  That is, 'sins of ignorance.'

9:9
  which (g-2)
  'which is such as is.'

  which (h-12)
  The present time (ver. 9) is opposed to the time of setting
  things right (ver. 10). The tabernacle is in view in Hebrews,
  not the temple; but the fact that offerings were then still
  made is recognized in what follows. He could not call it 'the
  present age' (a Jewish term for the age preceding the Messiah),
  because Messiah was come and he had been crucified; but the
  carnal ordinances were still offered, so that for the Hebrews
  it was not 'the age to come.' The 'image' could be only for a
  present time on earth. The patterns were in the heavens.

  worshipped, (i-25)
  <FI>Latreuo<Fi>. 'Worship' is perhaps too strong, but 'service' is
  equivocal. It is to approach a god with prayers, or in offering
  up a religious service. see ver. 6.

9:11
  come, (k-12)
  The 'good things to come' are the promised blessings to come
  in with Christ. This Epistle, though addressed to Christians on
  most precious subjects, does not enter into proper assembly
  standing. it refers to the assembly in chs. 2 and 12.

  by (l-13)
  <FI>Dia<Fi> here gives the character of his coming. He came in the
  power of and characterized by these things. They are not the
  place through nor the means by which.

  better (a-15)
  Or 'greater,' as ch. 6.13,16, &c.

9:12
  by (b-2)
  by (b-9)

  See Note l, ver. 11.

9:14
  worship (c-27)
  See Note i, ver. 9.

9:15
  covenant, (d-11)
  The absence of the article makes it characteristic of him. he
  is 'new (<FI>kainos<Fi>) covenant mediator.' see 2Cor. 3.6.

9:16
  testament, (e-6)
  The word translated 'covenant' and 'testament' is the same;
  'a disposition.' 'Covenant,' in connection with God, is a
  disposition which he has made, on the ground of which man is to
  be in relationship with him. But vers. 16,17, are a
  parenthesis, alluding, incidentally, to another kind of
  covenant.

9:20
  saying, (f-1)
  See Ex. 24.8.

9:24
  figures (g-13)
  <FI>Antitupos<Fi>, meaning the impression made by a die or stamp
  (<FI>tupos<Fi>). The heavenly things were the original, 'the
  pattern,' copied (ch. 8.5), and so it was, as said to Moses.
  Hence they were the <FI>tupos<Fi>; the tabernacle <FI>antitupos<Fi>, here
  rendered 'figure,' what answered to it.

  before (h-24)
  Lit. 'to the face.'

9:28
  without (i-26)
  'Apart from,' having nothing more to do with it. The first
  time He bore our sins, and was made sin (being sinless); but
  now, having put sins wholly away for them who look for Him, and
  having made them partakers of the whole fruit of his sacrifice
  to put sin away, He appears to <FI>them<Fi> without having to say, or
  need to have anything to say, to it. It is gone, as regards
  them, by his first coming.

10:5
  says, (a-7)
  Ps. 40.6-8.

10:7
  roll (b-9)
  Or perhaps 'chapter,' to which a heading or summary was
  attached. Some take it as the summary or contents of the
  chapter or volume, written on the 'head' of the roll.

10:8
  (which (c-19)
  'Which are of that kind that are.' <FI>Hostis<Fi>, as Matt. 7.24.

10:12
  down (d-10)
  Or 'set himself down,' as ch. 1.3,

  perpetuity (e-12)
  See Note b, ch. 5.6. Having perfectly completed the work, he
  could sit down, and abide so, having done all; it is in
  contrast with the priests. They stood daily; he is set down
  'for a continuance.' Connecting 'in perpetuity' with sacrifice
  spoils the whole force of the passage.

10:13
  feet. (f-14)
  See Ps. 110.1.

10:14
  perpetuity (e-9)
  See Note b, ch. 5.6. Having perfectly completed the work, he
  could sit down, and abide so, having done all; it is in
  contrast with the priests. They stood daily; he is set down
  'for a continuance.' Connecting 'in perpetuity' with sacrifice
  spoils the whole force of the passage.

  sanctified. (g-11)
  Not 'being,' nor 'having been,' 'sanctified', but the objects
  of this operation, those about whom God was doing this. As to
  date, 'we have been sanctified,' ver. 10.

10:15
  said. (h-15)
  See Jer. 31.33,34.

10:16
  understandings; (i-30)
  Or 'minds.' see ch. 8.10. The words 'it is said' could be
  added before 'and their sins, &c.', to give the sense.

10:18
  sacrifice (k-13)
  Lit. 'offering,' as ver. 10,14.

10:20
  new (l-2)
  'Newly' or 'recently made.'

10:22
  washed (m-23)
  It means 'washed all over,' or 'bathed,' as in John 13.10.

10:26
  knowledge (a-9)
  Clear personal knowledge (<FI>epignosis<Fi>), Matt. 11.27.

10:29
  common, (b-34)
  Or 'unclean,' having no holy character.

10:30
  said, (c-6)
  See Deut. 32.35-36.

10:38
  just (d-3)
  Or possibly this may read 'my just [man].' i.e. God's just
  one, the one he owns as such. There is good authority for it.
  The sense runs well and is the same.

  he (e-10)
  Or 'any one.' The apostle is contrasting two characters; the
  one who perishes, and the one who saves, preserves, his life
  (spiritually, of course). The professing Hebrews were in danger
  of drawing back. It is certain that in what the apostle
  <FI>quotes<Fi> (Hab. 2.3,4) there is no reference in the word 'he' to
  the just who lives by faith. The Hebrew and the LXX prove this.
  All through this Epistle the Hebrews who acknowledged Jesus as
  Messiah are treated as a people; that is, the whole people
  accepted on condition of believing. So Peter. 'but are now the
  people of God.' And here. 'Jesus, that he might sanctify the
  people with his own blood.' In this Epistle there is nothing of
  the sanctification of the Spirit; but the writer urges as a
  practical truth 'the just shall live by faith.' and then he
  says, 'and, if he draw back;' that is, any one holding this
  position of a professed believer; but if he was living by faith
  in him, <FI>he<Fi> was not drawing back. In a word, drawing back is
  one character, living by faith another.

11:1
  substantiating (f-5)
  Or 'assurance,' 'firm conviction.' see ch. 3.14.

11:4
  yet (a-33)
  He alludes. I judge, to the voice which called to God from
  the ground (Gen. 4.10), but supposes the voice still heard as
  witnessing to Abel's faith.

11:5
  pleased (b-32)
  The LXX so translated into Greek the Hebrew expression
  'walked with God' in Gen. 5.24.

11:9
  foreign (c-15)
  i.e. not his own.

11:13
  faith, (d-5)
  Or 'according to faith;' having only the promise and not the
  fulfilment.

  earth. (e-31)
  Or 'land.'

11:17
  himself (f-15)
  The Greek implies the will or action of the person receiving.
  It is used only here and in Acts 28.7. Publius received,
  'took,' Paul and his company into his house. It has the sense
  of taking on oneself physically, or as a debt or
  responsibility. Abraham's own mind had taken up and
  appropriated the promises, and yet he gave up Isaac. It was not
  merely they were given and taken away, with which he had
  nothing to do; but he had adopted them by faith in his heart,
  and trusted God enough to give them up according to flesh.

11:18
  said, (g-7)
  See Gen. 21.12.

11:19
  received (h-17)
  The force of the Greek, thus applied, is to get back what one
  had, or what belonged to one, when it might have seemed lost
  for ever, as Matt. 25.27. The sense I think quite certain in
  its application to Isaac's sacrifice. The aorist is constantly
  used in this chapter historically.

11:21
  staff. (a-20)
  This follows the LXX translation of Gen. 47.31.

11:22
  dying (b-5)
  Lit. 'ending life.'

11:25
  choosing (c-1)
  These are aorists, but in English the present participle is
  joined to the perfect tense as characterizing the action. 'He
  refused ... choosing;' 'he refused ... having chosen' would
  make a different time of it, not the same. In Greek all is
  referred to the time of speaking.

11:26
  esteeming (c-1)
  These are aorists, but in English the present participle is
  joined to the perfect tense as characterizing the action. 'He
  refused ... choosing;' 'he refused ... having chosen' would
  make a different time of it, not the same. In Greek all is
  referred to the time of speaking.

11:27
  fearing (c-7)
  These are aorists, but in English the present participle is
  joined to the perfect tense as characterizing the action. 'He
  refused ... choosing;' 'he refused ... having chosen' would
  make a different time of it, not the same. In Greek all is
  referred to the time of speaking.

11:28
  celebrated (d-4)
  Here and ver. 17, as to the offering up Isaac, the verbs are
  in the perfect; this is remarkable. The other facts are
  generally passing facts, part of the whole history; these are
  of standing significance, either figuratively setting the
  believer on a new ground, or viewed as continued till the time
  of the epistle. 'by faith Abraham has offered,' 'by faith he
  has celebrated;' only this is not possible in English. It was
  not external continuance, for the blood sprinkling was only
  once.

11:31
  in (e-17)
  Lit. 'with.'

11:33
  promises, (f-9)
  i.e. 'what was promised.'

11:35
  tortured, (g-11)
  Perhaps 'beaten [to death].'

12:1
  witnesses (a-11)
  Witness, in English, has two senses. 'seeing, so as to bear
  witness,' and 'giving testimony to.' The last only I apprehend
  is in the Greek here.

  sin (b-19)
  Or 'the sin.'

  entangles (c-23)
  Or 'besets.' The one Greek word here represents the whole
  phrase, 'which so easily entangles us.'

12:2
  stedfastly (d-2)
  It means, looking away from other things and fixing the eye
  exclusively on one.

  leader (e-6)
  See Note, Acts 3.15.

  down (f-30)
  The perfect tense with abiding result.

12:3
  well (g-3)
  'Weigh so as to judge its value,' and sometimes in comparison
  with other things.

12:5
  have (h-3)
  Or 'And have ye?'

  sons. (i-14)
  See Prov. 3.11,12.

12:7
  for (k-3)
  Or 'as,' that is, as chastening, not as wrath. Some
  authorities have 'if ye endure chastening.'

12:8
  partakers, (l-13)
  <FI>Metochos<Fi>, see Note q at ch. 2.14.

12:10
  holiness. (m-25)
  <FI>Hagiotes<Fi>. See Note f at Rom. 1.4.

12:12
  knees; (n-12)
  See Isa. 35.3.

12:13
  feet, (o-7)
  See Prov. 4.26.

12:14
  holiness, (p-6)
  <FI>Hagiasmos<Fi>. See Note i at Rom. 1.4.

12:17
  it (q-25)
  'The blessing.' What he sought in Gen. 27.34.

12:19
  declined (r-14)
  As Luke 14.18. as 'refused,' ver. 25.

12:20
  enjoined. (s-10)
  See Ex 19.13.

12:22
  Zion; (a-7)
  The words 'and' give the division of the subjects very
  distinctly here.

12:23
  perfect; (b-30)
  The words 'made perfect' relate to 'just men,' not to
  'spirits.' Compare ch. 11.40

12:24
  new (c-7)
  <FI>Neos<Fi>; not the usual word for new covenant, which is
  <FI>kainos<Fi>. <FI>Neos<Fi> is 'new' in the sense of fresh, youthful.
  <FI>Kainos<Fi> is new as wholly different. 'The new (<FI>kainos<Fi>) man,'
  Eph. 4.24, i.e. it is not the old; <FI>neos<Fi>, Col. 3.10, it is not
  grown old.

12:25
  refuse (d-4)
  refused (d-17)

  As ver. 19, 'excusing themselves, declined.'

12:26
  saying, (e-12)
  See Hag. 2.6.

12:28
  grace, (f-12)
  Or 'be thankful.'

  reverence (g-21)
  Or 'godly fear.' see Note e, ch. 5.7.

  serve (o-17)
  <FI>Latreuo<Fi>, as chs. 9.9; 12.28; 13.10.

12:29
  fire. (h-8)
  See Deut. 4.24; 9.3.

13:3
   (i-1)
  See Note c, ch. 2.6.

13:4
  honour, (k-8)
  Or 'Let marriage be held in honour amongst all.' The
  expression does not mean simply that the marriage tie is to be
  respected when in it, and kept pure, but that the tie itself
  was to be held in honour. In purity of walk that was done by
  the married no doubt, but not in every case.

13:5
  thee. (l-27)
  Josh. 1.5. See also Deut. 31. 6.

13:6
  me? (m-24)
  Ps. 118.6.

13:7
  conversation, (n-19)
  i.e. 'conduct,' 'manner of life,' as 1Tim. 4.12.

13:10
  serve (o-14)
  <FI>Latreuo<Fi>, as chs. 9.9; 12.28; 13.10.

13:20
  brought (a-7)
  Lit. 'the bringer again;' the article and participle give the
  character without relation to time.

  power (b-24)
  Or 'in virtue of,' <FI>en<Fi>.

  covenant, (c-31)
  See Ezek. 37.26.

13:21
  doing (d-9)
  Aorist, 'to the having done it.'

  doing (e-13)
  Or 'producing.' the present tense, 'God working in them
  continually.'

13:23
  soon, (f-16)
  'Sooner than perhaps he may.' see John 13.27, 'quickly;' 1Tim. 3.14, 'more quickly.'

$-$-$-

1:3
  works (g-8)
  Works out as an effect. see ver. 20; Phil. 2.12.

1:5
  freely (h-18)
  As 'simplicity,' Rom. 12.8. Of men we might say
  'unaffectedly,' 'with a readiness of heart which does not make
  a great matter of it.' the want is there, and the heart answers
  without a second thought. I had thought of 'readily,' but it
  does not give the thought of simplicity without a second
  thought, as much as 'freely.'

1:8
  man, (a-5)
  'Double-minded man' is an apposition, not with 'that man,'
  but with 'he that doubts' (ver. 6); and ver. 7 is practically a
  parenthesis. I do not think the sense of ver. 8 bears a direct
  connection with ver. 7; it is rather a moral explanation of the
  figure of ver. 6. The style of James is characterized by these
  proverbial sentences. see ver. 20 as an example.

1:17
  gift (b-3)
  gift (b-7)

  <FI>Dosis<Fi>, then <FI>dorema<Fi>; the words are nearly the same.
  strictly <FI>dosis<Fi> is 'the giving,' <FI>dorema<Fi> 'the thing freely
  given.' In English 'gift' is both the giving and the thing
  given.

  down (c-9)
  Lit. 'is coming down;' its true character. see ch. 3.16.

1:18
  will (d-5)
  'Having so purposed' or 'willed it.' It was the fruit of his
  own mind, and so a free gift.

1:20
  work (e-6)
  'Work out as an effect,' as ver. 3. see Rom. 7.13.

1:25
  view (f-6)
  Lit. 'stoops down to look into,' as Luke 24.12; John 20.5.

1:26
  himself (g-5)
  Or 'seem.' see 1Cor. 10.12.

1:27
  Father (h-9)
  Or 'God the Father,' Lit. 'God and Father.'

2:4
  having (a-12)
  Lit. 'of evil thoughts,' as we say, 'a man of corrupt
  habits.'

2:8
  thyself, (b-18)
  See Lev. 19.18.

2:12

 (C)1998 economy publishing.  Rights asserted over non-public domain aspects only.

2:16
  filled; (c-15)
  Or 'warm and fill yourselves.'

2:18
  from (d-21)
  <FI>Ek<Fi>, or 'on the principle of,' as vers. 24.25. see Rom. 4.2.

2:20
  dead? (e-13)
  Or as some MSS. 'fruitless and inoperative.'

2:21
  by (f-7)
  <FI>Ek<Fi>, as ver.18.

2:22
  by (f-11)
  <FI>Ek<Fi>, as ver.18.

2:23
  says, (g-7)
  See Gen. 15.6.

3:5
  wood (a-21)
  i.e. a forest. But some regard the expression as meaning
  'materials.'

3:6
  hell. (b-38)
  Gehenna.

3:9
  Father, (c-7)
  Or, perhaps, 'the Lord and [the] Father.' The form of the
  phrase must be noted. it is one article with two nouns, and so
  they are in some respect one, <FI>perhaps<Fi> here only in respect of
  the blessing.

3:13
  conversation (d-15)
  Or 'conduct,' 'manner of life,' as 1Tim. 4.12.

3:14
  boast (e-14)
  'Against truth' is connected with 'boast,' as with 'lie.'

3:17
  unquestioning, (f-19)
  Or 'uncontentious,' that is, in contrast with contentious
  pretension to wisdom. practical righteousness bears the fruit
  of peace for those who make peace.

4:1
  pleasures, (g-16)
  Lit. 'pleasures,' not 'lusts;' there is an additional idea,
  the satisfaction the heart feels in satisfying, or rather
  gratifying, lust. see Tit. 3.3.

4:4
  God? (h-13)
  Lit. 'the friendship of the world is enmity of God;' but it
  is the state as between the parties, in English 'with.' In what
  follows, the same construction in Greek, it is taken up as 'our
  state towards' God, but this is warning to conscience.

4:5
  enviously? (i-20)
  I have, with some hesitation, translated this passage as
  above. I cannot find that the Greek word is used in a good or
  holy sense of jealousy. The application to what precedes is
  evident.

4:6
  says, (k-8)
  See Prov. 3.34.

4:7
  patience, (a-1)
  'Have it done,' not 'be doing it;' the aorist tense. All the
  imperatives (ten) from vers. 7 to 10 are in the aorist.

4:8
  near (a-2)
  Cleanse (a-12)

  'Have it done,' not 'be doing it;' the aorist tense. All the
  imperatives (ten) from vers. 7 to 10 are in the aorist.

4:9
  wretched, (a-2)
  'Have it done,' not 'be doing it;' the aorist tense. All the
  imperatives (ten) from vers. 7 to 10 are in the aorist.

4:10
  yourselves (a-2)
  'Have it done,' not 'be doing it;' the aorist tense. All the
  imperatives (ten) from vers. 7 to 10 are in the aorist.

4:12
  thy (b-21)
  Lit. 'the neighbour.'

4:14
  who (c-2)
  'Who are such as do not.'

5:4
  sabaoth. (d-35)
  i.e. Jehovah of hosts as Rom. 9.29.

5:7
  patience, (e-2)
  Aorist. see Note a.

  patience (f-22)
  Two Greek words are translated 'patience' in the New
  Testament. In vers. 7 and 8 the verb <FI>makrothumeo<Fi>, and in ver.
  10 the noun <FI>makrothumia<Fi>, as Heb. 6.12. In Rom. 2.4; 2Tim.
  4.2; 1Pet. 3.20, this reads 'longsuffering' in this
  translation. In ver. 11 and elsewhere 'endurance' is
  <FI>hupomone<Fi>, also translated 'patience' at times, according to
  the context. In general, <FI>makrothumia<Fi> expresses patience in
  respect of persons, but <FI>hupomone<Fi> in respect of things. The
  man who is 'longsuffering' (<FI>makrothumia<Fi>) does not suffer
  himself easily to be provoked by injurious persons, or to be
  angered, 2Tim. 4.2. The man who is 'patient' (<FI>hupomone<Fi>),
  though under great trials, bears up, and does not lose heart or
  courage, Rom. 5.3; 2Cor. 1.6.

5:8
  patience. (e-4)
  Aorist. see Note a.

5:9
  Complain (g-1)
  Lit. 'groan,' as Mark 7.34.

5:10
  patience, (a-10)
  See Note f, ver. 7.

5:11
  endurance (b-14)
  <FI>Hupomone<Fi>. see Note f, ver. 7.

5:16
  your (c-3)
  Lit. 'the.'

  fervent (d-19)
  Or, 'operative,' 'working effectually,' if the word be taken
  as a participle, as elsewhere in the New Testament. The A.V.
  combines the two ideas, 'the effectual fervent prayer,' but it
  is hardly both. I do not think it is inwrought by spiritual
  power. It is the person who is 'fervent.'

$-$-$-

1:1
  sojourners (e-8)
  As ch. 2.11; Heb. 11.13.

1:2
  sanctification (f-11)
  <FI>Hagiasmos<Fi>, see Note i, Rom. 1.4.

  blood (g-22)
  'Jesus Christ' is connected with 'obedience,' as well as with
  'sprinkling of the blood.'

1:5
  time. (a-21)
  The article is everywhere left out in the Greek here, making
  it all characteristic and descriptive.

1:6
  Wherein (b-1)
  Or 'in which [time].'

  trials, (c-17)
  Or temptations.

1:8
  on (d-7)
  'On whom' does not, I think, refer to 'ye exult.' It may
  refer to both 'looking' and 'believing,' which is, I think, the
  natural construction. If not, it is connected simply with
  'looking.'

  glory, (e-24)
  Lit. 'and glorified.' The expression relates to 'joy.'

1:9
  souls. (f-11)
  Lit. 'salvation of souls,' in contrast with temporal
  deliverances, to which, as Jews, they were accustomed to look.

1:12
  by (g-34)
  <FI>En<Fi>, 'in the power of.'

1:14
  conformed (h-6)
  'Conformed' here expresses a state. The path in which they
  walk is the sense here. 'Conforming yourselves' is too active
  and intentional. As Rom. 12.2.

1:15
  conversation; (i-17)
  i.e. 'manner of life,' and so ver. 18.

1:16
  written, (k-4)
  See Lev. 19.2. 'Holy' here is <FI>hagios<Fi>. see Note i, Heb. 7.26.

1:19
  spot, (l-13)
  Or 'by precious blood, as of Christ, a lamb, &c.;' or 'by
  [the] precious blood of Christ, as of a lamb, &c.'

1:21
  God. (m-28)
  Or 'so that your faith and hope are in God.'

1:25
  eternity. (n-9)
  See Isa. 40.6-8.

2:2
  mental (a-8)
  The word here translated 'mental' has the sense of 'suited to
  the rational faculties' -- the mind in contrast with the body
  -- yet I believe there is allusion to <FI>logos<Fi>, from which it is
  derived, and I have added 'of the word' to mark this allusion.

2:6
  scripture. (b-7)
  See Isa. 28.16.

  him (c-23)
  Or 'trusts in it,' that is, the Stone, Christ. 'On' (<FI>epi<Fi>)
  implies reliance on; confidence in; the mind looking to another
  with trust. see 2Tim. 1.12.

2:7
  disobedient, (d-12)
  Or 'disbelieving.' See ch. 3.20 and 4.17.

  corner, (e-28)
  Or 'is become chief corner stone,' Ps. 118.22.

2:8
  disobedient (d-16)
  Or 'disbelieving.' See ch. 3.20 and 4.17.

  offence; (f-9)
  Lit. 'fall trap,' as Rom. 9.33; 1Cor. 1.23. see Note, Matt. 13.57. Cited from Isa. 8.14.

2:9
  nation, (g-12)
  See Ex. 19.6.

2:10
  mercy. (h-20)
  I have endeavoured to express the perfect participle of the
  verb 'to show mercy' by 'enjoying mercy,' and the aorist
  participle of the same verb by 'having found mercy.' See Hos.
  1.10; 2.23.

2:11
  sojourners, (i-8)
  See Note, ch. 1.1.

  which (k-14)
  Which have this character, not simply 'which.'

2:12
  conversation (l-3)
  i.e. 'manner of life.'

  which (m-13)
  The expression here does not mean exactly 'whereas' or
  'wherein.' It is rather 'in that respect in which.' He does not
  mean in that particular <FI>thing<Fi> exactly, but in respect of that
  very walk and course of conduct.

2:15
  men; (n-19)
  'Senseless men' has the article here, as showing that it is
  not 'some men who are foolish,' but that men (not Christians)
  are so, are known in that character. It is the character of all
  who are pointed out by the name of 'men.' It is somewhat wider
  than 'Gentiles,' ver. 12.

2:16
  malice, (o-12)
  In the Greek there are articles before 'liberty' and
  'malice,' thus emphasizing the contrast. 'that thing liberty as
  cloak of that thing malice.'

2:17
  to (a-3)
  'Shew honour' is the aorist; the other verbs in this verse
  are the present tense. Hence, 'shew honour' is more the act
  when occasion arises; the others, the constant habit of mind.

  brotherhood, (b-7)
  Only here and ch. 5.9.

2:18
  Servants, (c-1)
  'Household servants,' as Rom. 14.4, not necessarily slaves.

  subject (d-3)
  See Note n, ch. 3.1.

2:20
  bear (e-13)
  <FI>Hupomeno<Fi>, 'endure patiently.' see 2Tim. 2.12; Jas. 5.7
  (Note f).

  good (f-18)
  Not only 'good' in the sense of 'right,' but 'beneficent.' I
  think his mind goes beyond the servants to doing good generally
  as Christians.

2:21
  model (g-18)
  A copy, as we say, to write from.

2:22
  mouth; (h-11)
  See Isa. 53.9.

2:23
  into (i-15)
  The Greek means to deliver up into the hands of another, not
  committing a wrong to another to vindicate. The sense must be
  'gave himself up to, suffered all, as accepting all from his
  hand.' gave himself up to take whatever he sent who would in
  the end righteously judge. It has the sense of committing any
  one to the care of another. See Acts 14.26; 15.40. 'committed.'
  Compare John 19.30. 'delivered up.'

2:24
  to (k-17)
  Or 'having done with;' but better as in text.

  stripes (l-26)
  Or 'bruise.' Though the word is in the singular, it is
  literally the marks left by scourging. 'Stripe' does not convey
  this.

  healed. (m-30)
  Isa. 53.5.

3:1
  subject (n-4)
  Not the aorist, a particular act, as in ch. 2.13, but the
  present participle, an habitual state, as in ch. 2.18.

  conversation (o-27)
 Or 'manner of life.'

3:2
  conversation (o-5)
  Or 'manner of life.'

3:5
  subject (n-16)
  Not the aorist, a particular act, as in ch. 2.13, but the
  present participle, an habitual state, as in ch. 2.18.

  hoped (p-9)
  'Have hoped' is present, characterizing the woman.

3:6
  doing (q-13)
  That is, assuming they do.

3:12
  evil. (a-28)
  See Ps. 34.12-16.

3:13
  good? (b-15)
  Or 'him that is good.'

3:15
  hearts, (c-9)
  See Isa. 8.12-13.

  of (d-28)
  Or 'a reason for,' <FI>logos<Fi>, as ch. 4.5; it includes both
  ideas. In Matt. 12.36 it is 'account,' but in Acts 19.40 'a
  reason for,' as elsewhere.

3:16
  which (e-10)
  See Note m, ch. 2.12.

  conversation (f-25)
  See Note o, ver. 1.

3:18
  unjust, (g-13)
  'Just' is singular, 'unjust' plural. There is no article in
  either case. It is not 'the just' <FI>par excellence<Fi>, as Acts 3.14.

  [the] (h-31)
  The article being left out, it is characteristic, in contrast
  with 'in flesh.' Both flesh and spirit are the manner and
  character of what is predicated of Christ. We could say
  'present in spirit,' 'fervent in spirit,' because it is
  characteristic. but 'made alive in spirit' conveys to the
  English mind the idea of an accomplished fact. It cannot be
  simply characteristic. In Greek, on the other hand, although
  conveying a fact, it has a characteristic significance. The
  sense given here is right.

3:20
  disobedient, (i-2)
  Or 'disbelieving.' see John 3.36 and ch. 2.7,8.

  longsuffering (k-5)
  <FI>Makrothumia<Fi>. see Note.f, Jas. 5.7.

  saved (l-27)
  The Greek means 'arrive safe into a place of security through
  difficulty or danger,' as Acts 27.44.

  water. (m-29)
  This does not mean, I think, that they went through the water
  to get in, i.e. through the course of the flood. The apostle's
  mind does not turn to the flood, but to the water as an
  instrument. Water was ruin and death, and they were saved
  through it.

3:21
  demand (n-20)
  Or 'engagement,' or 'testimony.' The Greek word here
  translated 'demand' is a very difficult one, and has puzzled
  all critics and commentators. It means 'a question.' All the
  commentators speak of its use as a legal term with the sense of
  contract, or rather stipulations or obligations of a contract.
  I judge (as usual in these forms) that it refers to the
  question asked rather than to the asking of the question. The
  legal use arises from a questioning which settled the terms of
  the contract, hence called the questioning. I am disposed to
  think it is the thing demanded. It requires as before God, and
  has it in baptism as a figure by the resurrection of Jesus
  Christ. It must be remembered that 'of a good conscience' in
  English may be the thing requested or 'he who requests.' The
  form of the word in the Greek would rather make it the thing
  requested or demanded.

4:4
  corruption, (a-17)
  Or 'dissoluteness,' the heart being poured out into it. Or
  'excess of profligacy.'

4:13
  share (b-5)
  <FI>Koinonos<Fi>. see Heb. 2.14.

4:14
  God (c-22)
  Or 'the Spirit of glory and of God.' There is a shade of
  difference in this.

4:17
  us, (d-20)
  See Ezek. 9.6.

  obey (e-29)
  Or 'believe not.' See ch. 2.7,8 and 3.20.

4:18
  saved, (f-7)
  Saved here on the earth, as through the trials and judgments
  which specially beset the Jewish Christians.

5:1
  partaker (b-24)
  <FI>Koinonos<Fi>. see Heb. 2.14.

5:2
  shepherd (g-1)
  The aorist and characteristic. the whole conduct in this
  character being looked at together as constituting it. They are
  to act in this character, or have it by acting. It is not
  simply an exhortation to do it, but to acquire that character
  by doing it; to be so characterized; 'Be shepherders.'

5:3
  your (a-6)
  Lit. 'the possessions.' What they are is wholly beside the
  mark. No doubt the saints were in his thoughts; but the
  character of the elders' conduct is what is in question. If
  there were no article, it would mean 'not like persons who lord
  it over possessions.' but here it is more definite. Do not be
  as persons lording it over your possessions, viewing the saints
  as something belonging to you. 'Possessions' is not the name of
  the flock, but the flock was not to be treated as the
  'possessions' of the elders.

5:4
  unfading (b-12)
  Or 'amaranthine,' the amaranth plant being an image of that
  which does not fade or wither. The sense is the same.

5:5
  grace. (c-31)
  See Prov. 3.34.

5:6
  yourselves (d-2)
  Or 'be humbled,' aorist; also 'vigilant,' 'watch,' and
  'resist' refer to characters to be won. see Note g, ver. 2.

5:8
  vigilant, (d-2)
  Or 'be humbled,' aorist; also 'vigilant,' 'watch,' and
  'resist' refer to characters to be won. see Note g, ver. 2.

5:9
  resist, (d-2)
  Or 'be humbled,' aorist; also 'vigilant,' 'watch,' and
  'resist' refer to characters to be won. see Note g, ver. 2.

  faith, (e-5)
  Or 'the faith.' It might be 'through faith.'

5:12
  briefly; (f-14)
  Or read 'to you' after 'faithful brother' and not after
  'written.'

  stand. (g-29)
  Many read 'in which stand' (imperative).

5:13
   (h-1)
  It may be 'brotherhood,' as at ver. 9, as that is feminine;
  or his wife, as it is simply co-elect in the feminine.

$-$-$-

1:2
  knowledge (i-10)
  <FI>Epignosis<Fi>, 'full knowledge,' 'personal recognition,' as
  Col. 1.9.

1:3
  knowledge (i-19)
  <FI>Epignosis<Fi>, 'full knowledge,' 'personal recognition,' as
  Col. 1.9.

  glory (k-27)
  Many read 'by (his) own glory.'

1:4
  given (l-5)
  Or 'have been given.'

  partakers (m-19)
  <FI>Koinonos<Fi>. Heb. 2.14.

1:5
  therewith (a-8)
  'Bringing in besides,' or 'along with,' 'by the side of the
  other.'

  also (b-15)
  Lit 'supply,' 'furnish besides.' It is the aorist.

1:6
  temperance, (c-3)
  Or 'self control,' as Gal. 5.23. 'Endurance' is <FI>hupomone<Fi>.
  see Jas. 5.7.

1:8
  knowledge (d-20)
  See Note i, ver. 3.

1:12
  careful (e-5)
  Or 'use diligence,' 'take care it shall be so.'

1:16
  eyewitnesses (f-25)
  'Admitted into immediate vision of the glory,' a word used
  for full initiation into the mysteries.

1:17
  received (g-3)
  Lit. 'for having received.'

  uttered (h-15)
  Or 'brought,' as 1Pet. 1.13, or 'borne to him.' It is the
  passive aorist participle of the Greek word <FI>phero<Fi>, from which
  the word translated 'impetuous' in Acts 2.2 is derived.

1:18
  uttered (h-6)
  Or 'brought,' as 1Pet. 1.13, or 'borne to him.' It is the
  passive aorist participle of the Greek word <FI>phero<Fi>, from which
  the word translated 'impetuous' in Acts 2.2 is derived.

1:20
  interpretation, (i-18)
  That is, 'it is not explained by its own meaning,' as a human
  statement. It must be understood by and according to the Spirit
  that uttered it. The 'prophecy' is, I take it, the sense of the
  prophecy, the thing meant by it. Now this is not gathered by a
  human interpretation of an isolated passage which has its own
  meaning and its own solution, as if a man uttered it; for it is
  a part of God's mind, uttered as holy men were moved by the
  Holy Spirit to utter it. In the 'prophecy of scripture' the
  apostle has in mind the thing prophesied, without losing the
  idea of the passage. Hence I have ventured to say '[the scope
  of] no prophecy.' One might almost say 'no prophecy explains
  itself.'

1:21
  ever (k-5)
  Or 'heretofore.'

  uttered (l-6)
  As 'uttered' in vers. 17 and 18. See Note h.

  of (m-21)
  Lit. 'spake as borne by;' from the same Greek root as
  'uttered,' vers. 17,18, and again in this verse.

2:1
  who (a-19)
  <FI>Hostis<Fi>, as Matt. 7.24.

  deny (b-29)
  Lit. 'and denying.' It refers to false teachers, not
  heresies.

  master (c-31)
  'Despot,' as Acts 4.24; 1Tim. 6.1,2; Tit. 2.9; 1Pet. 2.18;
  Rev. 6.10.

2:3
  well-turned (d-5)
  Or 'false,' <FI>plastos<Fi>.

2:5
  eighth, (e-11)
  That is, 'one of eight.'

  preacher (f-13)
  Lit. 'herald,' as 1Tim. 2.7; 2Tim. 1.11.

2:7
  conversation (g-9)
  i.e. 'manner of life.'

2:8
  dwelling (h-9)
  Or 'settling down.' it has a strengthening preposition.

2:10
  dignities. (i-28)
  Lit. 'glories.'

2:12
  destroyed, (k-13)
  Or 'to be captured and perish.'

2:13
  ephemeral (l-7)
  Or 'by day,' in contrast with 'they that be drunk are drunk
  in the night,' 1Thess. 5.7-8.

2:14
  covetousness, (m-20)
  Or 'carnal desire and seeking to seduce,' 'practised in
  seduction' is the sense.

2:19
  by (a-18)
  Or 'to him.'

2:20
  knowledge (b-13)
  <FI>Epignosis<Fi>, see Note i, ch. 1.3.

2:21
  known (b-10)
  known (b-17)

  <FI>Epignosis<Fi>, see Note i, ch. 1.3.

2:22
  vomit; (c-20)
  See Prov. 26.11.

3:4
  thus (d-21)
  Or 'as they were.' For this rendering as the practical sense,
  see 'as he was,' John 4.6. The force is the present state. as
  that they have continued.

3:7
  present (e-3)
  Lit. 'the now heavens,' in contrast to the 'then world,' ver. 6.

3:9
  willing (f-19)
  'Purposing,' as Jas. 1.18.

3:11
  conversation (g-16)
  godliness, (g-18)

  Conversation (manner of life) and godliness are both plural
  in Greek.

3:12
  [the] (h-25)
  The absence of the article is poetic here, 'because of which
  inflamed heavens shall be dissolved, and burning elements shall
  melt.'

3:17
  knowing (a-4)
  <FI>Ginosko<Fi>, as ver. 3; ch. 1.20. It is <FI>oida<Fi> in ch. 1.12,14; 2.9. see 1Cor. 8.1.

$-$-$-

1:2
  report (b-15)
  which (c-21)
  <FI>Hostis<Fi>. as Matt. 7.24. The character, not merely the
  statement of the fact, 'which was such a one as that.'

1:3
  report (b-9)
  'Bring back the report of,' from something we have learnt.

  fellowship (d-17)
  fellowship (d-22)

  <FI>Koinonia<Fi>. see Heb. 2.14.

1:6
  say (e-3)
  In all these cases the verb is in the subjunctive, and puts
  the case of so doing. I should have translated them 'if we
  should say,' &c., but that it is the case in ver. 9 also, where
  it cannot be done.

1:7
  walk (e-4)
  In all these cases the verb is in the subjunctive, and puts
  the case of so doing. I should have translated them 'if we
  should say,' &c., but that it is the case in ver. 9 also, where
  it cannot be done.

  all (f-31)
  Or 'every.'

1:8
  say (e-3)
  In all these cases the verb is in the subjunctive, and puts
  the case of so doing. I should have translated them 'if we
  should say,' &c., but that it is the case in ver. 9 also, where
  it cannot be done.

1:9
  confess (e-3)
  In all these cases the verb is in the subjunctive, and puts
  the case of so doing. I should have translated them 'if we
  should say,' &c., but that it is the case in ver. 9 also, where
  it cannot be done.

  all (f-20)
  Or 'every.'

1:10
  say (e-3)
  In all these cases the verb is in the subjunctive, and puts
  the case of so doing. I should have translated them 'if we
  should say,' &c., but that it is the case in ver. 9 also, where
  it cannot be done.

2:1
  children, (g-2)
  <FI>Teknia<Fi> (a diminutive). It is a term of parental affection.
  It applies to Christians irrespective of growth. Used in vers.
  12.28; chs. 3.7,18; 4.4; 5.21; John 13.33; Gal. 4.19

  patron (h-24)
  <FI>Parakletos<Fi>, as 'comforter,' John 14.16,26; 15.26; 16.7.
  Christ manages all our affairs for us above; the Holy Spirit
  below. I use 'patron' in the sense rather of the Roman patron,
  who maintained the interests of his clients in every way. So
  Christ on high; the Spirit here for saints.

2:3
  know (a-7)
  <FI>Ginosko<Fi>. and so throughout chapter, except vers.
  11,20,21,29 (first), <FI>oida<Fi>. Perfect tense here. 'have come to
  know him, and continue so to do;' and so vers. 4,13,14.

2:5
  keeps (b-3)
  A subjunctive, or 'shall keep.'

2:7
  had (c-16)
  Or 'ye had.'

2:9
  the (d-15)
  'The darkness.' Though a little harsh in these cases in
  English, 'the' ought to be retained, because it is not simply a
  state -- a man being in darkness; but a specific darkness, the
  ignorance and non-revelation of God is spoken of. only it is
  abstract, and so absolute. 'The darkness' is the natural
  condition of sinful man without God, who is light; the creature
  without God. Hence in John 1.5 'the light appears in darkness,
  and the darkness apprehended it not.' 'Is passing' (ver. 8) is
  abstract. 'The true light shines.' that is absolute; it shines,
  whether seen or not. But though some had received the light, he
  could not say the darkness was all gone, for it was not, but
  only with some who 'were once darkness, but now light in the
  Lord.' Thus it was not as in the gospel, when Christ was upon
  earth; for then the darkness apprehended not the light shining
  in darkness. It was putting the light out. As long as he was in
  the world, he was the light of the world. Now it was not so.
  there was a passing away of the darkness.

2:13
  known (a-38)
  <FI>Ginosko<Fi>. and so throughout chapter, except vers.
  11,20,21,29 (first), <FI>oida<Fi>. Perfect tense here. 'have come to
  know him, and continue so to do;' and so vers. 4,13,14.

  known (e-9)
  overcome (e-25)
 The perfect tense. the state produced continues.

  children, (f-34)
  <FI>Paidion<Fi> (diminutive); it has reference to growth. It stands
  in contrast to 'young men' and 'fathers.'

2:14
  known (a-10)
  <FI>Ginosko<Fi>. and so throughout chapter, except vers.
  11,20,21,29 (first), <FI>oida<Fi>. Perfect tense here. 'have come to
  know him, and continue so to do;' and so vers. 4,13,14.

  overcome (e-39)
  The perfect tense. the state produced continues.

2:17
  does (g-12)
  See Note e at ch. 3.10.

2:18
  children, (f-2)
  <FI>Paidion<Fi> (diminutive); it has reference to growth. It stands
  in contrast to 'young men' and 'fathers.'

  hour, (a-7)
  John uses 'hour' continually in the sense of 'time,' as John
  5.35, 'a season.' It is properly a given point of time. With
  John it is constantly a period characterized by one thing, and
  hence looked at as only one time. As we say 'the hour of
  Napoleon's greatness.'

  come (b-21)
  'There have come' (<FI>ginomai<Fi>. John 1.17) is not from the same
  word as 'comes' in this verse. It is what did not exist before,
  but begins or becomes. 'There have come' I believe nearest the
  sense. The perfect tense conveys the thought that they still
  exist.

2:27
  *yourselves*, (c-2)
  Personal pronouns, used as the subject of a verb, are
  normally emphatic in Greek, but in John their use is almost
  universal. Still, there is some distinctive emphasis here, as
  also ver. 24, where 'you' seems in contrast with 'those that
  denied the Son.'

2:28
  if (d-8)
  'If ' (so 3John 10) sets out what supposes and depends on the
  fact, not referring to time. Here, if at any moment it
  happened, we should be so and so. if that, this might be too.

2:29
  know (e-3)
  Here <FI>eidete<Fi> from <FI>oida<Fi>, conscious knowledge; then
  <FI>ginoskete<Fi> from <FI>ginosko<Fi>, knowledge of something from
  without, from witness to us.

  know (f-8)
  Or 'ye know.'

3:1
  children (g-16)
  <FI>Teknon<Fi> (not a diminutive), as vers. 2,10; ch. 5.2; 2John
  1,4,13; 3John 4.

3:2
  manifested; (h-17)
  Actual manifestation is here meant; not merely a revelation
  for faith.

  know (i-19)
  <FI>Oida<Fi>, as ch. 2.29.

  it (k-22)
  Or 'he.'

3:3
  him (l-9)
  Him who is to be manifested.

3:4
  lawlessness. (m-12)
  To translate this 'sin is the transgression of the law,' as
  in A.V., is wrong, and gives a false definition of sin, for sin
  was in the world, and death as a consequence, before the giving
  of <FI>the<Fi> law. see Rom. 5.13; 7.13. The Greek reads 'sin is
  lawlessness,' that is, the absence of the <FI>principle<Fi> of law
  (not <FI>the<Fi> law), or, in other words, of the control of God over
  the soul. I ought to have no will of my own, but be in
  obedience. The statement is reciprocal, and may be read
  'lawlessness is sin.'

3:5
  know (a-3)
  <FI>Oida<Fi>, as ch. 2.29.

3:6
  Whoever (b-1)
  whoever (b-8)
  Lit. 'every one that.'

  known (c-15)
  <FI>Ginosko<Fi>. perfect tense; implying here the continuously
  present state of not seeing or knowing.

3:9
  Whoever (d-1)
  Or 'no one that has been begotten (or 'is born') of God
  practises.' see vers. 6,10; ch. 2.29.

3:10
  practise (e-18)
 <FI>Poieo<Fi>, as ch. 1.6; 2.17 (does), 29; 3.4,7,8,9,22. see Rom. 1.32.

3:14
  know (a-2)
  <FI>Oida<Fi>, as ch. 2.29.

  [his] (f-21)
  Lit. 'the.'

3:15
  know (a-12)
  <FI>Oida<Fi>, as ch. 2.29.

3:16
  known (g-4)
  Perfect tense, as ch. 2.3.

3:17
  substance, (h-7)
  'What is necessary to life,' 'subsistence.'

3:19
  persuade (i-14)
  Or 'assure.'

3:20
  us, (k-6)
  Subjunctive. 'That,' ver. 20, refers to 'hereby' in ver. 19.
  It is showing what tests 'in truth.' The repetition of 'that'
  is nothing uncommon. It is found in Eph. 2.11,12. What 'hereby'
  refers to very commonly follows in John, as in vers. 16,24, and
  ch. 4.17, and elsewhere, frequently indeed with 'that.' 'God
  being greater' is evidently a testing, searching thing.

3:21
  not, (l-7)
  Subjunctive, as ver. 20, and ch. 1.6,7.

3:22
  practise (e-15)
  <FI>Poieo<Fi>, as ch. 1.6; 2.17 (does), 29; 3.4,7,8,9,22. see Rom. 1.32.

4:2
  know (a-3)
  <FI>Ginosko<Fi>. and so throughout chapter. see 1Cor. 8.1.

4:7
  begotten (b-19)
  Or 'is born.' as ch. 3.9.

4:9
  us (c-4)
  'In our case,' in respect of us. The idea of the love of God
  remains absolute. only it has been shown 'as respects us in
  this,' &c.

4:12
  us. (d-24)
  <FI>En<Fi>, 'of which we are the objects;' but it is more than
  'towards.'

4:16
  to (d-13)
  <FI>En<Fi>, 'of which we are the objects;' but it is more than
  'towards.'

5:1
  begotten (b-11)
  begotten (b-28)

  Or 'is born.' as ch. 3.9.

5:4
  begotten (b-6)
  Or 'is born.' as ch. 3.9.

5:6
  the (a-34)
  Or 'truth.' the proposition is reciprocal, as ch. 3.4, John 1.4.
  And 'truth' amounts only to true; whereas 'the truth' is
  the whole thing.

5:7
  three. (b-7)
  What is omitted here has no real manuscript authority.

5:8
  agree (c-12)
  'Are to one point or purpose' -- to one thing in their
  testimony. It is more than 'agree.'

5:10
  made (d-21)
  <FI>Poieo<Fi>, as 'make,' ch. 1.10. see Note k, Rom. 1.32.

5:13
  know (e-11)
  <FI>Oida<Fi>. 'conscious knowledge;' so vers. 15,18,19,20, first.
  <FI>ginosko<Fi>, vers. 2.20, second.

5:18
  one (f-5)
  As 'whoever,' ch. 3.6.

  begotten (g-17)
  Or 'is born,' as chs. 3.9; 4.7; 5.1,4,

5:19
  wicked (h-15)
  Or 'in wickedness.' This word, which may mean both, is also
  used for 'the wicked one,' as ch. 3.12.

$-$-$-

1:1
  in (a-13)
  I have not added 'the' as in the A.V., because it is not in
  the Greek, and I do not think the force of it was meant to be
  there. It is not 'truly love,' though, as the apostle teaches
  us here, there can be no truly loving but in the truth. It is
  the character of the love; it was love in truth. (See ver. 4.)

1:5
  that (b-24)
  The apostle passes from his own personal beseeching into
  Christ's commandment 'that.'

1:8
  wages. (c-17)
  That is, 'recompense for work.'

1:9
  forward (d-3)
  What is called 'development.' he does not abide in what was
  from the beginning.

1:11
  partakes (e-6)
  <FI>Koinoneo<Fi>. see Heb. 2.14.

$-$-$-

1:1
  in (f-10)
  See 2John 1, Note.

1:3
  truth, (g-17)
  Lit. 'to thy truth.'

1:12
  knowest (a-21)
  <FI>Oida<Fi>. see 1Cor. 8.1.

1:13
  not (b-12)
  'Am not minded.'

$-$-$-

1:1
  in (c-21)
  Or, possibly, 'by.'

1:2
  multiplied. (d-9)
  The aorist; it is not merely a wish for the future, but that
  such may be their state.

1:4
  beforehand (e-15)
  The article is used here with the perfect participle. The
  word signifies to appoint by notice beforehand, to fix by
  proclamation. They are <FI>the<Fi> ones who of old were so noticed
  and marked out.

  sentence, (f-18)
  <FI>Krima<Fi>. not the act of condemnation, but the subject-matter
  on which they are condemned. see Note, 1Cor. 11.29.

  Christ. (g-37)
  Or 'denying the only Master and our Lord Jesus Christ.'
  'Master' is <FI>despotes<Fi>. see Acts 4.24; 2Pet. 2.1.

1:6
  keeps (h-18)
  The Greek perfect tense; signifying here the continuance of
  what had begun in the past.

1:10
  themselves. (a-29)
  Or 'destroy themselves,' 'perish.' See Note d, 1Cor. 3.17.

1:12
  spots (b-3)
  This word ordinarily means 'a rock,' and may allude to a
  sunken rock with the sea over it. This may be the meaning here.

  autumnal (c-23)
  Some take it for trees whose fruit withers as in autumn.

1:13
  shames; (d-10)
  Not the shame they feel, but the things that are a shame to
  them. They do not feel it is so; as Phil. 3.19.

1:14
  amidst (e-18)
  Or 'with,' <FI>en<Fi>.

1:21
  yourselves (f-2)
  Aorist; be in that state.

1:23
  fire; (g-11)
  The sense of this passage is much disputed and depends on
  conflicting manuscripts. I have left it as generally taken (see
  A.V.), but am disposed to think that the word translated 'have
  compassion' should be omitted, in which case the passage would
  read. 'And some who dispute correct; and some save, snatching
  them out of the fire with fear, hating,' &c. Perhaps this is
  the best reading. He tells them in fact to make a difference.
  If men contested, he put them to silence; if not, he saved them
  with fear, snatching them out of the fire, hating every trace
  of evil.

1:25
  age, (a-22)
  Or 'course [of time],' a large expression and of wide use in
  Greek.

$-$-$-

1:1
  place; (b-19)
  Aorist, lit. 'have taken place,' perhaps 'be accomplished.'

  signified (c-22)
  * Lit. 'made known by signs.'

1:3
  words (d-11)
  <FI>Logos<Fi>, as throughout this book, save ch. 17.17, <FI>rhema<Fi>.
  See Note at John 17.14.

1:4
  come; (e-26)
  It is not 'about to come,' for the <FI>act<Fi> of the Lord's coming
  is not immediately before the mind. I will not say there is no
  allusion to the future awaited exercise of divine power; for in
  Daniel, not only is the Son of man brought before the Ancient
  of days, but the Ancient of days comes. In the words 'who is,
  and was, and is to come,' there is surely reference to the
  abiding nature of his being. 'Who is to come' seems to me thus
  to render more truly the sense than any other form of words.
  The Greek has the future sense. See Mark 10.30, Luke 18.30; and
  Mark 11.10 partly runs into this sense. 'The coming one' became
  a name of the expected Messiah, as in Matt. 11.3, and in Heb.
  10.37. But note, 'essential being' is put first, 'who is;' and
  then 'time past, and to come.' 'Who is' asserts the essential
  nature of his being.

1:5
  from (f-10)
  Lit. 'of the dead.'

1:6
  made (g-2)
  Lit. 'he has made.' 'Loves' and 'has washed' are participles.

1:7
  which (h-15)
  <FI>Hostis<Fi>. as Matt. 7.24.

  land (i-25)
  Or 'earth.' See Note at Matt. 5.5.

1:8
  come, (e-22)
  It is not 'about to come,' for the <FI>act<Fi> of the Lord's coming
  is not immediately before the mind. I will not say there is no
  allusion to the future awaited exercise of divine power; for in
  Daniel, not only is the Son of man brought before the Ancient
  of days, but the Ancient of days comes. In the words 'who is,
  and was, and is to come,' there is surely reference to the
  abiding nature of his being. 'Who is to come' seems to me thus
  to render more truly the sense than any other form of words.
  The Greek has the future sense. See Mark 10.30, Luke 18.30; and
  Mark 11.10 partly runs into this sense. 'The coming one' became
  a name of the expected Messiah, as in Matt. 11.3, and in Heb.
  10.37. But note, 'essential being' is put first, 'who is;' and
  then 'time past, and to come.' 'Who is' asserts the essential
  nature of his being.

  Omega, (k-7)
  Alpha and Omega are the first and last letters of the Greek
  alphabet.

  God, (l-11)
  'Jehovah Elohim,' as Luke 1.32; see chs. 4.8; 15.3; 18.8; 21.22; 22.5,6.

  Almighty. (m-24)
  'The Almighty' always has the article in Greek in the
  Revelation.

1:9
  patience, (n-13)
  <FI>Hupomone<Fi>, 'endurance.' see Jas. 5.7; so chs. 2.2,3,19;
  13.10; 14.12. The words 'tribulation,' 'kingdom,' 'patience'
  are intimately connected, being brought together under one head
  by one article in the Greek.

  was (o-16)
  <FI>Ginomai<Fi>. see John 1.17. His being there was an event which
  happened on account of the word of God. So 'became,' ver. 10.

1:10
  Spirit (p-5)
  'In [the] Spirit' is a <FI>state<Fi> into which he entered. See
  Note c, Matt. 3.11.

  day, (a-9)
  The 'dominical' or 'lordly' day -- characterized by belonging
  to the Lord, as 'Lord's,' 1Cor. 11.20.

1:11
  write (b-5)
  send (b-10)

  Aorist, 'have it written and sent.' it is to be a complete
  thing done.

1:12
  lamps, (c-20)
  Or 'lampstands' (<FI>luchnia<Fi>) but simply here, I think, 'lamps'
  as compared with Heb. 9.2, where it is clearly the
  'candlestick' or 'lampstand.' If <FI>luchnos<Fi> and <FI>luchnia<Fi> are
  distinguished, <FI>luchnia<Fi> is the stand. The words are so
  distinguished in Matt. 5.15, Luke 8.16; 11.33.

1:13
  [the] (d-11)
  Or 'a Son of man.' See Dan. 7.13, also without the article.
  It is not likeness to a person John knew, but to the character
  known by this title in scripture. To have seen angels in heaven
  would have been no wonder, but to see one as 'Son of man' was.
  This chapter corresponds to Dan. 7. only now he was seen on
  earth. It was the title the Lord habitually took. This made it
  personal; but in Daniel, though surely the same person, it was
  characteristic. Here, too, it is characteristic. Still the
  person designated is now known, and it is difficult to say 'a
  Son of man,' because of excluding this. 'Son-of-man-like' is
  feeble, it might only mean a manner. see ch. 14.14.

1:15
  fine (e-5)
  Or 'shining.'

1:18
  became (f-7)
  <FI>Ginomai<Fi>. see John 1.17. Became what he was not before.

  hades. (g-27)
  Hades. see Note, Matt. 11.23.

1:19
  are, (h-11)
  are (h-16)

  The first 'are' is plural; 'are about to' is singular.

1:20
  angels (i-25)
  The word has also the sense of 'messengers.' see Note e, ch. 2.20.

2:8
  became (a-20)
  See Note f, ch. 1.18.

  lived. (b-23)
  That is, after having died. see chs. 1.17,18; 13.14; Matt.
  9.18; Rom 14.9.

2:11
  wise (c-22)
  A strong negative.

2:18
  fine (d-33)
  Or 'shining.'

2:20
  woman (e-10)
  Some read 'thy wife,' alluding doubtless to Jezebel's
  connexion with responsible Ahab. And that is the meaning I
  believe of 'angel;' the symbolical representative of the
  assembly seen in those responsible in it, which indeed all
  really are. Hence 'thee,' and 'to you,' 'to you each,' and 'the
  rest.'

  servants (f-24)
  Or 'bondmen,' as ch. 1.1.

2:23
  know (g-14)
  <FI>Ginosko<Fi>. chs. 2.23,24; 3.3,9; elsewhere <FI>Oida<Fi> in this
  book. see 1Cor. 8.1.

2:24
  who (a-19)
  'Such as.'

  known (b-22)
  See Note, ver. 23.

3:2
   (c-1)
  <FI>Ginomai<Fi>. Lit. 'become so.'

  are (d-10)
  The imperfect tense. I translate 'are,' because 'were'
  supposes they are no longer 'about to die,' which is contrary
  to the passage. Perhaps 'have been' may be used. It refers to
  what they were found to be when he strengthened them. The point
  of departure of thought is not the writer's when writing, but
  the strengthener's when strengthening.

3:3
  know (e-32)
 See Note, ch. 2.23.

3:7
  open. (f-39)
  Some authorities read 'opens.'

3:8
  set (g-8)
 Lit. 'give' or 'have given' (ver. 8) and 'give' (ver. 9).

3:9
  know (e-38)
  See Note, ch. 2.23.

  make (g-3)
  Lit. 'give' or 'have given' (ver. 8) and 'give' (ver. 9).

  homage (h-32)
  <FI>Proskuneo<Fi>, see Matt. 4.10. This is the word translated 'do
  homage' or 'worship' throughout Revelation.

3:10
  patience, (i-9)
  <FI>Hupomone<Fi>;, 'endurance.' see ch. 1.9 and Note f, Jas. 5.7.

3:12
  temple (a-12)
  <FI>Naos<Fi>, the house itself (or the inner shrine). see 1Cor. 9.13.

3:18
  buy (b-5)
  be (b-15)
  clothed, (b-24)
  manifest; (b-36)

  All aorists, having the force of an accomplished fact,
  'mayest have become,' 'have got into that state.'

3:19
  love; (c-9)
  <FI>Phileo<Fi>. see Note b, John 21.15.

3:20
  stand (d-3)
  Meaning 'I have placed myself there and am standing.' see
  John 1.26.

4:3
  round (e-20)
  I use 'round' for what is connected with anything (not
  necessarily united to it) as a centre, as the tire of a wheel,
  but 'around' is used for detached objects encircling.

4:4
  round (e-2)
  I use 'round' for what is connected with anything (not
  necessarily united to it) as a centre, as the tire of a wheel,
  but 'around' is used for detached objects encircling.

4:5
  lamps (f-15)
  <FI>Lampas<Fi>. only here and ch. 8.10 where the word is translated
  'torch.' Not the lamp as a utensil (<FI>luchnia<Fi>, ch. 1.13), but
  what furnished the light itself

4:6
  around (e-19)
  I use 'round' for what is connected with anything (not
  necessarily united to it) as a centre, as the tire of a wheel,
  but 'around' is used for detached objects encircling.

4:8
  creatures, (a-5)
  See Isa. 6.2,3.

  round (b-14)
  I judge that Ezek. 10.12 shows that 'round' belongs to the
  eyes.

  not (c-25)
  I prefer 'cease not' to 'have no rest,' because in English
  'having no rest' means constant fatigue. The Greek here means
  'no intermission of action.'

  God (d-34)
  See Note l, ch. 1.8.

  was, (e-37)
  On the throne, 'who was' comes first. It is in time. see
  Note, ch. 1.4.

4:10
  homage (f-15)
  See Note h, ch. 3.9.

5:1
  sat (g-11)
  Or 'that sits.' It is the present tense, and is really a title, 'the sitter on the throne.'

5:6
  Lamb (h-24)
  <FI>Arnion<Fi>. a diminutive, used throughout Revelation. as John 21.15.

5:7
  sat (g-15)
  Or 'that sits.' It is the present tense, and is really a
  title, 'the sitter on the throne.'

5:8
  having (i-19)
  'Having' refers strictly only to 'elders.'

5:9
  redeemed (k-27)
  Or 'bought,' as ch. 14.3,4.

5:10
  kings (l-7)
  Some authorities here read 'a kingdom,' as in ch. 1.6, but it
  is rather here a title or name.

5:11
  around (m-12)
  See Note, ch. 4.3.

5:14
  homage. (a-15)
  See Note h, ch. 3.9.

6:1
  see]. (b-30)
  The words 'and see' here and vers. 3,5,7, are very doubtful
  and probably added in some MSS.

6:2
  given (c-22)
  Or 'had been given to him.' It is not expressive of a
  particular time. He had one which was given him. It is the
  aorist, as 'went forth.'

6:3
  see]. (b-17)
  The words 'and see' here and vers. 3,5,7, are very doubtful
  and probably added in some MSS.

6:4
  given (c-36)
  Or 'had been given to him.' It is not expressive of a
  particular time. He had one which was given him. It is the
  aorist, as 'went forth.'

  take (d-21)
  slay (d-30)

  Aorist tense, see Note, ver. 2.

6:5
  see]. (b-17)
  The words 'and see' here and vers. 3,5,7, are very doubtful
  and probably added in some MSS.

6:7
  see]. (b-20)
  The words 'and see' here and vers. 3,5,7, are very doubtful
  and probably added in some MSS.

6:8
  hades (e-20)
  See Note, Matt. 11.23.

  earth. (f-52)
  See Ezek. 14.21.

6:10
  long, (g-10)
  Lit. 'Until when.'

  Ruler, (h-13)
  <FI>Despotes<Fi>, translated 'Lord' in Acts 4.24. Here, 'Sovereign
  Ruler.'

6:16
  Fall (a-11)
  hidden (a-17)

  The aorist.

7:3
  bondmen (b-18)
  <FI>Doulos<Fi>. as chs. 2.20; 10.7; 11.18; 15.3; 19.2,5; 22.3,6.

7:11
  worshipped (c-26)
  See Note h, ch. 3.9.

7:14
  washed (d-27)
  made (d-32)

  Aorists.

7:15
  serve (e-10)
  <FI>Latreuo<Fi>, 'priestly service,' as Luke 2.37, Heb. 12.28.

7:16
  more, (f-6)
  See Isa. 49.10.

8:1
  was (a-9)
  <FI>Ginomai<Fi>. It took place then.

8:4
  with (b-9)
  There is no Greek preposition here for 'with;' the sense is
  'associated with and giving its efficacy to,' according to
  ver.3.

8:5
  on (c-19)
  Or 'to,' <FI>eis<Fi>, Matt. 12.20.

8:7
  upon (c-20)
  Or 'to,' <FI>eis<Fi>, Matt. 12.20.

  were (d-18)
  Or 'it was.'

8:8
  into (c-18)
  Or 'to,' <FI>eis<Fi>, Matt. 12.20.

8:10
  upon (e-25)
  upon (e-33)

  <FI>Epi<Fi>, as ch. 16.2.

9:1
  to (f-18)
  <FI>Eis<Fi>, as 'on,' ch. 8, ver. 5.

9:2
  it (g-2)
  i.e. the star.

9:3
  on (c-9)
  Or 'to,' <FI>eis<Fi>, Matt. 12.20.

9:4
  who (a-27)
  Such as had this character. <FI>Hostis<Fi>. as Matt. 7.24.

9:10
  power (b-11)
  <FI>Exousia<Fi>, authority, title, to do it. see Matt. 10.1.

9:11
  Abaddon, (c-16)
  Destruction. see Job 26.6; 28.22.

  Apollyon. (d-24)
  i.e. Destroyer.

9:12
  passed. (e-5)
  Perhaps 'has passed away.'

9:18
  men (f-10)
  Or 'of the men.'

9:19
  power (g-3)
  <FI>Exousia<Fi>. see ver. 10.

9:20
  worship (h-25)
  See Note h, ch. 3.9.

10:3
  uttered (i-18)
  Lit. 'spoke.'

10:7
  about (a-15)
  Or 'when he shall sound.' I have translated literally; but
  the sense I believe to be 'when he shall sound, as he is about
  to do.'

  completed, (b-27)
  Aorist, 'will have been.' But in the Revelation the aorist is
  almost everywhere used where other tenses might be put. Such
  evident Hebraisms are incessant.

10:11
  said (c-4)
  Lit. 'they say.' see Note b, Luke 6.38.

11:1
  staff, (d-11)
  Or 'rod.'

  temple (e-17)
  <FI>Naos<Fi>. see ch. 3.12.

  worship (f-26)
  See Note h, ch. 3.9.

11:6
  power (g-3)
  power (g-22)

  As ch. 9.10.

11:8
  which (h-13)
  <FI>Hostis<Fi>, as Matt. 7.24.

11:11
  spirit (a-10)
  Or 'breath.'

11:13
  were (b-31)
  <FI>Ginomai<Fi>. aorist. It then took place. 'they became;' but
  this has too much the sense of continuance. 'Were' gives the
  sense.

11:14
  passed; (c-5)
  See ch. 9.12.

11:15
  come, (d-30)
  <FI>Ginomai<Fi>. aorist. Has now taken place, begun to be.

11:16
  sit (e-6)
  Or 'who sat.' It is characteristic, without reference to
  time, save as he had seen them (ch. 4.4); 'the sitters on
  thrones.' I put only 'sit,' because the scene is present,
  though the actions follow one another.

  worshipped (f-17)
  See Note h, ch. 3.9.

11:17
  was, (g-14)
  Note the omission of 'who is to come' here, as bearing on the
  force of that expression. see ch. 1.4.

11:18
  servants (h-30)
  Or 'bondmen,' as ch. 7.3.

  destroy (i-49)
  destroy (i-52)

  Or 'corrupt.' See 1Cor. 3.17. Here it is to 'destroy
  utterly.'

11:19
  opened, (k-10)
  Or 'and the temple of God was opened in the heaven.'

12:7
  was (a-3)
  It took place then, as ch. 11.15.

  war (b-14)
  Lit. 'to go to war,' i.e. infinitive.

  fought, (c-21)
  Same word (not mood) as 'went to war,' but this is the
  attack. Hence I have said 'fought.' They tried to hold their
  ground, did not flee.

12:9
  Satan, (d-17)
  Lit. 'the Satan' ('adversary'). see Job. 1.6.

12:10
  come (e-13)
  Has taken place, is set up, <FI>ginomai<Fi>.

13:4
  homage (f-4)
  homage (f-19)

  See Note h, ch. 3.9.

13:5
  career (g-24)
  <FI>Poieo<Fi>. see Rom. 1.32. Or 'to work,' or 'act,' '<FI>practised<Fi>
  and prospered' is said in Dan. 8.12,24.

13:6
  tabernacle (a-22)
  Or 'his dwelling, and those who dwell.'

13:7
  make (b-8)
  overcome (b-15)

  Aorist. it is viewed as a finished act.

13:8
  homage, (c-11)
 See Note h, ch. 3.9.

  world (d-25)
  <FI>Kosmos<Fi>. here and chs. 11.15; 17.8.

13:12
  homage (c-25)
 See Note h, ch. 3.9.

13:15
  homage (c-35)
  See Note h, ch. 3.9.

14:6
  settled (a-18)
  Lit. 'sitting down,' as Matt. 4.16, not 'dwelling,' as ch. 3.10.

14:7
  homage (b-22)
 See Note h, ch. 3.9.

14:9
  homage (b-17)
 See Note h, ch. 3.9.

14:11
  homage (b-23)
  See Note h, ch. 3.9.

14:14
  man, (c-19)
  As ch. 1.13.

14:15
  dried. (d-40)
  As Matt. 13.6; Jas. 1.11, 'wither.' It is more than 'become
  ripe.' A different word is used at the end of ver. 18, meaning
  'in full harvest.'

15:1
  completed. (e-27)
  Aorist.

15:3
  God (a-25)
  See Note l, ch. 1.8.

15:4
  holy; (b-16)
  <FI>Hosios<Fi>, not <FI>hagios<Fi>. It is used for mercy, grace, and of
  Christ, as the One in whom all gracious qualities are
  concentrated. (Ps. 89.1,2,19.) In men it means piety and
  uprightness. <FI>Chesed<Fi> is so translated in the Old Testament. It
  is in general the sum of qualities which suit and form the
  divine character in man, as opposed to the human will. what God
  gives as consistent with himself, his character, and promise.
  The 'sure <FI>mercies<Fi>' of David is expressed by this word in the
  LXX, Isa. 55.3; Acts 13.34. God alone possesses the qualities
  which entitle him to worship as a pious man would understand
  it. <FI>Hosios<Fi> is used in this general way for 'holy.' see Note
  i, Heb. 7.26.

  homage (c-24)
  See Note h, ch. 3.9.

  righteousnesses (d-29)
  See Note, ch. 19.8.

15:5
  temple (e-9)
  <FI>Naos<Fi>. see ch. 3.12.

15:6
  temple, (e-14)
  <FI>Naos<Fi>. see ch. 3.12.

16:1
  upon (f-28)
  <FI>Eis<Fi>. As 'on,' ch. 8.5.

16:2
  upon (g-21)
  <FI>Epi<Fi>, refers to actual place.

  worshipped (h-34)
  Or 'did homage to.' see ch. 3.9.

16:3
  became (i-13)
  Or 'there was blood.' <FI>Ginomai<Fi>. see John 1.17. Strictly 'and
  there was,' or 'came to be,' 'blood.' But I apprehend 'it'
  (ver. 3) and 'they' (ver. 4) are the sense, in spite of
  accuracy of grammar. blood took place as a consequence in what
  is spoken of. The sense is more striking as it stands in Greek
  considered as a vision. What he saw took that character.

  soul (k-23)
  Lit. 'every soul of life.' a Hebraism.

16:4
  became (i-19)
  Or 'there was blood.' <FI>Ginomai<Fi>. see John 1.17. Strictly 'and
  there was,' or 'came to be,' 'blood.' But I apprehend 'it'
  (ver. 3) and 'they' (ver. 4) are the sense, in spite of
  accuracy of grammar: blood took place as a consequence in what
  is spoken of. The sense is more striking as it stands in Greek
  considered as a vision. What he saw took that character.

16:5
  one, (l-19)
  <FI>Hosios<Fi>. see Note b, ch. 15.4.

16:17
  heaven, (a-23)
  Many authorities omit the words 'of the heaven.'

  done. (b-30)
  Or 'it is over, past.' <FI>Ginomai<Fi>. perfect tense.

16:18
  were (c-3)
  was (c-11)

  Lit. 'began to be.' <FI>Ginomai<Fi>. aorists.

16:19
  was (c-5)
  Lit. 'began to be.' <FI>Ginomai<Fi>: aorists.

17:4
  of (d-13)
  Lit. 'was made golden with.' so ch. 18.16.

  her (e-35)
  Possibly, 'of the fornication of the earth.'

17:8
  present. (a-61)
  Or 'shall come.'

17:9
  mind (b-4)
  <FI>Nous<Fi>, ver. 9 and ch. 13.18, [understanding]. see Note 1Cor. 1.5.
  <FI>Gnome<Fi> in vers. 13,17 only; the mind expressed; as
  'opinion,' 1Cor. 1.10; 7.25.

17:10
  kings. (c-5)
  Or '... sits, and are seven kings.'

17:13
  mind, (b-4)
  <FI>Nous<Fi>, ver. 9 and ch. 13.18, [understanding]. see Note 1Cor. 1.5.
  <FI>Gnome<Fi> in vers. 13,17 only; the mind expressed; as
  'opinion,' 1Cor. 1.10; 7.25.

17:17
  do (d-9)
  act (d-14)

  'Do' and 'act' they <FI>poieo<Fi>: see Rom. 1.32.

  mind, (e-11)
  mind, (e-17)

  See Note b, ver. 9.

18:2
  hold (f-24)
  hold (f-31)

  Or 'prison,' where they are confined.

18:5
  another (g-9)
  Lit. 'joined together.'

18:6
  double, (h-12)
  Some authorities omit 'to her,' in which case we must say
  'and double twofold according to her works.'

18:8
  God (a-28)
  See Note l, ch. 1.8.

18:11
  lading (b-17)
  Or 'merchandise.'

18:13
  amomum, (c-4)
  A spice-plant.

18:14
  lust (d-8)
  Lit. 'ripe fruit of the lust.'

18:17
  place, (e-22)
  To any particular place; as we say now, chartered for such or
  such a place, or sailing to the place.

19:1
  multitude (f-13)
  Or 'crowd' [of people].

19:2
  which (a-15)
  Of such a character, see Matt. 7.24.

19:4
  homage (b-14)
 See Note h, ch. 3.9.

  sits (c-18)
  See Note, ch. 5.7.

19:6
  crowd, (d-10)
  Or 'crowd' [of people].

19:8
  righteousnesses (e-24)
  <FI>Dikaioma<Fi>. see Rom. 1.32. In Hebrew the plural of acts
  expressing a quality is used for the abstract quality itself.
  This may be the case, by analogy, here. See Ps. 11.7, where, in
  Hebrew, it is 'righteousnesses,' but it is actual, not imputed,
  righteousness.

19:10
  homage. (b-10)
  to (b-39)

  See Note h, ch. 3.9.

19:13
  Word (f-17)
  <FI>Logos<Fi>. see John 1.1.

19:17
  an (g-4)
  Lit. 'one.'

19:20
  received (a-26)
  I do not say 'had received' here, because then the deceiving
  would come after the receiving, which is not the sense.

  worship (b-35)
  Or 'do homage to.' As ch. 3.9.

20:2
  Satan, (c-16)
  Lit. 'the Satan.' The adversary. see ch. 12.9.

20:4
  sat (d-7)
  In Daniel no one was seen sitting on them.

  who (e-39)
  <FI>Hostis<Fi>, as Matt. 7.24.

  homage (f-43)
  See Note h, ch. 3.9.

  hand; (g-61)
  Or 'on the forehead, and on their hand.'

20:6
  power; (h-19)
  <FI>Exousia<Fi>, right or title; by adding 'over' we get the full
  sense.

20:7
  Satan (i-9)
  See Note c, ver. 2.

20:8
  war, (k-27)
  Or 'to war.'

20:13
  hades (l-15)
  See ch. 1.18.

20:14
  fire. (a-21)
  Or 'This second death is the lake of fire.'

21:6
  done. (b-8)
  Perhaps 'They are fulfilled.'

21:11
  shining (c-7)
  'Lightbearer' (used for heavenly luminaries), but here it
  would seem in general 'brightness' or 'shining.' 'She was the
  lightbearer,' 'she as a lightbearer was.' Elsewhere used only
  Phil. 2.15.

21:22
  God (a-11)
 See Note l, ch. 1.8.

22:3
  more; (b-7)
  The sense is, <FI>none<Fi> shall exist any more.

  servants (c-23)
  Or 'bondmen,' as ch. 7.3.

  serve (d-25)
  <FI>Latreuo<Fi>, as ch. 7.15.

22:5
  God (a-22)
 See Note l, ch. 1.8.

22:6
  God (a-15)
  See Note l, ch. 1.8.

22:8
  homage (e-23)
 Or 'worship,' as ch. 3.9.

22:9
  to (e-35)
  Or 'worship,' as ch. 3.9.

22:14
  may (a-10)
  See Note c, Gal. 2.4.

22:15
  the (b-3)
  The article is characteristic, I think, here by force of
  contrast.

22:19
  which (c-32)
  Or 'the things which.'
